English
Therefore, it is said that the reason (for being reborn in Tushita Heaven) is to directly cultivate the ten wholesome deeds. Next, the fourth point clarifies the similarities and differences among the three sutras. The *Upper Birth Sutra*, the *Lower Birth Sutra*, and other Buddhist scriptures have roughly three kinds of similarities and differences when compared: first, the similarities and differences in purpose; second, the similarities and differences in what is explained; and third, the similarities and differences in what is included. The similarities and differences in purpose refer to the practice of contemplation. There are three levels: upper, middle, and lower. People of the upper level either cultivate the Buddha contemplation Samadhi (Samadhi, meditation), or through repentance and practice of Dharma, can see Maitreya (Maitreya, the future Buddha) in this very life. Depending on the quality of their minds, the size of the Maitreya they see will vary. This is as described in the *Contemplation of Buddha Samadhi Sea Sutra* and the *Great Vaipulya Dharani Sutra*. People of the middle level either cultivate the Buddha contemplation Samadhi, or because of doing various pure good deeds, after abandoning this life, are reborn in Tushita Heaven (Tushita Heaven), see Maitreya, and reach the state of non-retrogression. Therefore, what the *Upper Birth Sutra* describes is for people of the middle level. People of the lower level cultivate various good deeds such as giving and observing precepts, and based on this, make vows to see Maitreya. After abandoning this life, they are reborn according to their karma, and when Maitreya attains Buddhahood, they will definitely see the World Honored One's three Dharma assemblies and be liberated. This is what the *Lower Birth and Buddhahood Sutra* describes. Therefore, the purpose of the *Upper Birth Sutra* is for people of the middle level, while the other two sutras are for people of the lower level. Second, there are similarities and differences in what is explained. The *Upper Birth Sutra* explains the heavenly rewards and the merits of Bodhisattvas (Bodhisattva). The other two sutras explain the human rewards and the aspects of attaining Buddhahood. The latter two sutras differ in detail, but the principles they explain are largely the same. Third, there are similarities and differences in the category of collection. The *Upper Birth Sutra* is included in the Bodhisattva Pitaka, as explained earlier. The other two sutras are collected in the Sravaka Pitaka. The reason for this is that the *Sutra on Attaining Buddhahood* comes from the *Long Agama Sutra*, and the text of the *Lower Birth Sutra* does not differ in depth. It also speaks of attaining the Way, without clearly indicating manifestation. Gaining benefit from the sutra leads to the attainment of the Small Vehicle fruit. Therefore, it is known that it does not belong to the Bodhisattva Pitaka. However, when sewing clothes, a short needle is necessary. Even if there is a long spear, it is useless. When avoiding rain, a small umbrella is useful. Even if the whole sky is covered, it is of no help. Therefore, one should not despise something small. Depending on the capacity of beings, both large and small should be cherished. Next, the fifth point explains the places where Maitreya manifests. The sutras mention different places. --------------------------------------------------------------------------------
