大方廣佛華嚴經隨疏演義鈔 82.10

82.10

疏「五以異言說異法」者，即《攝論》第四祕密中第四轉變祕密。論云「復有四種意趣、四種祕密，一切佛語應須決了。」四意趣義，已見〈普賢三昧〉品。四祕密者，一令入祕密，謂三乘中依俗諦理說有人法，令入俗諦。二相祕密，謂說法相三自性等。三對治祕密，治八萬四千煩惱。四轉變祕密，欲令悟入。總名祕密。論釋第四轉變祕密云「謂於是處，以其別義諸言諸字，即顯別義。如有頌云『覺不堅為堅，善住於顛倒，極煩惱所惱，得最上菩提。』」無性釋云「謂於義轉變差別。」《雜集》云「謂說無餘義名句文身，隱密轉變，更顯餘義。」無性釋上偈云「謂剛強流散說名為堅，此非堅固說名不堅，即是調柔無散亂定，即於此中起堅固慧，覺彼為堅。」世親釋云「不堅謂定，由不剛強馳散難伏，故名不堅。於此中起尊重覺，詺覺為堅。」釋曰：彼二家釋論言異意同，皆能密說順得菩提。若取顯了，於散亂心起堅固慧，則遠菩提。今取祕密，於定不堅，起堅固慧，則得菩提。言善住於顛倒者，無性釋云「謂於四顛倒善能安住，知是顛倒，決定無動。」釋曰：若取顯了，則住於無常計常等四倒之中，不得菩提。今則祕密，知於常等於無常等上橫計，而起決定知，此名為善住，住於顛倒能得菩提也。世親釋云「是於顛倒中善安住義，謂於無常等是能顛倒。」釋曰：此則到彼所計義名善顛倒，於此安住故得菩提。言極煩惱所惱者，無性釋云「為眾生故，長時劬勞精進所惱。」亦引上偈，云「一同無性二釋無別。」釋云：若取顯說，為貪嗔等惱亂行者名煩惱，此即遠離菩提。今取祕密，精進勤苦劬勞行者，亦名煩惱，則得菩提。其第四句得最上菩提，該上二義。《莊嚴論》第八、《對法》第十二皆同此說。

Regarding the Commentary's "Fifth, preaching a different dharma with different words": this is the fourth secret, the secret of transformation, among the secrets in the fourth [chapter] of the Mahāyānasaṃgraha. The treatise says: "Furthermore, there are four kinds of intentionality (abhiprāya) and four kinds of secrets (saṃdhi); all the words of the Buddha must be decisively understood." The meaning of the four kinds of intentionality has already appeared in the chapter 'Samantabhadra's Samādhi'. As for the four kinds of secrets: first, the secret of causing entry, which means that within the three vehicles, relying on the principle of conventional truth, persons and dharmas are spoken of to cause entry into conventional truth; second, the secret of characteristics, which means speaking of dharmalakṣaṇas, the three intrinsic natures, and so forth; third, the secret of antidotes, which remedies the eighty-four thousand afflictions; fourth, the secret of transformation, which aims to cause awakening and entry. They are collectively named 'secrets'. In explaining the fourth, the secret of transformation, the treatise says: "It means that in this context, with various words and syllables having different meanings, different meanings are revealed. As a verse says: 'Perceiving the non-firm as firm, / Abiding well in inverted views, / Extremely afflicted by afflictions, / One attains supreme bodhi.'" Asabhāva explains: "It refers to the transformation and differentiation of meaning." The Abhidharmasamuccayavyākhyā says: "It means stating expressions of names, phrases, and phonemes that have no further meaning, yet through covert transformation they reveal other meanings." Asabhāva explains the verse above: "'Hard, unyielding, and scattered' is called 'firm'; that which is not firm in this way is called 'non-firm', which is samādhi that is pliable and unscattered; precisely within this, one generates firm wisdom and perceives that as firm." Vasubandhu explains: "'Non-firm' refers to samādhi: because it is not hard and unyielding, nor wandering and hard to subdue, it is called non-firm. Within this, one generates the perception of reverence, designating this perception as 'firm'." The commentary says: The explanations of the treatise by those two masters differ in words but are identical in intent; both are able to express covertly that which accords with attaining bodhi. If one takes the explicit [sense], generating firm wisdom in a scattered mind, one is far from bodhi. Here, taking the secret [sense], generating firm wisdom in the non-firmness of samādhi, one attains bodhi. As for "abiding well in inverted views", Asabhāva explains: "It means being well able to abide in the four inverted views, knowing them to be inverted, decisively unmoving." The commentary says: If one takes the explicit [sense], abiding within the four inversions such as imputing permanence to the impermanent, one cannot attain bodhi. Here, according to the secret [sense], knowing that permanence and so forth are falsely imputed onto the impermanent and so forth, one generates decisive knowledge; this is called 'abiding well', and abiding in inverted views in this way can bring attainment of bodhi. Vasubandhu explains: "This is the meaning of abiding well within inverted views, meaning that one is able to invert with respect to the impermanent and so forth." The commentary says: This means arriving at the meaning they impute, which is called 'good inversion'; abiding in this, one therefore attains bodhi. As for "extremely afflicted by afflictions", Asabhāva explains: "For the sake of sentient beings, one is afflicted by the prolonged labor of vigor." It also cites the verse above, saying: "The first is identical to Asabhāva; the two explanations have no distinction." The commentary says: If one takes the explicit explanation, the practitioner being tormented and disturbed by greed, anger, and so forth is called 'affliction', which is being far removed from bodhi. Here, taking the secret [sense], the practitioner's vigorous, diligent, painful labor is also called 'affliction', and thereby one attains bodhi. Its fourth line, "attains supreme bodhi", encompasses the above two senses. The eighth [chapter] of the Mahāyānasūtrālaṃkāra and the twelfth [fascicle] of the Abhidharmasamuccaya both agree with this explanation.