Chinese
No.2427 辨显密二教论卷上 夫佛有三身教则二种。应化开说名曰显教。言显略逗机。法佛谈话谓之密藏。言秘奥实说。显教契经部有百亿。分藏则有一十五十一之差。言乘则有一二三四五之别。谈行六度为宗。告成三大为限。是则大圣分明说其所由。若据秘藏金刚顶经说。如来变化身为地前菩萨及二乘凡夫等说三乘教法。他受用身为地上菩萨说显一乘等。并是显教也。自性受用佛自受法乐故与自眷属各说三密门。谓之密教。此三密门者。所谓如来内证智境界也。等觉十地不能入室。何况二乘凡夫谁得升堂。故地论释论称其离机根。唯识中观叹言断心灭。如是绝离并约因位谈非谓果人也。何以得知。经论有明鉴故。其明证具列如后。求佛之客庶晓其趣。纵使触显网以羝籓壅权关以税驾。所谓息城之宾。爱杨叶儿。何能得保无尽庄严恒沙己有。至如弃醍醐而觅牛乳。掷摩尼以拾鱼殊。寂种之人膏盲之病医王拱手甘雨何益。若有善男子善女人一嗅斯芸。秦镜照心权实冰解。所有明证。虽经论至多。且示一隅。庶有裨于童幼。 问曰。古传法者广造论章。唱敷六宗开演三藏。轴剩广厦人僵卷舒。何劳缀斯篇。利益如何。答。多有发挥所以应纂。先匠所传皆是显教。此是密藏人未多解。是故弋钓经论今 现代汉语译本 辨显密二教论卷上 佛有三身，教法则有两种。应化身开示宣说的，叫做显教，言语显白简略，适应不同根器的众生。法身佛所宣说的，称为密藏，语言隐秘深奥，内容真实究竟。显教的契经部有百亿之多，如果分藏，则有一十五部或十一部的差别。如果按乘来说，则有一乘、二乘、三乘、四乘、五乘的区别。谈论修行以六度为根本，以成就三大阿僧祇劫为期限。这是大圣释迦牟尼佛分明地说明了修行的途径。如果根据密藏《金刚顶经》所说，如来变化身为地上菩萨及二乘凡夫等，为他们宣说三乘教法，他受用身佛为地上菩萨宣说显一乘等等，这些都是显教。自性受用身佛自己享受法乐，因此与自己的眷属各自宣说三密门，这叫做密教。这三密门，就是如来内证的智慧境界。等觉菩萨和十地菩萨尚且不能进入内室，更何况二乘凡夫，谁能够登堂入室呢？所以《地论》和《释论》称其远离众生的根器。《唯识》和《中观》赞叹说其断绝心识，灭除思想。这些远离和断绝，都是就因地修行而言的，不是说果地上的人。凭什么知道呢？因为经论中有明确的证据。这些明确的证据都详细地列在后面。希望寻求佛法的人能够明白其中的趣味。纵然被显教的网所束缚，像公羊用角去抵挡篱笆，用权宜之计的关卡来停止车马，也只是息城的旅客，喜爱杨树叶的儿童，怎么能够保住无尽的庄严和恒河沙数般的功德呢？以至于抛弃醍醐而去寻找牛奶，扔掉摩尼宝珠而去捡拾鱼眼珠，对于寂灭根性的人，膏肓之疾，即使是医王也拱手无策，甘露般的佛法又有什么用呢？如果有人闻到这篇文章，就像秦镜照心一样，权巧和真实立刻就能明白。所有的证据，虽然经论中有很多，这里只展示一小部分，希望能对初学者有所帮助。 问：古代传法的人广泛地撰写论著，宣扬六宗，开演三藏，书籍堆积如山，房屋都装满了，人却疲惫不堪，卷帙浩繁，又何必再写这篇文章呢？有什么利益呢？ 答：因为有很多需要阐发的内容，所以应该编纂。先辈们所传的都是显教，而对于密教，还没有很多人理解。因此，我才要从经论中搜寻，现在
English
English version Discourse on Differentiating the Two Teachings: Exoteric and Esoteric, Volume 1 The Buddha has three bodies, and the teachings are of two kinds. The teachings expounded by the Transformation Body are called the Exoteric Teachings, which are explicit and concise, adapting to the capacities of different beings. The teachings spoken by the Dharma Body Buddha are called the Esoteric Teachings, which are secret and profound, with content that is true and ultimate. The Sutra Pitaka of the Exoteric Teachings has hundreds of billions of texts. If divided into collections, there are differences of fifteen or eleven sections. If classified by vehicle, there are distinctions of One Vehicle, Two Vehicles, Three Vehicles, Four Vehicles, and Five Vehicles. The discussion of practice is based on the Six Perfections, with the accomplishment of the Three Great Asamkhyeya Kalpas as the limit. This is the clear explanation of the path of practice by the Great Sage Shakyamuni Buddha. According to the *Vajrasekhara Sutra* (Diamond Peak Sutra) of the Esoteric Teachings, the Tathagata transforms into Bodhisattvas before the tenth ground (Bhumis) and ordinary beings of the Two Vehicles, expounding the teachings of the Three Vehicles. The Enjoyment Body Buddha expounds the Exoteric One Vehicle to Bodhisattvas on the grounds. These are all Exoteric Teachings. The Self-Enjoyment Body Buddha enjoys the bliss of the Dharma himself, so he speaks the Three Mysteries to his own retinue, which is called the Esoteric Teachings. These Three Mysteries are the realm of the Tathagata's inner realization of wisdom. Bodhisattvas of Near-Perfect Enlightenment and the Ten Grounds cannot enter the inner chamber, let alone ordinary beings of the Two Vehicles, who can ascend to the hall? Therefore, the *Dasabhumika Sutra* (*Ten Grounds Sutra*) and its commentaries say that it is far from the faculties of beings. The *Vijnaptimatrata* (*Consciousness-Only*) and *Madhyamaka* (*Middle Way*) schools praise it as cutting off consciousness and extinguishing thought. These separations and extinctions are all spoken