妙法蓮華經玄贊 7.230

7.230

差別者，可記法有三：一體性是有，二勝有當果，三勝人勝理、大因大果。體性有者可記，無者不可記，如十四不可記。理事本無，故不可記。問有體者可為之記。《華嚴經》說，有始無始是無記，佛不為答。有一比丘問十二因緣自作他作？無明自起是無始義，名為自作；更從他起是有始義，名為他作。佛種種訶，如人為毒箭所中，但應請醫拔之，不須問其箭之所以。故有體者可記，無者不可記。勝有當果者可記，無者不可記，如善不善法。《成唯識》云「記謂善惡」，有殊勝自體及當果可記故名為記，無記不然，故不可記。勝人勝理大因大果者可記，非者不可別記，即記別經記弟子生死者，勝人故；記深密義者，勝理故；記當成佛者，大因大果故。其劣人劣理小因小果者名不可記。今此乃是此第三中大因大果，故為之記，非前二全、後一少分。又此授記差別有多，或記一種，謂十二分教中授記經。或說二種，《涅槃經》說「若有聞說，隨順樂入，速得成佛；心生輕賤，授以遲記。若言佛道難得，久受勤苦然後乃成，為此人故授以速記。又善根熟者授以速記，善根未熟授以遲記。厭惡生死、欲早證菩提，智增上者，授以速記；樂處生死化度眾生，悲增上者，授以遲記。」又有二種：一總記，二別記。《智度論》有三：一自知他不知，為利自故不為利他；二他知自不知，為利他故；三自他俱知，行二利故。又有四種，如前已說。或說五種，即此經中如來自記。或說六種，並如前〈譬喻品〉初說。

Regarding the distinctions, there are three kinds of dharmas that may be prophesied: first, having an existent essential nature; second, having an eminent future fruit; third, eminent persons, eminent principles, and great causes and great fruits. Those whose essential nature is existent may be prophesied; those without it cannot be prophesied, like the fourteen unanswerable questions (avyākṛta). Because their principles and phenomena are fundamentally non-existent, they cannot be prophesied. One may ask about what has an entity and receive a prophecy regarding it. The *Avataṃsaka-sūtra* says that having a beginning or being beginningless is indeterminate (avyākata), and the Buddha did not answer it. A monk asked whether the twelve links of dependent origination are made by oneself or made by another: fundamental ignorance arising by itself is the meaning of beginningless, which is called 'made by oneself'; arising further from another is the meaning of having a beginning, which is called 'made by another'. The Buddha rebuked him in various ways, just as when a person is struck by a poisoned arrow, he should only ask a physician to draw it out, and need not ask the origins of the arrow. Therefore, what has an entity may be prophesied, and what lacks it cannot be prophesied. Those that possess an eminent future fruit can be prophesied, and those without it cannot be prophesied, as with wholesome and unwholesome dharmas. The *Vijñaptimātratāsiddhi* says: 'Prophesying refers to wholesome and unwholesome'; because they possess an eminent own-nature and future fruits that can be recorded, it is called prophecy, whereas the indeterminate is not so, and thus cannot be prophesied. Eminent persons, eminent principles, and great causes and great fruits can be prophesied; what is not such cannot be specifically prophesied. That is, when the vyākaraṇa scriptures record the births and deaths of disciples, it is because of eminent persons; when they record profound, esoteric meanings, it is because of eminent principles; when they record future buddhahood, it is because of great causes and great fruits. Inferior persons, inferior principles, and minor causes and minor fruits are termed unprophesiability. Now this chapter concerns precisely the great causes and great fruits within this third category; hence the prophecy is given for them, and not the whole of the first two nor a small part of the latter. Furthermore, there are many distinctions in this bestowal of prophecy: either one kind is prophesied, namely the vyākaraṇa sūtras among the twelve branches of scripture. Or two kinds are taught: the *Mahāparinirvāṇa-sūtra* says, 'If there are those who, hearing it preached, accord with it and joyfully enter, they will quickly attain buddhahood; if they give rise to disdain in their minds, they are given a delayed prophecy. If one says that the buddha-path is difficult to attain, requiring long suffering and diligence before it is accomplished, for such a person's sake a quick prophecy is granted. Furthermore, to those whose roots of goodness are mature, a quick prophecy is granted; to those whose roots of goodness are not yet mature, a delayed prophecy is granted. For those who revile birth and death, wish to realize bodhi early, and in whom wisdom is predominant, a quick prophecy is granted; for those who take joy in remaining in birth and death to transform and deliver sentient beings, and in whom compassion is predominant, a delayed prophecy is granted.' There are also two kinds: first, general prophecies; second, specific prophecies. The *Mahāprajñāpāramitopadeśa* has three kinds: first, oneself knows and others do not know, which is for the benefit of oneself and not for the benefit of others; second, others know and oneself does not know, which is for the sake of benefiting others; third, both oneself and others know, because of practicing both benefits. There are also four kinds, as explained previously. Or five kinds are taught, namely the Tathāgata's self-prophecy in this sūtra. Or six kinds are taught, all of which are as explained at the beginning of the 'Parable Chapter' above.