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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1774 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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1.2

A Record of Critical Inquiries on the Sūtra on Maitreya's Ascent.

In explaining this sūtra, it is analyzed briefly through five sections: first, presenting the conditions for the arising of the teaching; second, extensively distinguishing [...] [...] [...] [...] [...]; and fifth, explaining according to the text.

1.4

Regarding the [...] [...] [...], there are two parts: first, a brief distinction; second, an extensive distinction. As for the brief distinction: I submit that dharmatā is profoundly deep; its essence pervades the dharmadhātu, and its function encompasses the universe. Because its essence pervades the dharmadhātu, far and near are difficult to measure; because its function encompasses the universe, emptiness and existence cannot be fathomed. Truly, the real principle is identical to [...] [...] [...], and the wisdom without immersion realizes the bhūtakoṭi. Because it has nothing to illuminate, there is nothing it does not illuminate; because it has nothing to immerse in, there is nothing it does not immerse in. Because there is nothing it does not immerse in, principle and phenomena both manifest upon the mirror of the one mind; because there is nothing it does not illuminate, the mirror-wisdom equally submerges in the ocean of suchness. This meaning can only be exhaustively realized by the perfect wisdom of the supreme sage. Therefore, the great being Maitreya ascends in rank to wondrous enlightenment while casting his traces down into the Sahā [world]. Because his rank ascends to wondrous enlightenment, the [...] darkness of the two obscurations reflects the function of the mirror of the four wisdoms. Because he casts his traces down into the Sahā [world], [...] [...] [...] [...] [...] [...] [...] [...] [...] [...] [...] [...] virtue. Hence, his virtue being high, the hosts of Māra naturally collapse; his merit being great, all the different schools of heterodoxy submit accordingly. This [...] [...] [...] [...] [...] path, opening the gates of nirvāṇa. In order to bring an end to the wheel of suffering, he is near at hand in Tuṣita, and afar attends the kalpa of destruction [...] [...] [...] [...] [...] [...] [...] [...] Therefore this sūtra was preached. Second, as for the extensive distinction: First, [...] [...] [...] [...] [...] [...] [...] [...] respectful mind arises from [...] holy [...] wondrous [...] [...] [...] [...] [...] in order to realize pure faith. Second, in order to generate a mind of reverence for the correct Dharma, one manifests what one has heard to inspire faith. Third, desiring to [...] the assembly, rays of light are emitted to summon the assembly, who, beholding the signs, gather like clouds. Fourth, desiring to recount the narrative, when about to preach the Dharma, flowers rain down and the earth trembles. Fifth, desiring to proclaim the true meaning and accomplish great deeds. The true meaning is the principal theme contained in all sūtras; according with their suitable capacities, they obtain benefit and joy; hence it is called the true meaning. Meaning (yi) means benefit (yili). Great deeds means that the preceding true meaning [...] [...] delivering the latter age without limit; hence it is called great deeds. Great deeds should be the sixth, but since the true [...] [...] send [...] [...] capacity, they are combined into one determination. Taking these [...] marks, one must [...] all great [...] [...] end. The causes and conditions for proclaiming [the sūtras] are summarized into three meanings: first, that produced by supernatural power, which is the two of gathering the assembly of the honored and all [...] [...]; second, that produced by the knowledge of all aspects, which is the two of the one capable of speaking and the true meaning; third, that produced by loving-kindness and compassion, [...] many [...] [...]. Based on these five marks: the Ascent Sūtra is fully equipped with those five marks; the Descent Sūtra lacks the two marks of gathering the assembly and recounting the narrative; the Attainment of Buddhahood Sūtra has only the first and last two marks. The reason for this is that the Tathāgata’s skillful means are not [...]. [...] may [...] [...] different [...] [...] marks. Although [...] [...] said [...] those addressed by the sūtra are of [...] two kinds: first, noble beings; second, pṛthagjanas. The first also has two: first, for the bodhisattvas of this realm, as the sūtra says: "The Tathāgata with a single voice proclaimed a hundred koṭis of dhāraṇī-doors, and Maitreya Bodhisattva obtained them immediately"; second, transforming the bodhisattvas of other realms, as the sūtra says: "The Tathāgata preached the retribution of the ten virtuous actions in the Tuṣita heaven, and the bodhisattvas of the ten directions obtained the Dharma-door of the śūraṅgamasamādhi." Next, pṛthagjanas are of three grades. Those of the superior grade of cultivation either practice the samādhi of contemplating the Buddha or repent of their many sins, and in their present bodies they are able to see Maitreya; [...] [...] superior or inferior, the size of the form seen is as extensively explained in the Pratyutpannabuddhasaṃmukhāvasthitasamādhisūtra and the Ascent Sūtra. Those of the middle grade of cultivation either practice the samādhi of contemplating the Buddha or cultivate pure karma; after relinquishing the body, they are born in that heaven, first seeing Maitreya and attaining avaivartika, which is also as explained in the Ascent Sūtra. Those of the inferior grade of cultivation cultivate various goods such as giving and morality, and make broad vows wishing to see Maitreya. After relinquishing this body, they take birth according to their karma, until the time Maitreya achieves the path, when they meet Maitreya and are delivered in the three assemblies; this is as explained in the two sūtras, the Descent Sūtra and the Attainment of Buddhahood Sūtra. Some say the Ascent Sūtra is for transforming the middle grade, while the other two sūtras are for transforming the inferior grade. Those of the superior grade are precisely the capacities addressed by the Vaipulya sūtras. [...] the Ascent Sūtra [...] [...] the two grades, superior and middle. If it were categorized for the superior grade and not for the superior grade, [...] [...] it would contradict the Ascent Sūtra, [...] which says: "At the time of death, Maitreya emits the light of the marks of a great person to welcome this person." Therefore, the first [...] is superior.

