說無垢稱經疏 2.256

2.256

第八諸門者，於中有十：一土主、二輔翼、三眷屬、四任持、五事業、六攝益、七無畏、八遊路、九所乘、十入門。第一主者，《佛地經》云「如來所都，謂諸佛土。」諸佛為主，以殊勝故非餘所都，唯屬世尊。或唯世尊攝受非餘。即三佛身，各於自土為主非餘。謂法性土體性唯一，法身為主。自受用土雖遍法界，一一自變，名自為主，不相障礙。他受用土及變化土，雖諸佛變，然一合相亦一相身，各各隨應攝受為主，不相障礙。二輔翼者，其法性土及自受用，唯有佛居而無輔翼者。十地菩薩雖分能證，非是法身之能輔翼。法身無相，不說之故。他受用土，《佛地經》云「諸大菩薩眾所雲集。」謂此淨土，常有無量大菩薩僧常來輔翼，故無怨敵能為違害。諸佛慈悲，於自識上隨菩薩宜現麁妙土，菩薩隨自善根願力，於自識上似佛所生淨土相現。雖是自心各別變現，而同一處，形相相似，謂為一土共集其中。《佛地論》云「如是十地所變淨土，為是有漏、為是無漏？略有三義：有義無漏。自無漏種子願力資故變生淨土，於中受用大乘法樂，能證真如、得真無漏、常見諸佛，故道諦收。有義有漏。謂自心中加行有漏淨土種子願力資故變生淨土，於中受用大乘法樂。七地已前煩惱現起，十地修道，煩惱及所知障種在第八識體，能持彼故、現受熏故，猶是有漏無記性攝，故非無漏。又非有情有二實身，身既有漏，所依淨土云何無漏？故唯有漏苦諦所攝。如實義者，十地菩薩自心所變淨土有二：第八所變唯是有漏，有漏第八相故攝故，為有漏身之所依故。雖無漏善力所資熏，其相淨妙，而是有漏，隨加行等所現亦爾。若隨後得無漏心變淨土影像，是無漏識相分攝故，從無漏善種子生故，體是無漏，道諦所攝。其變化土，三乘眾集，二乘聖人菩薩凡夫之所集故。佛所變者，唯是無漏。餘所變者，有義唯有漏，無漏後得不能變為淨土相故；有義亦無漏，無漏後得隨佛所變增上緣力，亦變事相，理不乖違。故此釋善。」第三眷屬者，《佛地經》云「無量天龍人非人等，常所翼從。」其法性土、自受用土，二無輔翼，無相如前。他受用土，唯有天人以為眷屬，無有餘類。雖超三界，天等仍是三界攝故。淨識如是攝受變現，為嚴淨土，故不相違。或為成熟所化有情，示現如是變化種類。如為調伏劫比拏王，現化無量轉輪王眾眷屬圍遶。或佛自化、或諸菩薩化作此類，住持淨土，莊嚴供養，引導他方，翼從如來。《無量壽經》亦言「命命鳥等，皆是阿彌陀佛之化作。」化為二乘莊嚴淨土，亦復如是。變化土中，亦以真實八部輔翼。他受用土，菩薩為真，二乘八部皆為權現，非是真實得生中故。變化土中，二乘八部皆是真實，十地菩薩皆為權迹。十地不應生變化土，權示化形生於中故。第四任持者，法性二依不假任持。自受用土，自法樂持。他受用土，《佛地經》言「廣大法味喜樂所持。」十地菩薩，大乘法味喜樂所持，食能令住，是任持義。已超三界，性是無漏。能斷有漏不應名食，是任持因故亦名食。如有漏法雖障無漏，然持有漏得名為食。無漏亦爾，雖斷有漏，然持無漏，云何非食？諸佛菩薩後得妙智，能說能受大乘法味，生大喜樂。又正體智受真如味，生大喜樂。法味生大喜樂，能任持身，令不斷壞，長養善法，故名為食。七地以前猶分段生，非不資於段觸等四。八地以上及一切佛，不資段食，可說資餘，諸論說為示現依止住食攝故。若變化土，實資四食，亦得資法味為食，如聞《妙法花》六十劫住故。然此經下〈菩提分品〉言「既飡不死法，還飲解脫味。」以涅槃不死而為食者，所證妙境，生於喜樂，可名食故。能持無漏，亦與食名不相違也。然此食體，諸教不同，廣如別章及《法花疏》。第五事業者，其佛法身，或唯自利；為二身依，或通二利。自受用身，唯有自利。若他受用及變化身，唯屬利他，為他現故。