妙法蓮華經玄贊 5.85

5.85

所授記有二：一所依，二體性。所依即是所授記者。論云：「有六處示現：一別記，舍利弗、大迦葉等四大聲聞，眾所知識名號不同，故與記別。二同記，富樓那等五百人、千二百人，同一名故，俱時與記。三後記，學無學等共同一號，雖亦下根非眾所知，故後與記。四無怨記，與提婆達多記者，示現如來無怨惡故。五通行記，與比丘尼及天女記者，示現女人在家出家修菩薩行者，皆證佛果故。六具因記，示諸眾生有佛性故。」此之六記，別記在〈譬喻品〉及〈授記品〉中，同記在〈五百弟子受記品〉中，後記在〈授學無學人記品〉中，無怨記在〈提婆達多品〉中，通行記在〈法師品〉及〈持品〉中，具因記在〈常不輕品〉中。以理而推，異生未發心及發心已後，二乘不定性及諸菩薩，此之四人名所授記。法華一會為化捨權而就實故，無為十地菩薩授記。談昔古事，故有未發心前具因記別，唯有異生發心已後但聞法華無一不成佛，是及不定姓二乘之記，更無餘也。因體即是無漏善根，通現及種。因所得果體通五蘊，多是化身及他受用者，顯慈悲故、顯德高故、有差別故、有化眾故，下諸記別當具顯示。

Those upon whom prophecy is conferred have two [aspects]: first, the basis; second, the essential nature. As for the basis, it is precisely those upon whom prophecy is conferred. The treatise says: 'There are six cases manifested: first, individual prophecy, where the four great śrāvakas, Śāriputra, Mahākāśyapa, and the others, are known to the assembly and their titles are different, and therefore prophecies are conferred individually. Second, collective prophecy, where the five hundred persons such as Pūrṇa and the one thousand two hundred persons share an identical name, and therefore prophecy is conferred at the same time. Third, subsequent prophecy, where those in training and those beyond training share a single title, and although they are also of inferior faculties and not known to the assembly, prophecy is conferred subsequently. Fourth, prophecy [showing] no enmity, where prophecy is conferred on Devadatta, revealing that the Tathāgata is free from enmity and malice. Fifth, universally accessible prophecy, where prophecy is conferred on bhikṣuṇīs and deva maidens, revealing that women, whether lay or monastic, who practice the bodhisattva path will all realize the fruit of buddhahood. Sixth, prophecy of possessing the cause, revealing that all sentient beings have the buddha-nature.' These six prophecies: individual prophecy is in the 'Parable Chapter' and the 'Conferring of Prophecy Chapter'; collective prophecy is in the 'Chapter on the Prophecy Conferred on Five Hundred Disciples'; subsequent prophecy is in the 'Chapter on Conferring Prophecy on Those in Training and Beyond Training'; prophecy [showing] no enmity is in the 'Devadatta Chapter'; universally accessible prophecy is in the 'Dharma Master Chapter' and the 'Upholding Chapter'; and prophecy of possessing the cause is in the 'Chapter on Sadāparibhūta.' Deducing by principle, ordinary beings who have not yet generated the mind [for awakening] and those who have already generated the mind, those of indeterminate nature in the two vehicles, and the bodhisattvas—these four types of persons are called those upon whom prophecy is conferred. In this one assembly of the Lotus, in order to transform [them] by relinquishing the provisional and approaching the real, there is no conferring of prophecy for bodhisattvas of the ten grounds. Discussing past events of old, there was an individual prophecy of possessing the cause before generating the mind; now, only for ordinary beings after generating the mind who simply hear the Lotus Sūtra, not one fails to become a buddha—this, together with the prophecies for the indeterminate nature of the two vehicles, is all there is, with nothing remaining. The substance of the cause is precisely uncontaminated wholesome roots, pervading both active manifestations and seeds. The substance of the fruit obtained by the cause pervades the five aggregates, mostly being transformation bodies and other-enjoyment [bodies], to display compassion, to display lofty virtue, because there are differences, and because there are beings to be transformed; the prophecies below will fully display this.