法苑珠林 16.45

16.45

As the Adbhutadharmaparyāya-sūtra says: 'Inferior-grade ten good deeds means for the space of a single thought. Middling-grade ten good deeds means for the space of a single meal. Superior-grade ten good deeds means from dawn to noon. If during such times one mentally focuses on the ten good deeds and abstains from the ten evil deeds, one will also attain rebirth [there]. Thus a jackal mentally focused on the ten good deeds, fasted for seven days, and was born in Tuṣita Heaven.' Furthermore, the Scripture on the Upward Rebirth [of Maitreya] says: 'After my parinirvāṇa, if the four assemblies and eight classes of beings wish to be born in the fourth heaven, they should, from the first day to the seventh day, fix their mindfulness on that heaven, uphold the Buddha's prohibitive precepts, reflect upon the ten good deeds, and practice the path of the ten good deeds. By means of this merit, dedicating it with the vow to be born before Maitreya Buddha, they will attain rebirth in accordance with their mindfulness.' (Speaking of seven days is merely starting from the immediate; if even that evokes [rebirth in] that heaven, how much more so an entire lifetime—how could one not attain it?) Furthermore, the Scripture on the Upward Rebirth says: 'If anyone pays homage and reveres Maitreya Buddha, the transgressions of birth and death for a hundred billion kalpas will be eliminated, and they will even attain sight of the Buddha beneath the Dragon Flower Tree in a future life.' It also says: 'After my parinirvāṇa, if the four assemblies and eight classes of beings hear his name and bow in homage, at the end of their lives they will be born into Tuṣita Heaven. If there are men or women who have violated the prohibitive precepts and committed many evil deeds, upon hearing this bodhisattva's name of Great Compassion, if they cast their five limbs to the ground and repent with a sincere mind, all their evil karma will swiftly become pure. If anyone takes refuge in Maitreya Bodhisattva, one should know that this person will attain non-retrogression; when Maitreya achieves Buddhahood, upon seeing the Buddha's radiance, they will immediately receive prediction [of Buddhahood].' Furthermore, the Scripture on the Upward Rebirth says: 'After the Buddha's parinirvāṇa, if there are those who diligently cultivate all merits, keep their deportment intact, sweep stupas and smear the ground [with plaster], make offerings of flowers and incense, practice all samādhis, and recite the scriptures—though such people have not yet severed their defilements, they are as if having attained the six supernatural powers. They should fix their mindfulness on the Buddha's image and recite Maitreya's name. If for the space of a single thought they receive the eight precepts and cultivate all pure karma, at the time their life ends they will immediately attain rebirth within a lotus pedestal in Tuṣita Heaven. They will immediately see the light of the Buddha's ūrṇā mark, surpass the transgressions of birth and death for ninety billion kalpas, and in accordance with their past conditions, he will preach the wondrous Dharma for them, causing them to attain non-retrogression.' Furthermore, the Ekottarika-āgama says: 'If sentient beings who have created evil with their three modes of action recall the Tathāgata's merit at the verge of death, they will certainly leave the evil destinies and attain rebirth in heaven. Even if one is an extremely evil person, by virtue of mindfulness of the Buddha, one will also attain rebirth in heaven.' Furthermore, the Mahāsaṃnipāta-sūtra says: 'If one cultivates loving-kindness, when relinquishing the bodily life one will see the Buddhas of the ten directions stroke the crown of one's head with their hands; receiving the touch of their hands, one's mind becomes peaceful and joyful, and one will promptly attain rebirth in a pure Buddha land.' Furthermore, the Scripture on the Contemplation of Samantabhadra says: 'If someone during the six periods of day and night pays homage to the Buddhas of the ten directions, recites Mahāyāna scriptures, and contemplates the supreme truth of the profound Dharma of emptiness, in the space of a finger-snap the transgressions of birth and death for a hundred trillion nayutas of Ganges-sands of kalpas will be eliminated. One who practices this Dharma is truly a child of the Buddha, born from the Buddhas. The Buddhas and bodhisattvas of the ten directions will be their upādhyāya. This is called possessing the bodhisattva precepts, naturally accomplished without need for a karmavācanā ceremony. They ought to receive the offerings of all humans and devas.' Furthermore, the Lotus Sūtra says: 'If someone upholds, recites, correctly bears in mind, and understands its meaning, when this person's life ends, a thousand Buddhas will extend their hands to prevent them from feeling terror and from falling into the evil destinies; they will immediately go to the abode of Maitreya Bodhisattva in Tuṣita Heaven. Maitreya Bodhisattva has the thirty-two marks and is surrounded by an assembly of great bodhisattvas, with hundreds of thousands of myriads of heavenly maidens as attendants, and one will be born among them.' Such are the merits and benefits. Therefore, a wise person should single-mindedly copy it oneself or have others copy it, uphold, recite, correctly bear it in mind, and practice it as preached. Furthermore, the Mahāprajñāpāramitā-śāstra says: 'If a good man can practice this profound prajñāpāramitā, one should know that this person has come from the human realm, or has come from Tuṣita Heaven. Why is this? In the three evil destinies, because sins and suffering are numerous, one cannot practice profound prajñā. In the heavens of the desire realm, because they are attached to the pure and wondrous five desires and their minds are wild and deluded, they cannot practice it. In the heavens of the form realm, because they are deeply attached to the taste of dhyāna absorption, they cannot practice it. In the heavens of the formless realm, because they are formless, they cannot practice it. Because on Tuṣita Heaven there is always a Bodhisattva Bound to One Last Birth, the devas therein constantly hear prajñā being preached; though the five desires are abundant, the power of the Dharma is superior. Therefore, these two places are said to be superior. If one comes to be born here from another Buddha land, this is even more superior.'