大方廣佛華嚴經隨疏演義鈔 71.50

71.50

疏「論主通收為七」者，謂收上總明。為第一器收下，總結為第七器。「一說所說法對器」中，先舉論、「即總中」下指經。疏「別中初能隨」等者，別但開總，故先配總中二句，以初後六字配經中智隨行句，以中間諸林配一切行處。而疏但配屬論，以前將論屬經意故。疏「初眾生心根性欲解」者，牒經。經無「心」字，論中文有。及下喻中復要此心，故依論義加。然論經具云「菩薩如是知已，如實為眾生說法，令得解脫。隨心差別、隨使差別、隨根差別、隨信差別、隨境界差別、隨種種行習氣、隨順一切境界智、隨順性行稠林、隨生煩惱業習氣轉、隨聚差別、隨乘信解，令得解脫而為說法。」釋曰：論依上經分成七器，初有總心，今經略無。心後有使，今經為眠縛，在於向後；今經云性，在於第二，論經云性行，文在於後。故今疏中但順經文會取論意，以配屬耳。「此五正顯已成信等」者，然心一種但是總依，未成器故。論經中則有心字，釋義不牒，但云「隨根隨信而為說法」，故疏但云「已成信等法器」，不言於心。以是總依，故言有五。

Regarding the Commentary's 'The treatise master summarizes them overall into seven': this means summarizing the general clarification above as the first vessel, and summarizing the final conclusion below as the seventh vessel. In 'One: expounding the dharma expounded corresponding to the vessel', it first cites the treatise, and from 'namely, in the general' onward points to the sūtra. Regarding the Commentary's 'In the specific, first, being able to follow', etc.: the specific merely opens out the general; therefore, it first matches the two phrases in the general, matching the first and last six characters to the phrase in the sūtra on wisdom following practice, and matching the various dense forests in between to all places of practice. But the Commentary merely correlates them to the treatise, because previously its intent was to correlate the treatise to the sūtra. Regarding the Commentary's 'First: living beings' minds, faculties, natures, desires, and understandings': this restates the sūtra. The sūtra lacks the word 'mind', but the treatise text has it. Furthermore, this 'mind' is needed in the metaphor below; hence it is added according to the meaning of the treatise. However, the treatise sūtra states in full: 'After the bodhisattva has known thus, he expounds the Dharma for living beings in accordance with reality, causing them to attain liberation: in accordance with the differences of mind, in accordance with the differences of anusaya, in accordance with the differences of faculties, in accordance with the differences of faith, in accordance with the differences of realms, in accordance with the residual impressions of various practices, in accordance with the wisdom of all realms, in accordance with the dense forest of nature-practice, in accordance with the turning of residual impressions of defilements and karma generated, in accordance with the differences of categories, in accordance with the faith and understanding of the vehicles, he expounds the Dharma, causing them to attain liberation.' Explanation: The treatise divides [the teaching] into seven vessels based on the above sūtra. The first has the general 'mind', which the present sūtra omits. After 'mind' there is 'anusaya', which in the present sūtra is 'dormant fetters' and is placed later. What the present sūtra calls 'nature' is in the second place, whereas the treatise sūtra says 'nature-practice' and the text is placed later. Therefore, in the present Commentary, it merely follows the sūtra text to harmonize with the treatise's meaning in order to correlate them. As for 'These five directly reveal the already accomplished faith and so forth': the single item of 'mind' is only the general support and has not yet become a vessel. The treatise sūtra contains the word 'mind', but the explanation does not restate it, saying only 'expounding the Dharma in accordance with faculties and in accordance with faith'; therefore, the Commentary only says 'Dharma vessels of already accomplished faith and so forth' without mentioning 'mind'. Because it is the general support, it says there are five.