宗鏡錄 24.7.2

24.7.2

...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.'