妙法蓮華經 授學無學人記品第九
授記的名單，開到最後，把最親近佛的人，和最不起眼的人，都收了進來。天天替佛守著法藏的侍者阿難，佛的親生兒子羅睺羅——連他們，也要一個屬於自己的成佛之記。還有座下那默默無聞的二千聲聞，佛也一併記了，給他們同一個佛名，讓他們將來一起成佛。
有菩薩不服氣：聲聞只求自了，憑什麼先得記？佛揭開一段舊事：我和阿難，早在久遠以前同一位佛座下、同一個時候發的心；只是阿難願做守法藏的人、走了多聞的路，我願做度眾生的人、走了精進的路——同時發的一願，因取向不同，才有了今日的先成、後成。遲早的分別，從不在根性高下，只在當初那一念願往哪裡去。
所以這一品的心是：成佛的名單上，沒有誰是多餘的。無論你是最貼近佛的，還是最不起眼的；無論你走得快，還是走得慢——只要當初種下過那一願，佛終究會叫到你的名字。
且入此品，看佛怎樣把最後一批聲聞也收進名單——順便，也認一認自己那個久遠的、也許早已忘了的本願。
The roll of those who will receive predictions opens to its final names and gathers in both those closest to the Buddha and those least conspicuous. Ānanda, the attendant who guards the Dharma treasury for the Buddha each day, and Rāhula, the Buddha’s own son—even they need predictions of buddhahood that belong to them. The Buddha also gives predictions to the two thousand little-known śrāvakas seated below him, granting them one and the same buddha-name and assuring them that in the future they will attain buddhahood together.
Some bodhisattvas object: śrāvakas seek only their own liberation, so on what grounds do they receive predictions first? The Buddha discloses an event from long ago. Ānanda and I aroused the resolve at the same time in the presence of the same buddha in a distant past. But Ānanda vowed to guard the Dharma treasury and took the path of extensive learning, while I vowed to deliver sentient beings and took the path of vigorous practice. The same resolve arose at the same time; because it turned in different directions, one attained buddhahood earlier and the other later. The difference between earlier and later has never rested on higher or lower capacity. It rests only on where that first thought of aspiration was directed.
This, then, is the heart of the chapter: on the roll of those who will attain buddhahood, no one is superfluous. Whether you are closest to the Buddha or least conspicuous, whether you travel quickly or slowly, if you once planted that vow, the Buddha will in the end call your name.
Enter this chapter and watch the Buddha gather the final group of śrāvakas into the roll. Along the way, recognize that distant original vow of your own—the one you may long ago have forgotten.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷四〈授學無學人記品第九〉· 大正藏 T09n0262〔起 T09 0029b23〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0029b23〕爾時阿難、羅睺羅而作是念：「我等每自思惟：『設得受記，不亦快乎。』」即從座起，到於佛前，頭面禮足，俱白佛言：「世尊！我等於此亦應有分，唯有如來，我等所歸。又我等為一切世間天、人、阿修羅所見知識——阿難常為侍者，護持法藏；羅睺羅是佛之子——若佛見授阿耨多羅三藐三菩提記者，我願既滿，眾望亦足。」爾時，學、無學聲聞弟子二千人，皆從座起，偏袒右肩，到於佛前，一心合掌，瞻仰世尊，如阿難、羅睺羅所願，住立一面。
爾時佛告阿難：「汝於來世當得作佛，號山海慧自在通王如來、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。當供養六十二億諸佛，護持法藏，然後得阿耨多羅三藐三菩提。教化二十千萬億恒河沙諸菩薩等，令成阿耨多羅三藐三菩提。國名常立勝幡，其土清淨，琉璃為地。劫名妙音遍滿。其佛壽命，無量千萬億阿僧祇劫，若人於千萬億無量阿僧祇劫中算數校計，不能得知。正法住世倍於壽命，像法住世復倍正法。阿難！是山海慧自在通王佛，為十方無量千萬億恒河沙等諸佛如來所共讚歎，稱其功德。」
爾時世尊欲重宣此義，而說偈言：
「我今僧中說，阿難持法者，
當供養諸佛，然後成正覺，
號曰：山海慧自在通王佛。
其國土清淨，名常立勝幡，
教化諸菩薩，其數如恒沙。
佛有大威德，名聞滿十方。
壽命無有量，以愍眾生故，
正法倍壽命，像法復倍是。
如恒河沙等、無數諸眾生，
於此佛法中，種佛道因緣。」
爾時會中新發意菩薩八千人，咸作是念：「我等尚不聞諸大菩薩得如是記，有何因緣而諸聲聞得如是決？」
〔T09 0030a01〕爾時世尊知諸菩薩心之所念，而告之曰：「諸善男子！我與阿難等，於空王佛所，同時發阿耨多羅三藐三菩提心。阿難常樂多聞，我常勤精進，是故我已得成阿耨多羅三藐三菩提，而阿難護持我法，亦護將來諸佛法藏，教化成就諸菩薩眾，其本願如是，故獲斯記。」
阿難面於佛前，自聞授記及國土莊嚴，所願具足，心大歡喜，得未曾有。即時憶念過去無量千萬億諸佛法藏，通達無礙，如今所聞，亦識本願。
爾時阿難而說偈言：
「世尊甚希有，令我念過去，
無量諸佛法，如今日所聞。
我今無復疑，安住於佛道，
方便為侍者，護持諸佛法。」
爾時佛告羅睺羅：「汝於來世當得作佛，號蹈七寶華如來、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。當供養十世界微塵等數諸佛如來，常為諸佛而作長子，猶如今也。是蹈七寶華佛，國土莊嚴，壽命劫數，所化弟子，正法、像法，亦如山海慧自在通王如來無異，亦為此佛而作長子。過是已後，當得阿耨多羅三藐三菩提。」
爾時世尊欲重宣此義，而說偈言：
「我為太子時，羅睺為長子，
我今成佛道，受法為法子。
於未來世中，見無量億佛，
皆為其長子，一心求佛道。
羅睺羅密行，唯我能知之，
現為我長子，以示諸眾生。
無量億千萬，功德不可數，
安住於佛法，以求無上道。」
爾時世尊見學、無學二千人，其意柔軟，寂然清淨，一心觀佛。佛告阿難：「汝見是學、無學二千人不？」
「唯然，已見。」
「阿難！是諸人等，當供養五十世界微塵數諸佛如來，恭敬尊重，護持法藏。末後同時於十方國各得成佛，皆同一號，名曰寶相如來、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。壽命一劫。國土莊嚴，聲聞、菩薩，正法、像法、皆悉同等。」
爾時世尊欲重宣此義，而說偈言：
「是二千聲聞，今於我前住，
悉皆與授記，未來當成佛。
所供養諸佛，如上說塵數，
護持其法藏，後當成正覺。
各於十方國，悉同一名號，
俱時坐道場，以證無上慧，
皆名為寶相。國土及弟子，
正法與像法，悉等無有異。
咸以諸神通，度十方眾生，
名聞普周遍，漸入於涅槃。」
爾時學、無學二千人，聞佛授記，歡喜踊躍，而說偈言：
「世尊慧燈明，我聞授記音，
心歡喜充滿，如甘露見灌。」
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.
阿難羅睺羅請記·學無學二千人隨願
那時候，阿難、羅睺羅心裡這樣想著：「我們每一次都自己在思量：『假使能夠得到授記，不也很痛快嗎？』」於是就從座位上起身，來到佛的面前，把頭臉伏在地上、頂禮佛的雙足，一同對佛稟白說：「世尊！我們對於這件事情，也應當有一份，唯有如來，才是我們所歸投依靠的。再說我們是被一切世間的天、人、阿修羅（好鬥的非天）所見到、認識的人——阿難常常擔任佛的侍者，護持佛的法藏（一切教法的寶藏）；羅睺羅是佛的兒子——如果佛肯授予我們阿耨多羅三藐三菩提（無上正等正覺，即圓滿的佛果）的授記，那麼我們的心願既已圓滿，大眾對我們的期望也就滿足了。」那時候，有學位、無學位（尚在修學斷惑的聖者，以及煩惱已斷、無可再學的聖者）的聲聞（聽佛說法而悟道的人）弟子共二千人，全都從座位上起身，偏袒著右邊的肩膀，來到佛的面前，專一心地合起掌來，瞻仰著世尊，如同阿難、羅睺羅所發的心願一樣，站立在一旁。
阿難授記·山海慧自在通王如來
那時候，佛告訴阿難說：「你在未來世當中，將會得以作佛，佛號叫做山海慧自在通王如來、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）。你將會供養六十二億那麼多的諸佛，護持他們的法藏，然後才得以證得阿耨多羅三藐三菩提。你會教化二十千萬億恒河沙（多得像恆河沙一樣數不清）那麼多的種種菩薩，使他們成就阿耨多羅三藐三菩提。你的國土名叫常立勝幡，那片國土清淨無染，用琉璃當作大地。那個劫名叫妙音遍滿。這尊佛的壽命，有無量千萬億阿僧祇劫（無數的長劫）那麼久，即使有人在千萬億無量阿僧祇劫這麼長的時間當中，用算數去推算計量，也沒有辦法得知它的數目。正法（佛法教、行、證俱全的時期）住留在世間，是壽命的兩倍那麼久；像法（佛法形貌尚存、修證漸稀的時期）住留在世間，又是正法的兩倍那麼久。阿難啊！這位山海慧自在通王佛，被十方無量千萬億恒河沙那麼多的諸佛如來所共同讚歎，稱揚他的功德。」
阿難授記·重頌
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「我如今在僧眾當中宣說：
阿難這位護持法藏的人，
將會供養種種佛，
然後才成就正覺（正確圓滿的覺悟），
佛號就叫做：
山海慧自在通王佛。
他的國土清淨無染，
名叫常立勝幡，
教化種種菩薩，
那數目多得像恆河沙。
這尊佛有廣大的威德，
好名聲傳遍十方。
壽命沒有限量，
是因為哀愍眾生的緣故，
正法住世是壽命的兩倍，
像法住世又是正法的兩倍。
像恆河沙那麼多、
無數的種種眾生，
在這尊佛的佛法當中，
種下了成就佛道的因緣。」
新發意菩薩疑·佛答空王佛所同時發心
那時候，法會當中剛剛發起道心的菩薩八千人，全都這樣想著：「我們尚且不曾聽說諸位大菩薩得到這樣的授記，是有什麼因緣，而讓這些聲聞得到這樣的授記決斷呢？」
那時候，世尊知道諸位菩薩心裡所想念的，就告訴他們說：「諸位善男子！我和阿難等人，在空王佛那裡，同一個時候發起了阿耨多羅三藐三菩提的心。阿難常常喜歡多聞（廣泛聽聞受持教法），我常常勤勉精進，因此我已經得以成就了阿耨多羅三藐三菩提，而阿難護持我的法，也護持將來諸佛的法藏，教化、成就種種菩薩大眾，他本來的誓願就是這樣，所以才獲得這樣的授記。」
阿難面對著佛的面前，親自聽到自己被授記、以及國土的莊嚴，所發的心願全都圓滿具足，心裡非常歡喜，得到了從來不曾有過的感受。當下就憶念起過去無量千萬億諸佛的法藏，通達無礙，就如同今天所聽到的一樣，也認清了自己本來的誓願。
那時候，阿難就說了偈頌：
「世尊極其稀有難得，
使我憶念起過去，
無量諸佛的法，
就如同今天所聽到的一樣。
我如今再也沒有疑惑了，
安穩地安住在佛道當中，
用方便善巧擔任侍者，
護持著諸佛的法。」
羅睺羅授記·蹈七寶華如來
那時候，佛告訴羅睺羅說：「你在未來世當中，將會得以作佛，佛號叫做蹈七寶華如來、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。你將會供養如同十個世界磨成微塵那麼多的諸佛如來，常常給諸佛作長子，就如同你現在一樣。這位蹈七寶華佛，他的國土莊嚴，壽命的劫數，所教化的弟子，正法、像法，也都和山海慧自在通王如來沒有差別，你也將給這尊佛作長子。經過這些之後，才會得以證得阿耨多羅三藐三菩提。」
羅睺羅授記·重頌
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「我還在作太子的時候，
羅睺就是我的長子，
我如今成就了佛道，
他領受佛法而成為法子（依法所生的兒子）。
在未來世當中，
拜見無量億那麼多的佛，
都給他們作長子，
專一心地追求佛道。
羅睺羅隱密的修行，
唯有我才能夠知道，
現今給我作長子，
用這來示現給種種眾生。
他無量億千萬那麼多的、
數也數不盡的功德，
安穩地安住在佛法當中，
用這來追求無上的道。」
學無學二千人授記·同號寶相如來
那時候，世尊看見有學位、無學位的二千人，他們的心意柔軟，寂靜清淨，專一心地觀看著佛。佛告訴阿難說：「你看見這些有學位、無學位的二千人沒有？」
