大般若波羅蜜多經般若理趣分述讚 2.21

2.21

讚曰：下陳德也。於中有二：初列名、後例指。此列名也。陀羅尼者，此云總持，以念慧為性。此有四種：法、義及明呪、能得菩薩忍。法謂能詮，於一名等中持諸名等故。義謂所詮，於一義中持諸義故。呪如下說。能得菩薩忍者，謂有一呪速得菩薩無生法忍。彌勒菩薩說壹胝密胝吉胝思羼底（丁履反）鉢陀膩莎訶。三摩地者，此云等持，舊云三昧。謂諸有漏無漏等定，皆能平等持心於境，名曰等持，謂大空等三三昧等。無礙妙辯，謂法、義、詞、辯說無礙。初之二德舉自利行，第三之德舉利他行。此三體性、依處、修法、得位，一切義門如別處說。

The Commentary says: Below, this details the virtues. In this there are two parts: first, listing the names; and second, making a general indication by analogy. This lists the names. 'Dhāraṇī' is translated here as 'retention' (zǒngchí), taking mindfulness and insight as its nature. Of these there are four kinds: Dharma, meaning, incantations, and that which enables the attainment of the bodhisattva's patience. 'Dharma' refers to the expressive words, because within a single name or the like, one retains all names and the like. 'Meaning' refers to what is expressed, because within a single meaning, one retains all meanings. Incantations are as explained below. 'That which enables the attainment of the bodhisattva's patience' refers to an incantation by which one quickly attains the bodhisattva's patience with the non-arising of dharmas. Bodhisattva Maitreya spoke: itī mitī kitī sickṣānti padani svāhā. 'Samādhi' is translated here as 'equipoise' (děngchí); formerly it was called sānmèi. It refers to the various concentrations, with effluents and effluent-free: all are capable of holding the mind equally upon an object, hence called equipoise; this refers to the three samādhis, such as that of great emptiness. 'Unobstructed wondrous eloquence' refers to unobstructed eloquence regarding dharmas, meanings, expressions, and discourses. The first two virtues cite practices for one's own benefit; the third virtue cites practices for benefiting others. The essential nature, basis, method of cultivation, and stage of attainment of these three, as well as all doors of meaning, are as explained elsewhere.