妙法蓮華經玄贊 8.84

8.84

來意有四：一者上根之徒一聞法而便記，中根之輩再聞法而與記，今下根之儔三周聞法既能悟解所以與記，故此品來。二者論云「為除七種具足煩惱性眾生有七種增上慢中，第五無定人於下劣心，生虛妄解、起增上慢，為此說繫寶珠喻。謂彼散亂心實無有定，過去雖有大乘善根而不自覺知，彼不求大乘，於下劣心生虛妄解以為第一乘，對治此故說繫寶珠喻。」故論又云「第五人者，顯示過去善根，令憶念教、入三昧故。此是有學及凡夫未得定心，執二乘道以為究竟，不知過去大乘善根，今令入定憶念彼時大乘善根，如醉酒臥密繫寶珠，故此品來。」三者十無上中第四令解無上，說繫珠喻。謂說往緣令生覺解，知有大乘善根妙寶，故此品來。是義殘也。四者論解授記有六處示現：一別記，舍利弗及四大聲聞是。二同記，富樓那等五百及千二百，共同一號非眾所知，俱時與記，故此品來。然滿慈名法明，餘名普明，明義同故、多同名故，名為同記。

Regarding the purpose, there are four: First, those of superior faculties receive a prophecy upon hearing the Dharma once; those of middling faculties are given a prophecy upon hearing the Dharma twice; now, those of inferior faculties, having heard the Dharma through three rounds, are able to awaken and understand, and are therefore given a prophecy—hence this chapter comes next. Second, the Treatise says: 'In order to eliminate the seven kinds of arrogance among sentient beings of the nature possessing the seven kinds of afflictions, for the fifth, the person without concentration who, regarding an inferior mind, gives rise to false understanding and develops arrogance, the parable of the tied jewel is spoken for them. That is to say, their distracted mind actually lacks concentration; although in the past they had the wholesome roots of the Great Vehicle, they are not consciously aware of it, and they do not seek the Great Vehicle, giving rise to false understanding regarding an inferior mind and taking it to be the foremost vehicle. To remedy this, the parable of the tied jewel is spoken.' Therefore the Treatise also says: 'As for the fifth person, it reveals their past wholesome roots, causing them to remember the teaching and enter samādhi. These are those still in training and ordinary beings who have not attained a concentrated mind, grasping at the path of the Two Vehicles as ultimate, unaware of their past Great Vehicle wholesome roots. Now they are made to enter concentration and remember their Great Vehicle wholesome roots of that time, just like one lying drunk asleep with a precious jewel secretly tied [in his garment]. Hence this chapter comes next.' Third, among the ten unsurpassables, the fourth is the unsurpassable causing understanding, which expounds the parable of the tied jewel. That is, expounding past conditions to give rise to awakening and understanding, knowing that one possesses the wondrous treasure of Great Vehicle wholesome roots; hence this chapter comes next. This meaning is supplemental. Fourth, the Treatise explains that conferring prophecies is manifested in six aspects: 1. Individual prophecies, which are Śāriputra and the four great śrāvakas; 2. Collective prophecies, such as Pūrṇa and the others, five hundred and twelve hundred, all sharing one identical name not known to the assembly, receiving prophecies simultaneously; hence this chapter comes next. However, while Maitrāyaṇīputra is named Dharmaprabhāsa, the rest are named Prabhāsa; because the meaning of 'prabhāsa' is the same and most have the identical name, it is called a collective prophecy.