妙法蓮華經玄贊 2.70

2.70

贊曰：眾成就中文段為二：上來列眾，此明佛所威儀。論解眾成就中有四，上已解三，此為第四。「四眾」者，古云魔、梵、沙門、婆羅門，此說色欲二天之勝、人中上首。故顗師云：一影響眾，在座默然；二發教眾，如鶖子與彌勒三請是；三當機眾，稟教悟解；四結緣眾，時未悟解結後因緣。又有四眾，謂聲聞、菩薩，並客、舊二眾。古人疏有多義，然此後文。又觀四眾比丘、比丘尼、優婆塞、優婆夷為四，周迴曰圍，坐匝稱繞，進財行為供，有攝資名養，修謹曰恭，崇仰曰敬，敬甚曰尊，尊深曰重，是理談美曰讚，觸事諭德曰歎。論解有四：一眾圍繞，二前後，三供養恭敬，四尊重讚歎。論牒經同此經之中少前後義，今准應言。爾時世尊為諸四眾前後圍繞，供養恭敬尊重，讚歎文方具足。其前後者，各見佛對其前為之說法，即以面向為前，所不向為後，望一一人皆有前後，不以方處為前後也。

The commentary says: Within the fulfillment of the assembly, the text has two sections: the preceding listed the assembly, and this clarifies the majestic deportment where the Buddha was. The Śāstra explains that there are four aspects within the fulfillment of the assembly; three have already been explained above, and this is the fourth. As for 'the four assemblies', ancient masters said they are Māras, Brahmās, śramaṇas, and brāhmaṇas; this refers to the preeminent ones of the form and desire heavens and the leaders among humans. Therefore Master Zhiyi said: first, the reflecting assembly, who sit silently in the assembly; second, the initiating assembly, such as Śāriputra and Maitreya making the three requests; third, the capable assembly, who receive the teaching and awaken to understanding; fourth, the affinity-forming assembly, who are not yet awakened at the time and establish future causes and conditions. There are also four assemblies consisting of śrāvakas and bodhisattvas, along with the two assemblies of guests and regulars. Ancient commentaries have many interpretations, but this refers to what follows. Furthermore, observing the four assemblies, they are monks, nuns, laymen, and laywomen. Enclosing on all sides is called 'surrounding' (圍); sitting in a circle is called 'encircling' (繞). Advancing material deeds is 'offering' (供); containing provisions is named 'sustaining' (養). Cultivating scrupulousness is called 'reverence' (恭); looking up with admiration is called 'respect' (敬). Utmost respect is called 'honour' (尊); profound honour is called 'veneration' (重). Speaking of excellence in principle is called 'praising' (讚); illustrating virtue with reference to things is called 'lauding' (歎). The Śāstra explains four points: first, the assembly surrounding; second, in front and behind; third, offering and revering; fourth, honouring and praising. The Śāstra's citation of the sūtra is identical to this sūtra, but lacks the meaning of 'in front and behind'. We should now infer that it ought to say: 'At that time the World-Honoured One was surrounded in front and behind by the four assemblies, who made offerings to, revered, honoured, and praised him', and then the text would be complete. As for 'in front and behind', each saw the Buddha expounding the Dharma facing them directly; taking the face-to-face direction as front, and what he did not face as behind, in relation to every single person there was a front and behind, not that front and behind were determined by cardinal locations.