Chinese
。常念我数数。常当专念佛名。所得功德。诸行之中最为殊胜。释曰。依此经。亦得念佛往生也。 第十一大阿弥陀经云。当持斋戒一心清净。昼夜常念。欲生阿弥陀佛国。十日十夜不断绝。我皆慈愍之。悉令往生阿弥陀佛国。殊使不能尔。自思惟熟校。计欲度脱身者。不当绝念去爱。勿念家事。莫与妇女同床。自端正身心。断于爱欲。一心斋戒清净至意。念生阿弥陀佛国。一日一夜不断绝者。寿终皆往生其国。在七宝浴池。莲华中化生。释曰。依此经。若能念佛持戒。不与女人同床。下乃至一日一夜。亦得生也。 第十二如无量清净觉经云。若善男子善女人。闻我说净土法门。心生悲喜。身毛为竖。如拔出者。当知。此人过去宿命已作佛道也。若复有人。闻开净土法门。都不生信者。当知。此人始从三恶道来。殃咎未尽。为此无信向耳。我说此人未可得解脱也。释曰。依此经。闻说净土。生信乐者。普是过去供养佛来。由往昔因。现在乃至十念。悉得往生。 第二引论有七部。一如往生论云。若善男子善女人。修五念门。行成就者。毕竟得生安乐国土。见彼阿弥陀佛。何等五念。一者礼拜。二者赞叹。三者作愿。四者观察。五者回向(释曰此是因门)复有五种门。渐次成就五种功德应知。何者五 现代汉语译本：经常忆念我，要常常专心忆念佛的名号，所得到的功德，在各种修行之中最为殊胜。解释说：依据这部经，也可以通过念佛往生。 《第十一大阿弥陀经》说：应当持守斋戒，一心清净，日夜常常忆念，想要往生阿弥陀佛国，十日十夜不断绝，我都会慈悲怜悯他们，全部让他们往生阿弥陀佛国。即使不能做到那样，自己仔细思考衡量，想要度脱自身的人，不应当断绝思念去除爱欲，不要思念家事，不要与妇女同床。自己端正身心，断除爱欲，一心斋戒清净至诚，念想往生阿弥陀佛国，一日一夜不断绝的人，寿命终结都会往生那个国度，在七宝浴池中，于莲花中化生。解释说：依据这部经，如果能够念佛持戒，不与女人同床，下至一日一夜，也可以往生。 《第十二如无量清净觉经》说：如果善男子善女人，听闻我说净土法门，心中生起悲喜，身上汗毛竖立，如同被拔出一样，应当知道，这个人过去宿命已经修作佛道了。如果又有人，听闻开示净土法门，都不生起信心，应当知道，这个人最初是从三恶道而来，罪业还没有尽，因此没有信心向往。我说这个人还不能得到解脱。解释说：依据这部经，听闻解说净土，生起信心喜乐的人，普遍是过去供养佛而来。由于往昔的因缘，现在乃至十念，全部可以往生。 第二，引用的论著有七部。一是《往生论》说：如果善男子善女人，修习五念门，修行成就的人，必定能够往生安乐国土，见到阿弥陀佛（Amitabha）。什么是五念？一是礼拜，二是赞叹，三是作愿，四是观察，五是回向（解释说：这是因门）。又有五种门，逐渐成就五种功德，应当知道。什么是五种？
English
English version: Constantly remember me frequently. Constantly and attentively remember the Buddha's name. The merits obtained are the most excellent among all practices. Explanation: According to this sutra, one can also be reborn in the Pure Land through mindfulness of the Buddha. The Eleventh Great Amitabha Sutra says: 'One should uphold precepts and be pure in mind, constantly remembering day and night, desiring to be reborn in the Land of Amitabha Buddha (Amitabha). If one does this continuously for ten days and ten nights, I will have compassion on them all and ensure their rebirth in the Land of Amitabha Buddha. Even if one cannot do that, one should carefully consider and deliberate. Those who wish to liberate themselves should not cut off thoughts and eliminate desires, nor should they dwell on family matters or share a bed with women. One should rectify one's body and mind, severing desires, and with a pure and sincere mind, observe precepts and single-mindedly aspire to be reborn in the Land of Amitabha Buddha. Those who do this continuously for one day and one night will, upon the end of their lives, be reborn in that land, emerging from a lotus flower in a seven-jeweled bathing pool.' Explanation: According to this sutra, if one can be mindful of the Buddha, uphold precepts, and not share a bed with women, even for just one day and one night, one can be reborn. The Twelfth Sutra of Immeasurable Pure Enlightenment says: 'If a good man or good woman hears me speak of the Pure Land Dharma (Pure Land Dharma) and feels sadness and joy in their heart, with their body hair standing on end as if being pulled out, know that this person has already cultivated the path of Buddhahood in past lives. If, on the other hand, someone hears the exposition of the Pure Land Dharma and does not generate faith, know that this person has initially come from the three evil realms, and their karmic retribution has not yet been exhausted, hence their lack of faith and aspiration. I say that this person cannot yet attain liberation.' Explanation: According to this sutra, those