法華文句記 6.7

6.7

「若得大解」下徵問。「記有四意」下答須記意。此之四記具在三周，中周四中但除第二意中中字，故至下周但三無四。又此四中初意具有下之三意。又初四對昔，二三唯今。又初四唯自，二三約他。又第三通當現，初一唯現在，第二唯未來，第四唯過去。嘉祥十意繁而不會，今粗點示令知繁略：一證解不虛；二令無疑悔。此二屬述成，何須更云記？三引物生信，屬今第三。四令身子慕果，此屬章初歎五佛二智，為欲開權兼令慕極，今此但是授八相記，初住自得不須云慕。五為引八部故，正引同類八部乃旁，此同今文第二旁意，昔未記二乘，故二乘根性永絕斯望，而今記之，旁引八部故云須記。六為引物往生，與今意同。七顯經祕密，祕密屬理、記小屬事。又記屬顯露不名祕密，此屬昔教。八欲成大乘，此屬初意。九和會大小，云如昔訶彌勒得認等，和會是開權別名，由開權故方可與記。十為引有緣，亦第三意。十意數多義少，仍闕今文第四意也。元發大心皆期記莂，故知十義繁而不足，彼疏諸文斯例甚眾，餘不可敘。

From "if one attains great understanding" onward is an interrogation. From "the prophecy has four purposes" onward answers the purpose of why a prophecy is required. These four prophecies are present throughout the three rounds; in the four of the middle round, one merely removes the word "middle" in the second purpose, so when reaching the lower round there are only three and no fourth. Furthermore, among these four, the first purpose contains the latter three purposes. Also, the first and fourth correspond to the past, while the second and third pertain only to the present. Also, the first and fourth pertain only to oneself, while the second and third concern others. Also, the third applies to both future and present, the first pertains only to the present, the second only to the future, and the fourth only to the past. Jiāxiáng's ten purposes are cumbersome without converging; I will now briefly point them out to clarify the cumbersome versus the concise: first, to verify that understanding is not empty; second, to cause freedom from doubt and regret—these two belong to fulfillment, so why must they also be called prophecy? Third, to guide sentient beings to give rise to faith—this belongs to the present third. Fourth, to cause Śāriputra to admire the fruit—this belongs to the beginning of the chapter praising the two types of wisdom of the five buddhas, intending to open the provisional and concurrently cause admiration of the ultimate; now this is merely conferring the prophecy of the eight phases, which is naturally attained at the first abidance, so there is no need to speak of admiration. Fifth, to guide the eight classes—properly guiding those of the same kind, the eight classes are secondary; this is the same as the second, secondary purpose of the present text; in the past prophecies were not given to the two vehicles, so the capacity of the two vehicles forever severed this hope, but now giving them prophecies secondarily guides the eight classes, hence it is said prophecy is required. Sixth, to guide beings to be reborn [in pure lands]—this agrees with the present purpose. Seventh, to reveal the secret of the sūtra—secret belongs to principle, while prophesying for the small belongs to phenomena; furthermore, prophecy belongs to the explicit, not the secret; this belongs to the past teaching. Eighth, wanting to accomplish the Great Vehicle—this belongs to the first purpose. Ninth, reconciling the small and the large, saying just as in the past Maitreya was rebuked and recognized, etc.—reconciling is another name for opening the provisional, and because of opening the provisional prophecy can be given. Tenth, to guide those with affinities—this is also the third purpose. The ten purposes have a large count but little substance, and still lack the fourth purpose of the present text. Originally generating the great mind is all in anticipation of receiving a prophecy; thus we know the ten meanings are cumbersome and inadequate. In his commentary such instances are very numerous, and the rest cannot be recounted.