華嚴經內章門等雜孔目章 4.21

4.21

第七往生業行迴轉不同者，其往生業，縱使此土人天正善根、三乘正善根、求生十方淨土正善根等，迴生西方，竝成助行因。若論正生彼因，即簡三界苦集因，無分別智為正行因，發願求生為勝方便，臨終樂欲生為次第緣，即是正勝欲。臨終時善知識行及解者，為親增上宿世善根。大準依經，成多善根。準現生中，一生所作相續大善根多少等者，即為正因，非別時意。降斯已下，是別時意。令生西方，至彼得不退。雖有前後，仍取不退以為大宗。從此已後，展轉增勝，生無邊佛土，至普賢界，還來入彼蓮華藏世界海，成起化之用，此據極終入宅之言。若依《觀經》上品上生，聞妙法已，即悟無生法忍，經須臾間歷事諸佛、遍十方界，於諸佛前次第受記，還至本國，得無量百千陀羅尼門。此據初始近至之言。又依《往生論》，有二種漸次相資法：一因、二果。因者有五門，畢竟得生安樂國土見阿彌陀佛：一者禮拜門、二者讚歎門、三者作願門、四者觀察門、五者迴向門。云何禮拜？身業禮阿彌陀如來、應、正遍知，為生彼國意故。云何讚嘆？口業讚嘆，稱彼如來名。如彼如來光明智相、如彼名義，欲如實修行相應故。云何作願？心常作願，一心專念，畢竟往生安樂國土，欲如實修行奢摩他故。云何觀察？智慧觀察，正念觀彼，欲如實修行毘婆舍那故。廣如論說。云何迴向？謂迴向三處。第二果者，復有五種門，漸次成就五種功德。一者近門、二者大眾門、三者宅門、四者屋門、五者園林遊戲地門。初四種門成就入功德，第五門成就出功德。入第一門者，以禮拜阿彌陀佛為生彼國故，得生安樂世界。入第二門者，以讚嘆阿彌陀佛，隨順名義稱如來名，依如來光明相心修行故，得入大會眾數。入第三門者，以一心專念作願生彼，修奢摩他寂靜三昧行故，得入蓮華藏世界。入第四門者，以專念觀察彼妙莊嚴，修毘婆舍那故，得到彼處受用種種法味樂。出第五門者，以大慈悲，觀察一切苦惱眾生，示應化身，迴入生死園煩惱林中，遊戲神通，至教化地，以本願力迴向故。菩薩如是修五門行，自利利他，速得成就阿耨多羅三藐三菩提故。

Seventh, regarding the differences in the redirection of karmic practices for rebirth: as for the karma for rebirth, even if it is the correct wholesome roots of humans and devas in this realm, the correct wholesome roots of the three vehicles, or the correct wholesome roots of seeking rebirth in the pure lands of the ten directions, when dedicated toward rebirth in the Western [realm], they all become auxiliary causes. If one discusses the direct causes of rebirth there, one excludes the causes of suffering and accumulation of the three realms: non-conceptual wisdom is the primary practice-cause; generating the vow to seek rebirth is the superior expedient; and the pleasant desire to be born at the time of death is the immediately contiguous condition, which is the correct and superior desire. At the time of death, a good friend's practice and understanding serves as the proximate dominant condition for one's past wholesome roots. Broadly following the sūtras, one accomplishes many wholesome roots. If one relies on what has been done in the present life—the extent of continuous great wholesome roots cultivated throughout a lifetime—this constitutes the direct cause and is not an intention of a different time. Anything below this is an intention of a different time. It causes one to be born in the Western [realm], and upon reaching there, one attains non-retrogression. Although there are differences of earlier and later, attaining non-retrogression is still taken as the fundamental purport. From this point onward, progressively increasing in superiority, one is born in boundless Buddha-lands, reaches the realm of Samantabhadra, returns to enter that ocean of worlds of the Lotus Treasury, and accomplishes the function of giving rise to transformation; this is said in terms of finally entering the house. If one follows the highest grade of the highest rebirth in the *Guan jing*, upon hearing the wondrous Dharma, one immediately awakens to anutpattika-dharma-kṣānti; within an instant, one visits and serves Buddhas throughout the realms of the ten directions, successively receives predictions before the Buddhas, returns to one's native land, and obtains countless hundreds of thousands of gates of dhāraṇī. This is said in terms of the initial, proximate arrival. Furthermore, relying on the *Wang sheng lun* (*Treatise on Rebirth in the Pure Land*), there are two kinds of mutually supportive methods in sequence: first, the cause; second, the fruit. The cause has five gates by which one ultimately attains rebirth in the Land of Peace and Bliss and sees Amitābha Buddha: first, the gate of prostration; second, the gate of praise; third, the gate of making vows; fourth, the gate of observation; fifth, the gate of dedication. What is prostration? It is bodily action prostrating to Amitābha Tathāgata, Arhat, Samyaksambuddha, with the intention of being born in that land. What is praise? It is vocal action praising [him], reciting that Tathāgata's name in accordance with the marks of wisdom of that Tathāgata's light, and in accordance with the meaning of that name, wishing to practice in correspondence with reality. What is making vows? It is the mind constantly making vows, single-mindedly and exclusively focusing on ultimately attaining rebirth in the Land of Peace and Bliss, wishing to practice śamatha in accordance with reality. What is observation? It is using wisdom to observe, correctly contemplating him, wishing to practice vipaśyanā in accordance with reality—as explained extensively in the treatise. What is dedication? It refers to dedication toward the three places. The second, the fruits, also has five gates, sequentially accomplishing five kinds of merit: first, the gate of approach; second, the gate of the great assembly; third, the gate of the threshold; fourth, the gate of the chamber; fifth, the gate of the ground of sporting in gardens and groves. The first four gates accomplish the merit of entering; the fifth gate accomplishes the merit of exiting. Entering the first gate: by prostrating to Amitābha Buddha for the sake of rebirth in that land, one attains rebirth in the World of Peace and Bliss. Entering the second gate: by praising Amitābha Buddha, reciting the Tathāgata's name in accordance with the meaning of the name, and cultivating the mind in reliance upon the marks of the Tathāgata's light, one enters the number of the great assembly. Entering the third gate: by single-mindedly and exclusively focusing on making the vow to be born there, and cultivating the practice of śamatha's quiescent samādhi, one enters the Lotus Treasury World. Entering the fourth gate: by exclusively observing its wondrous adornments and cultivating vipaśyanā, one reaches that place and enjoys various flavors of the Dharma and delights. Exiting the fifth gate: with great compassion, observing all suffering sentient beings, manifesting transformed bodies, returning to enter the garden of saṃsāra and the grove of afflictions, sporting with supernormal faculties, and reaching the ground of transforming teaching, by virtue of the power of the original vow through dedication. Because bodhisattvas thus cultivate the practices of the five gates, benefiting oneself and benefiting others, they quickly accomplish anuttarā-samyak-saṃbodhi.