金光明最勝王經疏 5.209

5.209

三解難者，問：總持有四，此無染著何陀羅尼？答：是能令菩薩得無生忍陀羅尼，故《瑜伽》四十五云「云何菩薩能得菩薩忍陀羅尼？謂諸菩薩成就自體堅固忍行具足妙智，乃至言不從他聞自正通達一切法義。謂於此義如是通達，一切言說所說諸法自性之義皆不成實，唯有諸法離言自性」等。此經既云陀羅尼者非方處，乃至云無有法生亦無有法滅等，故知是也。或是神呪總持，〈菩薩地〉云「云何菩薩呪陀羅尼？謂諸菩薩獲得如是等持自在，加被能除有情災患諸呪章句，令彼章句悉皆神驗，能除非一種種災患。」此經復云「身亦不被刀杖毒藥水火猛獸之所損害」，故神呪攝。或可通二，文無簡故。問：準《瑜伽》說「四總持體非皆念慧，神呪總持即說是定，得忍總持說是妙慧。」云何爾耶？答：體性不同。有依因出體，即說是定；有依能簡擇出體，即說是智；有依記憶出體，即說是念；有依果出體，即以所持之法名為總持。各據一義，皆悉不違。故《智度論》解總持云「以禪定得智慧火故。」又云「智慧在菩薩心中名般若，小乘人之心中名道品，不忘人心中名陀羅尼。」故知《瑜伽》云「呪總持說定，得忍總持云慧」，各隨義說。又呪持中云「得如是等持自在故，令神呪神驗」等者，據因而說，非是剋體。故《大莊嚴論》云「得有三種：一報得；二習得，由現聞持力得故；三修得，由依定力得故。」由此故知，云獲得如是等持自在加被神呪皆悉神驗者，由得定故發勝念慧能持諸呪，是約因出體。得忍總持者，忍是果，呪是忍因，由念慧力持此得忍呪故，名能得菩薩無生忍陀羅尼，所持之呪及能持體俱以念慧為體。或但能持以念慧為體，所持呪非，如以總持持於文義，所持文義非念慧故。或呪是因，由此呪力能得四種總持，持彼四法令不忘失。又《瑜伽》說「得忍總持是妙慧」者，亦從因說，云「諸菩薩成就自體堅固忍行具足妙慧，獨處空閑寂無言說」，乃至云「於佛所說得菩薩忍諸呪章句能諦思惟，如是句義不從他聞自在通達，了知如是諸呪章句都無有義」等。言成就堅固忍行，行者是因，因即妙慧。得妙慧故，獨處空閑寂無言說等，是修行處及修行儀。於佛所說得菩薩忍諸呪章句等，是得忍因所學之法。能思惟者，是能修行，即因也。故《莊嚴論》云「由現聞持力得故」，故知羅陀尼名非唯目於總持念慧，總持念慧因及所持法皆亦名總持，故定及呪皆名總持。又所持法義是總，神呪與忍是別，以神呪及得忍呪亦俱有法義故。問：若云定慧是總持因，云何〈菩薩地〉云「若諸菩薩具四功德方獲總持，非隨闕一。」答：因有遠近，定慧近因。彼四因者，一於欲不貪、二他勝不妬、三等施無悔、四於正法深生忻樂，此四遠因。問：此四總持於何位得？答：準《瑜伽》云「得此忍故，是諸菩薩不久當得淨勝意樂地菩薩法陀羅尼、義陀羅尼。若過第一無數大劫已，入淨勝意樂地，所得決定。已下雖得而不決定，如說法義。呪陀羅尼當知亦爾。」準此即是得忍總持在地前得，餘入地得。據實而言，若約勝劣圓缺，所得位不定爾。如《解深密經》等，於第三地得聞持陀羅尼，亦云於第九地得四陀羅尼。若約初證理，得俱在初地；約修習得，俱通地前；約任運得，俱八地上。今《瑜伽》言忍地前得，餘入地得，互影彰爾。

