觀彌勒上生兜率天經贊 2.61

2.61

贊曰：第二大段願遂中一大神作園。於中有二：初列七事嚴、後結生彼得。初中有七：一、八色渠。八色渠者，青、黃、赤、白、紅、紫、碧、綠。二、寶珠合成。三、八味水，即前八色皆悉具足。八味者，八功德水，可愛味故。八德水者，一清、二輕、三冷、四濡、五香、六美、七飲時不損喉、八飲已不傷腹。四、水涌繞梁門外生華，八色之水從花而出，水色交映如寶花流。五、花出天女二十四者，持七支戒，防三世惡，別三心受，故所感果有二十四。六、手出寶器甘露滿中，表得法味，故滿甘露。七、此諸天女左佩瓔珞、右負樂器，從八色水而出，如瑞雲住空，口讚菩薩諸波羅蜜。持七支戒身三語四，反修七聖財、兼行七覺分，除七隨眠之所招感。此等天女或非實女，並佛菩薩所共化成莊嚴道場，或是女人宿持淨戒精進無犯之所感現，不可凡心之所測度。

The commentary says: The second major section, on the fulfillment of vows, concerns a great deity creating the park. Here there are two parts: first, listing the seven adornments; second, concluding with what is obtained by being born there. In the first part, there are seven: First, the eight-coloured channels. The eight-coloured channels are blue, yellow, red, white, crimson, purple, azure, and green. Second, their being formed of jewel beads. Third, the eight-flavored water, which possesses all of the preceding eight colours. The 'eight flavors' are the water of eight qualities, because its taste is delightful. The water of eight qualities is: 1. clear; 2. light; 3. cold; 4. soft; 5. fragrant; 6. delicious; 7. not harming the throat when drunk; 8. not injuring the belly after drinking. Fourth, the water surging and winding around the beams and generating flowers outside the gates: the eight-coloured water comes forth from the flowers, its water-colours inter-reflecting like a flow of jeweled blossoms. Fifth, that twenty-four heavenly maidens emerge from the flowers: because one observes the seven branches of morality, prevents evil in the three times, and receives it distinctively with three minds, the fruit evoked consists of twenty-four. Sixth, that jeweled vessels emerge from their hands, filled with amṛta: this represents obtaining the flavor of the Dharma, hence they are full of amṛta. Seventh, that these heavenly maidens wear necklaces on the left and carry musical instruments on the right, emerging from the eight-coloured water like auspicious clouds hovering in the sky, their mouths praising the Bodhisattva's pāramitās: this is evoked by observing the seven branches of morality (three of the body and four of speech), conversely cultivating the seven noble treasures, concurrently practicing the seven limbs of awakening, and eliminating the seven latent defilements. These heavenly maidens might not be real women, but rather are manifested jointly by the transformations of Buddhas and bodhisattvas to adorn the bodhimanda; or they may be manifestations evoked by women who in past lives upheld pure morality with diligence and without transgression; this cannot be fathomed by the ordinary mind.