無量壽經連義述文贊 2.21

2.21

經曰「具足成就」至「諸根智慧」者，述云：第二、所成眾多也。有說：初習名三昧，成就名總持。非也。佛地應無三昧，即違諸教故。今即總持雖通定慧，正是慧性故。百千三昧即總持所依，廣如《地經》。有說：諸根通即一切善法，別即信精進念定。非也。汎言善法，皆通有為諸法。有為善中雖有名根，無為必非故。又信精進等名諸根者，不應別說智慧故。既說三昧，即定別目，而有何因亦說定根？故今即諸根者，六根清淨。此諸菩薩位階十地，已得自在六根互用故。總持雖慧，慧未必持故、引導眾行故，須別說。

On the passage from "Fully accomplishing" to "the faculties and wisdom": The commentary states: Second is the multitude of what is accomplished. Some say: Initial practice is called samādhi, and accomplishment is called dhāraṇī. This is not correct. On the Buddha ground there would then be no samādhi, which contradicts the various teachings. Now [we explain]: Although dhāraṇī pertains to both concentration and wisdom, its true nature is wisdom. The hundreds of thousands of samādhis are what dhāraṇī relies upon, as fully explained in the *Daśabhūmika-sūtra*. Some say: The 'faculties', generally speaking, are all wholesome dharmas; specifically, they are faith, vigor, mindfulness, and concentration. This is not correct. Generally speaking of wholesome dharmas, they all encompass conditioned dharmas. Although among conditioned wholesome [dharmas] there are those named faculties, unconditioned [dharmas] certainly are not. Moreover, if faith, vigor, and so forth are named the faculties, wisdom should not be mentioned separately. Since samādhi has already been spoken of as an alternative name for concentration, for what reason would the faculty of concentration also be spoken of? Therefore, now [we explain]: 'the faculties' means the purification of the six sense faculties. Because these bodhisattvas are ranked in the ten bhūmis, they have already attained autonomy in the interchangeable use of the six faculties. Although dhāraṇī is wisdom, wisdom is not necessarily dhāraṇī; and because it guides the multitude of practices, it must be mentioned separately.