大般涅槃經集解 2.49

2.49

案僧亮曰：此下敘遠來者也。來不必前後，文不可累書，分作三次耳，一眾多在後、二眾多供勝、三但以供勝也。僧宗曰：此經所列時眾，與諸經不必同也。以聲聞德狹，不能廣化，多以側侍左右，所以先列也。寶亮曰：此列十五日旦承光至者也。比丘者，列其位。羅漢者，歎其德也。道慧記曰：列眾凡有五別。第一八十億百千，謂內眷屬也；第二時有無量諸大弟子，謂外眷屬也；第三優婆塞以下，隨以供勝眾多為後也；第四從金翅鳥王訖山王，但以眾多為後；第五從阿僧祇海神訖無邊身，但以供養為後也。又撰曰：不必皆先後，但義為次第也。然若列先後有，不出四種：一者以位為次；二者以數為次；三者以供為次；四者不以位數供，但以是時來者，即是中列也。智秀曰：此下至其林變白，皆是聲光動地所召也。然列條序不同，多則至五、少則唯二。言五者，一列數、二置位、三歎德、四列名、五敘來相也。言二者，一列數、二列名而已。又列其秩序，差品有三：第一從此訖得自在力能化作佛，列出家二眾，以道小近佛，故先列也。明駿案：此中列六事，一列數、二稱位、三歎權德、四敘憂悲、五歎實德、六敘來事。

Sengliang states: Below this narrates those who came from afar. Their coming was not necessarily earlier or later, but the text cannot write them all at once, so it divides them into three times: first, the vast assemblies coming later; second, the vast assemblies whose offerings are superior; third, solely because their offerings are superior.
Sengzong states: The assemblies of the time listed in this sūtra are not necessarily the same as in other sūtras. Because the voice-hearers' virtue is narrow and they cannot broadly transform [beings], they mostly attend close at his side; therefore they are listed first.
Baoliang states: This lists those who received the light and arrived on the morning of the fifteenth day. "Monks" lists their status; "arhats" praises their virtue.
Daohui's Notes state: In listing the assembly, there are five distinctions in all: first, the eighty hundred thousand koṭis, meaning the inner retinue; second, the time when there were immeasurable great disciples, meaning the outer retinue; third, from the upāsakas downward, they are placed behind according to the superiority of their offerings and vast numbers; fourth, from the garuḍa king up to the mountain kings, they are placed behind solely because of their vast numbers; fifth, from the asaṃkhyeya ocean gods up to Boundless Body, they are placed behind solely because of their offerings.
It also notes: They are not necessarily all earlier and later, but are sequenced conceptually. However, if listing earlier and later exists, it does not exceed four kinds: first, sequenced by status; second, sequenced by number; third, sequenced by offerings; fourth, not by status, number, or offerings, but simply listed in the middle according to those who came at that time.
Zhixiu states: Below this, up to the grove turning white, all were summoned by the voice, the light, and the shaking of the earth. However, the ordering of the items listed differs: at most it reaches five, at least it is only two. Speaking of five: first, listing the number; second, placing their status; third, praising their virtue; fourth, listing their names; fifth, narrating the manner of their coming. Speaking of two: first, listing the number; second, listing their names, and nothing more. Moreover, in listing their order, there are three grades: first, from here up to attaining sovereign power to magically create buddhas, lists the two monastic assemblies; because their path is small and they are close to the Buddha, they are listed first.
Mingjun states: Here six matters are listed: first, listing the number; second, stating their status; third, praising their provisional virtue; fourth, narrating their grief and sorrow; fifth, praising their real virtue; sixth, narrating the matter of their coming.