維摩義記 1.25

1.25

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].