法華義疏 8.147

8.147

《淨名經》為破有所得病，言人為能受、法為所受，佛為能授、菩薩為所授，是故破無受記。今為對聲聞人言羅漢不成佛，是故與其成佛之記也。又彼經明不見能受所受、能記所記，故則不得記，今經明記無所記故云授記，二經不相違也。又佛法有二諦，如來常依二諦說法，依世諦門說法故有授記，依第一義諦門說法故無授記也。

The Vimalakīrti Sūtra refutes the illness of having something to attain, asserting that the person is the receiver and the dharma is what is received, or the Buddha is the conferrer and the bodhisattva is the recipient; therefore, it refutes [these by saying] there is no receiving of prophecy. Here, it is addressed to the śrāvakas who claimed that arhats do not become Buddhas; therefore, they are conferred with the prophecy of becoming Buddhas. Furthermore, that sūtra clarifies that not perceiving a receiver and what is received, or a conferrer of prophecy and what is prophesied, means not receiving a prophecy; this sūtra clarifies that prophesying what has nothing to be prophesied is what is called conferring a prophecy. The two sūtras do not contradict each other. Furthermore, the Buddha Dharma has two truths; the Tathāgata always expounds the Dharma relying on the two truths. Relying on the approach of conventional truth, he expounds the Dharma so that there is conferment of prophecy; relying on the approach of ultimate truth, he expounds the Dharma so that there is no conferment of prophecy.