In the Fa-Hua Wen-Chu (Hokke Mongu) Chih-I explains the symbolism of the numbers as follows:

The Lotus Sutra

Chapter 1, Introduction, Page 9

G. Final Notes and Questions on the Audience

1. On the Numbers in the Audience

The Sutra says that there are 12,000 Bhiksus (Monks), another 2,000 in training or finished with training, 6,000 Bhiksunis (Nuns), and 80,000 Bodhisattvas. Although there may have been this many monks and nuns late in Sakyamuni's career (or when the Sutra was produced), for practical purposes it is not possible to believe that there would physically be this many people in the audience. Chih-I explains that the numbers are symbolic.

In The Prose and Verse of The Lotus Sutra (C. Fa-Hua Wen-Chu, J. Hokke Mongu) Chih-I explains the symbolism of the numbers as follows:

The thousands are explain as follows: The ten spiritual realms are squared due to their mutual possession, creating a total of one hundred spiritual realms. These one hundred spiritual realms are further multiplied by ten to account for the 'ten aspects' of the realms 'as they are' in reality. For more on this, see Chih-I's explanation of 'Three Thousand Aspects in a Single Thought' from The Great Calm-Observation (C. Mo-Ho Chih-Kuan, J. Maka Shikan). This accounts for the one thousand aspects. These one thousand aspects of spirituality or 'mind' are all included in each of the following:

For the 12,000 Bhiksus: For the Bhiksus (monks), they are included in their observation of the twelve constituents of sensory consciousness (the twelve 'entries' or ayatanas), making 12,000. These are the six sense faculties (eyes, ears, nose, tongue, body & thinking mind) and their six corresponding sensations (sight, sound, smell, taste, touch & dharma or reality). The Bhiksu is aware of these twelve but without any attachments to them.
For the 2,000 in training and beyond training: The one thousand are included in their observation of both matter and mind, making 2,000.
For the 6,000 Bhiksunis (nuns): The one thousand are included in their observation of the purity of the six senses, making 6000.
For the 80,000 Bodhisattvas: The one thousand are included in their observation of the ten good deeds (the ten Bodhisttva precepts) as well as the observation of the eightfold noble path, making a total of 80,000.

2. Who is and who is not in the Audience?

The Pratyekabuddhas: All of Sakyamuni's disciples (Bhiksus) practiced the various meditations and disciplines of the Two Vehicles and in this sense the Sravakas (spiritual disciples) and the Pratyekabuddhas (the spiritually self-awakened) were synonymous. On the other hand, it could be said that the Pratyekabuddhas are not in the audience, if they are more narrowly defined as those that attain such spiritual awakening by themselves and do not pass this awakening on to others. This would include the spiritual ascetics and rishis that practiced as hermits in the aranyas (forests). By joining the Buddhist order the disciples were involved in the propagation of the Dharma and therefore they were not really Pratyekabuddhas. In this sense, there were no Pratyekabuddhas in the audience.
Those in the Tusita Heavens and the Suyama Heavens: These are not mentioned. If they are strictly interpreted as being those waiting to be born (In the Tusita Heaven) or having recently died (In the Suyama Heaven) they are not in the audience.
Those in the Heavens of Formlessness: These are not mentioned either. Having left this world and entered into deep trance states, they are not in the audience.
The Yaksas and the Mahoragas are not mentioned explicitly but their presence is implied. There presence will be mentioned latr in the chapter.
Those in Hell or Other States of Evil: These are not mentioned either. Being only in evil states they are not listening with faith and so they are not in the audience. On this point Chih-I explains the primary factors that determine spiritual capacity to receive the Buddha's teaching. First there is faith (willingness to accept the Three Treasures) which is a prerequisite. Secondly there is morality (Sila), which is acceptance of the precepts of morality. Thirdly there is the vehicle, which the observation of practice that results in mental concentration (Samadhi) and spiritual insight (Prajna). Chih-I explains that there are four variables in the spiritual capacity of the audience:
A. Those that are diligent in both the precepts of morality and the vehicle of spiritual awakening
B. Those that are lax in the precepts of morality but diligent in the vehicle of spiritual awakening
C. Those that are diligent in the precepts of morality but lax in the vehicle of spiritual awakening
D. Those that are lax in both the precepts of morality and the vehicle of spiritual awakening
Chih-I says that those with the last of these four conditions are not in the audience because they do not have the capacity to listen and understand.

Would it be correct to view those in the audience as separate, discrete spiritual beings, the different aspects of the Buddha, or all as different facets of our own spiritual makeup?

All three. The spiritual realm (S. Dharmadhatu) is one's very own mind, it is the mind of the Buddha, and it is the mind of all living beings. It is all three of these, but it is in fact a single reality.

The Sutra on the Observation of the Bodhisattva Universal Virtue says:
“With the mind empty of self, sin and blessedness are without an owner.”

The Flower Garland Sutra says:
“The mind, the Buddha, and all living beings are an inseparable trinity.”

The Hidden Meaning of The Lotus Sutra (C. Fa-Hua Hsuan-I, J. Hokke Gengi) says:
* When we discuss the spirituality (Dharma) of all living beings, it is in reference to cause and effect generally and to all things spiritual (Sarvadharma).
* When we discuss the spirituality of the Buddha, it is in reference to the effect.
* When we discuss the spirituality of one’s own mind, it is in reference to the cause.

Therefore the setting of The Lotus Sutra should be seen as being all three of these simultaneously.

The setting can also be seen as the Three Treasures. The Sutra is the Buddha teaching the Dharma to the Sangha. In reciting the Sutra one becomes, like Ananda, a retelling or reliving of the Sutra and the three again becoming one.

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