觀彌勒上生兜率天經贊 2

English (machine translation) 2

Language: English

2.2

At that time, Upāli also arose from his seat, bowed his head to the ground in homage, and said to the Buddha:

The Commentary says: Above, the section on the causal arising of the teaching of the sūtra was explained; below, the section on making the request for extensive exposition is explained. Bestowing a prediction upon one bound to one last birth is no minor matter; displaying signs to encourage rebirth and adorn the causes is truly weighty. If it were taught without a request, the marks of succession to Buddhahood in the next birth would not be honored; if spoken spontaneously without a request, the mind of rejoicing in future birth would not be earnest. Therefore, he emitted light and gathered the assembly, universally summoning those with affinity, relying on a request to preach the sūtra to cause weighty karma to arise. Within this there are two: first, discerning the external fruits; second, discerning the internal fruits. Discerning the external fruits is further divided into three: first, Upāli's entreaty; next, the World-Honoured One's extensive answer; afterwards, from 'The Buddha told Upāli: If there are bhikṣus and all the great assembly' downward, concluding by encouraging rebirth there. Within the entreaty there are two: first, explaining the protocol of entreaty; second, explaining presenting the entreaty. This is the first. In Sanskrit it is Upāli, here called 'close attendant'. When the Buddha was a prince, he was the Buddha's minister, an attendant who managed affairs close to the prince. Ancient figures called him 'the Buddha's servant', which is incorrect. Currently rendered Youboli, which is corrupt. 'Also arose from his seat': having seen Maitreya stand in his position, Upāli followed with this entreaty; therefore it says 'also', representing that upon hearing the matters of Maitreya one shall realize bodhi. 'Arose from his seat, bowed his head to the ground in homage': bowing one's honorable head to pay homage to the Buddha's humble feet expresses profound single-minded reverence; arrogance having long been removed, it manifests the honorable cause of attaining Buddhahood, the wonderful karma of the mark of the invisible crown of the head.

2.4

“World-Honoured One, formerly in the Vinaya and the various collections of sūtras, you said that Ajita would next become a Buddha.

2.5

The Commentary says: Below, the text explains the presentation of the request. Within this there are two parts: first, adducing the past to give rise to the present inquiry; second, presenting the present [state] to challenge [the matter] with a subsequent inquiry. This is the first. Previously it said 'World-Honoured One' to address the Buddha. Here it says 'World-Honoured One' again to speak of the Buddha, speaking of how the Buddha in the past spoke of Maitreya. Being the honoured one in the world and beyond the world, it is abbreviated as 'World-Honoured One', which is the tenth epithet, Bhagavān. In Sanskrit it is *vinaya*, which here means 'taming and subduing'—regulating and controlling the karmas of body, speech, and so forth, and subduing and eradicating all afflictions; that is to say, the root text of the extensive Vinaya. The ancients said *pini* or *pini*, both of which are corruptions. The Closely-Attendant One thoroughly understood the Vinaya Piṭaka and was also quite well-versed in the sūtras; since prophecies are mostly found within the Vinaya, he raised the inquiry based on this. As for 'Ajita', here translated as 'Invincible', it is Maitreya's courtesy name. His name is Maitreya, and his courtesy name is Ajita. In the past, the Buddha was on Mount Gṛdhrakūṭa and said, 'The one who will become a Buddha next after me is named Maitreya.' At that time there was a bodhisattva named Maitreya who arose from his seat and said to the Buddha, 'World-Honoured One! May I in the future become that Maitreya.' The Buddha said, 'So it shall be.' Therefore, he now brings up the past to raise the subsequent inquiry.

2.6

"This Ajita possesses an ordinary person's body and has not yet severed the various outflows. When this person's life ends, where will he be born?"

2.7

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.

2.8

"Although that person has now gone forth, he does not cultivate dhyāna concentration and does not sever afflictions. The Buddha has prophesied that this person will attain Buddhahood without doubt. When this person's life ends, in which land will he be born?"

