仁王般若經疏 1.23

1.23

與大比丘眾者，第六列同聞眾。夫一切經初列眾，不出四種：一者影嚮眾、二者結緣眾、三者發起眾、四者當機眾也。一影嚮眾者，如分身諸佛來聽法也。二結緣眾者，於此未悟，作後世得悟因緣，名結緣眾。三發起眾者，法身菩薩更相表發也。四當機眾者，說經正被得道眾也。此經既爾，餘皆類爾。就同聞眾中有二：初別列眾、二總結。就別列中，眾雖十二，大判為三：前之十眾當此土眾、第十一他方眾、第十二化眾。就前十眾，若從大列，應先菩薩後及聲聞。若從小列，應先列優婆夷等。今何故先列聲聞後列菩薩？然佛法內有二種道：一者顯現道、二者祕密道。今以顯現道，先列聲聞。復菩薩現漏未盡則形無定方，若在先列，恐世人疑，故先列聲聞也。就聲聞眾中有五段：一舉大比丘眾名、二列數、三出位、四歎德、五總結。與之言共。大者名勝，亦云多。比丘五義，如《智度論》，一名乞士、二名破煩惱、三名號比丘、四受戒名比丘、五名怖魔。乞士者，清淨活命，如舍利弗因緣說也。破惡者，比名惡，丘名能，能破惡故名比丘。三名號比丘，如胡漢夷處各各有號，故名比丘。四受戒，名比丘。五比名能，丘名怖，能怖魔軍故名比丘。比丘非一，故復名眾。八百萬億下，第二列數。學無學皆阿羅漢下，第三顯位地。阿羅漢有三義：初阿羅漢名應供、二阿羅漢名不生、三阿樓佉名殺賊。通徒一一皆有三義。下三果人何故皆名羅漢？亦分有三義，又舉勝以歎。

As for "together with a great assembly of bhikṣus": the sixth section lists the audience who heard [the teaching] together. In general, at the beginning of all sūtras, the listed assemblies do not exceed four kinds: first, the shadowing audience; second, the karmic-affinity audience; third, the initiating audience; fourth, the primary recipient audience. First, the shadowing audience: such as the emanated bodies of various buddhas coming to listen to the Dharma. Second, the karmic-affinity audience: those who are not yet enlightened here, but form causes and conditions for attaining enlightenment in future lives; this is called the karmic-affinity audience. Third, the initiating audience: the dharmakāya bodhisattvas who prompt and manifest [the teaching] for one another. Fourth, the primary recipient audience: the assembly that is directly targeted to attain the Way through the preaching of the sūtra. This sūtra being so, the rest are all analogous. Within the audience who heard together, there are two parts: first, listing the assemblies individually; second, a general conclusion. Within listing individually, although there are twelve assemblies, broadly speaking they are classified into three: the preceding ten assemblies correspond to the assembly of this world; the eleventh is the assembly from other directions; the twelfth is the magically created assembly. Concerning the first ten assemblies, if listing from the superior, one should first list the bodhisattvas and afterwards the śrāvakas. If listing from the inferior, one should first list the upāsikās and so on. Why now are the śrāvakas listed first and the bodhisattvas listed afterwards? There are two kinds of paths within the Buddha-Dharma: first, the manifest path; second, the esoteric path. Now, in terms of the manifest path, the śrāvakas are listed first. Furthermore, bodhisattvas manifest as not having extinguished outflows, and their forms have no fixed mode; if they were listed first, there is fear that worldly people would have doubts, and therefore the śrāvakas are listed first. Within the assembly of śrāvakas there are five passages: first, giving the name of the great assembly of bhikṣus; second, listing their number; third, presenting their status; fourth, praising their virtues; fifth, a general conclusion. "With" (yǔ) means together. "Great" means superior, and also means numerous. "Bhikṣu" has five meanings, as in the Dazhidu lun: first, mendicant; second, destroyer of afflictions; third, titular bhikṣu; fourth, one who receives the precepts is called a bhikṣu; fifth, terrifier of Māra. "Mendicant" refers to pure livelihood, as explained in the story of Śāriputra. "Destroyer of evil": bhi means evil, kṣu means capable; being capable of destroying evil, he is therefore called a bhikṣu. Third, "titular bhikṣu": just as in the regions of the Hu, Han, and Yi peoples each has their own designation, hence he is called a bhikṣu. Fourth, "receiving the precepts" is called a bhikṣu. Fifth, bhi means capable, kṣu means terrify; being capable of terrifying the army of Māra, he is therefore called a bhikṣu. Because bhikṣus are not merely one, they are also called an "assembly." From "eight hundred million" onward is the second part, listing their number. From "trainees and those beyond training, all arhats" onward is the third part, revealing their status and stages. "Arhat" has three meanings: first, an arhat is called one worthy of offerings; second, an arhat is called non-arising; third, an arakha is called slayer of the enemy. Universally, all disciples possess these three meanings. Why are those of the lower three fruits all called arhats? They also partially possess the three meanings, and it also cites the superior to praise [them].