宗鏡錄 24.7.2

24.7.2

則化一切人修善。 心王及十心數法亦如是。 故此經云。 弟子眾塵勞。 隨意之所轉也。 今一切眾生。 皆有心王十通心數法。 若遇天魔外道。 愛論見論。 即起諸煩惱。 流轉生死。 如為惡君惡臣。 惡師惡弟子之所化也。 今佛為法王。 十弟子為法臣。 即是正法之師。 正法弟子。 用慧行行行正法。 共化眾生。 心王十通心數法。 若眾生信受。 修行慧行。 即見論諸煩惱滅。 成一切見道無量諸善心數法也。 若眾生信受。 修習行行。 即破一切天魔生死不善諸心數法。 成修道無量善心數法也。 故經云。 心王若正。 則六臣不邪。 復次此十數。 即是十法門。 悉能通入涅槃也。 初以十數為種子。 從此修習。 遂致成道。 如合抱之樹。 起於毫末也。 今法王欲以半滿之教。 化諸眾生。 先當隨其樂欲。 故此經云。 先以欲句牽。 後令入佛智也。 今十弟子各弘一法者。 人以類聚。 物以群分。 隨其樂欲。 各用一行法門。 攝為眷屬也。 雖各掌一法門。 何曾不具十德。 如十心數。 隨有一起。 十數即隨起。 雖用一數當名。 而實有十數也。 別對十弟子者。 初想數。 即對富樓那。 想數偏強從想入道。 是故聲聞弟子中。 說法第一也。 成論云。 識得實法。 想得假名。 富樓那用想數分明。 故能分別名相。 無礙。 辯才無滯。 於說法人中。 最為第一。 欲數。 對大迦葉。 用善欲數入道故。 諸弟子中。 頭陀第一也。 一切善法。 欲為其本。 迦葉絕世榮華。 志存出要。 樂在山林。 是則善欲心發。 捨世惡欲也。 更樂。 對迦栴延。 即起此數。 研覈義理入道故。 聲聞中。 論義第一也。 問答往復。 更相涉入。 論義不窮。 無滯無闕。 以其偏修更樂數故。 能如是也。 慧數。 對身子。 用慧數入道故。 於諸聲聞中。 智慧第一。 法輪之將也。 念數。 對優波離。 用念持律入道。 於諸聲聞中。 持律第一也。 憶持不忘。 名之為念。 波離身口對緣。 詮量輕重而無忘失。 持律之上也。 思數。 對羅云。 因祕行入道。 諸聲聞中密行第一也。 行陰。 即是思數。 思數若利。 修諸戒行。 覆藏功德。 密行之上也。 解脫。 對善吉。 用此數法。 修空解脫入道故。 諸聲聞中。 解空第一。 無諍三昧。 蕭然獨脫。 不與物競也。 作意境界。 憶數。 對阿那律。 因其失眼。 佛令起此。 數修天眼入道故。 聲聞中。 天眼第一。 夫修天眼。 必須住心緣境。 取日月星光相而修。 發天眼通也。 三摩提數。 對目連。 是定數偏利。 修此定進道故。 諸聲聞中。 禪定第一。 痛數。 對阿難。 當受數強利。 聽受聞持以入道故。 諸聲聞中。 多聞總持第一。 痛。 通。 言受。 以領納為義故。 此數分明領持佛法。 如完器盛水也。 是十數弟子共輔如來。 莊嚴半滿四枯四榮之教。 引眾生入中道。 見佛性。 住大涅槃。 即是住不思議解脫也。 是知自利實行。 利他權門。 若師若弟。 若教若觀。 終不出眾生心數法門。 一一同歸宗鏡。 乃至一切言說義理。 行位進修。 悉皆是心。 無不收盡。 以一切語言。 由覺觀心。 一切諸行。 由於思心。 一切義理。 由於慧心故。 又心王即佛寶。 心數。 即僧寶。 所緣實際。 無王無數。 即法寶。 善入實際。 王數之功力用足矣。 心心數法不行。 故名行般若波羅蜜。 普賢觀云。 觀心無心。 法不住法。 我心自空。 罪福無主。 即是無心無數。 名為正觀。 是心數塵勞若不盡者。 觀則不訖。 故經言。 眾生不度。 我不成正覺。 即此意也。 若能如是解者。 無一佛菩薩名。 及一法門。 不於正觀心中現。 故法華經云。 若有人信汝所說。 則為見我。

...then they transform all people to cultivate good. The mind-king and the ten mental factor phenomena are also like this. Therefore, this sūtra says: 'The disciples are the multitudes of defilements, which turn according to the intention.' Now, all sentient beings possess the mind-king and the ten universal mental factor phenomena. If they encounter heavenly māras and non-Buddhists with their discourses of craving and discourses of views, they immediately give rise to various kleśas and wander in saṃsāra, just as if transformed by an evil ruler, evil ministers, an evil master, and evil disciples. Now the Buddha is the Dharma King, and the ten disciples are the Dharma ministers; that is, they are the master of the true Dharma and the disciples of the true Dharma. Using wisdom-practice and conduct-practice, they practice the true Dharma and together transform sentient beings. As for the mind-king and the ten universal mental factor phenomena: if sentient beings faithfully accept them and cultivate wisdom-practice, then the various kleśas of discourses of views are extinguished, and all the immeasurable good mental factor phenomena of the path of seeing are accomplished. If sentient beings faithfully accept them and cultivate conduct-practice, then all the unwholesome mental factor phenomena of heavenly māras and saṃsāra are broken, and the immeasurable good mental factor phenomena of the path of cultivation are accomplished. Therefore, a sūtra says: 'If the mind-king is upright, then the six ministers will not be corrupt.' Furthermore, these ten factors are themselves ten Dharma approaches, all capable of leading into nirvāṇa. At first, one takes the ten factors as seeds; cultivating from this, one eventually attains the realization of the Way, just as a tree of embrace-breadth begins from a tiny