金光明最勝王經疏 6.58

6.58

下後與記，有二：初與三士記、後與十千記。三士為三，初復有五：一標名；二記時；三記國；四記果，即無上菩提；五記號，即金寶山等。號有通別，如文可知。授記之義，略以四門分別：一授記所由、二能授記人、三所授記者、四授記差別。言所由者，三義：一由菩薩修多功德證得法性，故與授記。故《法華論》云「彼聲聞等為實成佛故與記別？為不成佛與授記耶？若實成佛者，菩薩何故於無量劫修集無量功德？」論答云「彼聲聞授記者，得決定心，非成就法性故。」此意即明，由諸菩薩多劫修行無量功德成就法性故與授記，即八地已上。故《瑜伽》四十六云「又諸菩薩三種決定：一種性定、二發心定、三不虛行定。」乃至云「依於最後墮決定位，諸佛如來授諸菩薩墮決定記。」二除小菩薩不定姓疑，故《攝大乘論》等云「為引攝一類及任持所餘一類不定姓聲聞、所餘不定性菩薩，恐此菩薩退大就小，故與授記言得作佛。」三為欣佛者見此授記欣當自得。復顯聞經決得作佛，持行此經修佛因故。故《法華經》云「大智舍利弗，今得授尊記。我等亦皆得，最妙第一法」等。此經亦云「時十千天子聞三大士得授記已，復聞如是最勝王經，心生歡喜，清淨無垢猶如虛空。」此心喜無疑，即欣作佛，信法修行。二能記人者，復有三義：一能記所依假者、二能記體、三能記用。能記所依，準《瑜伽論》四十九說，能成就有六：一勝解行地、二增上意樂地、三正行地、四決定地、五決定行地、六究竟地。此之六位俱能授記。然究竟位，佛菩薩殊，佛有三身，唯他用、變化二假者能，為對十地地前別故。然究竟位中，第十地菩薩及前五位但總相記，不能知彼當作佛時國土名字等，下人不能知上事故。若依總相觀因記果言得作佛，菩薩亦能。故《法華經》中不輕菩薩記彼四眾當得作佛。故能授記不過此六。或不愚法定性二乘，信有大乘，亦得總記。《如菩薩戒經》中說：昔有羅漢，將一沙彌，因發大心遂生尊重。故得總記。二能記體者，謂後得俗智，知根性故；後得觀理亦不能記。此約聖者，若是地前但比量智。三能記用者，所謂言教，詮表義故。三所授記者，有二：一所記依、二所記體。所記依者，有四：一種性位、二發心位、三不定二乘、四諸大菩薩，此據顯了。若隱密記及平等意樂，亦通定性及無性人。所記體者，即無漏善，通現及種并所得果。果通報化，除法性身。就報身中多說他用，以有國土眷屬等故、顯慈悲故、有差別故。四授記差別者，《首楞嚴經》中佛告堅意菩薩：「授記即有四種：有未發心而與授記，有適發心而與授記，有密授記，有得無生忍現前授記，是名四種。唯有如來能知此事。」《寶雲經》同《瑜伽》四十六說，略由六相，蒙諸如來於無上菩提與授記別。何等為六？一安住種性未發心位、二已發心位、三現在前位、四不現前位，此上四種同《首楞嚴經》。彼密授記即不現前，在密處故。或得無生忍名現前，未得者名不現前。或在座名為現前，身不在坐名不現前。五有定時限，謂爾許時當證無上正等菩提。六無定時限，謂不宣說決定時限而與授記。《大莊嚴論》第十二說六種亦同。彼云「授記有二種，人別及時別。」人別即前四，時別即後二。彼論又云「轉記及大記，此復有二種。轉記者，謂彼菩薩後於如是如來、如是時節當得授記。大記者，在第八地得無生忍，由斷自言我當作佛慢故，及斷一切分別相故」等。轉記，即《首楞嚴經》初三收，大記即第四攝。彼又說六，與《首楞嚴經》及《瑜伽論》別。何者為六？一剎土、二名字、三時節、四劫名、五眷屬、六法住。今此妙幢等記，文中有三：於金光明界等剎土號，金寶山等名字，汝於來世過無量無數等時節。略無劫名、眷屬、法住。

Next, the subsequent conferring of prophecies has two parts: first, conferring the prophecy on the three noble beings; later, conferring the prophecy on the ten thousand [gods]. For the three noble beings there are three [sections]; the first further has five parts: first, indicating the name; second, prophesying the time; third, prophesying the realm; fourth, prophesying the fruit, namely unsurpassed bodhi; fifth, prophesying the titles, namely Suvarṇaratnaparvata, and so forth. The titles include both general and specific ones, as can be known from the text. The meaning of conferring a prophecy is briefly distinguished into four gates: first, the reasons for conferring a prophecy; second, the person capable of conferring a prophecy; third, the recipient of the prophecy; fourth, the distinctions of the prophecy. Regarding the reasons, there are three meanings: First, because the bodhisattva has cultivated manifold merits and realized the dharmatā, the prophecy is conferred. Therefore, the Treatise on the Lotus Sūtra says: "Are those śrāvakas and others given a prophecy for the sake of their actually attaining Buddhahood? Or are they given a prophecy when not attaining Buddhahood? If they actually attain Buddhahood, why do bodhisattvas cultivate and accumulate immeasurable merits over immeasurable eons?" The treatise answers, saying: "That those śrāvakas are given a prophecy is because they have attained a resolute mind, not because they have perfected the dharmatā." This meaning clarifies that because bodhisattvas cultivate immeasurable merits over many eons and perfect the dharmatā, a prophecy is conferred upon them; this refers to the eighth ground and above. Therefore, Yogācārabhūmi fascicle forty-six says: "Furthermore, bodhisattvas have three kinds of determination: first, determination of gotra; second, determination of resolving [the mind]; third, determination of unfailing practice." Up to: "Relying on the final stage of falling into determination, the Buddhas, Tathāgatas, confer upon the bodhisattvas the prophecy of falling into determination." Second, to eliminate the doubts of lesser bodhisattvas of indeterminate gotra. Therefore, the Mahāyānasaṃgraha and other texts say: "In order to attract one group and sustain