法華義疏 9.21

9.21

授滿願記為二：第一、聞法為領解之緣；二、如來授記。初文又二：前、明得解所由；二、正明得解。初有四句：第一、聞法為領解之緣。「智慧」者，實慧也。「方便」者，權慧也。總牒法譬二周中權實二慧法也。「又聞授諸大弟子記」者，總牒二周中授人記為領解緣也。「復聞宿世因緣之事」者，牒第三周化城事為領解緣也。「復聞諸佛有大自在神通之力」者，即大通智勝佛十劫坐道場及現瑞等事也。又解即是釋迦能知過去久遠之事為自在神通之力。所以但明四事者，初事謂教，次事是得益之人，宿世因緣敘教益所由，後明能化之主；攝義既周，宜辨四事也。

The conferment of prophecy on Pūrṇa consists of two parts: first, hearing the Dharma as the condition for receptive understanding; second, the Tathāgata conferring prophecy. The initial text also has two parts: first, clarifying the source of attaining understanding; second, directly clarifying the attainment of understanding. The first has four phrases: The first phrase is hearing the Dharma as the condition for receptive understanding. "Wisdom" refers to real wisdom. "Expedient means" refers to upāya wisdom. This generally summarizes the Dharmas of both upāya and real wisdom in the two cycles of Dharma and parable. "Moreover, hearing the conferment of prophecy on the great disciples" generally summarizes the conferment of prophecy on people in the two cycles as the condition for receptive understanding. "Furthermore, hearing the matters of past-life causal conditions" summarizes the matter of the conjured city in the third cycle as the condition for receptive understanding. "Furthermore, hearing that the Buddhas have great mastery of supernatural powers" refers to Great Universal Wisdom Excellence Buddha sitting at the place of awakening for ten kalpas and manifesting auspicious signs and such matters. Another explanation is that it refers to Śākyamuni's ability to know matters of the remote past as the mastery of supernatural powers. The reason only four matters are explained is that the first matter refers to teaching; the next matter is the persons who obtain benefit; the past-life causal conditions relate the source of the teaching's benefit; and the last clarifies the master who can transform [others]. Since the meanings gathered are complete, it is proper to distinguish these four matters.