翻譯名義集 5.18

5.18

【陀羅尼】《大論》：「秦言能持。集種種善法，能持令不散不失。譬如好器盛水，水不漏散。惡不善根心生，能遮令不生。若欲作惡罪時，持令不作，是名陀羅尼。」肇翻總持，謂持善不失，持惡不生。又翻遮持。《輔行》云：「體遮三惑，性持三智。」《熏聞》云：「遮二邊之惡，持中道之善。此從慧性立名。」《闡義》云：「然則陀羅尼，既是梵語，呪字即當華言，經題華梵雙標，故云陀羅尼呪。若爾何故云陀羅尼翻遮持耶？答：古人見祕密不翻。例如此土禁呪等法，便以呪名往翻。然亦不失遮持之義。何者？呪既訓願，如菩薩四願：二願拔苦，即遮惡義；二願與樂，即持善義。」《大論》明三陀羅尼：一、聞持陀羅尼。得此陀羅尼者，一切語言諸法，耳所聞者，皆不忘失，即是名持。二、分別知陀羅尼。得是陀羅尼諸眾生，諸法大小好醜，分別悉知，故分別陀羅尼，即是義持。三、入音聲陀羅尼。得此陀羅尼者，聞一切語言音聲，不喜不瞋；一切眾生如恒沙等劫壽，惡言罵詈，心不憎恨；一切眾生如恒沙等，以讚歎供養，其心不動，不喜不著，是為入音聲陀羅尼，即是行持也。《法華》明三陀羅尼：一、旋陀羅尼，二、百千萬億旋陀羅尼，三、法音方便陀羅尼。《淨名疏》釋云：「旋者，轉也。轉假入空，得證真諦。百千萬億者，即是從空入假，旋轉分別，破塵沙惑，顯出恒沙佛法。法音方便者，即是二觀方便，得入中道。」

[Tuo-luo-ni] (Dhāraṇī): The Great Commentary states: "In the language of Qin, it means 'able to hold.' It collects various wholesome dharmas and is able to hold them so that they are neither scattered nor lost. For example, when a good vessel holds water, the water does not leak or scatter. When unwholesome roots and unwholesome thoughts arise in the mind, it can obstruct them from arising. When one is about to commit evil transgressions, it holds them back from being committed; this is called dhāraṇī." Sengzhao translated it as "total retention" (zongchi), meaning to hold fast to the good so it is not lost, and to hold back evil so it does not arise. It is also translated as "warding off and holding." The Fuxing states: "Its essence wards off the three delusions; its nature holds the three wisdoms." The Xunwen states: "It wards off the evil of the two extremes and holds the good of the Middle Way. This takes its name from the nature of wisdom." The Chanyi states: "Thus, since dhāraṇī is a Sanskrit term, the character zhou (mantra/incantation) corresponds to the Chinese expression; when the sūtra titles list both the Chinese and Sanskrit terms together, they say 'dhāraṇī-zhou'. If so, why is it said that dhāraṇī translates as 'warding off and holding'? Answer: Ancients saw that the esoteric was not translated. Following the example of this country's methods of spells and prohibitions, they translated it using the name zhou. Yet it does not lose the meaning of warding off and holding. Why? Since zhou is glossed as 'vow', it is like the four vows of a bodhisattva: two vows eradicate suffering, which is the meaning of warding off evil; two vows bestow happiness, which is the meaning of holding fast to the good." The Great Commentary explains three dhāraṇīs: First, the dhāraṇī of retaining what is heard. Those who attain this dhāraṇī do not forget any spoken words or dharmas heard with their ears; this is holding names. Second, the dhāraṇī of discriminative knowledge. Sentient beings who attain this dhāraṇī distinguish and completely know all dharmas, whether large or small, good or bad; thus the dhāraṇī of distinction is holding meaning. Third, the dhāraṇī of entering sound. Those who attain this dhāraṇī do not become delighted or enraged upon hearing all words and sounds; though all sentient beings should revile and curse them for lifespans of kalpas as numerous as the sands of the Ganges, their minds harbour no resentment; though all sentient beings as numerous as the sands of the Ganges should praise and make offerings to them, their minds are unmoved, neither delighted nor attached; this is the dhāraṇī of entering sound, which is holding practice. The Lotus Sūtra explains three dhāraṇīs: first, the revolving dhāraṇī; second, the dhāraṇī of revolving a hundred thousand myriads of koṭis; third, the dhāraṇī of the expedient means of the Dharma sound. The Commentary on Vimalakīrti explains: "'Revolving' means turning. One turns the provisional to enter emptiness, attaining realization of the ultimate truth. 'A hundred thousand myriads of koṭis' means proceeding from emptiness to enter the provisional, revolving and distinguishing, destroying delusions as numerous as dust and sand, and revealing the Buddha-dharmas as numerous as the sands of the Ganges. 'Expedient means of the Dharma sound' refers to the expedient means of the two contemplations, enabling entry into the Middle Way."