入楞伽心玄義 1.38

1.38

十、顯密自在門者，但入法根器有其二種：一純、二雜。為彼純器，直示法體，令修證得果。若為雜器，以覆相密語，亦言異意異，名為密意。如下文「二夜中間不說一字」、「四種平等，此佛即彼」、「五無間業，證大菩提」，如是非一。是則教有顯密不同，理無隱現差別，隨機顯密。經至八萬四千，其次統收猶為一百八句，若攝末以歸本唯是一心。真如是歸心一性，不礙百八宛然；散說八萬四千，不失一心平等。良以本末無二、圓通無礙，是故以顯密為宗，泯二為趣。深性宗趣包括多塗，略舉十門顯斯一部宗趣之義，略辨如是。

Tenth, the gate of the mastery of the explicit and esoteric: those capacities that enter the Dharma are of two kinds: first, pure; second, mixed. For those pure capacities, it directly reveals the dharma substance, causing them to cultivate, realize, and attain the fruit. If for mixed capacities, it uses esoteric words of concealed characteristics, where the speech is also different and the meaning is different, which is called an esoteric intention. As stated below: 'Between the two nights, not a single syllable was spoken'; 'The four kinds of equality: this Buddha is that [Buddha]'; 'The five deeds of immediate retribution realize great bodhi'—such instances are not single. Thus, although teachings have differences between explicit and esoteric, the principle has no distinction of concealment and manifestation, being explicit or esoteric according to capacity. The sūtra reaches eighty-four thousand [teachings]; next, gathering them comprehensively, they still make one hundred and eight phrases; if gathering the branches to return to the root, they are solely the one mind. Suchness is the return of mind to the single nature, not impeding the one hundred and eight from remaining just as they are; speaking them diffusely as eighty-four thousand does not forfeit the equality of the one mind. Truly because root and branches are non-dual and perfectly penetrate without impediment, it takes the explicit and esoteric as the doctrine, and the vanishing of duality as the purport. The doctrine and purport of the profound nature encompasses many avenues; briefly raising ten gates to reveal the meaning of the doctrine and purport of this one work, it is briefly analyzed like this.