2.9

The Commentary says: Challenging concerning purity or impurity. Having adopted the monastic robes and cast off adornments, in appearance he has gone forth and constantly displays dignified deportment, yet does not cultivate dhyāna concentration. Receiving the fine robes from his maternal aunt, sensual craving was not yet discarded; looking upon the urṇā-light and not recognising it, he still possessed ignorance. The Buddha prophesied the perfection of the fruit, the principle of which is profound and difficult to fathom; when his life ends, in what direction will his place of birth be, pure or impure? It is simply because a bodhisattva, without arising from the concentration of cessation, displays dignified deportment; being about to succeed the Dharma King, he thereupon accepted the golden brocade; yielding and resigning the seat of light, he equally inquired about the light of the ūrṇā. Upāli did not understand, and momentarily considered him to lack concentration. With coarse perceptions viewing outer appearances, he genuinely suspected there was delusion. There are nine dhyāna concentrations and ten afflictions, as explained elsewhere. Moreover, prior to attaining Buddhahood, one must certainly be in Tuṣita bound to one last birth; the Mahāyāna and Hīnayāna are identical on this. Upāli, harbouring his own inferior mindset, rashly measured the higher state, manifesting ignorance so as to initiate the present request.

2.10

"The Buddha told Upāli: 'Listen attentively, listen attentively, and reflect on it well. The Tathāgata, the Arhat, the Samyaksambuddha now, in this assembly, proclaims the prophecy of the Bodhisattva Mahāsattva Maitreya's anuttarā-samyak-saṃbodhi.'"

2.11

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.

2.12

"Twelve years from now, when this person's life ends, he will certainly attain rebirth up in Tuṣita Heaven."

2.13

The Commentary says: Below, he sets forth [the answer] in full according to the inquiry. There are two parts: first, answering the place of birth; second, answering concerning purity and impurity. This is the first. 'Twelve years from now' indicates the receiving of the prophecy. Having already sought to transcend the twelve links of birth and death, he is therefore born in Tuṣita Heaven to succeed to Buddhahood in the next birth.

2.14

"At that time, in Tuṣita Heaven, there were five hundred billion devaputras. Each and every devaputra cultivated the profound dāna-pāramitā. For the sake of making offerings to the bodhisattva bound to one last birth, by the power of their divine merit, they constructed palaces."

2.15

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.

2.16

"Each removed from their person the candana-maṇi jewelled crown, knelt long with palms joined, and made this vow:"

2.17

The Commentary says: This explains the planting of causes. 'Candana' is sandalwood incense, its colour extending to red and white. 'Maṇi' is the wish-fulfilling jewel, which is what the devas wear, resembling the colour of red and white sandalwood. The divine wish-fulfilling jewel is the divine jewel in the jewelled crown worn on the head of a deva. Bestowing it indicates that when the future fruit arises, whatever is sought will all be attained, and because the wisdom of all modes is completely bright, one attains what is wished. Removing the jewelled crown accords with reverence, and because receiving the prophecy of Buddhahood is the most honoured. The devas all removed them, hence it says 'each'. 'Kneeling long' means both knees touching the ground while keeping the body upright, because the posture of reverence is complete, and it represents cultivating concentration and wisdom constantly without interruption. 'Joining palms' is an appearance of devout reverence, representing the mind merging with the object and realizing wisdom in accord with principle. The above explains cultivating the bodily karma as a cause. Below, generating vows is the verbal karma as a cause. That which can give rise to both is the mental karma as a cause, because the three wheels are fully present.

2.18

"'We now hold these priceless precious jewels and heavenly crowns for the sake of making offerings to the great-minded sentient being."

2.19

The Commentary says: Second, directly explaining the generation of the vow. This is the cause for generating the vow. Maitreya, broadly employing wisdom and compassion, transports living beings to dwell on the other shore; his sentiments are vast and great, and dwelling in the causal stage he is titled 'sentient being'. *Mahāsattva* means 'great sentient being'; interpreting it according to its meaning, he is called a 'great-minded sentient being'.

2.20

"'Before long in a future life, this person will attain anuttarā-samyak-saṃbodhi. If I am to receive a prophecy in the adorned realm of that Buddha, let my jewelled crown be transformed into articles of offering.'"

2.21

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.

2.22

"In this way, each of all the devaputras knelt long and made a great vow, which was also like this."

2.23

The Commentary says: Third, the practice and vows were all identical. Although the above already spoke generally of all the devas, the compilers [of the canon] feared doubt might arise, supposing that in making the offering the devas made the vow only once. Now it shows that the practice encompassed everyone and the vows were likewise universally identical, because the aspects of cultivating causes through the three karmas were all equal.

