維摩經略疏 6.50

6.50

「佛告持世菩薩汝行詣維摩詰問疾」，三、命持世。文為二：一命問疾、二辭不堪。所以次命者，其既是出家菩薩，亦是法身大士紹尊位者。所言持世者，領憶不忘名之為持，世以隔別為義。實相真心領憶諸法無有遺忘，故名持世。持義多途，略有五種：一遮持、二總持、三聞持、四住持、五任持。四教皆有此五種持，但三權一實。今約圓教明五種持。一、遮持者，菩薩得實相真明，能遮法界煩惱生死苦報。二、總持者，一切萬行自利利他功德，如完器盛水無有漏失。三、聞持者，十方諸佛說法，乃至十界所有言辭，一聞便憶，如雲持雨不忘失也。四、住持者，住持十方諸佛法門興隆不絕。五、任持者，無緣大慈荷負一切，保任不捨。菩薩從初發心，心如虛空非偏非圓而能權實皆持，乃至法雲等覺。持世位居補處，權實五持將極，豈不知波旬化身而為帝釋？但為眾生令知魔界如佛界如一如無二，故於往昔示不知魔、示受呵折，令眾生悟佛知見也。開即是總，示即是別，總別不二即悟。此還約初心，不須遠求，乃至妙覺亦復如是。前呵彌勒、光嚴皆破果上之僻報，故約菩提、道場以彈。次呵持世、善德、皆破因中之謬取、故約魔來、施會以彈。今佛次命持世者，若述往昔被彈之事，令諸菩薩覺知魔事、悟佛知見，大眾同聞即得成前五種利益。

"The Buddha told the Bodhisattva Jagatīṃdhara: 'Go to Vimalakīrti to inquire after his illness.'" Third is the commissioning of Jagatīṃdhara. The text has two parts: first, commissioning [him] to inquire after the illness; second, declining as unworthy. As for why he is commissioned next: he is both a renunciant bodhisattva and a mahāsattva of the dharmakāya who succeeds to the honoured position. Regarding the name Jagatīṃdhara ("Earth-Holder"): retaining and recollecting without forgetting is called "holding" (dhāraṇa); "world" (jagat/loka) takes separation and distinction as its meaning. When the true mind of true reality retains and recollects all phenomena without any omission or forgetting, he is therefore named Jagatīṃdhara. The meanings of "holding" are manifold, but in brief there are five kinds: first, holding by warding off (preventing); second, all-holding (dhāraṇī); third, holding by hearing; fourth, sustaining and upholding; fifth, bearing and holding. The four teachings all possess these five kinds of holding, yet three are provisional and one is real. Now, [we] explain the five kinds of holding according to the Perfect Teaching. First, holding by warding off: the bodhisattva attains the true illumination of true reality and can ward off the afflictions, births and deaths, and painful retributions of the dharmadhātu. Second, all-holding: the merits of all myriad practices for benefiting oneself and benefiting others are like an intact vessel holding water without any leakage. Third, holding by hearing: the Dharma preached by all the buddhas of the ten directions, down to all the words of the ten realms, once heard, is immediately recollected, like clouds holding rain without losing it. Fourth, sustaining and upholding: sustaining and upholding the Dharma gates of all the buddhas of the ten directions so that they flourish without interruption. Fifth, bearing and holding: through great compassion devoid of conditions, shouldering everyone, sustaining and guarding [them] without abandonment. From the bodhisattva's initial generation of the aspiration [for awakening], his mind is like empty space, neither biased nor circular, yet capable of holding both the provisional and the real, up to the Dharma Cloud [Stage] and Equal Awakening. Jagatīṃdhara resides in the position of one more birth [before buddhahood]; his five holdings of the provisional and the real are nearly ultimate—how could he not have known that Pāpīyān had transformed his body into Śakra? It was merely for the sake of sentient beings, to make them know that the realm of māras as suchness and the realm of buddhas as suchness are one suchness without duality, that in the past he manifested ignorance of the māra and manifested receiving rebuke and refutation, so as to cause sentient beings to awaken to the buddha-knowledge and vision. Opening is the general; showing is the particular; the non-duality of the general and the particular is awakening. This still refers to the initial mind and need not be sought afar, and so it is up to Wondrous Awakening. The previous rebukes of Maitreya and Prabhāvyūha both refuted biased retributions on the level of the fruit; hence they were rebuked in reference to bodhi and the place of awakening. The subsequent rebukes of Jagatīṃdhara and Sudatta both refuted mistaken graspings on the level of the cause; hence they were rebuked in reference to the coming of the māra and the gathering of giving. Now, the reason the Buddha next commissions Jagatīṃdhara is that if he recounts the past matter of being rebuked, he will cause all the bodhisattvas to realize māra-affairs and awaken to the buddha-knowledge and vision; and the great assembly, hearing it together, will immediately accomplish the aforementioned five kinds of benefits.