大乘法苑義林章 7.38

7.38

第十入門者，從彼入門，御此入故。《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。因大空門入他受用及變化土，達二我無入二土故。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，皆依蓮華而方建立。《佛地經》云「大寶蓮華之所建立」，《觀經》亦言「作懸鼓想」。有蓮華座，化土不定，或有或無，准此佛土無蓮華故。

Tenth, gates of entry: Because one enters through those gates, riding upon this [vehicle] to enter. The Buddhabhūmi-sūtra says: "Taking the great śūnyatā, animitta, and apraṇihita liberations as the gates entered. 'Liberation' is nirvāṇa; the wondrous wisdom that takes this as its object is called the 'gate'. Alternatively, anāsrava wisdom is also called liberation, because it is free from fetters. It is because one enters the pure land through these three gates." First, one explanation says: Through the animitta gate one enters the dharmatā land, because one contemplates phenomena as animitta and realizes tathatā. Through the apraṇihita gate one enters the self-enjoyment land, because one has no desires or seekings in the three realms. Through the great śūnyatā gate one enters the other-enjoyment and transformation lands, because one thoroughly comprehends the non-existence of the two selves and enters the two lands. Alternatively, it is said that all three gates enter all three kinds of Buddha lands. The treatise says that the three gates either individually contemplate the three natures or are all capable of contemplating the three natures. This explains the Buddha's gates. For bodhisattvas, they enter the other-enjoyment land through these three anāsrava gates. For the two vehicles prior to the grounds, they also enter the transformation land through the three anāsrava or sāsrava gates. Ordinary bodhisattvas enter the transformation land solely through these three sāsrava samādhis; these are not called vimokṣamukha, because they are not subsumed under the anāsrava. In truth, the other-enjoyment and transformation lands both have phenomenal vehicles, paths of movement, gates, and so forth; in order to cause sentient beings to aspire to and delight in actual virtues, they are expounded in terms of practice. The dharmatā land and self-enjoyment [land] are both boundless in measure, and are not said to have separate characteristics of phenomenal gates and the like. Since the other-enjoyment land has demarcations, it is established entirely in reliance on lotus flowers. The Buddhabhūmi-sūtra says, "Established upon great jewel lotus flowers." The Contemplation Sūtra also says, "Conceive the visualization of a suspended drum." There are lotus seats. In the transformation lands it is indefinite; there may or may not be [lotus seats], since according to this, some Buddha lands have no lotus flowers.