Chinese
大正藏第 38 册 No. 1773 弥勒上生经宗要 No. 1773 [cf. No. 452] 弥勒上生经宗要 释元晓撰 将说此经。十门分别。初述大意。次辨宗致。三二藏是非。四三经同异。五生身处所。六出世时节。七二世有无。八三会增减。九发心久近。十证果前后。 第一述大意者。盖闻弥勒菩萨之为人也。远近莫量。深浅莫测。无始无终。非心非色。天地不能载其功。宇宙不能容其德。八圣未尝窥其𨓍。七辨无足谈其极。窈窈冥冥。非言非默者乎。然不周之山之高其迹可跋。朝夕之池之深其疆可涉。是知至人之玄。犹有可寻之迹。玄德之辽非无可□之行。今随迹疆之近踪。诚论始终之远趣。言其始也。感慈定之光炽。发广度之道心。浴八解之清流。息□觉之苑林。四等之情。等闰四生。三明之慧。明导三界。论其终也。度苦海于法云。发等觉于长梦。却二障之重闇。照四智之明镜。乘六通之实车。游八极之旷野。千应万化之术事啻百亿□□□。今此经者。斯乃略叹至人垂天之妙迹。劝物修观之真典也。弥勒菩萨者。此云慈氏觉士。贤劫千佛之内是其□□如来。弗沙佛时。无习慈定。熏修其心。遂成常性。从此已来。每称慈氏。乃至成佛。犹立是名 现代汉语译本： 《弥勒上生经宗要》 释元晓 撰 将要解说这部经，分为十个方面来辨析。首先陈述经文的大意，其次辨明经文的宗旨意趣，第三辨别声闻藏和菩萨藏的是非，第四辨别三种相关经典（指与弥勒相关的经典）的同异之处，第五说明弥勒菩萨往生之处，第六说明弥勒菩萨出世的时节，第七说明二世（指过去世和未来世）的有无问题，第八说明三次法会（弥勒下生后举行的三次说法大会）的增减情况，第九说明发菩提心时间的久远与否，第十说明证得果位的前后次第。 第一，陈述经文大意。大概听闻弥勒菩萨这个人，他的境界深远，无法衡量；他的境界深奥，无法测度。无始无终，非心非色。天地不能承载他的功德，宇宙不能容纳他的德行。八地菩萨尚未能窥探他的堂奥，七种善辩也无法谈论他的极致。深远幽暗，非言语所能表达，也非沉默所能诠释。然而，即使是不周山（Kailash）那样的高山，其足迹尚可攀登；即使是朝夕之池那样的深池，其边界尚可涉足。由此可知，至人的玄妙，仍然有可以寻觅的踪迹；玄德的深远，并非没有可以效法的行为。现在，我们追随这些可以寻觅的足迹和可以涉足的边界，诚恳地探讨弥勒菩萨从开始到最终的深远意趣。说到他的开始，是感应于慈定的光明炽盛，发起广度众生的菩提道心，沐浴于八解脱的清净水流，安住在寂静觉悟的苑林。四无量心（catvāri-apramāṇāni）的情怀，平等地润泽四生（caturyoni）；三明（tisro vidyāḥ）的智慧，明亮地引导三界（trayo dhātavaḥ）。说到他的最终，是在法云中度脱苦海，在长久的梦中发起等觉之心，去除二障（dve āvaraṇe）的重重黑暗，照亮四智（catvāri jñānāni）的明镜，乘坐六神通（ṣaṭ abhijñāḥ）的真实之车，游历八极的广阔原野。千变万化的术事，何止百亿之多。这部经，正是略微赞叹至人垂迹于世的妙迹，劝勉众生修习观行的真实经典。弥勒菩萨，在这里被翻译为慈氏觉士。在贤劫千佛（bhadrakalpikasahasrabuddha）之中，他是将要出现的如来。在弗沙佛（Puṣya Buddha）时期，他没有修习其他禅定，只是熏修慈定，使慈心成为他的常性。从此以后，一直被称为慈氏，乃至成佛，仍然沿用这个名称。
English
English version: The Main Points of the Maitreya's Rebirth in Tuṣita Sutra Composed by Śramaṇa Yuanxiao In explaining this sutra, I will distinguish it in ten aspects. First, I will state the general meaning of the sutra; second, I will clarify the purpose and intent of the sutra; third, I will distinguish the correctness of the Śrāvakayāna Piṭaka and the Bodhisattvayāna Piṭaka; fourth, I will distinguish the similarities and differences among the three related sutras (referring to the sutras related to Maitreya); fifth, I will explain the place where Maitreya Bodhisattva is reborn; sixth, I will explain the time when Maitreya Bodhisattva will appear in the world; seventh, I will explain the existence or non-existence of the two lifetimes (referring to the past and future lives); eighth, I will explain the increase or decrease of the three assemblies (the three Dharma assemblies held after Maitreya's descent); ninth, I will explain whether the time of generating Bodhicitta is long or short; tenth, I will explain the order of attaining the fruits of realization. First, stating the general meaning of the sutra. Generally speaking, Maitreya Bodhisattva is immeasurable in his distance and unfathomable in his depth. He is without beginning and without end, neither mind nor matter. Heaven and earth cannot bear his merits, and the universe cannot contain his virtues. The Eight