《佛地經》云「作諸眾生一切義利，佛雖寂定，由先所修如行願力，任運能作一切有情一切義利。」他受用土中，多說妙法、少作神通，作利十地菩薩義利。變化土中，多作神通、少說妙法，作利三乘一切義利。第六攝益者，自性身土及自受用，已斷圓滿，不說攝益。其他受用攝益義者，《佛地經》云「滅諸煩惱災橫纏垢。」即諸煩惱名纏垢，如是即名諸災橫因。煩惱纏垢此中無故，所作災橫此中亦無。或煩惱者即十煩惱，三界見修合有一百二十八種。纏有八種，謂無慚、無愧、惛沈、睡眠、掉舉、惡作、嫉、慳。垢有六種，謂害、恨、惱、諂、誑、憍。災橫即是彼所發業及所得果。所知障中，種名煩惱，現起名纏垢，離此二種名為攝益。如世封主雖不攝受，但不為災，對戶亦言主攝益我。此亦如是。又現證得得解脫煩惱災橫纏垢殊勝福智，故名攝益。化身二中，二乘聖者唯此亦爾。凡夫菩薩雖未永斷，制伏現行亦名攝益。地前名為損力益，能轉道故。然此諸位，分別二障，此心中漸能制伏，於四善根加行道中能頓伏盡。初地頓斷，名為攝益。俱生二障，加行道中能漸伏之，十地隨應能漸斷之。初地已上能頓伏盡，故名攝益。第七無畏者，內無損益、外無怖畏。法性身土、自他受用及變化身，久已無畏。《佛地經》云「違離眾魔。」魔即四魔，是怖畏因，由此能生諸怖畏故。佛皆無彼，故無怖畏。他受用土，十地菩薩離麁四魔，無五怖畏。煩惱、蘊、死，漸斷位次，隨應說之，其義可解。變化土中，三乘聖者亦分能離。十信菩薩，八相成道，能伏天魔。加行道中，亦能制伏分別煩惱，離煩惱魔。十住第四生貴住中，捨離生死，出三界故，分離死魔；入初地時，分離分段死，亦名分離五蘊之魔。是故無畏。第八遊路者，《佛地經》言「大念慧行，以為遊路。」彼論釋言「若諸如來大念，即是無分別智，由念安住真如理故。」無分別智為法性土所遊之路，大慧即是後所得智，分別諸法真俗相故，為二受用及變化路。此二皆有造作淨土增上業用，故俱名行；通生淨土，故俱名路。或大念行是自利行，內攝記故，是法性土及自受用路。大慧行者是利他行，外分別故，是他受用及變化路。上說佛已。十地菩薩大念者聞慧，大慧者思慧，大行者修慧。以此三慧，隨其所應親疎相資，為其有漏無漏土路，三慧皆通有無漏故。若變化土，地前三乘亦以三慧為其遊路，二乘修慧亦通無漏、凡夫菩薩唯是有漏，為其遊路。第九所乘者，御此所乘，行彼路故。《佛地經》言「大止妙觀以為所乘。」止謂三摩地，等持也。觀謂波羅若，慧也。止觀等運，故名所乘。路是總位，位中止觀別名所乘。佛之三身恒乘於此，入三佛土。十地菩薩乘此入於他受用土，地前三乘隨應前乘此止觀品入於淨土。若化穢土，通散定慧以為所乘，不爾無由生佛土故。第十入門者，從此入門，御彼入故。《佛地經》言「大空無相無願解脫，為所入門。」解脫者涅槃，緣此妙智名之為門。或無漏智亦名解脫，離繫縛故。因此三門，入淨土故。且一義云：因無相門，入法性土，觀法無相證真如故。因無願門，入自受用土，於三界中無願求故。因空門，入他受用及變化土，達二無我，入二土故。或云三門皆入三種佛土。論說三門，或各別觀三種自性，或皆能觀三種性故。此說佛門。若諸菩薩，因此三種無漏之門，入他受用土。若地前二乘，亦因三無漏或復有漏，入於化土。凡夫菩薩，唯因此三有漏等持，入於化土。不名解脫門，非無漏攝故。理實他受用及變化土，皆有事乘遊路門等，為令有情欣樂實德，故就行說。其法性土及自受用皆量無邊，不說別有事門等相。他受用土既有分限，皆依蓮花而方建立。《佛地經》云「大寶蓮花之所建立。」《觀經》亦言「作懸鼓想，有蓮花座。」化土不定，或有或無。唯此佛土無蓮花故，佛現土中。文有其三：一明佛現、二舉喻彰、三顯眾觀。此初文也。菩薩之心由來見淨，聲聞劣意，未覩淨方，令變下情、令見淨剎，故假指按大千方變，此化淨土令凡見故。

