大般涅槃經義記 8.30

8.30

辯中有八，如《地持》說，信佛、法、僧即以為三；信佛菩薩神通之力，通前為四；信因及果，通前為五；信真實義，通前為七，謂信菩提有大義利；信得方便，通前為八，謂信菩薩所修學道。今此所說與彼《地持》大同少異，「信於三寶」是彼初三；「施有果報」是彼第五；「信因信果信二諦」者是彼第六，「信真實義」信一乘道為生分三，彼中略無，亦可此言即是彼中信佛菩薩神通力也，分一為三是說自在，亦名神力；「信第一義」是彼第七信得義也，無上菩提義利中極名第一義，非是理義，理義是前二諦中收；「信善方便」是彼第八得方便也。

Within the differentiation there are eight, as explained in the Bodhisattvabhūmi: faith in the Buddha, Dharma, and Saṅgha constitutes three; faith in the power of the supernormal abilities of buddhas and bodhisattvas, combined with the former, makes four; faith in causes and fruits, combined with the former, makes five; faith in the real meaning, combined with the former, makes seven—meaning faith that bodhi has great beneficial meaning; faith in obtaining expedient means, combined with the former, makes eight—meaning faith in the path cultivated and studied by bodhisattvas. What is explained here is broadly the same as that Bodhisattvabhūmi with minor differences: "faith in the Three Jewels" is its first three; "giving has karmic reward" is its fifth; "faith in cause, faith in fruit, faith in the two truths" is its sixth; "faith in the real meaning"—faith that the path of the One Vehicle is divided into three for the sake of sentient beings—is omitted there; it could also be that these words are precisely the faith in the power of the supernormal abilities of buddhas and bodhisattvas there, as dividing the one into three is mastery in preaching, which is also called supernormal power; "faith in the ultimate truth" is its seventh, faith in obtaining meaning—the supreme bodhi is the utmost among beneficial meanings and is called the ultimate truth, not the meaning of principle, as the meaning of principle is subsumed under the aforementioned two truths; "faith in wholesome expedient means" is its eighth, obtaining expedient means.