維摩義記 1.25

1.25

上來明佛，下列其眾。眾別細分有其十七：一、聲聞眾；二、菩薩眾；三、梵；四、釋；五、餘天眾；龍鬼八部，通前十三。人眾之中四部差別，通前十七。相從為五：一聲聞眾、二菩薩眾、三是天、四鬼神眾、五是人眾。要攝唯二，聖與凡，前二是聖、後三是凡。聖中先列聲聞之眾，後列菩薩，諸經多爾。何故而然？汎解有四：一、近遠分別；二、形相分別；三、就德分別，亦云約教；四、多少分別。言近遠分別者，聲聞弟子多近如來故，隨近先列；菩薩不爾，在後而列。何故聲聞偏多近佛，菩薩不近？解有兩義：一、聲聞弟子習道未久，雖得聖果，進止威儀常須佛教，為是近佛。是故如來乃至涅槃常為制戒，如制聲聞不食害等。又如律中制阿那律不聽與其女人同宿，制婆伽隨不聽飲酒。如是等輩雖得聖果，須佛教制，故多近佛，近故先列。菩薩之人久閑道法不假佛教，故不近佛，以不近佛在後而列。二、聲聞弟子現蒙佛度，捨凡成聖荷恩深重，雖得聖果常隨如來圍侍供養。菩薩之人雖荷佛恩，攝化眾生利物為事，故不近佛，為是後列。此是第一近遠分別。次第二門約形分別。聲聞之人同佛出家，執持威儀形相似佛，世共尊敬，為是先列。菩薩隨化形儀不定，或道或俗，先列人怪，故後列之。次第三門約德分別，亦得名為約教分別。如龍樹釋，教有二種：一、顯示教，彰相隱實；二、祕密教，翻相顯實。顯示教中，宣說羅漢及辟支佛同佛漏盡，宣說菩薩現行煩惱不斷諸結。於此教中若聞菩薩在羅漢上，人多驚怪。以是義故，先列聲聞、後列菩薩。若依甚深顯實之教，菩薩德尊，理須在先；聲聞行卑，宜須後列，如《華嚴經》。次第四門多少分別。如《涅槃經》一切諸眾少者先列，聲聞眾少為是先列，菩薩眾多是故後列。此後一義，局在《涅槃》。今此文中，先列聲聞、後列菩薩，具前三義。就聲聞中，先標眾別、後列其數。「與大比丘」，是標眾也。約佛辨眾，以身兼彼，目之為與。大者歎辭，外國語名曰摩訶，此翻有三：一者是多。眾數非一，如世多人名為大眾，此通凡聖。二者勝。勝過餘眾，於諸異學最殊勝故，此亦該通。三翻名大，曠備高德過喻近學。今言大者，義當第三。言「比丘」者，是外國語，義翻有五：一名怖魔，就始彰名。初出家時魔心戰怯，故名怖魔。比丘出家，何關魔事乃令魔怯？魔性妬弊，懼他勝己。又恐其人出家之後，化他同出，空其境界，為是戰怯。二名乞士，既出家已，無所貯畜，乞求自活。三名淨命，於乞求時正命乞求，離五邪命，故曰淨命。五邪命法，如龍樹說道品義中具廣分別。此之兩名，據中以立。四名淨持戒，精持禁戒，無所毀犯。五名破惡，以持戒故能離諸過。此後兩名據終以立。非一稱眾。「八千人俱」，彰其數也。略無歎德。何故而然？大教有二：一漸、二頓。若論漸教，藉少而入，須歎聲聞。語其頓教，不由小入，故不歎小。此經頓教，不藉小入，為是不歎。