The eighth [section], 'The various categories', has ten parts within it: first, the ruler of the land; second, the assistants; third, the retinue; fourth, the sustenance; fifth, the operations; sixth, the gathering and benefiting; seventh, the fearlessnesses; eighth, the path of traverse; ninth, the vehicle mounted; and tenth, the entry gates.

First, the ruler: The *Buddhabhūmi-sūtra* states, "The capital of the Tathāgatas refers to all the Buddha lands." The Buddhas serve as rulers because, being supremely transcendent, [these lands] are not the capitals of others, but pertain solely to the Bhagavat. Alternatively, it is only the Bhagavat who sustains and claims them, not others. That is to say, among the three Buddha bodies, each acts as ruler over its own land, not over the others: namely, the nature of the Dharmatā-land is fundamentally one, and the dharmakāya acts as its ruler. Although the parasambhoga-land pervades the dharmadhātu, each Buddha individually transforms it; it is called being one's own ruler, without obstructing one another. As for the parasambhoga-land and the nirmāṇa-land, although they are transformed by the Buddhas, they present a single composite appearance and a body of single mark; each, according to its correspondence, embraces and acts as ruler without mutual obstruction.

Second, the assistants: As for the Dharmatā-land and the svasaṃbhoga-[land], only Buddhas dwell there, and there are no assistants. Although bodhisattvas of the ten bhūmis partially realize it, they are not assistants to the dharmakāya. Since the dharmakāya is markless, [assistants] are not spoken of. Regarding the parasambhoga-land, the *Buddhabhūmi-sūtra* states, "It is where the assemblies of great bodhisattvas gather like clouds." This means that in this pure land there is always an immeasurable saṅgha of great bodhisattvas who constantly arrive to serve as assistants; hence no enemies or adversaries can bring harm or hindrance. Through their great kindness and compassion, the Buddhas manifest coarse or subtle lands upon their own consciousness according to the suitability of the bodhisattvas; and the bodhisattvas, in accordance with their own roots of goodness and the power of their vows, manifest the appearance of a pure land upon their own consciousness resembling that generated by the Buddha. Although these are distinct transformations of their own individual minds, they share the same place and possess similar forms and marks, so that they take it to be a single land within which they assemble together.

