妙法蓮華經 授記品第六
佛把四位老弟子一個一個叫到跟前，各給他起了一個成佛的名字：迦葉，你將來叫「光明如來」;須菩提，你叫「名相如來」，成佛後在虛空裡說法；迦旃延、目犍連，你們也各有自己的佛號、國土、時劫。成佛，從一句籠統的許諾，變成了一紙寫著名字的憑證。
可有意思的是：佛明明早說過『你們都當作佛』，這幾位弟子聽了，卻還是忐忑不安，非要一句指名的授記才敢放心。他們自己打了個比方——像一個從饑荒裡逃出來的人，忽然遇上一桌帝王的盛饍，卻不敢動筷；要等君王親口許他，才敢吃。久餓的人，最怕眼前的美食不是給自己的。
我們也是這樣。久乏於大乘，忽聞「皆當作佛」，心裡總疑『這裡頭真有我的分嗎』;非得佛親口叫著你的名字，那久疑的心才敢安下、才敢真正上路。
且入此品，聽佛怎樣一個一個地喚——別忘了那埋在末尾的一句：不只這四位，還有五百弟子，也都要授記。那名單，一路開下去，終究要開到你。
The Buddha summons four senior disciples one by one and gives each a name for his future buddhahood: Kāśyapa, you will be called Radiance Tathāgata; Subhūti, you will be called Name-and-Mark Tathāgata and will teach from open space after becoming a buddha; Kātyāyana and Maudgalyāyana, you too will each have your own buddha-name, land, and aeon. Buddhahood changes from a general promise into a written assurance bearing one’s own name.
Yet here is the striking thing: the Buddha has plainly said already, “You shall all become buddhas,” but these disciples remain uneasy. They cannot set their hearts at rest without a prediction spoken in their own names. They offer their own simile. It is like a person fleeing famine who suddenly encounters a royal feast but does not dare touch the food; only when the king personally gives permission does he dare eat. What a person who has long gone hungry fears most is that the food before him was not meant for him.
We are the same. Long lacking the great vehicle, we suddenly hear that “all shall become buddhas,” yet the heart still wonders, “Do I truly have a share in this?” Only when the Buddha calls you by name does the long-doubting heart dare rest and truly set out upon the road.
Enter this chapter and hear how the Buddha calls them one by one—and do not forget the sentence planted at the very end: not only these four, but five hundred disciples as well are all to receive predictions. That list will continue opening until, at last, it opens to you.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷三〈授記品第六〉· 大正藏 T09n0262〔起 T09 0020b26〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0020b26〕爾時世尊說是偈已，告諸大眾，唱如是言：「我此弟子摩訶迦葉，於未來世，當得奉覲三百萬億諸佛世尊，供養恭敬，尊重讚歎，廣宣諸佛無量大法。於最後身，得成為佛，名曰光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名光德，劫名大莊嚴。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。國界嚴飾，無諸穢惡、瓦礫荊棘、便利不淨。其土平正，無有高下、坑坎堆阜。琉璃為地，寶樹行列，黃金為繩，以界道側，散諸寶華，周遍清淨。其國菩薩無量千億，諸聲聞眾亦復無數，無有魔事，雖有魔及魔民，皆護佛法。」
爾時世尊欲重宣此義，而說偈言：
「告諸比丘：『我以佛眼，見是迦葉，
於未來世，過無數劫，當得作佛。
而於來世，供養奉覲，三百萬億，
諸佛世尊。為佛智慧，淨修梵行。
供養最上，二足尊已，修習一切，
無上之慧。於最後身，得成為佛。
其土清淨，琉璃為地，多諸寶樹，
行列道側，金繩界道，見者歡喜。
常出好香，散眾名華，種種奇妙，
以為莊嚴。其地平正，無有丘坑。
諸菩薩眾，不可稱計，其心調柔，
逮大神通，奉持諸佛，大乘經典。
諸聲聞眾，無漏後身，法王之子，
亦不可計，乃以天眼，不能數知。
其佛當壽，十二小劫；正法住世，
二十小劫；像法亦住，二十小劫。
光明世尊，其事如是。』」
爾時大目犍連、須菩提、摩訶迦栴延等，皆悉悚慄，一心合掌，瞻仰尊顏，目不暫捨，即共同聲而說偈言：
〔T09 0021a02〕 「大雄猛世尊，諸釋之法王，
哀愍我等故，而賜佛音聲。
若知我深心，見為授記者，
如以甘露灑，除熱得清涼。
如從饑國來，忽遇大王饍，
心猶懷疑懼，未敢即便食；
若復得王教，然後乃敢食。
我等亦如是，每惟小乘過，
不知當云何，得佛無上慧。
雖聞佛音聲，言我等作佛，
心尚懷憂懼，如未敢便食；
若蒙佛授記，爾乃快安樂。
大雄猛世尊，常欲安世間，
願賜我等記，如飢須教食。」
爾時世尊知諸大弟子心之所念，告諸比丘：「是須菩提，於當來世，奉覲三百萬億那由他佛，供養恭敬，尊重讚歎，常修梵行，具菩薩道。於最後身、得成為佛，號曰名相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名有寶。國名寶生。其土平正，頗梨為地，寶樹莊嚴，無諸丘坑、沙礫、荊棘、便利之穢，寶華覆地，周遍清淨。其土人民，皆處寶臺、珍妙樓閣。聲聞弟子，無量無邊，算數譬喻所不能知。諸菩薩眾，無數千萬億那由他。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。其佛常處虛空為眾說法，度脫無量菩薩及聲聞眾。」爾時世尊欲重宣此義，而說偈言：
「諸比丘眾，今告汝等，皆當一心，
聽我所說：我大弟子，須菩提者，
當得作佛，號曰名相。當供無數，
萬億諸佛，隨佛所行，漸具大道。
最後身得，三十二相，端正姝妙，
猶如寶山。其佛國土，嚴淨第一，
眾生見者，無不愛樂，佛於其中，
度無量眾。其佛法中，多諸菩薩，
皆悉利根，轉不退輪，彼國常以，
菩薩莊嚴。諸聲聞眾，不可稱數，
皆得三明，具六神通，住八解脫，
有大威德。其佛說法，現於無量，
神通變化，不可思議。諸天人民，
數如恒沙，皆共合掌，聽受佛語。
其佛當壽，十二小劫，正法住世，
二十小劫，像法亦住，二十小劫。」
爾時世尊復告諸比丘眾：「我今語汝，是大迦旃延，於當來世，以諸供具，供養奉事八千億佛，恭敬尊重。諸佛滅後，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車𤦲，馬瑙、真珠、玫瑰七寶合成，眾華、瓔珞、塗香、末香、燒香、繒蓋、幢幡，供養塔廟。過是已後，當復供養二萬億佛，亦復如是。供養是諸佛已，具菩薩道，當得作佛。號曰閻浮那提金光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其土平正，頗梨為地，寶樹莊嚴，黃金為繩以界道側，妙華覆地，周遍清淨，見者歡喜。無四惡道——地獄、餓鬼、畜生、阿修羅道，多有天、人、諸聲聞眾及諸菩薩，無量萬億莊嚴其國。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。」
爾時世尊欲重宣此義，而說偈言：
「諸比丘眾、皆一心聽，如我所說，
真實無異。是迦栴延，當以種種，
妙好供具，供養諸佛。諸佛滅後，
起七寶塔，亦以華香，供養舍利。
其最後身，得佛智慧，成等正覺。
國土清淨，度脫無量，萬億眾生，
皆為十方，之所供養。佛之光明，
無能勝者。其佛號曰，閻浮金光。
菩薩聲聞，斷一切有，無量無數，
莊嚴其國。」
爾時世尊復告大眾：「我今語汝，是大目犍連，當以種種供具供養八千諸佛，恭敬尊重。諸佛滅後，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車𤦲、馬瑙、真珠、玫瑰、七寶合成，眾華、瓔珞、塗香、末香、燒香、繒蓋、幢幡，以用供養。過是已後，當復供養二百萬億諸佛，亦復如是。當得成佛，號曰多摩羅跋栴檀香如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名喜滿，國名意樂。其土平正，頗梨為地，寶樹莊嚴，散真珠華，周遍清淨，見者歡喜。多諸天、人、菩薩、聲聞，其數無量。佛壽二十四小劫，正法住世四十小劫，像法亦住四十小劫。」
爾時世尊欲重宣此義，而說偈言：
〔T09 0022a01〕 「我此弟子、大目犍連，捨是身已，
得見八千，二百萬億，諸佛世尊。
為佛道故，供養恭敬，於諸佛所，
常修梵行，於無量劫，奉持佛法。
諸佛滅後，起七寶塔，長表金剎，
華香伎樂，而以供養，諸佛塔廟。
漸漸具足，菩薩道已，於意樂國，
而得作佛。號多摩羅，栴檀之香。
其佛壽命，二十四劫，常為天人，
演說佛道。聲聞無量，如恒河沙，
三明六通，有大威德。菩薩無數，
志固精進，於佛智慧，皆不退轉。
佛滅度後，正法當住，四十小劫，
像法亦爾。我諸弟子，威德具足，
其數五百，皆當授記。於未來世、
咸得成佛。我及汝等，宿世因緣，
吾今當說，汝等善聽。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
迦葉授記·光明如來
那時候，世尊說完了這偈頌之後，告訴在座的大眾，這樣唱說道：「我這位弟子摩訶迦葉（大迦葉），在未來世當中，將會得以奉侍、拜見三百萬億那麼多的諸佛世尊，供養、恭敬他們，尊重、讚歎他們，廣泛地宣揚諸佛無量的大法。到了最後一生，將得以成就佛果，佛號叫做光明如來、應供（應當受人天供養）、正遍知（正確而周遍地覺知一切法）、明行足（智慧與德行都圓滿具足）、善逝（善巧地去到彼岸而不再退墮）、世間解（透徹了解世間一切）、無上士（沒有人能超過他的最上士夫）、調御丈夫（善於調伏、駕御眾生的大丈夫）、天人師（天與人的導師）、佛（覺悟者）、世尊（世間所共同尊崇的）。他的國土名叫光德，那個劫名叫大莊嚴。這尊佛的壽命有十二個小劫（極長的時間單位），正法住留在世間二十個小劫，像法（佛法形貌尚存、修證漸稀的時期）也住留二十個小劫。他的國界莊嚴妝飾，沒有種種的污穢醜惡、破瓦碎石、荊棘刺草、大小便等不淨之物。那片國土平坦端正，沒有高高低低、坑洞窪陷、土堆丘阜。用琉璃當作大地，寶樹一行一列地排列著，用黃金當作繩索，用來標界在道路兩旁，散布著種種寶花，周遍各處都清淨無染。那個國土的菩薩有無量千億那麼多，種種聲聞（聽佛說法而悟道的人）大眾也一樣多得無法計數，沒有種種魔的擾亂之事，雖然有魔王以及魔的眷屬人民，卻全都護持著佛法。」
迦葉授記·重頌
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「告訴諸位比丘：『我用佛的眼睛，
見到這位迦葉，
在未來世當中，
經過無數的劫，將會得以作佛。
而在未來世裡，
供養、奉侍、拜見，
三百萬億，
那麼多的諸佛世尊。為了成就佛的智慧，
清淨地修持梵行（清淨無染的修行）。
供養了最上、
兩足中最尊貴的佛（人天之中福慧兩足最為尊貴者）之後，
修習了一切，
無上的智慧。到了最後一生，
得以成就佛果。
他的國土清淨，
用琉璃當作大地，
有許多的寶樹，
一行一列排列在道路兩旁，
用金繩標界在道路上，
見到的人都歡喜。
常常散發出好聞的香氣，
散布著眾多的名花，
種種奇特微妙的東西，
用來作為莊嚴。
那片土地平坦端正，
沒有丘陵坑洞。
種種的菩薩大眾，
多得無法稱說計量，
他們的心調和柔軟，
都達到了廣大的神通，
奉持著諸佛的
大乘經典。
種種的聲聞大眾，
都是無漏（斷盡煩惱）的最後之身，
是法王（佛）的兒子，
也一樣無法計量，
就算用天眼（能見遠近粗細的神通眼），
也沒有辦法數清知曉。
那尊佛的壽命，
將有十二個小劫；正法住留在世間，
二十個小劫；像法也住留，
二十個小劫。
光明世尊，
他的種種事相就是這樣。』」
目連須菩提迦旃延請記·饑國之喻
那時候，大目犍連（神通第一的目連）、須菩提、摩訶迦栴延（大迦旃延）等人，全都惶恐戰慄，專一心地合起掌來，仰望著世尊的尊貴面容，眼睛片刻也不捨得移開，就一同齊聲說了偈頌：
「威猛如大英雄的世尊，
種種釋迦族中的法中之王，
因為哀憐我們的緣故，
而賜給我們佛的音聲。
假使您了知我們深切的心意，
見到您為我們授記（預先記別將來成佛）的話，
就如同用甘露（天上的不死妙藥）灑下來，
消除了炎熱、得到清涼。
就好比從饑荒的國度來，
忽然遇上大王的盛宴，
心裡還懷著疑惑畏懼，
不敢立刻就吃；
假使又得到了大王的吩咐，
然後才敢吃。
我們也是這樣，
每每想到小乘的過失，
不知道應當怎麼樣，
才能證得佛無上的智慧。
雖然聽到了佛的音聲，
說我們將會作佛，
心裡卻還懷著憂慮畏懼，
就像不敢立刻就吃一樣；
假使蒙受佛的授記，
那時才痛快安樂。
威猛如大英雄的世尊，
常常想要安穩世間，
惟願您賜給我們授記，
就如同饑餓的人需要吩咐才敢吃一樣。」
須菩提授記·名相如來
那時候，世尊知道諸位大弟子心裡所想念的，告訴諸位比丘：「這位須菩提，在將來世當中，將會奉侍、拜見三百萬億那由他（極大的數目單位）那麼多的佛，供養、恭敬他們，尊重、讚歎他們，常常修持梵行，具足了菩薩之道。到了最後一生，將得以成就佛果，佛號叫做名相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。那個劫名叫有寶。國土名叫寶生。那片國土平坦端正，用頗梨（水晶）當作大地，用寶樹來莊嚴，沒有種種丘陵坑洞、沙礫碎石、荊棘刺草、大小便等污穢之物，寶花覆蓋著大地，周遍各處都清淨無染。那個國土的人民，全都居處在寶臺以及珍奇微妙的樓閣之中。他的聲聞弟子，無量無邊，用算數、譬喻都沒有辦法知曉。種種的菩薩大眾，有無數千萬億那由他那麼多。這尊佛的壽命有十二個小劫，正法住留在世間二十個小劫，像法也住留二十個小劫。那尊佛常常安處在虛空當中為大眾說法，度脫了無量的菩薩以及聲聞大眾。」那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「諸位比丘大眾，
我如今告訴你們，全都應當專一心地，
聽我所說：我的大弟子，
名叫須菩提的，
將會得以作佛，
佛號叫做名相。他將會供養無數、
萬億那麼多的諸佛，
隨順著佛所修行的，
漸漸具足了廣大的道。
到了最後一生，證得
三十二種相好，
端正美好、姝麗微妙，
就如同珍寶的山。
那尊佛的國土，
莊嚴清淨天下第一，
眾生見到的，
沒有不喜愛歡樂的，
佛在那國土當中，
度化了無量的眾生。
那尊佛的教法當中，
有許多的菩薩，
全都是根機銳利的，
轉動著不退轉的法輪，
那個國土常常用
菩薩來莊嚴。
種種的聲聞大眾，
多得無法稱說計數，
全都證得了三明（天眼明、宿命明、漏盡明三種通達），
具足了六神通（天眼、天耳、他心、宿命、神足、漏盡六種神通），
安住在八解脫（八種解脫繫縛的禪定境界），
有著廣大的威德。
那尊佛說法時，
示現出無量的
神通變化，
不可思議。
種種的天與人民，
數目多得像恆河的沙，
全都一同合起掌來，
聽聞領受佛的話語。
那尊佛的壽命將有，
十二個小劫，正法住留在世間，
二十個小劫，像法也住留，
二十個小劫。」
迦旃延授記·閻浮那提金光如來
那時候，世尊又告訴諸位比丘大眾：「我如今告訴你們，這位大迦旃延，在將來世當中，用種種的供養器具，供養、奉事八千億那麼多的佛，恭敬、尊重他們。諸佛滅度以後，各為每一尊佛建起塔廟，高一千由旬（長度單位，約帝王一日行軍的路程），縱橫寬廣正好相等各五百由旬，全都用金、銀、琉璃、車𤦲（一種寶石）、瑪瑙、真珠、玫瑰（紅色寶石）這七種珍寶合成，用眾多的花、瓔珞（珠玉串成的頸飾）、塗身的香、粉末的香、燃燒的香、絲織的傘蓋、幢幡（旌旗），來供養這些塔廟。經過這之後，又將供養二萬億那麼多的佛，也一樣是這樣。供養了這些佛之後，具足了菩薩之道，將會得以作佛。佛號叫做閻浮那提金光如來（如閻浮河所出金般的金色光明）、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他的國土平坦端正，用頗梨（水晶）當作大地，用寶樹來莊嚴，用黃金當作繩索標界在道路兩旁，用美妙的花覆蓋著大地，周遍各處都清淨無染，見到的人都歡喜。沒有四種惡道——地獄、餓鬼、畜生、阿修羅道（好鬥而福報似天的一類眾生），有許多的天、人、種種的聲聞大眾以及種種的菩薩，用無量萬億那麼多來莊嚴他的國土。這尊佛的壽命有十二個小劫，正法住留在世間二十個小劫，像法也住留二十個小劫。」
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「諸位比丘大眾，都專一心地聽，
就如同我所說的，
真實而沒有差異。這位迦栴延，
將會用種種
美妙精好的供養器具，
供養諸佛。諸佛滅度以後，
建起七寶的塔，
也用花、香，
供養佛的舍利（遺身聖骨）。
到了他最後一生，
證得了佛的智慧，
成就了等正覺（真正而普遍的覺悟）。
他的國土清淨，
度脫了無量、
萬億那麼多的眾生，
全都被十方
所供養。那尊佛的光明，
沒有誰能夠勝過。
那尊佛的佛號叫做，
閻浮金光。
菩薩與聲聞，
斷除了一切的存有（斷盡三界生死），
多得無量無數，
來莊嚴他的國土。」
目犍連授記·多摩羅跋栴檀香如來
那時候，世尊又告訴大眾：「我如今告訴你們，這位大目犍連，將會用種種的供養器具供養八千那麼多的諸佛，恭敬、尊重他們。諸佛滅度以後，各為每一尊佛建起塔廟，高一千由旬，縱橫寬廣正好相等各五百由旬，全都用金、銀、琉璃、車𤦲、瑪瑙、真珠、玫瑰這七種珍寶合成，用眾多的花、瓔珞、塗身的香、粉末的香、燃燒的香、絲織的傘蓋、幢幡，用來供養。經過這之後，又將供養二百萬億那麼多的諸佛，也一樣是這樣。將會得以成就佛果，佛號叫做多摩羅跋栴檀香如來（如多摩羅樹葉與栴檀香般的妙香）、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。那個劫名叫喜滿，國土名叫意樂。他的國土平坦端正，用頗梨（水晶）當作大地，用寶樹來莊嚴，散布著真珠花，周遍各處都清淨無染，見到的人都歡喜。有許多的天、人、菩薩、聲聞，他們的數目無量無邊。這尊佛的壽命有二十四個小劫，正法住留在世間四十個小劫，像法也住留四十個小劫。」
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「我這位弟子、
大目犍連，捨棄了這個身體之後，
將得以見到八千、
二百萬億那麼多的
諸佛世尊。
為了成就佛道的緣故，
