俱舍論疏 25.178

25.178

「論曰至聖戒證淨」，列四名也。此四證淨以二法為體、一信、二戒。信分為三，謂信佛、信法、信僧。戒是道俱無漏戒也。所信佛者，謂佛無學法。法者，謂無我理等。《正理論》云「於何等法，如何而得法證淨耶？謂唯於苦者，達唯有法無實有情，生決定信。如是次第見集諦時，亦唯如前得二證淨。達唯集法能為苦因，無內士夫，生決定信。從此無間見滅諦時，亦如前得二證淨。達唯滅法是真涅槃，誠可遵求，生決定信。從此次後見道諦時，兼於佛、僧得二證淨。於佛相續諸無學法得佛證淨，於僧相續學、無學法得僧證淨。兼言為顯見道諦時亦得聖戒及法證淨，達唯道法，是證滅目，誠可遵求，生決定信。准上信法，不緣教也。言僧者，謂以佛為師，因教得道，總名為僧。不簡道俗，但取無漏。」

[On the phrase of] the śāstra, "The treatise says: up to lucid faith in noble morality," this enumerates the four names. These four [types of] lucid faith (avetyaprasāda) have two factors as their essential nature: first, faith (śraddhā); second, morality (śīla). Faith is divided into three, namely, faith in the Buddha, faith in the Dharma, and faith in the Saṅgha. Morality is the uncontaminated (anāsrava) morality accompanying the Path. The Buddha who is believed in refers to the Buddha's non-learner factors (aśaikṣa-dharma). The Dharma refers to principles such as non-self (anātman). The Nyāyānusāra says: "With respect to what dharmas, and how, is lucid faith in the Dharma obtained? Namely, regarding only [the Truth of] Suffering, one realizes that there are only dharmas and no real sentient being (sattva), and gives rise to resolute faith. In this order, when seeing the Truth of Arising, likewise as before one obtains the two types of lucid faith: realizing that only arising dharmas can be the cause of suffering, and that there is no inner agent (puruṣa), one gives rise to resolute faith. Immediately following this, when seeing the Truth of Cessation, likewise as before one obtains the two types of lucid faith: realizing that only the dharma of cessation is true nirvāṇa, truly worthy of veneration and pursuit, one gives rise to resolute faith. After this, when seeing the Truth of the Path, one additionally obtains two types of lucid faith with respect to the Buddha and the Saṅgha: with respect to the various non-learner factors in the Buddha's mental continuum, one obtains lucid faith in the Buddha; with respect to the learner and non-learner factors in the Saṅgha's mental continuum, one obtains lucid faith in the Saṅgha. The word 'additionally' is used to show that when seeing the Truth of the Path, one also obtains [lucid faith in] noble morality and lucid faith in the Dharma: realizing that only the dharmas of the Path are the means to realize cessation, truly worthy of veneration and pursuit, one gives rise to resolute faith." Based on the above, faith in the Dharma does not take the teaching [itself] as its object. The term 'Saṅgha' means taking the Buddha as master and attaining the Path due to the teaching; these are collectively named the Saṅgha. Without distinguishing between monastic and lay, it takes only what is uncontaminated.