妙法蓮華經文句 2.148

2.148

「四眾」者，舊云：「出家、在家各二，合為四眾。」此名局，意不周。今約一眾，更開為四：謂發起眾、當機眾、影響眾、結緣眾。發起者，權謀智鑒，知機、知時，擊揚發動，成辦利益，如大象躄樹使象子得飽，所謂發起令集，發起瑞相，乃至發起問答等，皆名發起眾。當機者，宿植德本，緣合時熟，如癰欲潰，不起于座，聞即得道，此名當機眾。影嚮者，古往諸佛、法身菩薩，隱其圓極，匡輔法王，如眾星繞月，雖無為作而有巨益，此名影嚮眾。結緣者，力無引導擊動之能，德非伏物鎮嚴之用，而過去根淺，覆漏污雜，三慧不生，現世雖見佛、聞法，無四悉檀益，但作未來得度因緣，此名結緣眾。比丘眾既爾，餘三眾亦然，合十六眾。類如大通智勝佛時，王子覆講即彼時發起眾，聞法得道即彼時當機眾，聞法未度而世世相值，于今有住聲聞地者，即彼時結緣眾。彼佛世時尚有四四十六眾，今佛道同，寧得無耶？此是圓教十六眾，約三教亦例可知。

Regarding "the four assemblies": traditionally it was said, "Two each of the monastic and lay [groups] combine to form the four assemblies." This name is narrow and its meaning incomplete. Here, drawing upon a single assembly, it is further divided into four: namely, the initiating assembly, the receptive assembly, the influential assembly, and the connection-establishing assembly. As for the initiators, possessing expedient stratagems and discerning wisdom, they know the faculties and know the right time; they stimulate, rouse, and initiate, bringing about benefit—just as a great elephant strikes a tree down so that the young elephants are filled. The so-called initiating of the gathering, initiating of the auspicious signs, and so forth, up to initiating the questions and answers, are all called the initiating assembly. As for the receptive ones, they have planted roots of virtue from past lives, their conditions are aligned and the time is ripe—like a boil about to burst; without rising from their seats, upon hearing [the Dharma] they attain the Way. These are called the receptive assembly. As for the influential ones, they are past buddhas and Dharma-body bodhisattvas who conceal their perfect ultimate attainment and assist the Dharma King, like the host of stars surrounding the moon; although performing no [deliberate] actions, they produce immense benefit. These are called the influential assembly. As for the connection-establishing ones, in strength they lack the ability to guide and stimulate, and in virtue they lack the function of subduing beings and adorning solemnly; their past roots are shallow, covered in out-flowings and defiled impurities, so that the three wisdoms do not arise. Although in the present lifetime they see the Buddha and hear the Dharma, they lack the benefit of the four siddhāntas, but merely create causes and conditions to attain deliverance in the future. These are called the connection-establishing assembly. If this is so for the assembly of monks, it is likewise so for the other three assemblies, totaling sixteen assemblies. By way of analogy, at the time of the Buddha Mahābhijñājñānābhibhū, the prince repeating the exposition was the initiating assembly of that time; those who heard the Dharma and attained the Way were the receptive assembly of that time; those who heard the Dharma without being delivered, yet met [the Buddha] life after life, down to the present day remaining on the śrāvaka stage, are the connection-establishing assembly of that time. In the era of that Buddha there were already four times four, or sixteen, assemblies; the Path of the present Buddha being the same, how could there not be? These are the sixteen assemblies of the perfect teaching; by applying the [other] three teachings, the analogy may be understood as well.