四分律行事鈔資持記 3.643

3.643

三中，《智論》，初明對佛不同，有四；前二，俗眾俱坐，命不命別。後明道眾，或坐不坐，學無學分。三道，即三果；凡夫，可知。未辨，謂所證道；未破，謂所斷惑。又下，次明大小坐次。餘佛僧徒，三乘位別；釋迦之眾，純一聲聞，故云無別菩薩僧也。文殊師利，此云妙吉祥；彌勒，此云慈氏。次第，謂依夏臘。準此以明，諸大菩薩，必應示受聲聞律儀；即經所謂即現聲聞而為說法，是也。

In the third section, in the Dazhidulun: it first explains that facing the Buddha varies in four ways; in the first two, the secular assembly all sit, distinguished by whether they are bidden or not bidden. Next, it explains the religious assembly: some sit and some do not sit, distinguished by being in training or beyond training. The "three paths" refers to the three fruits; ordinary beings can be understood. "Not yet discriminated" refers to the path realized; "not yet broken" refers to the defilements abandoned. The lines from "Moreover..." down next explain the seating order of the Great and Small [Vehicles]. Among the saṃgha disciples of other Buddhas, the ranks of the three vehicles differ; the assembly of Śākyamuni is purely of śrāvakas, hence it says there is no separate bodhisattva saṃgha. Mañjuśrī is translated here as "Wondrous Auspiciousness"; Maitreya is translated here as "Benevolent One." "Order" means in accordance with rains retreats. Clarifying on this basis: all great bodhisattvas must manifest receiving the śrāvaka vinaya rules; this is precisely what the sūtra means by "manifesting as a śrāvaka to preach the Dharma for their sake."