觀彌勒上生兜率天經贊 2.7

2.7

贊曰：顯今徵後問也。文有其二：初舉今徵後生之處所、後舉今徵後生處淨穢。此初徵也。波離下器情局小乘，以己所知輒揣尊極。小宗說於菩薩三劫猶是凡夫，樹下三十四心方成聖者。欲恚害覺時亦未已，故言凡夫未斷諸漏。漏有三種，如《法華贊》。生何處者，三界何界？五趣何趣？四生何生？九有何有？觀因驗果未遣心疑，唯願法王指陳生域。

The Commentary says: This presents the present [state] to challenge [the matter] with a subsequent inquiry. The text has two parts: first, adducing the present [state] to challenge concerning the place of subsequent birth; second, adducing the present [state] to challenge concerning the purity or impurity of the place of subsequent birth. This is the first challenge. Upāli was of inferior capacity, his sentiments limited to the Hīnayāna, and using what he knew, he rashly speculated about the supreme ultimate. The Lesser Vehicle asserts that a bodhisattva over three kalpas is still an ordinary person, and only under the tree with the thirty-four minds does he become a noble one. His thoughts of sensual desire, malice, and harming have at times not yet ceased; therefore he says, 'an ordinary person and has not yet severed the various outflows.' As for outflows, there are three kinds, as explained in the *Commentary on the Lotus Sūtra*. As for 'where will he be born?', in which realm of the three realms? In which destiny of the five destinies? In which birth of the four forms of birth? In which existence of the nine states of existence? Observing the cause to test the fruit, he could not dispel the doubts in his mind; he only wished that the Dharma King would point out and state the domain of birth.