English
English version: The realm of the Cloud Mantra practitioner is not something that ordinary beings can fathom. Answer: Regarding statements that use the word 'principle' (理, lǐ), one must look at them with a different perspective to understand them. These are extraordinary discussions, and one should not be bound by the literal words and appearances, treating them like word-for-word exegesis. Moreover, this is not the time for specifically explaining the exoteric and esoteric aspects of sutras and mantras. Even newly learning novices know that sutras are exoteric and mantras are esoteric. Do they truly understand that these are metaphorical allusions, that skillful means and reality are not fixed, that they can be reversed and transferred, and that they are unobstructed in all directions? By analogy, in both worldly and transcendental matters, anything that is clearly visible can be called exoteric; anything that is profoundly difficult to know can be called esoteric. Must we necessarily define the immeasurable as esoteric and the measurable as exoteric? In the sutras, the *Lotus Sutra* says, 'This Dharma is not something that can be understood through thought and discrimination.' The *Vimalakirti Sutra* says, 'I do not know what is being said, nor do I know how to answer.' At the assembly of the *Nirvana Sutra*, when the World-Honored One held up a flower, millions of gods and humans were all at a loss. There are times when sutras are immeasurable, and thus sutras become esoteric. In mantras, the syllable 'Ah' (阿) represents the entire body of Vairocana (毗卢遮那佛), and the syllable 'Hum' (吽) represents the three doors of liberation. In the five-syllable mantra of Manjushri, 'Ah' means unborn, and 'Ra' means undefiled. There are times when mantras are measurable, and thus mantras become exoteric. Therefore, if you say that Sanskrit is esoteric, then there would be no exoteric teachings in India. The language of this place is unknown to the people of India, and it could also be called esoteric. Those who use this as a difficulty are all due to clinging to the literal meanings of the words 'exoteric' and 'esoteric.' Furthermore, the words 'exoteric' and 'esoteric' are worldly terms used to elucidate the complete and unobstructed nature of sutras and mantras. They are used in conjunction, not as defined by Xu Shen's *Shuowen Jiezi* or ancient rhyme dictionaries, which would define 'exoteric' as sutras and 'esoteric' as mantras. Why, then, can these two words not be used elsewhere? Therefore, it is said that anything clearly visible can be called exoteric, and anything profoundly difficult to know can be called esoteric. To give an example, the *Analects* says, 'When the Way prevails in the world, one appears; when the Way does not prevail, one withdraws.' Thus, 'appearing' means taking office, and 'withdrawing' means retiring. Since appearing and withdrawing refer to taking office and retiring, why interpret 'nothing is more visible than what is hidden' in the *Doctrine of the Mean* by defining 'visible' as a bright place and 'hidden' as a dark place? --------------------------------------------------------------------------------
Chinese
