[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [顯密圓通成佛心要集](https://indike.org/pramana/in.bauddha.taisho.1955) › 2.16 # 顯密圓通成佛心要集 2.16 顯密圓通成佛心要集 2.16 - **Language:** Classical Chinese ### [2.16](https://indike.org/pramana/in.bauddha.taisho.1955.2.16) 二、問答密呪法器勝劣者，問曰：「上之十門盡敘述圓教中真言，為當一切真言而有勝劣，五教各不同耶？為復一切真言而無勝劣，皆是圓教耶？」答云：「准《神變疏》而有二門，一、隨他意門，一切真言而有勝劣，諸部不同。又清涼疏主，於經律論三藏之外立一雜藏，收陀羅尼而成四藏，三乘各四，成十二藏，既三乘中各有陀羅尼，例知五教下亦各有密呪也。如諸《阿含經》中呪，即是小教；諸《般若經》中呪，即是始教；《金光明經》中呪，即是終教；《楞伽經》中呪，即是頓教；《大乘莊嚴寶王經》中六字大明、准提神呪，即是圓教。」（又上來十門中所引諸陀羅尼經，多是圓教。）梵語陀羅尼，此云總持，即以教理行果四法為體。五教中陀羅尼，各總含攝當教中教理行果也。（五教勝劣，今舉喻況之，令初學易知。一、小教如鐵；二、始教如銅；三、終教如銀；四、頓教如金；五、圓教似如意珠。）二、隨自意門。一切真言更無勝劣，皆是毘盧遮那大不思議祕密心印。（一代教中乃至鬼神所說真言，皆是毘盧遮那如來欲普門益生，全體變作彼鬼神類而說真言，非實鬼神能說真言，餘類皆爾。）又賢首、清涼以義判教，一經之中容有多教，即知一切經中真言皆是圓教，一切真言名總持者，能總含攝無盡教理行果也，實而言之，雙用二門妙契佛心。故《神變疏》云：「真言行者，能於差別中解無差別義，於無差別中解差別義。」當知是人善達真言相也。問曰：「上說密部，包廣包深難思難議，未審此法被何根器？」答云：「所被根器亦有二門：一、就隨他意門。真言既有五教不同，根器亦乃五種各異，五教中陀羅尼，各總被當教中上中下三根也。故《曼荼羅疏》中亦說，陀羅尼通被勝劣諸根。二、就隨自意門。一切陀羅尼皆被不思議圓根，故《佛頂》頌云：『神通勝化不思議，陀羅尼門最第一。』今有未曾鑽仰密教者，多云陀羅尼藏唯被下根，斯言甚謬。且諸經中說陀羅尼，或名最上乘或名無上乘，或名金剛乘或名不思議乘，豈可唯被下根耶？故清涼云：『以淺為深有符理之得，以深為淺有謗法之愆。』冀諸學者，切宜留心，不得固執先聞而生輕忽。五天中夏，顯密雙明方是通人。」上來顯密雙辯竟。 > 2. Inquiry and explanation concerning the superiority and inferiority of esoteric mantras and their spiritual capacities: Question: "The ten gateways above all set forth mantras within the perfect teaching. Do all mantras have superiority and inferiority, each differing according to the five teachings? Or do all mantras have no superiority and inferiority, being entirely the perfect teaching?" Answer: "According to the Commentary on the Mahāvairocana Sūtra, there are two gateways: First, the gateway conforming to the minds of others: all mantras have superiority and inferiority, differing across the various divisions. Furthermore, Qingliang, the commentator, established a miscellaneous piṭaka outside the three piṭakas of sūtras, vinaya, and treatises, gathering the dhāraṇīs to form four piṭakas; with four for each of the three vehicles, they make twelve piṭakas. Since there are dhāraṇīs in each of the three vehicles, by analogy one knows that beneath each of the five teachings there are also esoteric mantras. For instance, the mantras in the Āgama sūtras belong to the Hīnayāna teaching; the mantras in the Prajñāpāramitā sūtras belong to the initial teaching; the mantras in the Suvarṇaprabhāsa Sūtra belong to the final teaching; the mantras in the Laṅkāvatāra Sūtra belong to the sudden teaching; and the Six-Syllable Great Vidyā and Cundī dhāraṇī-mantra in the Mahāyāna Kāraṇḍavyūha Sūtra belong to the perfect teaching." (Moreover, the dhāraṇī sūtras cited in the ten gateways above mostly belong to the perfect teaching.) In Sanskrit, dhāraṇī means 'total retention' in Chinese, taking the four dharmas of teaching, principle, practice, and fruition as its essence. The dhāraṇīs within each of the five teachings universally comprehend the teaching, principle, practice, and fruition of their respective teaching. (Regarding the superiority and inferiority of the five teachings, an analogy is now given to make it easy for beginners to understand: 1. the Hīnayāna teaching is like iron; 2. the initial teaching is like copper; 3. the final teaching is like silver; 4. the sudden teaching is like gold; 5. the perfect teaching is like a wish-fulfilling jewel.) "Second, the gateway conforming to one's own mind: all mantras have no superiority or inferiority whatsoever, being entirely the great inconceivable secret mind-seal of Vairocana. (Throughout the