法華文句記 6.7

6.7

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.