阿難回答說：「是的，已經看見了。」
佛說：「阿難啊！這些人等，將會供養如同五十個世界磨成微塵那麼多的諸佛如來，恭敬他們、尊重他們，護持他們的法藏。到了最後，同一個時候在十方國土各自得以成佛，全都同一個佛號，名叫寶相如來、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。壽命是一劫那麼久。國土的莊嚴，聲聞、菩薩，正法、像法，全都完全相同、平等一致。」
學無學二千人授記·重頌
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「這二千位聲聞，
如今站立在我面前，
全都給他們授記，
未來將會成佛。
所供養的種種佛，
就如同上面所說的微塵那麼多，
護持著那些佛的法藏，
往後才會成就正覺。
各自在十方的國土，
全都同一個名號，
同一個時候坐在道場，
用這來證得無上的智慧，
全都名叫寶相。
國土以及弟子，
正法與像法，
全都平等、沒有差異。
全都用種種神通，
度化十方的眾生，
好名聲普遍周遍各處，
漸漸地進入涅槃（煩惱寂滅的安穩）。」
學無學二千人歡喜偈
那時候，有學位、無學位的二千人，聽到佛的授記，歡喜得踊躍雀躍，就說了偈頌：
「世尊如智慧的明燈一樣光明，
我聽到授記的音聲，
心裡歡喜充滿，
就好像被甘露（天上不死的甜美靈液）灌注一樣。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Ānanda and Rāhula Request Predictions · Two Thousand in Training and Beyond Training Share Their Aspiration
爾時阿難、羅睺羅而作是念：「我等每自思惟：『設得受記，不亦快乎。』」即從座起，到於佛前，頭面禮足，俱白佛言：「世尊！我等於此亦應有分，唯有如來，我等所歸。又我等為一切世間天、人、阿修羅所見知識——阿難常為侍者，護持法藏；羅睺羅是佛之子——若佛見授阿耨多羅三藐三菩提記者，我願既滿，眾望亦足。」爾時，學、無學聲聞弟子二千人，皆從座起，偏袒右肩，到於佛前，一心合掌，瞻仰世尊，如阿難、羅睺羅所願，住立一面。
At that time, Ānanda and Rāhula each thought: “Again and again we have privately reflected, ‘If we could receive predictions of future buddhahood, would that not be a joy?’” They immediately rose from their seats, went before the Buddha, bowed their heads and faces at his feet, and together addressed him: “World-Honored One! We too should have a share in this. The Tathāgata alone is our refuge. Moreover, we are known and recognized by the devas, humans, and asuras—the contentious nondevas—of every world. Ānanda constantly serves as the Buddha’s attendant and guards the Dharma treasury, the treasure-house of all his teachings; Rāhula is the Buddha’s son. If the Buddha would bestow upon us predictions of unsurpassed, complete, perfect awakening—the complete fruit of buddhahood—our own aspirations would be fulfilled, and the hopes of the assembly would also be satisfied.” At that time, two thousand śrāvaka disciples (those who awaken by hearing the Buddha teach), some still in training—the noble ones still training to end their afflictions—and some beyond training—the noble ones whose afflictions were ended and who had nothing further to learn—also rose from their seats. They bared their right shoulders, went before the Buddha, joined their palms single-mindedly, and gazed up at the World-Honored One. Sharing the aspiration of Ānanda and Rāhula, they stood to one side.
Ānanda’s Prediction · Sovereign King of Unhindered Wisdom of Mountains and Seas Tathāgata
爾時佛告阿難：「汝於來世當得作佛，號山海慧自在通王如來、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。當供養六十二億諸佛，護持法藏，然後得阿耨多羅三藐三菩提。教化二十千萬億恒河沙諸菩薩等，令成阿耨多羅三藐三菩提。國名常立勝幡，其土清淨，琉璃為地。劫名妙音遍滿。其佛壽命，無量千萬億阿僧祇劫，若人於千萬億無量阿僧祇劫中算數校計，不能得知。正法住世倍於壽命，像法住世復倍正法。阿難！是山海慧自在通王佛，為十方無量千萬億恒河沙等諸佛如來所共讚歎，稱其功德。」
At that time, the Buddha told Ānanda: “In a future age you shall attain buddhahood. You will be named Sovereign King of Unhindered Wisdom of Mountains and Seas 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 (one who has departed well, skillfully entered nirvāṇa, and will never 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).
“You will make offerings to 6.2 billion buddhas and guard their Dharma treasuries. Only afterward will you attain unsurpassed, complete, perfect awakening. You will teach and transform twenty thousand myriads of millions of bodhisattvas, as numerous as the sands of the Ganges, and cause them to attain unsurpassed, complete, perfect awakening. Your land will be named Ever-Standing Banner of Victory. It will be pure and undefiled, with lapis lazuli for its ground. The aeon will be named Wondrous Sound Pervading All. This Buddha’s lifespan will extend through immeasurable thousands of myriads of millions of incalculable aeons. Even if someone were to reckon and calculate throughout thousands of myriads of millions of immeasurable incalculable aeons, that person could not know its measure. The true Dharma—the period in which the Buddha’s teaching, practice, and realization are all complete—will abide in the world for twice the length of his lifespan. The semblance Dharma—the period in which the outward form of the Buddhadharma remains while practice and realization gradually grow rare—will abide for twice as long as the true Dharma. Ānanda! Sovereign King of Unhindered Wisdom of Mountains and Seas Buddha will be praised in common by immeasurable thousands of myriads of millions of buddhas—the Tathāgatas of the ten directions—as numerous as the sands of the Ganges, who will extol his qualities.”
Ānanda’s Prediction · Proclaimed Again in Verse
爾時世尊欲重宣此義，而說偈言： 「我今僧中說，阿難持法者，
當供養諸佛，然後成正覺，
號曰：山海慧自在通王佛。
其國土清淨，名常立勝幡，
教化諸菩薩，其數如恒沙。
佛有大威德，名聞滿十方。
壽命無有量，以愍眾生故，
正法倍壽命，像法復倍是。
如恒河沙等、無數諸眾生，
於此佛法中，種佛道因緣。」
At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
“Now, within the monastic assembly, I declare:
Ānanda, this guardian of the Dharma,
shall make offerings to many buddhas
and only afterward attain perfect awakening.
He shall be named
Sovereign King of Unhindered Wisdom of Mountains and Seas Buddha.
His land shall be pure and undefiled,
and named Ever-Standing Banner of Victory.
He shall teach and transform many bodhisattvas,
whose number shall be like the sands of the Ganges.
This Buddha shall possess great majestic virtue,
and his name shall be heard throughout the ten directions.
His lifespan shall have no measure,
because he has compassion for sentient beings.
The true Dharma shall abide twice as long as his lifespan,
and the semblance Dharma shall again abide twice as long as that.
Sentient beings as numerous
and countless as the sands of the Ganges
shall, within the Dharma of this Buddha,
plant the causes and conditions of the buddha-way.”
The Newly Aroused Bodhisattvas Doubt · The Buddha Answers That He and Ānanda Aroused the Resolve Together under Empty-King Buddha
爾時會中新發意菩薩八千人，咸作是念：「我等尚不聞諸大菩薩得如是記，有何因緣而諸聲聞得如是決？」
At that time, eight thousand bodhisattvas in the assembly who had newly aroused the resolve for the Way all thought: “We have not yet even heard of great bodhisattvas receiving predictions such as this. Through what causes and conditions, then, have these śrāvakas received such a definitive prediction?”
