法華義疏 5.110

5.110

略明六義：一者、證其所述信解是實，解若不實則不得記，由解實故得記也。故下文云「我今無復疑悔，親於佛前得三菩提記」。二者、受記之言即是重明會三歸一，以聲聞作佛得知佛乘是實，佛乘既實則聲聞為權。三者、用此引物，明有信心故便得受記者，欲得受記宜生信心。四者、欲令身子欣果行因。五者、下文天龍八部乃至中下根人皆藉得記之言以為成信旨歸，故與受記。六者、發物往生淨土之志，既於淨土成佛並願隨從往生也。

Briefly clarifying six meanings: First, to verify that the belief and understanding he stated were real; if the understanding were not real, he would not receive prophecy, but because the understanding was real, he received prophecy. Hence the text below says: "I now have no more doubts or regrets, and in person before the Buddha have received the prophecy of sambodhi." Second, the words of conferring prophecy are precisely a reiteration of gathering the three into the one; since a śrāvaka becomes a Buddha, one knows that the Buddha vehicle is real, and since the Buddha vehicle is real, the śrāvaka vehicle is provisional. Third, to use this to guide living beings, clarifying that because there is faithful mind one thereby receives prophecy; those who wish to receive prophecy ought to generate a faithful mind. Fourth, wishing to cause Śāriputra to rejoice in the fruit and practice the cause. Fifth, below, the devas, dragons, and eight classes, down to persons of intermediate and lower faculties, all rely on the words of receiving prophecy as the guiding principle to accomplish faith; therefore he gave him the conferment of prophecy. Sixth, to arouse the aspiration in living beings to be reborn in a pure land; since he becomes a Buddha in a pure land, all vow to follow him and be reborn there.