The *Buddhabhūmi-vyākhyāna* states: "Are the pure lands transformed by the ten bhūmis sāsrava or anāsrava? Briefly, there are three interpretations:
1. One interpretation holds that they are anāsrava. Sustained by the power of their own anāsrava seeds and vows, they transform and generate a pure land, within which they experience the joy of the Mahāyāna Dharma, are able to realize tathatā, attain genuine anāsrava, and constantly see the Buddhas; therefore, it is subsumed under the truth of the path (mārga-satya).
2. Another interpretation holds that they are sāsrava. That is to say, sustained by the power of the sāsrava seeds of the pure land and the vows belonging to the preparatory path (prayogamārga) within their own minds, they transform and generate a pure land, within which they experience the joy of the Mahāyāna Dharma. Prior to the seventh bhūmi, afflictions manifest and arise. Throughout the path of cultivation (bhāvanāmārga) of the ten bhūmis, the seeds of the afflictive obscurations and cognitive obscurations remain within the substance of the eighth consciousness. Because it can hold them and presently receives their perfuming, it is still subsumed under the sāsrava and indeterminate (avyākṛta) nature; therefore, it is not anāsrava. Moreover, a sentient being cannot have two real bodies: since the body is sāsrava, how could the pure land on which it relies be anāsrava? Therefore, it is solely sāsrava and subsumed under the truth of suffering (duḥkha-satya).
3. The authentic meaning is that the pure land transformed by the minds of the bodhisattvas of the ten bhūmis has two aspects: that transformed by the eighth consciousness is solely sāsrava, because it is subsumed under the objective aspect (nimittabhāga) of the sāsrava eighth [consciousness] and serves as the support for the sāsrava body. Although it is assisted and perfumed by the power of anāsrava wholesome [dharmas] so that its appearance is pure and wonderful, it remains sāsrava; what is manifested according to preparation and the like is also thus. If it is the image of a pure land transformed in accordance with the subsequent, anāsrava mind (pṛṣṭhalabdha-jñāna), because it is subsumed under the objective aspect of anāsrava consciousness and generated from anāsrava wholesome seeds, its substance is anāsrava and subsumed under the truth of the path."

As for the nirmāṇa-land, the assemblies of the three vehicles gather there, because it is the assembly place of the noble ones of the two vehicles, bodhisattvas, and ordinary beings. That which is transformed by the Buddha is solely anāsrava. As for what is transformed by the rest: one interpretation holds that it is solely sāsrava, because the subsequent [mind] of anāsrava cannot transform into the appearance of a pure land; another interpretation holds that it is also anāsrava, because the anāsrava subsequent [mind], according to the power of the Buddha's transformation acting as a sovereign condition (adhipatipratyaya), also transforms phenomenal appearances, and this principle does not conflict. Therefore, this explanation is excellent.

Third, the retinue: The *Buddhabhūmi-sūtra* states, "Countless devas, nāgas, humans, non-humans, and so on constantly follow and attend [the Buddha]." The Dharmatā-land and the svasaṃbhoga-land both lack assistants, being markless as explained before. In the parasambhoga-land, only devas and humans serve as the retinue, and there are no other classes [of beings]. Although it transcends the three realms, devas and the like are still subsumed within the three realms; pure consciousness thus sustains and transforms their manifestation in order to adorn the pure land, so there is no contradiction. Alternatively, to ripen the sentient beings being guided, [the Buddha] displays such transformed kinds. For instance, in order to subdue King Kapphina, he magically manifested a countless retinue of cakravartins surrounding him. Either the Buddha transforms them himself, or the bodhisattvas transform into such classes to maintain the pure land, adorn it, make offerings, guide beings from other regions, and attend upon the Tathāgata. The *Sukhāvatīvyūha-sūtra* also states, "The Jīvañjīvaka birds and others are all magical creations of the Buddha Amitābha." Manifesting as the two vehicles to adorn the pure land is also like this.

In the nirmāṇa-land, the genuine eight classes [of beings] also act as assistants. In the parasambhoga-land, the bodhisattvas are genuine, whereas the two vehicles and the eight classes are all provisional manifestations, as they do not genuinely take birth therein. In the nirmāṇa-land, the two vehicles and the eight classes are all genuine, whereas the bodhisattvas of the ten bhūmis are all provisional traces. The ten bhūmis should not be born in a nirmāṇa-land, yet they provisionally manifest transformed bodies and are born therein.