爾時世尊知諸菩薩心之所念，而告之曰：「諸善男子！我與阿難等，於空王佛所，同時發阿耨多羅三藐三菩提心。阿難常樂多聞，我常勤精進，是故我已得成阿耨多羅三藐三菩提，而阿難護持我法，亦護將來諸佛法藏，教化成就諸菩薩眾，其本願如是，故獲斯記。」 阿難面於佛前，自聞授記及國土莊嚴，所願具足，心大歡喜，得未曾有。即時憶念過去無量千萬億諸佛法藏，通達無礙，如今所聞，亦識本願。 爾時阿難而說偈言： 「世尊甚希有，令我念過去，
無量諸佛法，如今日所聞。
我今無復疑，安住於佛道，
方便為侍者，護持諸佛法。」
The World-Honored One knew what the bodhisattvas were thinking and told them: “Good sons! Ānanda and I aroused the resolve for unsurpassed, complete, perfect awakening at the same time in the presence of Empty-King Buddha. Ānanda constantly delighted in extensive learning—the broad hearing, reception, and retention of the teachings—whereas I constantly practiced with diligent vigor. Therefore I have already attained unsurpassed, complete, perfect awakening, while Ānanda guards my Dharma, will also guard the Dharma treasuries of future buddhas, and teaches, transforms, and brings assemblies of bodhisattvas to fulfillment. Such was his original vow, and therefore he has received this prediction.”
There before the Buddha, Ānanda personally heard his prediction and the adornments of his future land. His aspiration was fulfilled in every respect, his heart filled with great joy, and he gained what he had never known before. At once he recollected the Dharma treasuries of immeasurable thousands of myriads of millions of buddhas of the past. He penetrated them without obstruction, as clearly as what he had heard that very day, and he also recognized his own original vow.
At that time, Ānanda spoke in verse:
“The World-Honored One is exceedingly rare,
causing me to recollect the past:
the Dharmas of immeasurable buddhas,
just as clearly as what I have heard today.
Now I have no further doubt;
I abide securely in the buddha-way.
Through skillful means, I serve as attendant
and guard the Dharmas of all buddhas.”
Rāhula’s Prediction · Treader upon Seven-Jeweled Lotuses Tathāgata
爾時佛告羅睺羅：「汝於來世當得作佛，號蹈七寶華如來、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。當供養十世界微塵等數諸佛如來，常為諸佛而作長子，猶如今也。是蹈七寶華佛，國土莊嚴，壽命劫數，所化弟子，正法、像法，亦如山海慧自在通王如來無異，亦為此佛而作長子。過是已後，當得阿耨多羅三藐三菩提。」
At that time, the Buddha told Rāhula: “In a future age you shall attain buddhahood. You will be named Treader upon Seven-Jeweled Lotuses 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. You will make offerings to as many buddhas—Tathāgatas—as there are dust motes in ten worlds, and you will constantly be the eldest son of those buddhas, just as you are now. The adornments of the land of Treader upon Seven-Jeweled Lotuses Buddha, the number of aeons in his lifespan, the disciples he teaches and transforms, and the durations of his true Dharma and semblance Dharma will not differ from those of Sovereign King of Unhindered Wisdom of Mountains and Seas Tathāgata. You will also be the eldest son of that Buddha. Only after all this will you attain unsurpassed, complete, perfect awakening.”
Rāhula’s Prediction · Proclaimed Again in Verse
爾時世尊欲重宣此義，而說偈言： 「我為太子時，羅睺為長子，
我今成佛道，受法為法子。
於未來世中，見無量億佛，
皆為其長子，一心求佛道。
羅睺羅密行，唯我能知之，
現為我長子，以示諸眾生。
無量億千萬，功德不可數，
安住於佛法，以求無上道。」
At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
“When I was a prince,
Rāhula was my eldest son.
Now that I have accomplished the buddha-way,
he receives the Dharma and becomes my Dharma-son (a son born through the Dharma).
In future ages he shall behold
immeasurable hundreds of millions of buddhas.
He shall be the eldest son of them all,
single-mindedly seeking the buddha-way.
Of Rāhula’s hidden practice,
I alone am able to know.
He now appears as my eldest son
in order to show this to sentient beings.
His qualities reach immeasurable hundreds of millions, thousands, and myriads;
they cannot be counted.
He abides securely within the Buddhadharma
in order to seek the unsurpassed way.”
Predictions for Two Thousand in Training and Beyond Training · All Named Jewel-Mark Tathāgata
爾時世尊見學、無學二千人，其意柔軟，寂然清淨，一心觀佛。佛告阿難：「汝見是學、無學二千人不？」 「唯然，已見。」 「阿難！是諸人等，當供養五十世界微塵數諸佛如來，恭敬尊重，護持法藏。末後同時於十方國各得成佛，皆同一號，名曰寶相如來、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。壽命一劫。國土莊嚴，聲聞、菩薩，正法、像法、皆悉同等。」
At that time, the World-Honored One saw the two thousand in training and beyond training. Their minds were gentle, still, and pure, and they gazed single-mindedly at the Buddha. The Buddha asked Ānanda: “Do you see these two thousand in training and beyond training?”
“Yes, I have seen them.”
The Buddha said: “Ānanda! These people will make offerings to as many buddhas—Tathāgatas—as there are dust motes in fifty worlds. They will revere and honor those buddhas and guard their Dharma treasuries. At the very end, all at the same time, each will attain buddhahood in a land in one of the ten directions. They will all bear the same name: Jewel-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. Their lifespans will each be one aeon. The adornments of their lands, their śrāvakas and bodhisattvas, and the durations of their true Dharma and semblance Dharma will all be entirely equal.”
Predictions for Two Thousand in Training and Beyond Training · Proclaimed Again in Verse
爾時世尊欲重宣此義，而說偈言： 「是二千聲聞，今於我前住，
悉皆與授記，未來當成佛。
所供養諸佛，如上說塵數，
護持其法藏，後當成正覺。
各於十方國，悉同一名號，
俱時坐道場，以證無上慧，
皆名為寶相。國土及弟子，
正法與像法，悉等無有異。
咸以諸神通，度十方眾生，
名聞普周遍，漸入於涅槃。」
At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
“These two thousand śrāvakas
now stand before me.
I bestow predictions upon them all:
in the future they shall attain buddhahood.
The buddhas to whom they shall make offerings
shall be as numerous as the dust motes described above.
They shall guard those buddhas’ Dharma treasuries
and only afterward attain perfect awakening.
Each shall dwell in a land in one of the ten directions;
all shall bear one and the same name.
At the same time they shall sit at their places of awakening
and thereby realize unsurpassed wisdom.
All shall be named Jewel-Mark.
Their lands and disciples,
their true Dharma and semblance Dharma,
shall all be equal, without any difference.
All shall use many supernormal powers
to deliver sentient beings throughout the ten directions.
Their names shall be heard everywhere,
and gradually they shall enter nirvāṇa (the peace in which the afflictions are stilled).”
The Joyful Verse of the Two Thousand in Training and Beyond Training
爾時學、無學二千人，聞佛授記，歡喜踊躍，而說偈言： 「世尊慧燈明，我聞授記音，
心歡喜充滿，如甘露見灌。」
At that time, the two thousand in training and beyond training heard the Buddha bestow predictions upon them. Leaping with joy, they spoke in verse:
“The World-Honored One shines like the lamp of wisdom.
I have heard the sound of his prediction;
my heart is filled completely with joy,
as though nectar (the sweet celestial elixir of immortality) had been poured over me.”
授記的門，開到這一品，該輪到最親近佛的兩個人了——一個是天天隨侍、替佛守著整部法藏的阿難，一個是佛的親生兒子羅睺羅。連他們，也在盼一個屬於自己的成佛之記。這一品，佛不但記了這兩位，還一併記了座下學位、無學位的二千聲聞。授記三周（法說、譬說、宿世因緣）到這裡，把上、中、下根的聲聞，一個不剩地都收進了成佛的名單。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。
阿難與羅睺羅，也想要一個記
阿難、羅睺羅心裡都動了同一個念頭：『若能得受記，豈不痛快？』便一同到佛前頂禮，稟白道：世尊！這成佛之記，我們於情於理也該有一分；我們所歸依的，唯有如來。何況我們是世間天、人所共知的人物——阿難常做佛的侍者、守護法藏，羅睺羅是佛的兒子；若佛肯授我們無上菩提之記，我們的心願就滿了，眾人的期望也足了。這一請，樸實而在理：最貼近佛的人，反而還沒得記，若連他們都不記，眾人心裡總覺得缺了一角。這時，會中學位、無學位的二千聲聞，也一齊起身，如阿難、羅睺羅一樣，默默盼著。
阿難授記：山海慧自在通王
佛便授阿難記：你於來世當得作佛，號「山海慧自在通王如來」;當供養六十二億諸佛、護持法藏，然後成無上菩提；教化恆河沙數的菩薩，令他們都成佛。國名常立勝幡，其土清淨、琉璃為地；劫名妙音遍滿。那佛的壽命，無量千萬億阿僧祇劫，算也算不清；正法住世倍於佛壽，像法又倍於正法。這位一生替佛守法藏的侍者，成佛後的佛號裡，正嵌著「持法」的影子——智如海深、名如山高，故名「山海慧」。
一個公道的疑問：聲聞憑什麼得記
阿難才得記，會中八千位新發心的菩薩卻起了一個疑：我們連諸大菩薩得這樣的記都沒聽過，是什麼因緣，這些聲聞反倒得了這樣的決？這一問，問得也在理：菩薩發心求佛、勤修多劫，聲聞只求自了，何以聲聞先得了記？
佛知其念，便當眾揭開一段舊事：諸位善男子！我與阿難，早在「空王佛」的座下，同一個時候發起了無上菩提之心。只是——阿難一向偏好多聞（廣學多聞、記持教法），我卻一向勤於精進；所以我已先成了佛，而阿難則護持我的法、也護將來諸佛的法藏、教化成就菩薩眾。他的本願本就如此，所以今天獲得這樣的記。原來聲聞與菩薩，遲成早成，不在根性的高下，而在當初那一願的取向不同：阿難願做守法藏的人，便走了多聞護法的一路；佛願做度眾生的人，便走了勤修精進的一路。同一時發的心，因願的偏向不同，才有了今日的先後。阿難聽了，當下憶念起過去無量千萬億諸佛的法藏，通達無礙，就像今天所聞的一樣清楚，也認出了自己那個久遠的本願。
羅睺羅授記：蹈七寶華，那密行只有佛知道
佛接著授羅睺羅記：你於來世當得作佛，號「蹈七寶華如來」;當供養十世界微塵數的諸佛，而且「常為諸佛而作長子」，就像今天做我的長子一樣。佛還說了一句只有佛才說得出的話：「羅睺羅密行，唯我能知之」——羅睺羅那隱密的行持，深到只有我這做父親的佛能夠知曉；他如今現作我的長子，是為了示現給眾生看。這一句，替羅睺羅揭開了另一重身分：那個看似只是佛的兒子的人，其實有一段連旁人都看不見、唯佛能知的密行。佛又以偈重明這一重父子之緣：我做太子時，羅睺是我的長子；我今成了佛道，他便受法而作我的法子；於未來世見無量億佛，他也都作那些佛的長子，一心求佛道。那密行，唯我能知；他現作我的長子，正為示現給眾生看——功德無量千萬，數也數不盡，安住在佛法中，只為求那無上之道。
二千人，一個名字，一起成佛
最後，佛看那學位、無學位的二千人，心意柔軟、寂然清淨、一心看著佛，便問阿難：你看見這二千人了嗎？——「看見了。」佛說：這些人，當供養五十世界微塵數的諸佛、護持法藏，末後在十方國土「同時」成佛，都是同一個佛號，叫「寶相如來」;壽命一劫，國土莊嚴、聲聞菩薩、正法像法，全都一樣。二千個人，一個名字，一齊坐上道場、一齊證得無上智慧——授記到這裡，連最不起眼的下根聲聞，也一個不落地都領了成佛的憑證。佛以偈重明這一齊成佛的光景：這二千聲聞如今在我面前站著，我都給他們授了記，未來當成佛；他們供養諸佛、護持法藏之後，各於十方國土同一名號、同時坐道場、同證無上慧，都名寶相，國土與弟子、正法與像法，全都相等無異；成佛之後，又都以種種神通度化十方眾生，名聲遍傳，然後漸入涅槃。二千人聞了記，歡喜踊躍，說：世尊智慧如燈之明，我聞這授記之音，心中歡喜充滿，「如甘露見灌」——就像被天上的甘露，從頭灌到底。
以唯識之眼：這一記，排在授記的第幾位
上來是授學無學人記品自身的義。這一品以授記為主，義理平實；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，只換一副眼，看這一記在整個授記的次序裡，排在哪一位。
慈恩依世親《法華論》，把整部法華的授記分成「六處」，其中前三處恰好對著授記三周：舍利弗與四大聲聞，名號各別、眾所共知，是「別記」;富樓那與五百、千二百人，同一名號、一時俱記，是「同記」;而這一品的學無學二千人，也共一名號，卻因是下根、非眾所知，故排在最後，是「後記」。三記次第，正是聲聞由上根而中根而下根，一層一層被收盡的軌迹。
至於那八千菩薩的疑——聲聞何以得記、何以阿難多聞反遲成佛，慈恩不從「種姓高下」上解，而落在「本願」與教化的權變上：諸佛到了初地以上，德與力其實齊等，成佛之相也齊；所以遲速的差別，不在根性，而在當初本願的取向。而「多聞」與「精進」孰勝，佛也不執定——他引《華嚴》「貧窮人晝夜數他寶」，說單靠多聞、不濟以行，如替人數錢自己無分；可這只是隨機而說的一面之詞，多聞、精進本各有其用，隨眾生的根機，或讚或抑，並無定準。這一層讀法，扣的是『本願與教化』的權變，並未牽進更深的心識種子之論——此品義本平實，鏡也只照這一層。至於「空王佛」，三論吉藏於此品解作『畢竟空是眾空之王』、說釋迦與阿難同以畢竟空為本而發心；天台智顗此品則不另牒空王之名。二家讀法不同，此處並錄，不加裁斷，各還其位。