2.24

"At that time, when the devaputras had made this vow, those jewelled crowns were transformed into five hundred million jewelled palaces."

2.25

The Commentary says: Above, the planting of causes and generating of vows were explained; from here down is the second part, explaining the fruit of the devas' vows. Within this there are two parts: first, explaining the ten tiers of adornment; second, from 'At that time, amidst the musical sounds' downward, reiterating the previous adornments. The ten tiers of adornments are: 1. palaces, 2. gardens, 3. jewels, 4. lights, 5. flowers, 6. trees, 7. colours, 8. gold, 9. heavenly maidens, 10. music. This is the first. Since there are bodhisattvas of the ten grounds surrounding him, and there are also ordinary beings of the ten wholesome [courses of action] reborn there, and furthermore it is manifested by the predominance of the bodhisattva's ten powers, the palaces have ten tiers. Therefore the sūtra below says, 'the bodhisattva's power of merit and the retribution of the ten wholesome [courses of action]'. 'Palace' refers to the Dharma garden; because the true wisdom of the first ground attains the gold of empty tranquility, it is newly attained for the first time. Because the five faculties are cultivated internally, those that are moved, such as the palaces, are all stated as 'five hundred'.

2.26

"Each and every jewelled palace has sevenfold walls, each and every wall formed of the seven jewels."

2.27

The commentary says: Here there are two adornments. On the second ground, observing the precepts makes wholesome dharmas grow, and guarding the six sense faculties karmically brings about the enclosing gardens. On the third ground, one realizes the wisdoms arisen from hearing, reflection, and cultivation, which illuminate the teachings, principles, practices, and fruits of the Great Vehicle, giving rise to the radiance of wisdom; hence it karmically brings about the garden being formed of precious jewels. These are each sevenfold because the precepts observed on the second ground possess the seven branches [of wholesome physical and vocal action], and on the third ground one is capable of illuminating the teachings, principles, practices, and fruits of the three vehicles, which are seven [in number]. Furthermore, it is because one possesses the seven kinds of contemplation of patience: first, the patience of enduring suffering; second, the patience of closely examining dharmas; the remaining five are all the patience of enduring malice and injury, namely, the conception of close friendship, the conception of conformity to dharma, the conception of impermanence, the conception of possessing suffering, and the conception of embracing [beings], as explained in the first roll of the Youzan.

2.28

Each jewel emits fifty billion beams of light, and within each beam of light there are fifty billion lotus flowers.

2.29

The commentary says: Here there are two adornments. On the fourth ground, through cultivation one attains the dharmas conducive to awakening; because the flames of wisdom increase, the hundred practices assist in bringing it to completion, karmically generating the hundred billion [beams of] light. On the fifth ground, one performs the contemplation of the four noble truths and emerges from the mire of birth and death; because the flowers of wisdom blossom, one internally understands the five sciences and externally karmically brings about the five [times] five hundred billion flowers.

2.30

Each lotus flower transforms into fifty billion rows of trees made of the seven jewels, and each tree leaf possesses fifty billion jewel colours.

2.31

The commentary says: Here there are two adornments. On the sixth ground, one performs the contemplation of the twelve links of dependent origination and becomes revulsed by the tree of the suffering of birth and death; hence it karmically brings about the trees of seven jewels. The wind of reflective wisdom moves the trees, because one contemplates dependent arising. As for the trees of seven jewels, they are induced by the contemplation of the seventy-seven wisdoms. On the seventh ground, one solely performs the contemplation of true signlessness and realizes the form of the dharma-nature; hence it karmically brings about the wondrous colours.

2.32

Each jewel colour has fifty billion beams of light of Jāmbūnada gold, and within each beam of light of Jāmbūnada gold there emerge fifty billion precious heavenly maidens.

2.33

The commentary says: Here there are two adornments. On the eighth ground, one attains mastery over both characteristics and lands, and can thus manifest the golden light of Jāmbūnada [gold]; this is the foremost among all golds. It exists beneath the waters near the jambu tree, and its colour eclipses all other lights; therefore this alone is cited. On the ninth ground, one brings to maturity the four unhindered understandings, transforms and benefits sentient beings, and brings forth wholesome roots; hence it karmically brings about the precious maidens.

