三彌勒經疏 1.65

1.65

經曰「所謂」以下，四陀羅尼者，基師云：「初二者有空對，謂初解有、後解空故；後二因果對，謂於因無果故名大解脫，解脫即無相故。或可第三即四無礙解，以化外故。第四即福慧，以內德中解脫故。」今云法義二總持名阿難陀目佉，以對教持義故。忍總持名空慧，以忍無生理故。呪總持名解脫，解脫障縛無災患故。如是四種總持深妙，二乘及新學菩薩非所知、非所得故，名無礙性也。

From the sūtra's words "namely..." downward, regarding the four dhāraṇīs, Master Ji says: "The first two are the pair of existence and emptiness, meaning that the first understands existence and the second understands emptiness; the latter two are the pair of cause and effect, meaning that within the cause there is no effect, which is called great liberation, liberation being signlessness. Or alternatively, the third is the four unhindered knowledges, used for transforming those outside; the fourth is merit and wisdom, being liberation within inner virtue." Now we say that the two total retentions of teaching and meaning are called *ānandamukha*, because they retain meaning in relation to the teaching. The total retention of patient endurance is called "wisdom of emptiness," because it patiently endures the principle of the unproduced. The total retention of mantra is called "liberation," because it liberates from obscurations and fetters, leaving no calamities. Such four kinds of total retentions are profound and wondrous; because they are neither known nor attained by the two vehicles and newly practicing bodhisattvas, they are named "unhindered nature."