起信論疏筆削記 4.32

4.32

Commentary: "Or this…" introduces the second part: bringing back in teaching and practice. The first two sentences state the thesis, which refers to the shallow portions previously set aside. Now, according to the principle, they are brought back in to show that nothing is left out, meaning that teaching and practice both contain and embrace, and thus are both called "storehouses". "The teaching contains…" explains this. The teaching is a storehouse because it can contain and store the superior merits of immeasurable phenomena and principles that it expresses; here the expressed is called merit and the expressing is called storehouse—the storehouse of merits. The two dharmas of teaching and meaning are not separated from one another; hence the Avataṃsaka-sūtra says: "The text accords with the meaning, and the meaning accords with the text." Therefore, that the expressing teaching is called a storehouse means it is a storehouse of merits. "Practice embraces…" and so on explains why practice is called a storehouse. Because practice can embrace and store the achievements it brings about, here what is achieved is called accomplishment (功) and what can achieve is called storehouse—the storehouse of accomplishments. However, the two dharmas of accomplishment and practice are also not separated from one another; it is merely that cultivation is called practice, while completion is called accomplishment. Therefore, that the practice which can achieve is called a storehouse means it is a storehouse of accomplishments. The text below says: "The Tathāgata's merits are all accomplished due to the perfuming of anāsrava practices such as the various pāramitās." "One should know…" concludes. However, that which is contained in the principle is solely intrinsic merits of the nature; that which is contained in the fruit combines with merits produced through cultivation; the teaching contains the merits of meaning; and practice embraces the merits of accomplishment. Hence all four kinds are called storehouses. Although it extends across the four dharmas, teaching and practice are secondary while principle and fruit are primary; one should distinguish this well.