三彌勒經疏 1.96

1.96

經曰「於波羅捺國」以下，第二終處。波羅捺者，此云江遶城。劫波利者，此云捉髑髏鬼。婆波利者，此云大護。是則本國本村本名，名生處也，謂釋迦生迦維。而俱尸那城中滅者，為表此染盡故。彌勒還本處身滅者，為表此染未盡故還生也。彌勒生處教不同，謂《華嚴經．入法界品》云「彌勒菩薩告善財童子言：『我閻浮提南界摩離國內拘提聚落波羅門家中生，欲滅彼慢心故、化度父母及親屬故，於此命終生兜率。』」《賢愚經》第六云「波羅捺王名波羅摩達，有補相生一男子，則具三十二相眾好故。補相增悅，召相師。相師云：『有大德相矣。』國王聞已，憂必奪我位，欲殺其子。然補相密遣婆波梨所令長養。」今此經與彼二經不同，云何通耶？答《賢愚》、《上生》語異意同。何以故？《賢愚經》寄父辨生，而不指生處。今《上生經》直指生處，彼國俗婦懷姙已還本家故。本則劫波利村也，《華嚴經》約異故，不可定判。是謂大聖隨機，見不同生也。一云：《華嚴經》指養處也。基師云：「《賢愚經》表生處，《上生經》指養處」也。

From the text of the sūtra where it says, "In the country of Vārāṇasī" onwards, this is the second [section], [explaining] the place of his decease. "Vārāṇasī" is translated here as "City Encircled by the River." "Kāpālika" is translated here as "Skull-Holding Demon." "Bāvari" is translated here as "Great Protector." These, then, are the original country, original village, and original name, designating the place of birth; this is like Śākyamuni being born in Kapilavastu. But that he passed into extinction in the city of Kuśinagara was to signify that defilement here was ended. That Maitreya passed away by shedding his body in his original place was to signify that defilement here was not yet ended and that he would return to be born. The teachings regarding Maitreya's birthplace differ: the *Gaṇḍavyūha Chapter* of the *Avataṃsaka Sūtra* says: "The Bodhisattva Maitreya said to the youth Sudhana: 'I was born in a Brahmin household in the village of Kuṭī in the kingdom of Malaya, on the southern border of Jambudvīpa; to extinguish their pride and to convert and liberate my parents and relatives, I shall pass away from here and be born in Tuṣita.'" The sixth fascicle of the *Damamūka-nidāna Sūtra* says: "The king of Vārāṇasī was named Brahmadatta. His chief minister had a male child born to him, who possessed the thirty-two marks and all the minor marks. The chief minister rejoiced exceedingly and summoned a physiognomist. The physiognomist said: 'He has the marks of great virtue.' When the king heard this, he worried, 'He will certainly usurp my throne,' and wanted to kill his son. But the chief minister secretly sent him to Bāvari to be raised." Now this sūtra differs from those two sūtras; how can they be reconciled? The answer is: the *Damamūka-nidāna Sūtra* and the *Ascent Sūtra* have different words but the same meaning. Why so? The *Damamūka-nidāna Sūtra* clarifies his birth by referring to his father, but does not specify the place of birth. Now the *Ascent Sūtra* points directly to the place of birth, because according to the custom of that country, once a woman became pregnant she returned to her original home. The original [home] was indeed the village of Kāpālikā. As for the *Avataṃsaka Sūtra*, because it is based on a different account, one cannot judge definitively. This means that the Great Sage conforms to faculties, so different births are perceived. Another view says: the *Avataṃsaka Sūtra* points to the place where he was raised. Master Ji says: "The *Damamūka-nidāna Sūtra* indicates the place of birth, and the *Ascent Sūtra* points to the place where he was raised."