大乘義章 15.29

15.29

十一種淨，出《地持論》。名字是何？一種性淨。性習兩種，一切佛法種子在身，離麁煩惱，名種性淨。二解行淨。謂解行地，修習淨忍，斷除諸過，趣入出道，名解行淨。心三淨心淨。謂歡喜地，得不壞淨信三寶，於大菩提淨心趣求，名淨心淨。四者戒淨。謂離垢地，性戒具足，微過悉離，故曰戒淨。五者意淨。菩薩明地，得世諦禪，厭伏煩惱，定心淨故，名為意淨。六正見淨。四五六地，觀菩提分，如實知諦，覺諸緣起，滅除邪惑，名正見淨。七一切方便行滿足淨。謂遠行地，修習一切十方便慧，發起勝行增上滿足，治捨前地，樂無作障，名為方便行滿足淨。八者真實智神通淨。謂第八地，成就巧慧，具五神通，作用無盡，故曰真實智神通淨。九正義無盡說無礙淨。謂第九地，得智成就，知義無盡，四無礙辨起說自在，名義無盡說無礙淨。十隨一切種所知淨。謂第十地，成就如來七種智大，於一切種所知法中知見無礙，名一切種所知智淨。十一一切煩惱智障習使淨。謂如來地，障習永亡，果德出離，名煩惱障智障習使淨。十一淨義，略辨如是。

The eleven kinds of purity derive from the Bodhisattvabhūmi-śāstra (*Dichilun). What are their names? First is the purity of lineage (gotra-viśuddhi). In both natural and acquired [aspects], the seeds of all Buddha-dharmas are within the body, separated from coarse afflictions; this is called the purity of lineage. Second is the purity of resolute conduct (adhimukticaryā-viśuddhi). This refers to the stage of resolute conduct, wherein one cultivates pure forbearance, severs all faults, and enters into the path of transcendence; this is called the purity of resolute conduct. Third is the purity of the purified mind (śuddhāśaya-viśuddhi). This refers to the Pramuditā-bhūmi, wherein one attains indestructible, pure faith in the Three Jewels and seeks great bodhi with a purified mind; this is called the purity of the purified mind. Fourth is the purity of morality (śīla-viśuddhi). This refers to the Vimalā-bhūmi, wherein natural morality is fully possessed and subtle faults are entirely abandoned; hence it is called the purity of morality. Fifth is the purity of mind (citta-viśuddhi). In the Prabhākarī-bhūmi of the bodhisattva, one attains conventional worldly dhyāna, suppresses afflictions, and because the mind of samādhi is purified, it is called the purity of mind. Sixth is the purity of right view (dṛṣṭi-viśuddhi). On the fourth, fifth, and sixth bhūmis, one contemplates the factors of enlightenment (bodhipakṣika-dharmas), knows the truths as they really are, realizes all dependent origination, and eliminates false delusions; this is called the purity of right view. Seventh is the purity of the fulfillment of all skillful practice (sarvopāyacaryā-paripūri-viśuddhi). This refers to the Dūraṅgamā-bhūmi, wherein one cultivates all ten skillful wisdoms, initiates superior practices, enhances and fulfills them, cures and abandons the previous bhūmis, and remedies the obstacle of delighting in non-activity; this is called the purity of the fulfillment of skillful practice. Eighth is the purity of real wisdom and supernatural faculties (bhūtajñānābhijñā-viśuddhi). This refers to the eighth bhūmi, wherein one accomplishes skillful wisdom, is endowed with the five supernatural faculties, and their functioning is inexhaustible; hence it is called the purity of real wisdom and supernatural faculties. Ninth is the purity of unimpeded exposition of inexhaustible right meaning (arśānanta-pratibhānāpratihata-viśuddhi). This refers to the ninth bhūmi, wherein one achieves wisdom, knows the inexhaustibility of meaning, and gives rise to sovereign exposition through the four unimpeded knowledges; this is called the purity of unimpeded exposition of inexhaustible meaning. Tenth is the purity of knowing all varieties of knowable things (sarvākārajñeyājñāna-viśuddhi). This refers to the tenth bhūmi, wherein one accomplishes the Tathāgata's seven great wisdoms and attains unobstructed knowledge and vision regarding all varieties of knowable phenomena; this is called the purity of wisdom knowing all varieties of the knowable. Eleventh is the purity [free from] latencies and afflictive and cognitive obscurations (sarvakleśajñeyāvaraṇa-vāsanā-anuśaya-viśuddhi). This refers to the Tathāgata stage, wherein obscurations and latencies are eternally eradicated and the virtues of the fruit are transcendently realized; this is called the purity [free from] the latencies of the afflictive obscurations and cognitive obscurations. The meaning of the eleven purities is briefly distinguished in this way.