供養、恭敬他們，在諸佛的處所，
常常修持梵行，
在無量的劫當中，
奉持著佛法。
諸佛滅度以後，
建起七寶的塔，
高高地立起金剎（塔頂的金色相輪標柱），
用花、香、歌舞音樂，
來供養
諸佛的塔廟。
漸漸地具足了
菩薩之道以後，
在意樂國當中，
得以作佛。佛號叫做多摩羅、
栴檀之香。
那尊佛的壽命，
有二十四個劫，
常常為天與人，
演說佛道。他的聲聞大眾無量，
多得像恆河的沙，
全都證得三明六通（三明與六種神通），
有著廣大的威德。他的菩薩無數，
志向堅固、精進勤勇，
在佛的智慧上，
全都不退轉。
那尊佛滅度以後，
正法將住留，
四十個小劫，
像法也是這樣。我這些弟子，
威德具足，
他們的數目有五百，
全都將會得到授記。在未來世當中、
全都得以成就佛果。
我以及你們，
過去生生世世的因緣，
我如今將要宣說，
你們好好地聽。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Kāśyapa’s Prediction · Radiance Tathāgata
爾時世尊說是偈已，告諸大眾，唱如是言：「我此弟子摩訶迦葉，於未來世，當得奉覲三百萬億諸佛世尊，供養恭敬，尊重讚歎，廣宣諸佛無量大法。於最後身，得成為佛，名曰光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名光德，劫名大莊嚴。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。國界嚴飾，無諸穢惡、瓦礫荊棘、便利不淨。其土平正，無有高下、坑坎堆阜。琉璃為地，寶樹行列，黃金為繩，以界道側，散諸寶華，周遍清淨。其國菩薩無量千億，諸聲聞眾亦復無數，無有魔事，雖有魔及魔民，皆護佛法。」
At that time, after the World-Honored One had spoken the preceding verse, he addressed the great assembly and proclaimed: “This disciple of mine, Mahākāśyapa (the great Kāśyapa), in a future age will serve and behold three hundred trillion buddhas, the World-Honored Ones. He will make offerings to them, revere them, honor and praise them, and broadly proclaim the immeasurable great Dharma of all buddhas. In his final body he will attain buddhahood. He will be named Radiance Tathāgata, Worthy of Offerings (worthy to receive the offerings of devas and humans), Perfectly and Universally Awakened (rightly and universally knowing all dharmas), Complete in Knowledge and Conduct (perfectly complete in both wisdom and conduct), Well-Gone (skillfully gone to the farther shore, never to fall back), Knower of the World (one who thoroughly understands everything in the world), Unsurpassed One (the highest person, whom none can surpass), Tamer of Persons (a great person skilled in taming and guiding sentient beings), Teacher of Devas and Humans (the guide of devas and humans), Buddha (the Awakened One), World-Honored One (the one honored throughout the world).
“His land will be named Radiant Virtue, and his aeon will be named Great Adornment. This buddha’s lifespan will be twelve minor aeons (an exceedingly long measure of time). The true Dharma will remain in the world for twenty minor aeons, and the semblance Dharma (the period when the outward form of the Buddha-Dharma remains but realization gradually becomes rare) will likewise remain for twenty minor aeons. His realm will be magnificently adorned. It will have none of the many forms of filth and evil—no broken tiles or rubble, no thorns or brambles, and no impurity of urine or excrement. Its ground will be level and even, without any high or low places, pits, hollows, mounds, or hills. Lapis lazuli will form the ground; jeweled trees will stand in rows; golden cords will mark the sides of the roads; and jeweled flowers of many kinds will be scattered everywhere. All around, everything will be pure and undefiled. The bodhisattvas of that land will number immeasurable hundreds of billions, and the assemblies of śrāvakas (those who awaken by hearing the Buddha teach) will likewise be beyond counting. There will be no disturbances caused by Māra. Although Māra, his people, and his retinues will be present, they will all protect the Buddha-Dharma.”
Kāśyapa’s Prediction · Repeated Verse
爾時世尊欲重宣此義，而說偈言： 「告諸比丘：『我以佛眼，見是迦葉，
於未來世，過無數劫，當得作佛。
而於來世，供養奉覲，三百萬億，
諸佛世尊。為佛智慧，淨修梵行。
供養最上，二足尊已，修習一切，
無上之慧。於最後身，得成為佛。
其土清淨，琉璃為地，多諸寶樹，
行列道側，金繩界道，見者歡喜。
常出好香，散眾名華，種種奇妙，
以為莊嚴。其地平正，無有丘坑。
諸菩薩眾，不可稱計，其心調柔，
逮大神通，奉持諸佛，大乘經典。
諸聲聞眾，無漏後身，法王之子，
亦不可計，乃以天眼，不能數知。
其佛當壽，十二小劫；正法住世，
二十小劫；像法亦住，二十小劫。
光明世尊，其事如是。』」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Monks, I tell you: with the Buddha-eye
I see this Kāśyapa.
In a future age,
after countless aeons, he shall attain buddhahood.
In ages to come,
he will make offerings to, serve, and behold
three hundred trillion
buddhas, the World-Honored Ones.
For the sake of the Buddha’s wisdom,
he will cultivate pure conduct (practice pure and undefiled).
Having made offerings to the supreme,
the Honored Ones foremost among those with two feet
(buddhas, foremost among devas and humans in the twofold perfection of merit and wisdom),
he will cultivate all
unsurpassed wisdom.
In his final body,
he will attain buddhahood.
His land will be pure,
with lapis lazuli for its ground.
It will have many jeweled trees,
standing in rows beside the roads;
golden cords will mark the roads,
and all who see them will rejoice.
Fine fragrances will constantly issue forth,
and famous flowers of many kinds will be scattered about.
Many rare and wondrous things
will serve as adornments.
The ground will be level and even,
without any hills or pits.
The assemblies of bodhisattvas
will be beyond all reckoning.
Their minds will be harmonious and gentle;
they will have reached great supernormal powers
and will uphold the buddhas’
great-vehicle sutras.
The assemblies of śrāvakas
will be in their final bodies, free of contaminants (all afflictions exhausted),
sons of the Dharma King (the Buddha),
and likewise beyond reckoning.
Even with the divine eye (the supernormal eye that sees near and far, coarse and subtle),
none will be able to count or know their number.
That buddha’s lifespan
will be twelve minor aeons.
The true Dharma will remain in the world
for twenty minor aeons;
the semblance Dharma will likewise remain
for twenty minor aeons.
The affairs of Radiance, the World-Honored One,
will be just as I have said.”
Maudgalyāyana, Subhūti, and Kātyāyana Request Predictions · The Simile of the Famine-Stricken Land
爾時大目犍連、須菩提、摩訶迦栴延等，皆悉悚慄，一心合掌，瞻仰尊顏，目不暫捨，即共同聲而說偈言： 「大雄猛世尊，諸釋之法王，
哀愍我等故，而賜佛音聲。
若知我深心，見為授記者，
如以甘露灑，除熱得清涼。
如從饑國來，忽遇大王饍，
心猶懷疑懼，未敢即便食；
若復得王教，然後乃敢食。
我等亦如是，每惟小乘過，
不知當云何，得佛無上慧。
雖聞佛音聲，言我等作佛，
心尚懷憂懼，如未敢便食；
若蒙佛授記，爾乃快安樂。
大雄猛世尊，常欲安世間，
願賜我等記，如飢須教食。」
At that time, Mahāmaudgalyāyana (Maudgalyāyana, foremost in supernormal powers), Subhūti, Mahākātyāyana (the great Kātyāyana), and the others all became frightened and trembled. Single-mindedly joining their palms, they gazed up at the World-Honored One’s honored face without letting their eyes turn away even for a moment. Then, speaking together in one voice, they said in verse:
“World-Honored One, mighty Great Hero,
Dharma King among all the Śākyas,
because you take pity upon us,
bestow upon us the Buddha’s voice.
If you know what lies deep within our hearts
and see fit to bestow predictions (declarations made in advance that we will attain buddhahood) upon us,
it will be like a sprinkling of ambrosia (the deathless medicine of the devas),
dispelling our heat and bringing coolness.
It is as though we had come from a famine-stricken land
and suddenly encountered a great king’s feast.
Our hearts would still hold doubt and fear,
and we would not yet dare eat at once.
Only if we also received the king’s command
would we then dare to eat.
We are just the same.
Whenever we reflect upon the faults of the lesser vehicle,
we do not know what we should do
to attain the Buddha’s unsurpassed wisdom.
Although we hear the Buddha’s voice
say that we shall become buddhas,
our hearts still hold worry and fear,
as though we did not yet dare eat.
Only if the Buddha bestows predictions upon us
will we then be joyful and at ease.
World-Honored One, mighty Great Hero,
you constantly wish to bring peace to the world.
We pray that you bestow predictions upon us,
just as a hungry person needs the command before daring to eat.”
Subhūti’s Prediction · Name-and-Mark Tathāgata
爾時世尊知諸大弟子心之所念，告諸比丘：「是須菩提，於當來世，奉覲三百萬億那由他佛，供養恭敬，尊重讚歎，常修梵行，具菩薩道。於最後身、得成為佛，號曰名相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名有寶。國名寶生。其土平正，頗梨為地，寶樹莊嚴，無諸丘坑、沙礫、荊棘、便利之穢，寶華覆地，周遍清淨。其土人民，皆處寶臺、珍妙樓閣。聲聞弟子，無量無邊，算數譬喻所不能知。諸菩薩眾，無數千萬億那由他。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。其佛常處虛空為眾說法，度脫無量菩薩及聲聞眾。」爾時世尊欲重宣此義，而說偈言： 「諸比丘眾，今告汝等，皆當一心，
聽我所說：我大弟子，須菩提者，
當得作佛，號曰名相。當供無數，
萬億諸佛，隨佛所行，漸具大道。
最後身得，三十二相，端正姝妙，
猶如寶山。其佛國土，嚴淨第一，
眾生見者，無不愛樂，佛於其中，
度無量眾。其佛法中，多諸菩薩，
皆悉利根，轉不退輪，彼國常以，
菩薩莊嚴。諸聲聞眾，不可稱數，
皆得三明，具六神通，住八解脫，
有大威德。其佛說法，現於無量，
神通變化，不可思議。諸天人民，
數如恒沙，皆共合掌，聽受佛語。
其佛當壽，十二小劫，正法住世，
二十小劫，像法亦住，二十小劫。」
At that time, the World-Honored One knew what his great disciples were thinking and said to the monks: “This Subhūti, in a future age, will serve and behold three hundred trillion nayutas (an exceedingly great unit of number) of buddhas. He will make offerings to them, revere them, honor and praise them, constantly cultivate pure conduct, and fully complete the bodhisattva path. In his final body he will attain buddhahood. He will be named Name-and-Mark Tathāgata, Worthy of Offerings, Perfectly and Universally Awakened, Complete in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One.
