大乘入道次第開決 1.54

1.54

由得勝定及殊妙教等者。勝定即是等持等至。妙教即是法大乘教。四種總持法義呪忍。法謂名等能詮之法。義為所詮差別之義。呪謂祕密文字章句。忍謂菩薩離言法智。此四是境體非總持。由念慧力未聞法義聞之便記長時不妄。故以念慧為法義二陀羅尼也。謂由等持自在力故。加被諸呪所有章句令成神驗除諸災患。故以等持等至為呪陀羅尼。由妙智力了智呪等皆無自性。達一切法離言法性。故以無相妙智為忍陀羅尼。此勝定教及四總持。即是三地所得功德。

"Due to attaining superior samādhi and the exquisite teaching..." and so forth: superior samādhi refers to samādhi and samāpatti. The exquisite teaching refers to the Mahāyāna teaching of Dharma. The four kinds of dhāraṇī are Dharma, meaning, mantra, and forbearance. 'Dharma' refers to the expressing phenomena such as names; 'meaning' refers to the distinctive meanings that are expressed; 'mantra' refers to secret syllables and phrases; 'forbearance' refers to the bodhisattva's ineffable dharma-knowledge. These four are objects; in their essence they are not dhāraṇīs. Through the power of mindfulness and wisdom, when one has not heard the Dharma and meaning and hears them, one immediately remembers them and does not forget them for a long time; therefore mindfulness and wisdom serve as the two dhāraṇīs of Dharma and meaning. Through the sovereign power of samādhi, one empowers all the phrases of mantras, causing them to achieve miraculous efficacy and eliminate disasters; therefore samādhi and samāpatti serve as the mantra-dhāraṇī. Through the power of wondrous wisdom, one understands that mantras and so forth all lack inherent nature and penetrates the ineffable dharmatā of all phenomena; therefore signless wondrous wisdom serves as the forbearance-dhāraṇī. This superior samādhi, teaching, and four dhāraṇīs are the merits attained on the third bhūmi.