說無垢稱經疏 2.252

2.252

第四果相者，《佛地經》言「最極自在淨識為相。」彼論釋言「佛無漏心以為體相，唯有識故，非離識外別有其土。謂法性土，即法性心，此不離於無分別智相應淨識，識實性故。自他受用及變化土，皆不離於佛後得智相應淨識。然識有異，自受用土即第八識，他受用土即第七識，其變化土即前五識，隨應是彼後所得智相應識故。」十地菩薩見法性土及他受用土，地前三乘見變化土，皆隨所應，不離見者有漏無漏能觀淨穢。故此經言「若欲勤修嚴淨佛土，先應方便嚴淨自心。隨諸菩薩自心嚴淨，即得如是嚴淨佛土。」天親菩薩《般若論》云「智習唯識通，如是取淨土。」故修智因果便識淨，內識既淨，外感眾生及器世間國土皆淨，廣如經說。亦隨見者所應之識，如前准知。

Fourth, in explaining the characteristics of the fruit: The *Buddhabhūmi-sūtra* states: 'Utmost sovereign, pure consciousness is the characteristic.' Its commentary explains: 'The Buddha's anāsrava mind serves as its substance and characteristic; because there is only consciousness, there is no separate land apart from consciousness. The dharmatā land is the dharmatā mind; this is not separate from the pure consciousness associated with non-conceptual wisdom, because it is the true nature of consciousness. The svasaṃbhoga, parasambhoga, and nirmāṇa lands are all not separate from the pure consciousness associated with the Buddha's post-attainment wisdom. However, the consciousnesses differ: the svasaṃbhoga land is the eighth consciousness, the parasambhoga land is the seventh consciousness, and the nirmāṇa land is the front five consciousnesses, as appropriate to the consciousness associated with that post-attainment wisdom.' Bodhisattvas of the ten grounds see the dharmatā land and the parasambhoga land; the three vehicles prior to the grounds see the nirmāṇa land; in each case, according to what is appropriate, they are not separate from the viewer's sāsrava or anāsrava capacity to observe purity and impurity. Therefore, this sūtra states: 'If one wishes to diligently cultivate and adorn a pure buddha-field, one should first skillfully adorn and purify one's own mind. In accordance with a bodhisattva's own mind being adorned and pure, they attain such an adorned and pure buddha-field.' Bodhisattva Vasubandhu's *Prajñāpāramitā-śāstra* says: 'Wisdom practices the mastery of consciousness-only; / Thus one grasps the pure land.' Therefore, when one cultivates the cause of wisdom, the fruit is that consciousness becomes pure; once inner consciousness is pure, the sentient beings and the container world induced externally are both pure, as extensively explained in the sūtras. It is also according to the appropriate consciousness of the viewer, which should be understood by analogy with the above.