成唯識論掌中樞要 2.274

2.274

四智緣境門中，自受用土唯淨無漏，餘不見故，唯佛所知。他受用土，本唯無漏、淨，見者唯淨，一切不善諸異熟果皆已無故，然通有、無漏。第八、五識所觀有漏故。見者居穢土，利樂有情亦為現穢，見亦通穢，通諸識境。化土本唯無漏，然有淨、穢。見者亦爾，通有、無漏，然有淨、穢。十地菩薩亦得見故，上知下故，然由本為十地菩薩現淨土故。論說化土，有其淨言。化土本為地前等見，不別言淨，總說見身、土各據增勝，本為而說，亦不相違。下不知上故。地前、二乘必不見無漏淨土。

In the section on the cognitive objects of the four wisdoms: the land of self-enjoyment (svasaṃbhoga-kṣetra) is solely pure and anāsrava; because others do not see it, it is known exclusively to the Buddhas. The land of enjoyment for others (parasaṃbhoga-kṣetra) in its intrinsic nature is solely anāsrava and pure, and to those who perceive it, it is solely pure, because all unwholesome vipāka results are already absent; however, it is open to both sāsrava and anāsrava, because what is observed by the eighth and the five consciousnesses is sāsrava. If the perceivers dwell in an impure land, then to benefit and delight sentient beings, an impure [land] is also manifested for them; perception [of it] is thus also open to impurity, and it is open to being an object of all the consciousnesses. The transformation land (nirmāṇa-kṣetra) in its intrinsic nature is solely anāsrava, but it has both purity and impurity. For the perceivers it is also like this, being open to both sāsrava and anāsrava, and having both purity and impurity. Because bodhisattvas of the ten grounds (daśa-bhūmi) also get to see it—since those above know what is below—and because it is originally manifested as a pure land for the bodhisattvas of the ten grounds, the treatise, in discussing the transformation land, mentions that it has purity. The transformation land is originally for the perception of those before the grounds and so forth, so it is not specifically termed pure; when stated generally, seeing the bodies and lands is in each case stated in terms of what is predominant and what was originally intended, and thus there is no contradiction. This is because those below do not know what is above. Those before the grounds and the two vehicles definitely do not see the anāsrava pure land.