起信論疏筆削記 18.27

18.27

然常途四信，謂信三寶及戒，此即人天乘中之信。今之四信乃是終實教中，不唯真如與戒不同，亦乃三寶淺深有異。問：前說善根微少者，亦遇佛、見僧、求法，與此何別？答：前以未信真如故，所見三寶皆不稱實，由是遇緣却成退失。今以先信真如故，得所信三寶悉皆如實，由是增進，使信成滿也。斯則信真如為佛本，信佛為所成，信法為所依，信僧為所學。又此四種即是教、理、行、果，前三如次是理、果、行，信僧即教也，僧能轉教，就彼求學故。疏　各二等者，詳論可知。

However, the conventional four faiths refer to believing in the Three Jewels and the precepts; these are the faiths within the vehicle of humans and devas. The present four faiths belong to the ultimate and real teaching; not only is tathatā different from precepts, but there is also a difference in depth regarding the Three Jewels. Question: Previously it was said that those with slight roots of goodness also meet Buddhas, see the Saṅgha, and seek the Dharma; what is the difference between them and this? Answer: Previously, because they had not yet believed in tathatā, the Three Jewels they saw did not match reality, and on that account, when encountering conditions, they instead fell back. Now, because they first believe in tathatā, the Three Jewels they believe in are all in accordance with reality; on that account they advance, causing faith to become fulfilled. In this way, believing in tathatā is the root of the Buddha, believing in the Buddha is that which is accomplished, believing in the Dharma is that which is relied upon, and believing in the Saṅgha is that which is learned. Furthermore, these four kinds are teaching, principle, practice, and fruition: the first three are respectively principle, fruition, and practice; believing in the Saṅgha is the teaching, because the Saṅgha can transmit the teaching and one seeks learning from them. [Commentary:] "Each has two..." and so forth can be understood by examining the treatise.