1.5

Question: Although the eight aspects are different, they are merely the single continuum body of Maitreya. Since the body is not distinct, why did the Tathāgata separately preach three sūtras? Answer: Truly, it is because sentient beings' capacities and awakenings are not the same. What is not the same? Briefly, there are fourteen kinds. First, for sentient beings who have not planted roots of virtue, the Ascent Sūtra is preached to cause them to plant roots of virtue; for those who have already planted roots of virtue, the other two sūtras are preached to cause them to attain liberation. Second, the Ascent Sūtra is preached for sentient beings to cultivate and complete great causes; the other two sūtras are preached to cause sentient beings to attain minor fruits. Third, the Ascent Sūtra is preached for sentient beings to benefit from hearing praise of the bodhisattva's virtues; the other two sūtras are preached to cause sentient beings to obtain benefit from hearing praise of attaining buddhahood. Fourth, the Ascent Sūtra is preached for sentient beings to obtain benefit from [...] [...] planting roots of virtue; the other two sūtras are preached to cause sentient beings to obtain benefit from having planted roots of virtue long ago. Fifth, the Ascent Sūtra is preached for sentient beings to see the Buddha afar; the other two sūtras are preached to cause sentient beings to see the Buddha near at hand. Sixth, the Ascent Sūtra is preached for sentient beings to obtain benefit in the Tuṣita heaven; the other two sūtras are preached to cause sentient beings to obtain benefit in Jambudvīpa. Seventh, the Ascent Sūtra is preached for sentient beings hearing [...] [...] [...] the heavenly palace and praying to be born there; the other two sūtras are preached to cause sentient beings, seeing the destruction of jeweled pavilions, to realize emptiness. Eighth, the Ascent Sūtra is preached for sentient beings to obtain benefit from seeing many Buddha bodies; the other two sūtras are preached to cause sentient beings to obtain benefit from seeing a single Buddha body. Ninth, the Ascent Sūtra is preached for sentient beings to obtain benefit in their Tuṣita heaven body; the other two sūtras are preached for obtaining benefit by going forth in Jambudvīpa. Tenth, the Ascent Sūtra is preached for sentient beings to obtain benefit from hearing Śākyamuni praise Maitreya; the other two sūtras are preached to cause sentient beings to obtain benefit from hearing Maitreya praise Śākyamuni. Eleventh, the Ascent Sūtra is preached for sentient beings to obtain benefit from hearing Maitreya's first single aspect; the other two sūtras are preached to cause sentient beings to obtain benefit from hearing the latter seven aspects. Twelfth, the Ascent Sūtra is preached for sentient beings who ought to obtain benefit from hearing the close attendants' request for teaching; the other two sūtras are preached to cause sentient beings who ought to obtain benefit from hearing the request of Śāriputra and Maudgalyāyana. Thirteenth, the three sūtras are preached in order to know the superior and inferior differences in the circumstantial fruitions of the upper and lower places of birth. Fourteenth, the three sūtras are preached in order to know the differences in equal measure between the causes and fruits of the two primary fruitions, upper and lower.

1.6

Second, concerning the central theme and doctrinal essence of the teaching, there are two parts: first, a general analysis of the central theme and doctrinal essence; second, specifically revealing the central theme of the sūtra. Regarding the general analysis, there are the explanations of two traditions. That is, the masters of Jiangnan mostly made this statement, analyzing the central theme and doctrinal essence in terms of the signified meaning: saying that the central theme is the doctrinal essence and the doctrinal essence is the central theme, because the central theme and doctrinal essence are not distinct. The various masters of the present Tang era say: the teaching is called the sūtra, and the meaning is called the central theme; hence the central theme and doctrinal essence are not the same. Each of these explanations has its strengths and weaknesses. If it is as the first explanation says, then the cognitive objects of the two unimpeded knowledges of phenomena and meaning would have to be identical, because the treatise says: "Unimpeded knowledge of phenomena has names and the like as its object; unimpeded knowledge of meaning has the signified as its object." If it is as the latter explanation says, then the nature of the essence of the sūtra would have to not be meaning. If so, it would contradict both the text of the treatise and the meaning. The first explanation is the gate of giving rise to definitive understanding within the meaning, and the latter explanation is the gate of causing distinctions within teaching and meaning; therefore they can also be termed jointly correct. However, now in analyzing the central theme and doctrinal essence of the teaching, there are naturally two approaches: first, the distinct natures of teaching and meaning, in which the central theme and doctrinal essence are different—namely, the teaching is called the doctrinal essence and the meaning is called the central theme; second, the approach of the shared application of text and meaning, in which the central theme and doctrinal essence are not distinct—namely, the meaning is also the teaching of the teaching, because the central theme and doctrinal essence are not distinct. The Abhidharmasamuccaya says: "The objective condition of phenomena refers to collections of names, phrases, and phonemes"; because the central theme is the doctrinal essence. An old [...] says: "The section revealing the doctrinal essence is precisely the ten signified meanings"; the doctrinal essence is the central theme, because the Yogācārabhūmiśāstra says: "The essence of a sūtra has two: first, text; second, meaning." Next, concerning specifically revealing the central theme of the sūtra, there are three explanations. One says: This sūtra takes samādhi as its central theme; meaning that if one wishes to be born in Tuṣita and see Maitreya, it cannot be accomplished without samādhi. Another says: That is not so. Even if one cultivates concentration, if one lacks a contemplating mind, nothing at all will be accomplished; hence one should say it takes the contemplating mind as its central theme. Therefore, the lower text of the sūtra says: "If one performs such a contemplation, it is called correct contemplation; if one performs other contemplations, it is called wrong contemplation." Furthermore, if this is not accepted, it contradicts the meaning of "contemplation" in the title. Another says: The previous explanations have not fully grasped the principle. Concentration is not a cause for the desire realm, and contemplation is not the primary object sought; hence one should say it takes circumstantial and primary causes and fruits as its central theme. The latter explanation is superior. However, within this there are three explanations. One says: It takes solely sentient beings' cause and fruit of taking birth in heaven and seeing the noble one as its central theme, meaning that humans are born in heaven and in heaven attain avaivartika, which is the general intention of the sūtra. Another says: It directly reveals Maitreya's birth in Tuṣita to benefit sentient beings, which truly shows the original intention of the sūtra. Another says: It takes the circumstantial and primary causes and fruits of both the bodhisattva and sentient beings as its central theme. That is, when the sūtra says "This is called the supreme, wondrous place of blessing from the retribution of the ten virtuous actions in the Tuṣita heaven," it directly reveals the bodhisattva's cause and fruit. Moreover, below it says "The Buddha's disciples who practice the six [...] are immediately born in that heaven," which reveals sentient beings' cause and fruit. However, in the title, "contemplation" [...] sentient beings' cause, and the word "ascent" expresses the bodhisattva's fruit; they mutually reveal each other through implicit correspondence. The determination of the central theme of the Ascent Sūtra is complete. Next, in determining the central themes of the other two sūtras, there are two explanations: One says that extensively analyzing the circumstantial and primary fruitions and the causes cultivated for desiring birth is the central theme of the Descent Sūtra; extensively displaying the land, the Buddha's spiritual virtues, and sentient beings' causes and conditions for seeing the Buddha is the central theme of the Attainment of Buddhahood Sūtra. Now we say this is not so, because both circumstantial and primary fruitions and sentient beings seeing the Buddha are shared by both sūtras. One should say that both sūtras take Maitreya teaching and transforming sentient beings through the seven aspects, according with their capacities, to obtain the fruit of abandoning oneself, as their central theme.

