淨名經集解關中疏 1.530

1.530

所以者何。憶念。我昔為兜率天王及其眷屬說不退轉地之行　此二略釋所以。什曰。此天以彌勒將上為天師。預懷宗敬故常來聽法也。又云。不退轉地者或六度行滿名為不退。或證初地名為不退。天王雖已發心然內有五欲。外有勝境恐其退轉。因以勸之。肇曰。下呵云。實無發心亦無退者。以此推之。似存不退之行勸發無上心也。雖曰勝期猶未免乎。累教迹不泯故致斯呵。然經云。補處大士心無不一。智無不周。應物而動。何闕之有。是由得失同懷修短迭。應利彼而動。無計諸已故彌勒假有以啟始。淨名居宗以濟終互為郢。匠器彼淳朴雖復迹同儒墨致教不一。然相成之美實存其中矣。

"Why? I recall that in the past I was preaching the practice of the ground of non-retrogression to the king of the Tuṣita Heaven and his retinue." This is the second part, briefly explaining the reason. Kumārajīva says: "Because Maitreya would soon ascend to be the heavenly teacher, this deva harboured prior veneration and thus frequently came to listen to the Dharma." He also says: "As for the ground of non-retrogression, either it refers to fulfilling the practices of the six perfections, which is called non-retrogression, or it refers to realizing the first ground, which is called non-retrogression. Although the heavenly king had already generated the aspiration, inside he had the five desires and outside he faced splendid realms, so Maitreya feared he would retrogress, and therefore encouraged him." Sengzhao says: "Below he rebukes him, saying: 'There is truly neither aspiration nor retrogression.' Deduce from this that it seems he was maintaining the practice of non-retrogression to encourage generating the unexcelled mind. Although it is called a superior goal, it has not yet escaped entanglements; because the traces of teaching were not obliterated, he incurred this rebuke. However, the sūtra says: 'A great being in the position of one more birth has a mind that is entirely unified and wisdom that is all-pervading; moving in response to things, what deficiency could he have?' This is because gains and losses are held alike, and long and short alternate in response, acting to benefit others without calculating for oneself. Thus Maitreya posited the provisional to open the beginning, and Jingming occupied the ultimate to complete the end, mutually acting as master craftsmen to shape that uncarved simplicity. Even though in their traces they resembled the Confucians and Mohists whose teachings were diverse, the beauty of mutual fulfillment truly resided within it."