English
English version: These three minds, when slightly combined, achieve the wondrous, joyful, and supreme true mind; it should be known. There are three kinds of joy: first, external joy, which refers to the joy produced by the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness); second, internal joy, which refers to the joy produced by the consciousness in the first dhyana, second dhyana, and third dhyana; third, Dharma joy, which refers to the joy produced by wisdom. This joy produced by wisdom arises from loving the merits of the Buddha; it is to be far from the mind of self-attachment, far from the mind of unsettling sentient beings, and far from the mind of self-offering. These three minds, when purified and advanced, are slightly the wondrous, joyful, and supreme true mind. 'Wondrous' refers to its goodness, because this joy arises from the Buddha; 'supreme' refers to surpassing the joy in the three realms; 'true' refers to being not false and not inverted, so that the desired matters can be accomplished. Thus, the Bodhisattva's mind of wisdom, mind of skillful means, mind of non-obstruction, and supreme true mind can produce a pure Buddha-land; it should be known. 'It should be known' means that it should be known that these four kinds of pure merits can enable one to be reborn in that pure Buddha-land, and not by other causes. This is called the Bodhisattva-Mahasattva's accomplishment of effortless ease through following the five kinds of Dharma-gates, such as the bodily karma, verbal karma, mental karma, wisdom karma, and skillful means wisdom karma mentioned earlier, all of which are the result of following the Dharma-gates. 'Effortless ease' means that these five kinds of meritorious powers can enable one to be reborn in a pure Buddha-land, with freedom to enter and exit. Bodily karma refers to prostration; verbal karma refers to praise; mental karma refers to making vows; wisdom karma refers to observation; skillful means wisdom karma refers to dedication. The combination of these five kinds of karma is the effortless accomplishment of following the Dharma-gate of rebirth in the Pure Land, and the actions of benefiting sentient beings are fulfilled. Furthermore, there are five kinds of gates that gradually accomplish five kinds of merits; it should be known. What are the five gates? First, the gate of nearness; second, the gate of the great assembly; third, the gate of the house; fourth, the gate of the room; fifth, the gate of the garden and playground. These five gates show the order of entering and exiting. In the aspect of entering, the initial arrival at the Pure Land is the aspect of nearness, referring to entering the great vehicle of the assembly of those assured of enlightenment, approaching Anuttara-samyak-sambodhi (unexcelled complete enlightenment). After entering the Pure Land, one then enters the number of the great assembly of the Tathagata. After entering the assembly, one should arrive at the house of peace of mind for practice. After entering the house, one should arrive at the dwelling where one practices. After accomplishing practice, one should arrive at the garden and playground. --------------------------------------------------------------------------------
