說無垢稱經疏 2.24

2.24

讚曰：任運決定得於事理不疑功德。上二句，舉喻。下二句，顯體。意樂者，以信、勝解二為得體。設有惡魔及諸外道種種阻壞，決定堅固，難壞難阻，譬如金剛極堅牢故，遂不墮破，故於佛法得不壞信。佛法僧戒此之四種，總名佛法。得不壞信，信四法故，即論所云四證淨也。或法真理名為佛法同體三寶，今任運得此不壞信。初地雖得，尚於事中而有猶豫。此猶豫者，異熟生攝。八地已上，一切決定。今舉勝法稱不壞信，信於一切；但言四者，據勝境說。《俱舍論》云「信三寶者，離惡道因。信於戒者，離賤貧因。」故此偏故。舊但有喻，義便不足。

Commentary: This is the virtue of effortlessly attaining definitive certainty without doubt regarding phenomena and principle. The first two phrases present a simile. The lower two phrases reveal the essence. Aspiration takes faith and resolve as its obtained essence. Even if evil Māras and various non-Buddhists use various means to obstruct and destroy it, being resolutely firm, difficult to break and difficult to obstruct—just as a vajra is extremely firm and solid—it does not collapse or break; thus they attain indestructible faith in the Buddhadharma. The Buddha, Dharma, Saṅgha, and precepts—these four kinds are collectively named the Buddhadharma. Attaining indestructible faith means having faith in these four dharmas, which is precisely the four kinds of confirmed faith (avetyaprasāda) mentioned in the treatises. Alternatively, the true principle of dharmas is called the Buddhadharma, the three jewels of identical essence; now they effortlessly attain this indestructible faith. Although it is attained on the first ground, there is still hesitation regarding concrete matters; this hesitation belongs to the category of what arises from maturation. On the eighth ground and above, everything is definitively settled. Now, putting forward the supreme dharma, it is called indestructible faith, having faith in all; but mentioning only four is said on the basis of the supreme objects. The Abhidharmakośa-bhāṣya says: 'Faith in the three jewels is the cause for being free from the evil destinies. Faith in the precepts is the cause for being free from lowliness and poverty.' Hence it focuses on this. The older text only had the simile, so the meaning was rather insufficient.