大乘義章 11.53

11.53

次辨修得。法陀羅尼得之云何？釋有六種：一由先世業因緣得。故龍樹言「有人先世業因緣故受生不忘。先世何業得此聞持？或因願力、或曾修習聞持之力，所以得之。」二因現在神呪力得。故龍樹言「或復有人因神呪力故得不忘。」三因藥力。有人服藥便得不忘，如諸仙等。四因現在修習力得。如龍樹說「先於一門所知法中，一心憶念令心增長，次復於餘相似法中繫心專念，復於一切所聞事中專心憶念，皆使不忘，是為初學。初學成就三聞能持，心根轉利二聞能持，究竟成時一聞能持。成有優劣，下者於彼小法之中一聞能持，中者於彼次多法中一聞能持，上者能於廣多法中一聞能持。」五因禪定得。如龍樹說「有人依禪得其不忘，解脫力故，能於一切言說之中，乃至一句亦不忘失。」六因實慧深入法界陀羅尼門故能不忘。聞持如是。第二義持，得亦有六，與聞持同，唯於義中修學為異。第三呪術，得有三種：一以現在修習力故能為呪術，二依禪定能為呪術，三以實智深入法界呪術法門能為呪術。第四忍持，得有二種：一由先世久習力得，謂諸菩薩久修力故生，便能於一切法中不取不捨。二由現在修習力得。修之云何？如《地持》說，精懃不惰，託處寂靜，身不遊行、口默少言，不雜種食、常一坐食，少睡多覺，思量如來所說之法知非有無。以其所知，類通諸法皆悉善解。修得如是（此二門竟）。

Next, analyzing cultivated attainment. How is dharma-dhāraṇī attained? There are six explanations: First, it is attained through the causes and conditions of past karma. Therefore Nāgārjuna says: 'Some people, through the causes and conditions of past karma, are born without forgetting. What past karma attained this retention of hearing? It is obtained either through the power of vows, or through having previously cultivated the power of hearing and retaining.' Second, it is attained through the power of present spiritual mantras. Therefore Nāgārjuna says: 'Or again, some people attain non-forgetfulness through the power of spiritual mantras.' Third, through the power of medicine. Some people take medicine and thereby attain non-forgetfulness, like the ṛṣis and the like. Fourth, it is attained through the power of present cultivation and practice. As Nāgārjuna says: 'First, regarding the known phenomena within one approach, single-mindedly recollecting them causes the mind to grow; next, regarding other similar phenomena, one focuses the mind in dedicated mindfulness; again, regarding all matters heard, one dedicatedly recollects them in mind, making sure none are forgotten: this is the beginner. When the beginner's practice is accomplished, one is able to retain upon hearing three times; when the mental faculties become sharper, one is able to retain upon hearing twice; when thoroughly accomplished, one is able to retain upon hearing once. In accomplishment there are superior and inferior: the inferior can retain upon hearing once among minor phenomena; the middling can retain upon hearing once among moderately more phenomena; the superior can retain upon hearing once among vast and numerous phenomena.' Fifth, it is attained through dhyāna concentration. As Nāgārjuna says: 'Some people attain their non-forgetfulness by relying on dhyāna: through the power of liberation, within all words, they do not forget even a single phrase.' Sixth, through true wisdom deeply entering the dhāraṇī-approach of the dharma-realm, they are therefore able not to forget. Such is the retention of hearing. As for the second, retention of meaning, its attainment also has six kinds, identical to the retention of hearing, differing only in that one studies and cultivates within meanings. As for the third, mantra, its attainment has three kinds: first, one is able to perform incantations through the power of present cultivation; second, one is able to perform incantations by relying on dhyāna concentration; third, one is able to perform incantations through true wisdom deeply entering the mantra-dharma-approach of the dharma-realm. As for the fourth, retention of forbearance, its attainment has two kinds: first, it is attained through the power of long past practice, meaning that through the power of long cultivation, bodhisattvas are able upon birth to neither grasp nor reject within all phenomena. Second, it is attained through the power of present cultivation. How is it cultivated? As the *Bodhisattvabhūmi* (*Dichi*) says, one is diligent and not indolent, dwells in quietude, does not travel about physically, is silent of mouth and speaks little, does not eat mixed foods, always eats in a single sitting, sleeps little and stays awake much, and contemplates the teachings spoken by the Tathāgata, knowing they are neither existent nor nonexistent. Using what one knows, one analogously applies it to all phenomena, thoroughly understanding them all. Such is cultivated attainment (this concludes the second section).