妙法蓮華經文句 2.63

2.63

Furthermore, taking the ten factors pervasive to the whole mental ground that arise together with the mind king and pervade everything, whether entering good or entering evil, namely: perception, desire, contact, wisdom, mindfulness, intention, liberation, memory, concentration, and feeling. Perception corresponds to Pūrṇa: perception grasps provisional names, and this person skillfully penetrated provisional names, his eloquence unimpeded. Desire corresponds to Kāśyapa: Kāśyapa had no worldly desires, but desired the unconditioned. Contact corresponds to Kātyāyana: contact enters two things mutually interpenetrating; Kātyāyana was skilled in debating doctrines, able to exhaust dialogue. Wisdom is Śāriputra, which is readily understood. Mindfulness corresponds to Upāli: mindfulness is the supreme factor for upholding the Vinaya. Intention corresponds to Rāhula: intention is the aggregate of volitional formations, and this person put into actual practice the upholding of precepts. Liberation corresponds to Subhūti: liberation is termed freedom from encumbrance; this person understood emptiness and attained liberation from conditioned existence. Memory corresponds to Aniruddha: memory stirs and grasps objects to cultivate the divine eye, facilitating samādhi. The factor of concentration corresponds to Maudgalyāyana, which is readily understood. Feeling corresponds to Ānanda: hearing much, receiving and holding without error. The ten persons each possessed manifold virtues, but to guide specialists and proclaim the Buddha's path, they adapted to the desires of sentient beings: those desiring wisdom took Śāriputra as teacher, and so on up to those desiring to hear much taking Ānanda as teacher; jointly assisting the Dharma King, each presided over a single office.