般若波羅蜜多心經幽贊 2.93

2.93

如應者言，梵云陀羅尼，此曰總持。略有四種，一者、法，以略教含廣；二者、義，以略義含廣；三者、能，得菩薩無生法忍，慈氏尊說「壹胝蜜胝吉胝毘羼底（丁履反）鉢陀膩莎訶」；四者、呪，《大經》中說「納慕薄伽筏帝（一）　鉢剌壞波羅弭多曳（二）　呾姪他（三）　室囇曳（四）　室囇曳（五）　室囇曳（六）　室囇曳細（七）莎訶」。此呪神力，廣說如經，念、慧二能，具含萬德，順此古說總立呪名。此乘前結法、義二持，起下呪持，說「故知」也。由此總持出過異生、聲聞、獨覺、菩薩四道。或文字妙用、觀照圓鑒、眷屬勝益、實相無喻，或四皆通，故此般若名神等呪。或此般若是大神者，乃至是無等等者之所說呪，勸諸學者皆於此經修十法行，慈氏頌言：

The Master of Appropriate Meaning says: In Sanskrit it is dhāraṇī; here this is translated as 'total retention'. Briefly, there are four kinds: first, of teaching (dharma), containing the broad through concise teaching; second, of meaning (artha), containing the broad through concise meaning; third, of capacity (samartha), obtaining the bodhisattva's acceptance of the non-arising of dharmas, as the venerable Maitreya spoke: 'iṭi miṭi kiṭi vikṣānti padāni svāhā'; fourth, of incantation (mantra), as spoken in the *Mahāprajñāpāramitā-sūtra*: 'namo bhagavate prajñāpāramitāyai tadyathā śrīye śrīye śrīye śrīye-se svāhā'. The spiritual power of this dhāraṇī is broadly explained as in the sūtra; the two capacities of mindfulness and wisdom fully contain the myriad virtues, and following this ancient explanation, the name 'dhāraṇī' is established comprehensively. This takes up the preceding conclusion on the retentions of teaching and meaning to introduce the retention of incantation below, saying 'therefore know'. By virtue of this total retention, it transcends the four paths of ordinary beings, śrāvakas, pratyekabuddhas, and bodhisattvas. Or, because the marvelous function of its letters, the complete reflection of its contemplation, the superior benefits to its retinue, and its dharmatā are beyond comparison—or because all four are applicable—this prajñā is called the 'great dhāraṇī' and so forth. Or else, this prajñā is the dhāraṇī spoken by the Great Spiritually Powerful One, up to the Unequaled One, exhorting all scholars to cultivate the ten dharmic practices with regard to this sūtra. Maitreya's verse says: