顯密圓通成佛心要集 2.2

2.2

三顯密雙辯者，若雙依顯密二宗修者，上上根也，謂心造法界帝網等觀，口誦準提六字等呪，此有二類：一、久修者，顯密齊運。二、初習者，先作顯教普賢觀已，方乃三密加持；或先用三密竟然後作觀，二類皆得。余雖下材，心尚顯密雙修，故《仁王般若陀羅尼釋》并《仁王儀軌》皆云：「若不修三密門，不依普賢行願，得成佛者無有是處。」又《華嚴經字輪儀軌》云：「夫欲頓入一乘修習毘盧遮那法身觀者，先應發起普賢行願，復以三密加持身心，則能悟入文殊師利大智慧海。」是知上根須要顯密雙修，中下之根隨心所樂，或顯或密科修一門皆得。然顯圓《華嚴》諸佛共讚菩薩同遵，西天東夏上智上賢，無不歸心為大教廣行，人多見聞不假讚揚；密圓神呪是諸佛之頂、菩薩之心，功能廣大利樂無邊，為時流少知，今略敘述，亦分為二：一、敘述密呪功德深廣；二、問答密呪法器勝劣。

Third, the simultaneous clarification of the exoteric and esoteric: those who cultivate by relying simultaneously on both the exoteric and esoteric traditions are of the highest of sharp capacities. That is, their minds form the contemplations such as the dharmadhātu and Indra's net, while their mouths recite mantras such as Cundī and the Six Syllables. There are two classes of these practitioners: first, long-time cultivators, who engage the exoteric and esoteric simultaneously; second, initial learners, who first perform the exoteric Samantabhadra contemplation and only then apply the adhiṣṭhāna of the three mysteries, or who first employ the three mysteries and afterward perform the contemplation—both classes are acceptable. Although I am of inferior ability, my mind aspires to cultivate both the exoteric and esoteric simultaneously. Therefore, both the Commentary on the Renwang Prajñā Dhāraṇī and the Renwang Ritual Manual say: "If one does not cultivate the gateway of the three mysteries and does not rely on Samantabhadra's vows and practices, it is impossible to attain Buddhahood." Furthermore, the Avataṃsaka Sūtra's Syllable-Wheel Ritual Manual says: "One who wishes to enter the Ekayāna abruptly and cultivate the contemplation of Vairocana's dharmakāya should first generate Samantabhadra's vows and practices, and further empower body and mind with the adhiṣṭhāna of the three mysteries; one will then be able to awaken and enter Mañjuśrī's great ocean of wisdom." Thus we know that those of high capacity must cultivate both the exoteric and esoteric together, whereas those of middling and lower capacity may follow what their hearts take joy in, and it is acceptable for them to practice either the exoteric or esoteric gateway separately. However, the exoteric perfect [teaching], the Avataṃsaka, is praised by all Buddhas and followed alike by bodhisattvas; in both the Western Heavens (India) and Eastern Xia (China), the highest wise and virtuous persons have all taken refuge in it, so that as a great teaching it is widely practiced and heard and seen by many, needing no praise. The esoteric perfect dhāraṇī-mantras are the crown of all Buddhas and the heart of bodhisattvas; their efficacy is vast and their benefit and joy boundless. Because few in the present age understand them, I shall now give a brief account, which is also divided into two: first, an account of the deep and vast merits of the esoteric mantras; second, questions and answers on the superior and inferior fitness of practitioners of esoteric mantras.