By the time the gate of prediction opens onto this chapter, the turn has come for the two people closest to the Buddha. One is Ānanda, who attends him every day and guards the whole Dharma treasury on his behalf. The other is Rāhula, the Buddha’s own son. Even they are waiting for predictions of buddhahood that belong to them. In this chapter, the Buddha gives predictions not only to these two but also, together with them, to two thousand śrāvakas in training and beyond training seated below him. The three circuits of prediction—teaching through Dharma, through parable, and through causes and conditions from former lives—have now gathered the śrāvakas of highest, middling, and lowest capacity into the roll of those who will become buddhas, without leaving a single one behind. What follows traces the sutra in sequence and makes each meaning in this chapter clear. Only at the end does it add a little light from the reading of the Consciousness-Only tradition.
Ānanda and Rāhula Also Want Predictions of Their Own
The same thought arises in Ānanda and Rāhula: “If we could receive predictions, would that not be a joy?” Together they go before the Buddha, bow at his feet, and address him: World-Honored One! By both feeling and reason, we too should have a share in these predictions of buddhahood. The Tathāgata alone is our refuge. Moreover, we are people known throughout the worlds of devas and humans—Ānanda constantly serves as the Buddha’s attendant and guards the Dharma treasury, while Rāhula is the Buddha’s son. If the Buddha would bestow upon us predictions of unsurpassed awakening, our own aspirations would be fulfilled, and the hopes of the assembly would also be satisfied. Their request is plain and reasonable. The people closest to the Buddha have not yet received predictions; if even they were not to receive them, the assembly would always feel that something was missing. At this point, two thousand śrāvakas in training and beyond training also rise together. Like Ānanda and Rāhula, they silently wait in hope.
Ānanda’s Prediction: Sovereign King of Unhindered Wisdom of Mountains and Seas
The Buddha then gives Ānanda his prediction: in a future age, you shall attain buddhahood and be named Sovereign King of Unhindered Wisdom of Mountains and Seas Tathāgata. You shall make offerings to 6.2 billion buddhas, guard their Dharma treasuries, and afterward attain unsurpassed awakening. You shall teach and transform bodhisattvas as numerous as the sands of the Ganges and cause them all to attain buddhahood. Your land shall be named Ever-Standing Banner of Victory, pure and undefiled, with lapis lazuli for its ground; its aeon shall be named Wondrous Sound Pervading All. That Buddha’s lifespan shall extend through immeasurable thousands of myriads of millions of incalculable aeons, beyond all calculation. His true Dharma shall abide for twice as long as his lifespan, and his semblance Dharma for twice as long again as his true Dharma. This attendant, who has spent a lifetime guarding the Buddha’s Dharma treasury, bears in his future buddha-name the very imprint of upholding the Dharma: his wisdom is deep as the sea and his fame high as a mountain, and therefore he is named “Wisdom of Mountains and Seas.”
A Fair Question: On What Grounds Do Śrāvakas Receive Predictions?
No sooner has Ānanda received his prediction than eight thousand newly resolved bodhisattvas in the assembly give rise to a doubt. We have not even heard of great bodhisattvas receiving predictions such as this. Through what causes and conditions, then, have these śrāvakas received such a decision? The question is fair: bodhisattvas arouse the resolve to seek buddhahood and practice diligently through many aeons, whereas śrāvakas seek only their own liberation. Why should the śrāvakas receive predictions first?
Knowing what they think, the Buddha reveals an event of long ago before the whole assembly. Good sons! Ānanda and I aroused the resolve for unsurpassed awakening at the same time in the presence of Empty-King Buddha. But Ānanda always inclined toward extensive learning—the broad study, hearing, and retention of the teachings—whereas I always applied myself diligently to vigorous practice. Therefore I have already attained buddhahood, while Ānanda guards my Dharma, will guard the Dharma treasuries of future buddhas, and will teach, transform, and bring assemblies of bodhisattvas to fulfillment. Such was his original vow, and therefore today he receives this prediction. The earlier or later attainment of buddhahood by a śrāvaka or a bodhisattva does not rest on one having a higher or lower capacity. It rests on the different direction of that original vow. Ānanda vowed to guard the Dharma treasury and therefore took the path of extensive learning and protection of the Dharma. The Buddha vowed to deliver sentient beings and therefore took the path of diligent, vigorous practice. They aroused the resolve at the same time; the different direction of their vows alone brought about the sequence seen today. When Ānanda hears this, he immediately recollects the Dharma treasuries of immeasurable thousands of myriads of millions of past buddhas. He penetrates them without obstruction, as clearly as what he has heard that day, and recognizes his own original vow from that distant past.
Rāhula’s Prediction: Treader upon Seven-Jeweled Lotuses, Whose Hidden Practice the Buddha Alone Knows
The Buddha next gives Rāhula his prediction: in a future age, you shall attain buddhahood and be named Treader upon Seven-Jeweled Lotuses Tathāgata. You shall make offerings to as many buddhas as there are dust motes in ten worlds and shall constantly be the eldest son of those buddhas, just as you are my eldest son now. The Buddha then says something that only a buddha could say: of Rāhula’s hidden practice, I alone am able to know. Rāhula’s concealed cultivation is so deep that only I, the Buddha who is his father, can know it; he now appears as my eldest son in order to show this to sentient beings. This sentence discloses another dimension of Rāhula’s identity. The person who appears to be merely the Buddha’s son in fact possesses a hidden practice that no one else can see and only the Buddha can know. In verse, the Buddha again reveals this bond of father and son. When I was a prince, Rāhula was my eldest son. Now that I have accomplished the buddha-way, he receives the Dharma and becomes my Dharma-son. In future ages, when he beholds immeasurable hundreds of millions of buddhas, he shall be the eldest son of them all and single-mindedly seek the buddha-way. That hidden practice is known to me alone. He appears as my eldest son precisely to show this to sentient beings—his qualities are immeasurable through thousands of myriads of millions and cannot be counted; he abides in the Buddhadharma only to seek the unsurpassed way.
Two Thousand People, One Name, Attaining Buddhahood Together
Finally, the Buddha sees that the minds of the two thousand in training and beyond training are gentle, still, and pure and that they gaze single-mindedly at him. He asks Ānanda: Do you see these two thousand? “I see them.” The Buddha says: these people shall make offerings to as many buddhas as there are dust motes in fifty worlds and shall guard their Dharma treasuries. At the very end, they shall attain buddhahood at the same time in lands throughout the ten directions. All shall bear the same name, Jewel-Mark Tathāgata. Their lifespans shall each be one aeon, and their adorned lands, śrāvakas and bodhisattvas, and true Dharma and semblance Dharma shall all be the same. Two thousand people, one name: together they sit at the place of awakening and together realize unsurpassed wisdom. By this point in the predictions, even the least conspicuous śrāvakas of lowest capacity have, without a single omission, received their warrant of future buddhahood. In verse, the Buddha again reveals the scene of their attaining buddhahood together. These two thousand śrāvakas now stand before me; I give predictions to them all, and in the future they shall attain buddhahood. After making offerings to many buddhas and guarding their Dharma treasuries, each shall bear the same name in a land of one of the ten directions; at the same time they shall sit at their places of awakening and together realize unsurpassed wisdom. All shall be named Jewel-Mark. Their lands and disciples, their true Dharma and semblance Dharma, shall all be equal, without difference. After attaining buddhahood, all shall use many supernormal powers to deliver sentient beings throughout the ten directions. Their names shall be heard everywhere, and then they shall gradually enter nirvāṇa. Hearing their predictions, the two thousand leap for joy and say: the World-Honored One’s wisdom shines like a lamp; hearing the sound of this prediction, our hearts are filled with joy, as though heavenly nectar had been poured over us from head to foot.
