三彌勒經疏 1.6

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.