[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 4.14 # 維摩經略疏 4.14 維摩經略疏 4.14 - **Language:** Classical Chinese ### [4.14](https://indike.org/pramana/in.bauddha.taisho.1778.4.14) 四、別對者，想對富樓那，以其想數偏強從想入道，是故弟子中說法第一。何者？《成論》云「識得實法，想得假名。」其用想數分明，故能分別名相、辨才無滯，於說法人中最為第一，諸有樂說法者皆師滿願。何者？佛德尊高，無敢輒問。新學之徒各隨所好師而事之，故二比丘不敢問佛。是故十人隨用一數入道，於聲聞中各稱第一。對文一一，隨其義便，准想說之。如今世人隨其三學各有所師，故云毘尼毘尼共等，是則發起如來枯榮入道之教。欲數對大迦葉，以其欲數偏強因此入道。何者？一切善法欲為其本。迦葉絕榮、志樂山谷，是則因善欲心捨世惡欲，其有樂頭陀者即以師之，攝為眷屬，顯發枯榮頭陀入道之教。更樂數對迦旃延，以其此數偏強用之推獲以為入道。何者？問答往復無有滯礙，此數力也。餘如迦葉。慧數對身子，以其此數入道，故為轉法輪之大將也。余如迦葉。念數對波離，其用念數持律入道。何者？造緣憶持名之為念，對緣詮量而無忘失，持律之上此數力也。餘如迦葉。思數對羅云，以其思數偏利，密行入道。何者？行陰是思，思數若利，修諸戒行覆藏功德密行之上。餘如迦葉。解脫數對善吉，以其此數偏利用為入道，故無諍三昧蕭然獨脫不與物競。餘如迦葉。作意數對那律，以其憶數偏利。因其失眼，佛令起此數修天眼入道。何者？夫修天眼，必須住心緣境取日月光明方發天眼通也。餘如迦葉。三摩提數對目連，以其定數偏利，修此入道。何者？凡夫皆有此數，若無定者平地顛墜，以眾生不能修習故不得深定。餘如迦葉。痛數對阿難，以其受數偏利，以聽受入道。何者？受數，四卷稱之為痛、《雜心》為受，今通言受。受以領納為義，故此數分明領持佛法如完器盛水。餘如迦葉。 > Fourth, explaining the specific correspondences: Conception (saṃjñā) corresponds to Pūrṇa, because his mental factor of conception is especially predominant, and he entered the Way through conception; therefore, he is the foremost in preaching the Dharma among the disciples. Why? The \*Satyasiddhi-śāstra\* says, "Consciousness apprehends real entities; conception apprehends conventional designations." Because his use of the mental factor of conception is distinct and clear, he can discriminate names and characteristics with unhindered eloquence, being foremost among preachers of the Dharma; all those who delight in preaching the Dharma take Maitrāyaṇīputra as their master. Why? The Buddha's virtue is so exalted and elevated that none dare casually question him. Newly studying practitioners each follow their own preferences in taking a teacher and serving him; thus, the two monks did not dare ask the Buddha. Therefore, these ten persons each used one mental factor to enter the Way and are each proclaimed foremost among the śrāvakas. Correlating them with the text one by one, according to the convenience of their sense, they are explained in accordance with conception. Just as people nowadays have their respective masters in accordance with the three trainings—so it is said, "Vinaya and Vinaya are mutually equivalent"—this initiates the Tathāgata's teaching of entering the Way through the withered and the flourishing. The factor of desire (chanda) corresponds to Mahākāśyapa, because his factor of desire is especially predominant, and by relying on this he entered the Way. Why? Desire is the root of all wholesome dharmas. Kāśyapa renounced glory and his aspiration took joy in mountain valleys; this is abandoning worldly evil desire by means of a wholesome mind of desire. Those who delight in dhūta practices then took him as their master, and he gathered them as his retinue, manifesting the teaching of entering the Way through the withered and flourishing dhūta practices. The factor of contact (sparśa) corresponds to Kātyāyana, because this factor is especially predominant in him, and by utilizing it to deduce and attain, he took it as his entrance to the Way. Why? Asking and answering back and forth without hindrance is due to the power of this factor. The rest are like Kāśyapa. The factor of wisdom (mati/prajñā) corresponds to Śāriputra; because he entered the Way through this factor, he is the great general who turns the wheel of the Dharma. The rest are like Kāśyapa. The factor of mindfulness (smṛti) corresponds to Upāli; he used the factor of mindfulness to maintain the Vinaya and enter the Way. Why? Touching upon conditions and recollecting and retaining them is called mindfulness; weighing and judging in the face of conditions without forgetting—in maintaining the Vinaya, this is due to the power of this factor. The rest are like Kāśyapa. The factor of intention (cetanā) corresponds to Rāhula, because his factor of intention is especially sharp, and he entered the Way through esoteric practice. Why? The aggregate of formations is intention; if the factor of intention is sharp, one cultivates various monastic practices and conceals virtues—this is the highest form of esoteric practice. The rest are like Kāśyapa. The factor of release (adhimokṣa) corresponds to Subhūti, because this factor is especially sharp in him and he used it to enter the Way; therefore, in the samādhi of non-contention, he is serene and uniquely released, not competing with anything. The rest are like Kāśyapa. The factor of attention (manaskāra) corresponds to Aniruddha, because his factor of recollection/attention is especially sharp. Because he lost his sight, the Buddha had him arouse this factor to cultivate the divine eye and enter the Way. Why? For cultivating the divine eye, one must stabilize the mind, focus on objects, and take the radiance of the sun and moon; only then does the supernormal power of the divine eye arise. The rest are like Kāśyapa. The factor of samādhi corresponds to Maudgalyāyana, because his factor of concentration is especially sharp, and he cultivated this to enter the Way. Why? Even ordinary persons have this factor; if they lacked concentration, they would stumble and fall even on flat ground. It is because sentient beings cannot cultivate and practice it that they do not attain deep concentration. The rest are like Kāśyapa. The factor of pain/feeling (vedanā) corresponds to Ānanda, because his factor of feeling is especially sharp, and he entered the Way through hearing and receiving. Why? The factor of feeling: the four-fascicle \[version\] calls it 'pain', and the \*Saṃyuktābhidharma-hṛdaya\* calls it 'feeling'; here we generally call it feeling. Feeling has the meaning of receiving and assimilating; therefore, this factor clearly receives and maintains the Buddha's Dharma like a flawless vessel containing water. The rest are like Kāśyapa. > — English (machine translation) (machine translation) - [Previous: 4.13](https://indike.org/pramana/in.bauddha.taisho.1778.4.13) - [Next: 4.15](https://indike.org/pramana/in.bauddha.taisho.1778.4.15) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1778.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.4.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.4.14](https://indike.org/pramana/in.bauddha.taisho.1778.4.14) · Pramāṇa