顯密圓通成佛心要集 2.47

2.47

恭聞大日雄尊始王華嚴之界，圓音妙法遍周帝網之區，稱其性演重重無盡之門，就其根開種種有限之義。爰自結集之後，洎于翻譯已還，五藏八藏以殊分，一乘三乘而異設，若迺舉其大柄振其宏綱，則唯密及顯斯可得而稱矣。謂密言玄妙統五部之真詮，顯字淵沖貫十宗之微旨，應根派異涇渭雙流，會旨源同清濁共濕。然而去聖時邈群生見差，或密顯偏修、或有空別立，或學聲字迷神呪之本宗、或滯名言昧佛經之正意，雖有觀心照性，然多背正趨邪，各計斷常、競封人法，弘性弘相，商參互起於多端，宗立宗禪，水火交騰於異義，遂使滔滔性海罕挹波瀾，燦燦義天難窺光彩，斯蓋未遇通人與開示焉。今我親教和尚，諱道𭮨，字法幢，俗姓杜氏，雲中人也。家傳十善、世稟五常，始從齠齓之年，習於儒釋之典，天然聰辯性自仁賢，博學則侔羅什之多聞，持明則具佛圖之靈異，禪心鏡淨神遊華藏之間，戒體氷清行出塵勞之外，加以霜松潔操水月虛襟，曲己利人輕身為法，恒思至理匿在筌蹄，每念生靈懵於修證，由是尋原討本採異搜奇，研精甫僅於十旬，析理遂成於一卷，號之曰「顯密圓通成佛心要」，并供佛利生儀。其文則精俊簡約，其義則淵奧該弘，窮顯密之根源，盡修行之岐路，四門朗朗，如皓月之呈輝，十段明明，若群星之列耀。五法界之妙觀，燦爛於行間，三祕密之神宗，昭彰於字下。包括鷲峯之妙典，彌綸龍藏之遺文，會萬法以無違皆歸圓教，融諸呪而不滯盡是總持，使瓦礫並作於真金，草木悉成於妙藥，寔乃改張異見端正前修，依之則無塞不通，弘之則無根不被，其猶出匣之鏡動則臨人，射空之箭發必有中，盡善盡美兼質兼文，有玄之又玄之宗，祕之又祕之趣，使將來者開卷便知聖旨，得意皆是全才，貧子獲衣內之珠，輪王雪夢中之恥，北秀南能之心印，詎假躬參，西林東社之靈編，無勞親閱，真可謂登覺山之捷徑，濟苦海之逆船，一十二分教之蓍龜，八萬四千行之鈐鍵，抉學人之疑膜，有類金𲇚，斷釋子之邪心，無殊寶劍。復有供佛供僧之祕法，濟仙濟鬼之玄門，拯幽靈之神方，利含生之聖術，其功德之廣大，逾五嶽之崢嶸，其利益之宏深，越四溟之浩森。若非鍊智鍊神精教精理，內憑呪力、外感佛加，曷以著斯絕妙之文哉。性嘉叨承宿幸忝會此生，自得伏膺親蒙誨道，七十子仲尼門下，入室徒忻，一千輩黃梅山中，傳衣匪預。雖滴露乏添江之力，輕塵無足嶽之能，但竭愚衷聊為後序，所願萬靈密佑、四眾圓修，長然心要之燈、恒照愚冥之路云爾。