1.7

Third, regarding single and multiple editions of the sūtra texts: herein, first differentiate single and multiple editions, and then distinguish the authentic from the apocryphal. To discuss single and multiple editions: The Ascent Sūtra in eight sheets was translated by Juqu Jingsheng, Marquis of Anyang under the Northern Liang. The Descent Sūtra in nine sheets was translated by Kumārajīva at Baoyin Monastery in Yuzhang during the third year of Chengsheng of the Jin. The Attainment of Buddhahood Sūtra in seventeen sheets was translated by Dharmarakṣa of the Western Jin. In the Hongshi era of the Later Qin, Kumārajīva translated the Descent Sūtra in six sheets, though titled Maitreya Receives the Prediction. There was also a translation by another person titled Sūtra of Maitreya’s Time of Attainment, but it was in three sheets and its phrasing was considered deficient, so the earlier text was preserved. These works called the Attainment of Buddhahood Sūtra in seventeen sheets, the Descent Sūtra in six sheets, and the Sūtra of the Time of Attainment in three sheets were translated in the fourth year of Hongshi, being the second production. The Song Catalogue says: 'The Attainment of Buddhahood Sūtra in seventeen sheets, the Descent Sūtra in six sheets, and the Sūtra of the Time of Attainment in three sheets are different translations of the same text.' However, it does not speak of the Hongshi sūtras. These seventeen-sheet, six-sheet, and three-sheet [texts] are largely the same as Dharmarakṣa's translation with minor differences; see the Catalogue of the Two Qin. Shi Daobiao of Chang'an translated the Attainment of Buddhahood Sūtra, which is the third translation. In the Qi period, in Jiangnan, the śramaṇa Daozheng later cut off the beginning and end, naming it Attainment of Buddhahood Sūtra, and also calling it Descent Sūtra; yet the head of that sūtra has 'Great Wisdom Śāriputra'. Master Ji says: 'The Descent Sūtra itself has two texts. The larger has "Thus have I heard", translated by Dharmarakṣa of the Jin; the smaller has "Great Wisdom Śāriputra", translated by Kumārajīva of the Jin.' Ancient authorities said the translators were different; Master Ji says: 'The larger has its three divisions, whereas that which lacks the introductory division is simply an abbreviated recitation.' In summary, the first is a single edition, and the latter two are multiple editions, because the Descent Sūtra was translated twice and the Attainment of Buddhahood Sūtra was translated three times. Next, distinguishing the authentic from the apocryphal: these three sūtras are all authentic and not apocryphal. This concludes the explanation of the third topic. Now, setting aside digressive discussions, let us further examine secondary issues.

