往生禮讚偈 1.5

1.5

又如天親《淨土論》云：若有願生彼國者，勸修五念門。五門若具，定得往生。何者為五？一者身業禮拜門，所謂一心專至恭敬合掌、香華供養，禮拜阿彌陀佛。禮即專禮彼佛，畢命為期，不雜餘禮，故名禮拜門。二者口業讚歎門，所謂專意讚歎彼佛身相光明，一切聖眾身相光明，及彼國中一切寶莊嚴光明等，故名讚歎門。三者意業憶念觀察門，所謂專意念觀彼佛，及一切聖眾身相光明、國土莊嚴等。如《觀經》說，唯除睡時，恒憶恒念恒想恒觀此事等，故名觀察門。四者作願門，所謂專心，若晝若夜、一切時一切處，三業四威儀所作功德，不問初中後，皆須真實心中發願願生彼國，故名作願門。五者回向門，所謂專心，若自作善根及一切三乘五道一一聖凡等所作善根，深生隨喜。如諸佛菩薩所作隨喜，我亦如是隨喜。以此隨喜善根及己所作善根，皆悉與眾生共之回向彼國，故名回向門。又到彼國已，得六神通，回入生死教化眾生，徹窮後際心無厭足，乃至成佛。亦名回向門。五門既具，定得往生。一一門與上三心合，隨起業行不問多少，皆名真實業也。應知。

Moreover, as Vasubandhu’s Jingtulun states: If there are those who aspire to be born in that land, they are urged to cultivate the five gates of mindfulness. If the five gates are complete, rebirth is definitely attained. What are the five? The first is the gate of worship of bodily karma: namely, with single-minded devotion and reverence, joining the palms, making offerings of incense and flowers, and worshipping Amitābha. Worshipping means exclusively worshipping that Buddha, taking the end of one's life as the limit, without mixing in other worship; hence it is named the 'gate of worship'. The second is the gate of praise of verbal karma: namely, exclusively focusing the intention on praising that Buddha's bodily marks and radiance, the bodily marks and radiance of all the holy assembly, and all the jewelled adornments and radiance within that land, and so forth; hence it is named the 'gate of praise'. The third is the gate of contemplation through mental recollection: namely, exclusively focusing the intention on mindfully contemplating that Buddha, the bodily marks and radiance of all the holy assembly, the adornments of the land, and so forth. As the Contemplation Sūtra says, except when sleeping, constantly recollecting, constantly being mindful, constantly imagining, and constantly contemplating these matters; hence it is named the 'gate of contemplation'. The fourth is the gate of aspiration: namely, with single-mindedness, whether by day or by night, at all times and in all places, in the merits performed through the three karmic actions and four postures, regardless of beginning, middle, or end, always making aspirations in a genuine mind desiring to be born in that land; hence it is named the 'gate of aspiration'. The fifth is the gate of dedication: namely, with single-mindedness, giving rise to profound rejoicing in the roots of virtue performed by oneself and the roots of virtue performed by all holy and ordinary beings of the three vehicles and five paths. As the Buddhas and bodhisattvas rejoice, so too do I rejoice. Dedicating these roots of virtue of rejoicing along with the roots of virtue performed by oneself to that land together with all sentient beings; hence it is named the 'gate of dedication'. Furthermore, having arrived in that land, obtaining the six supernormal powers and returning to enter birth-and-death to teach and transform sentient beings, exhausting the future limit with a mind devoid of satiety, up until attaining buddhahood; this too is named the 'gate of dedication'. When the five gates are complete, rebirth is definitely attained. Each gate accords with the above three minds, and whichever karma and practice one initiates, regardless of quantity, is called genuine karma. One should know this.