sprout. Now the Dharma King wishes to transform all sentient beings with the teachings of the half and full; he must first accord with their desires. Therefore, this sūtra says: 'First pull them with the hook of desire, and later cause them to enter the Buddha's wisdom.' Now, as for the ten disciples each propagating one Dharma: people gather according to kind, and things divide into groups; according to their desires, they each use one practice and Dharma approach to gather them as retinue. Although each holds one Dharma approach, how could they ever fail to possess the ten virtues? Just as with the ten mental factors: whenever one arises, the ten factors immediately arise along with it; although one factor is used to assume the name, in truth there are ten factors. Matching them specifically to the ten disciples: First, the factor of saṃjñā corresponds to Pūrṇa. His factor of saṃjñā was especially predominant, and he entered the Way through saṃjñā; therefore, among the śrāvaka disciples, he is foremost in explaining the Dharma. The *Tattvasiddhiśāstra* says: 'Consciousness apprehends real dharmas; saṃjñā apprehends conventional designations.' Pūrṇa used the factor of saṃjñā clearly and distinctly, and therefore was able to distinguish names and characteristics without obstruction, his eloquence unhindered; among those who explain the Dharma, he is the most foremost. The factor of chanda corresponds to Mahākāśyapa. Because he entered the Way by using the factor of wholesome chanda, among all disciples, he is foremost in dhūta [practices]. For all wholesome dharmas, chanda is the root. Kāśyapa cut off worldly glory and set his aspiration on the essentials of renunciation, delighting in mountain forests; this is the arising of the mind of wholesome chanda, abandoning the evil desires of the world. Further delight corresponds to Kātyāyana. He immediately gave rise to this factor, examining and investigating doctrinal principles to enter the Way; therefore, among the śrāvakas, he is foremost in debate. In questions and answers back and forth, mutually interpenetrating, his debate of principles was inexhaustible, without obstruction or deficiency; because he specifically cultivated the factor of further delight, he was able to be like this. The factor of prajñā corresponds to Śāriputra. Because he entered the Way by using the factor of prajñā, among all śrāvakas, he is foremost in wisdom, the general of the Dharma wheel. The factor of smṛti corresponds to Upāli. He entered the Way by using smṛti to uphold the Vinaya; among all śrāvakas, he is foremost in upholding the Vinaya. Remembering and maintaining without forgetting is called smṛti. Upāli, facing conditions with body and speech, weighed light and heavy without forgetfulness or loss; he was supreme in upholding the Vinaya. The factor of cetanā corresponds to Rāhula. Because of secret practices he entered the Way; among all śrāvakas, he is foremost in esoteric practices. The aggregate of saṃskāra is precisely the factor of cetanā. If the factor of cetanā is sharp, one cultivates various practices of precepts and conceals merits; he was supreme in esoteric practices. Liberation corresponds to Subhūti. Because he used this factor and Dharma to cultivate the liberation of emptiness and enter the Way, among all śrāvakas, he is foremost in understanding