“His aeon will be named Possessing Jewels, and his land will be named Jewel-Born. Its ground will be level and even, with crystal for its ground and jeweled trees as adornments. It will have no hills or pits, no sand or gravel, no thorns or brambles, and no filth of urine or excrement. Jeweled flowers will cover the ground, and everything all around will be pure and undefiled. The people of that land will all dwell upon jeweled terraces and in rare and wondrous towers. His śrāvaka disciples will be immeasurable and boundless, beyond the reach of calculation or comparison. The assembly of bodhisattvas will number countless thousands of myriads of millions of nayutas. This buddha’s lifespan will be twelve minor aeons. The true Dharma will remain in the world for twenty minor aeons, and the semblance Dharma will likewise remain for twenty minor aeons. This buddha will always abide in open space and teach the Dharma to the assembly, delivering immeasurable bodhisattvas and śrāvakas.” At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Assembly of monks,
I now tell you: you should all be single-minded
and listen to what I say.
My great disciple,
the one named Subhūti,
shall attain buddhahood
and be named Name-and-Mark.
He will make offerings to countless
millions upon millions of buddhas.
Following the practices of the buddhas,
he will gradually complete the great path.
In his final body he will attain
the thirty-two marks.
Handsome, beautiful, and wondrous,
he will be like a jeweled mountain.
That buddha’s land
will be foremost in magnificent purity.
Among the sentient beings who see it,
none will fail to love and delight in it.
Within that land, the buddha
will deliver immeasurable beings.
Within that buddha’s teaching
there will be many bodhisattvas.
All will have keen faculties
and turn the Dharma wheel of non-retrogression.
That land will constantly be
adorned with bodhisattvas.
The assemblies of śrāvakas
will be beyond all reckoning.
All will attain the three knowledges
(the knowledge of the divine eye, the knowledge of former lives, and the knowledge that the contaminants have been exhausted),
fully possess the six supernormal powers
(the divine eye, divine ear, knowledge of others’ minds, recollection of former lives, supernormal movement, and exhaustion of the contaminants),
and abide in the eight liberations
(the eight meditative states that free one from bondage).
They will possess great majestic virtue.
When that buddha teaches the Dharma,
he will manifest immeasurable
supernormal transformations,
inconceivable in their wonder.
Devas and humans
will be as numerous as the sands of the Ganges.
All will join their palms together
and listen to and receive the Buddha’s words.
That buddha’s lifespan
will be twelve minor aeons.
The true Dharma will remain in the world
for twenty minor aeons;
the semblance Dharma will likewise remain
for twenty minor aeons.”
Kātyāyana’s Prediction · Jambūnada-Gold Radiance Tathāgata
爾時世尊復告諸比丘眾：「我今語汝，是大迦旃延，於當來世，以諸供具，供養奉事八千億佛，恭敬尊重。諸佛滅後，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車𤦲，馬瑙、真珠、玫瑰七寶合成，眾華、瓔珞、塗香、末香、燒香、繒蓋、幢幡，供養塔廟。過是已後，當復供養二萬億佛，亦復如是。供養是諸佛已，具菩薩道，當得作佛。號曰閻浮那提金光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其土平正，頗梨為地，寶樹莊嚴，黃金為繩以界道側，妙華覆地，周遍清淨，見者歡喜。無四惡道——地獄、餓鬼、畜生、阿修羅道，多有天、人、諸聲聞眾及諸菩薩，無量萬億莊嚴其國。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。」 爾時世尊欲重宣此義，而說偈言： 「諸比丘眾、皆一心聽，如我所說，
真實無異。是迦栴延，當以種種，
妙好供具，供養諸佛。諸佛滅後，
起七寶塔，亦以華香，供養舍利。
其最後身，得佛智慧，成等正覺。
國土清淨，度脫無量，萬億眾生，
皆為十方，之所供養。佛之光明，
無能勝者。其佛號曰，閻浮金光。
菩薩聲聞，斷一切有，無量無數，
莊嚴其國。」
At that time, the World-Honored One again said to the assembly of monks: “I now tell you that, in a future age, this Mahākātyāyana will use every kind of offering to make offerings to and serve eight hundred billion buddhas, revering and honoring them. After each of those buddhas enters extinction, he will raise a stūpa for that buddha, a thousand yojanas high (a yojana is a unit of distance, approximately the distance an imperial army could march in a day) and exactly five hundred yojanas in both length and breadth. Each stūpa will be made of the seven treasures—gold, silver, lapis lazuli, giant clamshell (a kind of gemstone), agate, pearl, and red gem. With many flowers, jeweled necklaces (neck ornaments strung from pearls and gems), fragrant ointments, powdered incense, burning incense, silken canopies, and banners and streamers, he will make offerings to those stūpas. After this he will likewise make offerings to another two trillion buddhas. Having made offerings to all these buddhas, he will fully complete the bodhisattva path and shall attain buddhahood.
“He will be named Jambūnada-Gold Radiance Tathāgata (radiant with the golden light of the gold produced by the Jambū River), Worthy of Offerings, Perfectly and Universally Awakened, Complete in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. His land will be level and even, with crystal for its ground and jeweled trees as adornments. Golden cords will mark the sides of the roads, and wondrous flowers will cover the ground. Everything all around will be pure and undefiled, and all who see it will rejoice. There will be none of the four evil destinations—hell beings, hungry ghosts, animals, or asuras (combative beings whose blessings resemble those of devas). There will be many devas and humans, many assemblies of śrāvakas, and many bodhisattvas; immeasurable millions of them will adorn his land. This buddha’s lifespan will be twelve minor aeons. The true Dharma will remain in the world for twenty minor aeons, and the semblance Dharma will likewise remain for twenty minor aeons.”
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Assembly of monks, all listen single-mindedly.
What I say
is true and without difference.
This Kātyāyana
will use many kinds
of wondrous and excellent offerings
to make offerings to the buddhas.
After the buddhas enter extinction,
he will raise stūpas of the seven treasures
and will also use flowers and incense
to make offerings to their relics (sacred remains).
In his final body,
he will attain the Buddha’s wisdom
and accomplish complete, perfect awakening (awakening that is true and universal).
His land will be pure,
and he will deliver immeasurable
millions upon millions of sentient beings.
He will receive offerings
from throughout the ten directions.
The radiance of that buddha
will be surpassed by none.
That buddha will be named
Jambū-Gold Radiance.
The bodhisattvas and śrāvakas
will have severed all existence (all birth and death within the three realms).
Immeasurable and countless,
they will adorn his land.”
Maudgalyāyana’s Prediction · Tamālapattra-Sandalwood Fragrance Tathāgata
爾時世尊復告大眾：「我今語汝，是大目犍連，當以種種供具供養八千諸佛，恭敬尊重。諸佛滅後，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車𤦲、馬瑙、真珠、玫瑰、七寶合成，眾華、瓔珞、塗香、末香、燒香、繒蓋、幢幡，以用供養。過是已後，當復供養二百萬億諸佛，亦復如是。當得成佛，號曰多摩羅跋栴檀香如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名喜滿，國名意樂。其土平正，頗梨為地，寶樹莊嚴，散真珠華，周遍清淨，見者歡喜。多諸天、人、菩薩、聲聞，其數無量。佛壽二十四小劫，正法住世四十小劫，像法亦住四十小劫。」 爾時世尊欲重宣此義，而說偈言： 「我此弟子、大目犍連，捨是身已，
得見八千，二百萬億，諸佛世尊。
為佛道故，供養恭敬，於諸佛所，
常修梵行，於無量劫，奉持佛法。
諸佛滅後，起七寶塔，長表金剎，
華香伎樂，而以供養，諸佛塔廟。
漸漸具足，菩薩道已，於意樂國，
而得作佛。號多摩羅，栴檀之香。
其佛壽命，二十四劫，常為天人，
演說佛道。聲聞無量，如恒河沙，
三明六通，有大威德。菩薩無數，
志固精進，於佛智慧，皆不退轉。
佛滅度後，正法當住，四十小劫，
像法亦爾。我諸弟子，威德具足，
其數五百，皆當授記。於未來世、
咸得成佛。我及汝等，宿世因緣，
吾今當說，汝等善聽。」
At that time, the World-Honored One again addressed the great assembly: “I now tell you that this Mahāmaudgalyāyana will use many kinds of offerings to make offerings to eight thousand buddhas, revering and honoring them. After each of those buddhas enters extinction, he will raise a stūpa for that buddha, a thousand yojanas high and exactly five hundred yojanas in both length and breadth. Each stūpa will be made of the seven treasures—gold, silver, lapis lazuli, giant clamshell, agate, pearl, and red gem. With many flowers, jeweled necklaces, fragrant ointments, powdered incense, burning incense, silken canopies, and banners and streamers, he will make offerings. After this he will likewise make offerings to another two hundred trillion buddhas. He will then attain buddhahood.
“He will be named Tamālapattra-Sandalwood Fragrance Tathāgata (bearing a wondrous fragrance like tamālapattra leaves and sandalwood), Worthy of Offerings, Perfectly and Universally Awakened, Complete in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. His aeon will be named Joy-Filled, and his land will be named Delighting Mind. Its ground will be level and even, with crystal for its ground and jeweled trees as adornments. Pearl flowers will be scattered about; everything all around will be pure and undefiled, and all who see it will rejoice. There will be many devas, humans, bodhisattvas, and śrāvakas, immeasurable in number. This buddha’s lifespan will be twenty-four minor aeons. The true Dharma will remain in the world for forty minor aeons, and the semblance Dharma will likewise remain for forty minor aeons.”
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“This disciple of mine,
Mahāmaudgalyāyana, after relinquishing this body,
will behold eight thousand
and two hundred trillion
buddhas, the World-Honored Ones.
For the sake of the buddha-way,
he will make offerings to and revere them.
In the presence of all those buddhas,
he will constantly cultivate pure conduct
and, through immeasurable aeons,
uphold the Buddha-Dharma.
After the buddhas enter extinction,
he will raise stūpas of the seven treasures,
setting their golden finials high above them.
With flowers, incense, music, and dance,
he will make offerings
to the stūpas of those buddhas.
Gradually and fully completing
the bodhisattva path,
in the land Delighting Mind
he will attain buddhahood.
He will be named Tamālapattra-
Sandalwood Fragrance.
That buddha’s lifespan
will be twenty-four aeons.
He will constantly teach devas and humans,
proclaiming the buddha-way.
His assemblies of śrāvakas will be immeasurable,
as numerous as the sands of the Ganges.
All will possess the three knowledges and six supernormal powers
(the three knowledges and the six kinds of supernormal power)
and will bear great majestic virtue.
His bodhisattvas will be countless,
firm in resolve, diligent, and courageous.
With respect to the Buddha’s wisdom,
none will turn back.
After that buddha enters extinction,
the true Dharma will remain
for forty minor aeons;
the semblance Dharma will likewise remain.
These disciples of mine
will be fully possessed of majestic virtue.
They will number five hundred,
and all shall receive predictions.
In a future age,
all shall attain buddhahood.
The causes and conditions connecting me and you
through lives in the past
I shall now proclaim.
Listen well.”
