瑜伽師地論略纂 12.37

12.37

論云「陀羅尼有四種：一、法；二、義；三、呪；四、能得忍」者，如下釋中法陀羅尼以法為境，即能詮名言，以念、慧為體。義陀羅尼其體同法，唯境界異。其異者何？謂所詮義為境，謂無量義意趣等，即唯在意地。　呪陀羅尼以定為體，依定持呪，令不妄故，以呪為境也。能得忍陀羅尼者，以無分別智為忍體，即證真如。能得忍者，即加行智，能有持呪功能，得證真如故。法師云：此以無分別智為體。　若爾，何故言能得忍？此於加行道中持思此呪故，速得真智，證於真如，故下文在勝解行位。

The treatise says: "There are four kinds of dhāraṇī: 1. dharma; 2. meaning (artha); 3. mantra; 4. capable of obtaining patience (kṣānti)." As explained below, dharma-dhāraṇī takes dharmas as its object, namely the expressive names and words, with mindfulness and wisdom as its essence. Artha-dhāraṇī has the same essence as dharma, differing only in its object. What is that difference? It takes the expressed meaning as its object, namely the boundless meaning and import, so it resides solely in the mental domain. Mantra-dhāraṇī takes samādhi as its essence; relying on samādhi, one retains mantras so that they are not forgotten, taking mantras as its object. The dhāraṇī capable of obtaining patience takes non-conceptual wisdom as the essence of patience, which directly realizes true suchness. "Capable of obtaining patience" refers to the preparatory wisdom, which possesses the capacity to retain mantras and thereby attain the realization of true suchness. The Dharma Master says: this takes non-conceptual wisdom as its essence. If so, why is it called "capable of obtaining patience"? Because in the path of preparation one retains and contemplates this mantra, one swiftly attains true wisdom and realizes true suchness; hence the subsequent text places it in the stage of practicing through resolute faith (adhimukti-caryā-bhūmi).