維摩經略疏 4.13

4.13

Third, generally correlating them with the ten mental factors: A verse in the Abhidharma says, 'Perception, desire, contact, wisdom, / mindfulness, volition, and liberation, / attention directed toward objects, / and samādhi together with feeling.' These pervade the great grounds, supporting the king of mind and giving rise to all factors, just as the ten ministers of a state jointly assist one ruler: if they jointly practice what is unprincipled, the people all commit evil; if they jointly practice proper governance, the people all possess good. The king of mind of sentient beings and the universal mental factors are also like this: because these universal mental factors pervade both good and evil, they arise together with the king [of mind] in immeasurable good and evil. Furthermore, the king is the master, and the factors are the disciples, mutually supporting good and evil in the same way. Hence the text says, 'The disciples are the multitude of defilements, / which turn according to the intent.' The Buddha is the Dharma King, and the disciples are ministers, jointly transforming the kings and factors. If sentient beings faithfully accept and practice, the practice of wisdom becomes the various good mental factors of the path of seeing, and cultivating the practice of action becomes the various good mental factors of the path of cultivation. Furthermore, the ten factors are ten Dharma gateways, which can lead into nirvāṇa. Initially taking the ten factors as seeds, one cultivates from there and ultimately accomplishes the Way, just as a tree of embrace begins from a tiny sprout. Now, the Dharma King wishes to transform all sentient beings through the partial and complete teachings, first following their desires; hence the text below says, 'First hook them with desire, / then cause them to enter the Buddha's wisdom.' That the ten disciples now each propagate one Dharma is because people gather according to kind and things group according to class; according to their desires, they are gathered as retinues through each individual Dharma gateway. Although each presides over one Dharma, how could they not possess the ten virtues? Just like the ten mental factors: whichever one arises, the remaining factors arise along with it; although one factor bears the title, in reality there are the ten.