English
English version: The wonderful rewards of Adhiṣṭhāna (the Buddha's land and its adornments) and the Proper Rewards (the Buddha's virtues) are obtained through the practice of the third act (referring to specific practices). The fourth, the Fruition of Perfected Fragrant Fruit (referring to the ultimate result of practice), is the attainment of non-retrogression in the Unsurpassed Path (Anuttara-samyak-sambodhi, the highest path of enlightenment). This is obtained through the previous two contemplations (referring to specific meditative practices). The reason for this is that by contemplating the Adhiṣṭhāna and Proper Rewards of the Bodhisattva, one is born in the Tuṣita Heaven and personally receives the guidance of Maitreya, never regressing from Anuttara-samyak-sambodhi. Therefore, relying on the two contemplations, one obtains the fourth result. Because one hears the name of Maitreya (the name of the Bodhisattva Maitreya), believes in his virtues of benevolence and wisdom, stays away from places where the names of the wise and holy are not heard, constantly follows right views, and perfects one's retinue, one obtains the second result by relying on hearing the name. The remaining two causes and effects can be understood accordingly. Know that this is the accomplishment of the cause and effect of contemplation and practice, and unsurpassed Bodhi will naturally arrive. This is what is brought about by the result of being born in the Tuṣita Heaven. Secondly, the third point is to clarify the right and wrong of the Two Treasuries (referring to the Śrāvakayāna and Bodhisattvayāna). There are various opinions. Some say that this *Sutra of Maitreya's Rebirth* (referring to the *Maitreya Bodhisattva's Rebirth Sutra*) is a teaching of the Śrāvakayāna, included in the Śrāvakapiṭaka. The reason for this is that the sutra says that Ajita (another name for Maitreya) has the body of an ordinary person and has not yet severed all defilements. It also says that the reward of being born in the Tuṣita Heaven is obtained by cultivating the ten wholesome deeds. Therefore, it can be known that it is not a teaching of the Mahāyāna. Others say that this sutra is precisely a teaching of the Mahāyāna, included in the Bodhisattvapiṭaka. Briefly, there are four reasons to prove this point. First, the *Mahaprajnaparamita-sastra* says that in the Śrāvakapiṭaka, there are no Bodhisattva assemblies, just as a river cannot contain the ocean. In the Bodhisattvapiṭaka, there are Bodhisattva assemblies and Śrāvaka assemblies, just as the ocean can contain all rivers. Now, in this sutra, there are both Śrāvaka assemblies and Bodhisattva assemblies, so it can be known that it is Mahāyāna and not Śrāvakayāna. In the introduction to the *Vajracchedika Prajnaparamita Sutra*, although there are no initial Bodhisattva assemblies, Bodhisattva assemblies are listed in the later distribution section. Therefore, one should not use this as a reason for refutation. Second, the sutra says later that the great spirit Laodu (the name of a Dharma protector) pays homage to the Buddhas of the ten directions and makes vast vows. Therefore, it can be known that it is Mahāyāna and not Śrāvakayāna. Because there are no Buddhas of the ten directions in the Śrāvakayāna. Third, the sutra says later that day and night, six times a day, it constantly speaks of the practice of the Dharma wheel of the