大般涅槃經疏 1.32

1.32

比丘者，氣類也。以三義故名為比丘。不仰不下、不方不維，次第行乞清淨活命，故名乞士。戒禁七支、禪鎖心猨，怖無常狼、伏煩惱脂，是名破惡。修此三法，天魔煩毒慮其出境，復恐度人，是故愁怖。此三藏義。體達諸法，非仰非下非方非維以資慧命，知惡非惡亦無知者，是名破惡。不得怖喜，無怖喜者是名怖魔。此釋通比丘義。從淺至深歷次第三，諦求中道法喜，是名乞食。次第破五住，是名破惡。以煩惱怖故業怖，業怖故陰怖，陰怖故天魔怖，是為怖魔。此釋別比丘義。一切諸法中悉有安樂性名真乳糜，以此自資安樂性中純是佛法，無惡可破，名為破惡。魔如佛如，名為怖魔。此釋圓比丘義。準諸經皆有眾字，四人已上和合名眾。《釋論》有破戒、瘂羊、有羞、真實四僧，後之二僧應百一羯磨、前二不堪，煖等是有羞，四果是真實，即三藏眾。乾慧性地是有羞，八人已上是真實，即通教眾。三十心是有羞，十地是真實，此別教眾。十信是有羞，四十一地是真實，圓教眾。餘二比丘，教教有之，惡無差別，故不別說。有羞、真實復有四義：一發起、二影響、三當機、四結緣，合而明之故言眾（云云）。

'Monk' (bhikṣu) refers to their category. They are called bhikṣus because of three meanings: Neither looking upward nor downward, neither sideways nor into corners, begging successively for alms to maintain a pure livelihood, they are therefore called 'almsmen'. Restraining the seven limbs by precepts, chaining the monkey of the mind by meditation, fearing the wolf of impermanence, and subduing the fat of defilement, this is called 'destroyer of evil'. Practicing these three dharmas, the heavenly Māra is vexed and poisoned, worrying that they will escape his realm, and further fearing they will deliver others, and is therefore grieved and frightened; this is called 'frightener of Māra'. This is the meaning according to the Tripiṭaka. Fully understanding all dharmas as neither upward nor downward, neither sideways nor into corners, to nourish the life of wisdom, and knowing that evil is not evil and that there is also no knower, this is called 'destroyer of evil'. Attaining neither fear nor joy, being without fear and joy, this is called 'frightener of Māra'. This explains the meaning of a bhikṣu of the Shared Teaching. Progressing from shallow to deep through successive stages, seeking the joy of the Dharma of the middle way with discernment, this is called 'almsman'. Successively destroying the five entrenchments, this is called 'destroyer of evil'. Fearing karma because of defilements, fearing aggregates because of karma, fearing heavenly Māra because of aggregates, this is 'frightener of Māra'. This explains the meaning of a bhikṣu of the Distinct Teaching. In all dharmas there is the nature of peace and bliss, called the true milk-porridge; nourishing oneself with this, within the nature of peace and bliss there is purely the Buddha-Dharma and no evil to be destroyed, which is called 'destroyer of evil'. Māra's suchness is the Buddha's suchness, which is called 'frightener of Māra'. This explains the meaning of a bhikṣu of the Perfect Teaching. According to the various sūtras, all have the word 'assembly' (saṃgha); a harmonious union of four or more persons is called an assembly. The Mahāprajñāpāramitopadeśa speaks of four kinds of saṃgha: precept-breaking, mute sheep, conscientious, and genuine. The latter two saṃghas are qualified for the one-hundred-and-one karmans, whereas the former two are not fit. The stage of warmth and so forth are the conscientious, and the four fruits are the genuine; these are the assembly of the Tripiṭaka teaching. The stage of dry wisdom and the stage of nature are the conscientious, and those from the eighth person upward are the genuine; these are the assembly of the Shared Teaching. The thirty minds are the conscientious, and the ten stages (bhūmis) are the genuine; this is the assembly of the Distinct Teaching. The ten faiths are the conscientious, and the forty-one stages are the genuine; this is the assembly of the Perfect Teaching. The remaining two kinds of monks exist in every teaching, and evil admits of no distinction, so they are not explained separately. The conscientious and the genuine further have four meanings: first, initiators; second, supporters; third, the intended audience; fourth, those forming karmic affinities. Explaining them collectively, it therefore says 'assembly' (and so forth).