三彌勒經疏 1.68

1.68

經曰「爾時優婆離」以下，第二、聖教所說分。此中二：初廣辨外果殊勝、後廣顯內果莊嚴勝。初中三：初發請、次如來廣答、後結勸生彼。是初也。優離者、近護皆訛。今鄔婆離，此云近執，謂佛為太子時親近人故。太子執事之臣，此近執見彌勒住立，乘斯起請。毘尼者反戒，是訛也。今云毘奈耶，此云調伏，謂控制三業或除諸煩惱故。謂《五分律》第五雖非正授彌勒記，而顯龍王事，說彌勒出時年數故。經藏者，《阿含》等經。當生何處者，舉今徵後生處也。生何國土者，舉今徵後生處淨穢。真諦云：「阿逸多者姓名。」今云阿逸多者，是凡夫果報號，此云無能勝也。彌勒者，補處名，從果為號也。凡夫身者，近執下器、情狹小乘故、以己所知故。菩薩三大祇劫猶是凡，樹下三十四念方成聖者。未斷諸流者，既凡夫不斷三流，其三界中何處生。

From the sūtra's words "At that time Upāli..." downward is the second section, on what is expounded in the noble teaching. Within this there are two [parts]: first, broadly distinguishing the superiority of the external fruition; second, broadly revealing the superiority of the adornment of the internal fruition. In the first there are three: first, bringing forward the request; second, the Tathāgata's broad answer; third, concluding by exhorting rebirth there. This is the first. "Youli" (優離) and "Jinhu" (近護) are both corrupt. Today it is "Wupoli" (鄔婆離), translated as "intimate attendant," meaning that when the Buddha was a prince, he was a person close to him; he was an attendant minister to the prince. This intimate attendant, seeing Maitreya standing, took advantage of this to initiate the request. Translating "vinaya" as "opposing precepts" is corrupt. Today we say *vinaya*, translated here as "taming," meaning controlling the three karmas or eliminating all afflictions. In the fifth [scroll] of the *Mahīśāsaka Vinaya*, although not formally conferring a prophecy on Maitreya, it reveals the matter of the dragon king and speaks of the number of years until Maitreya appears. The "basket of sūtras" refers to the *Āgamas* and other sūtras. "Where will he be reborn?" raises the present to investigate his future place of rebirth. "In which realm will he be reborn?" raises the present to investigate whether the future place of rebirth is pure or defiled. Paramārtha said: "Ajita is a surname." Now we say Ajita is the appellation of his ordinary worldly fruition, translated as "invincible." Maitreya is the name for one who succeeds to the position [of Buddhahood], designated in accordance with his fruition. As for "the body of an ordinary person," the intimate attendant was of lesser capacity, with narrow inclinations toward the Hīnayāna, and thus spoke according to what he himself knew: that a bodhisattva across three incalculable kalpas is still an ordinary person, and only under the tree in thirty-four thought-moments finally becomes a noble one. As for "not yet having severed all flows," since as an ordinary person he has not severed the three flows, where within the three realms will he be reborn?