Saints have not yet glimpsed his inner sanctum, and the Seven Eloquences are insufficient to discuss his ultimate. He is profound and obscure, beyond words and silence. However, even Mount Sumeru (Sumeru) is high, its traces can be climbed; even the pool of morning and evening is deep, its boundaries can be crossed. From this, we know that the mystery of the Perfected One still has traces to be found, and the vastness of his profound virtue is not without actions to emulate. Now, we follow these accessible traces and boundaries, sincerely discussing the far-reaching interests of Maitreya Bodhisattva from beginning to end. Speaking of his beginning, it is to sense the light of the Samādhi of Loving-kindness (maitrī-samādhi), to generate the Bodhicitta (bodhicitta) of vast deliverance, to bathe in the pure stream of the Eight Liberations (aṣṭa vimokṣaḥ), and to dwell in the tranquil garden of enlightenment. The sentiment of the Four Immeasurables (catvāri-apramāṇāni) equally moistens the Four Births (caturyoni); the wisdom of the Three Clear Knowledges (tisro vidyāḥ) brightly guides the Three Realms (trayo dhātavaḥ). Speaking of his end, it is to cross the sea of suffering in the cloud of Dharma, to generate the mind of Equal Enlightenment in the long dream, to remove the heavy darkness of the Two Obscurations (dve āvaraṇe), to illuminate the bright mirror of the Four Wisdoms (catvāri jñānāni), to ride the real chariot of the Six Superknowledges (ṣaṭ abhijñāḥ), and to travel the vast wilderness of the Eight Extremes. The arts of thousands of transformations are more than hundreds of billions. This sutra is a brief praise of the wonderful traces of the Perfected One descending into the world, and an exhortation to beings to cultivate the true canon of contemplation. Maitreya Bodhisattva, here translated as the 'Enlightened One of Loving-kindness'. Among the Thousand Buddhas of the Auspicious Aeon (bhadrakalpikasahasrabuddha), he is the future Tathāgata. During the time of Puṣya Buddha, he did not practice other samādhis, but only cultivated the Samādhi of Loving-kindness, making loving-kindness his constant nature. From then on, he has always been called Maitreya, and even after becoming a Buddha, he will still use this name. --------------------------------------------------------------------------------
Chinese
也。兜率陀者。译言知足。欲界六天之中是其第四□□□□欲情重。上二浮逸心多。此第四天。欲轻逸少。非沈非浮。莫荡于尘。故名知足。□受用具。不待营作。随念自然。故名为天。菩萨从人升天。故曰上生。行者静虑思察名之为观。闻金口。演玉句。澍法雨之沃闰。成佛种之华果。故言佛说。若人受持此经。观察彼天。则能生妙乐之净处。承慈氏之至人。登无退之圣阶。谢有死之凡尘。举是大意。以标题目。故言佛说观弥勒菩萨上生兜率陀天经(云云)。 次第二明经宗致者。此经正以观行因果而为其宗。令人生天。永无退转。以为意致。所言观者。有其二种。一观彼天依报庄严。二观菩萨正报殊胜。专念观察故名三昧。而非修慧。唯在闻思。此但名为电光三昧。而无轻安。是欲界因也。所言行者。略有三种。一者闻大慈名。敬心悔前所作之罪。二者闻慈氏名。仰信此名所表之德。三者行于扫塔涂地香华供养等诸事业。如下文说。此观此行。合为一根。所生之果。略有四种。一者牙茎离土之果。二者华叶荫凉之果。三者妙华开敷之果。四者芳果成就之果。第一牙茎离土果者。伏灭前来所作众罪。是因初行所得果也。第二华叶荫凉果者。不堕三途边地耶见。