大乘義章 19.36

19.36

四一切種淨，如《地持》說「佛德離垢，名之為淨。」淨隨義別，一門說四。四名是何？一者身淨、二者境界淨、三者心淨、四者智淨。此四窮本，唯身與心，初二是身，後二是心。但就身中境體不同，開分為二；心中隨其福智不同，復分為二，故合為四。言身淨者，煩惱習身永滅無餘，得最上身生滅自在，故名身淨。煩惱習身永滅無餘，得最上身，真身淨也；生滅自在，應身淨也。又得上身是身體淨，生滅自在是身用淨。境界淨者，種種現化及所言說無礙自在，名境界淨。種種現化是身境界，及所言說是口境界，又復種種現化境界是事境界，及所言說是理境界。於此境界作用自在，緣中無障，名境界淨。言心淨者，明佛福德莊嚴淨也。一切福德以心為主，就主以彰，故云心淨。故彼文言「煩惱悉離、善根成就，名為心淨。」煩惱悉離，斷德淨也。善根成就，行德淨也。言智淨者，明佛智慧莊嚴淨也。故彼文言「捨離一切無明穢污，一切所知無礙自在，名為智淨。」捨離一切無明穢污，除無明地，真諦智淨。一切所知無礙自在，斷事無知，世諦智淨。四淨如是。

The four universal purities: as the *Bodhisattvabhūmi* states, 'The Buddha's virtues being free of defilement is termed purity.' Purity differs according to meaning, and under one perspective four are expounded. What are the four names? The first is purity of body; the second is purity of cognitive sphere; the third is purity of mind; the fourth is purity of knowledge. Traced to their source, these four are simply body and mind: the first two are body, and the latter two are mind. But within the body, because the sphere and the essence differ, it is divided into two; and within the mind, according to differences in merit and wisdom, it is again divided into two; hence together they make four. Regarding 'purity of body': the body of defilement and habit is eternally destroyed without remainder, and he attains the supreme body, sovereign in arising and cessation; hence it is termed 'purity of body'. The eternal destruction of the body of defilement and habit without remainder, attaining the supreme body, is the purity of the real body; sovereignty in arising and cessation is the purity of the response body. Furthermore, attaining the supreme body is the purity of the bodily substance, while sovereignty in arising and cessation is the purity of bodily function. 'Purity of cognitive sphere' means that various manifestations and preachings are unimpeded and sovereign; hence it is termed 'purity of cognitive sphere'. The various manifestations are the cognitive sphere of the body, and the preachings are the cognitive sphere of speech. Furthermore, the cognitive sphere of various manifestations is the sphere of events, and that of preaching is the sphere of principle. Exercising function sovereignly within these spheres, without obstruction amid conditions, is termed 'purity of cognitive sphere'. Regarding 'purity of mind': this clarifies the purity of the adornment of the Buddha's merit. All merits take the mind as their master; showing it in terms of the master, it is therefore called 'purity of mind'. Thus that text states: 'Completely abandoning defilements and perfecting wholesome roots is termed purity of mind.' Completely abandoning defilements is the purity of the virtue of severance. Perfecting wholesome roots is the purity of the virtue of practice. Regarding 'purity of knowledge': this clarifies the purity of the adornment of the Buddha's wisdom. Thus that text states: 'Relinquishing all defilement of ignorance, and being unimpeded and sovereign in all that is knowable, is termed purity of knowledge.' Relinquishing all defilement of ignorance eliminates the ground of ignorance, which is the purity of the knowledge of ultimate truth. Being unimpeded and sovereign in all that is knowable severs ignorance regarding events, which is the purity of the knowledge of conventional truth. The four purities are like this.