Chinese
同。华严经入法界品中。弥勒菩萨告善财童子言。我于此阎浮提南界摩离国内拘提聚落。婆罗门家种性中生。为欲灭彼憍慢心故。化度父母及亲属故。于此命终。生兜率天。为欲化度彼诸天故也。贤愚经第十二卷云。尔时波罗奈王。名波罗度达。王有辅相。生一男儿。三十二相。众好备满。辅相增悦。即召相师。令占相之。因为立字。相师问言。自从生来有何异事。辅相答言。其母素性。不能良善。怀妊已来。悲矜苦厄。慈润黎元。相师喜曰。此是儿志。因为立字。号曰弥勒。其儿殊称。令土宣闻。国王闻之。怀惧言曰。今此小儿。名相显美。傥有高德。必夺我位。宁其未长。当豫除灭。作是计已。即敕辅相。闻汝有子。容相有异。汝可将来。吾欲得见。其儿有舅。名婆婆梨。在波梨富罗国。为彼国师。于时辅相。怜哀其子。惧被其容。复作密计。密遣人乘。送与其舅。令彼长养乃至广说。今此经言。波罗奈国劫波梨村波婆梨大婆罗门家本所生处。此三种说。云何相会。解云后二经文。文异意同。所以然者。贤愚经意。寄父表生。故言辅相生一男儿。此非的出其生之处。上生经文。的明生处。彼土之法。妇怀妊已。还本家产。本家在于劫波梨村。知此二经文不相违也。华严经意。别显异处。大圣分身。随机异见。处处 现代汉语译本： 同《华严经·入法界品》中记载，弥勒菩萨告诉善财童子说：‘我于这阎浮提（Jambudvipa，指我们所居住的这个世界）南方的摩离国（Moli）的拘提聚落（Koti），在婆罗门（Brahmana，印度教祭司阶层）种姓的家庭中出生，为了灭除他们的骄慢之心，化度我的父母和亲属，因此在这里命终，往生到兜率天（Tusita Heaven），也是为了化度那里的诸天众。’ 《贤愚经》第十二卷记载：‘当时波罗奈国（Varanasi）的国王，名叫波罗度达（Paradatta）。国王有一位辅相（大臣），生了一个男孩，具有三十二相（thirty-two major marks），各种美好的特征都具备。辅相非常高兴，就召来相师（fortune teller），让他给孩子占卜相面，并为孩子取名字。相师问道：‘自从孩子出生以来，有什么不同寻常的事情发生吗？’辅相回答说：‘他的母亲一向性情不好，自从怀孕以来，变得悲悯那些受苦受难的人，慈爱地对待百姓。’相师高兴地说：‘这是孩子的志向啊！’因此为孩子取名为弥勒（Maitreya）。这个孩子的美名，传遍了整个国家。国王听说了这件事，心怀恐惧地说：‘这个小儿，名相如此显赫美好，如果他有高尚的德行，一定会夺取我的王位。不如趁他还没有长大，就预先除掉他。’打定主意后，就命令辅相说：‘听说你生了一个儿子，容貌相貌与众不同，你可以把他带来，我想见见他。’这个孩子有个舅舅，名叫婆婆梨（Bhavaviri），在波梨富罗国（Paripura）担任国师。当时辅相怜爱他的儿子，害怕他被国王所害，又想出一个秘密的计策，秘密地派人用车子把孩子送到他的舅舅那里，让他抚养长大……’（此处省略中间部分） 现在这部经书上说，（弥勒）出生在波罗奈国（Varanasi）的劫波梨村（Kappari）婆婆梨（Bhavaviri）大婆罗门（Brahmana）的家中。这三种说法，应该如何理解呢？解释说，后面两部经书的说法，文字不同，意思相同。为什么这么说呢？《贤愚经》的意思，是寄托在父亲那里表明出生，所以说辅相生了一个男孩，这并不是说他出生的地方。而《上生经》的经文，明确说明了出生的地方。按照那个地方的习俗，妇女怀孕后，会回到娘家生产。娘家就在劫波梨村。了解到这些，就知道这两部经书的说法并不矛盾。《华严经》的意思，是分别显示不同的地方，大圣（指佛或菩萨）分身，随着机缘不同而显现不同的景象，处处皆是如此。
English
English version: Similarly, in the ‘Entering the Dharma Realm’ chapter of the *Avatamsaka Sutra* (*Hua Yan Jing*), Bodhisattva Maitreya (Maitreya, the future Buddha) told Sudhana (Shancai Tongzi, a youth seeking enlightenment): ‘I was born in the Koti (Koti, a settlement) village of Moli (Moli, a country) in the southern region of Jambudvipa (Jambudvipa, the continent where we live), into a Brahmana (Brahmana, the priestly caste in Hinduism) family, in order to extinguish their arrogance and to transform my parents and relatives. Therefore, I ended my life there and was reborn in the Tusita Heaven (Tusita Heaven, one of the six heavens of the desire realm), also to transform the devas (devas, gods) there.’ The twelfth volume of the *Sutra of the Wise and Foolish* (*Xian Yu Jing*) states: ‘At that time, the king of Varanasi (Varanasi, a city in India), named Paradatta (Paradatta, a king's name), had a minister (minister). The minister had a son, who possessed the thirty-two major marks (thirty-two major marks, physical characteristics of a great being), and all kinds of beautiful features. The minister was very happy and summoned a fortune teller (fortune teller) to examine the child's face and give him a name. The fortune teller asked: ‘Since the child was born, has anything unusual happened?’ The minister replied: ‘His mother, who was usually not of good nature, has become compassionate towards those who suffer since she became pregnant, and treats the people with kindness.’ The fortune teller said happily: ‘This is the child's aspiration!’ Therefore, he named the child Maitreya (Maitreya, meaning 'benevolence'). The child's good name spread throughout the country. When the king heard about this, he was afraid and said: ‘This child's name and appearance are so prominent and beautiful. If he has noble virtues, he will surely seize my throne. It is better to eliminate him before he grows up.’ After making this decision, he ordered the minister: ‘I heard that you have a son, whose appearance is extraordinary. You can bring him here, I want to see him.’ This child had an uncle, named Bhavaviri (Bhavaviri, a personal name), who was a national teacher in Paripura (Paripura, a country). At that time, the minister loved his son and feared that he would be harmed by the king, so he came up with a secret plan, secretly sending someone to take the child to his uncle in a carriage, so that he could raise him...’ (omitting the middle part) Now this sutra says that (Maitreya) was born in the Kappari (Kappari, a village) village of Varanasi (Varanasi, a city in India), in the house of the great Brahmana (Brahmana, a priestly caste) Bhavaviri (Bhavaviri, a personal name). How should these three statements be understood? The explanation is that the statements in the latter two sutras are different in wording but the same in meaning. Why is that? The meaning of the *Sutra of the Wise and Foolish* is to indicate birth by entrusting it to the father, so it says that the minister had a son, which does not mean that it was the place of his birth. The text of the *Sutra of the Upper Birth* clearly states the place of birth. According to the customs of that place, when a woman is pregnant, she returns to her parents' home to give birth. Her parents' home is in Kappari village. Knowing this, we know that the statements in these two sutras do not contradict each other. The meaning of the *Avatamsaka Sutra* is to separately show different places. The great sage (referring to the Buddha or Bodhisattva) manifests different bodies, appearing in different forms according to different opportunities, everywhere. --------------------------------------------------------------------------------
Chinese
异生。不足致怪。由是道理不相违背也。 次第六明出世时节者。欲显弥勒世尊何劫何节几时出世。言何劫者。在第十劫。如藏论云。二十住劫中。有五佛出世故。前五劫中无佛出世。第六劫中拘留孙陀佛出世。第七劫中拘那含牟尼佛出世。第八劫中迦叶佛出世。第九劫中释迦牟尼佛出世。第十劫中弥勒佛出世。后十住劫中亦无佛出世。乃至广说。言何节者。劫减时出。如论说云。为劫上时诸佛出世。为于劫下。偈曰。成佛于劫下。减八万至百。云何不于劫上时出。此时众生难教厌离。从百岁至十。厌离心重。最应易生。何故不出于此时中。五浊炽盛故。又云人寿无量时。乃至八万岁。轮王出世。不减八万时。何以故。减八万时。非此吉祥福乐品故。问依此论文。轮王与佛出世时异。云何轮王与佛同世。解云。轮王生时。未减八万。末及始减。故得相值。如贤劫经言。稍增至六万岁时。有转轮王。轮王相次。经第七王时。人寿八万四千岁。弥勒出兴。大弥勒成佛经亦云八万四千。阿含经及贤愚经中。止论八万。俱舍论云。长极八万。短至十岁。案云。言八万者。举其大数。不至九万。故言极八。又佛出时。始减数十。大数未𨷂。所以犹言八万四千。若依此经。六万岁时。亦有轮王。如何论说不减八万者。经说增 现代汉语译本： ‘异生’（异类众生）。这不足为怪。因为这个道理并不相违背。 接下来详细说明诸佛出世的时节。想要阐明弥勒世尊在哪个劫、哪个时节、什么时候出世。所谓‘哪个劫’，指的是第十劫。如《藏论》所说：‘在二十住劫中，有五佛出世。’所以前五个劫中没有佛出世。第六劫中拘留孙陀佛（Kakusandha Buddha）出世，第七劫中拘那含牟尼佛（Konagamana Buddha）出世，第八劫中迦叶佛（Kasyapa Buddha）出世，第九劫中释迦牟尼佛（Sakyamuni Buddha）出世，第十劫中弥勒佛（Maitreya Buddha）出世。后十住劫中也没有佛出世，乃至广说。所谓‘哪个时节’，指的是劫减的时候出世。如论中所说：‘诸佛出世是在劫增的时候，还是在劫减的时候？’偈颂说：‘成佛于劫下，减八万至百。’为什么不在劫增的时候出世呢？因为此时众生难以教化，难以生起厌离心。从百岁到十岁，厌离心很重，最容易生起。为什么不在这个时候出世呢？因为五浊（five defilements）炽盛的缘故。又说人寿无量的时候，乃至八万岁的时候，转轮王（Chakravartin）出世。不减到八万岁的时候，是因为减到八万岁的时候，不是吉祥福乐的品性。问：依照这篇论文，转轮王与佛出世的时间不同，为什么说转轮王与佛在同一个时代呢？解释说：转轮王出生的时候，还没有减到八万岁，末期和开始减的时候，所以能够相遇。如《贤劫经》所说：‘稍微增加到六万岁的时候，有转轮王。’转轮王相继出现，到第七个转轮王的时候，人寿八万四千岁，弥勒出世。《大弥勒成佛经》也说八万四千岁。《阿含经》和《贤愚经》中，只说八万岁。《俱舍论》说：‘寿命最长八万岁，最短十岁。’案云：说八万岁，是举其大概的数字，不到九万岁，所以说极八万。而且佛出世的时候，才开始减少几十年，大的数字还没有改变，所以仍然说八万四千岁。如果依照这部经，六万岁的时候，也有转轮王，为什么论中说不减到八万岁呢？经中说增加