2.34

Each precious maiden stands beneath a tree, holding billions of jewels and countless necklaces of pearls, producing wondrous music.

2.35

The commentary says: This is the tenth adornment. The maidens hold various jewels and numerous necklaces of pearls, and these jewels and necklaces produce wondrous music. On the tenth ground, the dhāraṇī-doors, samādhi-doors, and unhindered supernatural powers karmically bring about the precious necklaces of pearls because they are noble adornments. One rains down clouds [of Dharma] and expounds the Dharma; hence it karmically brings about the musical sounds. These ten adornments above all arise because one internally possesses those virtues and externally attracts those fruits. The ten wholesome courses of action, the ten powers, the wisdoms, and so forth may be explained according to their correspondence.

2.36

At that time, amidst the music, the practices of the wheel of the Dharma of the stage of non-retrogression were proclaimed.

2.37

The commentary says: Elaborating further on the previous adornments, there are four points: first, elaborating on the tenth, the musical sounds expounding the Dharma; second, elaborating on the sixth, the rows of trees of the seven jewels; third, elaborating on the fourth, the light that destroys darkness; fourth, elaborating on the second, the height and thickness of the enclosing walls. This first part elaborates on the musical sounds. There are five kinds of non-retrogression: first, those who do not yet have faith come to have faith, because faith does not retrogress; second, those who are not yet fixed become fixed, because the stage does not retrogress; third, those who have not yet attained attain, because realization does not retrogress; fourth, those who have not yet cultivated cultivate, because practice does not retrogress; fifth, for those who have already severed [defilements], afflictions do not arise, because severance does not retrogress. These are the practices of the wheel of the Dharma of the stage of non-retrogression common to the three vehicles. The wheel of the Dharma is that which expresses, and the practice is that which is expressed. The true wheel of the Dharma is solely the practice that is expressed, which crushes and moves, because the practice is all-pervading and complete. Practice is itself the wheel of the Dharma. Now it says 'the practices of the wheel of the Dharma'; thus we know that the teaching is called the wheel of the Dharma, which expounds what is cultivated in those five stages, because the audience is endowed with the three vehicles. The wheel of the Dharma has five aspects: first, its intrinsic nature; second, its retinue; third, its cause; fourth, its object; fifth, its fruit, as explained in the relevant chapter. Now in explaining practice, it subsumes the first three, or it subsumes all of them.

2.38

Those trees bore fruit resembling the colour of crystal, and all the various colours entered into the crystal colour.

2.39

The commentary says: Second, elaborating on the trees. The colour of crystal refers to a crimson-red colour. This serves as the basis; all the jewel colours are contained by this and all enter into this colour, showing that the sentient beings who are transformed all return to the One Vehicle in the ultimate stage.

2.40

These beams of light wound and turned to the right, flowing out into numerous sounds that expounded the Dharma of great benevolence and great compassion.

2.41

The commentary says: Third, elaborating on the light that destroys darkness. Turning to the right symbolizes that all bodhisattva practices are never apart from the light of wisdom, nor from the Dharma of great benevolence and compassion, induced by wisdom, that uproots suffering and grants joy. Great benevolence has non-hatred as its nature, and great compassion has non-hatred and non-delusion as its nature. These each have three kinds: first, having sentient beings as their object, taking provisional sentient beings as their object; second, having dharmas as their object, not seeing sentient beings but only dharmas; third, having no object, where even the characteristics of dharmas do not exist and there is only the true principle. Alternatively, having sentient beings as the object means arising with sentient beings as the object; having dharmas as the object means arising with the twelvefold canon as the object; having no object means arising with tathatā as the object, because there is no object grasped. Because Maitreya, the Benevolent Honoured One, guides the myriad beings, he proclaims the Dharma of benevolence and compassion.

2.42

Each enclosing wall was sixty-two yojanas high and fourteen yojanas thick.

2.43

The commentary says: Fourth, elaborating on the walls. 'Huan' means enclosing walls. That they are sixty-two yojanas high shows that those born there surpass and destroy the sixty-two [wrong] views. That they are fourteen yojanas thick shows that they resist and crush the fourteen unanswerable questions. Among these four adornments, in the first two, the progressive practices all return to the One Vehicle, because there are differences between the initial arousal of the mind and the realization of the fruit; the next one destroys hatred and delusion and rescues sentient beings; the last one eternally severs the heterodox views of non-Buddhists.

