維摩經略疏 4.14

4.14

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.