仁王般若經疏 1.23

1.23

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].