法華經義記 1.45

1.45

難者又云：「今言比丘即是出家之位，非在家之位。」解云：「不無此義，但此處義隱。今就出家眾中明其有類有位，何異俗間仕官之人亦有類有位耶？比丘是天竺語，此間無的名翻譯，古舊相傳，皆以三德釋之。若使備此三德乃稱比丘。何者？一曰怖魔、二言破惡、三者乞士也。魔羅是外國語，此方言殺者，若通途為論，一切惡知識盡皆是魔，今的明者據第六天魔。然第六天魔未必常爾，但偶於釋迦一化不信正道。今一人出家魔宮振動，所以爾者，此人發意踰越生死永棄五塵出魔境界，非止滅魔一人，然此人復有一燈之化，是故魔宮振動、六師慴怖也。第二破惡者，即是修戒定慧，防身口七支諸惡及意地三毒四倒九十八使，此使諸惡法是累中之甚、妨道之巨患也。第三乞士者，夫出家之人不可終日自營，非唯增長貪愛故，亦妨亂行道。雖然本出家之意以身許道，但有累之身未能亡喰，復應將護身命行道進德，不可空棄一身徒勞剪落，應須携盋到家資身行道，是故淨乞自活表示清素。又此三德次第相成。」

The questioner also challenges: "Now, saying monk refers precisely to the renunciant stage, not the lay stage." The explanation says: "It is not without this meaning, but here the meaning is implicit. Now, within the renunciant assembly, clarifying that there are class and stage—how is this different from men serving in official posts in worldly society also having class and stage? Bhikṣu is an Indian word; here there is no single exact translation. Traditionally handed down from of old, it has always been explained by three virtues. Only if one possesses these three virtues is one called a bhikṣu. What are the three? The first is 'frightener of Māra', the second is 'destroyer of evil', and the third is 'mendicant'. Māra is a foreign word; in this land it means 'killer'. Broadly speaking, all bad companions are completely Māra; what is specifically indicated now is based on the Māra of the sixth heaven. However, the Māra of the sixth heaven is not necessarily always like this; he merely happened not to believe in the correct path during the single dispensation of Śākyamuni. Now, when a single person renounces household life, the palace of Māra quakes. Why is this? This person resolves to transcend birth-and-death, forever abandon the five sense-objects, and leave the realm of Māra. It is not merely the destruction of one Māra; furthermore, this person will effect the transformation of passing on a lamp [of Dharma]; therefore, the palace of Māra quakes and the six non-Buddhist teachers are terrified. Second, 'destroyer of evil' means cultivating precepts, concentration, and wisdom to guard against the various evils of the seven bodily and verbal actions, as well as the three poisons, four inversions, and ninety-eight propensities of the mental ground. These various evil dharmas of the propensities are the gravest among burdens and great hazards that obstruct the path. Third, 'mendicant' means that renunciants must not spend all day attending to their own livelihood, which not only increases greed and attachment, but also disrupts and hinders the practice of the path. Although the original intention of renouncing household life is to dedicate one's body to the path, an encumbered body cannot yet forgo eating; one must also look after the physical body and life to practice the path and advance in virtue. One must not cast away a body in vain and suffer the shearing of hair for nothing; one must carry the alms-bowl from house to house to sustain the body and practice the path. Therefore, by begging purely to sustain oneself, one demonstrates purity and plainness. Moreover, these three virtues are completed in sequence."