who hear the exposition of the Pure Land and generate faith and joy are generally those who have made offerings to the Buddha in the past. Due to past causes, even with just ten recitations now, they can all be reborn. Secondly, there are seven treatises cited. One is the Treatise on Rebirth, which says: 'If a good man or good woman cultivates the Five Mindfulness Gates and perfects their practice, they will certainly be reborn in the Land of Bliss and see Amitabha Buddha (Amitabha). What are the Five Mindfulnesses? First, prostration; second, praise; third, making vows; fourth, observation; fifth, dedication (Explanation: This is the gate of cause). There are also five gates that gradually accomplish five kinds of merits, which should be known. What are the five?' --------------------------------------------------------------------------------
Chinese
门。一者近门。二者大会众门。三者宅门。四者屋门。五者园林游戏池门。此五种门。初四种门。成就入功德。第五门成就出功德。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。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。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。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。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。菩萨入四种门。自利行成就应知。菩萨出第五门。利益他回向行成就应知。菩萨如是修五门行。自利利他。速成就阿耨多罗三藐三菩提故。释曰。此是果门也。 二如起信论云。复次众生初学是法。欲求正信。其心怯弱。以住于此娑婆世界。自畏不能常值诸佛。亲承供养。惧谓信心难可成就。意欲退者。当知。如来有胜方便。摄护信心。谓以专意念佛因缘。随愿得生他方佛土。常见于佛。永离恶道。如修多罗说。若人专念西方极乐世界阿弥陀佛。即得往生。常见佛故。终无 现代汉语译本 门。有五种：一是近门，二是大会众门，三是宅门，四是屋门，五是园林游戏池门。前四种门，成就进入功德；第五种门，成就出离功德。进入第一门，以礼拜阿弥陀佛（Amitabha Buddha，无量光佛），为了往生彼国，得以生于安乐世界，这称为进入第一门。进入第二门，以赞叹阿弥陀佛，随顺其名号的意义，称念如来名号，依如来的光明智慧之相修行，得以进入大会众之列，这称为进入第二门。进入第三门，以一心专念，发愿往生彼国，修习奢摩他（Samatha，止）寂静三昧（Samadhi，禅定）之行，得以进入莲华藏世界，这称为进入第三门。进入第四门，以专心念诵观察彼世界的微妙庄严，修习毗婆舍那（Vipassana，观），得以到达彼处，受用种种法味之乐，这称为进入第四门。出离第五门，以大慈悲心，观察一切苦恼众生，示现应化之身，返回生死轮回的园林和烦恼丛林中，游戏神通，到达教化之地，以本愿之力回向，这称为出离第五门。菩萨进入四种门，自利之行得以成就，应当知晓。菩萨出离第五门，利益他人之回向行得以成就，应当知晓。菩萨如此修习五门之行，自利利他，迅速成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），因此解释说，这是果门。 二如《起信论》所说：‘再者，众生初学此法，想要寻求正信，其心怯弱，因为安住于此娑婆世界（Saha World， 充满缺陷和痛苦的世界），自己害怕不能经常遇到诸佛，亲自承事供养，担心信心难以成就，想要退却。应当知道，如来有殊胜的方便，摄护信心，就是以专心念佛的因缘，随其愿望得以往生他方佛土，常见于佛，永远脱离恶道。如修多罗（Sutra，佛经）所说：如果有人专念西方极乐世界阿弥陀佛，就能往生，常见佛的缘故，终无'
English
English version Doors. There are five types: first, the Near Door; second, the Great Assembly Door; third, the House Door; fourth, the Room Door; fifth, the Garden, Amusement Park, and Pond Door. The first four doors accomplish entering merit; the fifth door accomplishes exiting merit. Entering the first door, by prostrating to Amitabha Buddha (Amitabha Buddha, Immeasurable Light Buddha), for the sake of being born in that land, one attains birth in the Land of Bliss. This is called entering the first door. Entering the second door, by praising Amitabha Buddha, according with the meaning of his name, reciting the Tathagata's (Tathagata, Thus Come One) name, and practicing according to the light and wisdom aspect of the Tathagata, one attains entry into the Great Assembly. This is called entering the second door. Entering the third door, by single-mindedly focusing and vowing to be born there, cultivating the practice of Samatha (Samatha, calming) serene Samadhi (Samadhi, concentration), one attains entry into the Lotus Treasury World. This is called entering the third door. Entering