瑜伽論記 18.511

18.511

復有差別下，復有十種清淨如文，泰云：有因緣如來制立學處，故有因緣是初道理清淨，受五欲果時離過分欲樂邊故是果清淨，離苦行邊故攝受清淨，具身口業勝行，於外事中離惡故名外清淨，離邪命故內命淨也。同內道法共住故具分離，一切惡言無違諍故愛敬淨，伏煩惱纏故伏對治修淨，永離繫故隨眠斷淨，任持正法故令正法相續不斷淨也。

Under 'Furthermore, there are distinctions', there are further ten kinds of purity as in the text. Tai says: There being causal conditions for the Tathāgata to establish training rules, 'there being causal conditions' is the first, purity of principle. When experiencing the fruits of the five desires, being free from the extreme of excessive sensuous pleasure is purity of fruit. Being free from the extreme of asceticism is purity of inclusion. Possessing the supreme actions of physical and verbal karma, and being free from evil in external matters, is called external purity. Being free from wrong livelihood is internal purity of livelihood. Cohabiting in accordance with the Dharma of the inner path is purity in full measure. Being free from all harsh words without dispute or conflict is purity of love and respect. Subduing the entanglements of the afflictions is purity of cultivation of the subduing antidote. Being forever free from bonds is purity of the abandonment of latent dispositions. Upholding the true Dharma so that the true Dharma continues without interruption is its purity.