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• biện hiển mật nhị giáo luận :
  辯顯密二教論 - [py] Biàn xiănmì èrjiāo lùn [wg] Pien hsien-mi erh-chiao lun [ko] 변현밀이교론 Pyŏn hyŏnmil igyoron [ja] ベンケンミツニキョウロン Ben kenmitsu nikyōron ||| Ben kenmitsu nikyōron; T 2427.77374-381; Comparing Exoteric and Esoteric Discourse, 2 fasc. Kūkai's 空海 classic work on esoteric thought, composed in 814 CE. Justifying his presentation on the grounds that esotericism remains poorly understood 人末多解 while exotericism has been expounded at length, Kūkai outlines several differences in the two modes of discourse which may be summarised as follows: 1) the exoteric is characterised by literalism 顯 and omission 略逗機, while the esoteric is hidden 密 and final 全. 2) exoteric discourse originates in ostensibly real or historical figures 應身, while esoteric discourse is revealed by universal entities for their own pleasure 自受法樂. 3) "esoteric" refers to the concealed original nature of sentient beings and the inner realization 内證 of the Tathāgata; "exoteric" refers to the concealment of inner realization in expedient teachings. Kūkai acknowledges that "esoteric" is a somewhat relative term, so that the Mahāyāna may be considered esoteric from the standpoint of the Hinayāna. Furthermore, esoteric notions may be found in earlier texts such as the Daśabhūmika 十地經 and in non-Buddhist treatises as well. On the question of whether dharāṇīs 陀羅尼 ought to be considered esoteric, since they are often based on exoteric texts, Kūkai says that they are of esoteric character but are not final like the teaching of the Dharma Embodied 法身. Much of the text is occupied by quotations from a number of sources [T 261, T 360, T 671, T 848, T 861, T 865, T 866, T 867, T 870, T 997, T 1125, T 1509, T 1665, T 1668]. [Dictionary References] Iwa715 [Credit] isinclair(entry)
  (Digital Dictionary of Buddhism - A. Charles Muller)

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