the fourth door, by focusing on contemplating the wondrous adornments of that world, cultivating Vipassana (Vipassana, insight), one attains arrival at that place, enjoying various flavors of Dharma bliss. This is called entering the fourth door. Exiting the fifth door, with great compassion, observing all suffering beings, manifesting responsive bodies, returning to the garden of birth and death and the forest of afflictions, sporting with supernatural powers, arriving at the place of teaching, and dedicating one's original vow power, this is called exiting the fifth door. When a Bodhisattva enters the four doors, the practice of self-benefit is accomplished, it should be known. When a Bodhisattva exits the fifth door, the practice of benefiting others through dedication is accomplished, it should be known. When a Bodhisattva cultivates the practice of the five doors in this way, benefiting both self and others, one quickly attains Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Therefore, it is explained that this is the Fruit Door. Secondly, as the Awakening of Faith says: 'Furthermore, when sentient beings initially learn this Dharma and desire to seek true faith, their minds are timid because they dwell in this Saha World (Saha World, world of imperfections and suffering), fearing that they cannot constantly encounter all Buddhas and personally serve and make offerings, worried that faith will be difficult to achieve, and wanting to retreat. It should be known that the Tathagata has a supreme expedient means to protect and maintain faith, which is to use the cause and condition of single-mindedly reciting the Buddha's name to be born in other Buddha lands according to their wishes, constantly seeing the Buddha, and forever departing from evil paths. As the Sutra (Sutra, Buddhist scripture) says: If a person single-mindedly recites Amitabha Buddha of the Western Pure Land, they will be born there, and because they constantly see the Buddha, they will never' --------------------------------------------------------------------------------
Chinese
有退。若观彼佛真如法身。常勤修习。毕竟得生。住正定故。释曰。依此论。此间修信心不成就者。教就西方修习。此岂是十解已去菩萨也。 三如十住毗婆娑论中龙树菩萨云。弥陀世尊。行者应以此偈尊重赞叹佛故。论云。阿弥陀佛本愿如是。若人念我。称名自归。即入必定得阿耨多罗三藐三菩提。是故常应忆念。以偈称赞。 无量光明慧 身如真金山 我今身口意 合掌稽首礼 金色妙光明 普流诸世界 随物增其色 是故稽首礼 若人命终时 得生彼国者 即具无量德 是故我归命 人能念是佛 无量力功德 即时入必定 是故我常念 彼国人命终 设应受诸苦 不堕恶地狱 是故归命礼 若人生彼国 终不堕恶趣 及与阿修罗 我今归命礼 人天身相同 犹如金山顶 诸胜所归处 是故头面礼 其有生彼国 具天眼耳通 十方并无碍 稽首圣中尊 其国诸众生 神变及身通 亦具宿命智 是故归命礼 生彼国土者 无我无我所 不生彼此心 是故稽首礼 超出三界狱 自如莲华叶 声闻众无量 是故稽首礼 彼国诸众生 其性皆柔和 自然行十善 稽首众圣王 从善生净明 无量无边所 现代汉语译本 有退（指退转）。如果观察那位佛的真如法身（Dharmakaya，佛的法性之身），经常勤奋修习，最终必定能够往生（Rebirth），安住于正定（Samadhi，正确的禅定）之中。释曰：依据此论，如果此地修习信心未能成就的人，教导他们前往西方修习。难道这些人是十解（Dashabala，如来的十种力量）以上的菩萨吗？ 三如《十住毗婆沙论》（Daśabhūmika-vibhāṣā，解释菩萨十地的论著）中龙树菩萨（Nāgārjuna）说：弥陀世尊（Amitābha Buddha），修行者应当用这首偈颂来尊重赞叹佛。论中说：阿弥陀佛（Amitābha Buddha）的本愿是这样的，如果有人念我，称念我的名号，自然归依于我，就能进入必定证得阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）的境界。所以应当经常忆念，用偈颂来称赞。 无量光明慧，身如真金山，我今身口意，合掌稽首礼。 金色妙光明，普流诸世界，随物增其色，是故稽首礼。 若人命终时，得生彼国者，即具无量德，是故我归命。 人能念是佛，无量力功德，即时入必定，是故我常念。 彼国人命终，设应受诸苦，不堕恶地狱，是故归命礼。 若人生彼国，终不堕恶趣，及与阿修罗，我今归命礼。 人天身相同，犹如金山顶，诸胜所归处，是故头面礼。 其有生彼国，具天眼耳通，十方并无碍，稽首圣中尊。 其国诸众生，神变及身通，亦具宿命智，是故归命礼。 生彼国土者，无我无我所，不生彼此心，是故稽首礼。 超出三界狱，自如莲华叶，声闻众无量，是故稽首礼。 彼国诸众生，其性皆柔和，自然行十善，稽首众圣王。 从善生净明，无量无边所。