of in terms of the causal stage of practice, not of those who have attained the fruition. How do we know this? Because there is clear evidence in the sutras and treatises. These clear proofs are listed in detail below. May those who seek the Buddha-dharma understand the interest in it. Even if one is bound by the net of the Exoteric Teachings, like a ram using its horns to butt against a fence, using expedient measures to stop the carriage, one is merely a traveler in a city of cessation, a child who loves willow leaves. How can one preserve the endless adornments and the merits like the sands of the Ganges? To the point of abandoning ghee to seek milk, throwing away the Mani jewel to pick up fish eyes. For those of the nature of quiescence, with an incurable disease, even the king of physicians is helpless, and what use is the rain of nectar? If there is a good man or good woman who smells this fragrance, like the Qin mirror reflecting the heart, the expedient and the true will immediately be understood. Although there are many proofs in the sutras and treatises, here I will show only a corner, hoping to benefit beginners. Question: Ancient Dharma transmitters widely wrote treatises, propagating the Six Schools and expounding the Three Pitakas. Books piled up like mountains, and houses were filled, but people were exhausted. With such vast volumes, why bother writing this article? What is the benefit? Answer: Because there are many contents that need to be elucidated, it should be compiled. What the predecessors transmitted were all Exoteric Teachings, and there are not many understandings of the Esoteric Teachings. Therefore, I am searching in the sutras and treatises, now --------------------------------------------------------------------------------
Chinese
为一手镜。问。显密二教其别如何。答。他受用应化身随机之说谓之显也。自受用法性佛说内证智境是名秘也。问。应化身说法诸宗共评。如彼法身无色无像。言语道断心行处灭无说无示。诸经共说斯义。诸论亦如是谈。如今何你谈法身说法。其证安在乎。答。诸经论中往往有斯义。虽然文随执见隐。义逐机根现而已。譬如天鬼见别人鸟明暗。问。若如汝说诸教中有斯义。若如是者何故前来传法者不谈斯义。答。如来说法应病投药。根器万差针灸千殊。随机之说权多实少。菩萨造论随经演义不敢违越。是故天亲十地驰因分可说之谈。龙猛释论挟圆海不谈之说。斯则随经兴词非究竟唱。虽然传显法将会深义而从浅。遗秘旨而未思。师师伏膺随口蕴心。弟弟积习随宗成谈。争募益我之鉾未遑访损己之剑。加以释教渐东夏自微至着。汉明为始周天为后。其中间所翻传皆是显教。玄宗代宗之时金智广智之日。密教郁起盛谈秘趣。新药日浅旧痾未除。至如楞伽法佛说法之文。智度性身妙色之句。驰胸忆而会文。驱自宗而取义。惜哉古贤不尝醍醐。 问。义若如是者何等经论说显密差别。 答曰。五秘金峰圣位经。遮那楞伽教王等。菩提智度摩诃衍。如是经论简择说。 问者曰。请闻其证。答曰。然矣。我当为汝飞日 现代汉语译本： 为一面镜子。问：显教和密教的区别是什么？答：他受用应化身根据不同情况说法，这叫做显教。自受用法性佛说自己内心证悟的智慧境界，这叫做密教。问：应化身说法，各个宗派都共同评论。像那法身无色无像，言语无法表达，心思无法到达，没有说，没有指示，各种经典都这样说这个道理，各种论著也是这样谈论。现在你为什么说法身说法？证据在哪里？答：各种经典论著中常常有这个道理。虽然文字随着执着己见而隐藏，道理随着不同根器而显现。比如天人和鬼看到别人，一个是白天，一个是黑夜。问：如果像你说的，各种教义中都有这个道理，如果是这样，为什么以前传法的人不谈这个道理？答：如来说法是根据病症下药。众生的根器千差万别，针灸的方法也各有不同。根据不同情况说法，权宜之计多，真实情况少。菩萨造论是根据经典来阐述道理，不敢违背经典。所以天亲菩萨在《十地经论》中谈论因地修行可以说的内容。龙树菩萨在《中论》中遵循圆融如海的佛法而不谈论某些内容。这是根据经典来阐述道理，不是究竟的说法。虽然传显教的人会把深刻的道理说得浅显，遗漏了秘密的宗旨而没有思考。老师们默默地记在心里，学生们长期学习，随着宗派形成固定的说法。争着磨砺能攻击别人的矛，没有时间寻找能损害自己的剑。加上佛教逐渐传入中国，从微弱到显著。汉明帝时期是开始，周天王时期是后来。这中间所翻译的都是显教。玄宗、代宗时期，金刚智、不空三藏的时代，密教兴盛，盛行谈论秘密的趣味。新的药效时间短，旧的疾病没有去除。至于《楞伽经》中法佛说法的文字，《智度论》中关于自性身妙色的句子，只是凭借记忆来理解文字，驱使自己的宗派来取舍意义。可惜啊，古代的贤人不曾品尝过醍醐。问：如果道理是这样，那么哪些经论说了显教和密教的差别？答：有《五秘金峰圣位经》、《大日经》、《楞伽经》、《教王经》等。《菩提智度论》、《摩诃衍论》等。这些经论都简要地说明了显教和密教的差别。提问者说：请问有什么证据？回答说：好的。我将为你展示飞日。
English
