起信論疏筆削記 4.37

4.37

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.