淨土論 2.36

2.36

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.