2.44

Fifty billion dragon kings surrounded these walls.

2.45

The commentary says: Below, within [the section on] creating the palace, the third section concerns the dragon kings providing protection. It has three parts: first, explaining the protection; second, raining down jewel trees; third, following the trees, expounding the Dharma. This is the first part. The King of the Dharma teaches and transforms, and heavenly spirits stand guard; fearing that external intrusion may occur, the dragon kings provide protection. The fifty billion signifies that internally one possesses the five powers so that the four Māras cannot subdue one. Externally there are the dragon kings so that non-humans cannot torment or harm one. Internally one observes the five precepts, so all evils cannot invade; externally one karmically evokes the dragons' encirclement, so untoward disasters are naturally eradicated.

2.46

Each dragon king rained down fifty billion rows of trees of the seven jewels to adorn the tops of the walls.

2.47

The commentary says: Explaining the raining down of the jewel trees. Because the seven treasures arise on the basis of the five powers, this karmically evokes the dragon kings raining down trees as adornment. The seven noble treasures refer to faith, precept, learning, renunciation, wisdom, shame, and remorse.

2.48

Spontaneously a breeze blew and moved these trees, and as the trees brushed against one another, they expounded suffering, emptiness, impermanence, non-self, and the various pāramitās.

2.49

The commentary says: Explaining the trees expounding the Dharma. The breeze is a metaphor for great compassion, which spontaneously strikes the trees of conventional and ultimate wisdom; as they brush against each other they talk and expound such dharmas as these. That is to say, the oppressed intrinsic nature of all tainted phenomena is suffering; that the substance of dharmas is entirely absent from what is grasped is called emptiness; the conditioned begins and ends, constantly changing, arising and ceasing; there is no overall self-entity, no single, eternal, real self. Because of this, it is able to cause all practitioners to cross over to the other shore; hence it is called pāramitā.

2.50

At that time in this palace there was a great spirit named Laudhabhadra, who immediately rose from his seat, paid homage everywhere to the Buddhas of the ten directions, and made a great vow:

2.51

The commentary says: Within the explanation of the external fruit, next below is the second part, explaining the great spirit creating the Dharma hall. This is the inner court of Maitreya; taking the hall as primary, it is called creating the Dharma hall. Speaking in accordance with reality, it was creating the entire inner court, as will be understood below. Within this there are three parts: first, making the vow; second, from 'Having made the vow' below, the fruition of what was vowed; third, from 'At that time the immeasurable devas of the ten directions' below, the devas witnessing the sublime scene and making vows to be reborn there. In the first part there are two: first, explaining the protocol; second, explaining the making of the vow. This is the first part. Universally relying on mighty power, he pays homage everywhere to the ten directions; wishing to attain vast understanding, he makes a great vow. Although it is known that ordinary beings and āryas jointly evoke the inner court and only then is it completed, the bodhisattva's power increases and it mostly manifests through the āryas. The 'one great spirit' symbolizes that untainted wisdom is able to produce a wondrous land. The Buddha-bhūmi-sūtra says, 'Produced from wholesome roots that excel the world, because it has spiritual utility like a cintāmaṇi.' It is also karmically evoked by ordinary beings arousing the bodhicitta and applying preparatory wisdom.

2.52

'If my merit is such that I ought to create the Hall of the Good Dharma for Maitreya Bodhisattva, may a jewel spontaneously emerge from my forehead.'

2.53

The commentary says: Formally explaining the making of the vow. The house where the wondrous meaning is proclaimed is named the Hall of the Good Dharma. Symbolizing intimate veneration, the jewel emerges from the forehead. The terms for the palace of the inner court are declared below by oneself; because the Dharma hall is supremely noble, it is placed at the head of the vow.

2.54

Having made this vow, billions of precious jewels spontaneously emerged from his forehead; vaidūrya, crystal, and all kinds of colours were fully complete, like a deep-blue purple maṇi, thoroughly luminous inside and out.

