妙法蓮華經玄贊 5.85

5.85

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.