4) Paṛiṇāmanābhisaṃdhi: the motive of interpretation [or riddle], when he wishes to say something other than what he says. On this subject, here is a stanza (cf. Sūtrālaṃkāra, p. 82, l. 20):
asāre sāramatayo viparyāse ca susthitāḥ /
kleśena ca susaṃkliṣṭā labhante bodhim uttamām //
“Taking as solid that which is not solid, completely stuck in error, completely stained by desire, they attain supreme enlightenment.” [This riddle means:
Taking concentration as the main thing, thoroughly fixed in the inverse of error, completely worn out by effort, they attain supreme enlightenment]. [141b5]
31. Comm. Bh 346a27-346c7, bh 184a7-185b3, U 408b28-408c28, u 285a7-286a6.
In the commentaries there are definitions of abhiprāya and abhisaṃdhi that are not at all clear. Bh: “There is a difference between abhiprāya and abhisaṃdhi. When the Buddha first cognizes (yuan) the thing (che, 6 and 7) and then says it to someone else, that is abhiprāya. When, from this clarification (niyama), he succeeds in introducing it into the holy doctrine (āryadeśanā), that is abhisaṃdhi. - bh: dgoṅs pa daṅ ldem por dgoṅs pa la tha dad du bya ba ci yod ce na / bcom ldan ḥdas kyis gaṅ thugs la b€ag pa dton par mdzad pa de ni dgoṅs pa yin no // gaṅ ñid kyis nes par bstan pa la ḥjug par mdzad pa de ni ldem por dgoṅs pa yin no: “What is the difference between abhiprāya and abhisaṃdhi? When the Bhagavat is teaching (deśayati), that which he has in his mind (citta) is abhiprāya. When, in this way, he introduces (avatārayati) it into the teaching (nirdeśa), that is abhisaṃdhi.” - U: “To see something from afar (yuan kouan) and wish to capture (upādāna?) it, that is abhiprāya. Seeing something nearby (kin kouan) and wishing to introduce it, that is abhisaṃdhi." - u: dgoṅs pa ni yid la b€ag pa tsam yin gyi pha rol la bltos par ni khas mi len no // ldem por dgoṅs pa ni de ñid pha rol gzud pa la bltos paḥo: “Abhiprāya being a simple fixation in the mind (mano'vasthāpanamātra), it is not an acceptance (abhyupagama) relative to something else (parāpekṣa). Abhisaṃdhi has, as its purpose, the introduction of it to another (parāvatāraṇāpekṣa).”
i) Samatābhiprāya. “Because all the Buddhas are alike in their collections (saṃbhāra), etc., the Bhagavat said: "It is I who at that time was Vipaśvin". Similarly, when one discovers a resemblance with someone else, one says: "That's me." But it is clear that the Buddha Vipaśvin of the past is not the actual Śakyamuni Bhagavat.” (U)
ii) Kālāntarābhiprāya. “Seeing that lazy (kuṣīda) people are unable to practice the Dharma zealously, the Bhagavat said: ‘Merely by invoking the name of the Tathāgata Bahuratna, one is predestined’, or: ‘By means of a simple vow, one will be reborn in the realm of Sukhāvati.’ The Bhagavat had in view the increasing of the roots of previous good (pūrvakuśalamūla) in his listeners and thus to lead them later (kālāntara) to enlightenment and to Sukhavati.” (U) – “It is not enough to invoke a name to attain supreme enlightenment definitively. Similarly, when we say that a paṇa (part of a rupee) is worth a thousand paṇas, we mean that some day or at some other time, this paṇa will be the cause of a thousand paṇas.” (Bh)
iii) Arthāntarābhiprāya. - luṅ gi mtshan ñid kyi theg pa chen poḥi chos las rtogs paḥi mtshan ñid kyi theg pa chen poḥi chos ni don g€an te / de la dgoṅs nas / saṅs rgyas gaṅ
gāḥi kluṅ gi bye ma sñed cig la bsñen bkur byas na theg pa chen poḥi chos kyi don khoṅ du chud par ḥgyur ro €es bya ba gsuṅs te / ḥphags pa so so raṅ gis rig paḥi chos ni rtogs par dkaḥ baḥi phyir ro // ḥdis ni theg pa chen po la sgra ji b€in par ḥdzin pa bsal bar rig par byaḥo: “The doctrine of the Greater Vehicle as understanding (abhisamayalakṣaṇa) is something other than the doctrine of the Greater Vehicle as text (āgamalakṣaṇa). This is what the Bhagavat had in view when he said: ‘When you have served as many Buddhas as there are grains of sand in the Ganges, you will understand the Greater Vehicle’, because the holy Dharma (āryadeśanā), knowable by one's own intuition (pratyātmavedya), is difficult to understand (durvigāhya). By these words, the Bhagavat forbade the literal interpreting of the Greater Vehicle (yathārutagrāha).” (u)
iv) Pudgalāśayābhiprāya. “First the Bhagavat praises a gift made by the miser (matsara), then he criticizes the same gift made by a generous man (dānaruci). First the Bhagavat praises the discipline of the undisciplined person (duḥśīla), then he criticizes the same displine of the honest person (śīlavat) in order to lead the latter to the cultivation of a higher category of good. A certain meditation, i.e., worldly meditation (laukikā bhāvanā).” (U)
1. Avatāraṇābhisaṃdhi. “There are places where the Bhagavat talks about the pudgala, about self-nature (svabhāva) and the specifications (viśeṣa) of dharmas: this is in order to serve as introduction into the Vehicles, and from the point of view of conventional truth (saṃvṛtisatya). In the same way, as introduction into the Vehicle of the Śrāvakas, he speaks about the existence of apparitional beings (upapāduka), etc. As introduction into the Greater Vehicle and as reassurance to those who fear annihilation (ucchedabhītajana), he says that the mind is eternal, etc. “(U)
2. Lakṣaṇābhisaṃdhi. “Its purpose is the introduction into the natures of the knowable (jñeyalakṣaṇa).” (U)
3. Pratipakṣābhisaṃdhi. “This concerns the 84,000 kinds of conduct (carya) destined to counteract (pratipakṣa) the evils to be conteracted (vipakṣa): desire (rāga), etc.” (U) 4. Pariṇamānābhisaṃdhi. “The motivation of interpretation is the wish to say somthing other than what one is saying [cf. bh: gaṅ du tsig gi don g€an du brjod la don de ñid g€an du ston pa ste]. In the stanza asāre sāramatayo, the word asāra: Because concentration
(samādhi) is not strong and because distraction (vikṣepa) is difficult to overcome, concentration is called asāra. Considering this concentration as something important (tasmin pradhānabuddhiḥ) is rendered by sāramataye. The phrase viparyāse ca susthitāḥ means 'well settled in the opposite of errors' (viparyāsaviprayayeṇa susthitāḥ). Taking that which is not eternal to be eternal (anitye nityam iti), etc., is error (viparyāsa); taking that which is not eternal to be non-eternal is the opposite (viparyaya) of error. That is what they are well established in (susthitāḥ). In the phrase kleśena susaṃkliṣṭāḥ, kleśa means effort (vyāyāma), fatigue (śrama). Therefore the phrase means: completely fatigued by effort and by the length of the time they have set for themselves in the interest of beings (sattvārthaṃ dīrghakālavyāyāmaśrameṇa parikliṣṭāḥ). This is as in the phrase: 'He abides in the long kleśa (fatigue) of saṃsāra but only out of great compassion (mahākaruṇā).' The phrase labhante bodhim uttamām is easy to understand.” (Bh)
32. He who wishes to explain (nirdiś-) the doctrine of the Greater Vehicle in brief