2.55

The commentary says: Below explains the fulfillment of the vow. Within this there are five parts: first, explaining the creation of the palace; second, from 'Then in the gardens' below, the creation of the gardens; third, from 'There was also a great lion throne of the seven jewels' below, the creation of the throne; fourth, from 'Then at the four corners of the palace were four jewel pillars' below, the creation of the pillars; fifth, from 'Such heavenly palaces had millions of billions of immeasurable jewel colours' below, the jewel colours of the heavenly palaces and heavenly maidens are all identical. In the creation of the palace there are eight points: first, explaining the creation of the palace; second, the balustrades; third, the devaputras and devakanyās; fourth, flowers produced from hands; fifth, the light; sixth, the musical instruments; seventh, the dancing; eighth, the expounding of the Dharma. Within creating the palace halls there are two: first, the emergence of the jewel; second, the creation of the palace. This is the first. Vaidūrya is greenish-blue in colour, and crystal is red in colour. That all kinds of colours are fully complete means that among the jewels from the forehead, greenish-blue and red are cited first, and all the rest of the numerous colours are completely present; or else, these two jewels completely possess all varieties of colour. 'Zi' means purple colour. As for 'gan', the Shuowen says, 'Silk of deep blue with an exposed reddish tint contains gan,' that is, blue containing a reddish tint. Here this gan is slightly different from that: it is like a purple-blue wish-fulfilling divine pearl, thoroughly luminous inside and out.

2.56

This maṇi jewel spun and turned in the air, transforming into a wondrous jewel palace forty-nine stories high.

2.57

The commentary says: This is the creation of the palace. That it is forty-nine stories high means that because the observation of the precepts is firm and solid, the palace is consequently multi-tiered and dense.

2.58

Each balustrade was formed together from trillions of brahma-maṇi jewels, and between the balustrades there spontaneously and miraculously arose countless trillions of seven-jewel lotus flowers; atop each lotus flower were countless billions of beams of light, and within those beams of light all musical instruments were equipped, such heavenly instruments playing spontaneously without being struck. When this sound went forth, all the maidens spontaneously held various musical instruments and vied to rise in song and dance, and the sounds they sang expounded the ten wholesome actions and the four great vows. All the devas who heard it aroused the mind directed toward unsurpassed awakening.

2.59

The commentary says: Next below is the second, the creation of the balustrades; third, the miraculous birth of devaputras and devakanyās; fourth, lotus flowers produced from hands; fifth, the presence of immeasurable light; sixth, musical instruments in the light sounding spontaneously without needing to strike drums; seventh, once the musical sounds move, the maidens rising in song and dance; eighth, the song and dance performing no worldly play of birth and death, but all expounding the practice of the ten wholesome actions and the four great vows. As for the four great vows: first, for those who have not yet escaped suffering, the vow that they may escape; second, for those who have not yet attained joy, the vow that they may attain it; third, for those who have not yet aroused bodhicitta to sever evil and cultivate the good, the vow that they may quickly arouse the mind, sever evil, and cultivate the good; fourth, for those who have not yet become Buddhas, the vow that they may quickly become Buddhas. They are also said to be: knowing suffering, severing the origin, realizing cessation, and cultivating the path. Having heard this, the devas aroused the Mahāyāna mind. This is karmically attained through the noble practices of the eight branches of the noble path and the bliss of the eight liberations, and by ordinary beings observing the eight precepts: not killing, not stealing, not engaging in sexual misconduct, not lying, not drinking alcohol, not using fragrant garlands to smear the body or performing songs and dances, not sitting on high, broad, or large beds, and not eating at improper times, in their respective order. It is brought together and completed by the manifold practices of āryas and ordinary beings assisting correct wisdom and the like. It is arranged and adorned with wisdom leading the way, and can thus bring about this. Were it not so, by what condition could such an extraordinary place exist?

2.60

At that time, within the walls, there were eight-coloured lapis lazuli channels. Each channel was formed jointly of fifty billion jewel beads. In each channel there was eight-flavored water, complete with all eight colours. The water surged upward, winding around the beams and rafters, and outside the four gates it manifested four flowers by transformation. The water came forth from within the flowers like a flow of jeweled blossoms. Upon each flower were twenty-four heavenly maidens, their physical appearance wondrously sublime like the adorned physical marks of bodhisattvas. In their hands, fifty billion jeweled vessels were spontaneously transformed, each vessel spontaneously brimming with heavenly amṛta. Upon their left shoulders they bore countless necklaces, and upon their right shoulders they moreover carried countless musical instruments; like clouds hovering in the sky, they came forth from the water, praising the Bodhisattva's great pāramitās.