1.8

Question: Are these three sūtras subsumed under the [Mahā]yāna or are they Hīnayāna teachings? Answer: There are three explanations. One says: these three sūtras all derive from the Āgamas, and therefore are all subsumed under the Hīnayāna. Were it not so, it would contradict such statements as '[Maitreya] possesses the body of an ordinary person and has not severed the outflows.' Another says: The Ascent Sūtra is subsumed under the Mahāyāna, because the sūtra says: 'Within the circular halo of his body there is the śūraṅgamasamādhi.' The remaining two sūtras are both subsumed under the Hīnayāna, because the Descent Sūtra derives from the Ekottarika-āgama, and the Attainment of Buddhahood Sūtra derives from the Dīrgha-āgama; their text and meaning are shallow and one attains lesser fruits. Another says: neither of the preceding explanations is fully reasoned, for all three sūtras have differences between the Great and the Small. That is to say, in the Ascent Sūtra it is first spoken for Bhadrapāla, Mañjuśrī, and others, and it is also stated that [Maitreya] always preaches non-retrograde practices in the six periods of the day, and that fifty billion devas and humans do not retrogress from unexcelled enlightenment. Upāli was situated in a lower status and his understanding was limited; he posed this question about possessing the body of an ordinary person and so forth based on his own knowledge. The Descent Sūtra explains virtues such as permanence and explains meanings such as permanence, in accord with the Mahāparinirvāṇa-sūtra. Furthermore, the Ekottarika-āgama was translated by Dharmanandin in the Jianyuan era of the Former Qin, whereas the Descent Sūtra was translated by Kumārajīva in the Hongshi era of the Later Qin, so it cannot possibly derive from the Ekottarika-āgama. Moreover, the Great Attainment of Buddhahood Sūtra states: 'Teaching the Dharma at the three assemblies, all attain the fruits of the two vehicles and generate the mind of unexcelled complete enlightenment'; thus the assembly of bodhisattvas was merely omitted from the list. Therefore, one should know that all three sūtras are undeniably Mahāyāna principles.

1.9

Question: What is their meaning regarding sudden and gradual? Answer: There are two explanations. One says: The Ascent Sūtra is subsumed under the sudden teaching, because the inconceivable dhāraṇīs, the śūraṅgamasamādhi, and the like are not attainable by the two vehicles. Another says: this sūtra is subsumed under the gradual teaching, because humans, devas, and the eight classes of beings vow to be born in that heaven. For now, the latter explanation is superior, because the bhikṣus and others all receive the benefit of conversion. The meaning of the other two sūtras may be regarded similarly.

1.10

Fourth, explaining the title: herein there are three parts: first, a general analysis of the title; next, a specific explanation of the title's terms; finally, a comprehensive synthesis of the title's terms. This is the first. Following the text below in the sūtra, it naturally has two titles: the first is titled Sūtra of Maitreya Entering Parinirvāṇa, and the second is titled Sūtra on Contemplating the Bodhisattva Maitreya Ascending to Tuṣita Heaven and Generating Bodhicitta. Some say: Although the title at the head of the sūtra encompasses both titles, neither is fully comprehensive. Why? Because although Maitreya Bodhisattva's name appears in the first title, 'entering parinirvāṇa' is missing; and although 'contemplating Tuṣita Heaven' is established in the second title, 'generating bodhicitta' is omitted. Some say: the first title is the name for Maitreya Bodhisattva's passing away, and the second title is the name for Maitreya Bodhisattva's birth in heaven; therefore, that second title is now taken to establish the sūtra's title. The reason is that the main body of the sūtra fully explains Maitreya's death as a human and birth in heaven, and its concluding section lists both titles in full. Upādhyāya Yin said: 'Both explanations are not fully reasoned, for the sūtra titles and chapter titles were not necessarily spoken by the Buddha.' Therefore, one should say that this sūtra's headings have three titles, adding the initial title to the previous two. That is, the first was established by the sūtra compiler, whereas the latter two were spoken by the Tathāgata. For this reason, the initial title differs in meaning from the latter two titles. Second, specifically explaining the terms of the title: 'Spoken by the Buddha' proclaims the lord who preaches. 'Contemplating the Bodhisattva Maitreya Ascending to Tuṣita Heaven' indicates what contemplates and what is contemplated, meaning to cause beings to cultivate the cause; however, because the phrasing is concise, it merely says 'contemplating'. 'Sūtra' means sūtra (sūtra). 'Buddha': fully in Sanskrit it is called buddha, translated here as 'awakened one'. Here, 'Buddha' refers to both the enjoyment and manifestation bodies. 'Spoken': fully called bhāṣa, translated here as 'spoken', meaning that text and meaning are able to arise. Herein, some say: through the sovereign power of the Tathāgata's compassionate original vow, the marks of text and meaning appear upon the consciousness of the hearer. Although these text and meaning directly arise depending on the power of one's own roots of goodness, with respect to the predominant condition it is called 'spoken by the Buddha'. Some say: because of the sovereign power of the hearer's roots of goodness, the marks of text and meaning arise upon the Tathāgata's consciousness. These marks of text and meaning are produced from the Buddha's roots of goodness benefiting others, and thus it is called 'spoken by the Buddha'. Now the latter explanation is superior, because at the stage of the Buddha's fruition all virtues of form and mind are complete. Therefore, upon the Tathāgata's eighth consciousness, the text and meaning of the circumstantial and primary fruitions, causes and effects of Tuṣita arise; hence it is called 'spoken by the Buddha'. 'Contemplating': fully called ālocana, translated here as 'contemplating', which means the mind eagerly aspires toward that wondrous realm and approaches it; hence 'contemplating'. 'Maitreya': also called Midili; ancient traditions are all erroneous. The correct Sanskrit is Maitreya, translated here as 'Benevolence'. Benevolence has two meanings: first, based on the mother's benevolence; second, based on one's own benevolence. The former benevolence is Maitrī; Maitrī is feminine, meaning named 'Benevolent One' after the mother's clan name of Benevolence. As the Damamūkanidāna-sūtra, fascicle fifty, says: 'At his birth he possessed the thirty-two marks, his body was purple-gold, and his appearance was outstanding. The minister was delighted and summoned a physiognomist to examine him. Having seen his appearance, the physiognomist praised his excellence exceedingly. Wishing to give him a name, he asked about the omens at the time of birth. The father answered: "His mother's disposition was originally not gentle, but since conceiving the child she has shown compassion and pity for suffering and distress." The physiognomist divined: "This is the child's aspiration." Thus he gave him a name, naming him Maitreya.' The latter benevolence is Maitreya; Maitri is masculine, signifying the cultivation of benevolence from one's own nature. As the sūtra says: 'The Buddha said: "In the past in this Jambudvīpa, there was a great king named Dharmaruci, which translates as Love of Dharma. At that time there was a Buddha named Puṣya. There was a bhikṣu who entered the samādhi of the benevolent mind; his physical marks were serene and he emitted light that shone brilliantly. The king asked: 'What samādhi has this monk attained to bring this about?' The Buddha said: 'He has entered the samādhi of benevolence.' The king rejoiced all the more, saying: 'How lofty and magnificent is this samādhi of benevolence! I shall cultivate it, life after life without cessation.' That King Dharmaruci was the present Maitreya. Because he generated the aspiration from that time forward, he was constantly called Maitreya; having cultivated it long, it became his nature, and the Buddha also called him Maitreya."' Maitreya belongs to the brahmin caste; because both his father's and mother's clans had benevolence, he is called Maitreya. Furthermore, the Vasumitra-sūtra says: 'Āramaitreya: this is translated as Maitreya. The phonetic shifts differ, but there is no contradiction in meaning.' Another explanation: Āra is Ajita; Ajita is the given name, and Maitreya is the clan name. Because both the clan and given names are proclaimed together, there is no contradiction. 'Bodhisattva': in Sanskrit bodhisattva, translated here as 'awakened sentient being'. Because it takes awakened sentient beings as its object, it is a bahuvrīhi compound. Or, because it is a sentient being capable of seeking great awakening, it is a tatpuruṣa compound. Now saying 'bodhisattva' is an abbreviation. Maitreya is the bodhisattva, hence a karmadhāraya compound; the bodhisattva of Maitreya, hence a tatpuruṣa compound. 'Ascending to be born': rising to what is superior is called 'ascending'; fruition arising is called 'born', meaning taking lodging in that superior heaven where all fruitions freshly arise; this is one of the eight aspects. 'Tuṣita Heaven': fully called Tuṣitadeva, translated here as the Heaven of Contentment, also called the Heaven of Joyful Contentment, meaning that in principle there is wondrous joy, neither sinking nor floating, generating joyful contentment. 'Sūtra': fully preserved as sūtra, translated here as 'concordant scripture' (sūtra), meaning that it tallies with principle and accords with the capacities of beings. By tallying with principle it strings together the meanings to be expounded; by according with capacities it embraces and sustains the sentient beings to be converted. Therefore, the Śilābhadra commentary says: 'Stringing together and embracing the meanings to be expounded and the sentient beings to be converted, it is called a sūtra.' Taken as a whole, it means the sūtra of contemplating the Bodhisattva Maitreya ascending to Tuṣita Heaven; hence it is a tatpuruṣa compound. Finally, synthesizing the title's terms: there are briefly five approaches: first, the approach of contrasting person and Dharma: the Buddha and Maitreya are called persons, and the rest are Dharma. Second, the approach of contrasting teaching and meaning: 'spoken' and 'sūtra' are called teaching, and the rest are meaning. Third, the approach of contrasting mind and object: 'contemplating' is called mind, and the rest are objects. Fourth, the approach of contrasting circumstantial and primary fruitions: Maitreya's ascending to be born is primary fruition, and Tuṣita Heaven is circumstantial fruition. Fifth, the approach of contrasting general and specific: 'spoken by the Buddha' and 'sūtra' also apply to other sūtras and are therefore called general; 'contemplating Maitreya' and so forth are restricted to this sūtra and are therefore called specific.

