大般涅槃經集解 2.89

2.89

案僧宗曰：上列聲聞二眾，今列菩薩也。而不言設供者，應是出家人也。寶亮曰：此偏指前比丘眾中有權為聲聞者。智秀曰：向聲聞二眾之中皆曰真子，已知並是菩薩也。今復別列者，皆就迹為言也。前有聲聞之迹，有以親待之義，故在前列也。菩薩行廣，迹有疎義，故次後列也。彭城慧令曰：此是離居家者，非比丘也。明駿案：此中列有七事，一舉數、二略歎德位及方便、三列名、四歎三世行、五敘憂悲、六歎實德、七敘來事也。菩薩羅漢更無別位，不出在家出家四眾數也，所以此一恒河在兩楹之間。但稱菩薩者，辨異彼此故也。法華之日已無聲聞，況在此席豈更別有菩薩耶？而尼眾簡出階十住者，蓋標其勝出者耳，故云人中之龍也。

Sengzong comments: Above, the two śrāvaka assemblies were listed; now bodhisattvas are listed. That it does not speak of preparing offerings indicates they must be renunciants. Baoliang says: This specifically refers to those among the previous assembly of monks who provisionally manifested as śrāvakas. Zhixiu says: Previously, among the two śrāvaka assemblies, all were called 'true sons', so it was already known that all were bodhisattvas. That they are now listed separately again is spoken purely with respect to traces. Previously they had the traces of śrāvakas and the sense of close attendance, hence they were listed first. The bodhisattvas' practice is vast and their traces bear a distant sense, hence they are listed next. Huiling of Pengcheng says: These are those who have left household life, but are not monks. Mingjun notes: Here seven items are listed: first, citing the number; second, briefly praising their virtuous stage and skillful means; third, listing names; fourth, praising practices across the three times; fifth, recounting grief and sorrow; sixth, praising real virtues; seventh, recounting their arrival. Bodhisattvas and arhats have no further separate stages, not exceeding the number of the four assemblies of lay and monastic; therefore this one Ganges River stands between the two pillars. Calling them merely 'bodhisattvas' is to distinguish this group from that. By the time of the Saddharmapuṇḍarīka Sūtra there were already no śrāvakas, so how much less in this assembly could there be a separate kind of bodhisattva? That the assembly of nuns singled out those of the ten stages was merely to signal their preeminence, hence they are called dragons among men.