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# 觀彌勒上生兜率天經贊 2.21

觀彌勒上生兜率天經贊 2.21

- **Language:** Classical Chinese

### [2.21](https://indike.org/pramana/in.bauddha.taisho.1772.2.21)

贊曰：正明發願。此人者，慈氏。當在人中未生天趣，預興此願，故言：此人於未來世當成正覺。我於彼土佛成正覺時，可為莊嚴殊勝國界得預彼會受記別者。令我寶冠化成供具。供具者，四事什物供養之具。變寶冠而為供具者，顯轉凡而修成聖德。此但說冠，略無寶珠，所願同故。或寶謂如意珠、冠謂天冠，合而論故。若不爾者，何故行因冠珠兩捨，及其發願獨有天冠？故應後釋不違正理。

> The Commentary says: Directly explaining the generation of the vow. 'This person' is Maitreya. While still among humans and not yet born in the heavenly destiny, they generated this vow in advance; therefore it says: 'This person in a future life will attain correct awakening. When the Buddha attains correct awakening in that land, may I adorn the exceptionally wondrous realm and be admitted to that assembly to receive a prophecy. Let my jewelled crown be transformed into articles of offering.' 'Articles of offering' are the four requisites, utensils, and articles for making offerings. Transforming the jewelled crown into articles of offering shows the transition from ordinary to the cultivation and perfection of noble virtues. Here it only mentions the crown, omitting the precious jewel, because what they vowed is the same. Alternatively, 'jewelled' refers to the wish-fulfilling jewel and 'crown' refers to the heavenly crown, discussed together. If it were not so, why would they relinquish both crown and jewel when practicing the cause, yet have only the heavenly crown when generating the vow? Therefore, the latter explanation does not contradict the correct principle.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1772~en-mt.2.21) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1772.2.21](https://indike.org/pramana/in.bauddha.taisho.1772.2.21) · Pramāṇa
