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natures of yogachara, having intended the absolute, it is like teaching essencelessness and primordial nirvana
and so forth.
The concealed intention of antidotes gnyen po ldem por dgongs pa, is called that because it
eliminates that which is to be abandoned from the continuua of those who are to be tamed. Having grasped
that buddhahood is in both the excellent and the inferior, beings may therefore abandon trying to attain it,
and there will be the vision of buddhahood explained above. If like that they think that the Dharma is easy
to obtain, if it is said, "the antidotes attained are like those gained by worshipping as many buddhas as the
sands of the river Ganges, then a wish for the mahayana Dharma will arise. The concealed intention is that
that is what is taught to happen after realization is attained.
For a lazy person who thinks, "I cannot learn the path," because of laziness, it is said, "If you
aspire to the pure realm of Sukhavati you will be born there. For such sayings the intention is that it will
occur at another time.
Having disparaged those who grasp merely small virtuous roots as enough, praising other virtuous
roots has an intention for individuals with thoughts like the above. That is what expressed by means of
those four intentions
Moreover, though it is not the real intention, having regarded or intended it in that way only for
the thought of those individuals, for those who have pride in family, their bodies, or wealth, by praising
other fields and individuals, they will have a lessened perception of themselves, they will perceive their own
situation as inferior.
As an antidote to those who desire defiled objects, world-transcending wealth is highly praised.
It is taught that those who because they have done evil deeds of harming holy objects and so
forth, repented, their minds are filled with great longing, and that when they harmed the buddhas and
bodhisattvas they made a connection with virtue. The intention is that having confessed or exhausted their
faults, that eventually they will act virtuously.
For those whose bodhicitta is uncertain and who have a desire to turn away from the mahayana it
is taught that there is no vehicle but that one. The intention is that the individual fruitions of the three
incidental vehicles466 will not be attained, but the ultimate realization will be. If so, by teaching the Dharma
of the supreme vehicle, all these obstructing faults will be abandoned.
Whoever grasps the words in mind or considering their meaning, puts them into practice does as
is as taught in the above two verse dharani.
As for the concealed intention of interpretation/ transformation, by some of the heretics and
so forth, it is said,"the Buddha's teachings are easy to realize," to reverse such grasping of them as inferior
and so forth they have transformed them into other symbols, with a concealed or indirect intention that they
should be known to have another meaning than the words explained by them. For example,
Knowing what is essenceless as an essence,
The kleshas will be extreme kleshas
If we dwell well on what is wrong,
We will attain true enlightenment.
As is taught there, if we explain the intended meaning of that, By engaging with both "Saa ra", the
essence, and the motion of agitation, for the mind training in trying hard to make them completely
motionless,467 even having known the essence, performing the training of effort and discipline, the one who
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THE SWORD OF PRAJÑA
has the kleshas produces even more kleshas.
If those who wrongly grasp purity and virtue as an eternal ego, properly remain in training the
prajña, by that they will attain true enlightenment. That is the concealed intention.
Similarly, that we should kill our fathers and mothers refers to the father and mother of the world
of samsaric formations and the one who clings to them. It has the intention that we should abandoning
them and so forth. All sayings of that kind should be known as concealed intention of interpretation.
Here, as for the distinction between intention and concealed intention,468 the great translator rngog
pa blo ldan shes rab says:
Not understanding another meaning than what speaker is thinking of from the
speakers words by the listener is the intention. The same meaning the speaker is
thinking of being understood by the listener is the concealed or indirect intention. The
theg bsdud kyi 'grel pa bshad sbyar says:
The intention is simply what is presented to the mind, It is not proclaimed to depend on
grasping anything else. The concealed intention does depend on grasping something
else.
Thus, whoever has realized the basic intention469 of the skandhas and so forth, according to what
was just explained, the four concealed intentions and four intentions according to those eight, in those in
having grasped the words literally, as for that, by true pramana is also taught for the purpose of being
something that has the existence of harm and the teachings also have that purpose
The Shravaka vaibhashikas and sautrantikas, and the mahayana exponents of mind-only and
madhyamaka are the exponents of the four schools. The ultimate level of fruition of all of these is the
secret mantra or vajrayana, including the three outer and three inner tantras, going up to the highest, ati
yoga. When the lower doctrines are examined and analyzed by lower intellects, the mind does not enter into
the true object. That very thing has been done with the highest clarity by the higher ones of the higher
doctrines, and the meaning of the scriptures that exhausts faults should be realized or experienced as it is.
Having seen greater and greater things established by this great correct reasoning, not putting
together a position out of the provisional meaning alone, we grasp the true meaning with naked directness,
for example, like water that has naturally separated from milk. Those whose intelligence has become
supreme, conquer the warfare of the four maras. They can play like swans or perform activity in the
situation of the Buddha's teachings as if it were a great ocean. This is very profound and hard to realize.
The vajrayana also says this, as in the gal po:
By extensive explanations of the six extremes,
Realization of the sense of provisional meaning
And realization of the true meaning are explained.
When words are not realized, their suchness is non-suchness.
The six extremes taught there are:
Those who have only the provisional meaning and those who do not.
Those who have realization and those do not.
Those who know how the words are meant and those who do not.
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