[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) › 2.15 # 觀彌勒上生兜率天經贊 2.15 觀彌勒上生兜率天經贊 2.15 - **Language:** Classical Chinese ### [2.15](https://indike.org/pramana/in.bauddha.taisho.1772.2.15) 贊曰：下答淨穢。有二：初正答淨穢；後「佛告優波離此名兜率陀天十善報應」下，結此所因，歎處勝妙。初中有三：初五百億天子造外眾寶宮、次一大神造法堂內院、後五大神於此二宮種種嚴飾。夫諸天福力果出自然，況補處之宮豈更須他造？欲顯福異餘天、果從他作，諸天敬重發願嚴因。又諸天資具凡業所生，知足宮園必由勝行，外陳他作內表修因。譬人王之內苑似天帝之喜園，不說自然之報，唯陳他造之果，皆是菩薩未上生前，預知欲生發願先作。初中有三：一諸天植因發願；二「時諸天子作是願已」下，明天願果；三「五百億龍王圍繞此垣」下，龍王守護。初復有三：初明植因；次「我今持是等」下，正明發願；後「如是諸天子等」下，明行願皆同。初中復二：初明所因、後明植因。此即初也。修願行之所因者，一為修檀度，初業之妙行故；二為供養菩薩故。菩薩盡此一生必定成佛，福田既大，故應植因。因者檀度，緣者願助。現傍資者，天之福力由現天福，傍資因緣二種力故，變成天宮因緣之果，冀在良田天之福資變成宮殿。五百億者，由信、精進、念、定、慧五根為勝因緣，內證法苑樂、外感五百億天為造宮殿。修餘萬行資此五根，故以百億為稱。或是菩薩化預莊嚴，准報土中所有嚴飾勝出世間善根所起，故此所說五根為因。 > The Commentary says: Below, he answers concerning purity and impurity. There are two parts: first, directly answering concerning purity and impurity; second, from 'The Buddha told Upāli: "This is called the retribution of the ten wholesome \[courses of action\] in Tuṣita Heaven"' downward, concluding with the cause for this and praising the excellence of the place. Within the first there are three parts: first, the five hundred billion devaputras construct the outer palaces of various jewels; second, a great spirit constructs the inner court of the Dharma hall; third, five great spirits variously adorn these two palaces. Now, the fruits of the divine merit of the devas arise naturally; how much more so with the palace of one in succession to Buddhahood in the next birth—would it still require construction by others? Wishing to show that his merit differs from other devas and that the fruit is produced through others, the devas reverently generated vows as the cause of adornment. Furthermore, the requisites of the devas are produced by ordinary karma, whereas the palaces and gardens of the Contented \[Heaven\] must arise from superior practice; externally presenting construction by others internally expresses the cultivation of causes. Just as a human king's inner pleasure-park resembles the Joyful Garden of the Lord of Devas, it does not speak of natural retribution, but only presents the fruit of construction by others; these were all vows previously made by the devas prior to the bodhisattva's ascent to birth, having known in advance that he wished to be born. Within the first there are three parts: 1. the devas plant causes and generate vows; 2. from 'At that time, when the devaputras had made this vow' downward, explaining the fruit of the devas' vows; 3. from 'Five hundred billion dragon kings encircled this wall' downward, the dragon kings' protection. The first again has three parts: first, explaining the planting of causes; second, from 'We now hold these...' downward, directly explaining the generating of vows; third, from 'In this way, all the devaputras...' downward, explaining that their practices and vows were all identical. The first again has two parts: first, explaining the reason; second, explaining the planting of causes. This is the first. The reasons for cultivating vows and practices are: first, to cultivate the perfection of giving, the wondrous practice of the initial undertaking; second, for the sake of making offerings to the bodhisattva. Because the bodhisattva will certainly become a Buddha at the end of this single life, the field of merit is already great, and therefore one should plant causes. The cause is the perfection of giving; the condition is the assistance of vows. As for the present auxiliary support, the power of divine merit, by means of present divine merit, auxiliarily supports the two forces of cause and condition, transforming into the heavenly palaces as the fruit of cause and condition; placing hopes in the fertile field, the auxiliary support of divine merit transforms into palaces. As for 'five hundred billion', because the five faculties of faith, vigor, mindfulness, concentration, and wisdom serve as superior causes and conditions, internally one realizes the joy of the Dharma garden, and externally one moves five hundred billion devas to construct palaces for him. Cultivating the other myriad practices assists these five faculties, and hence they are designated by 'a hundred billion'. Alternatively, it is the bodhisattva's transformative advance adornment; matching how all adornments in the reward land arise from mundane-transcending wholesome roots, hence what is explained here takes the five faculties as the cause. > — English (machine translation) (machine translation) - [Previous: 2.14](https://indike.org/pramana/in.bauddha.taisho.1772.2.14) - [Next: 2.16](https://indike.org/pramana/in.bauddha.taisho.1772.2.16) - [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.2.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1772.2.15](https://indike.org/pramana/in.bauddha.taisho.1772.2.15) · Pramāṇa