大般涅槃經疏 1.45

1.45

二、列尼眾。為兩：初列眾、次發迹。列眾為二，謂所奉。所召有四，名、數、位、歎。等列中列上首三人。拘陀羅，未見翻。尼、姨、女，通是二方女人之稱。別論者，在俗為女，受五戒等者為姨，出家者為尼。但律中亦呼阿姨阿姊，以法為親作此稱之。位，可知。歎中，先歎自行如上。次、「如大龍」去，歎化他德，亦如上。次、「亦於晨朝時」去，是奉順三召，如上說。次、「比丘尼眾中」去，發迹。為二：初、明初比丘尼迹也，皆是菩薩本也。先指通位，次別指高位。菩薩語通，未知高下，所以更釋本高迹廣。初云人中龍者，若只於世人中如龍，此不多奇，乃是賢聖人中之龍。次位階十地者，釋其本高。現受女身者，明其迹廣。迹何故廣？四無量心故。本何故高？得自在定故。尚能作佛，何以不能為九界像（云云）。他分此文為兩雙：初本迹一雙、後因果一雙。因果難見（云云）。

Second, the listing of the community of bhikṣuṇīs. This has two parts: first, listing the community; second, revealing their original ground (ben). Listing the community has two parts, namely those summoned and those receiving [the summons]. Those summoned have four aspects: name, number, rank, and praise. Among those listed, the three foremost are named. 'Jutuluo' (Kautuhala?): a translation has not yet been seen. 'Bhikṣuṇī', 'aunt' (mātṛṣvasṛ), and 'woman' are common designations for women in both lands (India and China). Specifically distinguished: in secular life she is a 'woman'; upon receiving the five precepts and so forth, she is an 'aunt'; upon going forth from the household, she is a 'bhikṣuṇī'. However, the Vinaya also calls them 'maternal aunts' and 'elder sisters'; taking the Dharma as kinship, such appellations are made. The rank is readily understood. Within the praise, it first praises their self-practice as above. Next, from 'like great dragons' onward, it praises their virtue of transforming others, also as above. Next, from 'also at dawn' onward, this is receiving and complying with the three summonses, as explained above. Next, from 'within the assembly of bhikṣuṇīs' onward, it reveals their original ground. This has two parts: first, explaining that the initial bhikṣuṇīs are the traces (ji), and all have bodhisattvas as their original ground. It first points to the general rank, and next specifically points to the high rank. The term 'bodhisattva' is generic, and its high or low degree is unknown, which is why it further explains that the original ground is high and the traces are vast. First, 'dragons among men': if they were merely like dragons among ordinary people, this would not be extraordinary; rather, they are dragons among worthy and noble ones. Next, 'their rank equal to the ten grounds' explains the loftiness of their original ground. 'Presently receiving female bodies' clarifies the vastness of their traces. Why are the traces vast? Because of the four immeasurables. Why is the original ground lofty? Because they have attained sovereign concentration. If they are even capable of becoming buddhas, how could they not manifest as forms across the nine realms? Others divide this passage into two pairs: first, a pair of original ground and trace; second, a pair of cause and effect. Cause and effect is difficult to perceive (and so forth).