淨土論 2.36

2.36

第二引論有七部。一如《往生論》云「若善男子善女人，修五念門行成就者，畢竟得生安樂國土，見彼阿彌陀佛。何等五念？一者禮拜、二者讚歎、三者作願、四者觀察、五者迴向（釋曰：此是因門）。復有五種門，漸次成就五種功德應知。何者五門？一者近門、二者大會眾門、三者宅門、四者屋門、五者園林遊戲池門。此五種門，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，是名入第一門。入第二門者，以讚歎阿彌陀佛，隨順名義稱如來名，依如來光明智相修行故，得入大會眾數，是名入第二門。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，是名入第三門。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，是名入第四門。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，是名出第五門。菩薩入四種門，自利行成就應知；菩薩出第五門，利益他迴向行成就應知。菩薩如是修五門行，自利利他，速成就阿耨多羅三藐三菩提故。」釋曰：此是果門也。

Second, citing the treatises, there are seven works. First, as the Wangsheng lun says: 'If a good man or good woman cultivates the practice of the five gates of mindfulness and accomplishes it, they will ultimately attain rebirth in the land of Sukhāvatī and see that Buddha Amitābha. What are the five recollections? First, vandanā (worship); second, pujā (praise); third, praṇidhāna (making vows); fourth, upaparīkṣā (contemplation); fifth, pariṇāmanā (dedication of merit). (Explanation: These are the gates of the cause.) Furthermore, there are five kinds of gates, and one should know that they sequentially accomplish five kinds of merit. What are the five gates? First, the gate of approach; second, the gate of the great assembly; third, the gate of the residence; fourth, the gate of the chambers; fifth, the gate of the grounds, groves, and playing pools. Among these five kinds of gates, the first four gates accomplish the merit of entry, and the fifth gate accomplishes the merit of exit. Entering the first gate: by worshiping the Buddha Amitābha in order to be born in that land, one attains rebirth in the world of Sukhāvatī; this is called entering the first gate. Entering the second gate: by praising the Buddha Amitābha, reciting the Tathāgata's name in accordance with the meaning of the name, and practicing according to the Tathāgata's light and marks of wisdom, one gains entry into the ranks of the great assembly; this is called entering the second gate. Entering the third gate: by single-mindedly and exclusively focusing on making vows to be born there and cultivating the practice of śamatha, the tranquil samādhi, one gains entry into the lotus-womb world; this is called entering the third gate. Entering the fourth gate: by exclusively focusing on contemplating those wonderful adornments and cultivating vipaśyanā, one reaches that place and enjoys the pleasures of various Dharma flavors; this is called entering the fourth gate. Exiting the fifth gate: with great compassion one observes all suffering sentient beings, manifests nirmāṇakāyas, and turns back to enter the garden of saṃsāra and the forest of afflictions, sporting with supernormal powers and reaching the stage of teaching and transforming [beings], because of the dedication of merit through the power of the original vow; this is called exiting the fifth gate. When a bodhisattva enters the four kinds of gates, one should know that the practice of svārtha (self-benefit) is accomplished; when a bodhisattva exits the fifth gate, one should know that the dedication practice of parārtha (benefiting others) is accomplished. When a bodhisattva cultivates the practice of the five gates in this way, benefiting self and benefiting others, they swiftly accomplish anuttarā-samyak-saṃbodhi.' Explanation: These are the gates of the fruit.