法華經義記 1.96

1.96

「爾時釋提桓因」，列同聞人，有三段，此下竟「退坐一面」是第三列凡夫眾，所以有後者，意如前述。今就此中有六種眾即成六段：第一先列天眾、第二列龍眾、第三鬼神眾、第四阿修羅眾、第五列金翅鳥眾、第六人眾。今兩種料簡，初明不次第意，次明無六道意及無無色意。所以別尊卑不次第者，但如來在人中說法，阿闍世王即是王舍城主，主人有讓客之義，是故先列前五眾、後又列人眾。又客眾之中不次第者，但五客眾中天報最勝，是故先列天眾後及餘道。若客眾次第列者，天後列修羅，但龍有兩義故勝：一者是天眷屬、二者於人有恩。龍能昇雲降雨似天義，是以世人常言天雨。有此兩德，是故在前。所以列鬼神眾在次列者，然此眾悉諸天樂神，隨諸天後行，是故在之後列也。又此六段中無有六道。何以故？地獄眾生罪障報深重不能得來，唯有五道也。所以有六段者，但龍與金翅鳥同是畜生，今離為兩眾，故有六段也。又列天眾之中有所不盡，唯列欲、色界天不及無色。所以爾者，其二意：一據小乘經故，彼處無有色，既無有色不去不來。二明三界果報彼處最勝，由著情深妨受正道，即是長壽天難也。

"At that time Śakra Devānām Indra": in listing those who listened together, there are three sections; from here down to "withdrew and sat to one side" is the third, listing the assembly of ordinary persons. The reason they come last is as explained before. Now, within this there are six kinds of assemblies, forming six sections: first, the heavenly assembly is listed; second, the nāga assembly is listed; third, the ghost and spirit assembly; fourth, the asura assembly; fifth, the garuḍa assembly; sixth, the human assembly. Now two points are sorted out: first, explaining the meaning of the lack of sequence; next, explaining the meaning of the absence of the six destinies and the absence of the formless [realm]. The reason for distinguishing the noble and the lowly without sequence is simply that the Tathāgata preached the Dharma among humans, and King Ajātaśatru was the lord of Rājagṛha; the host has the propriety of deferring to the guests, so the former five assemblies are listed first, and the human assembly is listed afterwards. Furthermore, as for the lack of sequence among the guest assemblies, among the five guest assemblies the heavenly retribution is the most superior, so the heavenly assembly is listed first, followed by the remaining destinies. If the guest assemblies were listed in sequence, the asuras would be listed after the devas; however, the nāgas are superior because of two reasons: first, they are retinues of the devas; second, they show kindness to humans. Nāgas can ascend clouds and send down rain, which resembles heaven; hence worldly people often speak of 'heaven raining'. Having these two virtues, they are placed before [the asuras]. The reason the ghost and spirit assembly is listed next is that this assembly consists entirely of the music-spirits of the devas, who follow behind the devas; for this reason they are listed after them. Furthermore, within these six sections there are not six destinies. Why? Because the retribution of karmic hindrances of sentient beings in hell is profound and heavy, they cannot come; thus there are only five destinies. The reason there are six sections is simply that nāgas and garuḍas are both animals, but are now separated into two assemblies, so there are six sections. Furthermore, among the listing of the heavenly assembly something is incomplete: only the devas of the desire and form realms are listed, not reaching the formless [realm]. The reasons for this are twofold: first, based on Hīnayāna sūtras, that place has no form, and since there is no form, there is no going and coming; second, explaining that of the retributions in the three realms that place is the most superior, and because of deep emotional attachment it hinders receiving the correct path, which is the difficulty of the long-lived devas.