起信論疏筆削記 20.37

20.37

舉益，論　如來甚深境界者，一心、二門、三大也。一心則法甚深，三大則義甚深，二門則理事甚深，皆是如來所證之境故。正信者，以此為實，不信諸法故。既生正信，故離誹謗。離誹謗，故入大乘道。道即因義，能通佛果故。持此論者，教是大乘之門，欲入大乘，故須持教，或讀或誦，總名為持。視聽所知，悉名聞慧。疏　思慧者，思惟其義。修慧者，如說修行。論　究竟等者，始因聞思，終得佛果故。又一得永得，故云究竟。佛果圓通名之為道。

In adducing the benefits, the treatise states: 'The profound realm of the Tathāgata' refers to the One Mind, the two gateways, and the three greatnesses. With the One Mind, the dharma is profound; with the three greatnesses, the meaning is profound; with the two gateways, the principle and phenomena are profound; this is because they are all the realm realized by the Tathāgata. 'Right faith' means regarding this as true and having no faith in [erroneous] dharmas. Having generated right faith, one is therefore free from slander. Being free from slander, one therefore enters the Mahāyāna path. 'Path' means the cause, because it can lead to the fruit of Buddhahood. Regarding 'upholding this treatise', the teaching is the gateway to the Mahāyāna; if one wishes to enter the Mahāyāna, one must therefore uphold the teaching; whether reading it or reciting it, it is generally called 'upholding'. All that is known through seeing and hearing is called the wisdom of hearing. The commentary states: 'Wisdom of reflection' means contemplating its meaning. 'Wisdom of cultivation' means practicing as explained. The treatise states: 'Ultimately, etc.', because beginning with hearing and reflection, one ultimately attains the fruit of Buddhahood. Furthermore, what is attained once is attained forever; hence it says 'ultimately'. The all-pervading perfection of the fruit of Buddhahood is called the 'path'.