顯密圓通成佛心要集 2.16

2.16

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.