2.61

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.

2.62

If anyone is reborn in Tuṣita Heaven, they will naturally attain the service and attendance of these heavenly maidens.

2.63

The commentary says: This concludes what is obtained by being born there.

2.64

There was also a great lion [throne] made of the seven treasures, four yojanas high, adorned with Jambūnada gold and countless jewels.

2.65

The commentary says: The third major section explaining the fulfillment of vows concerns the great deity creating the throne. Here there are ten points; in this passage there are two: First, the height and breadth of the throne. The pure dharmadhātu inwardly contains the four virtues; the throne of the nirmāṇakāya is four yojanas high. Second, its adornment with gold and jewels, because it is adorned by the wisdom practices of the three karmas. Regarding the 'seven treasures,' the three texts differ. The *Sūtra on Immeasurable Life* says: 'gold, silver, lapis lazuli, crystal, coral, agate, and musāragalva.' The *Gaṅgā River Sūtra* says: 'gold, silver, coral, pearl, musāragalva, bright-moon pearl, and maṇi jewel.' The *Buddhabhūmi-śāstra* says: '1. gold, 2. silver, 3. vaiḍūrya, 4. sphaṭika, 5. musāragalva (equivalent to chequ), 6. aśmagarbha (equivalent to manao), 7. red pearl.' Although there are indranīla, mahānīla, stone-matrix, and vajra-matrix, they are not commonly treasured, and hence are mostly not mentioned. The three texts correspond to the differing preferences of various regions; the reasons for their differences need not be explained.

2.66

At the four corners of the throne there arose four lotus flowers, each lotus flower formed of a hundred jewels. Each jewel emitted ten billion rays of light, and their wondrous light was transformed into fifty billion varied flowers of diverse jewels adorning a jeweled canopy.

2.67

The commentary says: Third, the generation of the four flowers: because the four internal immeasurables—loving-kindness, compassion, sympathetic joy, and equanimity—outwardly evoke flowers. Fourth, its adornment with a hundred jewels: through the ten wholesome courses of action—doing them oneself, teaching others, praising them, and rejoicing in them—practiced in small measure, large measure, or fully, for a short time, long time, or continuously with joy, each has ten aspects, making a hundred practices. Inwardly one cultivates the hundred practices, and outwardly it is formed of a hundred jewels; this is why the number 'a hundred' is often stated above and below. Fifth, the emission of bright light: because wisdom destroys darkness. Sixth, the adornment with varied flowers: because diverse practices assist it.

2.68

At that time, hundreds of thousands of Brahmā kings from the ten directions each held a wondrous jewel of the Brahmā Heaven to serve as a jeweled bell, hanging them upon the jeweled canopy. Then the lesser Brahmā kings took heavenly jewels to form a net, completely covering the canopy. At that time, hundreds of thousands of countless heavenly sons and heavenly daughters with their retinues each held jeweled flowers to spread over the throne. From these lotus flowers there spontaneously emerged fifty billion jeweled maidens, holding white fly-whisks in their hands, standing in attendance within the canopy.

2.69

The commentary says: Seventh, inwardly cultivating the four analytical knowledges, outwardly there are Great Brahmās hanging jeweled bells, showing the respect of gods and humans. Eighth, inwardly cultivating dhāraṇī, outwardly there are lesser Brahmās making nets. Ninth, heavenly sons and heavenly daughters holding flowers and spreading them over the throne. Tenth, jeweled maidens holding white fly-whisks and standing in attendance within the canopy. All these are evoked by ordinary beings eliminating the ten evils and cultivating wholesome morality, and by bodhisattvas also upholding the ten inexhaustible precepts.

2.70

At the four corners of the palace of upholding there were four jeweled pillars. Each jeweled pillar had hundreds of thousands of multi-storied pavilions, interlaced with Brahmā-maṇi jewels. At that time, within the pavilions there were hundreds of thousands of heavenly maidens of peerlessly wondrous countenance, holding musical instruments in their hands; in their musical sounds they expounded suffering, emptiness, impermanence, non-self, and the pāramitās.