non-retrogressive stage. In the space of one time period, it perfects five hundred billion devaputras, causing them not to regress from Anuttara-samyak-sambodhi. These words are truly not tolerated by the Śrāvakayāna. Therefore, it can be known that it is Mahāyāna and not Śrāvakayāna. Fourth, hearing this sutra, ten thousand Bodhisattvas from other directions attain the Surangama Samadhi (a profound state of samadhi), and eighty trillion --------------------------------------------------------------------------------
Chinese
诸天发菩提心。准此得益菩萨行愿。故知所闻是大乘教也。评曰。此教通被大小根性。如言爱敬无上菩提心者欲为弥勒作弟子者。乃至广说。故但小不容大。大能含小。故随所宗。菩萨藏摄。所以后师所说是也。问若如后说。初所引文云何和会。解云。所言具凡夫身等者。是举小乘所执释作问。而答文言身圆光中有首楞严三昧波若波罗蜜字义炳然者。是表菩萨位登十地。以此三昧在彼地故。又言十善报应者。欲明菩萨十善之报。实遍十方。非直在此。但应物机。局示彼天。以之故言十善报应。由是道理。弥合大教。如下文言。若我住世。一小劫中。应说一生补处菩萨报应及十善果者。不能穷尽。故知非直十善果义说名报应。亦示以净报应于物机。依如是义。故言报应。非直实报名十善果。由是不违大乘道理也。问此中菩萨依正庄严。为是万行所感实报。为是随机所应化相。若如前者。非凡所见。是报非应。若如后者。不遍十方。是应非报。云何得言菩萨报应。解云。彼一一相。皆有分齐。不坏分齐。各遍十方。遍十方边。非凡所见。其分齐边。是凡所睹。然分齐即遍。遍即分齐。无障无碍。无二无别。如是功德。无非实报。随分所见。无非应化。由是道理。故说报应。就实而言。因具万行。果圆万德。但今局说在天报 诸天发菩提心（bodhicitta，觉悟之心）。依此可获得菩萨行愿的利益。因此可知所听闻的是大乘教义。评论说：此教义普遍适用于大小根性之人。例如，‘爱敬无上菩提心’，‘想要成为弥勒（Maitreya，未来佛）的弟子’等等，乃至广泛地阐述。所以，小乘不能容纳大乘，而大乘能够包含小乘。因此，随其所宗，都属于菩萨藏所摄。所以后世的师父们也是这样说的。问：如果像后面所说的那样，那么最初引用的经文该如何调和呢？解答说：所说的‘具凡夫身’等等，是举出小乘所执着的观点来发问。而回答的经文说‘身圆光中有首楞严三昧（Śūraṅgama Samādhi，勇健定）般若波罗蜜（Prajñāpāramitā，智慧到彼岸）字义炳然’，这是表明菩萨的果位已经登上十地。因为这种三昧存在于那个果位。又说‘十善报应’，是想要说明菩萨十善的果报，实际上遍布十方，并非仅仅在此处。只是应众生的根机，局部地示现在天界。因此才说十善报应。由于这个道理，弥合了大乘教义。如下文所说：‘如果我住世一小劫（kalpa，时间单位）中，应说一生补处菩萨（ekajāti-pratibaddha-bodhisattva，候补佛）的报应以及十善果报，也不能穷尽。’因此可知，不仅仅是十善果的意义被称为报应，也显示了以清净的果报应众生的根机。依据这样的意义，所以说报应，并非仅仅是实际名称为十善果。因此不违背大乘的道理。问：此中菩萨的依报和正报的庄严，是万行所感得的实报，还是随机应化的示现？如果像前者那样，就不是凡夫所能见到的，是果报而非应化。如果像后者那样，就不能遍布十方，是应化而非果报。怎么能说是菩萨的报应呢？解答说：那每一个相，都有其分齐。不破坏分齐，各自遍布十方。遍布十方的部分，不是凡夫所能见到的。其分齐的部分，是凡夫所能看到的。然而分齐就是遍布，遍布就是分齐，没有障碍，没有隔阂，没有二样，没有差别。这样的功德，没有不是实报的。随其分量所见到的，没有不是应化的。由于这个道理，所以说报应。就实报而言，是因为具足万行，果报圆满万德。但现在局限于说在天界的果报。
English
The devas (celestial beings) generate bodhicitta (the mind of enlightenment). Based on this, one can obtain the benefits of the bodhisattva's (enlightenment being) practices and vows. Therefore, it can be known that what is heard is the Mahayana (Great Vehicle) teachings. It is commented that these teachings universally apply to beings of both small and great capacities. For example, 'loving and revering the unsurpassed bodhicitta', 'wanting to become a disciple of Maitreya (the future Buddha)', and so on, are extensively elaborated. Therefore, the Hinayana (Small Vehicle) cannot contain the Mahayana, while the Mahayana can contain the Hinayana. Thus, according to what one adheres to, it is included in the Bodhisattva-pitaka (Bodhisattva Collection). Therefore, later masters also say this. Question: If it is as stated later, how can the initially cited scripture be reconciled? Answer: What is said about 'possessing the body of an ordinary being', etc., is raising the views adhered to by the Hinayana as a question. And the answering scripture says, 'In the halo of the body, the meaning of the Śūraṅgama Samādhi (Heroic Progress Meditation) and Prajñāpāramitā (Perfection of Wisdom) is clearly evident,' which indicates that the bodhisattva's position has ascended to the ten bhumis (grounds). Because this samadhi (meditative absorption) exists in that ground. Furthermore, the 'retribution of the ten virtues' is intended to clarify that the bodhisattva's retribution for the ten virtues