方便品說了「皆當作佛」，譬喻品記了舍利弗當來成佛；到這一品，佛把四位大聲聞——迦葉、須菩提、迦旃延、目犍連——一個一個叫到跟前，各給他一個遙遠的成佛之記：你將來成佛，佛號叫什麼、國土在哪裡、住世多久，一一說給你聽。這一品沒有譬喻的曲折，卻有一種極動人的鄭重：成佛不再是一句籠統的許諾，而是一紙寫著名字的憑證。以下順經文次第，把這一品每一義講明；末後再以唯識一系的讀法，補一點旁照。
佛給迦葉一個名字：光明如來
一開場，佛便當眾記迦葉：我這弟子摩訶迦葉，未來世當奉覲三百萬億諸佛，供養恭敬、廣宣大法，於最後身得成為佛，佛號「光明如來」;國名光德，劫名大莊嚴，佛壽十二小劫，正法、像法各住二十小劫。那國土琉璃為地、寶樹行列、黃金界道，清淨莊嚴，無諸穢惡；雖有魔與魔民，卻都護持佛法。佛又以偈重宣：我以佛眼見這迦葉，於未來世過無數劫當得作佛；他將供養三百萬億諸佛、為佛智慧淨修梵行，於最後身成佛。那國土琉璃為地、多諸寶樹行列道側、常出好香散眾名華；諸菩薩眾不可稱計，其心調柔、逮大神通、奉持諸佛大乘經典；諸聲聞眾無漏後身、身為法王之子，多得連天眼也數不清。這便是「授記」:佛把迦葉遙遠的成佛，一句話定了下來——佛號、國土、劫名、壽量，樣樣分明。成佛從此不是空懸的可能，而是有名有姓、有時有處的當來之事。
三個弟子的忐忑：像從饑荒來的人，忽見一桌御膳
迦葉得記，另三位大弟子——目犍連、須菩提、迦旃延——卻「皆悉悚慄」，一心合掌，瞻仰佛顏、目不暫捨，齊聲請佛也記他們。他們說出一個極貼切的比方：就像一個從饑荒之國逃出來的人，忽然遇上一桌帝王的盛饍，心裡又驚又疑，不敢立刻就吃；要等君王親口發話許他，然後才敢動筷。我們也正是這樣——雖聽見佛說『你們也當作佛』，心裡卻還懷著憂懼，像那不敢就食的人；若蒙佛親自授記，這才真正安樂。
這一問，是全品的心。佛明明已在方便品普許「皆當作佛」，又當眾記了舍利弗、迦葉，何以這三人還這樣忐忑，非要一個屬於自己的「別記」不可？經借那饑國之人答得分明：一個久餓的人，眼前縱有滿桌美食，也不敢貿然去吃——他太怕這不是給自己的、太怕自己沒這個福分。二乘人久乏大乘之法，正如那久饑之人；忽聞佛許成佛，正如忽見王饍；可那籠統的一句「皆當作佛」，還不足以安他的心，他仍疑『這裡頭有我的分嗎』。非得佛指名道姓、親記一句『你，某某，當來成佛，佛號某某』，他才敢把心放下、真正踏上那條成佛的路。別記之所以要緊，不在佛的許諾有真有假，而在聽者的心——要親耳聽見自己的名字，那久餒的心，才敢就那一席大乘的盛饍。
須菩提：名相如來，常處虛空說法
佛知三人心念，便一一與記。先記須菩提：當奉覲三百萬億那由他佛，供養恭敬、常修梵行、具菩薩道，於最後身成佛，佛號「名相如來」;劫名有寶，國名寶生，其土平正、頗梨為地、寶樹莊嚴、寶華覆地，人民皆處寶臺珍妙樓閣。聲聞弟子無量無邊，算數譬喻所不能知；諸菩薩眾，無數千萬億那由他。佛壽十二小劫，正法、像法各住二十小劫。特別的是——這位佛「常處虛空為眾說法」，度脫無量菩薩與聲聞。重頌裡佛更說：須菩提最後身得三十二相，端正姝妙猶如寶山；其國嚴淨第一，眾生見者無不愛樂；佛法中多諸菩薩，皆悉利根、轉不退輪。解空第一的須菩提，成佛後連說法也在虛空之中，正應了他一生所解的那個「空」。
迦旃延：閻浮那提金光如來
次記迦旃延：當以諸供具供養奉事八千億佛，諸佛滅後，各起高千由旬、縱廣五百由旬的七寶塔——以金、銀、琉璃、車𤦲、馬瑙、真珠、玫瑰合成，以眾華、瓔珞、塗香、幡蓋供養；過此之後，又當供養二萬億佛，也如是恭敬。供養既畢，具菩薩道，當得作佛，佛號「閻浮那提金光如來」。那國土平正、頗梨為地、寶樹莊嚴、黃金界道、妙華覆地，見者歡喜；更沒有地獄、餓鬼、畜生、阿修羅這四惡道，唯多天人、聲聞、菩薩，無量萬億莊嚴其國。重頌收得斬截：那國中菩薩、聲聞「斷一切有」，無量無數，莊嚴其國。
目犍連：多摩羅跋栴檀香如來
末記目犍連：當以種種供具供養八千諸佛，諸佛滅後各起高千由旬、縱廣五百由旬的七寶塔供養；過此之後，又當供養二百萬億諸佛，也如是恭敬。漸具菩薩道，當得作佛，佛號「多摩羅跋栴檀香如來」;劫名喜滿，國名意樂，其土平正、頗梨為地、散真珠華，多諸天人菩薩聲聞，其數無量。這一記格外綿長：佛壽二十四小劫，正法、像法各住四十小劫（皆倍於前三記）。重頌裡佛說：目連捨此身後，得見八千二百萬億諸佛，為佛道故常修梵行、於無量劫奉持佛法，終於意樂國成佛；那國聲聞無量如恒河沙，皆三明六通、有大威德，菩薩無數、志固精進，於佛智慧皆不退轉。
一句埋在末尾的許諾：五百弟子皆當授記
四人記畢，佛在目犍連授記的偈末，輕輕埋下一句：「我諸弟子，威德具足，其數五百，皆當授記，於未來世，咸得成佛。」——不只你們四位，還有那五百弟子，也都要授記，將來都要成佛。這一句，是替下文〈五百弟子受記品〉先開一扇門：授記的門，一旦為聲聞開了，便要一路開下去，開到一切聲聞、一切眾生。這一品到此圓滿：佛不但普許成佛，更肯一個一個叫著名字，把那久餒之心，親手安下。
以唯識之眼：什麼樣的法，才「記」得
上來是授記品自身的義。這一系譯註，另以唯識（慈恩窺基《法華玄贊》）為一面旁照的鏡子——鏡非經，只是換一副心識之學的眼，看那「授記」二字，多一層紋理。
先問一個窺基所問的問題：什麼樣的法，才「記」得？他立了三個判準——一要體性是有（是真實有體之法，非龜毛兔角般的虛法），二要有殊勝的當來之果可期，三要勝人勝理、大因大果。體性虛無的，如那十四種不可記的問題，佛便不記；唯有真實有體、當果殊勝的，才堪授記。四大聲聞所記的正是第三種：所記者是甚深之義、大因大果——即那唯識的勝理、成佛的大因大果。這樣一讀，授記便不只是預言，而是對一件真實有體、當果可期之事的印定。
再看須菩提的佛號「名相」。窺基以唯識的「三假」讀之：「名即名假，相即受、法二種相假」——一切法不過名假、受假、法假的假立，體相本空、但有假名。解空第一的須菩提，成佛號「名相」、又常處虛空說法，正因他一生所證，就是這『但有假名、體相皆空』之理。至於那饑國喻，慈恩讀得極貼：小乘匱乏大乘名為飢國，佛之一乘名為王膳，佛與授記名得王教——別記之能安二乘的心，正因那一句指名的授記，是佛親口的「王教」，令久餒於大乘的心，敢就這一席一乘的盛饍。
這面唯識之鏡照見的，是授記裡那一層『可記與心安』的紋理：所記者須真實有體、當果殊勝，受記者須待一句指名的別記，久疑的心方能決定。至於「授記」究竟是何義，古來各有其判：天台智者依《首楞嚴》立四種記，三論吉藏依《智度論》立四種授記，二種四記所本不同。三家各有其說，此處並錄不判——經自記四聲聞當來成佛，慈恩自有其可記三判、名相三假之讀，各還其位。
The Chapter on Skillful Means declared that “all shall become buddhas,” and the Chapter on the Parable predicted Śāriputra’s future buddhahood. In this chapter, the Buddha summons four great śrāvakas—Kāśyapa, Subhūti, Kātyāyana, and Maudgalyāyana—one by one and gives each a prediction of buddhahood in the distant future: what his name as a buddha will be, where his land will be, and how long he will abide in the world are all told to him in full. This chapter has none of the winding turns of a parable, yet it carries a deeply moving solemnity: buddhahood is no longer a general promise but a written assurance bearing one’s own name. We will follow the sequence of the sutra and make clear each meaning in this chapter; only at the end will we add a further reflection from the Consciousness-Only tradition.
The Buddha Gives Kāśyapa a Name: Radiance Tathāgata
At the opening, the Buddha gives Kāśyapa his prediction before the entire assembly: this disciple of mine, Mahākāśyapa, in a future age will behold three hundred trillion buddhas, make offerings to them, revere them, and broadly proclaim the great Dharma. In his final body he will become a buddha named Radiance Tathāgata. His land will be named Radiant Virtue, his aeon Great Adornment, and his lifespan twelve minor aeons; the true Dharma and the semblance Dharma will each remain for twenty minor aeons. That land will have lapis lazuli for its ground, rows of jeweled trees, and roads bordered by golden cords. It will be pure and magnificently adorned, without any filth or evil. Although Māra and Māra’s people will be present, they will all protect the Buddha-Dharma. The Buddha then proclaims the same meaning again in verse: with the Buddha-eye I see this Kāśyapa becoming a buddha after countless aeons in a future age. He will make offerings to three hundred trillion buddhas, cultivate pure conduct for the sake of the Buddha’s wisdom, and become a buddha in his final body. His land will have lapis lazuli for its ground and many jeweled trees standing in rows beside the roads; it will continually give forth fine fragrances and be strewn with famous flowers. Its assemblies of bodhisattvas will be beyond reckoning, their minds harmonious and gentle, their supernormal powers great, and they will uphold the great-vehicle sutras of the buddhas. Its śrāvakas will be in their final, uncontaminated bodies, sons of the Dharma King, so numerous that even the divine eye will not be able to count them. This is what a “prediction” means: with a single declaration, the Buddha settles Kāśyapa’s distant buddhahood—buddha-name, land, aeon-name, and lifespan, each made distinct. Buddhahood is no longer an empty possibility suspended in the distance, but a future event with a name, a time, and a place.
Three Disciples’ Unease: Like Travelers from a Famine-Stricken Land Suddenly Seeing a Royal Feast
Once Kāśyapa has received his prediction, the other three great disciples—Maudgalyāyana, Subhūti, and Kātyāyana—are “all frightened and trembling.” Single-mindedly joining their palms, gazing up at the Buddha’s honored face without letting their eyes turn away even for a moment, they ask in one voice that the Buddha give them predictions as well. They offer a particularly apt comparison: it is like a person fleeing a famine-stricken land who suddenly encounters a royal feast. Still doubtful and afraid, he does not dare eat at once; only after the king personally commands him may he begin to eat. We are just the same, they say. Although we have heard the Buddha say, “You shall become buddhas,” worry and fear remain in our hearts, like the fear of that person who does not dare eat at once. Only if the Buddha himself bestows predictions upon us will we truly be at ease and joyful.
This request is the heart of the entire chapter. In the Chapter on Skillful Means, the Buddha has already promised universally that “all shall become buddhas,” and before the assembly he has already given predictions to Śāriputra and Kāśyapa. Why, then, are these three still so uneasy? Why must each have an “individual prediction” of his own? Through the traveler from the famine-stricken land, the sutra answers plainly: a person who has long been starving may see a table laden with food and still not dare touch it. He is too afraid that the food was not set out for him, too afraid that he has no share in such good fortune. People of the two vehicles have long lacked the Dharma of the great vehicle, just as that traveler has long gone hungry. Suddenly hearing the Buddha promise buddhahood is like suddenly seeing the royal feast. Yet the general statement that “all shall become buddhas” is not enough to settle the listener’s heart; he still wonders, “Do I have a share in this?” Only when the Buddha calls him by name and personally predicts, “You, so-and-so, shall become a buddha in the future, and your name will be such-and-such,” can he finally set his heart at rest and truly step onto the road to buddhahood. The importance of an individual prediction does not lie in any difference between a true and a false promise on the Buddha’s part. It lies in the listener’s heart: only upon hearing his own name with his own ears does the long-starved heart dare partake of that great-vehicle feast.
Subhūti: Name-and-Mark Tathāgata, Always Teaching from Open Space
Knowing the thoughts of the three disciples, the Buddha gives each a prediction in turn. First he predicts Subhūti’s future. Subhūti will behold three hundred trillion nayutas of buddhas, make offerings to them, revere them, constantly cultivate pure conduct, and complete the bodhisattva path. In his final body he will become a buddha named Name-and-Mark Tathāgata. His aeon will be named Possessing Jewels, and his land Jewel-Born. The land will be level and even, with crystal for its ground, jeweled trees as adornments, and jeweled flowers covering the earth. Its people will all dwell upon jeweled terraces and in rare and wondrous towers. The śrāvaka disciples will be immeasurable and boundless, beyond the reach of calculation or comparison; the bodhisattva assembly will number countless thousands of myriads of millions of nayutas. The Buddha’s lifespan will be twelve minor aeons, and the true Dharma and semblance Dharma will each remain for twenty minor aeons. Most remarkable of all, this buddha will “always abide in open space and teach the Dharma to the assembly,” delivering immeasurable bodhisattvas and śrāvakas. In the repeated verse the Buddha further says that in his final body Subhūti will attain the thirty-two marks, handsome and wondrous like a jeweled mountain. His land will be foremost in magnificent purity, and none who see it will fail to love and delight in it. Within his teaching there will be many bodhisattvas, all of keen faculties, turning the non-retrogressing Dharma wheel. Subhūti, foremost in understanding emptiness, will even teach from open space after becoming a buddha, in perfect accord with the “emptiness” he understood throughout his life.
Kātyāyana: Jambūnada-Gold Radiance Tathāgata
Next comes Kātyāyana’s prediction. With every kind of offering he will make offerings to and serve eight hundred billion buddhas. After each buddha enters extinction, he will raise a stūpa a thousand yojanas high and five hundred yojanas equally in length and breadth, made of the seven treasures—gold, silver, lapis lazuli, giant clamshell, agate, pearl, and red gem—and will make offerings with flowers, jeweled necklaces, fragrant ointments, powdered incense, banners, and canopies. After this, he will likewise make offerings to another two trillion buddhas. Once he has completed these offerings and fulfilled the bodhisattva path, he will become a buddha named Jambūnada-Gold Radiance Tathāgata. His land will be level and even, with crystal for its ground, jeweled trees as adornments, roads bordered by golden cords, and wondrous flowers covering the earth; all who see it will rejoice. Moreover, it will have none of the four evil destinations—hell beings, hungry ghosts, animals, or asuras—but will abound in devas and humans, śrāvakas and bodhisattvas, immeasurable millions of whom will adorn the land. The repeated verse concludes sharply: in that land the bodhisattvas and śrāvakas will have “severed all existence,” and immeasurable and countless numbers of them will adorn the land.
Maudgalyāyana: Tamālapattra-Sandalwood Fragrance Tathāgata
Last comes Maudgalyāyana’s prediction. With many kinds of offerings he will make offerings to eight thousand buddhas. After each buddha enters extinction, he will raise a seven-jeweled stūpa a thousand yojanas high and five hundred yojanas equally in length and breadth and make offerings to it. After this, he will likewise make offerings to another two hundred trillion buddhas. Gradually completing the bodhisattva path, he will become a buddha named Tamālapattra-Sandalwood Fragrance Tathāgata. His aeon will be named Joy-Filled and his land Delighting Mind. Its ground will be level and even and made of crystal, jeweled trees will adorn it, and pearl flowers will be scattered everywhere. Devas, humans, bodhisattvas, and śrāvakas will abound there in immeasurable numbers. This prediction is exceptionally long in duration: the Buddha’s lifespan will be twenty-four minor aeons, while the true Dharma and semblance Dharma will each remain for forty minor aeons—twice the durations in the first three predictions. In the repeated verse the Buddha says that, after relinquishing this body, Maudgalyāyana will behold eight thousand and two hundred trillion buddhas, constantly cultivate pure conduct for the sake of the buddha-way, and uphold the Buddha-Dharma through immeasurable aeons, until at last he becomes a buddha in the land Delighting Mind. The śrāvakas of that land will be as immeasurable as the sands of the Ganges, all possessing the three knowledges and six supernormal powers and bearing great majestic virtue. Its bodhisattvas will be countless, firm in resolve and courageous in diligence, and none will turn back from the Buddha’s wisdom.
A Promise Planted Quietly at the End: All Five Hundred Disciples Shall Receive Predictions
When the four predictions are complete, the Buddha plants a quiet line at the end of the verse predicting Maudgalyāyana’s future: “My disciples, fully possessed of majestic virtue, number five hundred. All shall receive predictions; in a future age, all shall attain buddhahood.” It is not only these four. The five hundred disciples, too, are all to receive predictions and shall all become buddhas in the future. This sentence first opens a door onto the following Chapter on the Five Hundred Disciples Receiving Their Predictions. Once the gate of prediction has opened for the śrāvakas, it will continue opening—until it has opened for every śrāvaka and every sentient being. Here the chapter comes to completion: the Buddha not only promises buddhahood to all, but is willing to call each by name and personally settle the heart that has long gone hungry.
Seen Through the Eyes of Consciousness-Only: What Kind of Dharma Can Be “Predicted”?
Everything above is the Chapter on the Bestowal of Predictions in its own meaning. This translation and exposition adds one further mirror, drawn from the Consciousness-Only reading of Kuiji’s Profound Praise of the Lotus. The mirror is not the sutra. Consciousness-Only is not the source of the Lotus, only another set of eyes through which the word “prediction” takes on a little more texture.
Kuiji first asks: what kind of dharma can be “predicted”? He establishes three criteria. First, its nature must exist: it must be a dharma with real substance, not something unreal like a turtle’s hair or a rabbit’s horn. Second, it must have an excellent future fruit that can be expected. Third, it must concern an excellent person or an excellent principle, a great cause or a great fruit. What has no nature and does not exist—such as the fourteen questions that cannot be determined—the Buddha does not determine; only what truly has substance and has an excellent future fruit is fit to be predicted. The predictions of these four great śrāvakas belong precisely to the third kind: what is predicted is profound meaning, a great cause and a great fruit—the excellent principle read through Consciousness-Only and the great cause and great fruit of buddhahood. Read in this way, a prediction is not merely a prophecy. It is the sealing of something that truly has substance and an excellent future fruit that can be expected.