Chinese
教化地。教化地即是菩萨自娱乐地。是故出门称园林游戏地门此五种门初四种门成就入功德第五门成就出功德 此入出功德门何者是。释言。 入第一门者以礼拜阿弥陀佛为生彼国故得生安乐世界是名入第一门 礼佛愿生佛国是初功德相。 入第二门者以赞叹阿弥陀佛随顺名义称如来名依如来光明智相修行故得入大会众数是名入第二门 依如来名义赞叹是第二功德相。 入第三门者以一心专念作愿生彼修奢摩他寂静三昧行故得入莲华藏世界是名入第三门 为修寂静止故一心愿生彼国。是第三功德相。 入第四门者以专念观察彼妙庄严修毗婆舍那故得到彼处受用种种法味乐是名入第四门 种种法味乐者。毗婆舍那中有观佛国土清净味摄受众生大乘味毕竟住持不虚作味类事起行愿取佛土味。有如是等无量庄严佛道味故言种种。是第四功德相。 出第五门者以大慈悲观察一切苦恼众生示应化身回入生死园烦恼林中游戏神通至教化地以本愿力回向故是名出第五门 示应化身者。如法华经普门示现之类也。游戏有二义。一者自在义。菩萨度众生。譬如狮子搏鹿所为不难。如似游戏。二者度无所度义。菩萨观众生毕竟无所有。虽度无量众生。而实无一众生得灭度者。示度众生如似游戏。言本愿力者 现代汉语译本 教化地：教化地就是菩萨（Bodhisattva）自娱自乐的地方。因此，出门可以称作是园林游戏之地。这五种门中，前四种门成就入功德，第五种门成就出功德。那么，这入出功德门是什么呢？解释如下： 进入第一道门，是因为礼拜阿弥陀佛（Amitabha Buddha），发愿往生他的国度，因此得以生到安乐世界（Sukhavati），这叫做进入第一道门。礼佛并发愿往生佛国，是最初的功德相。 进入第二道门，是因为赞叹阿弥陀佛，随顺他的名号和意义，称念如来（Tathagata）的名号，依如来的光明智慧之相修行，因此得以进入大会众之中，这叫做进入第二道门。依据如来的名号和意义进行赞叹，是第二种功德相。 进入第三道门，是因为一心专念，发愿往生彼国，修习奢摩他（Samatha）寂静三昧（Samadhi）之行，因此得以进入莲华藏世界（Lotus Treasury World），这叫做进入第三道门。为了修习寂静止，一心发愿往生彼国，是第三种功德相。 进入第四道门，是因为专心念诵，观察彼国微妙庄严，修习毗婆舍那（Vipassana），因此得以到达彼处，受用种种法味之乐，这叫做进入第四道门。种种法味之乐是指：在毗婆舍那中，有观佛国土清净之味，摄受众生的大乘之味，毕竟住持不虚作之味，类似事件发生时发起行愿并取佛土之味。有如此等等无量庄严佛道之味，所以说种种。这是第四种功德相。 出第五道门，是因为以大慈悲心观察一切苦恼众生，示现应化之身，回到生死园、烦恼林中，游戏神通，到达教化之地，以本愿力回向，这叫做出第五道门。示现应化之身，就像《法华经》（Lotus Sutra）中普门示现之类。游戏有两种含义：一是自在义，菩萨度化众生，譬如狮子搏鹿，所做之事毫不费力，就像游戏一般；二是度无所度义，菩萨观察众生，毕竟空无所有，虽然度化无量众生，但实际上没有一个众生得到灭度。示现度化众生就像游戏一般。所说的本愿力是指：
English
English version The Land of Transformation: The Land of Transformation is the place where Bodhisattvas (Bodhisattva) enjoy themselves. Therefore, going out can be called the land of gardens and games. Among these five gates, the first four gates accomplish the merit of entering, and the fifth gate accomplishes the merit of exiting. So, what are these gates of entering and exiting merit? The explanation is as follows: Entering the first gate is because of worshiping Amitabha Buddha (Amitabha Buddha) and vowing to be reborn in his land, thus being able to be born in the Land of Bliss (Sukhavati). This is called entering the first gate. Worshipping the Buddha and vowing to be reborn in the Buddha's land is the initial aspect of merit. Entering the second gate is because of praising Amitabha Buddha, following his name and meaning, reciting the name of the Tathagata (Tathagata), and practicing according to the light and wisdom of the Tathagata, thus being able to enter the assembly of the great multitude. This is called entering the second gate. Praising according to the name and meaning of the Tathagata is the second aspect of merit. Entering the third gate is because of single-mindedly reciting and vowing to be reborn in that land, practicing the Samatha (Samatha) of tranquil Samadhi (Samadhi), thus being able to enter the Lotus Treasury World (Lotus Treasury World). This is called entering the third gate. In order to practice tranquil cessation, single-mindedly vowing to be reborn in that land is the third aspect of merit. Entering the fourth gate is