俱舍論記 25.117

25.117

「論曰至戒證淨」者，釋初兩句。由證諦理，於佛起信，名佛證淨。法、僧准釋。聖人所愛慕戒，故名聖戒。其戒體淨，依證起故，亦名證淨。前三信所緣故置「於」言，第四依證故無「於」字。故《婆沙》一百三云「此中佛者，謂佛身中諸無學法，緣彼無漏信名佛證淨。此中法者，謂獨覺身中三無漏根等學、無學法，菩薩身中二無漏根等諸學，及苦、集、滅三諦，緣彼無漏信名法證淨。此中僧者，謂聲聞身中學、無學法，緣彼無漏信名僧證淨。諸無漏戒名戒證淨，自性淨故、依證起故，亦名證淨。

Regarding "The treatise says [...] verified clarity regarding morality": this explains the first two lines. Because one has verified the truth of the principles and generates faith in the Buddha, it is called verified clarity regarding the Buddha. Dharma and Saṃgha are explained by analogy. Because it is the morality cherished by the noble ones, it is called noble morality. Its moral nature is pure, and because it arises based on verification, it is also called verified clarity. In the first three, because they are objects of faith, the word "in" (or "regarding") is used; the fourth is based on verification itself, so it lacks the word "in". Therefore Mahāvibhāṣā 103 says: "Here, 'Buddha' refers to the various aśaikṣa-dharmas within the Buddha's person; the anāsrava faith that takes them as its object is called verified clarity regarding the Buddha. Here, 'Dharma' refers to the three anāsrava faculties and other śaikṣa- and aśaikṣa-dharmas within a pratyekabuddha's person, the two anāsrava faculties and other śaikṣa-dharmas within a bodhisattva's person, as well as the three truths of suffering, origin, and cessation; the anāsrava faith that takes them as its object is called verified clarity regarding the Dharma. Here, 'Saṃgha' refers to the śaikṣa- and aśaikṣa-dharmas within a śrāvaka's person; the anāsrava faith that takes them as its object is called verified clarity regarding the Saṃgha. The various anāsrava moral precepts are called verified clarity regarding morality; because their intrinsic nature is pure and because they arise based on verification, they are also called verified clarity."