I respectfully have heard that the Great Sun Heroic Sovereign (Mahāvairocana) first held sway over the realm of the Avataṃsaka, and the wondrous Dharma of his perfect voice extended everywhere across the regions of Indra's net. In accord with their nature, he expounded layer upon layer of inexhaustible gateways; adapting to their faculties, he opened diverse and finite meanings. Thenceforward, from after the compilations down through the subsequent translations, the division into five pitakas and eight pitakas was made distinctive, and the Ekayāna and three yānas were differently established. Yet if one lifts the great handle and shakes the vast net, only the esoteric and the exoteric can truly be proclaimed as such. That is to say, the esoteric mantras are profound and wondrous, unifying the true teachings of the five families; the exoteric texts are deep and clear, penetrating the subtle tenets of the ten schools. Flowing into different streams according to capacities like the simultaneous currents of the Jing and Wei rivers, they converge in their purport back at the same source, like the waters of clear and turbid streams sharing identical wetness. However, with the Holy One long gone in time, the views of sentient beings have diverged: some cultivate exclusively either the esoteric or the exoteric, or establish being and emptiness as separate; some study sounds and syllables while remaining confused about the fundamental tenet of the dhāraṇī-mantras, or cling to names and words while remaining blind to the correct meaning of the Buddhist sūtras. Although there are those who contemplate the mind and illuminate the nature, many turn their backs on the correct and incline toward the deviant, each speculating on annihilation or permanence, competitively clinging to person or dharmas; in propagating Dharmatā and propagating Lakṣaṇa, conflicts like Shen and Chen incessantly arise in diverse manners; between the scriptural schools and Chan, contradictory views surge like fire and water. As a result, the surging ocean of nature rarely has its billows scooped up, and the resplendent sky of truth is difficult to glimpse in its radiance. This is simply because people have not met a thoroughly accomplished master to disclose and reveal it. Now, our personal master, whose taboo name was Daochen, courtesy name Fachuang, and secular surname was Du, was a native of Yunzhong. His family inherited the ten virtues, and for generations had observed the five constants. From the tender age of childhood, he studied the Confucian and Buddhist scriptures; endowed with innate intelligence and eloquence, he was by nature benevolent and worthy. In erudition he rivaled the vast learning of Kumārajīva; as a vidyādhara he possessed the miraculous wonders of Fotu[deng]. His Chan mind was mirror-pure, his spirit wandering amid the Lotus Treasury; his precepts were ice-clean, his conduct transcending mundane defilements. In addition, his integrity was as pristine as frost-covered pines, and his mind was as empty as the moon reflected in water; he humbled himself to benefit others, and held his life lightly for the sake of the Dharma. He constantly reflected that the supreme principle lay hidden within words and metaphors, and was ever mindful that sentient beings were ignorant of cultivation and realization. Thereupon, tracing the origins and investigating the roots, gathering variations and searching out the extraordinary, he spent barely a hundred days in meticulous study, and through analyzing the principles he completed one fascicle, entitling it *Collection on the Essentials for Attaining Buddhahood through the Perfect Interpenetration of Exoteric and Esoteric Teachings, Together with the Ritual for Making Offerings to the Buddhas and Benefiting Sentient Beings*. Its text is concise and refined, its meaning profound and comprehensive; it exhausts the roots of the exoteric and esoteric teachings, and eliminates the diverging paths of practice. The four gateways are distinct and bright, like the brilliant moon displaying its radiance; the ten sections are clear and luminous, like an array of gleaming stars. The wondrous contemplations of the five dharmadhātus shine brilliantly between the lines; the divine tenets of the three esoteric divisions are plainly apparent beneath the words. It encompasses the wondrous scriptures of Vulture Peak and gathers up the surviving texts of the dragon's treasury. It harmonizes the myriad dharmas without conflict so that all return to the perfect teaching; it blends the various mantras without obstruction so that all become dhāraṇī. It causes rubble and gravel to turn into true gold, and vegetation all to become wondrous medicine. It is truly that which reforms diverging views and sets right earlier cultivation. If one relies upon it, nothing blocked remains unpenetrated; if one propagates it, no capacity is left unreached. It is like a mirror emerging from its case, illuminating people whenever it is moved; it is like an arrow shot through the sky, hitting its mark whenever it is loosed. Utterly good and utterly beautiful, possessing both substance and literary grace, it has tenets that are the mystery of mysteries, and purports that are the secret of secrets. It enables future generations to understand the sage's intent as soon as they open the scroll, and all who grasp its meaning to become fully accomplished talents. The impoverished son obtains the jewel inside his garment; the wheel-turning king wipes away the shame of his dream. What need is there to attend in person to receive the mind-seal of Xiu in the north or Neng in the south? What labor is required to personally peruse the spiritual records of the Western Forest or Eastern Society? It can truly be called a shortcut to scale the mountain of awakening, a ferry to cross the sea of suffering against the current, the oracle of the twelve divisions of the teachings, and the key to the eighty-four thousand practices. It gouges out the cataract of doubt from practitioners like a golden scalpel; it severs the deviant thoughts of Buddhist disciples no differently than a precious sword. Furthermore, there are secret rites for making offerings to the Buddhas and Saṅgha, profound gateways for saving immortals and ghosts, divine formulas for rescuing spirits of the netherworld, and sagely methods for benefiting sentient beings. Their vast merit exceeds the towering heights of the Five Sacred Mountains; their profound benefit surpasses the boundless expanse of the four oceans. If one were not refined in wisdom and spirit, masterly in doctrine and principle, internally relying on the power of mantras and externally moving the Buddhas to confer adhiṣṭhāna, how could such exquisite writing have been composed? I, Xingjia, presumptuously blessed with past good fortune, was privileged to meet him in this life. Having submitted myself with reverence, I personally received his instructions in the Way. Among the seventy disciples at the gate of Confucius, I only rejoice in entering the room; among the thousand practitioners on Mount Huangmei, I had no share in the transmission of the robe. Although a drop of dew lacks the strength to augment the river, and fine dust lacks the ability to enlarge a mountain, I merely exhaust my sincere feelings to compose this brief postscript, praying that the myriad spirits secretly grant protection and the fourfold assembly cultivate to perfection, that the lamp of these essentials of mind be forever lit, continuously illuminating the path of ignorance and darkness.