大乘義章 11.34

11.34

第一辨相。依如《成實》，四不壞淨亦得名為四不壞信。信心精純離於疑濁，故名為淨；淨信堅固不可傾動，稱曰不壞。是信不同，一門說四。四名是何？一佛不壞淨、二法不壞淨、三僧不壞淨、四戒不壞淨。佛不壞者，於佛所得真實法中自證小分，仰類佛德知其殊勝，名佛不壞淨。故《成實》言「自得真智，於佛決定，知佛一切眾生中尊，名佛不壞淨。」法不壞者，自證真法，於法決定，名法不壞。又得真智，信此真智殊勝微妙，亦名信法。故《成實》言「信此真智，即名信法。」僧不壞者，自得真智，類餘聖眾，知於一切諸眾中勝，名僧不壞。故《成實》言「信得真智者，一切眾中最為第一，名信僧也。」戒不壞者，如《成實》釋「得聖所愛戒，深心離惡，知因是戒能信三寶，信戒大力，名戒不壞。」問曰：三學常相隨逐，以何義故偏說信戒，不說信定及與信慧？釋言：實通。就初為論，偏言信戒。又復三學隱顯論之，見諦道中治三塗惡戒行成就，修道之中斷人天愛定行成就，無學道中永絕無明慧行成就。此三道中，就始彰信，是故四中偏言信戒。以此四種皆是信故，通名心淨。若依《毘曇》，此四正得名不壞淨，不得說為四不壞信。何故如是？彼宗所立，前三是信，後一是戒，非是信故。唯依彼義，信戒精純名之為淨，是二牢固稱曰不壞。於此二中開信合戒，故有四種。佛不壞者，自見道故，於佛所得盡無生智，深信決定，名佛不壞淨。法不壞者，於四真諦證見決定，名法不壞。就四諦中，於苦集滅一切皆信，名法不壞淨。道諦之中，深佛及僧無漏功德，信餘菩薩及緣覺人無漏功德，名法不壞淨。僧不壞者，僧不壞淨。戒不壞者，出世上人成就聖戒，名此聖戒為戒不壞淨。問曰：云何知《毘曇》中前三是信、後一是戒？《雜心》釋言「前三心淨，故知是信。第四一種名四大淨，明知是戒。」彼宗戒法四大所造，是故戒淨名四大淨。大乘所說多同《毘曇》。又說四信為不壞淨，亦得無傷（此一門竟）。

First, distinguishing their characteristics. According to the Tattvasiddhi, the four kinds of unshakeable purity may also be called the four kinds of unshakeable faith. The mind of faith being refined and pure, free from the turbidities of doubt, is called 'purity'; this pure faith being firm and immovable is termed 'unshakeable.' This faith differs, and under one approach four are taught. What are the four names? First, unshakeable purity regarding the Buddha; second, unshakeable purity regarding the Dharma; third, unshakeable purity regarding the Saṅgha; fourth, unshakeable purity regarding the precepts. Regarding the Buddha being unshakeable: within the true Dharma attained by the Buddha, one realizes a small portion oneself, and admiringly inferring the Buddha's virtues, knows them to be superior; this is called unshakeable purity regarding the Buddha. Hence the Tattvasiddhi says: 'Attaining true wisdom oneself, one is resolute regarding the Buddha, knowing the Buddha to be the most revered among all sentient beings; this is called unshakeable purity regarding the Buddha.' Regarding the Dharma being unshakeable: realizing the true Dharma oneself, one is resolute regarding the Dharma; this is called unshakeable regarding the Dharma. Furthermore, attaining true wisdom and having faith that this true wisdom is superior and subtle is also called having faith in the Dharma. Hence the Tattvasiddhi says: 'Having faith in this true wisdom is called having faith in the Dharma.' Regarding the Saṅgha being unshakeable: attaining true wisdom oneself, one compares it to the rest of the noble assembly, knowing them to be superior among all assemblies; this is called unshakeable regarding the Saṅgha. Hence the Tattvasiddhi says: 'Having faith that those who have attained true wisdom are the foremost among all assemblies is called having faith in the Saṅgha.' Regarding the precepts being unshakeable, as the Tattvasiddhi explains: 'Attaining the precepts loved by the noble ones, with a profound mind one departs from evil, and knowing that due to these precepts one can have faith in the Three Jewels, one has faith in the great power of the precepts; this is called unshakeable regarding the precepts.' Question: The three trainings always accompany one another; for what reason are faith and precepts spoken of exclusively, rather than speaking of faith in samādhi and faith in wisdom? Answer: In truth, they are comprehensive. Discussing from the initial [stage], faith and precepts are spoken of exclusively. Moreover, discussing the three trainings in terms of their latency and manifestation: on the path of seeing the truths, which cures the evils of the three destinies, the practice of precepts is perfected; on the path of cultivation, which severs the love of humans and devas, the practice of samādhi is perfected; on the path of non-learning, which permanently eradicates ignorance, the practice of wisdom is perfected. Within these three paths, faith is manifested from the beginning; therefore among the four, faith and precepts are spoken of exclusively. Because these four kinds are all faith, they are collectively termed mental purity. If according to the Abhidharma, these four can strictly only be called unshakeable purities, and cannot be called four unshakeable faiths. Why is this? As established in that school, the first three are faith, while the last one is precepts and not faith. According exclusively to its meaning, the refinement and purity of faith and precepts is termed 'purity,' and these two being firm is called 'unshakeable.' Opening faith and combining precepts within these two, there are four kinds. Regarding the Buddha being unshakeable: because one has seen the path oneself, one has deep and resolute faith in the knowledge of exhaustion and the knowledge of non-arising attained by the Buddha; this is called unshakeable purity regarding the Buddha. Regarding the Dharma being unshakeable: one realizes and sees the four true truths with certainty; this is called unshakeable regarding the Dharma. Within the four truths, having faith in all of suffering, origination, and cessation is called unshakeable purity regarding the Dharma. Within the truth of the path, having profound faith in the untainted merits of the Buddha and the Saṅgha, and having faith in the untainted merits of other bodhisattvas and pratyekabuddhas, is called unshakeable purity regarding the Dharma. Regarding the Saṅgha being unshakeable: it is unshakeable purity regarding the Saṅgha. Regarding the precepts being unshakeable: when a transcendent superior person perfects the noble precepts, these noble precepts are termed unshakeable purity regarding the precepts. Question: How is it known that in the Abhidharma the first three are faith and the last one is precepts? The Miśrakābhidharmahṛdaya explains: 'The first three are mental purity, so they are known to be faith. The fourth single one is called the purity of the four great elements, clearly showing it to be precepts.' In that school, the dharma of precepts is made of the four great elements; therefore the purity of precepts is called the purity of the four great elements. What the Mahāyāna teaches mostly accords with the Abhidharma. Furthermore, speaking of the four faiths as unshakeable purity also does no harm. (This concludes the first section.)