顯密圓通成佛心要集 2.14

2.14

十、諸佛如來尚乃求學門者，如《大乘莊嚴寶王經》說：「諸佛亦求神呪，何況凡夫而不持誦耶？」故彼經說：「觀音菩薩一毛孔中有無量國土無量諸佛菩薩等，普賢菩薩入觀音一毛孔中，經十二年不知分齊。」又云：「觀音有六字大明陀羅尼，一切如來皆不知其所得之處，因位菩薩云何得知？乃至說蓮華上佛成佛竟，方經歷諸佛求此六字大明」等。問曰：「佛具一切智，豈不知得陀羅尼也？」答：「有三義：一者表此陀羅尼最勝最深，令人生於尊重，所以言佛不知而自求之。二者謂權教中佛，不能知得圓宗密呪，如小乘極果，不能知得大乘深法。三者密宗神呪即體便是圓圓果海，故佛不得。如《釋大乘論》說『圓圓海，佛亦不得。』今六字大明准提神呪即體便是圓圓果海也。」（今密部一切神呪，當顯教中所詮法也。實而論之，具含能所詮，一切神呪說文，當顯教中能詮言也。今六字准提，當顯教中果海也。問曰：「《寶王經》只言六字大明佛不知得，云何今說准提佛亦不知得？」答云：「彼《寶王經》說六字大明已便說准提，是知准提同是果海。又佛知佛說者，真言於五部中佛部中收；今准提獨出五部之外，若非圓圓果海，是何法耶？」又問曰：「夫真言者但是能詮言教，即以聲名句文為體，何得判為圓圓果海？」答云：「若作此問，蓋是未知密教宗旨。今密教中祕密神呪，即是所詮之法；一切說文，是能詮言，如上已說，又設縱神呪便屬能詮，若伸此問，但是小乘之見解也。謂小乘教中能詮言教，多以聲名句文為體；大乘始教，或以聲名句文為體，或以唯識為體；終教中說，以無性真如為體；頓教之中，以絕待真如為體；圓教中說，或以十玄為體，或海印三昧為體。彼顯教中能詮之言尚爾，即是絕待真如十玄門等，況密宗神呪，當顯圓中一真法界耶？又《釋摩訶衍論》據生滅門中能詮之教，會相歸性以真如為體，或多一心為體，真如門中即絕待真如為體。又《甚深玄理論》、《不動本源論》，此二論中廣略解說不二果海，當彼二論中能詮之言以何為體？以理推徵，即知以不二果海為體，彼能詮言當爾即是不二果海。況今六字大明、准提神呪，義當彼二論中所詮法耶？又自古諸師皆云：『祕密神呪是諸佛心印，唯佛得知，非因位所解。』又今《莊嚴寶王經》說：『佛亦不知神呪。』若非圓圓果海，是何法耶？願諸學者，虛懷體之勿滯局情。」）

