止觀輔行傳弘決 7.43

7.43

Next, regarding "joint action" in subsuming the four means of embracing: it should also be said to share their suffering and origin in order to cause them to sever them, first being identical and later being different. As for "dhāraṇī": specifically, it resides only in the Mahāyāna and does not extend to the shared [teaching]; generally, it still extends to the Tripiṭaka bodhisattva, how much more so the final mind of the shared teaching. Like King Viśvantara attaining the dhāraṇī of taking refuge and rescuing, this is precisely the meaning of the Tripiṭaka. Fascicle six of the Dazhidulun states: "Dhāraṇī can block and can retain. Retaining all wholesome dharmas so they do not disperse, like an intact vessel holding water, is therefore named retaining. Blocking all desire and evil so they are not committed is therefore named blocking." Furthermore, it may or may not be associated with the mind; it may be entirely contaminated or uncontaminated. If it is said to be formless, invisible, mental formations aggregate, mental dharma-āyatana, nine knowledges excluding the knowledge of exhaustion, cognized by mental consciousness, and so forth—these are all meanings of dhāraṇī in the Abhidharma. If one merely says associated or unassociated and so forth, it extends to both the Mahāyāna and Hīnayāna. If it is said that a bodhisattva-mahāsattva attains a dhāraṇī that always accompanies them at all times and in all places, this resides only in the Mahāyāna. If discussed specifically, as indicated in the text, it resides only in unproduced right exertion. If discussed generally, merely saying blocking evil and retaining good, it can then be explained through the four teachings: suffering and origin are evil, while the path and cessation are good. "Irrigate" (gai) means pouring water.