Consider next Subhūti’s buddha-name, “Name-and-Mark.” Kuiji reads it through the Consciousness-Only teaching of the “three provisional designations”: “name” is the provisional designation of a name, while “mark” is the provisional designation of reception and the provisional designation of a dharma. All dharmas are no more than these provisional establishments of name, reception, and dharma: their substance and marks are originally empty, and only provisional names remain. Subhūti, foremost in understanding emptiness, becomes the Buddha Name-and-Mark and always abides in open space while teaching precisely because what he realized throughout his life was this principle that “there are only provisional names, while substance and marks are both empty.” As for the simile of the famine-stricken land, the Cien reading follows its contours closely: the lesser vehicle’s lack of the Dharma of the great vehicle is called the famine-stricken land; the Buddha’s One Vehicle is called the royal feast; and the Buddha’s bestowal of a prediction is called receiving the king’s command. An individual prediction can settle the hearts of those in the two vehicles because that prediction spoken with their own names is the “king’s command” from the Buddha’s own mouth, permitting hearts long starved of the great vehicle to partake of this One-Vehicle feast.
What this Consciousness-Only mirror brings to light is the texture of “what can be predicted and how the heart is settled” within prediction: what is predicted must truly have substance and an excellent future fruit, while the person receiving the prediction must await an individual prediction spoken in his own name before the long-doubting heart can become settled. As to the ultimate meaning of “prediction,” the ancient traditions made different judgments. Zhiyi of Tiantai established four kinds of prediction on the basis of the Śūraṅgama Samādhi Sūtra, while Jizang of Sanlun established four kinds of prediction on the basis of the Treatise on the Great Perfection of Wisdom; the sources and contents of these two fourfold schemes differ. The accounts of the three houses are recorded side by side without adjudication. The sutra itself predicts the future buddhahood of the four śrāvakas; Cien has its own reading through the three criteria for what can be predicted and the three provisional designations of “name and mark”—each is kept in its own place.
考據Apparatus
本品佛為四大聲聞（迦葉·須菩提·迦旃延·目犍連）授當來成佛之記——各記其佛號、國名、劫名、壽量。三聲聞未得別記，以饑國遇王饍為喻請記（心懷疑懼、未敢即食，待得王教乃敢食），佛乃一一與之。慈恩窺基《玄贊》以『可記法三判準』界定授記之性，以唯識三假（名假·受假·法假）釋「名相如來」，以『小乘匱乏大乘為飢國、佛一乘為王膳、別記為王教』釋饑國喻。天台智顗以《首楞嚴》四種記判，三論吉藏以《智度論》四種授記判，二種四記所本不同，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第六 授記品（卷三；〔T09 0020b25〕起）· 四大聲聞授記（中根得記） |
| 窺基《玄贊》科文（主錨·慈恩） | 品題三門分別：一來意、二差別、三釋名〔T34 0786c25〕（「差別」門專論可記／不可記法·異他品「出體」）；大文分二：初為四人現前記別、後品末二頌半標當授記為第三周張本〔T34 0787b09〕 |
| 天台《文句》（旁證） | 判譬說第四段〔T34 0097c15〕：「此文是譬說第四段……此中授記亦用譬喻論記。」 |
窺基敘來意，引世親《法華論》，判此品為「三平等」中「乘平等」之記〔T34 0786c28〕：
「二論云：『為三種無煩惱人染慢，說三平等。初說乘平等，故與授記。上來佛說乘體有異，便有無學執乘定異，為此記別，顯乘平等，故此品來。』如〈譬喻品〉已釋。」〔T34n1723 0786c28–0787a01〕
於世親論架構，授記品當『三平等九品』之第二〔T34 0734b20〕、「六處示現授記」之第一「別記」〔T34 0654a20〕。
二、異譯·三譯對勘
本品三漢譯：羅什 T262（底本）·〈授記品第六〉· 竺法護 T263〈授聲聞決品第六〉〔T09n0263 0086b18〕（「決」＝授記古譯）· 闍那崛多共笈多 T264〈授記品第六〉（添品）。添品乃羅什本之字級微校（異體字別），竺法護佛號多純義譯、結構有開合異。
句一 迦葉授記（佛號·國·劫·壽）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 名曰光明如來……國名光德，劫名大莊嚴。佛壽十二小劫 | T09n0262 0020c01–c03 |
| 添品 T264 | 〔逐字同羅什〕名曰光明如來……國名光德，劫名大莊嚴 | T09n0264 0155b02 |
| 竺法護 T263 | 世界曰還明，劫名弘大，佛號時大光明如來……壽十二中劫 | T09n0263 0086b23 |
異文所繫：佛號羅什／添品「光明」，竺法護「時大光明」（＋「時」）；國名「光德」竺作「還明」、劫名「大莊嚴」竺作「弘大」（意譯）；佛壽「十二小劫」竺作「十二中劫」（劫量譯詞異·竺本通篇作「中劫」）。
句二 ★饑國喻·王饍喻
| 版本 | 逐字 | 出處 |
|---|---|---|
| 羅什 T262 | 如從饑國來，忽遇大王饍，心猶懷疑懼，未敢即便食；若復得王教，然後乃敢食 | T09n0262 0021a06–08 |
| 添品 T264 | 如從飢國來，忽遇大王饍，心猶懷疑懼，未敢即便食，若復得王教，然後乃敢食〔逐字同羅什，唯「饑／飢」異體〕 | T09n0264 0155c08–10 |
| 竺法護 T263 | 譬如饑饉時，丈夫得美饍，虛乏叫喚求，有人手授食 | T09n0263 0087a09–10 |
異文所繫：羅什／添品五句逐字全同（唯「饑／飢」異體字）；竺法護意譯，存「饑→得饍→受授」骨幹而捨「疑懼—待王教—方食」三節細層（「大王饍」作「美饍」、「王教」節闕）。
句三 須菩提授記（佛號·劫·國·常處虛空）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 號曰名相如來……劫名有寶，國名寶生……其佛常處虛空為眾說法 | T09n0262 0021a19–a28 |
| 添品 T264 | 〔逐字同羅什〕號曰名相如來……其佛常處虛空，為眾說法 | T09n0264 0155c21 |
| 竺法護 T263 | 號稱歎如來……世界名寶成，劫曰寶音……則坐虛空，為一切人講說經法 | T09n0263 0087a23–b03 |
異文所繫：佛號羅什／添品「名相」，竺法護「歎」（取徑全異）；劫名「有寶」竺作「寶音」、國名「寶生」竺作「寶成」（「寶」字共，後字異）；「常處虛空為眾說法」竺作「則坐虛空，為一切人講說經法」（意譯義存）。
句四 迦旃延授記（佛號）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 羅什 T262 | 號曰閻浮那提金光如來 | T09n0262 0021b24 |
| 添品 T264 | 號曰閻浮那提金光如來〔逐字同羅什〕 | T09n0264 0156a26 |
| 竺法護 T263 | 號曰還已紫磨金色如來（偈：號紫金色） | T09n0263 0087c05 |
異文所繫：羅什／添品「閻浮那提金光」（音譯「閻浮那提」＋義譯「金光」），竺法護「還已紫磨金色」（純義譯·捨音譯，「紫磨金色」即閻浮檀金之色）。佛壽羅什／添品「十二小劫」、竺法護「十小劫」（數異）。
句五 目犍連授記（佛號·劫·國）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 號曰多摩羅跋栴檀香如來……劫名喜滿，國名意樂……佛壽二十四小劫 | T09n0262 0021c22–c27 |
| 添品 T264 | 〔逐字同羅什〕號曰多摩羅跋栴檀香如來……劫名喜滿，國名意樂 | T09n0264 0156b22 |
| 竺法護 T263 | 號還已金華栴檀香如來……國土名意樂，劫曰樂滿……其佛當壽二十中劫 | T09n0263 0088a09–a16 |
異文所繫：佛號羅什／添品「多摩羅跋栴檀香」（音譯「多摩羅跋」＋義譯「栴檀香」），竺法護「還已金華栴檀香」（「栴檀香」共，前段異）；國名「意樂」三譯全同（罕見一致點）；劫名「喜滿」竺作「樂滿」（一字異）；佛壽「二十四小劫」竺作「二十中劫」（數異）。
句六 末句·五百弟子橋句
| 版本 | 逐字 | 出處 |
|---|---|---|
| 羅什 T262 | 我諸弟子，威德具足，其數五百，皆當授記，於未來世，咸得成佛 | T09n0262 0022a14–16 |
| 添品 T264 | 〔逐字同羅什〕其數五百，皆當授記 | T09n0264 0156c15 |
| 竺法護 T263 | 〔無此橋句〕——止於目犍連偈，五百弟子授記別立〈授五百弟子決品第八〉 | T09n0263 品終 0088b15 |
異文所繫：羅什／添品於四聲聞授記偈末綴『五百弟子皆當授記』，以啟〈五百弟子受記品〉；竺法護〈授聲聞決品〉無此橋句，五百弟子授記另立獨立〈授五百弟子決品第八〉——結構開合異。
三、唯識義之經據（眼）
本品四聲聞授記，慈恩窺基《玄贊》以唯識讀之。其唯識主軸不在「令生決定/非證二空」（此在譬喻品華光授記、信解品），而在「差別門」之可記法判準、名相如來之三假、飢國喻之一乘記別。
(一) 授記之性＝可記法三判準——窺基以「差別門」界定何法堪記〔T34n1723 0787a02〕：
「差別者，可記法有三：一體性是有，二勝有當果，三勝人勝理、大因大果。體性有者可記，無者不可記，如十四不可記。」〔T34n1723 0787a02–06〕
引《成唯識論》「記謂善惡」為據〔0787a13〕：「《成唯識》云『記謂善惡』，有殊勝自體及當果可記故名為記，無記不然，故不可記。」四聲聞授記歸第三判準，內以勝人／勝理／大因大果三配，「記深密義者，勝理故」〔0787a17〕——以甚深唯識理為所記之勝理。→ 論本：《成唯識論》三性（善／惡／無記）之「記」義。
(二) 名相如來＝唯識三假·須菩提佛住空——窺基釋須菩提佛號「名相」，以唯識三假（名假·受假·法假）判之〔T34n1723 0788b04〕：
「解法體相空但有假名，故名名相……名即名假，相即受、法二種相假。」〔T34n1723 0788b04–06〕
須菩提佛常處虛空說法，以其解空故〔0788b14〕：「二佛住空，以解空故。」——扣須菩提「解空第一」之本緣。→ 論本：《成唯識論》《大智度論》三假（名／受／法）。
(三) 飢國喻＝小乘匱乏·別記令二乘敢修——窺基以唯識讀飢國喻〔T34n1723 0788a18〕：
「小乘匱乏大乘之法，名為飢國。佛之一乘，名為王膳。今者得聞，名為忽遇。疑己無分不敢脩行，名未敢食。佛與授記，名得王教。因授記後領納大乘，修行大行欣當作佛，名方敢食。」〔T34n1723 0788a18–22〕
三聲聞得聞一乘（總記）而疑己無分，須佛「別記」方敢修大行——此近「令生決定」之功能義，然窺基以『別記令敢食』表之，未用「決定心／二空」術語。
(四) 四聲聞＝退心（不定種姓迴心）類·唯為二記〔序段·非本品·教義地基〕——四大聲聞何以堪受記，其種姓判準在《玄贊》序段〔T34n1723 0652c〕，引《瑜伽》《法華論》聲聞有四（決定／增上慢／退菩提心／應化），唯退心、應化二類佛與記〔0652c25〕：「此中唯為二聲聞記，謂退心、應化。其趣寂者及增上慢，佛不與記，根未熟故。」四大聲聞屬「退心」（不定種姓迴心）類，故堪受記。（授記品玄贊本文承用此義而不重述；種姓正義、變易生死之配釋皆在序段〔0654b「授記以後受變易生……至後當知」〕，本品未展開。）→ 論本：《成唯識論》五種姓（不定性）·二種生死（變易）。
四、諸家異釋（古德·標宗·誌錄不判）
同一四聲聞授記，慈恩·天台·三論釋「授記之義」各有其判。本編義疏鏡＝慈恩窺基《玄贊》；天台智顗、三論吉藏並錄之，誌其異而不判。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
可記法三判準、名相如來三假、飢國喻一乘記別、四聲聞退心種姓堪受記（詳目三）。判四人以「四句」論位次而「不依根性」〔0787b22〕。慈恩承衍：慧沼《法華玄贊義決》T34n1724。
天台·智顗（旁證）
《文句》判此品為譬說第四段〔T34n1718 0097c15〕。訓「授記」〔0097a16〕「梵音和伽羅，此云授記」、〔0097c10〕「授是與義，受是得義，記是記事，決是決定，莂是了莂」。以四悉檀故記、攝上諸受記〔0097c09〕。中根聞法『時事未審，須誠言授當果』〔0097c11〕。論四種記，出《首楞嚴》〔0097a29〕：「若《首楞嚴》有四種記，今經具之：未發心與記，如〈常不輕品〉，發心現前無生，三周記是也。」
三論·吉藏《法華義疏》T34n1721（旁證）
以七門釋授記〔T34n1721 0565b23〕，判此品為中根四門之第四（授記）〔0565b26〕。依《法華論》釋四種聲聞〔0566a12〕：『一決定聲聞、二增上慢聲聞、三退菩提心聲聞、四應化聲聞。二種聲聞佛與授記，謂應化聲聞及退菩提心還發菩提心者也；決定、增上慢二人，根未熟故，佛不與授記。』又引《智度論》明四種授記〔0566b06〕：「一未發心授記、二發心授記、三現前授記、四不現前授記。」逐字釋饑國喻〔0567b18〕：「小無大食為『飢』，背小向大為『來』。『忽遇王饍』，得總記也。『未敢即食』，未得別記也。『若復得王教然後乃敢食』，若得別記領解方決也。」四佛號亦有特釋（閻浮那提金光＝州下金光〔0567c16〕）。
二家四記並錄（誌·不判）
同論「授記」之四種：智顗作「四種記」，出《首楞嚴》（未發心／發心／現前／無生·後三配三周記）〔T34n1718 0097a29〕；吉藏作「四種授記」，出《智度論》（未發心／發心／現前／不現前）〔T34n1721 0566b06〕。二種四記所本不同、內容不同，並錄不判。饑國喻則智顗僅科判標開譬合譬、未逐字牒引偈文，逐字釋饑國喻者唯吉藏（「飢＝小無大食·忽遇王饍＝總記·未敢即食＝未得別記·得王教＝別記」）；窺基以唯識讀之（飢國＝小乘匱乏·王膳＝佛一乘·王教＝別記）。三家釋饑國喻各有側重，並錄不判。
五、術語
| 漢 | 傳梵（羅馬字·發音輔助） | 古德所徵 | 義 |
|---|---|---|---|
| 授記 | vyākaraṇa（和伽羅） | 智顗「梵音和伽羅，此云授記……受記、受決、受莂」〔T34n1718 0097a16·0097c09〕；窺基「為決了當果，為分別其當來果相」〔T34n1723 0787b03〕 | 佛預記弟子當來成佛之佛號·國·劫·壽 |
| 可記法 | — | 窺基「可記法有三：體性是有·勝有當果·勝人勝理大因大果」〔T34n1723 0787a02〕 | 堪受記之法；體性有、當果勝、因果大者可記 |
| 名相 | — | 窺基「名即名假，相即受、法二種相假」〔T34n1723 0788b04〕 | 須菩提佛號；唯識三假（名假·受假·法假）之判 |
| 飢國·王饍 | — | 窺基「小乘匱乏大乘之法，名為飢國。佛之一乘，名為王膳」〔T34n1723 0788a18〕；吉藏「小無大食為飢」〔T34n1721 0567b18〕 | 喻二乘匱乏一乘、聞總記未安、須別記方敢修 |
| 別記 | — | 窺基引《法華論》「六處示現授記」第一〔T34n1723 0654a20〕 | 四大聲聞名號不同故與別記（別別授記） |
| 四種聲聞 | — | 窺基〔序段 0652c10〕·吉藏〔T34n1721 0566a12〕引《法華論》 | 決定／增上慢／退菩提心／應化；唯退心、應化二類佛與記 |
六、譬喻·修辭
饑國喻·王饍喻（本品主喻）——〔T09n0262 0021a06–08〕：
| 喻依（法） | 喻體（喻） | 所顯義 |
|---|---|---|
| 二乘匱乏一乘 | 從饑國來（久飢之人） | 二乘久乏大乘之法，如人從饑國來 |
| 聞一乘總記 | 忽遇大王饍 | 忽聞佛說一乘、蒙總記，如遇王之盛饍 |
| 未安·未敢修 | 心懷疑懼·未敢即食 | 疑己無分、未得別記，如飢人疑懼不敢即食 |
| 得別記方安 | 得王教·然後乃食 | 蒙佛別記，方敢修大行、欣當作佛，如得王教乃食 |
窺基以唯識讀之（小乘匱乏＝飢國·佛一乘＝王膳·別記＝王教·0788a18）；吉藏逐字釋（飢＝小無大食·忽遇王饍＝總記·未敢即食＝未得別記·得王教＝別記·0567b18）；智顗僅科判標開譬合譬、未牒引偈文。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》所引·穩定徵引·本藏諸論相涉）：
- 世親《法華論》（法華經論）——三平等第二（乘平等記）〔T34n1723 0786c28〕、六處示現授記第一「別記」〔0654a20〕、四種聲聞唯為二記〔0652c24〕之論本。
- 《成唯識論》——「記謂善惡」（可記＝三性之記）〔0787a13〕、三假、五種姓、二種生死之論本。
(二) 法華內互讀：〈藥草喻品〉如來述成迦葉領解；本品即佛為四大聲聞授當來成佛之別記——述成之後、繼以授記；末綴『五百弟子皆當授記』橋句，下啟〈五百弟子受記品第八〉。中根三周（法說→譬說→宿世因緣）之授記於此品成。
(三) 承衍：慈恩後學慧沼《法華玄贊義決》T34n1724;天台後學湛然《法華文句記》T34n1719——各承其宗，誌不判。
八、校本定位
- 羅什 T262（底本）：〈授記品第六〉〔T09n0262 0020b25〕起（卷三）。迦葉光明如來 0020b29／國光德劫大莊嚴 0020c02／壽十二小劫 0020c03 · 迦葉重頌 · 三聲聞請記·饑國喻 0021a06–08 · 須菩提名相如來 0021a19／常處虛空 0021a27 · 迦旃延閻浮那提金光 0021b24 · 目連多摩羅跋栴檀香 0021c22／劫喜滿國意樂 0021c24 · 末五百弟子橋句 0022a14。源檔：原典層（逐字校訖）。
- 竺法護 T263〈授聲聞決品第六〉〔T09n0263 0086b18〕起：迦葉時大光明如來（還明·弘大·中劫）0086b23 · 饑饉意譯 0087a09 · 須菩提號歎（寶成·寶音）0087a23 · 迦旃延還已紫磨金色 0087c05 · 目連還已金華栴檀香（意樂·樂滿·中劫）0088a09。品終〔0088b15〕；五百弟子另立〈授五百弟子決品第八〉。
- 添品 T264〈授記品第六〉〔T09n0264 0155a27〕起：迦葉光明如來 0155b02 · 飢國喻（飢·異體）0155c08 · 須菩提名相如來 0155c21 · 迦旃延閻浮那提金光 0156a26 · 目連多摩羅跋栴檀香 0156b22 · 末五百橋句 0156c15。〔六義句散文逐字同羅什，異體字：二足尊／兩足尊、姝妙／殊妙、饑／飢、瓔珞／纓絡〕
