維摩經略疏 1.120

1.120

「念定總持辨才不斷」下，二歎智德，為三：一總、二別、三釋成。一、總歎者，即是念定總持。若類餘經悉歎三昧陀羅尼德，今歎念定總持即是歎三昧陀羅尼也。以此雙標歎章者，念即念佛三昧等諸三昧。菩薩得此三昧，十方諸佛常現在前，若得一心即名王三昧。何者？若根本觀練薰修並俗諦三昧；觀諦緣三空是真諦三昧；自性等力及般舟、一行、首楞嚴等百八三昧皆中道一心三昧，名王三昧。故知歎念定是歎三昧德也。約教者，若折俗體俗入真，但約二諦名王三昧。若從根本俗諦及真諦次第入中，即別教三諦名王三昧。若一心圓入三諦，即圓教三諦三昧名王三昧。《大論》出異家解三昧、王三昧不同，意在此也。若約觀心，即三觀觀三諦成王三昧，任運可知。總持者，即歎陀羅尼德。此言能持能遮，持善不失、遮惡不起，故名遮持。亦名總持，持諸善法不漏失也。《法華》明三陀羅尼：一旋陀羅尼、二百千萬億旋陀羅尼、三法音方便陀羅尼。旋者旋轉也。轉假入空得入真諦，但破界內即屬通教，一心圓破即屬圓教。百千萬億者，即是從空入假，旋轉分別破塵沙惑，顯出恒沙佛法，若別破界外無知則是別教，一心圓破即圓教也。法音方便者，即是二觀為方便得入中道，次第斷入中是別教意，不斷無明一心圓入中道即圓教也。又法音方便者，得此陀羅尼即解一切言音，亦能一音說法隨類得解。得此三陀羅尼即入無礙陀羅尼，具足一切陀羅尼也。

From "mindfulness, concentration, dhāraṇī, and eloquence without interruption" downward, the second part praises the virtue of wisdom, divided into three: general, specific, and explanatory completion. First, the general praise is mindfulness, concentration, and dhāraṇī. If compared to other sūtras which all praise the virtues of samādhi and dhāraṇī, here praising mindfulness, concentration, and dhāraṇī is precisely praising samādhi and dhāraṇī. Marking both headings of praise: "mindfulness" refers to the recollection-of-the-buddha samādhi and all other samādhis. When a bodhisattva attains this samādhi, the buddhas of the ten directions constantly appear before them; if they attain one mind, it is called the king of samādhis. How so? The fundamental, meditative, training, permeating, and cultivating [absorptions] are all conventional-truth samādhis; contemplating the noble truths and conditions as threefold empty is the ultimate-truth samādhi; intrinsic power and the Pratyutpanna, Single Practice, Śūraṅgama, and other one hundred and eight samādhis are all the one-mind samādhi of the Middle Way, called the king of samādhis. Thus we know that praising mindfulness and concentration is praising the virtue of samādhi. In terms of the teachings: if one breaks down the conventional or realizes the conventional to enter the real, it is called the king of samādhis solely in terms of the two truths. If one proceeds sequentially from the fundamental conventional truth and the real truth to enter the Middle, this is the three truths of the Distinct Teaching called the king of samādhis. If one circularly enters the three truths in a single mind, this is the three-truths samādhi of the Perfect Teaching called the king of samādhis. The Dàzhìdù lùn presents the differing explanations of samādhi and the king of samādhis by various masters; this is its meaning. In terms of contemplation of mind, the threefold contemplation contemplating the three truths accomplishes the king of samādhis, which can be understood naturally. "Dhāraṇī" (total retention) praises the virtue of dhāraṇī. This means being able to retain and being able to prevent: retaining good so it is not lost, and preventing evil from arising; hence it is called preventing and retaining. It is also called total retention, retaining all good dharmas without letting them be lost. The Lotus Sūtra explains three dhāraṇīs: first, the revolving dhāraṇī; second, the revolving dhāraṇī of hundreds of thousands of myriads of koṭis; third, the dhāraṇī of expedients in the sound of the Dharma. "Revolving" means turning around: turning from the provisional to enter emptiness and attain entry into the real truth; if this only shatters within the realms, it belongs to the Shared Teaching; if it circularly shatters in a single mind, it belongs to the Perfect Teaching. "Hundreds of thousands of myriads of koṭis" means proceeding from emptiness to enter the provisional, revolving and distinguishing to shatter the afflictions of dust and sand, revealing buddha-dharmas numerous as the sands of the Ganges; if it distinctively shatters ignorance beyond the realms, it is the Distinct Teaching; if it circularly shatters in a single mind, it is the Perfect Teaching. "Expedients in the sound of the Dharma" means using the two contemplations as expedients to attain entry into the Middle Way; severing and entering the Middle in sequence is the meaning of the Distinct Teaching; entering the Middle Way circularly in a single mind without severing fundamental ignorance is the Perfect Teaching. Furthermore, as for "expedients in the sound of the Dharma," when one attains this dhāraṇī, one understands all speech and sounds, and is also able to preach the Dharma with a single sound, each category of beings understanding according to its kind. Attaining these three dhāraṇīs, one enters unimpeded dhāraṇī and fully possesses all dhāraṇīs.