大乘義章 11.35

11.35

次就處論。若說四諦，義通上下。若當宣說四不壞淨，局在出世。依如《毘曇》，從苦法忍至滅比智，其唯成就二不壞淨，謂法不壞及戒不壞。於苦集滅證信決定，名法不壞。此忍智邊所成聖戒，名戒不壞淨。從道法忍至道比智得具四種，彼宗佛僧是道諦攝故。見道時於佛及僧無漏功德深信決定即名信佛及與信僧，信餘菩薩緣覺無漏名為信法，此忍智邊所成聖戒名戒不壞淨，修道已上當知亦具。若依《成實》，無相位中於理決定得名信法，餘三義有，良以是中心無異緣故隱不論。須陀果去，方於佛等起心決定，名為信佛乃至信戒。大乘初地始心已去一切皆具，以大乘中心普緣故。四不壞淨，辨之麁爾。

Next, discussing according to stage. If one speaks of the four truths, their meaning applies comprehensively to higher and lower [stages]. But if one expounds the four kinds of unshakeable purity, they are restricted to the supramundane. According to the Abhidharma, from the acceptance of the dharma of suffering up to the subsequent knowledge of cessation, one perfects only two unshakeable purities, namely unshakeable Dharma and unshakeable precepts. Being resolute in realized faith regarding suffering, origination, and cessation is called unshakeable Dharma. The noble precepts perfected alongside these acceptances and knowledges are called unshakeable purity regarding the precepts. From the acceptance of the dharma of the path up to the subsequent knowledge of the path, one comes to possess all four kinds, because in that school the Buddha and the Saṅgha are subsumed within the truth of the path. When seeing the path, having deep and resolute faith in the untainted merits of the Buddha and the Saṅgha is itself called faith in the Buddha and faith in the Saṅgha; having faith in the untainted [merits] of other bodhisattvas and pratyekabuddhas is called faith in the Dharma; and the noble precepts perfected alongside these acceptances and knowledges are called unshakeable purity regarding the precepts. One should know that from the path of cultivation on upward, they are also fully possessed. If according to the Tattvasiddhi, being resolute regarding the principle during the stage of signlessness can be called faith in the Dharma; the remaining three exist in principle, but truly because the mind has no other conditions at this point, they are hidden and not discussed. Only from the fruit of the srotāpanna onward does one give rise to resolute mind regarding the Buddha and so forth, which is called faith in the Buddha up to faith in the precepts. In the Mahāyāna, from the initial mind of the first bhūmi onward, all are fully possessed, because in the Mahāyāna the mind universally conditions [all objects]. The four kinds of unshakeable purity are thus roughly distinguished.