法華經義記 8.46

8.46

「於時世尊」此下是第二正受記。就正受記中自有三種受記：第一舉增道授因地記，第二舉損生授果地記，第三授外凡夫發心記也。但授因地記中凡有六種記，即是授六地記也：第一「得無生法忍」，此明住前菩薩聞說《法華經》佛命長遠之相，進得登初地，始出凡界冥會無生，以初得故受無生之名，是故《十地經》歎初地菩薩言生在佛家，種性無可機嫌，即結言以不動法故。二「得聞持陀羅尼門」者，此明初地菩薩聞說壽量得登二地，陀羅尼者，外國之音，此間言總持。三「得樂說無礙辨才」者，此明二地菩薩聞說壽量得登三地。四「無量旋陀羅尼」，此明三地菩薩聞說壽量得登四地，旋陀羅尼者，是周遍總持。五「能轉不退法輪」者，此明四地菩薩聞說壽量得登五地。五明不退。六「能轉清淨法輪」者，此明五地菩薩聞說壽量得登六地，六地菩薩有般若波羅蜜光明現在前，如此法門頒類不同者，此為復依估，各舉一種法門配六地也。

From "at that time the World-Honoured One" onward is the second, properly conferring prophecies. Within properly conferring prophecies there are themselves three kinds of prophecies: first, adducing the advancement of the path to confer prophecies of the causal stage; second, adducing the reduction of rebirths to confer prophecies of the fruition stage; third, conferring prophecies of generating the mind [for bodhi] upon external common mortals. However, within conferring prophecies of the causal stage there are six kinds of prophecies in all, which are conferring prophecies of the six grounds: First, "attained the forbearance of the non-arising of dharmas": this explains that a bodhisattva before the stages of dwelling, hearing the exposition of the aspect of the long duration of the Buddha's life in the *Lotus Sūtra*, advances to ascend to the first ground; initially emerging from the realm of common mortals, he covertly accords with non-arising, and because of initially attaining it, he receives the name of non-arising; therefore the *Daśabhūmika Sūtra* praises a bodhisattva of the first ground, stating that being born into the house of the Buddha, his lineage cannot be reproached, concluding by stating that it is because of non-moving dharmas. Second, "attained the dhāraṇī-door of hearing and retention": this explains that a bodhisattva of the first ground, hearing the exposition of the lifespan, attains ascension to the second ground. "Dhāraṇī" is a foreign word; here it means total retention. Third, "attained unobstructed eloquence in pleasant exposition": this explains that a bodhisattva of the second ground, hearing the exposition of the lifespan, attains ascension to the third ground. Fourth, "immeasurable revolving dhāraṇīs": this explains that a bodhisattva of the third ground, hearing the exposition of the lifespan, attains ascension to the fourth ground; a "revolving dhāraṇī" is an all-pervasive total retention. Fifth, "able to turn the irreversible wheel of Dharma": this explains that a bodhisattva of the fourth ground, hearing the exposition of the lifespan, attains ascension to the fifth ground. The fifth explains non-retrogression. Sixth, "able to turn the pure wheel of Dharma": this explains that a bodhisattva of the fifth ground, hearing the exposition of the lifespan, attains ascension to the sixth ground; a bodhisattva of the sixth ground has the light of the perfection of wisdom appearing before him. As for these Dharma-doors being distributed into different categories, this is again a matter of relying on correspondences, adducing one kind of Dharma-door for each to match the six grounds.