說無垢稱經疏 2.252

2.252

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.