金光明最勝王經疏 6.52

6.52

言解妨者，問：妙幢聞經曾未與記，如何今言為成前行有此品起？答：非是正意與其妙幢及二子等記。如《法華經》二類尼眾，為勸持經，彼欲聞記方能修學，故與授記。非是此時正令與記，前已記故。故彼經云「我先已說一切聲聞皆得作佛」，今此大眾亦復如是。云若持經得作佛者，誰等是耶？有此疑心未能決學，故為令斷，授妙幢等記。欲令時眾知當作佛，決定能行。不爾，應前〈滅業障品〉後或〈蓮華讚品〉後與其授記。彼時已悟，何不與記？如法華會三周說法，周周之後各各與記，不在後故。問：若爾，何前不與記？答：妙幢菩薩已入八地，先蒙記故，令勸持經，故復重說。又解：應前與記，此方記者含多義故，一與妙幢等記、二復為成前。又前十千時未赴會，亦顯一聞皆得作佛，況久修學不得佛耶？故此時記，一言多益，故亦無過。問：十千暫聞即與授記，在會大眾何不記耶？答：彼根熟故，此未熟故。又眾已聞持經作佛；此未聞故，又宜爾故。

Regarding resolving objections: Question: Ruciraketu has heard the sūtra, yet previously was not given a prophecy; why is it said now that this chapter arises in order to accomplish the preceding practice? Answer: It was not the primary intention to confer a prophecy upon Ruciraketu and his two sons. As in the Lotus Sūtra with the two groups of nuns, in order to encourage the upholding of the sūtra, they needed to hear a prophecy before they could practice and study, and so a prophecy was conferred upon them. It is not that at this moment the primary intention was to confer the prophecy, because it had already been prophesied previously. Therefore that sūtra says, "I have already said previously that all śrāvakas shall attain Buddhahood." The present great assembly is also like this. They thought, "If those who uphold the sūtra attain Buddhahood, who are they?" With this doubting mind, they were not yet able to resolve to study. Therefore, to sever this [doubt], the prophecy is conferred upon Ruciraketu and the others. It is intended to cause the assembly at that time to know that they will become Buddhas, and thus will definitely be able to practice. Otherwise, the prophecy should have been conferred after the preceding "Chapter on the Eradication of Karmic Obstacles" or after the "Chapter on the Praise of the Lotus." Since they had already awakened at that time, why was no prophecy conferred? As in the assembly of the Lotus, where the Dharma was taught in three cycles, and after each cycle prophecies were conferred individually, not left until the end. Question: If so, why was a prophecy not conferred earlier? Answer: Bodhisattva Ruciraketu had already entered the eighth ground and had previously received a prophecy; in order to encourage the upholding of the sūtra, it is spoken again. Another explanation: it should have been conferred earlier, but conferring it here encompasses multiple meanings: first, conferring the prophecy on Ruciraketu and the others; second, to accomplish the preceding [teachings]. Furthermore, previously the ten thousand [gods] had not yet arrived at the assembly; this also shows that even hearing it once enables all to attain Buddhahood—how much more so could those who practice and study for a long time fail to attain Buddhahood? Therefore prophesying at this time brings multiple benefits from a single utterance, and thus there is no fault. Question: The ten thousand [gods] briefly heard it and were immediately given a prophecy; why was the great assembly present not prophesied? Answer: The faculties of those [gods] were mature, whereas these were not yet mature. Furthermore, the assembly had already heard that upholding the sūtra leads to Buddhahood; these [gods] had not yet heard it, and it was also appropriate to do so.