法華義疏 8.138

8.138

授記既是《法華》要義亦是眾經大宗，今略釋之宜開七門：一、來意門；二、釋名門；三、能受人門；四、所授人門；五、階位門；六、料簡門；七、同異門。初來意門者，為中根說法凡有四門：初、譬說；次、領解；三、述成；四、授記。今即第四也。以領解十譬十恩於前，以八法八譬述成於後，其心安泰即當果可記，所以如來為其授記也。依《法華論》意者，自上三品破凡夫、二乘、菩薩三病，即悟非凡非聖、非大非小，得無依正觀行，與佛相應故授以佛記也。若望今昔二病除者，昔執異不知同，今即執同不知異；若了前同異譬意，即今昔病得除，便悟至道未曾同異，善巧方便同異適緣，以悟未曾同異即生於實慧，了隨緣同異即生方便慧，具足二慧即佛道可成。故《淨名經》云「智度菩薩母、方便為父」，父母具足則當成法身，故與授佛記也。若接品末生者，上品末開方便門、示真實相，諸聲聞眾皆非滅度，謂開方便門；汝等所行是菩薩道，謂示真實相。昔不悟大因為小果，故執小果而迷大因；今悟小果是大因，故便有大因，有大因必得大果，故授以佛記也。

Since conferment of prophecy is both an essential doctrine of the *Lotus Sūtra* and a major tenet of the many scriptures, in briefly explaining it here, seven gates should be opened: first, the gate of the intention of its occurrence; second, the gate of explaining the name; third, the gate of persons capable of receiving; fourth, the gate of persons who are conferred upon; fifth, the gate of ranks and stages; sixth, the gate of critical distinctions; seventh, the gate of sameness and difference. First, regarding the gate of the intention of its occurrence: preaching the Dharma for those of medium faculties has four gates in all: first, preaching via parable; second, expressing understanding; third, endorsing and confirming; fourth, conferment of prophecy. The present [chapter] is precisely the fourth. Because they previously expressed their understanding through the ten parables and ten kindnesses, and afterward [the Buddha] endorsed and confirmed it through the eight phenomena and eight parables, their minds became peaceful and secure, and the fruit was then ready to be prophesied; therefore, the Tathāgata confers prophecy upon them. According to the meaning of the *Fahua lun*, from the preceding three chapters onward, the three afflictions of ordinary beings, the two vehicles, and bodhisattvas were refuted, so that they immediately awakened to the non-ordinary and non-noble, the non-great and non-small, attaining the practice of non-dependent correct contemplation, and being in accord with the Buddha, they were therefore conferred with the prophecy of Buddhahood. If viewed in terms of the two errors of present and past being eliminated: in the past, they clung to difference and did not know sameness; at present, they clung to sameness and did not know difference. If they comprehend the meaning of the preceding parable of sameness and difference, both present and past errors are removed, and they then awaken to the fact that the ultimate Way has never known sameness or difference, while skillful expedient means apply sameness and difference to suit conditions. By awakening to the fact that it has never known sameness or difference, real wisdom is generated; by comprehending sameness and difference according to conditions, expedient wisdom is generated. Possessing both wisdoms completely, the Buddha Path can be accomplished. Therefore, the *Vimalakīrti Sūtra* says, "Wisdom (prajñāpāramitā) is the bodhisattva's mother, and expedient means is the father." When both father and mother are complete, the dharmakāya will be accomplished, and therefore they are conferred with the prophecy of Buddhahood. If taken as following upon the end of the previous chapter: at the end of the previous chapter, opening the door of expedient means and revealing the real mark—that all śrāvakas are not in extinction—refers to opening the door of expedient means; "What you are practicing is the bodhisattva path" refers to revealing the real mark. In the past, they did not awaken to the fact that the great cause had been spoken of as the small fruit, and so they clung to the small fruit and were deluded about the great cause. Now they awaken to the fact that the small fruit is the great cause; hence they possess the great cause, and possessing the great cause they will surely attain the great fruit; therefore, they are conferred with the prophecy of Buddhahood.