1.11

Fifth, explaining [the text] in accordance with the passage: this is divided into two in general: the first sūtra explains Maitreya's ascent to heaven to propagate conversion and bring about benefit and joy; the subsequent two sūtras explain Maitreya's descent to the human realm to propagate conversion and bring about benefit and joy. Although the manifest transformations of a bodhisattva in his final birth have eight aspects, stated briefly they only take place in the good destinies of humans and devas; therefore, it first explains the benefit and joy of ascending to heaven. In this first sūtra, different persons divide the sections differently: some make three sections, some four, some five, some six, or eighteen sections. Since more or fewer are at one's discretion, they cannot all be recorded. Relying provisionally on the Buddhabhūmyupadeśa, this sūtra is broadly divided into three sections: first, the section on the causes and conditions for the arising of the teaching, which means generally revealing one's own hearing and the time the teaching arose, and specifically revealing the master of the teaching and the place the teaching arose, because the capacities covered by the teaching are precisely the causes and conditions for the teaching's arising. Next is the section on what is stated in the holy teaching, which means properly revealing the different categories of Dharma gates stated in the holy teaching. Last is the section on practicing in accordance with the teaching, which means revealing the matter of the assembly at that time hearing the Buddha's holy teaching, rejoicing, and practicing it. In the first part there are two: first, the preface certifying faith; second, the initiatory preface. Master Wonhyo says: 'From where the sūtra says "in the first watch of the night" onward is the initiatory preface, meaning that the Tathāgata emitting light and the nirmāṇabuddha bestowing vyākaraṇa are precisely the causes for the teaching's arising.' Master Ji says: 'From "extending his broad and long tongue" onward is the initiatory preface, meaning that the capacities covered by the teaching belong to the preface certifying faith. If it were not so, it would contradict the meaning of the six or five phrases of the treatises.' Now returning to the former explanation is preferable, meaning that although the capacities covered by the teaching also certify faith, because this present passage serves to reveal the signs, it is appropriately taken as the initiation. As for Master Ji saying: 'Relying on the ancient explanation, the preface section has six [items]; now relying on the Buddhabhūmyupadeśa there are only five.' This is also not so. Emitting light, raining flowers, and the nirmāṇabuddha bestowing vyākaraṇa certainly do not apply across all sūtras; it is simply that the Buddhabhūmisūtra, having revealed the place of the teaching, immediately spoke of the capacities covered, and therefore made this statement. One cannot take this to generalize to all sūtras. Having these five phrases, one should say that in the preface section of this sūtra there are four, excluding the capacities covered by the teaching.