- 窺基《玄贊》T34n1723（義疏鏡）：〈授記品〉〔0786c24〕—〔0789b05〕（卷七本）。三門（來意·差別·釋名）0786c25 · 乘平等記 0786c28 · 可記法三判準 0787a02／成唯識記謂善惡 0787a13／勝理記深密義 0787a17 · 釋名授記 0787b03 · 大文分二 0787b08 · 四句不依根性 0787b22 · 飢國喻釋 0788a18 · 名相三假 0788b04／須菩提住空 0788b14 · 迦旃延閻浮金光釋 0788c11 · 目連性無垢 0789a11。〔序段·種姓地基〕四種聲聞 0652c10／唯為二記 0652c24／六處示現授記 0654a20／授記後受變易生「至後當知」0654b04。
- 智顗《文句》T34n1718（旁證）：授記和伽羅 0097a16 · 四種記（首楞嚴）0097a29 · 譬說第四段 0097c15 · 受莂訓·四悉檀故記 0097c09 · 中根時事未審 0097c11。
- 吉藏《法華義疏》T34n1721（旁證）：七門判 0565b23 · 來意第四（授記）0565b26 · 四種聲聞（法華論）0566a12 · 四種授記（智度論）0566b06 · 饑國喻逐字釋 0567b18 · 閻浮金光釋 0567c16。
- 成立史誌：四佛號羅什／添品保音譯成分（閻浮那提金光·多摩羅跋栴檀香），竺法護傾純義譯（還已紫磨金色·還已金華栴檀香）；國/劫名多不共（唯目連國「意樂」三譯全同）；劫量羅什／添品「小劫」、竺法護「中劫」；佛壽數亦見異（迦旃延 12／10·目連 24／20）。饑國喻羅什／添品逐字全同（唯饑／飢異體），竺法護意譯。末「五百弟子」橋句羅什／添品有、竺法護無（別立〈授五百弟子決品第八〉）——結構開合異。添品＝羅什之字級微校本。
In this chapter, the Buddha bestows upon four great śrāvakas—Kāśyapa, Subhūti, Kātyāyana, and Maudgalyāyana—predictions of their future buddhahood, specifying for each his buddha-name, land, aeon, and lifespan. The three śrāvakas who have not yet received individual predictions request them through the simile of travelers from a famine-stricken land encountering a royal feast: still doubtful and afraid, they do not dare eat at once, but wait for the king’s command before daring to eat. The Buddha then gives each his prediction in turn. Kuiji of the Cien tradition, in the 《玄贊》 Fahua Xuanzan (Profound Praise of the Lotus), defines the nature of prediction through three criteria for what can be predicted; explains “Name-and-Mark Tathāgata” through the three provisional designations of Consciousness-Only—the designation of a name, of reception, and of a dharma; and reads the famine-stricken land as the lesser vehicle’s lack of the great vehicle, the royal feast as the Buddha’s One Vehicle, and the king’s command as the individual prediction. Zhiyi of Tiantai judges predictions through four kinds found in the 《首楞嚴》 Śūraṅgama Samādhi Sūtra, while Jizang of Sanlun judges them through four kinds found in the 《智度論》 Treatise on the Great Perfection of Wisdom. These two fourfold schemes rest on different sources and differ in content; both are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| System of Doctrinal Division | Position of This Chapter |
|---|---|
| Kumārajīva’s T262 in twenty-eight chapters | Chapter 6, Bestowal of Predictions (Fascicle Three; begins at 〔T09 0020b25〕) · predictions for the four great śrāvakas (the middle-capacity disciples receive predictions) |
| Kuiji’s doctrinal divisions in the 《玄贊》 (principal anchor · Cien) | The chapter title is distinguished through three gateways: first, the reason for its coming; second, differentiation; third, explanation of the name 〔T34 0786c25〕. (The gateway of “differentiation” treats dharmas that can and cannot be predicted, unlike the “disclosure of substance” found in other chapters.) The main text is divided in two: first, the four present receive individual predictions; then the final two and a half verses announce future predictions and lay the foundation for the third cycle 〔T34 0787b09〕. |
| Tiantai’s 《文句》 Words and Phrases (parallel witness) | Judges it the fourth part of the cycle of parable-teaching 〔T34 0097c15〕: 「此文是譬說第四段……此中授記亦用譬喻論記。」 tr. “This passage is the fourth part of the cycle of parable-teaching. … Here, the bestowal of predictions likewise uses a simile in discussing prediction.” |
In explaining the reason for the chapter’s coming, Kuiji cites Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra and judges it the prediction belonging to “vehicle equality,” one of the “three equalities” 〔T34 0786c28〕:
「二論云：『為三種無煩惱人染慢，說三平等。初說乘平等，故與授記。上來佛說乘體有異，便有無學執乘定異，為此記別，顯乘平等，故此品來。』如〈譬喻品〉已釋。」〔T34n1723 0786c28–0787a01〕
tr. “The second treatise says: ‘For three kinds of persons free of affliction who are stained by pride, three equalities are taught. First, vehicle equality is taught, and therefore predictions are bestowed. Above, the Buddha taught that the substances of the vehicles differ, whereupon those beyond training grasped the vehicles as definitely different. For their sake, he gives individual predictions and reveals vehicle equality; therefore this chapter comes.’ This has already been explained in the Chapter on the Parable.”
Within Vasubandhu’s treatise-structure, the Chapter on the Bestowal of Predictions is the second among the “nine chapters of the three equalities” 〔T34 0734b20〕 and the first of the “six places manifesting prediction,” namely “individual prediction” 〔T34 0654a20〕.
II. Alternate Translations · Collation of the Three Translations
This chapter survives in three Chinese translations: Kumārajīva’s T262 (the base text), 〈授記品第六〉 “Chapter 6, Bestowal of Predictions”; Dharmarakṣa’s T263, 〈授聲聞決品第六〉 “Chapter 6, Bestowing Determinations upon the Śrāvakas” 〔T09n0263 0086b18〕, in which 「決」 tr. “determination” is an ancient translation for bestowal of a prediction; and Jñānagupta and Dharmagupta’s T264, 〈授記品第六〉 “Chapter 6, Bestowal of Predictions,” in the supplemented edition. The supplemented edition is a character-level correction of Kumārajīva’s text, differing chiefly in graphic variants. Dharmarakṣa frequently translates the buddha-names entirely by meaning and differs in the expansion and contraction of the chapter’s structure.
Passage One · Kāśyapa’s Prediction (Buddha-Name · Land · Aeon · Lifespan)
| Version | Wording (Excerpt) | Source |
|---|---|---|
| Kumārajīva T262 | 名曰光明如來……國名光德，劫名大莊嚴。佛壽十二小劫 tr. “He will be named Radiance Tathāgata … his land will be named Radiant Virtue, his aeon Great Adornment, and his lifespan twelve minor aeons.” | T09n0262 0020c01–c03 |
| Supplemented T264 | 〔逐字同羅什〕名曰光明如來……國名光德，劫名大莊嚴 tr. “[Identical word for word with Kumārajīva:] he will be named Radiance Tathāgata … his land will be named Radiant Virtue, and his aeon Great Adornment.” | T09n0264 0155b02 |
| Dharmarakṣa T263 | 世界曰還明，劫名弘大，佛號時大光明如來……壽十二中劫 tr. “The world will be named Returning Radiance, the aeon Vast, and the buddha Great Radiance of the Time Tathāgata … his lifespan will be twelve intermediate aeons.” | T09n0263 0086b23 |
What the variants bear upon: Kumārajīva and the supplemented edition have “Radiance” as the buddha-name; Dharmarakṣa has “Great Radiance of the Time,” adding “of the Time.” The land “Radiant Virtue” becomes “Returning Radiance” in Dharmarakṣa, while the aeon “Great Adornment” becomes “Vast,” a meaning-translation. The lifespan “twelve minor aeons” becomes “twelve intermediate aeons”; the translated measure of the aeon differs, and Dharmarakṣa uses “intermediate aeon” throughout this chapter.
Passage Two · ★ The Simile of the Famine-Stricken Land and the Royal Feast
| Version | Wording | Source |
|---|---|---|
| Kumārajīva T262 | 如從饑國來，忽遇大王饍，心猶懷疑懼，未敢即便食；若復得王教，然後乃敢食 tr. “It is as though we had come from a famine-stricken land and suddenly encountered a great king’s feast. Our hearts would still hold doubt and fear, and we would not yet dare eat at once. Only if we also received the king’s command would we then dare to eat.” | T09n0262 0021a06–08 |
| Supplemented T264 | 如從飢國來，忽遇大王饍，心猶懷疑懼，未敢即便食，若復得王教，然後乃敢食〔逐字同羅什，唯「饑／飢」異體〕 tr. “It is as though we had come from a famine-stricken land and suddenly encountered a great king’s feast. Our hearts would still hold doubt and fear, and we would not yet dare eat at once. Only if we also received the king’s command would we then dare to eat. [Identical word for word with Kumārajīva, apart from the graphic variant 饑／飢.]” | T09n0264 0155c08–10 |
| Dharmarakṣa T263 | 譬如饑饉時，丈夫得美饍，虛乏叫喚求，有人手授食 tr. “It is like a time of famine: a man obtains fine food; empty and wanting, he cries out and asks, and someone places food in his hand.” | T09n0263 0087a09–10 |
What the variants bear upon: Kumārajīva and the supplemented edition agree word for word in all five clauses, apart from the variant forms 饑／飢. Dharmarakṣa gives a meaning-translation. It preserves the structure “famine → obtains food → receives what is bestowed,” but omits the three finer stages “doubt and fear → waits for the king’s command → only then eats.” The “great king’s feast” becomes “fine food,” and the entire “king’s command” clause is absent.
Passage Three · Subhūti’s Prediction (Buddha-Name · Aeon · Land · Always Abiding in Open Space)
| Version | Wording (Excerpt) | Source |
|---|---|---|
| Kumārajīva T262 | 號曰名相如來……劫名有寶，國名寶生……其佛常處虛空為眾說法 tr. “He will be named Name-and-Mark Tathāgata … his aeon will be named Possessing Jewels, his land Jewel-Born … this buddha will always abide in open space and teach the Dharma to the assembly.” | T09n0262 0021a19–a28 |
| Supplemented T264 | 〔逐字同羅什〕號曰名相如來……其佛常處虛空，為眾說法 tr. “[Identical word for word with Kumārajīva:] he will be named Name-and-Mark Tathāgata … this buddha will always abide in open space and teach the Dharma to the assembly.” | T09n0264 0155c21 |
| Dharmarakṣa T263 | 號稱歎如來……世界名寶成，劫曰寶音……則坐虛空，為一切人講說經法 tr. “He will be named Praise Tathāgata … the world will be named Jewel-Accomplished and the aeon Jewel-Sound … he will sit in open space and teach the scriptural Dharma to all people.” | T09n0263 0087a23–b03 |
What the variants bear upon: Kumārajīva and the supplemented edition have “Name-and-Mark” as the buddha-name, whereas Dharmarakṣa has “Praise,” an entirely different approach. The aeon “Possessing Jewels” becomes “Jewel-Sound,” and the land “Jewel-Born” becomes “Jewel-Accomplished”; “jewel” is shared, but the second character differs. Dharmarakṣa preserves the meaning of “always abiding in open space and teaching the Dharma to the assembly” in the meaning-translation “he will sit in open space and teach the scriptural Dharma to all people.”