actually pervades the ten directions, not just here. It is only in response to the faculties of beings that it is partially manifested in the heavens. Therefore, it is said to be the retribution of the ten virtues. Due to this principle, the Mahayana teachings are reconciled. As the following text says, 'If I were to remain in the world for one small kalpa (aeon), I could not exhaustively describe the retribution of the ekajāti-pratibaddha-bodhisattva (one-lifetime-away bodhisattva) and the fruits of the ten virtues.' Therefore, it can be known that it is not only the meaning of the fruits of the ten virtues that is called retribution, but it also shows the pure retribution in response to the faculties of beings. According to this meaning, it is said to be retribution, not just the actual name of the fruits of the ten virtues. Therefore, it does not contradict the principles of the Mahayana. Question: Is the adornment of the bodhisattva's environment and body here the actual reward felt by the ten thousand practices, or is it a manifestation that responds to the occasion? If it is like the former, it is not seen by ordinary people, it is a reward and not a response. If it is like the latter, it does not pervade the ten directions, it is a response and not a reward. How can it be said to be the bodhisattva's retribution? Answer: Each of those aspects has its limits. Without destroying the limits, each pervades the ten directions. The part that pervades the ten directions is not seen by ordinary people. The part that has limits is what ordinary people can see. However, the limits are the pervasion, and the pervasion is the limits, without obstruction, without separation, without duality, without difference. Such merit is all actual reward. What is seen according to one's capacity is all manifestation. Due to this principle, it is said to be retribution. In terms of actual reward, it is because one is complete with ten thousand practices, and the fruit is complete with ten thousand virtues. But now it is limited to saying the reward in the heavens. -------------------------------------------------------------------------------- 应。故说其因直取十善也。
Chinese
次第四明三经同异者。上生下生及或佛经。相望略有三种同异。一所为同异。二所诠同异。三所摄同异。言所为同异者。修观行也。有其三品。上品之人。或修观佛三昧。或因忏悔行法。即于现身。得见弥勒。随心优劣。见形大小。此如观佛三昧海经及大方等陀罗尼经说也。中品之人。或修观佛三昧。或因作诸净业舍此身后。生兜率天。得见弥勒。至不退转。是故上生经所说也。不品之人。修施戒等种种善业。依此发愿。愿见弥勒。舍此身后。随业受生。乃至弥勒成道之时。要见世尊三会得度。是如下生成佛经说。是即上生所为。为中品人。余二经者。为下品人也。 第二所诠有同异者。上生所诠。是天报应菩萨功德。余二经者。诠于人报成佛等相。此后二经。互有广略。其所诠理。大意同也。 第三所摄有同异者。上生经者。菩萨藏摄。义如前说。余二经者。声闻藏收。所以然者。其成佛经。出长阿含。下生经文。深浅不异。又说成道。未明应现。依经得益。证小乘果。以之故知。非菩萨藏。然缝衣之时。短针为要。虽有长戟。而无所用。避雨之日。小盖是用。普天虽覆。而无所救。是故不可以小为轻。随其根性大小皆珍者也。 次第五明生身处所者。说处不 因此说，（往生兜率天的）原因是直接修持十善业。 接下来，第四点说明三部经的同异之处。《上生经》、《下生经》以及其他佛经，相互比较略有三种同异：一是所为的同异，二是所诠的同异，三是所摄的同异。所为的同异是指修观行方面。有上、中、下三品。上品之人，或者修观佛三昧（Samadhi，禅定），或者通过忏悔行法，就能在现世亲眼见到弥勒（Maitreya，未来佛）。随着心念的优劣，所见弥勒的形象大小也不同。这就像《观佛三昧海经》和《大方等陀罗尼经》所说。中品之人，或者修观佛三昧，或者因为做各种清净的善业，舍弃此身后，往生兜率天（Tushita Heaven），得见弥勒，达到不退转的境界。所以《上生经》所说，是为中品之人。下品之人，修布施、持戒等种种善业，依此发愿，愿见弥勒，舍弃此身后，随业力受生，乃至弥勒成道之时，一定要见到世尊的三会说法而得度。这是《下生成佛经》所说。所以《上生经》所为，是为中品之人，其余两部经，是为下品之人。 第二，所诠释的内容有同异。《上生经》所诠释的是天上的果报和菩萨（Bodhisattva）的功德。其余两部经，诠释的是人间的果报和成佛等相。后两部经，内容详略有所不同，但所诠释的道理，大意是相同的。 第三，所摄藏的类别有同异。《上生经》属于菩萨藏所摄，义理如前所述。其余两部经，属于声闻藏所收。之所以这样说，是因为《成佛经》出自《长阿含经》，《下生经》的经文，深浅没有差异。又说成道，没有明确应化示现。依据经文得到利益，证得小乘果位。因此可知，不属于菩萨藏。然而缝衣服的时候，短针是必要的。即使有长戟，也没有用处。躲避下雨的时候，小伞是有用的。即使普天覆盖，也没有救助。所以不可以因为小而轻视。随着众生的根性大小，都应该珍视。 接下来，第五点说明弥勒化身之处所。经中说到的处所不一。