2.71

The commentary says: The fourth major section, on the fulfillment of vows, concerns the great deity creating the pillars. Here there are four points: 1. at each of the four corners of the palace there is a pillar; 2. each of the jeweled pillars has jeweled multi-storied pavilions, and 'Brahmā-maṇi' refers to pure maṇi or the cintāmaṇi of the Great Brahmā King, these pillars all being interlaced with Brahmā cintāmaṇis; 3. the heavenly maidens within the pavilions hold musical instruments in their hands; 4. the musical sounds expound the Dharma. Inwardly cultivating the four applications of mindfulness, the mind abides unmoving; outwardly this evokes the various adornments of the four pillars.

2.72

This heavenly palace had countless jeweled colours numbering hundreds of billions, and each of the maidens was likewise of the same jeweled colours.

2.73

The commentary says: The fifth major section, on the fulfillment of vows, concerns the heavenly palace and the heavenly maidens all sharing the same jeweled colours. This is to reveal the various adornments of the inner court, and to cause sentient beings to enter together into the Buddha's wisdom.

2.74

At that time, countless deities of the ten directions, at the end of their lives, all vowed to be born in the palace of Tuṣita Heaven.

2.75

The commentary says: Within the great deity's creation of the hall, the third major section concerns the deities, upon seeing these excellences, making vows for rebirth. It was only after Maitreya was born that they all made vows, though there were also some who made vows before his birth.

2.76

At that time, in Tuṣita Heaven there were five great deities.

2.77

The commentary says: The third major section below explains the five great deities' various adornments of the outer and inner palaces. Here there are two parts: first, the heading; second, the exposition. This is the heading. Because bodhisattvas and others inwardly cultivate the five aggregates whose wondrous functions are incomparable, they outwardly evoke five deities of peerless power and majesty. The five aggregates are: 1. the aggregate of morality; 2. the aggregate of concentration; 3. the aggregate of wisdom, which is wisdom oriented toward the conditioned; 4. the aggregate of liberation, which is the mental factor of resolve; 5. the aggregate of the knowledge and vision of liberation, which is wisdom oriented toward the unconditioned.

2.78

The first great deity was named Ratnaketu (Jeweled Banner). His body rained down the seven treasures, scattering them within the palace walls. Each jewel bead was transformed into countless musical instruments hanging suspended in the sky; without being struck, they sounded spontaneously, producing countless sounds that delighted the minds of sentient beings.

2.79

The commentary says: Inwardly upholding morality, one attains nobility and loftiness, just as a jeweled banner is high and manifest. Morality has seven branches; [the deity] rains down the seven treasures. By virtue of upholding morality, each [being's] mind is suited, evoking musical sounds that delight the minds of sentient beings.

2.80

The second great deity was named Puṣpaguṇa (Flower Virtue). His body rained down diverse flowers, completely covering the palace walls and transforming into flower canopies. Each canopy and flower was led by hundreds of thousands of banners and pennants.

2.81

The commentary says: Inwardly cultivating the aggregate of concentration, one outwardly evokes the great deity named Puṣpaguṇa, because the water of concentration is clear and calm and produces wondrous flowers. Raising the four immeasurables to shelter the four types of birth, he therefore rains down diverse flowers transformed into flower canopies. Countless diverse practices assist and adorn dhyāna-concentration, evoking hundreds of thousands of pennants to serve as guides.

2.82

The third great deity was named Gandharva (Fragrant Sound). From the pores of his body he rained down wondrous candana incense from this shore of the ocean like clouds, displaying the colours of a hundred jewels and circling the palace seven times.

2.83

The commentary says: Inwardly endowed with the aggregate of wisdom, preaching the Dharma to benefit creatures and destroy the stench of ignorance, one outwardly evokes the great deity named Gandharva, wisdom being venerable like incense from this shore of the ocean. Six karṣas of incense from this shore of the ocean are equal in value to the Sahā world. Circling the palace seven times is because of eliminating the seven outflows. The seven outflows are: the outflow of views, the outflow of mindfulness, the outflow of craving, the outflow of thought, the outflow of the faculties, the outflow of evil, and the outflow of intimacy.

First 83 of 221 passages. Read on

Linked texts (1)

觀彌勒上生兜率天經贊 — Classical Chinese