Tenth, the gateway through which all buddhas and Tathāgatas still seek to learn it: As the Mahāyāna Kāraṇḍavyūha Sūtra says, "All buddhas also seek dhāraṇī-mantras; how much more so should ordinary beings not fail to uphold and recite them?" Thus that sūtra says: "Within a single pore of Avalokiteśvara Bodhisattva are immeasurable realms and immeasurable buddhas, bodhisattvas, and so forth. Samantabhadra Bodhisattva entered into a single pore of Avalokiteśvara and spent twelve years without knowing its limits." It also says: "Avalokiteśvara has the Six-Syllable Great Vidyā Dhāraṇī; all Tathāgatas do not know the place of its attainment—how could a bodhisattva at the causal stage know it? It even tells of Padmottara Buddha who, only after having attained buddhahood, visited various buddhas to seek this Six-Syllable Great Vidyā," and so forth. Question: "A buddha is endowed with all-knowledge; how could he not know or attain a dhāraṇī?" Answer: "There are three meanings: First, this demonstrates that this dhāraṇī is supreme and most profound, causing people to generate veneration; therefore it is said that buddhas do not know it and seek it themselves. Second, it refers to buddhas in the provisional teachings, who cannot know or attain the esoteric mantras of the perfect school, just as the ultimate fruition of the Hīnayāna cannot know or attain the profound Dharma of the Mahāyāna. Third, the esoteric school's dhāraṇī-mantra is in its very essence the ocean of perfect and all-complete fruitions, and therefore buddhas do not 'attain' it. As the Śikṣāsamuccaya / Commentary on the Mahāyāna says: 'Even buddhas do not attain the ocean of the perfect and all-complete.' The Six-Syllable Great Vidyā and the Cundī dhāraṇī-mantra are in their very essence this ocean of perfect and all-complete fruitions." (All dhāraṇī-mantras in the esoteric section now correspond to the Dharma that is expressed in the exoteric teachings. Discussed in truth, they fully contain both what expresses and what is expressed: all the spoken texts of the dhāraṇī-mantras correspond to the words that express in the exoteric teachings; the Six Syllables and Cundī now correspond to the ocean of fruition in the exoteric teachings. Question: "The Kāraṇḍavyūha Sūtra only states that buddhas do not know or attain the Six-Syllable Great Vidyā; why do you now say that buddhas also do not know or attain Cundī?" Answer: "That Kāraṇḍavyūha Sūtra, having spoken of the Six-Syllable Great Vidyā, immediately speaks of Cundī; thus we know that Cundī is likewise the ocean of fruition. Furthermore, what buddhas know and what buddhas speak belong, among the five divisions, to the Buddha division; now Cundī alone transcends the five divisions. If it is not the ocean of perfect and all-complete fruitions, what dharma could it be?" Question again: "Mantras are merely the spoken teachings that express, having sound, names, phrases, and syllables as their essence; how can they be judged as the ocean of perfect and all-complete fruitions?" Answer: "If one poses this question, it is because one does not yet understand the fundamental tenet of the esoteric teaching. The secret dhāraṇī-mantras in the esoteric teaching are the dharmas that are expressed; all spoken texts are the words that express, as was already stated above. Furthermore, even if dhāraṇī-mantras were to belong to what expresses, to raise this question is merely the understanding of the Hīnayāna. That is to say: in the Hīnayāna teaching, the spoken teachings that express mostly take sound, names, phrases, and syllables as their essence; the initial Mahāyāna teaching takes either sound, names, phrases, and syllables as their essence, or takes consciousness-only as their essence; the final teaching states that they take tathatā without nature as their essence; the sudden teaching states that they take non-relative tathatā as their essence; the perfect teaching states that they take either the ten mysteries as their essence, or the ocean-reflection samādhi as their essence. If the expressing words in that exoteric teaching are already thus—namely, non-relative tathatā, the ten mysteries, and so forth—how much more so should the esoteric school's dhāraṇī-mantra correspond to the one true dharmadhātu within the exoteric perfect teaching? Furthermore, the Commentary on the Awakening of Faith in the Mahāyāna, relying on the expressing teachings within the gateway of arising and ceasing, brings characteristics back to nature, taking tathatā as their essence, or mostly the one mind as their essence; and within the tathatā gateway, it takes non-relative tathatā as their essence. Furthermore, in both the Treatise on the Profound and Subtle Principles and the Treatise on the Immovable Fundamental Source, which extensively and briefly explain the non-dual ocean of fruition, what do the expressing words in those two treatises take as their essence? Inferring from principle, one knows that they take the non-dual ocean of fruition as their essence; those expressing words themselves correspond to the non-dual ocean of fruition. How much more so the Six-Syllable Great Vidyā and the Cundī dhāraṇī-mantra, whose meaning corresponds to the Dharma expressed in those two treatises? Furthermore, all the masters from antiquity have said: 'Secret dhāraṇī-mantras are the mind-seal of all buddhas; only buddhas understand them, and they are not comprehended at the causal stage.' And now the Kāraṇḍavyūha Sūtra says: 'Even buddhas do not know the dhāraṇī-mantras.' If they are not the ocean of perfect and all-complete fruitions, what dharma could they be? May all students maintain an open mind to realize this, and not be bound by narrow views.")