法華玄論 7.115

7.115

次明三種授記。《釋論》云「有人自知得記，他人不知；有他知得記，而自不知；有自他俱知也。」真諦三藏翻《攝大乘》明三種授記：一當得記，從外凡至十迴向當得佛；二加行記，初地至七地增眾行；三圓滿記，八地至佛地。又有三種：一時節記，三十四阿僧祇劫；二修行記，謂修十度；三究竟記，至於萬德。初又有三：一遠因記，外凡至十行去佛遠；二近因記，十迴向已上去佛近；三至得記，初地已上得法身理也。次修行記亦三：一下道種，謂十信；二成就，即三十心；三解脫，初地已上也。次究竟記有四：一化主、二處所、三大眾、四說法也。三藏又出《中阿含》及薩婆多義，明凡欲至佛要三僧祇行行。初僧祇行，行猶退，為小乘，曰不定位；次二僧祇行，行不退，曰定位；三僧祇斷見思惑，堪受記。今未詳此釋。與《釋論》及舊出小乘義不相應也。次明四種授記，出《首楞嚴經》及《釋論》，猶未見經本，可更看經文揀之。及《釋論》有四：一未發心授記；二發心授記；三不現前授記，亦名密授記；四現前授記。未發心授記有二種：一者昔是具縛眾生，都未預五乘善所攝，而佛懸記其未來成三乘果。如《釋論》記鴿鳥事，未來生八萬大劫猶受鴿身，後過無數劫乃捨鴿身方得人身，發心行行得辟支佛也。

Next is explaining the three kinds of bestowing prophecy. The Mahāprajñāpāramitopadeśa says: "There are people who know themselves that they have obtained prophecy while others do not know; there are others who know they have obtained prophecy while they themselves do not know; there are those where both oneself and others know." Tripiṭaka Master Paramārtha, in translating the Mahāyānasaṃgraha, explains three kinds of bestowing prophecy: first, the prophecy of destined attainment, from an external ordinary person up to the ten dedications, where one will attain Buddhahood; second, the prophecy of applied practice, from the first stage to the seventh stage, increasing manifold practices; third, the prophecy of fulfillment, from the eighth stage to the Buddha stage. Furthermore, there are three kinds: first, the prophecy of time period, thirty-four asaṃkhyeya kalpas; second, the prophecy of cultivation practice, referring to cultivating the ten pāramitās; third, the prophecy of the ultimate, reaching the myriad virtues. The first also has three: first, the prophecy of the distant cause, from an external ordinary person to the ten practices, being distant from Buddhahood; second, the prophecy of the near cause, from the ten dedications upward, being near to Buddhahood; third, the prophecy of arrival and attainment, from the first stage upward, attaining the principle of the dharmakāya. Next, the prophecy of cultivation practice also has three: first, planting the seeds of the path, referring to the ten faiths; second, accomplishment, namely the thirty minds; third, liberation, from the first stage upward. Next, the prophecy of the ultimate has four: first, the transforming master; second, the location; third, the great assembly; fourth, the expounding of the Dharma. The Tripiṭaka [Master] also cited the Madhyamāgama and Sarvāstivāda doctrines, explaining that for an ordinary person desiring to reach Buddhahood, it requires three asaṃkhyeyas of cultivating practice. In the first asaṃkhyeya of practice, practice still regresses, serving as the small vehicle, which is called the indeterminate stage; in the next two asaṃkhyeyas of practice, practice does not regress, which is called the determinate stage; in the third asaṃkhyeya, one cuts off the delusions of view and thought and is capable of receiving prophecy. Now I have not fully examined this explanation; it does not correspond with the Mahāprajñāpāramitopadeśa and the formerly translated Hīnayāna doctrines. Next is explaining four kinds of bestowing prophecy, which come from the Śūraṅgama-sūtra and the Mahāprajñāpāramitopadeśa. Having not yet seen the text of that sūtra, one may further examine the sūtra text to select them. And the Mahāprajñāpāramitopadeśa has four: first, bestowing prophecy before giving rise to the mind [for bodhi]; second, bestowing prophecy upon giving rise to the mind; third, bestowing prophecy non-manifestly, also called secretly bestowing prophecy; fourth, bestowing prophecy manifestly. Bestowing prophecy before giving rise to the mind has two kinds: first, one who was formerly a fully fettered sentient being, not yet included at all within the wholesome [roots] of the five vehicles, yet the Buddha prophetically bestows prophecy in advance that in the future they will accomplish the fruit of the three vehicles. As the Mahāprajñāpāramitopadeśa prophesies the matter of the pigeon: in the future, born for eighty thousand great kalpas, it will still receive a pigeon's body; later, passing countless kalpas, it will only then cast off the pigeon's body and at last obtain a human body, generate the mind [for bodhi], cultivate practices, and attain pratyekabuddhahood.