大方廣佛華嚴經疏 52.9

52.9

第五「十種巧密語」下六門，明無癡亂中行。於中三：初二門即無癡之行、次二門明無亂之行、後二門雙明二門引生功德。雖癡亂有通，今從別說。又此三段即是三禪，初即饒益有情禪、二即正法樂住禪、三即引生功德禪。今初二門中，初門不愚巧密之言、後門不愚善巧之智。今初。前既明內行，今辨外言。彼行文云以正念故，善解世間一切言說，能持出世諸法言說等。皆言密語者，汎明有五：一說深密法故，如〈出現品〉名如來密藏等。二一言說一切法故，上云「如來於一語言中」等，亦如仙陀四實九義瞿聲等。三近而不聞，如身子在座遠而無隔，如目連尋聲等。四言近意遠，如說三乘為究竟等；言遠意近，如說寒時得火名涅槃等，此意亦名隱實說權。五以異言說異法，如覺不堅為堅等。文中十句：初一具五，以是總故，一切教故；次二含二，意謂示而謂實故，即第四意；此二皆是深密之法，即第一意；餘通前二，或並兼五，可以意得。二、十種巧分別智。外言既密、內智又巧故，於利生無有癡闇故。彼文云「菩薩於善知識所聽聞正法，所謂甚深法」等。文義多同十句可知。

Fifth, from "ten kinds of skillful and secret words" downward, there are six sections clarifying practice within the absence of delusion and distraction. Therein are three: the first two sections are practices of non-delusion; the middle two sections clarify practices of non-distraction; the final two sections jointly clarify the virtues engendered by the two sections. Although delusion and distraction have shared aspects, they are explained here according to their distinct aspects. Furthermore, these three sections are the three dhyānas: the first is the dhyāna of benefiting sentient beings; the second is the dhyāna of abiding in bliss in the correct Dharma; the third is the dhyāna of engendering virtues. Now, in the first two sections, the first section is not being foolish regarding skillful and secret words, and the latter section is not being foolish regarding skillful wisdom. Now for the first: having previously clarified internal practice, it now distinguishes external words. The sūtra passage on that practice says that through right mindfulness, one skillfully understands all worldly speech and can uphold all speech of supramundane dharmas, etc. In general, there are five meanings for all being called "secret words": 1. because of expounding the profound and secret Dharma, as the "Chapter on Manifestation" calls it the Tathāgata's secret treasury, etc. 2. Because in a single word all dharmas are expounded, as said above: "The Tathāgata within a single word..." etc., and also like the four realities and nine meanings of saindhava, the sound go, etc. 3. Near yet not heard, as Śāriputra was on his seat, and far without obstruction, as Maudgalyāyana traced the voice, etc. 4. Words are near but the meaning is distant, such as speaking of the three vehicles as ultimate; or words are distant but the meaning is near, such as saying that finding fire in the cold is called nirvāṇa—this meaning is also called concealing the real and expounding the provisional. 5. Expounding different dharmas through different words, such as awakening to the non-solid as solid, etc. In the text, there are ten phrases: the first phrase possesses all five, because it is general, being all teachings; the next two contain two meanings, that is, showing yet calling it real, which is the fourth meaning; these two are both profound and secret dharmas, which is the first meaning; the remainder apply to the former two, or combine all five, which can be understood through reflection. Second, the ten kinds of skillful discriminative wisdom: since external words are secret and internal wisdom is skillful, there is no delusion or darkness regarding benefiting beings. That text says: "The bodhisattva listens to the correct Dharma from good spiritual friends, namely the extremely profound Dharma," etc. The text and meaning are largely the same; the ten phrases can be known.