法華玄論 7.100

7.100

答：不相違也。菩薩之人言有記可授、有人能受，則是人法之見。為破此病，故言無記。二乘之人謂不得記，但菩薩得記，為二乘人故明授記。此是各各為人門也。又有二諦，為世諦故明有記，為第一義門故說無記，二言皆實也。又經明無記者，此辨記無所記；今明記者，此是無所記故名為記。《般若》明無所得即是得，以是得無所得也。但授記有二種、三種、四種、六種、九種、十種。

Answer: They are not contradictory. If a bodhisattva says there is a prophecy that can be bestowed and a person who can receive it, this is then the view of person and dharma. In order to break this illness, it is therefore said that there is no prophecy. People of the two vehicles think that they cannot obtain prophecy and only bodhisattvas obtain prophecy; for the sake of people of the two vehicles, bestowing prophecy is therefore explained. This is the approach of [teaching] for each individual person. Furthermore, there are two truths: for the sake of conventional truth, having prophecy is explained; for the approach of ultimate truth, having no prophecy is spoken of. Both statements are real. Furthermore, when the sūtra explains having no prophecy, this distinguishes that prophecy has nothing prophesied; now explaining prophecy, this is that because there is nothing prophesied, it is named prophecy. The Prajñāpāramitā explains that non-attainment is precisely attainment, and by this attainment it is non-attainment. However, there are two kinds, three kinds, four kinds, six kinds, nine kinds, and ten kinds of bestowing prophecy.