Seen Through the Eyes of Consciousness-Only: Where This Prediction Stands in the Sequence
Everything above is the meaning of the Chapter on Predictions for Those in Training and Beyond Training itself. This chapter takes prediction as its axis, and its teaching is plain. 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 to see where these predictions stand in the sequence of predictions as a whole.
Following Vasubandhu’s Treatise on the Lotus Sutra, the Cien tradition divides the predictions throughout the Lotus into six places. The first three correspond precisely to the three circuits of prediction. Śāriputra and the four great śrāvakas each bear a distinct name and are known to the assembly; theirs is the “individual prediction.” Pūrṇa, the five hundred, and the twelve hundred receive one name and are given predictions at the same time; theirs is the “shared prediction.” The two thousand in training and beyond training in this chapter also share one name, but because they are of lower capacity and are not known to the assembly, their predictions are placed last; theirs is the “later prediction.” The sequence of these three predictions traces how śrāvakas of highest, middling, and lowest capacity are gathered completely, one level after another.
As for the doubt of the eight thousand bodhisattvas—why śrāvakas receive predictions, and why Ānanda’s extensive learning leads to later buddhahood—Kuiji does not explain it through higher and lower lineage. He places it instead within original vows and the adaptive turns of teaching and transformation. Once buddhas have passed beyond the first ground, their qualities and powers are in fact equal, and the marks of their buddhahood are equal as well. Thus the difference between earlier and later attainment does not lie in capacity but in the direction of their original vows. Nor does the Buddha fix “extensive learning” and “vigorous practice” into a rigid hierarchy. Kuiji cites the image of a poor person counting another’s treasure day and night to show that extensive learning alone, without the support of practice, is like counting money for someone else without possessing a share oneself. Yet this is only one statement made in accordance with a particular capacity. Extensive learning and vigorous practice each have their own use; in response to the capacities of sentient beings, the Buddha sometimes praises and sometimes restrains, without any fixed standard. This reading turns on the adaptive play of original vows and teaching and transformation. It does not bring in a deeper theory of seeds in consciousness. The meaning of this chapter is plain, and the mirror illuminates only this one level. As for Empty-King Buddha, Jizang of Sanlun explains within this chapter that ultimate emptiness is the king among all emptinesses and that Śākyamuni and Ānanda both took ultimate emptiness as the basis upon which they aroused the resolve. Zhiyi of Tiantai does not separately take up the name Empty-King in this chapter. The two houses read differently; their readings are recorded side by side without adjudication, each kept in its own place.
考據Apparatus
本品授阿難、羅睺羅、學無學二千人記。阿難號山海慧自在通王如來，羅睺羅號蹈七寶華如來，二千人同號寶相如來。八千新發意菩薩疑『聲聞何以得記』，佛答：我與阿難於空王佛所同時發心，阿難常樂多聞、我常勤精進，本願異故遲速異。此品唯識義輕，以授記為主軸——慈恩窺基《玄贊》以世親《法華論》「授記六處」之第三「後記」（學無學共同一號、雖下根非眾所知、故後與記）定位此品；阿難多聞遲速則以《瑜伽》四意趣、本願異釋，非阿賴耶種子論。天台智顗、三論吉藏以位判、本迹讀之，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第九 授學無學人記品（卷四；〔T09 0029b22〕起）· 下根宿世因緣周授記之末（授記三周之末） |
| 窺基《玄贊》科文（主錨·慈恩） | 品題三門分別：一來意、二釋名、三解妨〔T34 0805c08〕；品內大文分二：初眾自希望、後佛為記別（記阿難／羅睺／二千三子） |
| 天台《文句》（旁證） | 判授記文第二段〔T34 0107c02〕：「一時受記同一名號，故別為一品也。」 |
窺基釋名〔T34 0805c12〕：「趣求進習名學，進習止滿名無學。」來意繫世親《法華論》授記序位——前品〈五百弟子受記品〉為「同記」，此品為「後記」〔0805c11〕：「上與同記，此與後記。」
二、異譯·三譯對勘
本品三漢譯：羅什 T262（底本）·〈授學無學人記品第九〉· 竺法護 T263〈授阿難羅云決品第九〉〔T09n0263 0097c27〕（以人名＋古譯「決」立目）· 闍那崛多共笈多 T264〈授學無學人記品第九〉（添品）。添品逐字同羅什（僅一異寫字）；竺法護三佛號皆意譯別出。
句一 阿難·羅睺羅請記
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 我等於此亦應有分……阿難常為侍者，護持法藏；羅睺羅是佛之子 | T09n0262 0029b27 |
| 添品 T264 | 〔逐字同羅什〕阿難常為侍者，護持法藏；羅睺羅是佛之子 | T09n0264 0164a16 |
| 竺法護 T263 | 演甘露味……無歸得歸、無救得救、無護得護……阿難、羅云，則是佛子亦是侍者，持聖法藏 | T09n0263 0098a02 |
異文所繫：『侍者護法藏』與「佛之子」羅什／添品分屬阿難／羅睺羅二人，竺法護「則是佛子亦是侍者」合說二人（開合異）；竺法護增「演甘露味·無歸得歸」三疊排比（意譯增飾）。
句二 阿難授記（佛號·國·劫）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 號山海慧自在通王如來……國名常立勝幡……劫名妙音遍滿 | T09n0262 0029c04·0029c10 |
| 添品 T264 | 〔逐字同羅什〕號山海慧自在通王如來……常立勝幡……妙音遍滿 | T09n0264 0164a22 |
| 竺法護 T263 | 號海持覺娛樂神通如來……〔國作琉璃地竪幢幡·不另立專名〕……劫名柔和 | T09n0263 0098a09·0098a16 |
異文所繫：佛號羅什／添品「山海慧自在通王」逐字同，竺法護「海持覺娛樂神通」（同梵名 Sāgaravaradharabuddhivikrīḍitābhijña 之意譯異）；國名竺法護不另立專名；劫名「妙音遍滿」竺作「柔和」（全異）。
句三 八千菩薩疑·空王佛所同時發心
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 新發意菩薩八千人……有何因緣而諸聲聞得如是決？……我與阿難等，於空王佛所，同時發阿耨多羅三藐三菩提心。阿難常樂多聞，我常勤精進……其本願如是，故獲斯記。 | T09n0262 0029c28·0030a03 |
| 添品 T264 | 〔逐字同羅什〕新發意菩薩八千人……於空王佛所同時發……阿難常樂多聞，我常勤精進 | T09n0264 0164b16·0164b20 |
| 竺法護 T263 | 新發意八萬菩薩……諸聲聞類頑嚚之儔，乃復授決當獲大道，何因若茲？……前於超空如來、至真、等正覺所……博聽眾經，常修精進 | T09n0263 0098b09·0098b14 |
異文所繫：菩薩數羅什／添品「八千人」，竺法護「八萬」（數異）；空王佛羅什／添品「空王」，竺法護「超空如來」（同名意譯異）；「阿難常樂多聞·我常勤精進」對舉，竺法護化入散敘（博聽眾經·常修精進·開合異）；竺法護稱聲聞「頑嚚之儔」（貶語·羅什／添品無）。
句四 羅睺羅授記（佛號·密行）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 號蹈七寶華如來……常為諸佛而作長子……羅睺羅密行，唯我能知之，現為我長子 | T09n0262 0030a17·0030a29 |
| 添品 T264 | 〔逐字同羅什，唯「惟／唯」異寫〕號蹈七寶華如來……羅睺羅密行，惟我能知之 | T09n0264 0164c04·0164c17 |
| 竺法護 T263 | 號度七寶蓮華如來……當為諸佛現作尊子……〔偈泛敘羅云柔和殊妙·無「密行唯我能知」逐字對句〕 | T09n0263 0098c01 |
異文所繫：佛號羅什／添品「蹈七寶華」逐字同，竺法護「度七寶蓮華」（同梵名 Saptaratnapadmavikrāntagāmin 意譯異）；「羅睺羅密行，唯我能知」羅什／添品明有（添品「惟」異寫），竺法護此品偈中無此逐字對句、密行義未明譯（開合異）。
句五 學無學二千人授記（同號·俱時坐道場）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 皆同一號，名曰寶相如來……〔供養〕五十世界微塵數諸佛……俱時坐道場，以證無上慧 | T09n0262 0030b09·0030b19 |
| 添品 T264 | 〔逐字同羅什〕皆同一號名曰寶相如來……俱時坐道場，以證無上慧 | T09n0264 0164c25 |
| 竺法護 T263 | 號寶英如來……〔供養〕五百世界塵數……當復獨處，坐叢樹下，當得佛道 | T09n0263 0098c27·0099a09 |
異文所繫：同號佛名羅什／添品「寶相」逐字同，竺法護「寶英」（同梵名 Ratnaketu 系意譯異）；供養佛數羅什／添品「五十世界」，竺法護「五百世界」（數異）；「俱時坐道場」羅什／添品逐字同（同時成佛之「俱」義），竺法護作「獨處坐叢樹下」（「俱」義弱化·開合異）。
句六 二千人聞記歡喜偈
| 版本 | 逐字 | 出處 |
|---|---|---|
| 羅什 T262 | 世尊慧燈明，我聞授記音，心歡喜充滿，如甘露見灌。 | T09n0262 0030b26 |
| 添品 T264 | 〔逐字同羅什〕世尊慧燈明，我聞授記音，心歡喜充滿，如甘露見灌。 | T09n0264 0165a13 |
| 竺法護 T263 | 聞佛授我決，世光見飽滿，如甘露見灌，已獲無極安。 | T09n0263 0099a19 |
異文所繫：「如甘露見灌」三譯全同（本品罕見之三譯逐字共句）；餘句羅什／添品逐字同，竺法護前後句意譯異。添品六義句逐字同羅什，唯羅睺羅密行偈「唯／惟」一異寫字。
三、唯識義之經據（眼）
本品以授記為主軸，唯識義輕。 慈恩窺基《玄贊》以世親《法華論》授記序位定位，阿難多聞遲速則以《瑜伽》四意趣、本願異釋之——非阿賴耶種子論。
(一) 授記六處之第三「後記」——世親《法華論》分授記為六處，此品當第三「後記」〔T34n1723 0741b07·0805c11〕：
「三後記，學無學等共同一號，雖亦下根非眾所知，故後與記。」〔T34n1723 0741b10〕
前品〈五百弟子受記品〉為「同記」（同一名·俱時與記），此品為「後記」（學無學共同一號·雖下根非眾所知·故後與記）。窺基品內來意繫此〔0805c11〕。→ 論本：世親《法華論》授記六處示現。
(二) 阿難多聞遲速＝四意趣·本願異（非種子論）——八千菩薩疑『聲聞何以得記』，佛答阿難多聞、佛精進，本願異故遲速異。窺基不以種姓／種子判，而以《瑜伽》四意趣（眾生意樂意趣）＋本願異釋之〔T34n1723 0806b06〕：
「故知此文據一相論，四意趣中眾生意樂意趣，於一善根或讚或毀化不定故。」〔T34n1723 0806b06〕
