大乘義章 18.20

18.20

次解脫義。體無垢染稱之為淨，又復隨化處緣不污亦名為淨。淨義不同，一門說四。四有兩門：一則如彼《涅槃經》說。四名是何？一是果淨，永斷二十五有之果。二是業淨，亦名因淨，謂離凡夫一切諸業。此二斷德。三者身淨，遠離生滅常住不變。四者心淨，絕離諸漏。此二行德。一義如是。次門四者，如《地持》說：一者身淨，煩惱習身捨離無餘，得最上身生滅自在，名為身淨。煩惱習身捨離無餘，得最上身，身體淨也。生滅自在，身用淨也。二境界淨，種種現化及所言說，一切境界自在無礙，名境界淨。種種現化是身境界，及所言說是口境界，又復種種現化境者是事境界，及所言說一切境者是法境界。於中自在，名境界淨。三者心淨，煩惱悉離，善根成就。煩惱悉離，四住永亡。善根成就，功德備也。功德依心，就主以彰，故名心淨。四者智淨，捨離一切無明穢污，一切所知無礙自在。捨離一切無明穢污，離無明地真諦智淨。一切所知無礙自在，除事無知真諦智淨。具此四種，名之為淨（此二門竟）。

Next, explaining the meaning of "purity" (śubha). The essence being without defilement and stain is termed pure; furthermore, following transformative manifestations and dwelling amid conditions without being polluted is also termed pure. The meanings of purity are varied; one approach speaks of four kinds. The four kinds have two approaches. The first is as explained in that Nirvāṇa Sūtra. What are the four names? First is the purity of the fruit, perpetually severing the fruits of the twenty-five states of existence. Second is the purity of karma, also called the purity of causes, referring to departing from all the karmas of ordinary persons. These two are the virtue of severance. Third is the purity of the body, far departing from arising and ceasing, permanently abiding and unchanging. Fourth is the purity of the mind, completely cut off from all taints. These two are the virtue of practice. Such is one meaning. As for the four of the second approach, as explained in the Bodhisattvabhūmi: First is purity of the body: abandoning the body of affliction-habits without remainder, one attains the supreme body with sovereign mastery over arising and ceasing; this is termed purity of the body. Abandoning the body of affliction-habits without remainder and attaining the supreme body is the purity of the body's essence. Sovereign mastery over arising and ceasing is the purity of the body's function. Second is purity of sphere: diverse manifestations and transformations as well as whatever is spoken, having sovereign mastery without obstruction in all spheres; this is termed purity of sphere. Diverse manifestations and transformations are the bodily sphere, and whatever is spoken is the verbal sphere; furthermore, the spheres of diverse manifestations and transformations are the phenomenal sphere, and all spheres of whatever is spoken are the dhammic sphere. Being sovereignly mastered therein is termed purity of sphere. Third is purity of mind: afflictions are completely departed from, and wholesome roots are accomplished. Afflictions being completely departed from means the four dwelling grounds are perpetually eradicated. Wholesome roots being accomplished means merits are fully equipped. Merits rely on the mind and are manifested in terms of the sovereign [mind]; thus it is termed purity of mind. Fourth is purity of gnosis: abandoning all defilements of ignorance, one has unobstructed sovereign mastery over all that is to be known. Abandoning all defilements of ignorance is the purity of ultimate-truth gnosis that departs from the ground of ignorance. Unobstructed sovereign mastery over all that is to be known is the purity of ultimate-truth gnosis that removes ignorance regarding phenomena. Endowed with these four kinds, it is termed pure. (These two approaches are concluded).