[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708) › 1.42 # 仁王經疏 1.42 仁王經疏 1.42 - **Language:** Classical Chinese ### [1.42](https://indike.org/pramana/in.bauddha.taisho.1708.1.42) 釋曰：自下第五教所被機。於中方二：初別敘讚德，後「他方」下總結集會。就別敘中，有十二眾：一聲聞、二緣覺、三菩薩、四優婆塞、五優婆夷、六居士、七色天、八欲天、九人王、十雜類、十一他方、十二變化。雖有十二，總攝為三：初十此方、次一他方、後一變化。就聲聞眾，文別有四：一標類辨數、二略明行位、三別讚德、四總結德。此即第一標類辨數。與大比丘眾者，標別異類。類有十二，此即第一明聲聞眾。簡於餘乘，故曰聲聞。《成實論》云「聞法得悟，故曰聲聞。」《佛地論》云「聞佛言音而入聖道，故曰聲聞。」又《瑜伽論》八十二云「從他聽聞正法言音，又能令聞他正法聲，故曰聲聞。」今言比丘眾者，七中別稱，簡尼等六，故言比丘。舉比丘名，顯聲聞眾，文有四節：一與、二大、三比丘、四釋眾也。佛身兼彼，目之為與。又與是共。諸比丘眾七義共故，名之為與。故《智度論》云「一處、一時、一心、一戒、一見、一道、一解脫，是名為共。」此經與者，即彼共也。所言大者，依《智度論》釋有三義：一大、二多、三勝。眾中上故、諸障斷故、王等敬故，名為大也。數甚多故，名之為多。能破九十六種外道異論，故名為勝。依《佛地論》，大有四釋：一者利根故大、二者無學故大、三者迴向大故大、四者眾多故大，具說如彼。言比丘者，此云乞士。《金剛仙》云「比丘是梵語，此方義譯或云破惡，或云怖魔。」又《本記》云「在因名怖魔、乞士、破惡，至果轉怖魔為殺賊、改乞士為應供、說破惡為不生。」又《瑜伽》第二十九「苾芻有五：一乞丐苾芻（釋云常行乞士）；二自稱苾芻（犯重失戒，而自稱言我是苾芻）；三名想苾芻（雖剃髮染衣而未有戒，但有名想也）；四破壞煩惱苾芻（得果聖人）；五白四羯磨比丘（凡夫持戒人也）。」今此比丘，即是五中第四第五人也。所言眾，梵音僧伽，此云和合眾，謂理事二和故名眾也。《佛地論》云「並出家僧，故名為眾。」《智度論》云「眾多比丘一處和合，故名為眾。」廣說如彼。八百萬億者，辨數也。 > Explanation: Below is the fifth \[section\], on the faculties \[of the beings\] addressed by the teaching. Within this, there are two parts: first, a separate account praising their virtues; later, from “other directions” onward, a concluding summary of the assembly. Within the separate account, there are twelve assemblies: first, śrāvakas; second, pratyekabuddhas; third, bodhisattvas; fourth, upāsakas; fifth, upāsikās; sixth, gṛhapatis; seventh, the gods of the form realm; eighth, the gods of the desire realm; ninth, human kings; tenth, miscellaneous kinds; eleventh, \[beings from\] other directions; twelfth, transformationally created \[beings\]. Although there are twelve, they are subsumed under three: the first ten belong to this realm, the next one to other realms, and the last one to transformations. Regarding the assembly of śrāvakas, the text has four parts: first, indicating the category and distinguishing the number; second, briefly clarifying their practices and stages; third, separately praising their virtues; fourth, concluding summary of their virtues. This is the first: indicating the category and distinguishing the number. “With a great assembly of bhikṣus” indicates a distinct category. Of the twelve categories, this is the first, clarifying the assembly of śrāvakas. It is called “śrāvaka” to distinguish it from the other vehicles. The Tattvasiddhi-śāstra states: “They are called śrāvakas because they hear the Dharma and attain awakening.” The Buddhabhūmi-śāstra states: “They are called śrāvakas because they hear the sounds of the Buddha's speech and enter the noble path.” Furthermore, the Yogācārabhūmi, fascicle eighty-two, states: “Because they hear the sounds of the true Dharma from others, and also cause others to hear the sound of the true Dharma, they are called śrāvakas.” Now, saying “assembly of bhikṣus” is a specific designation among the seven \[assemblies\], distinguishing \[them\] from the other six, such as nuns; hence it says “bhikṣu.” Presenting the name “bhikṣu” reveals the assembly of śrāvakas. The text has four clauses: first, “with”; second, “great”; third, “bhikṣu”; fourth, explaining “assembly.” The Buddha's person encompassing them is designated as “with.” Furthermore, “with” means “together.” Because the assembly of bhikṣus shares seven aspects in common, it is called “with.” Hence the Mahāprajñāpāramitopadeśa states: “One place, one time, one mind, one precept, one view, one path, one liberation—these are termed 'together'.” The “with” in this sūtra is precisely that “together.” As for what is called “great,” according to the Mahāprajñāpāramitopadeśa, the explanation has three meanings: first, great; second, numerous; third, superior. Because they are supreme among assemblies, because all obstacles are severed, and because kings and others revere them, they are called “great.” Because their number is extremely large, they are called “numerous.” Because they can refute the ninety-six kinds of heterodox doctrines of the non-Buddhists, they are called “superior.” According to the Buddhabhūmi-śāstra, “great” has four explanations: first, great because of sharp faculties; second, great because of being beyond training (aśaikṣa); third, great because of directing toward the great; fourth, great because of being numerous; fully explained as in that text. Regarding “bhikṣu,” this is translated as “mendicant” (almsman). The Vajrarṣi states: “Bhikṣu is a Sanskrit word; in translation into this land, it is explained as either 'destroyer of evil' or 'terrifier of Māra'.” Furthermore, the Benji states: “In the cause, it is called terrifier of Māra, mendicant, and destroyer of evil; when reaching the fruit, 'terrifier of Māra' shifts to 'slayer of the thieves' (arhat), 'mendicant' changes to 'worthy of offerings' (arhat), and 'destroyer of evil' is stated as 'non-arising'.” Furthermore, Yogācāra, fascicle twenty-nine, states: “There are five kinds of bhikṣus: first, the mendicant bhikṣu (explained as one who constantly practices alms-gathering); second, the self-proclaimed bhikṣu (one who has committed a grave offense, lost the precepts, yet proclaims himself, 'I am a bhikṣu'); third, the nominal bhikṣu (one who, though having shaved the head and dyed the robes, has not received the precepts, possessing only the name and conception); fourth, the bhikṣu who destroys afflictions (a noble one who has attained the fruit); fifth, the bhikṣu of the fourfold karmavācanā with white motion (an ordinary person who upholds the precepts).” Now, these bhikṣus here are the fourth and fifth kinds of persons among these five. As for what is called “assembly,” the Sanskrit term is saṃgha, translated here as “harmonious assembly”; meaning that they are called an assembly because of harmony in principle and in practice. The Buddhabhūmi-śāstra states: “Because they are together a saṃgha of renunciants, they are called an assembly.” The Mahāprajñāpāramitopadeśa states: “Because many bhikṣus harmonize in one place, they are called an assembly”; fully explained as in that text. “Eight hundred quintillion” distinguishes their number. > — English (machine translation) (machine translation) - [Previous: 1.41](https://indike.org/pramana/in.bauddha.taisho.1708.1.41) - [Next: 1.43](https://indike.org/pramana/in.bauddha.taisho.1708.1.43) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1708.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1708~en-mt.1.42) — English, machine translation ## Linked texts (1) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.3.151) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1708.1.42](https://indike.org/pramana/in.bauddha.taisho.1708.1.42) · Pramāṇa