emptiness. With the samādhi of non-dispute, aloof and uniquely liberated, he did not vie with things. Attention to the realm and the factor of smṛti correspond to Aniruddha. Because he lost his eyes, the Buddha caused him to give rise to this factor and cultivate the divine eye to enter the Way; therefore, among the śrāvakas, he is foremost in the divine eye. Now, cultivating the divine eye must rely on abiding the mind in conditions of the realm, taking the marks of the light of the sun, moon, and stars to cultivate, bringing forth the supernormal knowledge of the divine eye. The factor of samādhi corresponds to Maudgalyāyana. His factor of concentration was especially sharp, and he cultivated this concentration to advance on the Way; therefore, among all śrāvakas, he is foremost in dhyāna concentration. The factor of vedanā corresponds to Ānanda. Because his factor of vedanā was strong and sharp, he listened to, received, and retained [the teachings] to enter the Way; therefore, among all śrāvakas, he is foremost in erudition and dhāraṇī. 'Vedanā' is commonly said to be reception, taking receiving and experiencing as its meaning; this factor clearly and distinctly receives and upholds the Buddhadharma, like an intact vessel holding water. These ten factor disciples together assist the Tathāgata, adorning the teachings of the half and full, and the four witherings and four flourishings, leading sentient beings into the Middle Way, seeing the Buddha-nature, and abiding in great nirvāṇa—which is precisely abiding in inconceivable liberation. Thus one knows that whether real practices of self-benefit or provisional approaches of benefiting others, whether master or disciple, whether teaching or contemplation, they never go beyond the Dharma approaches of sentient beings' mental factors. One by one they equally return to the mirror of the source, up to all spoken principles, stages of practice, and cultivations; all are citta, and there is none not encompassed. This is because all speech arises from the mind of vitarka and vicāra, all practices arise from the mind of cetanā, and all doctrinal principles arise from the mind of prajñā. Furthermore, the mind-king is the Buddha jewel; the mental factors are the Saṅgha jewel; and the ultimate reality of what is cognized, where there is neither king nor factors, is the Dharma jewel. Skillfully entering ultimate reality, the power and function of king and factors are fully complete. That citta and mental factors do not function is therefore called practicing the perfection of prajñā. The *Samantabhadra Contemplation* says: 'Contemplating citta, there is no citta; phenomena do not abide in phenomena. My citta is naturally empty; offenses and blessings have no master.' This is precisely having neither citta nor factors, which is called correct contemplation. If these defilements of mental factors are not exhausted, contemplation is not finished. Therefore, a sūtra says: 'If sentient beings are not delivered, I will not accomplish correct awakening.' This is precisely what it means. If one can understand like this, there is not a single Buddha or bodhisattva name, nor a single Dharma approach, that does not appear in the mind of correct contemplation. Therefore, the *Lotus Sūtra* says: 'If there is someone who believes what you say, then they see me.'