因第二行所得果也。第三妙华开敷果者。谓得兜率 现代汉语译本： ‘也’。兜率陀（Tushita）者，翻译成现代汉语就是‘知足’。在欲界六天之中，它是第四层天。因为下两层天的众生欲念深重，上面两层天的众生心浮气躁，而这第四层天的众生，欲望轻微，散逸较少，既不沉溺也不漂浮，不被尘世所迷惑，所以叫做‘知足’。他们的受用之物，不需要经营劳作，随心念自然而生，所以叫做‘天’。菩萨从人间上升到天界，所以说‘上生’。修行者通过静虑思察，这叫做‘观’。听闻佛的金口，宣讲美妙的语句，降下法雨来滋润，成就佛种的华果，所以说‘佛说’。如果有人受持这部经，观察兜率陀天，就能往生到美妙快乐的净土，承接慈氏菩萨（Maitreya）的教诲，登上永不退转的圣阶，脱离有生有死的凡尘。以上是这部经的大意，用来作为标题，所以说《佛说观弥勒菩萨上生兜率陀天经》。 其次，说明这部经的宗旨。这部经主要以观行因果作为宗旨，使众生往生到兜率陀天，永远不会退转，作为意趣。所说的‘观’，有两种：一是观察兜率陀天的依报庄严，二是观察弥勒菩萨的正报殊胜。专心念诵观察，所以叫做三昧（Samadhi），但不是修习智慧，只在于听闻和思考。这只能叫做电光三昧，而没有轻安，是欲界的因。所说的‘行’，大致有三种：一是听闻大慈菩萨的名号，以恭敬心忏悔以前所造的罪业；二是听闻慈氏菩萨的名号，仰慕相信这个名号所代表的功德；三是进行扫塔、涂地、香华供养等各种事业，如下文所说。这种观和这种行，合为一体，所产生的果报，大致有四种：一是牙茎离土之果，二是华叶荫凉之果，三是妙华开敷之果，四是芳果成就之果。第一种牙茎离土之果，是指伏灭以前所造的各种罪业，这是因为最初的修行所得的果报。第二种华叶荫凉之果，是指不会堕入三恶道、边地和邪见，这是因为第二种修行所得的果报。第三种妙华开敷之果，是指往生到兜率陀天。
English
English version: 'Ye.' Tushita (兜率陀) which translates to 'contentment'. Among the six heavens of the desire realm, it is the fourth. Because the beings in the lower two heavens have heavy desires, and the beings in the upper two heavens are frivolous, while the beings in this fourth heaven have light desires and less dissipation, neither sinking nor floating, not being deluded by the dust of the world, so it is called 'contentment'. Their enjoyments do not require labor, but arise naturally with their thoughts, so it is called 'heaven'. The Bodhisattva ascends from the human realm to the heavens, so it is said 'ascends to be born'. Practitioners contemplate through quiet reflection, this is called 'contemplation'. Hearing the golden mouth of the Buddha, proclaiming wonderful sentences, raining down the Dharma rain to nourish, accomplishing the flowers and fruits of the Buddha-seed, so it is said 'Buddha speaks'. If someone receives and upholds this sutra, contemplates the Tushita Heaven, then they can be reborn in the pure land of wonderful joy, receive the teachings of Maitreya (慈氏菩萨), ascend to the holy stage of non-retrogression, and escape the mortal dust of birth and death. The above is the main idea of this sutra, used as the title, so it is said 'The Sutra Spoken by the Buddha on the Contemplation of the Bodhisattva Maitreya's Ascent to the Tushita Heaven'. Secondly, explaining the purpose of this sutra. This sutra mainly takes the cause and effect of contemplation and practice as its purpose, enabling beings to be reborn in the Tushita Heaven and never regress, as its intention. The 'contemplation' that is spoken of has two types: one is to contemplate the adorned environment of the Tushita Heaven, and the other is to contemplate the supreme reward of Maitreya Bodhisattva. Concentrated recitation and contemplation, so it is called Samadhi (三昧), but it is not cultivating wisdom, only in hearing and thinking. This can only be called electric light Samadhi, and there is no ease, it is the cause of the