English version: It is like a mirror. Question: What is the difference between Exoteric and Esoteric Buddhism? Answer: The Nirmāṇakāya (transformation body) and Saṃbhogakāya (enjoyment body) teaching according to circumstances is called Exoteric. The Dharmakāya Buddha (body of reality) speaking about the inner realization of wisdom is called Esoteric. Question: The Nirmāṇakāya's teaching is commonly discussed by all schools. Like the Dharmakāya, which is without color or form, beyond the reach of language, where the mind's activity ceases, without speech or indication, all scriptures speak of this meaning, and all treatises discuss it in this way. Why are you now talking about the Dharmakāya teaching? Where is the proof? Answer: This meaning is often found in various scriptures and treatises. Although the words are hidden by clinging to one's own views, the meaning is revealed according to different capacities. For example, gods and ghosts see others differently, one in daylight, the other in darkness. Question: If, as you say, this meaning is found in various teachings, then why didn't those who transmitted the Dharma in the past talk about this meaning? Answer: The Tathāgata (Thus Come One) teaches according to the illness, prescribing the appropriate medicine. The capacities of beings are vastly different, and the methods of acupuncture vary. Teaching according to circumstances involves more expedient means than truth. Bodhisattvas create treatises based on the scriptures, daring not to violate them. Therefore, Vasubandhu in the *Ten Bhumi Sutra Treatise* discusses what can be said about the causal stage of practice. Nāgārjuna in the *Mūlamadhyamakakārikā* (Fundamental Verses on the Middle Way) adheres to the ocean-like completeness of the Dharma and does not discuss certain things. This is because they are expounding the scriptures and not offering the ultimate teaching. Although those who transmit the Exoteric teachings will make profound meanings shallow, they neglect the secret teachings without reflection. Teachers silently keep them in their hearts, and students accumulate habits, forming fixed doctrines according to their schools. They strive to sharpen the spear to attack others, but have no time to seek the sword that harms themselves. Moreover, Buddhism gradually spread to China, from weak to prominent. The reign of Emperor Ming of Han was the beginning, and the reign of King Zhou was the end. All the translations made in between were of the Exoteric teachings. During the reigns of Emperor Xuanzong and Emperor Daizong, in the time of Vajrabodhi and Amoghavajra, Esoteric Buddhism flourished, and the discussion of secret interests became prevalent. The new medicine was short-lived, and the old diseases were not cured. As for the passages in the *Laṅkāvatāra Sūtra* about the Dharma Buddha's teaching, and the phrases in the *Mahāprajñāpāramitopadeśa* about the wondrous color of the self-nature body, they merely rely on memory to understand the words, and drive their own schools to select meanings. Alas, the ancient sages never tasted the ghee (the finest flavor). Question: If the principle is like this, then which sutras and treatises discuss the difference between Exoteric and Esoteric Buddhism? Answer: There are the *Five Secret Golden Peak Sacred Position Sutra*, the *Mahāvairocana Tantra*, the *Laṅkāvatāra Sūtra*, the *Tattvasaṃgraha Tantra*, etc. The *Bodhi-citta-śāstra*, the *Mahāyāna-sūtrālaṃkāra*, etc. These sutras and treatises briefly explain the difference between Exoteric and Esoteric Buddhism. The questioner said: Please tell me the proof. The answer is: Very well. I will show you the flying sun. --------------------------------------------------------------------------------