见可以明暗出处通用。显密独不可以经咒华梵通用耶。然此且据外书而言。若以内典言之。显密者。非即半满新旧之类乎。既以小乘为半。大乘为满矣。何又云。悉昙章生字之根本名半。余章文字具足为满耶。是半满可通用也。既以佛王三界为新。轮王十善为旧矣。何又云。三德相即为新。三德不相即为旧耶。是新旧可通用也。然此犹据比例而言。若的就显密言之。既以经为显。咒为密矣。何又云。声闻见八万一人得道为显。菩萨见无量阿僧祇人得道为密耶。是显密可通用也。何于华梵而疑之。又此且就震旦。若通二土。亦可东土华显而梵密。西土梵显而华密也。以上急为辩疑。作是烦碎语。如实而说。夜半正明。天晓不露。尔从何处辩显密来。不见道莲华荷叶报君知。出水何如未出时。江北江南问王老。一狐疑了一狐疑。 问。前藏乘分摄中。言惟有二藏。一声闻藏。二菩萨藏。而缘觉即摄入声闻藏中。何故今阿难持缘觉藏耶。 答。二藏者。贤首清凉。依摄论及庄严论所出也。且合缘觉声闻为一藏。单菩萨为一藏。分合之常例也。有何不可。譬如兄弟三人。二人同居一宅。一人独居一宅。亦何不可。而便谓既分二宅。不得名三兄弟耶。仲兄附季弟之宅。非谓无仲也。缘觉摄声闻之藏。非谓无缘觉也。 现代汉语译本： 见解可以从明处和暗处产生，并且普遍适用。难道显教和密教就不能通过经文、咒语、梵文和汉文来普遍适用吗？但这只是就外道书籍而言。如果从内典来说，显教和密教，不就是相当于半教和满教、新教和旧教之类吗？既然以小乘为半教，大乘为满教了，为什么又说，悉昙章（Siddham script，古印度文字）中生字（seed syllable）的根本名为半，其余章节文字具足为满呢？可见半教和满教是可以通用的。既然以佛、王、三界为新，轮王（cakravarti，统治世界的理想君主）的十善为旧了，为什么又说，三德相即为新，三德不相即为旧呢？可见新旧也是可以通用的。但这仍然是就比例而言。如果真正就显教和密教来说，既然以经为显，咒为密了，为什么又说，声闻（śrāvaka，听闻佛陀教诲的弟子）见八万一人得道为显，菩萨（bodhisattva，追求觉悟的众生）见无量阿僧祇（asaṃkhya，极大的数字）人得道为密呢？可见显密是可以通用的。为什么对汉文和梵文产生怀疑呢？而且这只是就震旦（Cinadeśa，中国的古称）而言。如果通用于两土（指印度和中国），也可以是东土汉文为显而梵文为密，西土梵文为显而汉文为密。以上为了紧急辩解疑惑，说了这些繁琐的话。如实而说，如同夜半正明，天晓则不显露。你从何处分辨显密而来？不见道莲花荷叶告诉你，出水时如何不如未出水时。江北江南问王老，一狐疑了一狐疑。 问：前藏的乘分摄中说，只有二藏，一声闻藏，二菩萨藏，而缘觉（pratyekabuddha，不依赖他人教导而独自觉悟者）就摄入声闻藏中。为什么现在阿难（Ānanda，佛陀的十大弟子之一）持有缘觉藏呢？ 答：二藏的说法，是贤首（Xianshou，法藏的尊称）和清凉（Qingliang，澄观的尊称）依据《摄大乘论》（Mahāyānasaṃgraha）和《庄严经论》（Mahālamkāra Sūtra）提出的。是将缘觉和声闻合为一个藏，单独菩萨为一个藏。这是分合的常例，有什么不可以呢？譬如兄弟三人，二人同住一宅，一人独住一宅，又有什么不可以呢？难道因为分了两个宅子，就不能称为三兄弟了吗？仲兄（排行第二的哥哥）附在季弟（排行最小的弟弟）的宅子里，并不是说没有仲兄。缘觉摄入声闻的藏中，并不是说没有缘觉。
English
English version: Views can arise from both the obvious and the obscure, and are universally applicable. Can't the exoteric and esoteric teachings be universally applied through scriptures, mantras, Sanskrit, and Chinese? But this is only in reference to externalist texts. If we speak in terms of the inner canon, aren't the exoteric and esoteric teachings analogous to the partial and complete, the new and the old? Since the Hinayana (lesser vehicle) is considered partial and the Mahayana (greater vehicle) complete, why is it also said that the root of the 'lam' syllable in the Siddham script is called partial, while the complete text of the other chapters is called complete? It is evident that 'partial' and 'complete' can be used interchangeably. Since the Buddha, the King, and the Three Realms are considered new, and the Wheel-Turning King's (cakravarti, the ideal monarch who rules the world) Ten Virtues are considered old, why is it also said that the mutual inclusion of the Three Virtues is new, while the non-mutual inclusion of the Three Virtues is old? It is evident that 'new' and 'old' can also be used interchangeably. But this is still in terms of analogy. If we truly speak of the exoteric and esoteric, since the scriptures are considered exoteric and the mantras esoteric, why is it also said that the Śrāvakas (disciples who hear the Buddha's teachings) seeing 81,000 people attain enlightenment is exoteric, while the Bodhisattvas (beings who seek enlightenment) seeing countless asaṃkhya (immeasurable numbers) of people attain enlightenment is esoteric? It is evident that the exoteric and esoteric can be used interchangeably. Why doubt the Chinese and Sanskrit languages? Moreover, this is only in reference to Cinadeśa (ancient name for China). If