大乘義章 12.105

12.105

行德無垢，名之為淨。淨義不同，一門說七。七名是何？一者戒淨、二者定淨亦名心淨、三者見淨、四度疑淨、五道非道淨。此前五淨大小名同，後二名別。依如小乘，六名行淨、七名行斷智淨。若依大乘，六名行斷、七名思量菩提分法上上淨矣。此後二名，如《地經》說。言戒淨者，行修之始，持戒離過，故云戒淨。由戒淨故能生淨定，說名定淨。以定淨故發生實慧，生已能除身見，名為見淨；能斷疑惑，名度疑淨；能離戒取，知無漏慧是其真道，戒等非道，名道非道淨。後二種中，若依小乘，重緣諦理進習所行，名為行淨；行窮盡障，名行斷知淨。若依大乘，隨道除障，名為行斷；依此行斷趣入佛境，名思菩提上上淨矣。七中初一是其戒學，次一定學，後五慧學（此一門竟）。

When the virtues of practice are free from defilement, they are called "purifications." The meanings of purification differ; one teaching speaks of seven. What are the seven names? First, purification of precepts; second, purification of concentration, also called purification of mind; third, purification of view; fourth, purification by overcoming doubt; fifth, purification by knowledge and vision of what is the path and what is not the path. These first five purifications have the same names in both the Mahāyāna and the Hīnayāna, but the latter two have different names. According to the Hīnayāna, the sixth is named purification of practice, and the seventh is named purification of knowledge in the cessation of practice. If according to the Mahāyāna, the sixth is named cessation of practice, and the seventh is named supremely superior purification through contemplating the factors of awakening. These latter two names are as stated in the *Daśabhūmika-sūtra*. "Purification of precepts": at the beginning of cultivating practice, holding the precepts distances one from faults; hence it is called purification of precepts. Because the precepts are pure, they can generate pure concentration; this is called purification of concentration. Because concentration is pure, real wisdom arises; once arisen, it can eradicate the view of self, which is called purification of view; it can sever doubts, which is called purification by overcoming doubt; it can leave behind the grasp of precepts, knowing that untainted wisdom is the true path and that precepts and the like are not the path; this is called purification by knowledge of what is the path and what is not the path. Among the latter two kinds, if according to the Hīnayāna, taking the principle of the truths as object again and advancing the practice cultivated is called purification of practice; when practice is exhausted and obstacles are brought to an end, it is called purification of knowledge in the cessation of practice. If according to the Mahāyāna, removing obstacles in accordance with the path is called cessation of practice; relying on this cessation of practice to enter the realm of the Buddhas is called supremely superior purification through contemplating awakening. Among the seven, the first one is the training in precepts; the next one is the training in concentration; the last five are the training in wisdom. (This completes the first gate.)