the remaining group of śrāvakas of indeterminate gotra, and the remaining bodhisattvas of indeterminate gotra, fearing that these bodhisattvas might regress from the Great to the Lesser, they are given a prophecy saying that they will become Buddhas." Third, so that those who delight in the Buddha, upon seeing this prophecy, will rejoice that they themselves will attain it; and further to demonstrate that hearing the sūtra definitely leads to attaining Buddhahood, because upholding and practicing this sūtra is the cultivation of the cause of Buddhahood. Therefore the Lotus Sūtra says: "The greatly wise Śāriputra / Has now received the prophecy of the Honoured One; / We too shall all attain / The most wondrous, supreme Dharma," and so on. This sūtra also says: "At that time, the ten thousand devaputras, having heard the three great beings receive their prophecies, and having further heard such a King of Sūtras, the Most Victorious, gave rise to joy in their hearts, pure and undefiled like empty space." This joyous and doubt-free mind means delighting in becoming a Buddha, having faith in the Dharma, and practicing it. Second, regarding the person capable of prophesying, there are again three meanings: first, the provisional person upon whom the capability to prophesy relies; second, the substance of the capability to prophesy; third, the function of the capability to prophesy. As for the basis upon which the capability to prophesy relies, according to Yogācārabhūmi fascicle forty-nine, those capable of accomplishing it are six: first, the stage of resolute conduct (adhimukticaryābhūmi); second, the stage of higher intention (adhyāśayabhūmi); third, the stage of correct practice; fourth, the stage of determination; fifth, the stage of determinate practice; sixth, the ultimate stage. All six of these stages are capable of conferring a prophecy. However, in the ultimate stage, Buddhas and bodhisattvas differ: the Buddha has three bodies, and only the two provisional persons of other-enjoyment (parasaṃbhoga) and transformation (nirmāṇa) are capable, in order to distinguish them from the ten grounds and pre-ground [stages]. Yet in the ultimate stage, bodhisattvas of the tenth ground and the preceding five stages only prophesy general characteristics, unable to know the lands, names, and so forth when those [beings] become Buddhas, because those in lower positions cannot know the affairs of higher ones. If, relying on general characteristics, observing the cause to prophesy the fruit and saying they will become Buddhas, bodhisattvas are also capable. Thus in the Lotus Sūtra, Bodhisattva Sadāparibhūta prophesied that those fourfold assemblies would attain Buddhahood. Therefore, those capable of conferring a prophecy do not exceed these six. Or, śrāvakas and pratyekabuddhas of determinate gotra who are not deluded about the Dharma and believe in the Great Vehicle may also receive a general prophecy. As stated in the Bodhisattva-śīla Sūtra: in the past an arhat led a novice, who, because of giving rise to the great mind, was respected by him. Thus a general prophecy can be attained. Second, regarding the substance of the capability to prophesy: it refers to conventionally acquired mundane wisdom, because it knows the faculties and dispositions; subsequently acquired wisdom contemplating principle cannot prophesy either. This is said with respect to noble beings; for those before the grounds, it is only inferential cognition. Third, regarding the function of the capability to prophesy: it refers to the verbal teachings, because they express and signify the meaning. Third, regarding the recipient of the prophecy, there are two: first, the basis of the recipient; second, the