Fourth, the sustenance: The two supports of the Dharmatā do not rely on sustenance. The svasaṃbhoga-land is sustained by its own joy in the Dharma. Regarding the parasambhoga-land, the *Buddhabhūmi-sūtra* states, "It is sustained by the joy and bliss of the vast flavor of the Dharma." Bodhisattvas of the ten bhūmis are sustained by the joy and bliss of the Mahāyāna Dharma's flavor. Food can cause one to abide, which is the meaning of sustenance. Having already transcended the three realms, its nature is anāsrava. While that which can sever the sāsrava should strictly not be termed 'food', because it is the cause of sustenance it is also called 'food'. Just as sāsrava dharmas, though obstructing the anāsrava, maintain the sāsrava and thus obtain the name 'food', the anāsrava is likewise: though severing the sāsrava, it maintains the anāsrava; how could it not be food? The subsequent marvelous wisdom of the Buddhas and bodhisattvas can expound and experience the flavor of the Mahāyāna Dharma, generating great joy and bliss. Furthermore, fundamental wisdom experiences the flavor of tathatā, generating great joy and bliss. The flavor of the Dharma generates great joy and bliss, which can sustain the body, prevent it from breaking or decaying, and nourish wholesome dharmas; hence it is called food.

Prior to the seventh bhūmi, there is still portioned birth (paricchedajāti), which is not without reliance on the four [kinds of food], such as morsel food and contact food. From the eighth bhūmi upward and for all Buddhas, they do not rely on morsel food; it may be said that they rely on the others, which the various treatises describe as being subsumed under provisionally manifested sustaining food. In the nirmāṇa-land, one truly relies on the four foods, yet can also rely on the flavor of the Dharma as food, just as hearing the *Lotus Sūtra* allows one to abide for sixty kalpas. However, later in this sūtra, in the 'Chapter on the Bodhipakṣa-dharmas', it states, "Having eaten the deathless Dharma, one again drinks the flavor of liberation." Since the deathlessness of Nirvāṇa is taken as food, the marvelous sphere realized generates joy and bliss, which can be termed food. Sustaining the anāsrava is likewise not contradictory to the term 'food'. However, the substance of this food varies across different teachings, as explained in detail in separate chapters and in the *Commentary on the Lotus Sūtra*.

Fifth, the operations: The Buddha's dharmakāya may be solely for one's own benefit; or, as the support of the two bodies, it may extend to both benefits. The svasaṃbhoga-kāya is solely for one's own benefit. As for the parasambhoga and nirmāṇa bodies, they pertain exclusively to benefiting others, because they manifest for the sake of others. The *Buddhabhūmi-sūtra* states, "Achieving all benefits for sentient beings: although the Buddha is in quiescent concentration, by the power of his past vows and practices, he effortlessly accomplishes all benefits for all sentient beings." In the parasambhoga-land, he mostly expounds the marvelous Dharma and rarely performs supernatural transformations, accomplishing benefits for the bodhisattvas of the ten bhūmis. In the nirmāṇa-land, he mostly performs supernatural transformations and rarely expounds the marvelous Dharma, accomplishing all benefits for the three vehicles.

Sixth, the gathering and benefiting: The svabhāvakāya and its land, as well as the svasaṃbhoga, are already perfected in abandoning [defilements], so gathering and benefiting are not spoken of. Regarding the meaning of gathering and benefiting in the parasambhoga, the *Buddhabhūmi-sūtra* states, "Extinguishing the afflictions, disasters, entanglements, and defilements." That is, the afflictions are named entanglements and defilements, and these are precisely the causes of all disasters. Because afflictions, entanglements, and defilements are absent here, the disasters they produce are also absent here. Alternatively, afflictions refer to the ten afflictions, which combined across the three realms in seeing and cultivation amount to 128 kinds. There are eight entanglements (paryavasthāna): shamelessness, unconscionableness, torpor, sleep, restlessness, remorse, jealousy, and stinginess. There are six defilements (upakleśa): harmfulness, enmity, vexation, deceit, dishonesty, and arrogance. Disasters refer to the karma they initiate and the fruits they obtain. Among the cognitive obscurations, seeds are called afflictions, while manifest activity is called entanglements and defilements; freedom from these two kinds is called gathering and benefiting. Just as when a feudal lord in the world does not actively harbor people, yet as long as he does not cause disaster, the households facing him still say, "The lord gathers and benefits us." This is also like that. Moreover, directly realizing and attaining the supreme merit and wisdom that are liberated from afflictions, disasters, entanglements, and defilements is termed gathering and benefiting.