Passage Four · Kātyāyana’s Prediction (Buddha-Name)
| Version | Wording | Source |
|---|---|---|
| Kumārajīva T262 | 號曰閻浮那提金光如來 tr. “He will be named Jambūnada-Gold Radiance Tathāgata.” | T09n0262 0021b24 |
| Supplemented T264 | 號曰閻浮那提金光如來〔逐字同羅什〕 tr. “He will be named Jambūnada-Gold Radiance Tathāgata. [Identical word for word with Kumārajīva.]” | T09n0264 0156a26 |
| Dharmarakṣa T263 | 號曰還已紫磨金色如來（偈：號紫金色） tr. “He will be named Returned Purple-Refined-Gold Color Tathāgata (verse: Purple-Gold Color).” | T09n0263 0087c05 |
What the variants bear upon: Kumārajīva and the supplemented edition have “Jambūnada-Gold Radiance,” combining the transcription “Jambūnada” with the meaning-translation “Gold Radiance.” Dharmarakṣa has “Returned Purple-Refined-Gold Color,” an entirely meaning-based rendering that omits the transcription; “purple-refined-gold color” is the color of Jambūnada gold. The lifespan is “twelve minor aeons” in Kumārajīva and the supplemented edition, but “ten minor aeons” in Dharmarakṣa; the number differs.
Passage Five · Maudgalyāyana’s Prediction (Buddha-Name · Aeon · Land)
| Version | Wording (Excerpt) | Source |
|---|---|---|
| Kumārajīva T262 | 號曰多摩羅跋栴檀香如來……劫名喜滿，國名意樂……佛壽二十四小劫 tr. “He will be named Tamālapattra-Sandalwood Fragrance Tathāgata … his aeon will be named Joy-Filled, his land Delighting Mind … his lifespan will be twenty-four minor aeons.” | T09n0262 0021c22–c27 |
| Supplemented T264 | 〔逐字同羅什〕號曰多摩羅跋栴檀香如來……劫名喜滿，國名意樂 tr. “[Identical word for word with Kumārajīva:] he will be named Tamālapattra-Sandalwood Fragrance Tathāgata … his aeon will be named Joy-Filled, his land Delighting Mind.” | T09n0264 0156b22 |
| Dharmarakṣa T263 | 號還已金華栴檀香如來……國土名意樂，劫曰樂滿……其佛當壽二十中劫 tr. “He will be named Returned Golden-Flower Sandalwood Fragrance Tathāgata … his land will be named Delighting Mind and his aeon Delight-Filled … this buddha’s lifespan will be twenty intermediate aeons.” | T09n0263 0088a09–a16 |
What the variants bear upon: Kumārajīva and the supplemented edition have “Tamālapattra-Sandalwood Fragrance,” combining the transcription “Tamālapattra” with the meaning-translation “Sandalwood Fragrance.” Dharmarakṣa has “Returned Golden-Flower Sandalwood Fragrance”; “Sandalwood Fragrance” is shared, while the first part differs. The land-name “Delighting Mind” is identical in all three translations, a rare point of agreement. The aeon “Joy-Filled” differs by one character in Dharmarakṣa’s “Delight-Filled.” The lifespan “twenty-four minor aeons” becomes “twenty intermediate aeons,” differing both in number and in the translated measure of the aeon.
Passage Six · Final Sentence · The Bridge to the Five Hundred Disciples
| Version | Wording | Source |
|---|---|---|
| Kumārajīva T262 | 我諸弟子，威德具足，其數五百，皆當授記，於未來世，咸得成佛 tr. “My disciples, fully possessed of majestic virtue, number five hundred. All shall receive predictions; in a future age, all shall attain buddhahood.” | T09n0262 0022a14–16 |
| Supplemented T264 | 〔逐字同羅什〕其數五百，皆當授記 tr. “[Identical word for word with Kumārajīva:] they number five hundred, and all shall receive predictions.” | T09n0264 0156c15 |
| Dharmarakṣa T263 | 〔無此橋句〕——止於目犍連偈，五百弟子授記別立〈授五百弟子決品第八〉 tr. “[This bridge sentence is absent.] The chapter ends with the verse concerning Maudgalyāyana; the predictions for the five hundred disciples form the separate 〈授五百弟子決品第八〉 ‘Chapter 8, Bestowing Determinations upon the Five Hundred Disciples.’” | T09n0263 品終 0088b15 |
What the variants bear upon: Kumārajīva and the supplemented edition append “all five hundred disciples shall receive predictions” to the end of the verse predicting the futures of the four śrāvakas, thereby opening the following Chapter on the Five Hundred Disciples Receiving Their Predictions. Dharmarakṣa’s Chapter on Bestowing Determinations upon the Śrāvakas has no such bridge sentence; the predictions for the five hundred disciples instead form an independent Chapter Eight. The structures expand and contract differently.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
Kuiji of the Cien tradition reads the predictions of the four śrāvakas through Consciousness-Only. The principal Consciousness-Only axis here is not “causing certainty / not realizing the two emptinesses,” which belongs to Flower-Light’s prediction in the Chapter on the Parable and to the Chapter on Faith and Understanding. It lies instead in the criteria for what can be predicted within the gateway of differentiation, the three provisional designations in the name “Name-and-Mark Tathāgata,” and the One-Vehicle individual prediction within the famine-land simile.
(1) The Nature of Prediction = Three Criteria for What Can Be Predicted — Kuiji uses the gateway of differentiation to define what kind of dharma can be predicted 〔T34n1723 0787a02〕:
「差別者，可記法有三：一體性是有，二勝有當果，三勝人勝理、大因大果。體性有者可記，無者不可記，如十四不可記。」〔T34n1723 0787a02–06〕
tr. “As for differentiation, there are three kinds of dharma that can be determined: first, that whose essential nature exists; second, that which has an excellent future fruit; third, an excellent person or excellent principle, a great cause or great fruit. What has an existent essential nature can be determined; what does not cannot be determined, as with the fourteen indeterminate questions.”
He cites the 《成唯識論》 Cheng Weishi Lun (Treatise Demonstrating Consciousness-Only) for 「記謂善惡」 tr. “‘Determinate’ means wholesome or unwholesome” 〔0787a13〕: 「《成唯識》云『記謂善惡』，有殊勝自體及當果可記故名為記，無記不然，故不可記。」 tr. “The Cheng Weishi says, ‘Determinate means wholesome or unwholesome.’ It is called determinate because it has a distinctive intrinsic nature and a future fruit that can be determined. The indeterminate is not so and therefore cannot be determined.” The predictions of the four śrāvakas belong to the third criterion, internally aligned with the three categories excellent person / excellent principle / great cause and great fruit. 「記深密義者，勝理故」 tr. “Profound and hidden meaning is determined because it is an excellent principle” 〔0787a17〕; the profound principle of Consciousness-Only is thus the excellent principle that is determined.
→ 論本 / Treatise source: the meaning of “determinate” in the three moral natures—wholesome, unwholesome, and indeterminate—in the 《成唯識論》 Cheng Weishi Lun.
(2) Name-and-Mark Tathāgata = the Three Provisional Designations of Consciousness-Only · Subhūti’s Buddha Abides in Open Space — Kuiji explains Subhūti’s buddha-name “Name-and-Mark” through the three provisional designations of Consciousness-Only—the designation of a name, of reception, and of a dharma 〔T34n1723 0788b04〕:
「解法體相空但有假名，故名名相……名即名假，相即受、法二種相假。」〔T34n1723 0788b04–06〕
tr. “He understands that the substance and marks of dharmas are empty and that there are only provisional names; therefore he is named Name-and-Mark. … ‘Name’ is the provisional designation of a name, while ‘mark’ is the two kinds of provisional designation, reception and dharma.”
Subhūti’s buddha always abides in open space and teaches because he understands emptiness 〔0788b14〕: 「二佛住空，以解空故。」 tr. “Second: this buddha abides in emptiness because he understands emptiness.” This links back to Subhūti’s original distinction as foremost in understanding emptiness.
→ 論本 / Treatise source: the three provisional designations—name, reception, and dharma—in the 《成唯識論》 Cheng Weishi Lun and the 《大智度論》 Treatise on the Great Perfection of Wisdom.
(3) The Famine-Land Simile = the Lesser Vehicle’s Lack · the Individual Prediction Makes Those of the Two Vehicles Dare to Practice — Kuiji reads the famine-land simile through Consciousness-Only 〔T34n1723 0788a18〕:
「小乘匱乏大乘之法，名為飢國。佛之一乘，名為王膳。今者得聞，名為忽遇。疑己無分不敢脩行，名未敢食。佛與授記，名得王教。因授記後領納大乘，修行大行欣當作佛，名方敢食。」〔T34n1723 0788a18–22〕
tr. “The lesser vehicle’s lack of the Dharma of the great vehicle is called the famine-stricken land. The Buddha’s One Vehicle is called the royal feast. Hearing it now is called suddenly encountering it. Doubting that one has a share and not daring to cultivate the practice is called not yet daring to eat. The Buddha’s bestowal of a prediction is called receiving the king’s command. After receiving the prediction, one receives and accepts the great vehicle, cultivates the great practice, and rejoices that one shall become a buddha; this is called only then daring to eat.”
The three śrāvakas hear the One Vehicle and its general prediction yet doubt that they have a share. They require the Buddha’s “individual predictions” before they dare cultivate the great practice. This approaches the functional meaning of “causing certainty,” but Kuiji expresses it as “the individual prediction makes them dare eat”; he does not use the terminology “determinate mind / the two emptinesses.”
(4) The Four Śrāvakas = Those Who Have Retreated in Resolve (the Indeterminate Lineage Turning Back toward the Great) · Only Two Kinds Receive Predictions 〔序段·非本品·教義地基〕 — The lineage-criterion explaining why the four great śrāvakas can receive predictions occurs in the introductory section of the 《玄贊》 〔T34n1723 0652c〕. Citing the 《瑜伽》 Yogācārabhūmi and the 《法華論》 Treatise on the Lotus Sutra, Kuiji distinguishes four kinds of śrāvaka—determinate, overweeningly proud, retreated from the resolve for awakening, and transformation—and says that only the last two receive predictions 〔0652c25〕: 「此中唯為二聲聞記，謂退心、應化。其趣寂者及增上慢，佛不與記，根未熟故。」 tr. “Here predictions are given only to two kinds of śrāvaka: those who have retreated in resolve and those who are transformations. The Buddha does not give predictions to those who proceed toward quiescence or to those of overweening pride, because their faculties are not yet mature.” The four great śrāvakas belong to the class “retreated in resolve,” the indeterminate lineage that turns back toward the great, and therefore can receive predictions. (The body of the Profound Praise on this chapter assumes this meaning without restating it. The orthodox meaning of lineage and its alignment with transformational birth and death occur in the introductory section 〔0654b「授記以後受變易生……至後當知」〕: 「授記以後受變易生……至後當知」 tr. “After receiving predictions, they undergo transformational birth … this should be understood later”; this chapter does not unfold the point.)
→ 論本 / Treatise source: the five lineages, including the indeterminate lineage, and the two kinds of birth and death, including transformational birth, in the 《成唯識論》 Cheng Weishi Lun.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
On the predictions of the same four śrāvakas, Cien, Tiantai, and Sanlun each has its own judgment concerning the meaning of prediction. The expository mirror of this edition is Kuiji’s Cien 《玄贊》 Profound Praise of the Lotus; the readings of Zhiyi of Tiantai and Jizang of Sanlun are recorded alongside it. Their differences are documented without adjudication.
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
The three criteria for what can be predicted, the three provisional designations in Name-and-Mark Tathāgata, the One-Vehicle individual prediction in the famine-land simile, and the lineage of those who have retreated in resolve and therefore can receive predictions are set out under Heading III. Kuiji judges the sequence of the four disciples through 「四句」 tr. “four propositions,” yet says it 「不依根性」 tr. “does not depend upon faculty or lineage” 〔0787b22〕. The Cien line is carried forward by Huizhao’s 《法華玄贊義決》 T34n1724.
Tiantai · Zhiyi (Parallel Witness)
The 《文句》 Words and Phrases judges this chapter the fourth part of the cycle of parable-teaching 〔T34n1718 0097c15〕. It explains “bestowal of a prediction” with 「梵音和伽羅，此云授記」 tr. “The Sanskrit sound is vyākaraṇa; here it is rendered ‘bestowal of a prediction’” 〔0097a16〕, and with 「授是與義，受是得義，記是記事，決是決定，莂是了莂」 tr. “‘Bestow’ means to give; ‘receive’ means to obtain; ‘prediction’ means to record the matter; ‘determination’ means to settle; ‘distinction’ means to distinguish clearly” 〔0097c10〕. It explains prediction through the four siddhāntas and gathers the preceding predictions 〔0097c09〕. Concerning disciples of middle capacity who hear the Dharma, it says 『時事未審，須誠言授當果』 tr. “The time and circumstances are not yet clear; a sincere declaration of the future fruit must be bestowed” 〔0097c11〕. Its four kinds of prediction come from the 《首楞嚴》 Śūraṅgama Samādhi Sūtra 〔0097a29〕: 「若《首楞嚴》有四種記，今經具之：未發心與記，如〈常不輕品〉，發心現前無生，三周記是也。」 tr. “The Śūraṅgama Samādhi Sūtra has four kinds of prediction, and the present sutra contains them all: giving a prediction before the resolve has arisen, as in the Chapter on the Bodhisattva Never Disparaging; and after the resolve has arisen, in one’s presence, and upon non-arising—the predictions in the three cycles are these.”
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
Jizang explains prediction through seven gateways 〔T34n1721 0565b23〕 and judges this chapter the fourth of four gateways for those of middle capacity—the bestowal of predictions 〔0565b26〕. Following the 《法華論》 Treatise on the Lotus Sutra, he explains four kinds of śrāvaka 〔0566a12〕: 『一決定聲聞、二增上慢聲聞、三退菩提心聲聞、四應化聲聞。二種聲聞佛與授記，謂應化聲聞及退菩提心還發菩提心者也；決定、增上慢二人，根未熟故，佛不與授記。』 tr. “First are determinate śrāvakas; second, śrāvakas of overweening pride; third, śrāvakas who have retreated from the resolve for awakening; fourth, śrāvakas who are transformations. The Buddha gives predictions to two kinds of śrāvaka: those who are transformations and those who, having retreated from the resolve for awakening, again arouse it. The Buddha does not give predictions to the two kinds who are determinate or overweeningly proud, because their faculties are not yet mature.”
