法華文句記 4.156

4.156

次問可見。答中「非當機」等者，若唯以五千而為結緣、餘當機者，則五品已上並屬當機。然準望前文釋四眾中，當機乃在初住已上，堪為影響，則六根五品並為結緣，但是結緣義寬，欲收起去之類，縱以五品為當機者，此等亦得為結緣也。「已如上說」者，如上待時中說，即如來滅後持弘經人得益故也。「昔大通佛時」等者，具如上文釋結緣眾，亦將此文而證結緣，經爾許時方乃得度，如來滅後弘經人邊得當機益，猶為太近，故知彼十六子眾豈無至今仍有未度者耶？不見三世久遠之益而以現難，深不可也。此是大聖見機之說，滅後弘經實可為例。「說大經時萬五千億人」等者，師子吼菩薩言：如佛所說，一切眾生能信如是大涅槃經不可思議。世尊！是大眾中有八萬五千億人，於是經中不生信心，故能信者不可思議。疏文欠八字，疏意云：既云是大眾中，又云不生信心，故知已為結緣眾也。故五千雖去，已聞略說。「不久」者，意亦指於弘經人益。「金光明」等者，第七云：一者深信大乘方等；二者毀訾不生信樂，不生信樂者亦得結緣。故引為例。

The next question is evident. In the answer, 'not the intended audience' and so forth: if only the five thousand are those who form a connection, while the rest are the intended audience, then those of the five stages of practice and above would all belong to the intended audience. However, looking at the previous text explaining the four assemblies, the intended audience is at the initial stage of abiding and above, being capable of providing responsive impact; then the six sense organs and five stages of practice all merely form a connection. Yet the meaning of forming a connection is broad, intended to encompass the sort who rose and left; even if one takes the five stages of practice as the intended audience, these [five thousand] can also be considered as forming a connection. 'Already stated above' means, as stated above regarding awaiting the time, that after the Tathāgata's passing, people who uphold and propagate the sūtra obtain benefit. 'Formerly, at the time of the Buddha Mahābhijñājñānābhibhū' and so forth: fully detailed as in the text above explaining the assembly of those forming a connection, this text is also taken to verify forming a connection: only after passing through such a long time were they finally saved. Obtaining the benefit of the intended audience by the side of the people propagating the sūtra after the Tathāgata's passing is still too close; hence one knows: among the assembly of those sixteen sons, how could there not be those who remain unsaved even down to the present? To fail to see the distant benefit across the three periods of time and to raise difficulties based only on the present is deeply improper. This is the Great Sage's preaching upon seeing their capacities; propagating the sūtra after his passing can truly serve as a parallel. 'When preaching the Great Sūtra, eighty-five thousand kotis of people' and so forth: Bodhisattva Siṃhanāda said: 'As the Buddha has spoken, that all sentient beings are able to believe in such an inconceivable Great Nirvāṇa Sūtra—World-Honoured One! In this great assembly, there are eighty-five thousand kotis of people who do not produce a mind of faith in this sūtra; therefore, those who are able to believe are inconceivable.' The commentary's text lacks the character 'eight' [in 'eighty-five thousand']; the meaning of the commentary is: since it says 'in this great assembly' and also says 'do not produce a mind of faith,' one knows they already serve as the assembly forming a connection. Therefore, although the five thousand departed, they had already heard the brief exposition. 'Not long' also points in meaning to the benefit from the persons propagating the sūtra. 'Golden Light' and so forth: the seventh [fascicle] states: 'First, deeply believing in the Mahāyāna Vaipulya; second, slandering and reviling without producing faith and joy.' Those who do not produce faith and joy also succeed in forming a connection. Therefore it is cited as a parallel.