華嚴經探玄記 3.12

3.12

第五四祕密者，《雜集論》云「如是四種，於大乘中略攝如來一切所說祕密道理。」梁《攝論》第六云「如來所說不出四意四依，依即密也。」無性《攝論》第五云「四種意趣、四種祕密，一切佛言應隨決了。」一令入祕密，為化怖斷有情，依世俗道理，於聲聞乘中說有化生等諸有情，於大乘中說心常等。此則於大小乘說有人法，竝是祕密。《莊嚴論》云「應知教諸聲聞入於法義令得不怖，說色等是有故。」二相祕密，謂於是處說諸法相，顯三自性。無性釋云「為令悟入所知相故。」解云：此雖說法相，意顯三無性，故為密也。又《莊嚴論》云「應知於分別等三種自性，無體無起、自性清淨，說一切法故。」解云：此雖說三性，意顯三無性，如次可知。三對治祕密，謂於是處說對治行八萬四千。解云：謂於無說有、於同說異等，皆是密意，對治所化有情障故，說此八萬四千等也。四轉變祕密，謂如頌曰「覺不堅為堅，善住於顛倒，極煩惱所惱，得最上菩提。」無性釋云「剛強流散說名為堅。非此堅故，說名不堅，即是調柔無散亂定，即於此中起堅固慧覺彼為堅。」解云：散心流動顯名不堅，散心剛強就密名堅；定心守境顯名為堅，定心調柔密名不堅。若取顯了，於散亂起堅固慧，則遠菩提；今取祕密，於定心起堅固慧，則得菩提也。無性云「謂於四顛倒善能安住，知是顛倒決定無動。」解云：若取顯了，則住於無常等、計常等四倒之中，豈得菩提？今取祕密，知此常等於無常等橫計而起，決定知此名為善巧住於顛倒，故能得菩提也。又世親釋云「是於能顛倒中善安住義，於無常等謂常等名顛倒，於無常等謂無常等是能顛倒。」此義則倒彼所計義名顛倒，於此安住故得菩提。言極煩惱所惱者，無性釋云「為所化有情精進劬勞所疲倦故。」解云：若取顯了，為貪瞋等惱亂行者名為煩惱，此則遠菩提。今取祕密，精進勤苦劬勞行者亦名煩惱，此則得菩提。如頌「處生死久惱，但由於大悲。」梁魏《攝論》及世親《莊嚴》、《對法》等論，竝準可知。

Fifth, as for the four hidden intentions: The Samuccaya states: 'These four kinds briefly encompass all hidden principles spoken by the Tathāgata in the Mahāyāna.' The Liang [translation of the] Mahāyānasaṃgraha, fascicle six, states: 'What the Tathāgata speaks does not go beyond the four intentions and four reliances; reliance is precisely the hidden [intention].' Asvabhāva's [commentary on the] Mahāyānasaṃgraha, fascicle five, states: 'The four intentions and four hidden intentions: all words of the Buddha should be resolved accordingly.' First, the hidden intention to induce entry: in order to transform sentient beings who fear annihilation, based on worldly conventional principles, he taught in the Śrāvaka vehicle that there are sentient beings who are spontaneously born, and in the Mahāyāna he taught that the mind is permanent, and so forth. This teaching of the existence of persons and dharmas in both the Greater and Lesser Vehicles is entirely a hidden intention. The Mahāyānasūtrālaṃkāra states: 'One should know that in order to teach the śrāvakas to enter into the meaning of the Dharma and cause them to have no fear, he taught that matter and so forth exist.' Second, the hidden intention regarding characteristics: meaning that wherein he speaks of the characteristics of dharmas, revealing the three self-natures. Asvabhāva's commentary states: 'In order to cause them to awaken to and enter into the characteristics of the knowable.' The explanation says: Although this speaks of the characteristics of dharmas, the intention reveals the three non-natures, and therefore it is hidden. Furthermore, the Mahāyānasūtrālaṃkāra states: 'One should know that with respect to the three self-natures such as the imagined, which are without substance, without arising, and naturally pure, he spoke of all dharmas.' The explanation says: Although this speaks of the three natures, the intention reveals the three non-natures, as can be known in corresponding order. Third, the hidden intention regarding the antidote: meaning that wherein he speaks of the eighty-four thousand antidotal practices. The explanation says: Stating existence with respect to non-existence, difference with respect to sameness, and so forth, are all hidden intentions; to counter the obstructions of the sentient beings to be transformed, he spoke of these eighty-four thousand, and so forth. Fourth, the hidden intention regarding transformation: as in the verse: 'Awakening to the unstable as stable, / dwelling well in reversal, / extremely tormented by affliction, / one attains supreme bodhi.' Asvabhāva's commentary states: 'Stubbornness and distraction are called stable. Because it is not this stability, it is called unstable, which is pliant samādhi free from distraction; right within this one generates firm wisdom, awakening to it as stable.' The explanation says: The flowing movement of a distracted mind is explicitly called unstable, but regarding its stubbornness it is secretly called stable; a concentrated mind holding its object is explicitly called stable, but regarding its pliancy it is secretly called unstable. If one takes the explicit sense, generating firm wisdom regarding distraction, one will be far from bodhi; now taking the hidden sense, generating firm wisdom regarding the concentrated mind, one then attains bodhi. Asvabhāva states: 'It means being able to dwell well in the four reversals, knowing that these reversals are definitively unmoving.' The explanation says: If one takes the explicit sense, dwelling within the four reversals of imputing permanence and the like to impermanence and the like, how could one attain bodhi? Now taking the hidden sense, knowing that this permanence and the like are arbitrarily imagined and arisen upon impermanence and the like, definitively knowing this is called skillfully dwelling in reversal; therefore one can attain bodhi. Vasubandhu's commentary also states: 'It means dwelling well in the overturning; regarding impermanence and the like, imputing permanence and the like is called inverted; regarding impermanence and the like, [seeing] impermanence and the like overturns this inversion.' In this sense, overturning what they imputed is called reversal; dwelling in this, one attains bodhi. As for 'extremely tormented by affliction,' Asvabhāva's commentary states: 'Because one is fatigued by vigorous labor for the sake of the sentient beings being transformed.' The explanation says: If one takes the explicit sense, the mental afflictions such as greed and anger that disturb practitioners are called affliction, which would be far from bodhi. Now taking the hidden sense, the practitioner's vigorous exertion and painful labor are also called affliction; thus one attains bodhi. As in the verse: 'Dwelling long in saṃsāra and suffering, / only because of great compassion.' The Liang and Wei [translations of the] Mahāyānasaṃgraha, as well as Vasubandhu's [commentaries on the] Sūtrālaṃkāra, Abhidharmasamuccayabhāṣya, and other treatises, can all be understood by analogy.