起信論疏筆削記 4.34

4.34

論　如實下，三、僧寶也。疏三：初、總相簡辨。凡聖者，凡謂內凡三賢、外凡十信及未入位者，但方袍圓頂亦名凡僧。聖謂小乘四果、大乘十地。寶唯聖位者，以能發無漏智，斷障染、證真理故。菩薩為勝者，以行二利、除二執，斷二障、證二空，比對小聖，此為勝也。是故下，結揀。大揀地前，菩薩揀小。若據馬鳴所歸，合是九地已上。今約地上同是如實行故，所以歸之。

Treatise: "As it truly…" introduces the third part, the Saṅgha jewel. The Commentary has three parts: first, a general sorting and differentiation. Regarding "ordinary and noble": "ordinary" refers to the internal ordinary of the three worthies, the external ordinary of the ten faiths, and those who have not entered the stages; anyone with a square robe and round shaven head is also called an ordinary monk. "Noble" refers to the four fruits of the Hīnayāna and the ten bhūmis of the Mahāyāna. "The jewel belongs solely to the noble stages" because they can generate anāsrava wisdom, sever obstacles and defilements, and realize the true principle. "Bodhisattvas are superior" because they practice the two benefits, eliminate the two attachments, sever the two obstacles, and realize the two empties; compared with the lesser noble ones, these are superior. "Therefore…" concludes the differentiation. "Great" sets aside those before the bhūmis; "Bodhisattva" sets aside the Hīnayāna. If based on what Aśvaghoṣa took refuge in, it should properly be the ninth bhūmi and above. Here, in terms of all those on the bhūmis equally practicing as it truly is, he takes refuge in them.