In the nirmāṇa-kāya, among the two, for noble ones of the two vehicles it is also solely like this. As for ordinary bodhisattvas, although they have not yet permanently severed them, subduing their active manifestation is also called gathering and benefiting. Prior to the bhūmis, it is termed the benefit of reducing power, because it can transform the path. However, in these various stages, the two obscurations of discrimination are gradually subdued within this mind, and on the preparatory path of the four roots of goodness (kuśalamūla) they are suddenly and completely subdued. Severing them suddenly at the first bhūmi is called gathering and benefiting. As for the innate two obscurations, on the preparatory path they are gradually subdued, and throughout the ten bhūmis they are gradually severed according to their stage. Being suddenly and completely subdued from the first bhūmi upward is called gathering and benefiting.

Seventh, the fearlessnesses: Internally there is neither loss nor gain, and externally there is no terror. The Dharmatā body and land, the svasaṃbhoga, parasambhoga, and nirmāṇa bodies have long been fearless. The *Buddhabhūmi-sūtra* states, "Contravening and separating from all māras." Māras refer to the four māras, which are the causes of terror, because all terrors are generated through them. The Buddha is free from all of them, hence he has no terror. In the parasambhoga-land, bodhisattvas of the ten bhūmis are free from the coarse four māras and have no five terrors. Afflictions, skandhas, and death are gradually severed across stages, and may be explained accordingly; the meaning is easily understood. In the nirmāṇa-land, noble ones of the three vehicles can also partially transcend them. Bodhisattvas of the ten faiths (daśasraddhā) who accomplish the eight phases of attaining awakening can subdue the devaputra-māra. On the preparatory path, they can also subdue the afflictions of discrimination and be free from the kleśa-māra. In the fourth of the ten abodes (daśavihāra), the 'abode of noble birth', by relinquishing saṃsāra and exiting the three realms, they partially separate from the mara of death (mṛtyu-māra); when entering the first bhūmi, they partially separate from portioned death, which is also called separating from the skandha-māra. Therefore, they are fearless.

Eighth, the path of traverse: The *Buddhabhūmi-sūtra* states, "Taking the practice of great mindfulness and wisdom as the path of traverse." That treatise explains: "Regarding the Tathāgatas, great mindfulness is non-conceptual wisdom (nirvikalpaka-jñāna), because through mindfulness one firmly abides in the principle of tathatā." Non-conceptual wisdom is the path traversed in the Dharmatā-land; great wisdom is subsequent wisdom, because it discriminates the true and conventional aspects of all dharmas, serving as the path of the two saṃbhoga-[lands] and the nirmāṇa-[land]. Since both possess the sovereign functional activity of constructing pure lands, both are termed 'practice'; and because both universally lead to birth in pure lands, both are termed 'paths'. Alternatively, the practice of great mindfulness is practice for one's own benefit, being internal gathering and recollection, and is the path of the Dharmatā-land and svasaṃbhoga-[land]. The practice of great wisdom is practice for benefiting others, being external discrimination, and is the path of the parasambhoga-land and nirmāṇa-land.