He also cites the 《智度論》 Treatise on the Great Perfection of Wisdom for four kinds of prediction 〔0566b06〕: 「一未發心授記、二發心授記、三現前授記、四不現前授記。」 tr. “First, bestowing a prediction before the resolve has arisen; second, bestowing a prediction after the resolve has arisen; third, bestowing a prediction in one’s presence; fourth, bestowing a prediction in one’s absence.” He explains the famine-land simile word for word 〔0567b18〕: 「小無大食為『飢』，背小向大為『來』。『忽遇王饍』，得總記也。『未敢即食』，未得別記也。『若復得王教然後乃敢食』，若得別記領解方決也。」 tr. “‘Famine’ means that the small lacks the food of the great; ‘coming’ means turning one’s back on the small and proceeding toward the great. ‘Suddenly encountering the royal feast’ means receiving the general prediction. ‘Not yet daring to eat at once’ means not yet receiving an individual prediction. ‘Only if one also receives the king’s command does one then dare eat’ means that, if one receives the individual prediction, one’s understanding and acceptance are then settled.” Jizang also gives distinctive explanations of the four buddha-names, including 閻浮那提金光 tr. “Jambūnada-Gold Radiance” as 州下金光 tr. “gold radiance beneath the continent” 〔0567c16〕.
The Two Houses’ Fourfold Schemes Recorded Together (Recorded without Adjudication)
On the same question of four kinds of prediction, Zhiyi establishes “four kinds of prediction” from the 《首楞嚴》 Śūraṅgama Samādhi Sūtra: 未發心／發心／現前／無生 tr. “before the resolve has arisen / after the resolve has arisen / in one’s presence / upon non-arising,” with the latter three aligned with the three cycles 〔T34n1718 0097a29〕. Jizang establishes “four kinds of bestowal of prediction” from the 《智度論》 Treatise on the Great Perfection of Wisdom: 未發心／發心／現前／不現前 tr. “before the resolve has arisen / after the resolve has arisen / in one’s presence / in one’s absence” 〔T34n1721 0566b06〕. The sources and contents of the two fourfold schemes differ; both are recorded side by side without adjudication.
On the famine-land simile, Zhiyi only marks the doctrinal division into the opening of the simile and its application; he does not cite and explain the verse word by word. Jizang alone explains it word for word: 「飢＝小無大食·忽遇王饍＝總記·未敢即食＝未得別記·得王教＝別記」 tr. “famine = the small lacks the food of the great; suddenly encountering the royal feast = the general prediction; not yet daring to eat at once = not yet receiving the individual prediction; receiving the king’s command = the individual prediction.” Kuiji reads it through Consciousness-Only: 「飢國＝小乘匱乏·王膳＝佛一乘·王教＝別記」 tr. “famine-stricken land = the lesser vehicle’s lack; royal feast = the Buddha’s One Vehicle; king’s command = the individual prediction.” The three houses emphasize different aspects of the famine-land simile; their readings are recorded side by side without adjudication.
V. Terminology
| 漢 | Ancient-Transmitted Sanskrit (Romanization · Pronunciation Aid) | Attestation by the Ancient Masters | Meaning |
|---|---|---|---|
| 授記 | vyākaraṇa（和伽羅） | Zhiyi: 「梵音和伽羅，此云授記……受記、受決、受莂」 tr. “The Sanskrit sound is vyākaraṇa; here it is rendered ‘bestowal of a prediction’ … receiving a prediction, receiving a determination, receiving a distinction” 〔T34n1718 0097a16·0097c09〕; Kuiji: 「為決了當果，為分別其當來果相」 tr. “to determine the future fruit and distinguish the marks of the fruit to come” 〔T34n1723 0787b03〕 | The Buddha predicts a disciple’s future buddhahood, including buddha-name, land, aeon, and lifespan |
| 可記法 | — | Kuiji: 「可記法有三：體性是有·勝有當果·勝人勝理大因大果」 tr. “Dharmas that can be predicted are three: their essential nature exists; they have an excellent future fruit; they concern an excellent person or excellent principle, a great cause or great fruit” 〔T34n1723 0787a02〕 | A dharma fit to be predicted: one whose essential nature exists, whose future fruit is excellent, and whose cause and fruit are great |
| 名相 | — | Kuiji: 「名即名假，相即受、法二種相假」 tr. “‘Name’ is the provisional designation of a name; ‘mark’ is the two kinds of provisional designation, reception and dharma” 〔T34n1723 0788b04〕 | Subhūti’s buddha-name, interpreted through the three provisional designations of Consciousness-Only—the designation of a name, of reception, and of a dharma |
| 飢國·王饍 | — | Kuiji: 「小乘匱乏大乘之法，名為飢國。佛之一乘，名為王膳」 tr. “The lesser vehicle’s lack of the Dharma of the great vehicle is called the famine-stricken land; the Buddha’s One Vehicle is called the royal feast” 〔T34n1723 0788a18〕; Jizang: 「小無大食為飢」 tr. “The small’s lack of the food of the great is called famine” 〔T34n1721 0567b18〕 | A simile for those of the two vehicles lacking the One Vehicle, remaining unsettled upon hearing the general prediction, and requiring an individual prediction before daring to cultivate the practice |
| 別記 | — | Kuiji cites the first of the “six places manifesting prediction” in the 《法華論》: 「別記」 tr. “individual prediction” 〔T34n1723 0654a20〕 | The four great śrāvakas have different names and therefore receive individual predictions, each prediction given separately |
| 四種聲聞 | — | Kuiji 〔序段 0652c10〕 and Jizang 〔T34n1721 0566a12〕 cite the 《法華論》 Treatise on the Lotus Sutra | Determinate / overweeningly proud / retreated from the resolve for awakening / transformation; only the last two kinds receive predictions |
VI. Similes · Rhetoric
The simile of the famine-stricken land and the royal feast (the principal simile of this chapter) — 〔T09n0262 0021a06–08〕:
| What Is Being Illustrated (Dharma) | Image (Simile) | Meaning Disclosed |
|---|---|---|
| The two vehicles lack the One Vehicle | Coming from a famine-stricken land (a person long starved) | Those of the two vehicles have long lacked the Dharma of the great vehicle, like a person coming from a famine-stricken land |
| Hearing the One Vehicle’s general prediction | Suddenly encountering the great king’s feast | Suddenly hearing the Buddha teach the One Vehicle and receiving the general prediction is like encountering the king’s great feast |
| Still unsettled and not yet daring to practice | The heart holds doubt and fear; one does not yet dare eat at once | Doubting that one has a share and not yet having received an individual prediction is like a hungry person who remains doubtful and afraid and does not dare eat at once |
| Receiving an individual prediction and only then becoming settled | Receiving the king’s command; only then eating | Receiving the Buddha’s individual prediction and only then daring to cultivate the great practice and rejoicing that one shall become a buddha is like eating only after receiving the king’s command |
Kuiji reads it through Consciousness-Only: the lesser vehicle’s lack is the famine-stricken land, the Buddha’s One Vehicle the royal feast, and the individual prediction the king’s command 0788a18. Jizang explains it word for word: famine means that the small lacks the food of the great; suddenly encountering the royal feast means the general prediction; not yet daring to eat at once means not yet having received the individual prediction; and receiving the king’s command means the individual prediction 0567b18. Zhiyi only marks the division into the opening of the simile and its application and does not cite the verse itself.
VII. Cross-Reading · Carrying Forward
(1) Treatises upon which this chapter relies (cited by Kuiji’s 《玄贊》 · stable citations · treatises in this collection that bear upon one another):
- Vasubandhu’s 《法華論》 (法華經論) — the treatise-source for the second of the three equalities, vehicle equality and its prediction 〔T34n1723 0786c28〕; the first of the six places manifesting prediction, 「別記」 tr. “individual prediction” 〔0654a20〕; and the four kinds of śrāvaka, of whom only two kinds receive predictions 〔0652c24〕.
- The 《成唯識論》 — the treatise-source for 「記謂善惡」 tr. “‘Determinate’ means wholesome or unwholesome,” in which “determinate” is the determinate among the three moral natures 〔0787a13〕; for the three provisional designations; for the five lineages; and for the two kinds of birth and death.
(2) Cross-reading within the Lotus: in the 〈藥草喻品〉 “Chapter on the Parable of the Medicinal Herbs,” the Tathāgata confirms Kāśyapa’s understanding. In this chapter the Buddha then gives the four great śrāvakas individual predictions of future buddhahood: after confirming their understanding, he proceeds to bestow predictions. The final bridge sentence 『五百弟子皆當授記』 tr. “all five hundred disciples shall receive predictions” opens the following 〈五百弟子受記品第八〉 “Chapter 8, the Five Hundred Disciples Receive Their Predictions.” Here the bestowal of predictions upon those of middle capacity within the three cycles—Dharma-teaching → parable-teaching → causes and conditions from former lives—comes to completion.
(3) Carrying forward: Huizhao’s 《法華玄贊義決》 T34n1724 carries forward the Cien tradition; Zhanran’s 《法華文句記》 T34n1719 carries forward the Tiantai tradition. Each carries forward the reading of its own tradition; the lines are recorded without adjudication.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈授記品第六〉 “Chapter 6, Bestowal of Predictions” begins at 〔T09n0262 0020b25〕（卷三）. Kāśyapa as Radiance Tathāgata at 0020b29; the land Radiant Virtue, aeon Great Adornment at 0020c02; lifespan twelve minor aeons at 0020c03 · Kāśyapa’s repeated verse · the three śrāvakas request predictions and give the famine-land simile at 0021a06–08 · Subhūti as Name-and-Mark Tathāgata at 0021a19; always abiding in open space at 0021a27 · Kātyāyana as Jambūnada-Gold Radiance at 0021b24 · Maudgalyāyana as Tamālapattra-Sandalwood Fragrance at 0021c22; aeon Joy-Filled and land Delighting Mind at 0021c24 · the final bridge sentence concerning the five hundred disciples at 0022a14. Source file: the Source-Text layer, verified word for word.
- 竺法護 T263 〈授聲聞決品第六〉 “Chapter 6, Bestowing Determinations upon the Śrāvakas” begins at 〔T09n0263 0086b18〕: Kāśyapa as Great Radiance of the Time Tathāgata (Returning Radiance · Vast · intermediate aeons) at 0086b23 · meaning-translation of the famine at 0087a09 · Subhūti as Praise (Jewel-Accomplished · Jewel-Sound) at 0087a23 · Kātyāyana as Returned Purple-Refined-Gold Color at 0087c05 · Maudgalyāyana as Returned Golden-Flower Sandalwood Fragrance (Delighting Mind · Delight-Filled · intermediate aeons) at 0088a09. The chapter ends at 〔0088b15〕; the five hundred disciples separately form 〈授五百弟子決品第八〉 “Chapter 8, Bestowing Determinations upon the Five Hundred Disciples.”
- 添品 T264 〈授記品第六〉 “Chapter 6, Bestowal of Predictions” begins at 〔T09n0264 0155a27〕: Kāśyapa as Radiance Tathāgata at 0155b02 · the famine-land simile at 0155c08, with the graphic variant 飢 · Subhūti as Name-and-Mark Tathāgata at 0155c21 · Kātyāyana as Jambūnada-Gold Radiance at 0156a26 · Maudgalyāyana as Tamālapattra-Sandalwood Fragrance at 0156b22 · the final bridge sentence concerning the five hundred at 0156c15. 〔六義句散文逐字同羅什，異體字：二足尊／兩足尊、姝妙／殊妙、饑／飢、瓔珞／纓絡〕 tr. “[The prose of the six doctrinal passages is identical word for word with Kumārajīva; graphic variants: 二足尊／兩足尊, 姝妙／殊妙, 饑／飢, 瓔珞／纓絡.]”
- 窺基《玄贊》T34n1723 (the expository mirror): 〈授記品〉 “Chapter on the Bestowal of Predictions” at 〔0786c24〕—〔0789b05〕（卷七本）. The three gateways—the reason for its coming, differentiation, and explanation of the name—at 0786c25 · vehicle equality and its prediction at 0786c28 · the three criteria for what can be predicted at 0787a02; 『成唯識記謂善惡』 tr. “In the Cheng Weishi, ‘determinate’ means wholesome or unwholesome” at 0787a13; the excellent principle in determining profound meaning at 0787a17 · explanation of the name “bestowal of a prediction” at 0787b03 · the main text divided in two at 0787b08 · the four propositions do not depend upon faculty or lineage at 0787b22 · explanation of the famine-land simile at 0788a18 · the three provisional designations in “Name-and-Mark” at 0788b04; Subhūti’s abiding in open space at 0788b14 · explanation of Kātyāyana’s Jambū-Gold Radiance at 0788c11 · Maudgalyāyana’s nature without defilement at 0789a11. 〔序段·種姓地基〕 tr. “[Introductory section · lineage foundation:]” the four kinds of śrāvaka at 0652c10; only two kinds receive predictions at 0652c24; the six places manifesting prediction at 0654a20; after receiving predictions they undergo transformational birth, 「至後當知」 tr. “this should be understood later,” at 0654b04.
- 智顗《文句》T34n1718 (parallel witness): bestowal of a prediction as vyākaraṇa at 0097a16 · the four kinds of prediction from the 《首楞嚴》 Śūraṅgama Samādhi Sūtra at 0097a29 · the fourth part of the cycle of parable-teaching at 0097c15 · explanation of receiving a distinction and prediction according to the four siddhāntas at 0097c09 · the time and circumstances remain unclear to those of middle capacity at 0097c11.
- 吉藏《法華義疏》T34n1721 (parallel witness): judgment through seven gateways at 0565b23 · the fourth reason for the chapter’s coming, bestowal of predictions, at 0565b26 · the four kinds of śrāvaka from the 《法華論》 Treatise on the Lotus Sutra at 0566a12 · the four kinds of prediction from the 《智度論》 Treatise on the Great Perfection of Wisdom at 0566b06 · word-for-word explanation of the famine-land simile at 0567b18 · explanation of Jambū-Gold Radiance at 0567c16.
- Record of formation: the four buddha-names in Kumārajīva and the supplemented edition retain elements of transcription—Jambūnada-Gold Radiance and Tamālapattra-Sandalwood Fragrance—whereas Dharmarakṣa tends toward complete meaning-translation—Returned Purple-Refined-Gold Color and Returned Golden-Flower Sandalwood Fragrance. Most land-names and aeon-names do not agree; only Maudgalyāyana’s land-name “Delighting Mind” is identical across all three translations. Kumārajīva and the supplemented edition use “minor aeon,” while Dharmarakṣa uses “intermediate aeon.” The numerical lifespans also differ: twelve versus ten for Kātyāyana, and twenty-four versus twenty for Maudgalyāyana. The famine-land simile agrees word for word in Kumārajīva and the supplemented edition apart from the variant 饑／飢, while Dharmarakṣa gives a meaning-translation. The final bridge sentence concerning the five hundred disciples occurs in Kumārajīva and the supplemented edition but is absent from Dharmarakṣa, which separately establishes a Chapter on Bestowing Determinations upon the Five Hundred Disciples. The structures thus expand and contract differently. The supplemented edition is a character-level correction of Kumārajīva’s text.