大方廣佛華嚴經隨疏演義鈔 71.51

71.51

疏「一約能行之行名種種異行器」等者，然論經中具於二句，論別將屬於二器：一云隨譬喻器，如經「隨境界差別種種行習氣故」。二云「隨種種異行器」，如經「隨順一切境界智故」。今經既闕二句，但有所行有異，即論前句中種種行習氣，故疏取意開成二器，以順論文。言種種異行者，如根有，如能行信進念定慧等。言所行之境者，即所信佛法僧等，乃至所知。如根既爾，性解欲等亦然。能勝解者，即持心印。所勝解者，即所印境，謂所解真理等。能行即有根性等殊，名種種行。所行境中，隨於一境，即須有五，故為譬喻，如種一穀即具五義。謂修一定，一定如穀。一須作意，如有心物，以物心斷，種不生故。二有定根、三習成性，如一莖穀，雖有心根，今已枯椊，即無生性。四現起樂欲、五勝解印持不可引轉，名決定可生。故疏結云「喻上心等」。疏「定不定根轉器」者，定通邪正；二俱不定即是轉。言「通上根等」者，根性欲解皆悉有於定不定義。

Regarding the Commentary's 'One: in terms of the practice capable of being practiced, it is named the vessel of various distinct practices', etc.: in the treatise sūtra both phrases are present, and the treatise separately correlates them to two vessels: the first is called the vessel following metaphors, as in the sūtra's 'Because of following the differences of realms and the residual impressions of various practices'; the second is called 'the vessel following various distinct practices', as in the sūtra's 'Because of following the wisdom of all realms'. Since the present sūtra lacks these two phrases and only has that which is practiced being distinct, which corresponds to the 'residual impressions of various practices' in the preceding phrase of the treatise, the Commentary takes the intent and opens them into two vessels in order to conform with the treatise text. As for 'various distinct practices': like faculties, there are those capable of practicing faith, vigor, mindfulness, samādhi, wisdom, and so forth. As for 'the objects practiced': they are the Buddha, Dharma, Saṅgha, and so forth that are believed in, up to that which is known. Since this is so for faculties, it is also true for nature, understanding, desire, and so forth. That which is capable of resolute resolve is holding the mind's seal; that which is resolutely resolved is the sealed object, meaning the true principle understood and so forth. That which is capable of practicing has differences in faculties, natures, and so forth, and is called 'various practices'. Among the objects practiced, according with any single object must have five aspects, and therefore serves as a metaphor, just as planting a single grain possesses five meanings. That is to say, cultivating a single samādhi: a single samādhi is like a grain. First, one must have attention, like a thing with a core, because if a thing's core is broken, the seed will not grow. Second, having the root of samādhi. Third, habituation forming a nature: like a stalk of grain, although it has a core and a root, if it is already dried and broken, it lacks the nature to grow. Fourth, desire manifesting. Fifth, resolute resolve sealing and holding it so that it cannot be diverted, which is called definitively capable of growing. Therefore, the Commentary concludes, 'metaphorizing the mind and so forth above.' Regarding the Commentary's 'The vessel of the turning of definite and indefinite faculties': 'definite' applies to both wrong and right; both being indefinite is 'turning'. As for 'applying to the faculties and so forth above': faculties, natures, desires, and understandings all have the meanings of definite and indefinite.