The Buddha has been explained above. For bodhisattvas of the ten bhūmis: great mindfulness is the wisdom of hearing (śrutamayī prajñā); great wisdom is the wisdom of thinking (cintāmayī prajñā); and great practice is the wisdom of cultivation (bhāvanāmayī prajñā). By means of these three wisdoms, mutually sustaining one another intimately or remotely according to their correspondence, they serve as the path to sāsrava and anāsrava lands, because all three wisdoms extend to both sāsrava and anāsrava. In the nirmāṇa-land, the three vehicles prior to the bhūmis also take the three wisdoms as their path of traverse; the cultivation wisdom of the two vehicles also extends to anāsrava, whereas that of ordinary bodhisattvas is solely sāsrava, serving as their path of traverse.

Ninth, the vehicle mounted: One drives this vehicle to travel along that path. The *Buddhabhūmi-sūtra* states, "Taking great tranquility (śamatha) and marvelous insight (vipaśyanā) as the vehicle mounted." Tranquility refers to samādhi, which is mental equipoise. Insight refers to prajñā, which is wisdom. Equal operation of tranquility and insight is called the vehicle mounted. The path is the general stage, while tranquility and insight within the stage are distinctively named the vehicle mounted. The three bodies of the Buddha constantly mount this to enter the three Buddha lands. Bodhisattvas of the ten bhūmis mount this to enter the parasambhoga-land; the three vehicles prior to the bhūmis, as appropriate, mount these factors of tranquility and insight to enter the pure land. In the case of a transformed impure land, both distracted and concentrated wisdom serve broadly as the vehicle mounted; otherwise, there would be no means to be born in a Buddha land.

Tenth, the entry gates: Entering through these gates, one drives them to enter therein. The *Buddhabhūmi-sūtra* states, "Taking the great liberation [gates] of emptiness (śūnyatā), marklessness (animitta), and wishlessness (apraṇihita) as the entry gates." Liberation refers to Nirvāṇa; the marvelous wisdom that cognizes this is named the gate. Alternatively, anāsrava wisdom is also called liberation, because it is free from bondages. It is through these three gates that one enters the pure land. Now, one interpretation states: by the gate of marklessness one enters the Dharmatā-land, because by contemplating dharmas as markless one realizes tathatā; by the gate of wishlessness one enters the svasaṃbhoga-land, because one has no wishes or desires within the three realms; by the gate of emptiness one enters the parasambhoga-land and nirmāṇa-land, because by penetrating the two forms of selflessness (nairātmya) one enters the two lands. Alternatively, it is said that all three gates lead into all three kinds of Buddha lands. The treatise states that the three gates either individually contemplate the three natures (trisvabhāva) or are all capable of contemplating the three natures. This explains the gates of the Buddha.

As for the bodhisattvas, through these three kinds of anāsrava gates they enter the parasambhoga-land. For the two vehicles prior to the bhūmis, through either the three anāsrava or sāsrava gates, they enter the nirmāṇa-land. Ordinary bodhisattvas enter the nirmāṇa-land solely through these three sāsrava samādhis; these are not called liberation gates because they are not subsumed under the anāsrava.

In truth, both the parasambhoga-land and nirmāṇa-land possess concrete vehicles, paths of traverse, gates, and the like; yet in order to inspire sentient beings to joyful aspiration for genuine virtues, they are explained here in terms of practice. The Dharmatā-land and the svasaṃbhoga-[land] are both boundless in measure, so distinct phenomenal gates and marks are not mentioned for them. Since the parasambhoga-land has defined limits, it is established entirely upon lotuses. The *Buddhabhūmi-sūtra* states, "It is established upon great jewel lotuses." The *Contemplation Sūtra* also states, "Forming the visualization of a suspended drum, there is a lotus seat." The nirmāṇa-land is indefinite, sometimes having them and sometimes not.

Because this Buddha land alone lacked a lotus, the Buddha manifested within the land. The text has three parts: first, explaining the Buddha's manifestation; second, illustrating it through similes; third, revealing the assembly's observation. This is the first text. The minds of bodhisattvas have always seen purity, while the inferior dispositions of the śrāvakas had not yet beheld the pure realm; in order to transform their low mindset and cause them to see the pure land, [the Buddha] used the expedient of pressing his toe, whereby the great trichiliocosm was transformed, presenting this transformed pure land to be seen by ordinary beings.