妙法蓮華經玄贊 10.371

10.371

贊曰：品第三段持地讚歎。《寶雲經》「菩薩有十法名為持地三昧：一如地廣大無量無邊；菩薩亦爾，功德、智慧、莊嚴、願行無量無邊。二如地眾生依止，各隨所欲稱意拯給周濟無礙；菩薩亦爾，六度眾具皆悉與之心無限礙。三如地無好惡加報不忻無恨；菩薩亦爾，育養眾生如不望報。四如地天注雲雨普皆容受無不堪持；菩薩亦爾，一切諸佛興大悲雲普澍法雨，如其所說悉能容持。五如地一切草木叢林及與眾生行住坐臥皆悉依之；菩薩亦爾，一切眾生修行善趣、二乘學法、涅槃，皆因菩薩而有。六如地一切種子依生；菩薩亦爾，一切善業天人種子皆依菩薩而得生長。七如地能出一切眾寶；菩薩亦爾，功德善寶一切樂具皆出菩薩。八如地出眾妙藥能療眾病；菩薩亦爾，能出一切法藥，能除一切諸煩惱病。九如地風不能動，繩蚋蜂蝎不能虧損；菩薩亦爾，一切內外諸緣逼惱不能擾動。十如地師子哮吼龍象雷電不能驚怖；菩薩亦爾，一切外道九十五種所不能動。具此十事，菩薩名為持地三昧，得持地三昧故名為持地。」或修持十地名為持地。言「自在」者，《攝論》、《華嚴》皆說十種。《華嚴》云：一壽自在無，邊劫住故。二心自在，出無數定入深智故。三莊嚴自在，能嚴一切剎土故；《攝論》名眾具自在。四業自在，隨時受報故。五生自在，於一切剎示現生故。六解脫自在，見一切界諸佛滿故；《攝論》名勝解自在。七欲自在，隨時剎土成菩提故。八神力自在，示現一切神變故。九法自在，示現無量無邊法門故。十智自在，於念念中示現覺悟如來十力無所畏故。然與《攝論》解釋小殊。行六度得，廣如《攝論》。今此即神力自在，普示諸門故。

The Commentary says: The third section of the chapter is the praise by Dharaniṃdhara. The Bao yun jing states: “A bodhisattva has ten things called the ‘earth-holding samādhi’ (dharaṇīṃdhara-samādhi): First, just as the earth is vast, measureless, and boundless, so too is the bodhisattva, whose merit, wisdom, adornments, vows, and practices are measureless and boundless. Second, just as sentient beings depend upon the earth, and it rescues, provides for, and universally aids them without hindrance, each according to their desires and wishes, so too is the bodhisattva, who gives all the requisites of the six perfections to them without limitation or hindrance in mind. Third, just as the earth makes no distinction between good and bad, does not rejoice in recompense, and bears no resentment, so too is the bodhisattva, who nurtures sentient beings as if seeking no recompense. Fourth, just as the rains poured down by heaven’s clouds are all received and sustained by the earth without failure, so too is the bodhisattva: when all the buddhas raise clouds of great compassion and universally shower the rain of Dharma, they can sustain and receive it all just as it is spoken. Fifth, just as all grasses, trees, thickets, and forests, as well as sentient beings walking, standing, sitting, and lying down, all depend upon the earth, so too is the bodhisattva: sentient beings’ cultivation of the good destinies, the two vehicles’ study of the Dharma, and nirvāṇa all exist because of the bodhisattva. Sixth, just as all seeds depend upon the earth to sprout, so too is the bodhisattva: all good karma and the seeds of gods and humans grow and develop depending upon the bodhisattva. Seventh, just as the earth is able to produce all manner of precious treasures, so too is the bodhisattva: the virtuous treasures of merit and all articles of pleasure are produced from the bodhisattva. Eighth, just as the earth produces excellent medicines that can cure all diseases, so too is the bodhisattva, who can produce all medicines of the Dharma to eliminate all the afflictive diseases. Ninth, just as the winds cannot shake the earth, and gnats, mosquitoes, bees, and scorpions cannot diminish or harm it, so too is the bodhisattva, who cannot be agitated or disturbed by the afflictions of internal and external conditions. Tenth, just as the roaring of lions, dragons, elephants, thunder, and lightning cannot frighten the earth, so too is the bodhisattva, who cannot be shaken by all the ninety-five kinds of non-Buddhist paths. Possessing these ten things, the bodhisattva is termed [one of] ‘earth-holding samādhi’; having attained the earth-holding samādhi, he is named Dharaniṃdhara (‘Earth Holder’).” Alternatively, one who cultivates and maintains the ten stages (daśabhūmi) is named Dharaniṃdhara. Regarding the term “sovereignty” (vaśitā): the Mahāyānasaṃgraha and the Avataṃsaka-sūtra both explain ten kinds. The Avataṃsaka states: First is sovereignty over life (āyur-vaśitā), because of abiding for boundless kalpas. Second is sovereignty over mind (ceto-vaśitā), because of exiting countless concentrations and entering profound wisdom. Third is sovereignty over adornment (alaṃkāra-vaśitā), because of being able to adorn all lands; the Mahāyānasaṃgraha calls this sovereignty over requisites. Fourth is sovereignty over karma (karma-vaśitā), because of receiving retribution according to the time. Fifth is sovereignty over birth (upapatti-vaśitā), because of manifesting birth in all lands. Sixth is sovereignty over liberation (adhimukti-vaśitā), because of seeing all realms filled with buddhas; the Mahāyānasaṃgraha calls this sovereignty over resolve. Seventh is sovereignty over aspiration (praṇidhāna-vaśitā), because of attaining bodhi in lands according to the time. Eighth is sovereignty over supernormal power (ṛddhi-vaśitā), because of manifesting all supernormal transformations. Ninth is sovereignty over Dharma (dharma-vaśitā), because of manifesting measureless and boundless Dharma gates. Tenth is sovereignty over knowledge (jñāna-vaśitā), because in every thought-moment one manifests the awakening to the Tathāgata’s ten powers and fearlessnesses. However, this differs slightly from the explanation in the Mahāyānasaṃgraha. Attained by practicing the six perfections, this is detailed in the Mahāyānasaṃgraha. Here, it refers to sovereignty over supernormal powers, universally manifesting various gateways.