觀彌勒上生兜率天經贊 2.15

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.