substance of the recipient. The basis of the recipient has four: first, the stage of gotra; second, the stage of giving rise to the aspiration; third, indeterminate practitioners of the two vehicles; fourth, the great bodhisattvas. This is based on explicit prophecies. If it is an implicit prophecy or based on intention of equality, it also extends to those of determinate gotra and those without gotra. As for the substance of the recipient, it is uncontaminated wholesome [dharmas], extending to both the actual and the seed, as well as the fruit attained. The fruit extends to the reward and transformation [bodies], excluding the dharmatā-body. Within the reward body, other-enjoyment is mostly spoken of, because it possesses realms, retinue, and so forth, manifests compassion, and has distinctions. Fourth, regarding the distinctions of conferring a prophecy: In the Śūraṅgamasamādhisūtra, the Buddha told Bodhisattva Dṛḍhamati: "Prophecies are of four kinds: there is conferring a prophecy when the aspiration has not yet been produced; there is conferring a prophecy just as the aspiration is produced; there is a concealed prophecy; and there is an in-person prophecy upon attaining the tolerance of the non-arising of dharmas. These are named the four kinds. Only the Tathāgata can know this matter." The Ratnameghasūtra, matching Yogācārabhūmi fascicle forty-six, states that briefly through six aspects, one receives a prophecy of unsurpassed bodhi from the Tathāgatas. What are the six? First, abiding in gotra before producing the aspiration; second, having already produced the aspiration; third, being in the presence [of the Buddha]; fourth, not being in the presence [of the Buddha]. These four above are the same as the Śūraṅgamasamādhisūtra. Their "concealed prophecy" is "not in the presence," because it is in a concealed place. Or, attaining the tolerance of the non-arising of dharmas is named "in the presence," while not having attained it is named "not in the presence." Or, being present in the assembly is named "in the presence," while one's body not being in the assembly is named "not in the presence." Fifth, with a definite time limit, meaning that after such a time one will realize unsurpassed, complete, and perfect bodhi. Sixth, without a definite time limit, meaning conferring a prophecy without proclaiming a determinate time limit. The Mahāyānasūtrālaṅkāra fascicle twelve also explains six kinds identically. It says: "Conferring a prophecy has two kinds: distinctions of persons and distinctions of time." Distinctions of persons are the former four, and distinctions of time are the latter two. That treatise also says: "Transferred prophecy and great prophecy; these further have two kinds. A transferred prophecy means that this bodhisattva will later receive a prophecy under such a Tathāgata at such a time. A great prophecy is on the eighth ground attaining the tolerance of the non-arising of dharmas, through severing the pride of claiming 'I shall become a Buddha,' and through severing all conceptual marks," and so forth. Transferred prophecies are subsumed under the first three in the Śūraṅgamasamādhisūtra, while great prophecies are subsumed under the fourth. It also explains six, which differ from the Śūraṅgamasamādhisūtra and Yogācārabhūmi. What are the six? First, realm; second, name; third, time; fourth, name of the eon; fifth, retinue; sixth, duration of the Dharma. Now in this prophecy of Ruciraketu and the others, the text contains three: the realm "in the world Suvarṇaprabhāsa," the name "Suvarṇaratnaparvata," and the time "in a future age, after immeasurable, incalculable..." It omits the name of the eon, retinue, and duration of the Dharma.