法華文句記 8.3

8.3

注家云：業似先違，心符後順，既拂殊音之異，寧爽一味之果哉！故與記也。今云：事似先違，心機本順，然諸菩薩豈無先違後順之人，故知今記聲聞須除通釋。釋此品題，先翻譯，次料簡。於中初「諸經」下先引經問中，初文總舉問意，次「淨名」下別引三經，初引《淨名》者，彌勒得記既為補處，必生兜率為彼天主，彼諸天子預來修敬，彌勒因為說得記由，由不退位；廣為天子說不退行，即不退因也。乃被呵云「眾生諸法、賢聖與彌勒如同記同，何獨彌勒？況如無生滅，何以得記？」次「思益云」者，以記虛假願不聞名。《大品》亦爾。

The commentator says: Their karma seemed previously contrary, but their minds conformed to subsequent accord; having brushed away the difference of disparate sounds, how could they fall short of the fruit of the single flavor! Therefore prophecy is bestowed on them. Now I say: External affairs seemed previously contrary, but their mental capacities were originally in accord; yet among the bodhisattvas, could there be no one who was previously contrary and subsequently in accord? Hence we know that for the present prophecy to śrāvakas, the general explanation must be excluded. In explaining the title of this chapter: first, translation; next, critical analysis. Therein, first, in citing sūtras to ask under 'various sūtras': the first text generally raises the question's intention; next, under 'Vimalakīrti', it separately cites three sūtras. First, citing the Vimalakīrti: Maitreya having received prophecy as the successor [buddha], he would surely be born in Tuṣita as that heavenly lord; those sons of devas came in advance to pay homage, and Maitreya, taking this occasion, explained to them the reason for receiving prophecy, which is due to the stage of non-retrogression; he extensively preached to the sons of devas the practice of non-retrogression, which is the cause of non-retrogression. Then he was rebuked: 'Sentient beings and all dharmas, worthy and noble ones, are all identical with Maitreya in suchness; if their prophecies are identical, why Maitreya alone? How much more so since suchness has no arising or ceasing, how could one receive prophecy?' Next, regarding 'The Viśeṣacintī says': because prophecies are illusory and false, [the bodhisattva] wishes not to hear the name. The Pañcaviṃśatisāhasrikā is also like this.