三彌勒經疏 1.4

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.