大方廣佛華嚴經隨疏演義鈔 26.71

26.71

疏「即依後義」下，二結成也。先會同晉經成種性義。種有二義：一類、二性。以禾喻種、以粒喻剎，禾能生穀故有性義。二「恐濫」下，顯今經意，亦是通難。難云：若有種生之義，何不依昔為世界性？故為此通，則種兼二義，今經存之。疏「今初也。然此十門剎種之異」下，疏文分四：一顯種所依、二對前會釋、三隨文別解、四別示義門。

Regarding the commentary's phrase "That is, relying on the latter meaning," this is the second, drawing the conclusion. First, it harmonizes with the Jin sūtra to establish the meaning of "seed-nature." "Seed" has two meanings: first, category; second, nature. Using grain as a metaphor for the seed and kernels as a metaphor for the kṣetras, grain can produce cereal, hence it has the meaning of nature. Second, from "fearing confusion" onward, it shows the intent of the present sūtra, which is also clearing up an objection. The objection says: If it has the meaning of seed-production, why not rely on the former to be the "nature of worlds"? Therefore, making this resolution, the seed combines both meanings, and the present sūtra preserves it. Regarding the commentary's phrase "Now is the first. However, regarding the differences between the kṣetra seeds in these ten gates," the commentary's text is divided into four: first, revealing what the seeds rely upon; second, reconciling and explaining against what precedes; third, explaining individually according to the text; fourth, separately indicating the doctrinal gates.