1.12

As for stating 'Thus' (evaṃ): this is said by the transmitter of the Buddha's teaching. Matters such as these I once heard in the past; therefore one should generate faith. Herein there are four [meanings]: first, relying on simile; second, relying on instruction; third, relying on question and answer; fourth, relying on assent. As for 'relying on simile': the Dharma transmitted and heard like this is just as the Buddha spoke it, definitely without difference, serving as the cause of expedient means for benefit and joy. As for 'relying on instruction': words such as these remotely refer to the Buddha's instruction, and proximately refer to the transmitter of the Dharma's instruction. As for 'relying on question and answer': someone asked, saying, 'What you speak, did you definitely hear it in the past?' Therefore he replied, saying, 'Thus have I heard.' As for 'relying on assent': at the time of the compilation, the assembly of bodhisattvas all together requested, saying, 'Just as you have heard, you should speak thus.' Therefore the transmitter of the Dharma assented, saying, 'Just as I have heard, I shall speak.' In this context, one sūtra says it relies only on assent, and another says it relies only on question and answer. As for the real meaning: when the sūtras say 'Thus', it generally relies on all four meanings. The meaning can be understood by analogy.

1.13

As for stating 'have I heard' (mayā śrutam): the bodhisattva transmitting the Dharma points to his own person and says: 'Such Dharma, I personally heard from the Buddha.' Therefore it is called 'I heard'. 'I' refers to the conventional designation of the aggregates in worldly terms; 'heard' refers to the ear faculty giving rise to consciousness and rationally receiving it. Subsuming the particular into the general, one therefore says 'I heard'.

1.14

Question: The original intent of all preaching of the Dharma is to eliminate grasping to a self. Why does one not say 'Without a self have [I] heard'? Answer: There are four reasons for only stating 'what I have heard'. First, because it makes speech easy: if one said 'without a self', it would not be understood whom it indicates. Second, to conform to the world: the Tathāgata's speech is not incorrect, because sentient beings collectively establish valid conventions. Third, to eliminate fear of selflessness: if one said 'without a self', for whose sake would one cultivate and learn? Fourth, because there are defiled and pure causes, effects, and actions of oneself and others: if one said 'without a self', one could not express these distinctions.

1.15

Question: If so, why not state one's personal name, but instead say 'I heard'? Answer: There are three reasons. First, it also does not go against worldly convention: in the Western Regions, ordinary speech generally uses 'I'; although the principle reveals the absolute, speech does not depart from the conventional, and although the principle reveals the subtle, words do not depart from the coarse, because one wishes to reveal that the ultimate truth does not depart from the conventional. Second, 'I' has the meaning of sovereign mastery: Ānanda was widely learned, retained what he heard, was fully equipped with both the texts and their meanings, and retained the three baskets, having mastery over the teaching. If he had stated his personal name, although conforming to correct reasoning, it would lack the meaning of having attained mastery over phenomena. Third, 'I' has the meaning of direct intimacy: in the world people collectively say 'I saw and heard'. Due to these three reasons, he only says 'I heard' and does not state 'Ānanda'.

1.16

Question: Ānanda at that time also saw, perceived, and knew what the Tathāgata spoke; why does he not say 'I saw, perceived, and knew'? Answer: There are also three reasons. First, wishing to realize the principle, one must first hear it. Second, in this realm the Buddha's work is performed through sounds. Third, hoping to realize bodhi, one must prioritize hearing with respect. In general, for the transmitter of the Dharma, in order to make sentient beings revere, have faith in, and accept it [he says]: 'Such Dharma I heard from the Buddha; the text and meaning are definitive, with nothing added or subtracted.' Therefore [it says], 'Thus have I heard.'

1.17

The sūtra stating 'at one time' (ekasmin samaye) is the second [phrase], the time the teaching arose. The treatise says: 'Time is conventionally established upon conditioned phenomena; that is, conventionally established upon phenomena such as form and mind, and is subsumed under the aggregate of non-associated formations.' Herein there are two meanings: first, the time of reason and principle, meaning that among the current five aggregates and all formations of the speaker and hearers, there is the sense of requiting the past and leading to the future; hence the three periods of time are conventionally established and collectively called 'one time'. Second, the time of consciousness-only, meaning that the three periods of time are projected upon the minds and consciousnesses of the speaker and hearers.

1.18

Question: Since the times are distinct, why not state the four seasons, the six periods of the day, and so forth? Answer: Because the divisions of day and night are indeterminate in different regions; that is, because the sūtras are to be circulated across all regions, the divisions would state many different times.

1.19

Question: Why not specifically state how much time had passed after the attainment of the Way? Answer: Although it could be spoken in accordance with the manifestations of transformation, because the shallowness and depth of what is understood and seen by ordinary persons and noble ones are different, and near and far are different, it cannot be definitively stated.

1.20

Question: Places have the distinction of pure and defiled, yet are definitively stated according to capacities; so too could the time understood by ordinary persons and noble ones [be stated]. How could it be permissible not to state it definitively? Answer: The purity and defilement of places can be definitively known, but time has indeterminacy of length; therefore it cannot be taken as a standard, meaning that according to sharp or dull [capacities], long periods and short periods are indeterminate. Since Ānanda was born on the night of the Buddha's attainment of the Way, and only entered as transmitter thirty years later, yet all sūtras say 'at one time', it is because when the transmitter entered, it was spoken again for him upon request; thus there is no error in saying 'at one time'.