we apply it to both lands (India and China), it could be that in the Eastern Land, Chinese is exoteric and Sanskrit is esoteric, while in the Western Land, Sanskrit is exoteric and Chinese is esoteric. The above is to urgently resolve doubts, speaking these tedious words. Speaking truthfully, it is like being brightly illuminated in the middle of the night, but not revealed at dawn. From where do you discern the exoteric and esoteric? Don't you see that the lotus flower and lotus leaf tell you how emerging from the water is not as good as not yet emerging from the water? Ask old Wang north and south of the river, one doubt after another. Question: In the classification of vehicles in Tibet, it is said that there are only two pitakas (baskets of teachings): the Śrāvakapiṭaka and the Bodhisattvapiṭaka, and the Pratyekabuddhas (those who attain enlightenment independently without relying on others' teachings) are included in the Śrāvakapiṭaka. Why does Ānanda (one of the Buddha's ten great disciples) now hold the Pratyekabuddhapiṭaka? Answer: The statement of two pitakas is based on the Mahāyānasaṃgraha and the Mahālamkāra Sūtra, as cited by Xianshou (honorific title for Fazang) and Qingliang (honorific title for Chengguan). It combines the Pratyekabuddhas and Śrāvakas into one pitaka, and the Bodhisattvas alone into one pitaka. This is a common example of combining and separating, so what is unacceptable about it? For example, if there are three brothers, two live in one house and one lives alone in another house, what is unacceptable about that? Does the fact that there are two houses mean that they cannot be called three brothers? The second brother attaching himself to the youngest brother's house does not mean that there is no second brother. The Pratyekabuddhas being included in the Śrāvakapiṭaka does not mean that there are no Pratyekabuddhas. -------------------------------------------------------------------------------- 时合时分。固并行而不悖也。
Chinese
问。金刚疏云。舍卫亦名舍婆提。此以人为名。昔有兄弟二人。名舍婆提。故立此名。今何故云多贤人故。 答。彼疏云兄弟二仙。夫世人兄弟联登者。号多才之门。今兄弟俱证仙品。谓多贤之国。亦奚不可。 问。前以无恃无怙而释孤独。所引证者。亦应同上。语云君子周急不继富。此但无财。何谓无恃。 答。定以无财贫穷名急乎。夫言孤独。意该贫穷。言贫穷。意该孤独。钞中非不普慈。其意甚明。何乃执泥孤独二字。以辞害意。假使一人无父而大富。须达亦给之耶。假使一人有子而贫甚。须达以其非孤独而不给之耶。今养济院。俗曰孤老院。岂其皆无父无子而多财者耶。且鳏寡孤独。乃有四种。其鳏夫寡妇。须达决所不给耶。至于孔子。又岂止周无财。而孤独之辈皆在所弃耶。又怙恃是玄序中语。与此无涉。不可援引。 问。亡僧全戒。先见佛者。此但心见。非是见心。以佛色身对彼识故。若引华色见佛色身。善现见佛法身。此正见心。有何不可。 答。佛法即是佛心。此僧宁守戒死。不破戒生。得佛心矣。故梵网以戒为千佛心地也。得佛心者。是名见佛。且所云心见者。为以何心见佛乎。若是妄心。妄属虚伪。不能见佛。若是真心。真 现代汉语译本：时节因缘聚合有时，分散有时。所以说同时进行而不互相违背。 问：金刚疏中说，舍卫（Śrāvastī，古印度城市名）也叫做舍婆提，这是用人名来命名的。过去有兄弟二人，名叫舍婆提，因此立了这个名字。现在为什么说是由于有很多贤人的缘故呢？ 答：那部疏中说的是兄弟二仙。世人兄弟一起显达的，被称为多才之门。现在兄弟都证得了仙品，说是多贤之国，又有什么不可以呢？ 问：前面用无恃无怙来解释孤独，所引用的证据，也应该和上面一样。俗话说，君子救济急难之人，不接济富人。这里只是没有钱财，怎么能说是无恃呢？ 答：一定要把没有钱财的贫穷叫做急难吗？说孤独，意思就包含了贫穷。说贫穷，意思就包含了孤独。钞文中并非没有普遍的慈悲之心，这个意思很明显。为什么一定要拘泥于孤独这两个字，用言辞来损害意思呢？假如一个人没有父亲却很富有，须达（Sudatta，给孤独长者）也会救济他吗？假如一个人有儿子却非常贫穷，须达会因为他不是孤独而不救济他吗？现在养济院，俗称孤老院，难道他们都是没有父亲没有儿子却有很多钱财的人吗？况且鳏寡孤独，乃有四种。那些鳏夫寡妇，须达一定不会救济吗？至于孔子，难道只是救济没有钱财的人，而孤独的人都被他抛弃了吗？而且怙恃是玄序中的话，和这里没有关系，不可以援引。 问：亡僧全戒，先见到佛，这只是心见，不是见心。因为佛的色身是针对他的意识而显现的。如果引用华色比丘尼（Utpalavarna）见到佛的色身，善现（Subhuti）见到佛的法身，这才是见心，有什么不可以的呢？ 答：佛法就是佛心。这位僧人宁愿守戒而死，也不愿破戒而生，是得到了佛心啊。所以《梵网经》中说，戒是千佛的心地。得到佛心的人，就叫做见佛。而且你所说的心见，是用什么心来见佛呢？如果是妄心，妄心属于虚伪，不能见佛。如果是真心，真心...