大乘義章 11.55

11.55

次對三昧辨其同異。諸行同體互相集成，緣集相攝得言是同。隨相別分非無差異，異有五種：一心法分不同。三昧多用定數為體；陀羅尼門念數為主，又言是慧。二約心辨異。如龍樹說「一切三昧唯心相應。諸陀羅尼或心相應、或不相應，作意念持名心相應，雖起瞋等不忘所持名不相應。」相應據體，言不相應辨其勢力，如留化通心雖滅盡而有化用。三始終分異。如龍樹說「始修之時名為三昧，久習成就名陀羅尼。其猶習欲不改之時說名為性，此亦如是。」四本末分異。如龍樹說「三昧是本，三昧與彼實相和合出生功德名陀羅尼。其猶瓦瓶為火燒已方堪持水。功德如是，從實相出方堪能持。」五失不失異。如龍樹說「三昧轉身容有退失。陀羅尼者轉身不失，以是增上成就行故（此四門竟）。」

Next, their similarities and differences are explained in contrast with samādhi. All practices share the same essence and mutually form one another; in terms of conditioned gathering and mutual inclusion, they may be called the same. Yet according to their distinct characteristics they are not without difference. There are five kinds of difference: First is the difference in division of mental factors. Samādhis mostly take the factor of concentration as their essence; dhāraṇī-portals take the factor of mindfulness as primary, and are also said to be wisdom. Second is distinguishing their difference with reference to mind. As Nāgārjuna says, "All samādhis are exclusively associated with mind. Dhāraṇīs may be associated with mind or unassociated with mind. When one intentionally brings to mind and retains [the Dharma], this is called associated with mind; when, despite giving rise to anger and the like, one does not forget what is retained, this is called unassociated with mind." Being associated is based on essence, while being called unassociated distinguishes their functional power—just as when one retains illusory transformations, although the mind [exercising supernormal power] has ceased, the illusory function still persists. Third is the difference in beginning and end. As Nāgārjuna says, "At the beginning of practice it is called samādhi; when long-practiced and perfected it is called dhāraṇī. It is like when the habit of desire does not change, it is called one's nature; this is just the same." Fourth is the difference of root and branch. As Nāgārjuna says, "Samādhi is the root; when samādhi harmonizes with the true mark, the virtue produced is called dhāraṇī. It is just like an earthenware jar that is only capable of holding water after being fired in a kiln. Virtues are like this: only after emerging from the true mark are they capable of retention." Fifth is the difference of loss and non-loss. As Nāgārjuna says, "In samādhi, there may be regression and loss upon changing rebirths. Dhāraṇīs are not lost upon changing rebirths, because they are an augmentative, perfected practice." (This completes the fourth section.)