仁王經疏 1.42

1.42

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.