起信論疏筆削記 4.37

4.37

疏　又解下，三、兼取上文，三：初正釋。舉德取人者，如名人為三藏等。隨修一行等者，謂此菩薩修一行時，具一切行，以此一行如理起故。理體具足，無不攝故，故云集成等。法界者，此之萬行既依理起，故一一行皆契於理，理遍行遍，故云等也。是謂非真流之行無以契真，即斯義也。積功所得者，德者，訓得也。即地上菩薩所修等法界之行，名之為德。由地前久積功力，至於地上而獲得故。此乃功力為因是能得、實行屬果是所得，今因果合論，故言功德。人能攝德者，功德多少屬於一人，若無其人，約何言德？人有此德，則人是功德之藏也。正歎行德者，是前積功所得之行，即如實等法界行也。據後下，引證可知。

Commentary: "Another explanation…" introduces the third part, additionally drawing on the preceding text, in three sections: first, properly explaining. "Mentioning the merit to select the person" is like referring to a person as a Tripiṭaka [master]. "Whenever cultivating a single practice…" and so on means that when this bodhisattva cultivates a single practice, it is replete with all practices, because this single practice arises in accordance with the principle. Because the essence of principle is fully replete and leaves nothing unembraced, it is said to "gather and form", and so on. Regarding "dharmadhātu": since these myriad practices arise based on the principle, each and every practice accords with the principle; where the principle pervades, the practices pervade, hence it is said to be "equal". This is the meaning of the statement that without practice flowing from the true, there is no way to accord with the true. Regarding "obtained by accumulating effort": "merit" (德) is glossed as "attainment" (得). That is, the practices equal to the dharmadhātu cultivated by the bodhisattvas on the bhūmis are termed "merit". Because of long-accumulated effort before the bhūmis, it is obtained upon reaching the bhūmis. Here, effort as the cause is what can obtain, and actual practice belonging to the fruit is what is obtained; now cause and fruit are discussed together, hence the term "meritorious virtue" (功德). Regarding "the person can embrace the merit": how much merit there is belongs to a single person; if there were no such person, with reference to what could merit be spoken of? If a person possesses this merit, then the person is a storehouse of merit. "Properly praising the merit of practice" refers to the practice obtained through previously accumulated effort, which is the practice that accords with truth and is equal to the dharmadhātu. "Based on the latter…" cites evidence, which is understandable.