『十地經論』에서 ‘청정’은 보살계위와 관련하여 특정 맥락을 포함하는데, 이때 사용되는 ‘청정’의 의미는 사전적인 것을 넘어 보살의 십지체계를 다시 세 가지로 범주화하는 교의적인 내용을 함의한다. 십지로 전개되는 보살행은 시작부터 ‘佛智’와 ‘佛智의 개현과정’의 두 가지 층위를 가진다.
이 두 가지 층위 가운데 십지보살행의 근저에서 지속되는 ‘佛智’는 애초에 일체의 번뇌에 의해 오염된 적이 없는 본래적인 것으로 그것은 항상 청정한 것으로 간주된다. ‘佛智의 개현과정’에서 ‘청정’은 잡염의 유무에 따라 다시 두 가지 의미로 나뉜다.
첫 번째는 ‘잡염’과 상대하는 의미로서의 ‘청정’으로 초지부터 6지까지를 포함하고, 두 번째는 ‘잡염’이 있다가 제거된 상태가 부각된 의미로서의 ‘청정’으로 8지 이후의 계위에 해당한다. 이 두 가지에 대해 논자는 『十地經論』의 한역 용어에 준하여 각각 ‘잡염청정’과 ‘순수청정’이라 명칭하였다.
이와 같이 ‘청정’에 주목할 때 보살의 십지계위는 ‘본래청정’ ‘잡염청정’ ‘순수청정’ 세 가지로 나누어 볼 수 있으며, 이 구도는 세친뿐만 아니라 후대의 논사들에게도 의식되어 교리전개에 반영되었을 것으로 보인다.
In the Daśabhūmikasūtra (十地經 shidijing), the term purity or viśuddhi (淸淨 qingjing) has a special contextual meaning in regard of bodhisattva’s stages. Here, the meaning of viśuddhi is not just limited to purity but it implies the doctrine of categorization of bodhisattva’s ten stages into three. The bodhisattva’s career of ten stages has two strata from the beginning. The first is the substratum of the buddha-wisdom (buddhajñāna, 佛智 fozhi) which is the cause and basis of bodhisattva’s career, inseparable from the bodhisattvacaryā (菩薩行 pusaxing) stages from the first to the tenth. The second is the process of unfolding (開顯 kaixian) the buddhajñāna as the development of bodhisattva’s career in stages aiming for it. According to the Daśabhūmikasūtra-śāstra, the first stratum, the buddhajñāna underlying as the foundation of bodhisattva’s ten stages is of the inherent nature, considered to be always pure, never contaminated by afflictions or kleśa (煩惱 fannao). Regarding this, there is a passage in the śāstra with an idiomatic expression “inherent purity” (本來淸淨 benlaiqingjing). In this context, the term viśuddhi is always associated with the explanation of buddhajñāna. The second purity as the process of unfolding the buddhajñāna can be divided again into two depending on whether it is afflicted or not, different from the inherently pure buddhajñāna. The first is the purity as “antithetic” to afflictions, and corresponds to the stages from the first to the sixth. The second is the purity as the “removal” of afflictions, and corresponds to the stages after the eighth. I follow the terms of the Chinese canons and refer to these two purities each as afflicted purity (雜染淸淨 zaranquingjing) and unafflicted purity (純粹淸淨 chuncuiqingjing). Accordingly, in terms of purity, the ten stages of bodhisattva’s career can be divided into three, i.e., inherent purity (本來淸淨), afflicted purity (雜染淸淨), unafflicted purity (純粹淸淨).
In the Daśabhūmikasūtra (十地經 shidijing), the term purity or viśuddhi (淸淨 qingjing) has a special contextual meaning in regard of bodhisattva’s stages. Here, the meaning of viśuddhi is not just limited to purity but it implies the doctrine of categorization of bodhisattva’s ten stages into three. The bodhisattva’s career of ten stages has two strata from the beginning. The first is the substratum of the buddha-wisdom (buddhajñāna, 佛智 fozhi) which is the cause and basis of bodhisattva’s career, inseparable from the bodhisattvacaryā (菩薩行 pusaxing) stages from the first to the tenth. The second is the process of unfolding (開顯 kaixian) the buddhajñāna as the development of bodhisattva’s career in stages aiming for it. According to the Daśabhūmikasūtra-śāstra, the first stratum, the buddhajñāna underlying as the foundation of bodhisattva’s ten stages is of the inherent nature, considered to be always pure, never contaminated by afflictions or kleśa (煩惱 fannao). Regarding this, there is a passage in the śāstra with an idiomatic expression “inherent purity” (本來淸淨 benlaiqingjing). In this context, the term viśuddhi is always associated with the explanation of buddhajñāna. The second purity as the process of unfolding the buddhajñāna can be divided again into two depending on whether it is afflicted or not, different from the inherently pure buddhajñāna. The first is the purity as “antithetic” to afflictions, and corresponds to the stages from the first to the sixth. The second is the purity as the “removal” of afflictions, and corresponds to the stages after the eighth. I follow the terms of the Chinese canons and refer to these two purities each as afflicted purity (雜染淸淨 zaranquingjing) and unafflicted purity (純粹淸淨 chuncuiqingjing). Accordingly, in terms of purity, the ten stages of bodhisattva’s career can be divided into three, i.e., inherent purity (本來淸淨), afflicted purity (雜染淸淨), unafflicted purity (純粹淸淨).
