唯識二十論述記 1.223

1.223

述曰：上三句，顯別意；第四句，引喻成。第一句，顯機宜；第二句，能化意；第三句，說色等。由所化宜，其能化者。十二處中，說有色等十有色處，如佛亦說化生有情即是中有，為化斷見，說有中有，非是實有化生有情。經部中有說如大乘，但假有情，無實我故。此中所言「密意趣」者，意趣有四：一、平等意趣，如佛說我曾名勝觀；二、別時意趣，如說願生極樂界等；三、別義意趣，如說諸法皆無性等；四、眾生意樂意趣，如說一善根，或時稱讚，或時毀訾，乃至廣說。今約第四眾生意樂趣，說有色等十處，故名為「密意」，非許實有，說色等處。

The commentary says: The first three lines reveal the particular intention; the fourth line adduces an analogy to establish it. The first line reveals the aptness for those to be guided; the second line, the intention of the one able to transform; the third line, the explanation of form and so forth. In accordance with what was suitable for those to be guided, the teacher who transforms [them] taught the existence of the ten material bases among the twelve bases, just as the Buddha also taught that there are spontaneously born sentient beings—that is, the intermediate existence (antarābhava). In order to guide those with the view of annihilation, he spoke of an intermediate existence, not that there is a substantially real spontaneously born sentient being. The Sautrāntika explanation of intermediate existence is like that of the Mahāyāna: there is only a nominal sentient being, because there is no real self. As for the phrase "intentional meaning" (abhiprāya) spoken of here, there are four intentions: first, the intention of equality, as when the Buddha said, 'At that time I was named Vipaśyin'; second, the intention of a different time, as when he said that one will be born in the realm of Sukhāvatī by aspiring, and so forth; third, the intention of a different meaning, as when he said that all dharmas lack intrinsic nature, and so forth; fourth, the intention regarding sentient beings' inclinations, as when he praised a single root of wholesome conduct at one time, yet disparaged it at another time, and so forth at length. Here, relying on the fourth—the intention regarding sentient beings' inclinations—he taught the existence of the ten bases such as form; hence it is called an 'intentional meaning'. It was not by admitting that they are substantially existent that he spoke of the bases such as form.