觀彌勒上生兜率天經贊 2.187

2.187

贊曰：第四滅罪。有三：一逢緣駐想、二聞名起敬、三禮拜投誠。此即初也。初緣有二：一有情、二諸法。見一天人者，隨遇一有情緣即念彌勒，有苦念拔、無樂念與，惡者念除、善者念攝，勝者欣求、劣者念厭，善友念崇、惡友念拒。見一蓮花者，隨遇一法即念彌勒，好法思供養、惡法思不遇，染法欣斷、淨法欣修。此中且舉有情及一法即念彌勒，此意總顯作上生業。二品修者逢緣思念，一切時念不暫休廢。若一念頃念，滅千二百劫生死之罪，慈氏宿願、念者心專故致於此。阿彌陀佛八十劫滅，彌勒昔願力不同，慈悲深淺、樂苦土殊，欣心輕重有差別故，如前校量中說。

The commentary says: Fourth is the eradication of sins. There are three parts: first, fixing one's thoughts upon encountering conditions; second, giving rise to reverence upon hearing his name; third, bowing in veneration and offering wholehearted devotion. This is the first. Regarding the initial conditions, there are two kinds: first, sentient beings; second, phenomena. As for 'seeing a single deva,' whenever one encounters the condition of a sentient being, one immediately contemplates Maitreya: if they suffer, one contemplates pulling them out; if they lack joy, one contemplates bestowing it; toward the wicked, one contemplates eliminating their evil; toward the wholesome, one contemplates gathering them in; toward the superior, one aspires with joy; toward the inferior, one feels revulsion; toward wholesome friends, one contemplates honouring them; toward bad friends, one contemplates repelling them. As for 'sitting upon a single lotus flower,' whenever one encounters a single phenomenon, one immediately contemplates Maitreya: toward good phenomena, one thinks of making offerings; toward bad phenomena, one thinks of never encountering them; toward defiled phenomena, one aspires to sever them; toward pure phenomena, one aspires to cultivate them. Here, [the sūtra] merely mentions sentient beings and a single phenomenon upon which one immediately contemplates Maitreya, whose overall meaning shows the creation of the karma for ascent to birth. Practitioners of the two grades contemplate whenever they encounter conditions, never pausing or abandoning contemplation at any time. If one contemplates for a single thought-moment, it eradicates the sins of life and death of one thousand two hundred kalpas; this comes about because of Maitreya's past vows and the practitioner's focused mind. For Amitābha Buddha it is eighty kalpas eradicated; Maitreya's past vow-power differs, the depth of their compassion differs, their lands differ in joy and suffering, and there are distinctions in the intensity of the aspiring mind, as explained earlier in the comparative evaluation.