大方廣佛華嚴經疏 51.30

51.30

第九受記法者，既離過德成，自驗己行必招當果故，自知受記故。上云「若得無生深法忍，則為諸佛所授記。」即此中一義。一見理深悲，即發心殊勝、得果無疑；若因他厭苦則非殊勝，未定得記。二無厭修。三長時修。四無餘修。五契理修。餘五可知。於此十中隨有其一，即自知得記。此辨得記之行，非顯受記相殊，如《瑜伽》等。又此約十信橫具，餘約豎位不同。上來自分行竟。

Ninth, the dharma of receiving prediction: since faults are abandoned and virtues are accomplished, one personally verifies that one's own practice will inevitably bring about the future fruit; hence one personally knows one receives prediction. Therefore it was stated above: 'If one attains the profound forbearance of the non-arising of dharmas, one is predicted by the Buddhas.' This is one meaning herein. First, seeing the noumenon with profound compassion: this is the excellence of generating the aspiration, and obtaining the fruit is beyond doubt; if it is due to another's revulsion toward suffering, it is not excellent, and receiving prediction is not yet certain. Second, cultivation without weariness. Third, long-term cultivation. Fourth, cultivation without remainder. Fifth, cultivation that accords with the noumenon. The remaining five can be known [from this]. If any one among these ten is present, one personally knows one attains prediction. This analyzes the practice of attaining prediction, not revealing the distinctive marks of receiving prediction as in the Yogācārabhūmi and so forth. Furthermore, this is treated as horizontally complete in the ten faiths, while the others are treated in vertical stations differently. Thus far, the practices of one's own division are concluded.