三彌勒經疏 1.130

1.130

第三受記人有五：如《資糧論》云「一未發心、二共發心、三隱䨱、四現前、五密意。前四受大乘人，後一受小乘人。」解云：未發心者，一云當十信位。今云不然，十信已前已發心，況十信；是故無始來未發菩提心。今如《首楞嚴經》云「是人往來五道，諸根猛利好樂大法。佛知是人過此若干百千萬億阿僧祇劫當得阿耨菩提心。」言共發心者，一云十解十行。今言十信已前善法欲，以法名為發心也。隱䨱者，十迴向至七地，謂若聞自授記，於六度行不起精進；若不聞，更起精進故。然而欲斷他人念此菩薩幾時得菩提疑故，授記也。言現前者，若菩薩成熟出世五根，及得無生忍住不動地時，非前非後諸佛現前授記故。言密意者，如《法華經》云「我等皆隨喜，大仙密意說，授記舍利弗。我等亦當得成佛也。」

Third, the recipients of vyākaraṇa are fivefold: as the Saṃbhāradharmaśāstra states, 'First, those who have not produced bodhicitta; second, those who have produced it together; third, concealed; fourth, present face-to-face; fifth, esoteric intention. The first four receive [it as] Mahāyāna persons; the latter one receives [it as] a Hīnayāna person.' An explanation says: As for those who have not produced bodhicitta, one view says it corresponds to the position of the ten faiths. Now it is said that this is not so: bodhicitta has already been produced before the ten faiths, how much more so during the ten faiths; therefore, from beginningless time they have not produced bodhicitta. Now, as the Śūraṅgamasūtra states: 'This person transmigrates through the five destinies, having sharp faculties and taking pleasure in the great Dharma. The Buddha knows that after passing through this number of hundreds of thousands of koṭis of asaṃkhyeya kalpas, this person shall attain anuttarabodhicitta.' As for producing it together, one view says it refers to the ten understandings and ten practices. Now it is said to refer to the desire for wholesome dharmas prior to the ten faiths, being designated as producing the mind on account of the Dharma. As for concealed, it refers to the ten dedications up to the seventh bhūmi; that is, if they were to hear their own vyākaraṇa, they would not generate vigor in the practice of the six perfections, whereas if they do not hear it, they will generate even more vigor. However, it is conferred in order to sever others' doubts about when this bodhisattva will attain bodhi. As for present face-to-face, when a bodhisattva has matured the five supramundane faculties, attained anutpattikadharmakṣānti, and abides on the Acalā bhūmi, the buddhas, neither earlier nor later, confer a vyākaraṇa face-to-face. As for esoteric intention, as the Lotus Sūtra states: 'We all rejoice accordingly; the Great Sage, speaking with esoteric intention, conferred a vyākaraṇa upon Śāriputra: we too shall attain buddhahood.'