顯密圓通成佛心要集 1.5

1.5

原夫如來一代教海，雖文言浩瀚，理趣淵沖，而顯之與密統盡無遺，顯謂諸乘經律論是也，密謂諸部陀羅尼是也。爰自摩騰入漢，三藏漸布於支那，無畏來唐，五密盛興於華夏，九流共仰、七眾同遵，法無是非之言、人析修證之路。暨經年遠，誤見彌多，或習顯教，輕誣密部之宗；或專密言，昧黷顯教之趣；或攻名相，鮮知入道之門；或學字聲，罕識持明之軌；遂使甚深觀行，變作名言，祕密神宗，翻成音韻。今廼不揆瑣才，雙依顯密二宗，略宗成佛心要，庶望將來悉得圓通。故依教理略啟四門：一、顯教心要，二、密教心要，三、顯密雙辯，四、慶遇述懷。（已下四段之中，為避文繁，或暗用聖教，或義引經文，覽者應知。）

Now, the ocean of the Tathāgata's teachings of a lifetime, though vast in phrasing and words, and deep and profound in doctrinal intent, is comprehensively exhausted without remainder by the exoteric and the esoteric: the exoteric refers to the sūtras, vinayas, and treatises of the various vehicles; the esoteric refers to the dhāraṇīs of the various divisions. From the time Kāśyapa Mātanga entered the Han, the Tripiṭaka gradually spread across China; when Śubhakarasiṃha came to the Tang, the five esoteric divisions flourished greatly in the land of Xia. The nine schools together revered it, and the seven assemblies conformed to it alike; regarding the Dharma, there were no words of right and wrong, and people distinguished the path of cultivation and realization. But with the passage of many years, mistaken views have grown ever more prevalent: some practice the exoteric teaching and slightingly slander the lineage of the esoteric division; some concentrate on esoteric words and remain willfully blind to the purport of the exoteric teaching; some labor over technical terms and rarely know the gate of entering the Way; some study syllables and sounds and seldom recognize the standard of the vidyādhara. This has caused profound contemplation and practice to turn into mere terms and words, and the esoteric, divine lineage to revert to sheer rhyme and meter. Now, without estimating my own meager talent, I rely equally upon the two lineages of the exoteric and the esoteric, summarily taking the essentials for attaining Buddhahood as the core, hoping that in the future all may attain perfect interpenetration. Therefore, relying on doctrine and principle, I briefly open four gates: first, the essentials of the exoteric teaching; second, the essentials of the esoteric teaching; third, the joint clarification of the exoteric and esoteric; fourth, celebrating this encounter and expressing my reflections. (In the four sections below, in order to avoid prolixity, I either implicitly employ the sacred teachings or cite the meaning of sūtra passages, as readers should know.)