The preceding has explained the Buddha; next the assembly is listed. When finely differentiated, the assembly has seventeen categories: first, the assembly of śrāvakas; second, the assembly of bodhisattvas; third, Brahmā; fourth, Śakra; fifth, the remaining assemblies of devas; together with the eight classes of nāgas and ghosts, these comprise thirteen. The fourfold division within the assembly of humans makes seventeen altogether. Grouped together, they form five: first, the assembly of śrāvakas; second, the assembly of bodhisattvas; third, devas; fourth, the assembly of ghosts and spirits; fifth, the assembly of humans. In essential summary, there are only two: the noble and the ordinary. The first two are noble, and the latter three are ordinary. Among the noble, first listing the assembly of śrāvakas and afterwards listing the bodhisattvas is common across many sūtras. Why is it so? A broad explanation has four aspects: first, distinction by proximity and distance; second, distinction by physical appearance; third, distinction in terms of virtue, also called distinction by teaching; fourth, distinction by quantity. Regarding distinction by proximity and distance: because the śrāvaka disciples mostly remained close to the Tathāgata, following proximity they are listed first; bodhisattvas were not so, and are listed afterwards. Why were the śrāvakas especially close to the Buddha, while bodhisattvas were not close? The explanation has two meanings: First, the śrāvaka disciples had not practiced the path for long; although they had attained the noble fruition, in their movements and deportment they constantly required the Buddha's teaching, and for this reason stayed close to the Buddha. Therefore the Tathāgata, up to his nirvāṇa, constantly instituted precepts for them, such as prohibiting the śrāvakas from killing for food and the like. Furthermore, as seen in the vinaya, Aniruddha was forbidden from lodging together with women, and Svāgata was forbidden from drinking alcohol. Such persons, though having attained the noble fruition, still required the Buddha's disciplinary precepts; hence they mostly stayed close to the Buddha, and because of their proximity they are listed first. Bodhisattvas, having long been familiar with the path and phenomena, did not rely on the Buddha's discipline; hence they were not close to the Buddha, and because they were not close, they are listed afterwards. Second, the śrāvaka disciples had presently received deliverance by the Buddha, abandoning the ordinary and becoming noble; their debt of gratitude was profound and heavy, so although they had attained the noble fruition, they constantly followed the Tathāgata, surrounding, serving, and making offerings to him. Bodhisattvas, although indebted to the Buddha's grace, had taking in and converting sentient beings and benefiting creatures as their undertaking; hence they were not close to the Buddha, and for this reason are listed afterwards. This is the first distinction by proximity and distance. Next, the second category is distinction according to physical appearance. The śrāvakas went forth into the religious life just like the Buddha, upholding deportment, and their appearance was similar to the Buddha's, commanding common respect from the world; for this reason they are listed first. Bodhisattvas, adapting to conversion, had no fixed physical forms or deportment, being sometimes religious and sometimes secular; listing them first would cause people to find it strange, so they are listed afterwards. Next, the third category is distinction according to virtue, which may also be called distinction according to teaching. As Nāgārjuna explained, teachings are of two kinds: first, the overt teaching, which manifests appearances and conceals reality; second, the secret teaching, which overturns appearances and reveals reality. In the overt teaching, it is proclaimed that arhats and pratyekabuddhas, like the Buddha, have exhausted their taints, while it is proclaimed that bodhisattvas have manifest afflictions and have not severed all fetters. In this teaching, if people were to hear of bodhisattvas being placed above arhats, many would find it shocking and strange. For this reason, śrāvakas are listed first and bodhisattvas listed afterwards. If one relies on the profound teaching that reveals reality, the virtue of bodhisattvas is venerable and by principle must come first, while the practice of śrāvakas is lowly and should be listed afterwards, as in the Avataṃsaka Sūtra. Next, the fourth category is distinction by quantity. As in the Mahāparinirvāṇa Sūtra, among all assemblies those smaller in number are listed first; because the assembly of śrāvakas was small it is listed first, and because the assembly of bodhisattvas was large it is listed afterwards. This latter meaning is restricted to the Mahāparinirvāṇa Sūtra. In the present text, listing śrāvakas first and bodhisattvas afterwards possesses all of the first three meanings. Within the section on the śrāvakas, first the category of the assembly is indicated, and afterwards their number is listed. 'Together with great bhikṣus' indicates the assembly. Identifying the assembly in relation to the Buddha, taking oneself to encompass them is designated by 'together with'. 'Great' is an expression of praise; in the language of foreign lands it is called mahā, which has three translations: First is many. The number of the assembly is not singular, as in the world many people are called a great assembly; this applies to both ordinary and noble. Second is superior. They surpass other assemblies, being the most exceptional among the various heterodox teachers; this also applies broadly. The third translation is great: they broadly possess lofty virtues, surpassing comparison with those of recent training. Here, 'great' corresponds in meaning to the third. 'Bhikṣu' is a foreign word, which has five translations of its meaning: First is 'terrifier of Māra', a designation based on the beginning. When one first goes forth into homelessness, Māra's heart trembles with fear; hence the name 'terrifier of Māra'. When a bhikṣu goes forth, what concern is it of Māra's that it causes Māra to tremble? Māra's nature is envious and malicious, fearing that others will surpass him. He also fears that after that person goes forth, they will convert others to go forth as well, emptying his realm; for this reason he trembles with fear. Second is 'mendicant' (alms-seeker): having already gone forth, they store nothing up and seek alms to sustain their own livelihood. Third is 'pure livelihood': when seeking alms, they seek through right livelihood, free from the five kinds of wrong livelihood; hence it is called pure livelihood. The dharmas of the five kinds of wrong livelihood are explained extensively in detail as Nāgārjuna expounded in the section on the aids to awakening. These two names are established based on the middle [of their practice]. Fourth is 'purely upholding precepts': meticulously upholding the prohibitive precepts without any transgression. Fifth is 'destroyer of evil': by means of upholding precepts, they are able to abandon all faults. These latter two names are established based on the culmination. Not being singular, it is called an assembly. 'Eight thousand people in all' reveals their number. It omits praising their virtues. Why is it so? The Great Teaching has two types: first, gradual; second, sudden. If one discusses the gradual teaching, it relies on the small to enter, so one must praise the śrāvakas. Speaking of the sudden teaching, it does not enter by way of the small, so it does not praise the small. This sūtra is a sudden teaching that does not rely on the small to enter; for this reason it does not praise [them].