[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀彌勒上生兜率天經贊](https://indike.org/pramana/in.bauddha.taisho.1772) › 2.11 # 觀彌勒上生兜率天經贊 2.11 觀彌勒上生兜率天經贊 2.11 - **Language:** Classical Chinese ### [2.11](https://indike.org/pramana/in.bauddha.taisho.1772.2.11) 贊曰：下佛廣答。有二：初勅聽許說、後依問具申。此初也。諦者審諦。聽音察理，貴在審情，恐聽不明，重令諦聽。極妙作意名善思念。如來者，第一號也。《涅槃經》云「如過去佛所行妙行三十七品十一空等，來至涅槃，故云如來。」應者，第二號也，應已求害煩惱賊故、應不復受分段生故、應受世間妙供養故。正遍知者，第三號也，正知遍知名正遍知。非邪小知，正滿知故；具二種智，知空有故。上來三號，如次斷德、恩德、智德。阿耨等者，阿之言無，耨多羅云上，三言正，藐言等。又三云正，菩提云覺，即是無上正等正覺。諸法莫先名無上，理事遍知名正等，離妄真照名正覺。或智斷圓名無上覺。簡異生邪智名正覺，簡小乘分智名等覺，簡菩薩缺智復名正覺。下一覺字貫通上文。彌勒當圓證此，獨得全名。記者，識也驗也。佛自稱三德，今為汝等驗識分別慈氏菩薩當來成佛之事。 > The Commentary says: Below, the Buddha answers at length. There are two parts: first, commanding him to listen and consenting to speak; second, setting forth \[the answer\] in full according to the inquiry. This is the first. 'Attentively' means carefully and scrutinisingly. Listening to sounds and discerning the principle depends upon careful reflection; fearing that their hearing would not be clear, he commands them again to listen attentively. Utterly wondrous mental application is called 'reflecting on it well'. 'Tathāgata' is the first epithet. The \*Nirvāṇa Sūtra\* says: 'Just as the past Buddhas practiced the wondrous practices—the thirty-seven factors, the eleven emptinesses, and so forth—and arrived at nirvāṇa, hence he is called Tathāgata.' 'Worthy' \[Arhat\] is the second epithet; it means he should seek to destroy the thieves of affliction, should no longer receive delimited rebirth, and should receive the wondrous offerings of the world. 'Samyaksambuddha' is the third epithet; one who knows correctly and knows completely is called a Samyaksambuddha. It is not an erroneous or limited knowledge, because it is correct and complete knowledge; possessing the two kinds of wisdom, he knows both emptiness and existence. The above three epithets correspond respectively to the virtue of eradication, the virtue of benevolence, and the virtue of wisdom. As for 'anuttarā', and so forth: \*a\* means 'without', \*uttara\* means 'above', \*sam\* means 'correct', \*yak\* means 'equal'. Furthermore, \*sam\* means 'correct', and \*bodhi\* means 'awakening'; that is to say, unexcelled, correct, and equal awakening. Since nothing precedes all dharmas, it is called 'unexcelled'; since principle and phenomena are completely known, it is called 'correct and equal'; since it is free of delusion and truly illuminates, it is called 'correct awakening'. Or, when wisdom and eradication are complete, it is called unexcelled awakening. It is called correct awakening to distinguish it from the erroneous wisdom of ordinary beings; it is called equal awakening to distinguish it from the partial wisdom of the Lesser Vehicle; it is again called correct awakening to distinguish it from the deficient wisdom of bodhisattvas. The final word 'awakening' runs through the preceding text. Maitreya will completely realise this, so he alone receives the full title. A 'prophecy' is to recognise and verify. The Buddha refers to himself with the three virtues, and now for your sake verifies, recognises, and distinguishes the matter of the Bodhisattva Maitreya's future attainment of Buddhahood. > — English (machine translation) (machine translation) - [Previous: 2.10](https://indike.org/pramana/in.bauddha.taisho.1772.2.10) - [Next: 2.12](https://indike.org/pramana/in.bauddha.taisho.1772.2.12) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1772.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1772~en-mt.2.11) — English, machine translation ## Linked texts (1) - [阿彌陀經通贊疏](https://indike.org/pramana/in.bauddha.taisho.1758.3.69) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1772.2.11](https://indike.org/pramana/in.bauddha.taisho.1772.2.11) · Pramāṇa