Third, resolving difficulties: Question: There are four kinds of dhāraṇī; to which dhāraṇī does this "Undefiled" belong? Answer: It is the dhāraṇī that enables a bodhisattva to attain the forbearance of the non-arising of dharmas (anutpattikadharmakṣānti). Thus, the forty-fifth fascicle of the Yogācārabhūmi states: "What is the bodhisattva's dhāraṇī that enables the attainment of bodhisattva forbearance? It means that bodhisattvas accomplish an intrinsically firm practice of forbearance, are endowed with sublime wisdom, and up to: without hearing from others, they personally and correctly penetrate the meaning of all dharmas. That is to say, they penetrate this meaning as follows: the intrinsic nature and meaning of all dharmas spoken of by all conventional expressions are all unreal; there is only the intrinsic nature of all dharmas that is free from conventional expressions," and so forth. Since this sūtra says that a dhāraṇī is neither a spatial location, and up to: there is no dharma that arises nor is there any dharma that ceases, and so forth, we know it is this. Alternatively, it is a dhāraṇī of magical incantations (mantra). The "Bodhisattvabhūmi" states: "What is a bodhisattva's incantation dhāraṇī? It means that bodhisattvas acquire such mastery in samādhi and empower magical incantation phrases that can eliminate calamities of sentient beings, causing all those phrases to possess spiritual efficacy and be able to eliminate diverse and manifold calamities." This sūtra also states: "The body will also not be harmed by swords, staves, poisons, water, fire, or ferocious beasts," hence it is subsumed under magical incantations. Or it may encompass both, as the text makes no restriction. Question: According to the Yogācārabhūmi, "The essences of the four dhāraṇīs are not all mindfulness and discernment; the dhāraṇī of magical incantations is specifically said to be concentration (samādhi), and the dhāraṇī of attaining forbearance is said to be sublime discernment." Why is this so? Answer: Their natures differ. Some identify the essence based on the cause, which is then said to be concentration; some identify the essence based on the capacity for discrimination, which is then said to be discernment; some identify the essence based on retention, which is then said to be mindfulness; some identify the essence based on the fruit, which then designates the dharmas retained as dhāraṇī. Each relies on one meaning, and none conflict. Thus, the Mahāprajñāpāramitopadeśa explains dhāraṇī: "Because by means of dhyāna-concentration one attains the fire of wisdom." It also states: "Wisdom in the minds of bodhisattvas is called prajñā; in the minds of Śrāvakas it is called the factors of awakening; in the minds of those who do not forget it is called dhāraṇī." Therefore we know that when the Yogācārabhūmi says, "The incantation dhāraṇī is called concentration, and the dhāraṇī of attaining forbearance is called discernment," each is stated according to its sense. Furthermore, regarding what is said under the incantation dhāraṇī—"Because of attaining such mastery in samādhi, they cause the magical incantation to have spiritual efficacy," and so forth—this is stated based on the cause, not its strict essence. Thus the Mahāyānasūtrālaṃkāra states: "Attainment is of three kinds: first, karmically recompensed attainment; second, habituated attainment, attained through the power of hearing and retaining in the present; third, cultivated attainment, attained by relying on the power of concentration." From this we know that when it says that acquiring such mastery in samādhi and empowering the magical incantations causes them all to have spiritual efficacy, it is because through attaining concentration, superior mindfulness and discernment are produced that can retain the incantations; this identifies the essence in terms of the cause. As for the dhāraṇī of attaining forbearance, forbearance is the fruit, and the incantation is the cause of forbearance; because through the power of mindfulness and discernment one retains this incantation for attaining forbearance, it is named the dhāraṇī that enables a bodhisattva to attain the forbearance of non-arising. Both the incantation retained and the retaining essence take mindfulness and discernment as their essence. Or alternatively, only the retaining agent takes mindfulness and discernment as its essence, while the retained incantation does not—just as when a dhāraṇī retains texts and meanings, the retained texts and meanings are not mindfulness and discernment. Or the incantation is the cause, and through the power of this incantation one can attain the four kinds of dhāraṇī, retaining those four dharmas so they are not forgotten. Furthermore, that the Yogācārabhūmi states "The dhāraṇī of attaining forbearance is sublime discernment" is also spoken from the perspective of the cause, saying: "Bodhisattvas accomplish an intrinsically firm practice of forbearance, are endowed with sublime discernment, dwell alone in wilderness and quietude, silent without speech," and up to, "are able to reflect carefully upon the phrases of the incantations for attaining bodhisattva forbearance spoken by the Buddha, and regarding the meaning of such phrases, without hearing from others they attain free penetration, completely understanding that such incantation phrases are entirely devoid of intrinsic meaning," and so forth. Stating that they accomplish a firm practice of forbearance means that "practice" is the cause, and the cause is sublime discernment. Because they have attained sublime discernment, dwelling alone in wilderness and quietude, silent without speech, etc., constitutes the place of practice and the deportment of practice. The incantation phrases for attaining bodhisattva forbearance spoken by the Buddha, etc., are the dharmas studied as the cause for attaining forbearance. Being able to reflect is being able to practice, which is the cause. Thus the Sūtrālaṃkāra says: "Because it is attained by the power of hearing and retaining in the present." Therefore we know that the name dhāraṇī does not refer solely to the mindfulness and discernment of total retention; the causes of mindfulness and discernment of total retention as well as the dharmas retained are also called dhāraṇī, so both concentration and incantations are called dhāraṇī. Furthermore, the retained dharmas and meanings are general, while magical incantations and the forbearance incantation are specific, since both magical incantations and the incantation for attaining forbearance also possess dharmas and meanings. Question: If concentration and discernment are said to be the causes of dhāraṇī, why does the "Bodhisattvabhūmi" say: "Only if bodhisattvas are endowed with four merits do they obtain dhāraṇī, not if even one is lacking"? Answer: Causes are remote or proximate; concentration and discernment are proximate causes. Those four causes are: first, not being greedy for desires; second, not envying others' superiority; third, giving equally without regret; fourth, generating profound joy and delight in the saddharma; these four are remote causes. Question: At what stage are these four dhāraṇīs attained? Answer: According to the Yogācārabhūmi: "Because of attaining this forbearance, these bodhisattvas will before long attain the bodhisattva dharma-dhāraṇī and artha-dhāraṇī of the stage of pure and superior resolve (śuddhādhyāśayabhūmi). If they have passed the first incalculable great eon and entered the stage of pure and superior resolve, what is attained is definitive. Below this, although attained, it is not definitive, as explained regarding dharma and artha. One should know that the incantation dhāraṇī is also like this." According to this, the dhāraṇī of attaining forbearance is attained before the bhūmis, while the remaining ones are attained upon entering the bhūmis. Speaking in terms of reality, if classified according to superior versus inferior, or complete versus incomplete, the stages of attainment are not fixed like this. For example, the Saṃdhinirmocana-sūtra and others state that at the third bhūmi one attains the dhāraṇī of hearing and retaining, and also says that at the ninth bhūmi one attains the four dhāraṇīs. In terms of initial realization of the principle, all are attained at the first bhūmi; in terms of cultivation and practice, all extend before the bhūmis; in terms of spontaneous operation, all are on the eighth bhūmi and above. Now, the Yogācārabhūmi stating that forbearance is attained before the bhūmis while the rest are attained upon entering the bhūmis is merely showing them by mutual implication.