大方廣佛華嚴經隨疏演義鈔 71.51

71.51

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.