顯密圓通成佛心要集 2.2

2.2

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.