諸佛初地已往德力皆齊、成佛之相亦齊，唯本願異故遲速不同〔0806b08〕：「但以本願有異宜見不同故有差別。」窺基引《華嚴》「貧窮人晝夜數他寶」明多聞須行助〔0806a29〕、引《俱舍》辨空王佛非最初發心〔0806a24〕。→ 論本：《瑜伽師地論》四意趣·本願；《華嚴》《俱舍》並引。
(三) 羅睺羅密行＝本迹（留身不入涅槃）——「羅睺羅密行唯我能知」，窺基以本迹讀之〔T34n1723 0806b25〕：「尊者留身瞻部不入涅槃，即今西方時有見者。」本位高而迹現密行侍者。
（按：此品玄贊未以種子熏習、三性、賴耶配阿難多聞護法；釋名「山海慧」依持法藏、智海、神通〔0806a08〕，無唯識特義。全品唯識義止於上三處，且皆屬《瑜伽》四意趣範疇，非三性賴耶框架——據實標明。）
四、諸家異釋（古德·標宗·誌錄不判）
同一授記，慈恩·天台·三論以授記序位、位判、本迹讀之。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）
授記六處第三「後記」、阿難多聞遲速＝四意趣本願、羅睺羅密行＝本迹（詳目三）。慈恩承衍：慧沼《法華玄贊義決》T34n1724。
天台·智顗（旁證）
《文句》判學無學〔T34n1718 0107b21〕：「研真斷惑名為學，真窮惑盡名無學。」阿難是學人、羅雲弟子位〔0107c13〕。二人請記，智顗配「羅雲是佛子俗中親重，阿難持佛法藏道中親勝」〔0107c08〕（非「多聞第一／密行第一」）。釋疑以本迹〔0107c22〕：「由我精進前超得佛，由彼多聞猶故持經，迹為侍者本地如此。」三佛號智顗不釋（「餘記悉如文」）。
三論·吉藏《法華義疏》T34n1721（旁證）
判學無學「就位」〔T34n1721 0582c22〕：「三果名學，羅漢名無學。」品名以『顯名、密行二種學無學』立；阿難羅雲＝權（發迹）、二千人＝實（不發迹）。空王佛，吉藏以「畢竟空是諸空中之王」釋〔0583b11〕：「釋迦、阿難同以畢竟空為本，故言俱於空王佛所發菩提心」；阿難多聞故為侍者〔0583b15〕。二千人「寂然清淨」＝知諸法本性清淨、堪與無生記〔0583b22〕。吉藏「密行」一目落在二千人（密行眾）〔0578b18〕，非羅睺羅個人。
三家並錄（誌·不判）
「空王佛」：吉藏於此品牒名、以畢竟空釋〔0583b11〕；智顗此品不牒（其空王佛說在《文句》序、卷一）。「密行」：羅睺羅密行為經文〔本經 0030a29〕，吉藏以「密行眾」判二千人〔0578b18〕，智顗此品無密行一目。阿難多聞遲速：窺基以四意趣、本願，智顗以本迹（精進前超·多聞持經），吉藏以畢竟空、迹為侍者。三家異讀異判，並錄不判。
五、術語
| 漢 | 傳梵（羅馬字·發音輔助） | 古德所徵 | 義 |
|---|---|---|---|
| 學無學 | śaikṣa／aśaikṣa | 窺基「趣求進習名學，進習止滿名無學」〔T34n1723 0805c12〕；智顗「研真斷惑名為學，真窮惑盡名無學」〔T34n1718 0107b21〕 | 有學位（三果四向）／無學位（阿羅漢）之聲聞 |
| 後記 | — | 窺基引《法華論》授記六處第三〔T34n1723 0741b10〕 | 學無學共同一號、雖下根非眾所知、故後與記 |
| 空王佛 | — | 竺法護譯作「超空如來」〔T09n0263 0098b14〕；吉藏「畢竟空是諸空中之王」〔T34n1721 0583b11〕 | 釋迦與阿難同時發菩提心之本師 |
| 密行 | — | 〔本經 0030a29「羅睺羅密行，唯我能知」〕；窺基以本迹釋〔T34n1723 0806b25〕；吉藏以「密行眾」判二千人〔T34n1721 0578b18〕 | 隱密之行，唯佛能知；羅睺羅本位高而迹現侍者 |
| 山海慧自在通王 | Sāgaravaradharabuddhivikrīḍitābhijña | 竺法護作「海持覺娛樂神通」〔T09n0263 0098a09〕；窺基『智如海深、名如山高，持法藏、神通自在無礙』〔T34n1723 0806a08〕 | 阿難當來成佛之號 |
| 寶相如來 | Ratnaketu（系） | 竺法護作「寶英」〔T09n0263 0098c27〕 | 學無學二千人同號 |
六、譬喻·修辭
(一) 貧人數他寶喻（窺基引《華嚴》·非本經主喻）——〔T34n1723 0806a29〕：「譬如貧窮人，晝夜數他寶，自為半錢分，多聞亦如是。」窺基引此明『多聞須行助、不唯多聞便能超越』，釋阿難多聞而遲成佛之由。
(二) 如甘露見灌——〔T09n0262 0030b26〕：二千人聞授記，「心歡喜充滿，如甘露見灌」——以甘露灌頂喻聞記之喜。此句三譯逐字全同（目二句六）。
（本品為授記品，無七喻之主喻；上二為引喻、修辭。）
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）——授記六處示現之第三「後記」〔T34n1723 0741b10·0805c11〕之論本。
- 《瑜伽師地論》——四意趣（眾生意樂意趣）·本願〔0806b06〕。
- 《俱舍論》（辨空王佛非最初發心〔0806a24〕）· 《華嚴經》（貧人數他寶〔0806a29〕）。
(二) 法華內互讀：授記三周——〈授記品〉四大聲聞「別記」、〈五百弟子受記品〉五百千二百「同記」、本品學無學「後記」；授記文至此周畢（世親授記六處之別／同／後三記，皆在下根宿世因緣周之授記段成）。
(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）：〈授學無學人記品第九〉〔T09n0262 0029b22〕起（卷四）。阿難羅睺請記 0029b27 · 阿難山海慧自在通王 0029c04／國常立勝幡劫妙音遍滿 0029c10 · 八千菩薩疑 0029c28／空王佛同發心·阿難常樂多聞 0030a03 · 羅睺蹈七寶華 0030a17／密行唯我能知 0030a29 · 二千人同號寶相 0030b09／俱時坐道場 0030b19 · 二千歡喜如甘露見灌 0030b26。源檔：原典層（逐字校訖）。
- 竺法護 T263〈授阿難羅云決品第九〉〔T09n0263 0097c27〕起（卷五末）：海持覺娛樂神通（劫柔和）0098a09 · 超空如來·八萬菩薩 0098b09／0098b14 · 度七寶蓮華 0098c01 · 寶英（五百世界·坐叢樹下）0099a09／0099a11 · 如甘露見灌 0099a19。
- 添品 T264〈授學無學人記品第九〉〔T09n0264 0164a11〕起：山海慧自在通王 0164a22 · 空王佛 0164b20 · 蹈七寶華·羅睺密行（惟我能知）0164c04／0164c17 · 寶相 0164c23 · 如甘露見灌 0165a13。〔六義句逐字同羅什，唯羅睺密行偈「唯／惟」一異寫字〕
- 窺基《玄贊》T34n1723（義疏鏡·此品極簡·約一頁半）：〈授學無學人記品〉〔0805c07〕—〔0806c13〕（卷八本）。三門分別 0805c08 · 後記 0805c11 · 山海慧釋名 0806a08 · 空王佛非最初（俱舍）0806a24 · 華嚴數他寶 0806a29 · 四意趣本願 0806b06／本願異遲速 0806b08 · 密行本迹留身 0806b25 · 二千同名同記 0806c05。授記六處全文在〈授記品〉玄贊 0741b。
- 智顗《文句》T34n1718（旁證）：學無學義 0107b21 · 別立一品（授記文第二段）0107c02 · 阿難學人羅雲弟子位 0107c13 · 親勝親重 0107c08 · 本迹多聞侍者 0107c22 · 三佛號不釋（餘記悉如文）0107c24。
- 吉藏《法華義疏》T34n1721（旁證）：就位判 0582c22 · 顯名密行二種 0583a03 · 阿難羅雲權二千實 0583a16 · 空王佛畢竟空 0583b11 · 阿難多聞侍者 0583b15 · 二千密行眾 0578b18／二千無生記 0583b22。
- 成立史誌：品名羅什「授學無學人記」（以受記者位）／竺法護「授阿難羅云決品」（以人名＋決）；三佛號皆意譯異（山海慧自在通王／海持覺娛樂神通·蹈七寶華／度七寶蓮華·寶相／寶英）；空王佛／超空如來；菩薩數八千／八萬、供養五十／五百世界（數異）；羅睺羅密行竺法護未明譯；「如甘露見灌」三譯全同。添品逐字同羅什，唯「唯／惟」一異寫字。
This chapter gives predictions to Ānanda, Rāhula, and two thousand in training and beyond training. Ānanda will be named 山海慧自在通王如來 tr. “Sovereign King of Unhindered Wisdom of Mountains and Seas Tathāgata”; Rāhula, 蹈七寶華如來 tr. “Treader upon Seven-Jeweled Lotuses Tathāgata”; and the two thousand will all be named 寶相如來 tr. “Jewel-Mark Tathāgata.” Eight thousand newly resolved bodhisattvas ask, 『聲聞何以得記』 tr. “Why do śrāvakas receive predictions?” The Buddha answers that he and Ānanda aroused the resolve at the same time in the presence of Empty-King Buddha: Ānanda constantly delighted in extensive learning, while he constantly practiced with diligent vigor. Their original vows differed, and therefore the speed of their attainment differed. The Consciousness-Only meaning in this chapter is light, while prediction remains its axis. In the 《玄贊》 Fahua Xuanzan (Profound Praise of the Lotus), Kuiji of the Cien tradition follows Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra in locating this chapter at the third of the 「授記六處」 tr. “six places of prediction,” the 「後記」 tr. “later prediction”: those in training and beyond training share one name, and although they are of lower capacity, they are not known to the assembly, so predictions are given to them later. He explains the different pace implied by Ānanda’s extensive learning through the four intents and the difference in original vows, not through a theory of seeds in the store consciousness. Zhiyi of Tiantai and Jizang of Sanlun read the passage through stage classification and Origin-and-Trace; their readings are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第九 授學無學人記品 tr. “Chapter 9, Predictions for Those in Training and Beyond Training” (fascicle four; beginning at 〔T09 0029b22〕) · the end of the predictions in the lower-capacity circuit of former-life causes and conditions, and the end of the three circuits of prediction |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter title, 三門分別 tr. “distinguished through three gateways”: (1) the reason for its coming; (2) the explanation of its name; and (3) the resolution of difficulties 〔T34 0805c08〕. The chapter itself is 分二 tr. “divided into two large parts”: first, the assembly expresses its own hopes; second, the Buddha gives the distinct predictions—to Ānanda, Rāhula, and the two thousand, three groups of disciples |
| 天台《文句》（旁證） | It places the chapter in the second section of the prediction text 〔T34 0107c02〕: 「一時受記同一名號，故別為一品也。」 tr. “Because they receive predictions at the same time and bear one and the same name, this is therefore made a separate chapter.” |
Kuiji explains the title 〔T34 0805c12〕: 「趣求進習名學，進習止滿名無學。」 tr. “Seeking and advancing in training is named ‘in training’; when advancement in training has ceased and reached completion, it is named ‘beyond training.’” His account of the chapter’s reason for coming connects it to the sequence of prediction in Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra. The preceding 〈五百弟子受記品〉 “Chapter on Predictions for Five Hundred Disciples” is the 「同記」 tr. “shared prediction,” while the present chapter is the 「後記」 tr. “later prediction” 〔0805c11〕: 「上與同記，此與後記。」 tr. “Above, the shared prediction was given; here, the later prediction is given.”
