法華文句記 1.187

1.187

列名中初總為五：初、現數，次、立名意，三、證立意，四、消釋意，五、用義意。引證中多引《阿含》者，如《增一》中列四眾名，各有偏好以引同類。「一一四釋」下「云云」者，即因緣等四不復更列，然諸聖因緣多寄初教，以是感應之始故也。故諸聖初因並在外道，為破外故，在釋種中為調伏故，為導為主而將引之，是故具明入胎立行眷屬師友。若逆若順能化所化；縱有始終計不轉者，亦為後來得破之由，顯諸聖者迹不徒設，一一無非感應故也。故四悉義一一應知。故彼《增一》比丘中列百人，有立齋建福，有營建房舍，有能調伏外道，有善供給疾病，有遊行教化，有息事端拱，有好著好衣，有弊外無恥，有食無厭足，有語言麁獷。尼中列五十人，如拘曇彌尼頭陀苦行，耶輸陀羅降伏外道。俗中二眾亦各有偏好，但諸聖因緣，今文則略、《大論》具存，事迹雖別皆是大權。

In listing the names, there are five sections in general: first, presenting the count; second, the intent of establishing the names; third, the intent of citing evidence to establish them; fourth, the intent of explaining the meaning; fifth, the intent of applying the meaning. In citing evidence, it mostly cites the *Āgamas*, just as the *Ekottarika* lists the names of the four assemblies, each having particular preferences so as to attract their own kind. From "each with four explanations" downward, the "and so forth" means that the four such as causes and conditions are not listed again. However, the causes and conditions of the sages are mostly assigned to the initial teaching, because it is the beginning of stimulus and response. Therefore, the initial causes of the sages were all among non-Buddhists, in order to refute the non-Buddhists; they were among the Śākyas in order to subdue them, serving as guides and masters to lead them along. For this reason, entering the womb, establishing practice, retinues, and teachers and friends are fully clarified. Whether adverse or favorable, whether transforming agents or those transformed, even if there were some whose views did not change from beginning to end, they also served as the ground for later refutation, showing that the traces of the sages were not set up in vain, and that every single one was nothing other than stimulus and response. Therefore, the meaning of the four siddhāntas should be known in each case. Hence, that *Ekottarika* lists a hundred monks: some establish fasts and generate merit; some build living quarters; some are able to subdue non-Buddhists; some excel at attending to the sick; some travel to teach and transform; some cease business and sit upright with folded hands; some like to wear fine robes; some are shabbily clad and shameless; some eat without satisfaction; some speak roughly. Among nuns, fifty are listed, such as Nun Gautamī's dhūta austerities, and Yaśodharā's subduing of non-Buddhists. The two lay assemblies also each have their particular preferences. However, as for the causes and conditions of the sages, the present text is brief, while the *Great Treatise* preserves them completely; although their deeds and traces differ, they are all great provisional manifestations.