諸經要集 1.38

1.38

Furthermore, the Shangsheng jing says: "If anyone pays homage and reveres Maitreya Buddha, they will eliminate the offenses of saṃsāra for ten billion kalpas, and even in future ages beneath the Dragon Flower Tree, they will also behold the Buddha." It also says: "After my parinirvāṇa, if members of the four assemblies and eight classes hear his name and prostrate themselves, at the end of their lives they will be reborn in the Tuṣita Heaven. If men or women violate the prohibitive precepts and commit various evil deeds, upon hearing this bodhisattva's name of Great Compassion, if they cast the five parts of their body to the ground and repent with a sincere heart, all evil karma will quickly become pure. If anyone takes refuge in Maitreya Bodhisattva, know that this person will attain non-retrogression. When Maitreya becomes a Buddha and they behold the Buddha's radiance, they will immediately receive vyākaraṇa." Furthermore, the Shangsheng jing says: "After the Buddha's parinirvāṇa, if anyone diligently cultivates various merits, keeps their deportment unbroken, sweeps stupas, plasters the ground, makes offerings of flowers and incense, practices various samādhis, and recites the scriptures—such people as these, even if they have not severed defilements, are as though they have attained the six superknowledges. They should focus their mindfulness, mindful of the Buddha's form and calling Maitreya's name. If for even a single thought-moment they observe the eight precept fast and cultivate pure deeds, at the end of their lives they will immediately be reborn into the lotus pedestal in Tuṣita Heaven. At that time, they will behold the light of the Buddha's white ūrṇā mark, surpassing the offenses of birth and death for nine billion kalpas. In accordance with their past conditions, he will preach the sublime Dharma for them, causing them to attain non-retrogression." Furthermore, the Zengyi jing says: "Sentient beings who commit evil with the three karmas, if they remember the merits of the Tathāgata at the verge of death, will certainly escape the destinations of the evil paths and attain rebirth in heaven. Even if one is a person of extreme evil, because of buddhānusmṛti, one will also attain rebirth in heaven." Furthermore, the Daji jing says: "If one cultivates loving-kindness, when one is about to give up life, one will see the Buddhas of the ten directions rubbing the crown of their head with their hands. Because of being touched by their hands, one's mind will be at peace and joyous, and one will promptly attain rebirth in a pure Buddha land." Furthermore, the Puxian guan jing says: "If someone during the six periods of day and night pays homage to the Buddhas of the ten directions, recites the Mahāyāna scriptures, and contemplates the primary truth of the profound empty phenomena, in the span of a finger-snap they will eliminate the offenses of saṃsāra of one hundred trillion nayutas of Ganges sands of kalpas. One who practices this method is truly a son of the Buddha, born from all Buddhas. All Buddhas and bodhisattvas of the ten directions are their upādhyāyas. This is called possessing the complete bodhisattva precepts; naturally accomplished without requiring a karmavācanā ceremony, they are worthy of receiving the offerings of all humans and devas." Furthermore, the Fahua jing says: "If someone upholds, reads, recites, properly recollects, and understands its meanings, when this person's life ends, a thousand Buddhas will extend their hands to keep them from fear and prevent them from falling into the evil paths. They will immediately go to the presence of Maitreya Bodhisattva in Tuṣita Heaven. Maitreya Bodhisattva possesses the thirty-two marks, is surrounded by a multitude of great bodhisattvas, and has hundreds of thousands of tens of millions of celestial maidens as retinue, and one is born among them." Having such merits and benefits as these, wise persons should single-mindedly copy it themselves, or have others copy it, uphold, read, recite, properly recollect, and practice in accordance with what is spoken. Furthermore, the Zhidu lun says: "If a good son can practice this deep Prajñāpāramitā, know that this person comes from the human realm, or comes from Tuṣita Heaven. Why is this? In the three evil paths, because sins and suffering are many, one cannot practice deep Prajñā. As for the heavens of the desire realm, because they are attached to the pure and sublime five desires, their minds are wild and deluded, so they cannot practice it. The devas of the form realm and the like are deeply attached to the taste of meditative concentration (dhyāna), so they cannot practice it. The devas of the formless realm have no form, so they cannot practice it. Because in Tuṣita Heaven there is always a bodhisattva who will succeed [to Buddhahood] in one lifetime, the devas therein constantly hear Prajñā expounded; though the five desires are many, the power of the Dharma excels. For this reason, these two places are said to be superior. If one comes from other Buddha lands to be born here, this is even more superior."