瑜伽師地論略纂 12.58

12.58

功謂功勞，德謂道德，用功而得此德，名為功德。此中廣明，名〈功德品〉。　問曰：何以次下明耶？義曰：前明菩提，宗是因果覺分行，此等以前行時必有所據，故次品後明〈功德品〉。　初頌有七門中，第二、五種不希奇法，而名成就甚希奇法者，據相而論，人皆可得受，是不希奇；若意而論，不辭此事，名希奇法。又自類相望，不希奇；二乘相望，甚希奇。第二希奇者，謂默無言說，默者實是樂味，但為有情而說正法。又自入涅槃，此默實是樂味，為有情故而說正法。

"Merit" means exertion; "virtue" means moral attainment. Attaining this virtue through exertion is termed "qualities." Extensively clarifying this here gives it the name "Chapter on Qualities." Question: Why is it explained directly next? The Commentary says: The previous text clarified bodhi, which fundamentally consists of the practices pertaining to the causal and fruitional factors of awakening; since when engaging in these former practices there must be a basis, the "Chapter on Qualities" is clarified directly after this chapter. Among the seven aspects in the initial verse, the second, "five unextraordinary dharmas, yet named accomplishing extremely extraordinary dharmas": discussing them according to their characteristics, everyone can attain and experience them, so they are not extraordinary; but discussing them according to the intention, not declining these matters is termed an extraordinary dharma. Furthermore, looking at them among their own class, they are not extraordinary; looking at them in comparison with the two vehicles, they are extremely extraordinary. The second extraordinary thing means silence without speech; silence is truly the taste of joy, yet for the sake of sentient beings they expound the true Dharma. Furthermore, one personally enters nirvāṇa; this silence is truly the taste of joy, yet for the sake of sentient beings they expound the true Dharma.