desire realm. The 'practice' that is spoken of, roughly has three types: one is to hear the name of the Great Compassionate Bodhisattva, with reverence repent of the sins committed in the past; two is to hear the name of Maitreya Bodhisattva, admiring and believing in the merits represented by this name; three is to engage in various activities such as sweeping pagodas, painting the ground, and making offerings of incense and flowers, as described below. This contemplation and this practice, combined as one, the resulting fruits, roughly have four types: one is the fruit of the sprout and stem leaving the soil, two is the fruit of the shade of the flowers and leaves, three is the fruit of the wonderful flowers blooming, and four is the fruit of the fragrant fruit being accomplished. The first fruit of the sprout and stem leaving the soil refers to subduing and extinguishing the various sins committed in the past, this is the fruit obtained because of the initial practice. The second fruit of the shade of the flowers and leaves refers to not falling into the three evil paths, borderlands, and wrong views, this is the fruit obtained because of the second practice. The third fruit of the wonderful flowers blooming refers to being reborn in the Tushita Heaven. --------------------------------------------------------------------------------
Chinese
依正妙报。因第三行之所得也。第四芳果成就果者。于无上道得不退转。依前二观之所得也。所以然者。观察菩萨依正报故。生彼天时。亲承圣导。永不退于阿耨菩提。故依二观。得第四果。由闻慈氏之名。信其仁贤之德。远离不闻贤圣名处。恒随正见。成就眷属。故依闻名。得第二果。余二因果。相当可知。知是观行因果成就。无上菩提自然而至。是谓上生之果之所致也。 次第三明二藏是非者。诸说不同。或有说者。此上生经是小乘教。声闻藏摄。所以然者。说阿逸多具凡夫身未断诸漏。又说彼果为十善报。以之故知非大乘教。或有说者。此经正是大乘之教。菩萨藏收。略以四文而证此义。一者智度论说。声闻藏中。无菩萨众。犹如川流不容大海。菩萨藏中。有菩萨众及声闻众。犹如大海容于众流。今此经中既有声闻及菩萨众。故知是大而非小也。金刚般若序中。虽无初菩萨众。后流通分列菩萨众。是故不应以彼作难。二者经下文中说牢度大神礼十方佛发弘誓愿。故知是大而非小也。以小乘教中无十方佛故。三者下文说言。昼夜六时。常说不退转地法轮之行。迳一时中。成就五百亿天子令不退于阿耨菩提。此言实非小乘教所容。故知是大而非小也。四者闻说是经。他方来会十万菩萨。得首楞严三昧。八万亿 现代汉语译本： 依正妙报（指佛及佛土的庄严和功德），是修习第三行（指修行方法）所获得的。第四芳果成就果（指最终的修行成果），即于无上道（指最高的觉悟之道）得不退转（指永不退失已获得的成就）。这是依前两种观行（指特定的修行方法）所获得的。之所以如此，是因为观察菩萨的依正报（指菩萨的庄严和功德），因此往生到兜率天时，能亲自接受弥勒菩萨的教导，永远不会从阿耨菩提（Anuttara-samyak-sambodhi，无上正等正觉）退转。所以依靠两种观行，能获得第四种果报。由于听闻慈氏（Maitreya，弥勒菩萨的别称）之名，相信他的仁慈贤能之德，远离不闻贤圣之名的地方，恒常随顺正见，成就眷属，所以依靠听闻名号，能获得第二种果报。其余两种因果，可以相应地理解。要知道这是观行因果的成就，无上菩提自然而然就会到来。这就是往生兜率天的果报所导致的。 其次，第三点是辨明二藏（指声闻藏和菩萨藏）的是非。各种说法不同。有人说，这部《上生经》（指《弥勒上生经》）是小乘教，属于声闻藏所摄。之所以这样说，是因为经中说阿逸多（Ajita，弥勒菩萨的别称）具有凡夫之身，尚未断除各种烦恼。又说往生兜率天的果报是修十善业所获得的。因此可知它不是大乘教。也有人说，这部经正是大乘之教，属于菩萨藏所收录。略举四条理由来证明这个观点。第一，《智度论》（Mahaprajnaparamita-sastra）中说，声闻藏中没有菩萨众，就像河流不能容纳大海。菩萨藏中有菩萨众和声闻众，就像大海能容纳各种河流。现在这部经中既有声闻众，也有菩萨众，所以可知它是大乘而非小乘。在《金刚般若》（Vajracchedika Prajnaparamita Sutra）的序文中，虽然没有最初的菩萨众，但在后面的流通分中列举了菩萨众。所以不应该用这个来作为反驳的理由。第二，经文下文中说牢度大神（一个护法神的名字）礼敬十方佛，发广大誓愿。因此可知它是大乘而非小乘。因为小乘教中没有十方佛。第三，下文说，昼夜六时，常说不退转地法轮之行。经过一时的时间，成就五百亿天子，使他们不退转于阿訇菩提。这些话实在不是小乘教所能容纳的。所以可知它是大乘而非小乘。第四，听说这部经，从其他方来的十万菩萨，得到首楞严三昧（Surangama Samadhi，一种深妙的禅定），八万亿