1.21

Question: When it was spoken again, did he speak a single phrase or speak multiple gates? Answer: He spoke a single phrase; and because the ear faculty had attained mastery, upon hearing a single phrase he immediately understood immeasurable meanings, as extensively explained in the Sūtra on Repaying Kindness.

1.22

The sūtra stating 'Buddha' is the third [phrase], specifically revealing the master of the teaching. The Sanskrit pronunciation is buddha, translated here as 'awakened one', meaning one who fully possesses the two wisdoms, has permanently severed the two obscurations, and has awakened by himself regarding all realms of objects. The Buddhabhūmyupadeśa states: 'The Sanskrit says bhagavat, which by this single name comprehensively expresses all virtues.'

1.23

The sūtra stating 'dwelling in Śrāvastī' onward is the fourth [phrase], the place the teaching arose. Paramārtha says: 'In the past there were two brothers, one named Śrava and the second named Vatī; they cultivated the Way and attained the fruit on this mountain, so the city and country were named Śravavatī.' Now it is said that the Sanskrit pronunciation is Śrāvastī, which is the capital city of Kosala country in Central India. To distinguish it from South Kosala, the capital city's name is taken as the country's name. Here it is translated as 'City of Abundant Virtues', as it is endowed with four virtues: first, being endowed with wealth and property; second, wonderful sense objects; third, an abundance of learning; fourth, an abundance of liberation. In the past it was called 'Country of Hearing of Things', which was entirely mistaken. This represents the virtues of Maitreya's appearance: wealth, property, and sense objects are worldly virtues; wide learning and liberation are supramundane virtues. 'Jeta' is the prince's title, in Sanskrit Jeta, translated here as 'Victorious Grove'. When the prince was born, an enemy from a neighboring country arrived, and he was victorious in battle; hence it was taken as his title. 'Tree' reveals the minister's name: in Sanskrit the elder Sudatta, translated here as 'Good Giver'. Because he gave well with benevolence, properly aided the destitute, and took pity on orphans and the elderly, the people of the time praised his virtue and called him Anāthapiṇḍada. The ancient expression 'Jeta tree' is erroneous. The king of that country was anciently called Bisinik, which is erroneous; the current Sanskrit is King Prasenajit, translated here as 'Victorious Army'. The 'grove' is also called a vihāra; in China it is called a monastery. The Dazhidulun says: 'Śrāvastī is on the south bank of the Ganges River, five li away from the river, where Anāthapiṇḍada's park is located.' This represents Maitreya's virtues of benefiting oneself and benefiting others: the Victorious Grove illustrates benefiting oneself, using wisdom to vanquish Māra; the Solitary [Provider's] Grove entrusts benefiting others, using compassion to rescue living beings. As for the word 'dwelling' (viharan), the Deng lun says: 'There are two kinds: first, where the mind dwells; second, where the body dwells. Where the body dwells is like the Bamboo Grove Vihāra, Vulture Peak, and so forth. Where the mind dwells has six: first, the brahma-dwelling, dwelling in the four immeasurables; second, the deva-dwelling, dwelling in the four dhyānas; third, the noble dwelling, dwelling in the abhijñās; fourth, the lifespan dwelling, dwelling in the five-part dharmakāya; fifth, the deportment dwelling, dwelling in the mind of the four deportments; sixth, the great dwelling, dwelling in the principle of ultimate emptiness. These six are precisely dwellings in the sphere of objects, where the Buddha dwells alone, and one cannot say that the Buddha dwells together with the monks. As for the physical dwelling, it is a dwelling of reliance, where the Buddha and the monks can dwell together.'

1.24

The sūtra stating 'At that time the World-Honoured One, in the first watch of the night' onward is the second part, the initiatory preface. Herein there are two: first, manifesting signs to summon the assembly; second, expounding the Dharma and obtaining benefit. The first part also has two: first, manifesting signs to summon the assembly; second, seeing the signs, the assembly gathers. In the first part there are three: first, summoning by emitting light; next, summoning by raining flowers; last, summoning by bestowing vyākaraṇa. This is the first.

1.25

Question: The Nirvāṇa Sūtra says 'early morning', the Lotus Sūtra says 'broad daylight', and the Prajñā Sūtra says 'midday'. What is the meaning of this sūtra saying 'the first watch of the night'? Answer: Because Śākyamuni appeared in the world of the five turbidities, the beings to be converted have heavy karma; therefore, [...] those not yet saved are exceedingly foolish and numerous, so he further illuminates after the first watch of the night. Another explanation: The period when tomorrow's sun has set is also the first watch of the night; this is an analogy for when Śākyamuni has entered nirvāṇa and Maitreya manifests his traces. 'Raising' means all-pervading, that is, pervading throughout the body. Emitting light reveals the Buddha's compassion universally saving [beings]. As for the colors of the light: the Lotus Sūtra has white; the Nirvāṇa Sūtra has four colors; the previous passage of this sūtra has a hundred billion colors. Now stating 'golden color' here reveals the meaning of being precious among treasures, signifying that producing benefit in the final age is the foremost treasure. Some say there is no difference between the park and the house from the previous park; now it is said that the park is the Jetavana Vihāra, and the house is the elder's residence.

1.26

The sūtra stating 'there was a golden light' onward is the second part, summoning by raining flowers. It means that the Buddha's compassion is like a cloud sheltering the four modes of birth; therefore flowers are rained down.