teachings of the Buddha's lifetime, even mantras spoken by ghosts and spirits are instances where Vairocana Tathāgata, wishing to benefit living beings through universal gateways, transformed his entire body into those classes of ghosts and spirits to speak the mantras; they were not actually spoken by ghosts and spirits, and so it is with other classes.) Furthermore, Xianshou and Qingliang classified the teachings according to meaning, allowing that a single sūtra may contain multiple teachings; thus one knows that the mantras in all sūtras are of the perfect teaching. All mantras are called 'total retention' because they universally contain the inexhaustible teaching, principle, practice, and fruition. Spoken in truth, applying both gateways harmonizes wondrously with the Buddha's mind. Therefore the Commentary on the Mahāvairocana Sūtra says: 'A mantra practitioner can understand the meaning of non-differentiation within differentiation, and understand the meaning of differentiation within non-differentiation.' One should know that such a person has well penetrated the characteristics of mantras." Question: "The esoteric section spoken of above encompasses what is vast and profound, difficult to conceive and difficult to deliberate. For what spiritual capacities was this Dharma intended?" Answer: "The spiritual capacities intended also have two gateways: First, regarding the gateway conforming to the minds of others: since mantras differ according to the five teachings, spiritual capacities also differ into five kinds; the dhāraṇīs in each of the five teachings universally accommodate the superior, middling, and inferior capacities within their respective teachings. Therefore the Commentary on the Maṇḍala also states that dhāraṇīs universally accommodate both superior and inferior capacities. Second, regarding the gateway conforming to one's own mind: all dhāraṇīs accommodate the inconceivable perfect capacity. Therefore the Uṣṇīṣa verse states: 'Supernatural powers and supreme transformations are inconceivable; the dhāraṇī gateway is foremost.' At present, there are those who have never delved into or revered the esoteric teaching who often say that the dhāraṇī piṭaka accommodates only inferior capacities; this statement is utterly mistaken. Furthermore, sūtras refer to dhāraṇīs as the supreme vehicle, the unsurpassable vehicle, the vajrayāna, or the inconceivable vehicle; how could they accommodate only inferior capacities? Therefore Qingliang said: 'Taking the shallow to be profound accords with principle and brings gain; taking the profound to be shallow slanders the Dharma and incurs fault.' May all students apply their minds with utmost diligence and not hold stubbornly to what they previously heard so as to give rise to disparagement. Only when one is thoroughly enlightened in both the exoteric and esoteric teachings throughout the five regions of India and China is one a fully accomplished person." Above, the mutual elucidation of the exoteric and esoteric teachings is completed. > — English (machine translation) (machine translation) - [Previous: 2.15](https://indike.org/pramana/in.bauddha.taisho.1955.2.15) - [Next: 2.17](https://indike.org/pramana/in.bauddha.taisho.1955.2.17) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1955.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1955~en-mt.2.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1955.2.16](https://indike.org/pramana/in.bauddha.taisho.1955.2.16) · Pramāṇa