妙法蓮華經文句 2.62

2.62

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.