妙法蓮華經玄贊 5.83

5.83

授記略以六門分別：一授記所由，二誰能授記，三誰所授記，四授記差別，五釋妨難，六聲聞類異。授記所由略由五義：一論云為生聲聞決定心故、非成就法性故，非已證得二空法性而為授記，令生決定趣向大乘故為與記。二論云顯佛法身性平等故，有為有異故說三乘，真理既同法身無異。三為除菩薩久疑心故，久疑聲聞不得作佛，今聞授記故久疑滅。四為欣佛者見此授記，欣自當得行佛因故。五說一乘十義所以，即是此中授記所由。

Conferring prophecy is briefly differentiated into six gates: first, the reasons for conferring prophecy; second, who is able to confer prophecy; third, upon whom prophecy is conferred; fourth, distinctions among prophecies; fifth, resolution of objections; sixth, differences among classes of śrāvakas. The reasons for conferring prophecy briefly proceed from five senses. First, the treatise says it is to generate a resolute mind in the śrāvakas, not because they have accomplished the Dharma-nature; it is not because they have already realized the Dharma-nature of the two kinds of emptiness that prophecy is conferred, but prophecy is granted to cause them to generate the resolute [resolve] to advance toward the Great Vehicle. Second, the treatise says it is to reveal that the nature of the Buddha's dharmakāya is equal: because the conditioned is diverse, three vehicles were taught, but since the true principle is identical, the dharmakāya is without difference. Third, it is to eliminate the long-held doubts in the minds of bodhisattvas: having long doubted that śrāvakas could attain buddhahood, now hearing prophecy conferred, their long-held doubts are extinguished. Fourth, it is so that those who aspire to buddhahood, seeing this conferring of prophecy, will rejoice that they themselves will attain it and will practice the causes of buddhahood. Fifth, the reasons for the ten senses of teaching the Single Vehicle are precisely the reasons for conferring prophecy here.