because of attentively reciting and observing the subtle adornments of that land, practicing Vipassana (Vipassana), thus being able to reach that place and enjoy the joy of various flavors of the Dharma. This is called entering the fourth gate. The joy of various flavors of the Dharma refers to: In Vipassana, there is the flavor of observing the purity of the Buddha's land, the flavor of embracing sentient beings with the Mahayana, the flavor of ultimately abiding and not acting in vain, and the flavor of initiating vows and taking the Buddha's land when similar events occur. There are such immeasurable flavors of adorning the Buddha's path, so it is said 'various'. This is the fourth aspect of merit. Exiting the fifth gate is because of observing all suffering sentient beings with great compassion, manifesting responsive bodies, returning to the garden of birth and death, the forest of afflictions, playing with supernatural powers, reaching the land of transformation, and dedicating merit with the power of original vows. This is called exiting the fifth gate. Manifesting responsive bodies is like the universal manifestation in the Lotus Sutra (Lotus Sutra). 'Playing' has two meanings: one is the meaning of freedom, Bodhisattvas transform sentient beings, like a lion preying on a deer, what is done is effortless, like a game; the other is the meaning of transforming without transforming, Bodhisattvas observe sentient beings, ultimately empty and without substance, although transforming immeasurable sentient beings, in reality, not a single sentient being attains liberation. Manifesting the transformation of sentient beings is like a game. The so-called power of original vows refers to: --------------------------------------------------------------------------------
Chinese
。示大菩萨于法身中常在三昧而现种种身种种神通种种说法皆以本愿力起。譬如阿修罗琴虽无鼓者而音曲自然。是名教化地第五功德相。 菩萨入四种门自利行成就应知 成就者。谓自利满足也。应知者。谓应知由自利故则能利他。非是不能自利而能利他也。 菩萨出第五门回向利益他行成就应知 成就者谓以回向因证教化地果。若因若果无有一事不能利他。应知者谓应知由利他故则能自利。非是不能利他。而能自利也。 菩萨如是修五念门行自利利他速得成就阿耨多罗三藐三菩提故 佛所得法名为阿耨多罗三藐三菩提。以得此菩提故名为佛。今言速得阿耨多罗三藐三菩提。是得早作佛也。阿名无。耨多罗名上。三藐名正。三名遍。菩提名道。统而译之名为无上正遍道。无上者。言此道穷理尽性更无过者。何以言之。以正故。正者圣智也。如法相而知故称为正智。法性无相故圣智无知也。遍有二种。一者圣心遍知一切法。二者法身遍满法界。若身若心无不遍也。道者无碍道也。经言。十方无碍人一道出生死。一道者一无碍道也。无碍者谓知生死即是涅槃。如是等入不二法门无碍相也。问曰。有何因缘言速得成就阿耨多罗三藐三菩提。答曰。论言。修五门行以自利利他成就故。然核求其本。阿弥陀如 现代汉语译本：大菩萨在法身中常处于三昧（Samadhi，禅定）状态，并显现种种身形、种种神通、种种说法，都是以其本愿力而起。譬如阿修罗（Asura，一种神）的琴，虽然没有人弹奏，但音曲自然流淌。这称为教化地第五功德相。 菩萨入于四种门，自利之行得以成就，应当知晓。成就，是指自利已经圆满。应当知晓，是指应当明白因为能够自利，所以才能利他。而不是不能自利却能利他。 菩萨出于第五门，将功德回向利益他人之行得以成就，应当知晓。成就，是指以回向的因，证得教化地的果。无论是因还是果，没有一件事不能利益他人。应当知晓，是指应当明白因为能够利他，所以才能自利。而不是不能利他，却能自利。 菩萨如此修习五念门之行，自利利他，迅速得以成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的缘故。佛所证得的法，名为阿耨多罗三藐三菩提。因为证得了此菩提，所以称为佛。现在说迅速证得阿耨多罗三藐三菩提，就是说能够早日成佛。阿（A）名为无，耨多罗（nuttara）名为上，三藐（samyak）名为正，三（sam）名为遍，菩提（bodhi）名为道。总而言之，翻译为无上正遍道。无上，是指此道穷尽真理，达到本性，再没有超过它的。为什么这么说呢？因为正的缘故。正，是指圣智。如实地了解法相，所以称为正智。法性没有形相，所以圣智没有执着。遍有两种，一是圣心遍知一切法，二是法身遍满法界。无论是身还是心，没有不周遍的。道，是指无碍之道。经书上说：‘十方无碍人，一道出生死。’一道，就是一无碍道。无碍，是指知道生死就是涅槃（Nirvana，寂灭）。像这样进入不二法门，就是无碍之相。问：有什么因缘说迅速证得成就阿耨多罗三藐三菩提？答：论中说：修习五门之行，以自利利他得以成就的缘故。然而追究其根本，阿弥陀（Amitabha）如