大乘法苑義林章 7.25

7.25

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識。」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，果識便淨。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, the characteristics of the result: The Buddhabhūmi-sūtra says: 'The supreme, completely sovereign pure consciousness is its characteristic.' That commentary explains: 'The untainted mind of the Buddha constitutes its substance and characteristics; because there is consciousness-only, there is no separate land apart from consciousness. The dharmatā land is the dharmatā mind, which is not separate from the pure consciousness associated with non-conceptual wisdom, because it is the true nature of consciousness. The self-enjoyment, other-enjoyment, and transformation lands are all not separate from the pure consciousness associated with the Buddha's subsequently attained wisdom. However, the consciousnesses differ: the self-enjoyment land is the eighth consciousness; the other-enjoyment land is the seventh consciousness; and the transformation land is the front five consciousnesses, as they are the consciousnesses associated with that subsequently attained wisdom according to circumstance. The bodhisattvas of the ten grounds see the dharmatā land and the other-enjoyment land, while those prior to the grounds and the three vehicles see the transformation land, each according to circumstance, not separate from the pure observing consciousness, tainted or untainted, of the viewer.' Therefore, this sūtra says: 'If one wishes to vigorously cultivate and purify a Buddha land, one should first skillfully purify one's own mind. In accordance with the purity of a bodhisattva's own mind, such a purified Buddha land is attained.' Bodhisattva Vasubandhu's Prajñā[-pāramitā-sūtra]-śāstra says: 'Practicing wisdom reaches mastery of consciousness-only; / Thus one grasps the pure land. / Therefore, cultivating the cause of wisdom, the resultant consciousness becomes pure. When internal consciousness is pure, the sentient beings and the container world land brought about externally are all pure.' This is fully explained in the sūtras. It should also be understood as corresponding to the consciousness of the viewer, as noted above.