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, the base text, 〈授學無學人記品第九〉 “Chapter 9, Predictions for Those in Training and Beyond Training”; Dharmarakṣa’s T263, 〈授阿難羅云決品第九〉 tr. “Chapter 9, Bestowing Decisions upon Ānanda and Rāhula” 〔T09n0263 0097c27〕, whose title uses the personal names together with the older translation 「決」 tr. “decision”; and the supplemented edition T264 by Jñānagupta and Dharmagupta, 〈授學無學人記品第九〉 tr. “Chapter 9, Predictions for Those in Training and Beyond Training.” The supplemented edition agrees word for word with Kumārajīva apart from a single graphic variant; Dharmarakṣa renders all three buddha-names differently by meaning.
Passage One · Ānanda and Rāhula Request Predictions
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 我等於此亦應有分……阿難常為侍者，護持法藏；羅睺羅是佛之子 tr. “We too should have a share in this. … Ānanda constantly serves as attendant and guards the Dharma treasury; Rāhula is the Buddha’s son.” | T09n0262 0029b27 |
| 添品 T264 | 〔逐字同羅什〕阿難常為侍者，護持法藏；羅睺羅是佛之子 tr. “[Identical word for word with Kumārajīva:] Ānanda constantly serves as attendant and guards the Dharma treasury; Rāhula is the Buddha’s son.” | T09n0264 0164a16 |
| 竺法護 T263 | 演甘露味……無歸得歸、無救得救、無護得護……阿難、羅云，則是佛子亦是侍者，持聖法藏 tr. “Proclaim the flavor of nectar … let those without refuge gain refuge, those without rescue gain rescue, and those without protection gain protection. … Ānanda and Rāhula are both sons of the Buddha and also attendants, upholding the treasury of the noble Dharma.” | T09n0263 0098a02 |
What the variants bear upon: in Kumārajīva and the supplemented edition, 『侍者護法藏』 tr. “the attendant who guards the Dharma treasury” and 「佛之子」 tr. “the Buddha’s son” apply separately to Ānanda and Rāhula. Dharmarakṣa’s 「則是佛子亦是侍者」 tr. “are both sons of the Buddha and also attendants” speaks of the two together; the structure differs in expansion and contraction. Dharmarakṣa also adds the threefold parallelism 「演甘露味·無歸得歸」 tr. “proclaim the flavor of nectar; let those without refuge gain refuge,” an embellishment in freer translation.
Passage Two · Ānanda’s Prediction (Buddha-Name · Land · Aeon)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 號山海慧自在通王如來……國名常立勝幡……劫名妙音遍滿 tr. “He will be named Sovereign King of Unhindered Wisdom of Mountains and Seas Tathāgata. … His land will be named Ever-Standing Banner of Victory. … The aeon will be named Wondrous Sound Pervading All.” | T09n0262 0029c04·0029c10 |
| 添品 T264 | 〔逐字同羅什〕號山海慧自在通王如來……常立勝幡……妙音遍滿 tr. “[Identical word for word with Kumārajīva:] He will be named Sovereign King of Unhindered Wisdom of Mountains and Seas Tathāgata … Ever-Standing Banner of Victory … Wondrous Sound Pervading All.” | T09n0264 0164a22 |
| 竺法護 T263 | 號海持覺娛樂神通如來……〔國作琉璃地竪幢幡·不另立專名〕……劫名柔和 tr. “He will be named Ocean-Holding Awakening-Delight Superknowledge Tathāgata … [the land has lapis-lazuli ground and raised banners, but is not separately given a proper name] … The aeon will be named Gentle Harmony.” | T09n0263 0098a09·0098a16 |
What the variants bear upon: Kumārajīva and the supplemented edition agree word for word on the buddha-name 「山海慧自在通王」 tr. “Sovereign King of Unhindered Wisdom of Mountains and Seas.” Dharmarakṣa has 「海持覺娛樂神通」 tr. “Ocean-Holding Awakening-Delight Superknowledge,” a different semantic rendering of the same Sanskrit name, Sāgaravaradharabuddhivikrīḍitābhijña. Dharmarakṣa does not separately establish a proper name for the land. For the aeon-name 「妙音遍滿」 tr. “Wondrous Sound Pervading All,” Dharmarakṣa has 「柔和」 tr. “Gentle Harmony”; they differ completely.
Passage Three · The Doubt of Eight Thousand Bodhisattvas · Arousing the Resolve Together under Empty-King Buddha
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 新發意菩薩八千人……有何因緣而諸聲聞得如是決?……我與阿難等，於空王佛所，同時發阿耨多羅三藐三菩提心。阿難常樂多聞，我常勤精進……其本願如是，故獲斯記。 tr. “There were eight thousand newly resolved bodhisattvas. … Through what causes and conditions have these śrāvakas received such a decision? … Ānanda and I aroused the resolve for unsurpassed, complete, perfect awakening at the same time in the presence of Empty-King Buddha. Ānanda constantly delighted in extensive learning; I constantly practiced with diligent vigor. … Such was his original vow, and therefore he has received this prediction.” | T09n0262 0029c28·0030a03 |
| 添品 T264 | 〔逐字同羅什〕新發意菩薩八千人……於空王佛所同時發……阿難常樂多聞，我常勤精進 tr. “[Identical word for word with Kumārajīva:] There were eight thousand newly resolved bodhisattvas … we aroused the resolve at the same time in the presence of Empty-King Buddha … Ānanda constantly delighted in extensive learning; I constantly practiced with diligent vigor.” | T09n0264 0164b16·0164b20 |
| 竺法護 T263 | 新發意八萬菩薩……諸聲聞類頑嚚之儔，乃復授決當獲大道，何因若茲?……前於超空如來、至真、等正覺所……博聽眾經，常修精進 tr. “There were eighty thousand newly resolved bodhisattvas. … These classes of śrāvakas, companions coarse and obstinate, are nevertheless given decisions that they shall attain the great way—what is the cause of this? … Formerly, in the presence of Transcending-Emptiness Tathāgata, the True and Universally Awakened … broadly hearing the many sutras, constantly cultivating diligent vigor.” | T09n0263 0098b09·0098b14 |
What the variants bear upon: Kumārajīva and the supplemented edition have 「八千人」 tr. “eight thousand people,” while Dharmarakṣa has 「八萬」 tr. “eighty thousand”; the number differs. Kumārajīva and the supplemented edition have 「空王」 tr. “Empty-King,” while Dharmarakṣa has 「超空如來」 tr. “Transcending-Emptiness Tathāgata,” a different semantic rendering of the same name. The contrast 「阿難常樂多聞·我常勤精進」 tr. “Ānanda constantly delighted in extensive learning; I constantly practiced with diligent vigor” is integrated by Dharmarakṣa into a more diffuse account through 「博聽眾經·常修精進」 tr. “broadly hearing the many sutras; constantly cultivating diligent vigor”; the structure differs in expansion and contraction. Dharmarakṣa calls the śrāvakas 「頑嚚之儔」 tr. “companions coarse and obstinate,” a disparaging phrase absent from Kumārajīva and the supplemented edition.
