法華義疏 9.245

9.245

「爾時佛夷母」下，第四、比丘尼弘經。就文為二：前、授記；次、辨弘經。授兩尼記即為二別：初、前請記；二、授記。此經始終授記有二：一、不請而授；二、請而授。請而授中自有三種：一、發言請，如目連等。二、心念請，如千二百等。三、現相請，如大愛道等。「於時世尊」下，次、授記。授比丘尼記最在後者：一、依上列眾次第，最在後故；二、示女人罪垢深重；三、欲息世譏嫌故最後授之。「憍曇彌」者，憍曇是姓，翻為埿土，彌者女也。次授耶輸記亦兩：初、請；次、授也。「爾時摩訶」下，第二、發誓弘經，亦開為二：前、領解歡喜；次、發誓弘經。

From "At that time the Buddha's foster mother" downward is the fourth [section]: the nuns propound the sūtra. The text has two parts: first, the conferment of prophecy; second, explaining the propounding of the sūtra. Conferring prophecies on the two nuns likewise has two divisions: first, the former's request for prophecy; second, the conferment of prophecy. Throughout this sūtra, conferring prophecy has two [modes]: first, conferring it without a request; second, conferring it upon a request. Within conferring upon a request, there are three types: first, requesting by speaking words, as with Maudgalyāyana and others; second, requesting by thought of mind, as with the twelve hundred and others; third, requesting by manifesting signs, as with Mahāprajāpatī and others. From "At that time the World-Honoured One" downward is second: the conferment of prophecy. Conferring prophecies on the nuns comes last for three reasons: first, following the order of the assembly listed above, they are at the very end; second, to show that women's defilements of sin are grave and heavy; third, because [the Buddha] wished to put an end to worldly derision and censure, he conferred them last. As for "Gautamī," Gautama is the family name, translated as "mud and soil"; "mī" means "woman." Next, conferring the prophecy on Yaśodharā also has two [parts]: first, the request; second, the conferment. From "At that time Mahā..." downward is second: making the vow to propound the sūtra, which is also divided into two: first, receiving understanding and rejoicing; second, making the vow to propound the sūtra.