大方廣佛華嚴經隨疏演義鈔 82.10

82.10

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.