俱舍論疏 16.28

16.28

論「諸身語意至名為清淨」，此釋第二三清淨也，即三妙行。若無漏者，永離一切惡行煩惱垢故；若有漏者，暫離一切惡行煩惱垢故，名為清淨。《婆沙》一百一十七云「問：妙行、清淨、寂默有何差別？復有說者，義亦差別，謂善巧作義是妙行義，體潔白義是清淨義，離癡亂義是寂默義。復有說者，能感愛果故名妙行，不雜煩惱故名清淨，究竟靜息故名寂默。」《正理》第二釋云「或此力能引起無漏勝義清淨，故立淨名。若謂此亦能引煩惱垢故，謂作煩惱等無間緣，是即不應名清淨者。此亦非理。善心起時，非為染心起加行故。染心無間，無漏不生。有漏善心能引無漏，故有漏善得清淨名，順無漏心能除穢故。」

On the text, "All bodily, vocal, and mental [...] are called purity": This explains the second [topic], the three purities, which are the three types of good conduct (sucarita). If they are undefiled (anāsrava), they are called purity because they are eternally free from the defilements of all misdeeds and afflictions; if they are defiled (sāsrava), they are called purity because they are temporarily free from the defilements of all misdeeds and afflictions. The *Vibhāṣā*, fascicle 117, says: "Question: What is the distinction between good conduct, purity, and silence? Another master says: In meaning there is also a distinction; that is, the meaning of skillful execution is the meaning of good conduct, the meaning of the substance being pristine white is the meaning of purity, and the meaning of freedom from delusion and confusion is the meaning of silence. Still another says: Being able to produce a pleasant fruit is called good conduct, not being mixed with afflictions is called purity, and ultimate quiescence is called silence." The *Nyāyānusāra*'s second explanation says: "Or else, by its power it can induce undefiled ultimate purity, and therefore the name 'pure' is established. If one claims that this can also induce the defilement of afflictions—meaning it acts as an immediate condition for afflictions—and thus should not be called purity: this too is illogical. When a wholesome mind arises, it does not undertake preparation for a defiled mind to arise. Immediately after a defiled mind, the undefiled does not arise. A defiled wholesome mind can induce the undefiled; therefore defiled wholesome [karma] acquires the name 'purity', because in conforming to the undefiled mind it can eliminate impurities."