俱舍論記 16.27

16.27

「諸身語意至邪清淨故」者，釋下兩句。三種妙行名三清淨，通有漏、無漏。若有漏善，暫時遠離惡行、煩惱，名為清淨。若無漏善，永得遠離惡行、煩惱，名為清淨。故《正理》四十一云「無漏妙行永離惡行、煩惱垢故，可名清淨。有漏妙行猶為惡行煩惱垢污，如何清淨？此亦暫時能離惡行、煩惱垢故，得清淨名。說此二者，息二計故。」又《婆沙》一百一十四云「問：為三妙行攝三寂默？三寂默攝三妙行耶？答：應作四句。有妙行非寂默，謂除無學身、語妙行，餘身、語妙行及一切意妙行。有寂默非妙行謂無學心。有妙行亦寂默謂無學身、語妙行。有非妙行非寂默，謂除前相。為三妙行攝三清淨？三清淨攝三妙行耶？答：隨其事展轉相攝。為三清淨攝三寂默？三寂默攝三清淨耶？答：應作四句。有清淨非寂默，謂除無學身、語清淨，餘身、語清淨及一切意清淨。此復云何？謂學、非學非無學身語清淨及三種意清淨，以意寂默唯無學心故。有寂默非清淨，謂無學心非業性故。有清淨亦寂默，謂無學身、語清淨。有非清淨非寂默，謂除前相。」解云：既言學、非學非無學身、語清淨非寂默，故知無學人身中有漏善身、語表、無表，但是清淨非寂默攝，以是非學非無學故。身、語寂默但取無漏道共戒，無學身、語及無漏意識為三寂默體。又解：三寂默亦通有漏善，而言非學非無學身、語清淨非寂默者，此據異生身、語清淨說。

Regarding "All bodily, vocal, and mental... wrong purity": This explains the lower two lines. The three good actions are called the three purities, spanning both sāsrava and anāsrava. If sāsrava wholesomeness, it temporarily departs from evil conduct and defilements, and is called pure. If anāsrava wholesomeness, it departs forever from evil conduct and defilements, and is called pure. Thus fascicle 41 of the Nyāyānusāra states: "Anāsrava good conduct is called pure because it forever departs from the defilement of bad conduct and afflictions. How can sāsrava good conduct be pure when it is still defiled by bad conduct and afflictions? This too is named pure because it can temporarily depart from the defilement of bad conduct and afflictions. Stating these two is to pacify two false notions." Furthermore, fascicle 114 of the Mahāvibhāṣā states: "Question: Do the three subtle actions subsume the three silences? Or do the three silences subsume the three subtle actions? Answer: A fourfold tetralemma should be made. There is subtle action that is not silence: except for aśaikṣa bodily and vocal subtle action, the remaining bodily and vocal subtle actions and all mental subtle actions. There is silence that is not subtle action: the aśaikṣa mind. There is subtle action that is also silence: aśaikṣa bodily and vocal subtle action. There is that which is neither subtle action nor silence: except for the aforementioned characteristics. Do the three subtle actions subsume the three purities? Or do the three purities subsume the three subtle actions? Answer: They mutually subsume one another according to the matter. Do the three purities subsume the three silences? Or do the three silences subsume the three purities? Answer: A fourfold tetralemma should be made. There is purity that is not silence: except for aśaikṣa bodily and vocal purity, the remaining bodily and vocal purities and all mental purities. What is this again? Namely, the bodily and vocal purity of śaikṣas and non-śaikṣa-non-aśaikṣas, and the three kinds of mental purity, because mental silence is exclusively the aśaikṣa mind. There is silence that is not purity: the aśaikṣa mind, because it is not of the nature of karma. There is purity that is also silence: aśaikṣa bodily and vocal purity. There is that which is neither purity nor silence: except for the aforementioned characteristics." Explanation: Since it says that bodily and vocal purity of śaikṣas and non-śaikṣa-non-aśaikṣas is not silence, we know that within the person of an aśaikṣa, sāsrava wholesome bodily and vocal vijñapti and avijñapti are merely pure and not subsumed under silence, because they are non-śaikṣa-non-aśaikṣa. Bodily and vocal silence only takes the anāsrava discipline born of the path; aśaikṣa bodily and vocal [karmas] and the anāsrava mental consciousness constitute the essence of the three silences. Another explanation: the three silences also include sāsrava wholesomeness, and the statement that bodily and vocal purity of non-śaikṣa-non-aśaikṣas is not silence is made with reference to the bodily and vocal purity of ordinary worldlings.