四分律行事鈔資持記 1.318

1.318

簡淨穢中。淨即初例，穢即第二例。然三舉二滅，可得云穢；尼等四人，未必約犯；十三難人，無體可破；然今但取境非淨僧，通云穢耳。穢本不足，淨相難知；所以注中但示淨者。清淨一色，且據不犯四重為言。色，猶類也。下指句法。準《業疏》云：一是別非足（應來不來，及不與欲。）；二是足非別（即善比丘身參眾侶）；三亦足亦別（得訶人訶）；四非足非別（睡定瘂聾等）。彼文甚廣，非學不知，故略引示。

In differentiating pure and defiled: 'pure' refers to the first class, and 'defiled' refers to the second class. Now, the three suspensions and two expulsions can be called defiled; the four persons such as nuns are not necessarily treated in terms of offenses; the thirteen unordainable persons have no precept-essence to break; but here it merely takes the object as not being a pure saṃgha, and comprehensively calls them defiled. Defiled persons inherently do not make up the quorum, but the marks of purity are difficult to know; that is why the interlinear commentary only indicates the pure. 'Purity of a single class' is stated provisionally in terms of not violating the four pārājikas. 'Class' means category. Below, it points to the fourfold permutation. Following the Karma Commentary, it says: 'First, being separate but not making up the quorum (those who should come but do not, and those who do not grant chanda); second, making up the quorum but not being separate (namely, good bhikṣus participating in the assembly); third, both making up the quorum and being separate (a person entitled to protest who protests); fourth, neither making up the quorum nor being separate (sleeping, in samādhi, mute, deaf, etc.).' That text is very broad; without study one cannot know it, so it is briefly cited to show it.