妙法蓮華經文句 2.62

2.62

總明觀者，上師弟施化法身所為，若不作觀方便，於行人無益，如貧數寶、似盲執燭。然心數甚多，且約善數，如弟子者眾但舉十人耳。十善數者，謂：信、進、念、定、慧、喜、猗、捨、覺、戒，此十數輔心王，能改惡就善、革凡成聖，辦一切法門，但以十心為本，如十弟子，輔佛行化，共熟眾生，立于佛法也。信數對那律天眼第一，眼是五根首，如諸方以東為上，信於諸數初入佛法也。進數對迦葉頭陀第一，抖擻勤苦對進數也。念數對波離持律第一，念力牢強憶持不忘也。定數對目連神通第一，慧數對身子智慧第一，皆可解。喜數對阿難多聞第一，多聞分別樂，樂即喜數也。猗數對旃延，論體窮微盡理，除邪顯正，如猗離惡得善，放苦入樂也。捨數對善吉解空第一，若住空平等與捨數相應。覺數對富樓那說法第一，覺是語本，本立則辯說無窮。戒數對羅云持戒第一，可解。十數扶心王能成觀行，於一念中深入善法，三寶具足，王即佛寶；數即僧寶；所緣實際，無王無數，即法寶。若入實際王數之功，力用足矣。

In generally clarifying contemplation: the teaching of the masters and disciples above is the activity of the Dharma Body; if one does not apply it as an expedient for contemplation, it will be of no benefit to practitioners, like a poor man counting others' treasures, or a blind man holding a candle. Although mental factors are very numerous, we provisionally refer to the wholesome factors, just as the disciples were many, yet only ten persons are mentioned. The ten wholesome factors are: faith, vigor, mindfulness, concentration, wisdom, joy, serenity, equanimity, investigation, and discipline. These ten factors assist the mind king, being able to turn from evil toward good, revolutionise the ordinary into the noble, and accomplish all dharma gates; yet they take the ten minds as their foundation, just as the ten disciples assisted the Buddha in conducting transformation, jointly maturing sentient beings and establishing them in the Buddha Dharma. The factor of faith corresponds to Aniruddha being foremost in the divine eye: the eye is the chief of the five sense faculties, just as the east is superior among the directions, and faith is the initial entry into the Buddha Dharma among all factors. The factor of vigor corresponds to Kāśyapa being foremost in dhūta [practices]: shaking off defilements through strenuous hardship corresponds to the factor of vigor. The factor of mindfulness corresponds to Upāli being foremost in upholding the Vinaya: the power of mindfulness is firm and strong, remembering and maintaining without forgetting. The factor of concentration corresponds to Maudgalyāyana being foremost in supernormal powers, and the factor of wisdom corresponds to Śāriputra being foremost in wisdom, both of which are readily understood. The factor of joy corresponds to Ānanda being foremost in hearing much: hearing much brings joy in distinguishing [dharmas], and joy is indeed the factor of joy. The factor of serenity corresponds to Kātyāyana: the essence of his treatises exhausts the subtle and plumbed the principles, eradicating the heterodox and revealing the orthodox, like serenity departing evil and gaining good, releasing suffering and entering joy. The factor of equanimity corresponds to Subhūti being foremost in understanding emptiness: abiding in the equality of emptiness accords with the factor of equanimity. The factor of investigation corresponds to Pūrṇa being foremost in expounding the Dharma: investigation is the root of speech, and once the root is established, eloquence is inexhaustible. The factor of discipline corresponds to Rāhula being foremost in upholding the precepts, which is readily understood. These ten factors assist the mind king in accomplishing contemplative practice: within a single thought, one enters deeply into wholesome dharmas, possessing the Three Jewels fully. The king is the Buddha Jewel; the factors are the Saṅgha Jewel; the actual reality that is their objective condition, being without king and without factors, is the Dharma Jewel. When one enters actual reality, the efficacy and functional power of the king and factors are complete.