三彌勒經疏 1.10

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.