大方廣佛華嚴經疏 52.9

52.9

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.