法華文句記 4.102

4.102

第七得記不得記者，亦是古計，先徵起，次正釋中緣覺如前入聲聞數，故但對菩薩亦為三。初文即具用向領解有無中初意，義兼第二，若同初二即同第三，即是初文並用前三義也。有記即有領解故也。言「如前云云」者，一者如前領解，第二中少梵文或有，但云「隨要」。第二意者義同前第三，但前文通、今具通別，龍女別，法師通，既彰灼記，何妨領解？第三意者據近遠別，近非所欣、遠記亦在分別功德。言「壽量」者，重聞於〈壽量〉故得記也。望前第三但所對別，前對小菩薩、此小乘人。次問意者，何不直云過若干劫得妙覺法身，但云初住八相？此是一家教意正文，而人多不悟。答意有二：一者明須八相，二者後與法身，以後形前知是初住，且橫指法身本也。故知二乘兩處得益，且與八相記者，更令與物結淨土因。菩薩已於多劫利物隨熟隨脫，不假八相淺近之記；二乘不爾，是故須之。

Seventh, regarding receiving prediction and not receiving prediction: this is also an ancient calculation. First it is raised; next, in the correct explanation, pratyekabuddhas, as before, enter the number of śrāvakas, so contrasting only with bodhisattvas there are also three [points]. The first text fully employs the first intent from the previous section on the presence or absence of expressing understanding, and in principle subsumes the second; if it is identical with the first and second, it is identical with the third; that is, the first text employs all three preceding meanings together. This is because where there is prediction, there is expressing understanding. As for 'and so forth as before': first, as in the previous expression of understanding, in the second it lacks 'the Sanskrit text may have it,' merely saying 'according to necessity.' The second intent is identical in principle with the previous third, but whereas the previous text was general, the present text is complete with general and specific: the dragon girl is specific, the Dharma masters are general; since the prediction is manifest and distinct, how could it hinder expressing understanding? The third intent is based on the distinction between near and far: the near is not what is sought, and the far prediction is also in the 'Distinction of Merits.' Saying 'Life Span' means that hearing it again in the 'Life Span,' they thus received prediction. Comparing with the previous third, only the counterpart differs: the former was contrasted with minor bodhisattvas, this one with Hinayana persons. Next, the intent of the question is: why not directly say that after passing through so many kalpas one attains the wondrous enlightenment dharmakāya, but merely speaks of the eight aspects of the first abode? This is an authentic text of this school's doctrinal intent, yet many people fail to understand it. The intent of the answer has two parts: first, explaining that the eight aspects are necessary; second, later granting the dharmakāya: by using what comes after to delineate what came before, one knows it is the first abode, and it also horizontally points to the origin of the dharmakāya. Therefore we know that the two vehicles obtain benefits in two places; and granting the prediction of the eight aspects for the time being is further to cause them to form the cause for a pure land with living beings. Bodhisattvas have already benefited beings across many kalpas, releasing them as they mature, so they do not rely on the shallow, near prediction of the eight aspects; the two vehicles are not like this, which is why it is necessary.