大乘法苑義林章 6.41

6.41

第八與陀羅尼對明同異者，陀羅尼有二：一能持，諸經等說聞持陀羅尼；二所持，〈菩薩地〉說陀羅尼有四：一法、二義、三能得菩薩忍、四明呪。陀羅尼者，此云總持，諸論說以念慧為性。此中聞持即是聞慧，此中所持即聞慧境。聞法義等明記不忘，名曰聞持。於此義中應有分別。何故聞慧獨稱總持，不說思、修亦總持攝？聞從外分內勝慧生，緣事散境最初慧故。簡未成就聞而不持，獨稱總持。思修二慧因內分起，於義決定非初慧故。理可能持，簡別義微，不立持稱。故於三地說斷二愚：一欲貪愚，障修慧者；二圓滿聞持陀羅尼愚，能障總持聞思慧者，不說欲貪障總持故。有義：聞持即是聞慧。法、義等持亦思修慧之所持境。聞慧總聞法、義等已，明記不忘，名曰聞持。思、修二慧內因力起，能思能修法、義等四，明記不忘，立彼四持。不爾，三地已得聞持，能持彼四斷障總持聞思愚已，復言九地斷後後慧辨陀羅尼自在愚。《成唯識》第九說「無量所說法陀羅尼自在者，謂義無礙解，即於所詮總持自在，於一義中現一切義故。無量名句字陀羅尼自在者，謂法無礙解，即於能詮總持自在，於一名句字中現一切名句字故。彼何所持？隨彼能持，三地已得故。思、修二慧能持相隱、內分力生，簡別義微，說所持相。聞慧必從外緣力起，簡別義勝、能持相增，不說所持。」故《唯識》言「二圓滿聞持陀羅尼愚，即是此中能障總持聞思慧者，思慧亦名陀羅尼故。」故知九地說斷陀羅尼自在愚，得法義無礙解等，即是修慧陀羅尼之所持故。

Eighth, explaining the similarities and differences in contrast with dhāraṇī: There are two kinds of dhāraṇī: first, that which can retain, as when various sūtras speak of the dhāraṇī of retaining what is heard; second, that which is retained, as the *Bodhisattvabhūmi* says that there are four kinds of dhāraṇī: 1) teaching, 2) meaning, 3) the ability to attain bodhisattva endurance, and 4) spell. Dhāraṇī is translated here as "total retention" (*zongchi*); the treatises state that its nature consists of mindfulness and prajñā. Here, "retention of what is heard" is precisely the prajñā arisen from hearing, and what is retained here is precisely the cognitive object of the prajñā arisen from hearing. To hear the teachings and their meanings and clearly remember them without forgetting is called "retention of what is heard." A distinction should be made regarding this meaning: Why is the prajñā arisen from hearing alone called total retention, while the prajñās arisen from thinking and cultivating are not said to be subsumed under total retention? Because hearing is produced from superior prajñā within in dependence on external parts, and is the initial prajñā that takes scattered objective fields as its condition. In order to distinguish [it from] unaccomplished hearing without retention, it alone is called total retention. The two prajñās of thinking and cultivating arise due to internal parts and are decisive regarding the meaning, not being the initial prajñā. While in principle they are capable of retaining, because the sense of distinguishing is slight, the designation of "retention" is not established for them. Thus, on the third bhūmi, it is taught that two ignorances are abandoned: first, the ignorance of desire and greed, which hinders the prajñā arisen from cultivation; second, the ignorance of the complete dhāraṇī of retaining what is heard, which can hinder the prajñā of hearing and thinking that possesses total retention—it is not said that desire and greed hinder total retention. Another interpretation holds: Retention of what is heard is precisely the prajñā arisen from hearing. Retention of teaching, meaning, and so forth are also the retained cognitive objects of the prajñās arisen from thinking and cultivating. After the prajñā arisen from hearing comprehensively hears the teachings and meanings, it clearly remembers them without forgetting, which is called "retention of what is heard." The two prajñās of thinking and cultivating arise through the power of internal causes; being able to think upon and cultivate the four—teaching, meaning, and so on—and clearly remember them without forgetting, those four retentions are established. Were it not so, then having already obtained the retention of what is heard on the third bhūmi, being able to retain those four, and having abandoned the ignorance that hinders the total retention of hearing and thinking, why would it be said again that the ninth bhūmi abandons the ignorance regarding mastery over dhāraṇī and eloquence of subsequent prajñā? The ninth fascicle of the *Cheng weishi lun* says: "Mastery over the dhāraṇī of the immeasurable teachings spoken refers to the unhindered understanding of meaning (*arthapratisaṃvid*), which is mastery of total retention with respect to what is expressed, because in a single meaning all meanings are manifested. Mastery over the dhāraṇī of immeasurable names, phrases, and phonemes refers to the unhindered understanding of teaching (*dharmapratisaṃvid*), which is mastery of total retention with respect to that which expresses, because in a single name, phrase, or phoneme all names, phrases, and phonemes are manifested." What is retained by them? It follows that which can retain, which was already attained on the third bhūmi. Because the aspect of being able to retain in the two prajñās of thinking and cultivating is hidden and born from internal power, and its distinguishing function is subtle, the text speaks of the characteristics of what is retained. The prajñā arisen from hearing necessarily arises through the power of external conditions; its distinguishing function is prominent and its aspect of being able to retain is superior, so the text does not speak of what is retained. Hence the *Cheng weishi lun* states: "The second, the ignorance of the complete dhāraṇī of retaining what is heard, is precisely that which here can hinder the prajñā of hearing and thinking that possesses total retention, because the prajñā arisen from thinking is also called dhāraṇī." Therefore, we know that when it is said that the ninth bhūmi abandons the ignorance regarding mastery over dhāraṇī and obtains the unhindered understanding of teachings, meanings, and so forth, these are precisely what is retained by the dhāraṇī of the prajñā arisen from cultivation.