勝鬘寶窟 3.56

3.56

自下第二歎信益中，初牒前四、後就歎益。「於我滅後未來隨信」，牒上門。當佛在時，多善眾集，非直能信，亦堪入證。未來惡時，信之者難，是故偏舉。「信增上」者，牒前第二。「依明信已隨順法智」，牒上第三。「自性清淨心乃至而得究竟」，牒上第四。問：牒第四中，何故牒自性清淨心為煩惱所染？答：顯所究竟法，對之以彰人究竟也。馥師云：「以五觀盡煩惱、顯淨心之故，云而得究竟，此明歎益。」「是究竟者入大乘道因」者，此詺佛果為大乘道。彼究竟者能入彼乘，名入大乘。與佛作因，名大乘因。非但第四入大乘因，前三亦爾，但據後為言耳。

From here below, the second part praises the benefits of faith, in which it first repeats the previous four and then turns to praising the benefits. "After my decease, those in the future who follow faith" repeats the gate above. When the Buddha was in the world, many good assemblies gathered; not only could they have faith, they were also capable of entering realization. In the evil times of the future, those who believe are rare, and for this reason they are singled out. "Those whose faith increases" repeats the second above. "Having relied on clear faith and complied with the Dharma wisdom" repeats the third above. "The intrinsically pure mind ... and attain the ultimate" repeats the fourth above. Question: In repeating the fourth, why is it repeated that the intrinsically pure mind is defiled by afflictions? Answer: It reveals the Dharma that is attained to the ultimate, contrasting it to make evident that the person has reached the ultimate. Master Fu said: "Because the five contemplations exhaust afflictions and reveal the pure mind, it says 'attains the ultimate'; this explains and praises the benefit." "Those who reach the ultimate are the cause for entering the path of the Mahāyāna": this refers to the fruit of Buddhahood as the path of the Mahāyāna. One who reaches that ultimate is able to enter that vehicle, which is called entering the Mahāyāna. Serving as a cause for Buddhahood is called the cause of the Mahāyāna. It is not only the fourth that is the cause for entering the Mahāyāna; the preceding three are also so, but it is stated merely in terms of the latter.