成唯識論述記 10.662

10.662

述曰：第七門，於中有二：初、明身、土能、所變；二、因解唯識見、相同異。此即初門。第八雖實，皆通緣染、淨土，然約增勝現所得者。自受用者，唯淨無漏識之變。既唯佛能知變，非餘所知變故。他受用身、土，體唯是淨，然能變者通有、無漏。如來及十地中菩薩無漏後得所變，即純淨無漏，若十地第八識并五識，及七地以前有漏散心，及有漏後得所變，即純淨有漏。無他受用土體是穢者，非有穢心之所變故。問：既許有漏識亦能變土，他受用土云何必唯淨？答：本質佛所變者非穢故，能變之者無煩惱穢故。無穢識故，所以所變之土唯淨，通有、無漏。此據相似，若變化土本質通淨、穢，唯無漏。若隨彼二乘等無漏心所變，即無漏；然彼無此事，彼無漏狹，不能緣身、土等。若隨彼二乘有漏心，并異生所變，即有漏，皆通淨、穢。或二乘等後得不能緣，即唯有漏，通染、淨，如螺髻梵王、舍利弗等所見異故。今此文中，總約三法，一切有情為論。

The Commentary states: The seventh section contains two parts: first, explaining the transforming [consciousness] and transformed [aspects] of the bodies and lands; second, in connection with this, explaining the sameness and difference of the darśana- and nimitta-bhāga in vijñapti-mātra. This is the first part. Although the eighth [consciousness] in reality universally takes both defiled and pure lands as conditions, here it is discussed in terms of the superior manifestation currently attained. The self-enjoyment [body and land] are transformed solely by pure, anāsrava consciousness. Since only Buddhas can cognize and transform them, they are not transformed or cognized by others. As for the other-enjoyment body and land, their substance is solely pure, yet the transforming [consciousness] admits of both sāsrava and anāsrava. Those transformed by the anāsrava pṛṣṭhalabdha[-jñāna] of the Tathāgata and the bodhisattvas in the ten stages are purely pure and anāsrava; if transformed by the eighth consciousness and five consciousnesses of the ten stages, or by the sāsrava distracted mind and sāsrava pṛṣṭhalabdha[-jñāna] prior to the eighth stage, they are purely pure and sāsrava. There is no other-enjoyment land whose substance is defiled, because it is not transformed by a defiled mind. Question: Since it is conceded that sāsrava consciousness can also transform lands, why must the other-enjoyment land be solely pure? Answer: Because the original archetype transformed by the Buddha is not defiled, and the one transforming it is free from the defilement of kleśas. Since there is no defiled consciousness, the land that is transformed is solely pure, admitting of both sāsrava and anāsrava. This is said according to resemblance. If it is a transformation land, its original archetype admits of both pure and defiled, and is solely anāsrava. If it is transformed according to the anāsrava mind of those of the two vehicles and so forth, it is anāsrava; however, they have no such function, for their anāsrava is narrow and cannot take bodies and lands as conditions. If it is transformed according to the sāsrava mind of those of the two vehicles together with pṛthagjanas, it is sāsrava, and both admit of pure and defiled. Or, the pṛṣṭhalabdha of those of the two vehicles and so forth cannot take them as conditions, so it is solely sāsrava, admitting of defiled and pure, just as Śikhin Brahmā and Śāriputra saw differently. Now in this text, it is discussed generally in terms of the three dharmas and all sentient beings.