1.27

Question: Why was the park for Sudatta, while the country was illuminated with clouds? Answer: A park has the meaning of being enclosed and circumscribed; therefore it is compared to seven enclosures. Because it destroys the seven wrongs to cause attainment of the seven factors of awakening, it is narrow. The country is vast and reaches all those with karmic affinity; therefore clouds are used as the metaphor.

1.28

Question: The latter two sūtras do not summon the assembly; why does this sūtra summon the assembly? Answer: Now, it is said that when the Tathāgata preaches the Dharma there are certainly manifest signs that summon the assembly, but the compilers [of the canons] sometimes included them and sometimes omitted them, that is all. As for the lotus flower, the lotus flower has five virtues: First, it can cover and conceal, which is an analogy for the elimination of all sins. Second, it can produce fruit, which is an analogy for hearing this sūtra, seeing Maitreya Buddha, and attaining the fruit of the path. Third, its fragrance is smelled from afar, which is an analogy for studying this sūtra and seeing the Buddha, whose heroic fame resounds far and wide. Fourth, it can emerge from the water, which is an analogy for those who hear this sūtra emerging from the ocean of birth and death. Fifth, it can blossom forth, which is an analogy for the present Buddha expounding the wondrous meaning of the subsequent Buddha. The first four virtues represent sentient beings practicing and gaining benefit; the latter one virtue represents Maitreya's causes being fulfilled and attaining the fruit of sarvākārajñatā (omniscience). As for the 'wondrous meaning,' it is because it is sarvākārajñatā.

1.29

From the sūtra's words 'Within that light' downward is the third [section], summoning through vyākaraṇa. In this there are two: first is the recipient of the vyākaraṇa, and second is the bestowal of the vyākaraṇa itself, which may be understood accordingly. As for the 'great transformation Buddha,' in order to manifest the matter of Maitreya's ascent to rebirth and to guide [beings] to understand that it is not the real, it is therefore called a transformation Buddha. And because the divine transformations of all Buddhas are inconceivable, it is called 'great.'

1.30

Regarding the passage in the sūtra from 'All proclaimed these words' up to 'Rocana (Rucika),' this text briefly establishes six gateways: 1. the length and shortness of the kalpa's measure; 2. the large or small number of Buddhas; 3. the priority and posteriority of generating the mind [for bodhi]; 4. the sequence or skipping in cultivation; 5. the provisional or real nature of realizing the fruit; 6. returning to explain the original text.

1.31

Regarding the length and shortness of the kalpa's measure: In the past it was said that sixty-four kalpas are called the Bhadrakalpa, because the count of sixty-four [cycles] of fire, water, and so forth is named the greatest kalpa; therefore, later masters mostly made this assertion, taking the Buddhas as the measure of the Bhadrakalpa, meaning that the full appearance of one thousand Buddhas serves as the measure of the Bhadrakalpa. But because the appearance of the Buddhas is not fixed, Master Xuanzang said: 'Twenty antarakalpas of abiding are called the Bhadrakalpa. All the masters of India make this assertion, without any further dispute.' However, the ninth fascicle of the Da zhidu lun says: 'In the preceding ninety kalpas, three Buddhas appeared in the world: that is, in the first kalpa, Vipaśyin Buddha appeared; in the thirty-second kalpa, two Buddhas appeared, one named Śikhin and the second named Viśvabhū; in the ninety-first kalpa, one thousand Buddhas appear: that is, at the beginning of the kalpa four Buddhas appear, the first named Krakucchanda, the second named Kanakamuni, the third named Kāśyapa, and the fourth named Śākyamuni.' And the Lokaprajñapti states that within the twenty antarakalpas of abiding, in the first five kalpas and the last ten kalpas no Buddha appears, and only in the middle five kalpas do Buddhas appear—these are all stated according to the approach of teaching in accordance with provisional principles. Since they rely on different points of reference, they do not contradict each other. If not so, it would contradict the Da zhidu lun when it says: 'At an immeasurable age, there was a Buddha appearing in the world named Amitābha.' Furthermore, a Brahmanical tradition says: 'Although the Hīnayāna school names the present antarakalpa the ninth kalpa, according to the Mahāyāna it is the first among the twenty kalpas of abiding'; therefore, the Mahāyāna now says: Krakucchanda and the other four Buddhas all appear in the first kalpa, and the remaining Buddhas appear in the subsequent nineteen kalpas. Also, the Yogācārabhūmiśāstra says: 'The first and last two kalpas also increase and decrease.' Thus we know that not only do Buddhas appear in periods of decrease, but that Buddhas appear in periods of increase is also not contradictory in principle. On account of this principle, in the first ten kalpas nine hundred and ninety-nine Buddhas appear, and in the last ten kalpas Rucika Buddha alone appears. If one adopts this interpretation, the Shanshun jingang lishi jing says: 'Rucika Buddha attains Buddhahood last and his lifespan is half a kalpa, saving sentient beings in a number exactly equal to and no different from the nine hundred and ninety-nine Buddhas.' Among the three explanations, the latter interpretation is superior. If not so, how could the Da zhidu lun say: 'The sons of the Śuddhāvāsa heavens, seeing the lotuses at the time the kalpa was forming, knew that the Bhadrakalpa would have one thousand Buddhas'? Furthermore, the Pusa chutai jing says: 'Only after the King of the Brahmā realm passes the Bhadrakalpa does his lifespan come to an end.' Since this Bhadrakalpa consists of twenty antarakalpas, by analogy the past and future two kalpas must also consist of twenty antarakalpas. This means one should say that the twenty kalpas of formation are named the Vyūhakalpa, and the twenty kalpas of destruction are named the Constellation Kalpa. That is to say, since at the times of formation and destruction there are sentient beings, the Buddhas can instruct and transform them.

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