Passage Four · Rāhula’s Prediction (Buddha-Name · Hidden Practice)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 號蹈七寶華如來……常為諸佛而作長子……羅睺羅密行，唯我能知之，現為我長子 tr. “He will be named Treader upon Seven-Jeweled Lotuses Tathāgata … he will constantly be the eldest son of the buddhas … Of Rāhula’s hidden practice, I alone am able to know; he now appears as my eldest son.” | T09n0262 0030a17·0030a29 |
| 添品 T264 | 〔逐字同羅什，唯「惟／唯」異寫〕號蹈七寶華如來……羅睺羅密行，惟我能知之 tr. “[Identical word for word with Kumārajīva; only the graphic form of ‘only’ differs:] He will be named Treader upon Seven-Jeweled Lotuses Tathāgata … Of Rāhula’s hidden practice, I alone am able to know.” | T09n0264 0164c04·0164c17 |
| 竺法護 T263 | 號度七寶蓮華如來……當為諸佛現作尊子……〔偈泛敘羅云柔和殊妙·無「密行唯我能知」逐字對句〕 tr. “He will be named Traverser of Seven-Jeweled Lotuses Tathāgata … he will appear as an honored son of the buddhas … [the verse speaks generally of Rāhula as gentle and wondrous; there is no word-for-word counterpart to ‘Of his hidden practice, I alone am able to know’].” | T09n0263 0098c01 |
What the variants bear upon: Kumārajīva and the supplemented edition agree word for word on the buddha-name 「蹈七寶華」 tr. “Treader upon Seven-Jeweled Lotuses.” Dharmarakṣa has 「度七寶蓮華」 tr. “Traverser of Seven-Jeweled Lotuses,” a different semantic rendering of the same Sanskrit name, Saptaratnapadmavikrāntagāmin. Kumārajīva and the supplemented edition explicitly have 「羅睺羅密行，唯我能知」 tr. “Of Rāhula’s hidden practice, I alone am able to know,” with the supplemented edition using the graphic variant 「惟」 tr. “only.” Dharmarakṣa’s verse in this chapter has no word-for-word counterpart, and the meaning of hidden practice is not explicitly translated; the structure differs in expansion and contraction.
Passage Five · Predictions for Two Thousand in Training and Beyond Training (One Name · Sitting at the Place of Awakening Together)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 皆同一號，名曰寶相如來……〔供養〕五十世界微塵數諸佛……俱時坐道場，以證無上慧 tr. “All shall bear one and the same name, Jewel-Mark Tathāgata … [they shall make offerings to] as many buddhas as there are dust motes in fifty worlds … At the same time they shall sit at the place of awakening and thereby realize unsurpassed wisdom.” | T09n0262 0030b09·0030b19 |
| 添品 T264 | 〔逐字同羅什〕皆同一號名曰寶相如來……俱時坐道場，以證無上慧 tr. “[Identical word for word with Kumārajīva:] All shall bear one and the same name, Jewel-Mark Tathāgata … At the same time they shall sit at the place of awakening and thereby realize unsurpassed wisdom.” | T09n0264 0164c25 |
| 竺法護 T263 | 號寶英如來……〔供養〕五百世界塵數……當復獨處，坐叢樹下，當得佛道 tr. “They will be named Jewel-Excellence Tathāgata … [they shall make offerings to] as many buddhas as there are dust motes in five hundred worlds … Each shall again dwell alone, sit beneath a cluster of trees, and attain the buddha-way.” | T09n0263 0098c27·0099a09 |
What the variants bear upon: Kumārajīva and the supplemented edition agree word for word on the shared buddha-name 「寶相」 tr. “Jewel-Mark,” while Dharmarakṣa has 「寶英」 tr. “Jewel-Excellence,” a different semantic rendering within the same Ratnaketu name-system. Kumārajīva and the supplemented edition have 「五十世界」 tr. “fifty worlds” for the number of buddhas to whom offerings are made, while Dharmarakṣa has 「五百世界」 tr. “five hundred worlds”; the number differs. Kumārajīva and the supplemented edition agree word for word on 「俱時坐道場」 tr. “at the same time they shall sit at the place of awakening,” with 「俱」 tr. “together” carrying the meaning of simultaneous buddhahood. Dharmarakṣa has 「獨處坐叢樹下」 tr. “dwell alone and sit beneath a cluster of trees,” weakening the meaning of togetherness; the structure differs in expansion and contraction.
Passage Six · The Joyful Verse after the Two Thousand Hear Their Predictions
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 世尊慧燈明，我聞授記音，心歡喜充滿，如甘露見灌。 tr. “The World-Honored One shines like the lamp of wisdom. I have heard the sound of his prediction; my heart is filled with joy, as though nectar had been poured over me.” | T09n0262 0030b26 |
| 添品 T264 | 〔逐字同羅什〕世尊慧燈明，我聞授記音，心歡喜充滿，如甘露見灌。 tr. “[Identical word for word with Kumārajīva:] The World-Honored One shines like the lamp of wisdom. I have heard the sound of his prediction; my heart is filled with joy, as though nectar had been poured over me.” | T09n0264 0165a13 |
| 竺法護 T263 | 聞佛授我決，世光見飽滿，如甘露見灌，已獲無極安。 tr. “Hearing the Buddha give us decisions, we are filled by the Light of the World; as though nectar had been poured over us, we have attained boundless peace.” | T09n0263 0099a19 |
What the variants bear upon: 「如甘露見灌」 tr. “as though nectar had been poured over one” is a rare phrase that agrees word for word across all three translations. The remaining lines agree word for word between Kumārajīva and the supplemented edition, while Dharmarakṣa renders the opening and closing lines differently. Across these six doctrinal passages, the supplemented edition agrees word for word with Kumārajīva apart from the single graphic variant 「唯／惟」 tr. “only / only.”
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
Prediction is the axis of this chapter, and its Consciousness-Only meaning is light. In the 《玄贊》 Fahua Xuanzan (Profound Praise of the Lotus), Kuiji of the Cien tradition locates the chapter through the sequence of predictions in Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra. For the different pace implied by Ānanda’s extensive learning, he draws on the four intents and the difference in original vows in the 《瑜伽師地論》 Yogācārabhūmi—『非阿賴耶種子論』 tr. “not a theory of seeds in the store consciousness.”
(1) The third of the six places of prediction: the “later prediction” — Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra divides prediction into six places; the present chapter is the third, the 「後記」 tr. “later prediction” 〔T34n1723 0741b07·0805c11〕:
「三後記，學無學等共同一號，雖亦下根非眾所知，故後與記。」〔T34n1723 0741b10〕
tr. “Third is the later prediction: those in training and beyond training share one and the same name. Although they too are of lower capacity, they are not known to the assembly; therefore predictions are given to them later.”
The preceding 〈五百弟子受記品〉 “Chapter on Predictions for Five Hundred Disciples” is the 「同記」 tr. “shared prediction,” in which the recipients share one name and are given predictions at the same time. The present chapter is the 「後記」 tr. “later prediction,” in which those in training and beyond training share one name but, although of lower capacity, are not known to the assembly and therefore receive predictions later. Kuiji connects the reason for the chapter’s coming to this sequence 〔0805c11〕.
→ 論本 / Treatise source: Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, manifestation of the six places of prediction.
(2) Ānanda’s extensive learning and the pace of attainment = the four intents and different original vows (not a theory of seeds) — The eight thousand bodhisattvas ask why śrāvakas receive predictions. The Buddha answers that Ānanda inclined toward extensive learning while the Buddha inclined toward vigorous practice; because their original vows differed, the pace of attainment differed. Kuiji does not decide this through lineage or seeds. He explains it through the four intents in the 《瑜伽師地論》 Yogācārabhūmi—specifically, the intent concerning sentient beings’ aspirations—and through the difference in original vows 〔T34n1723 0806b06〕:
「故知此文據一相論，四意趣中眾生意樂意趣，於一善根或讚或毀化不定故。」〔T34n1723 0806b06〕
tr. “Thus we know that this passage speaks from one aspect. Among the four intents, it is the intent concerning sentient beings’ aspirations: with regard to a single wholesome root, it either praises or disparages, because the mode of transformation is not fixed.”
From the first ground onward, the qualities and powers of the buddhas are equal, and the marks of their attaining buddhahood are also equal. Only because their original vows differ does the pace of attainment differ 〔0806b08〕: 「但以本願有異宜見不同故有差別。」 tr. “Only because original vows differ and what is fitting to manifest is not the same is there a difference.” Kuiji cites the 《華嚴經》 Avataṃsaka-sūtra image 「貧窮人晝夜數他寶」 tr. “a poor person counting another’s treasure day and night” to show that extensive learning requires the support of practice 〔0806a29〕. He also cites the 《俱舍論》 Abhidharmakośa to distinguish that 『空王佛非最初發心』 tr. “Empty-King Buddha was not the occasion of the first arousal of the resolve” 〔0806a24〕.
→ 論本 / Treatise source: the four intents and original vows in the 《瑜伽師地論》 Yogācārabhūmi; the 《華嚴經》 Avataṃsaka-sūtra and the 《俱舍論》 Abhidharmakośa are also cited.
(3) Rāhula’s hidden practice = Origin-and-Trace (remaining in the body and not entering nirvāṇa) — On 「羅睺羅密行唯我能知」 tr. “Of Rāhula’s hidden practice, I alone am able to know,” Kuiji reads through Origin-and-Trace 〔T34n1723 0806b25〕: 「尊者留身瞻部不入涅槃，即今西方時有見者。」 tr. “The venerable one remains embodied in Jambudvīpa and does not enter nirvāṇa; even now, in the western regions, there are at times people who see him.” His standing in origin is high, while in trace he manifests as one whose practice is hidden and who serves as attendant.
Note: in this chapter, the Profound Praise does not align Ānanda’s extensive learning and protection of the Dharma with the perfuming of seeds, the three natures, or the store consciousness. Its explanation of the name 「山海慧」 tr. “Wisdom of Mountains and Seas” is based on guarding the Dharma treasury, wisdom like the sea, and superknowledge 〔0806a08〕; it carries no distinctive Consciousness-Only meaning. The Consciousness-Only meaning of the entire chapter goes no farther than the three points above, and all belong to the sphere of the four intents in the Yogācārabhūmi, not to a framework of the three natures and the store consciousness. The scope is stated as it is.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
The same predictions are read by the Cien, Tiantai, and Sanlun traditions through the sequence of prediction, classification by stage, and Origin-and-Trace. The interpretive mirror of this edition is Kuiji’s 《玄贊》 Fahua Xuanzan (Profound Praise of the Lotus) of the Cien tradition. Zhiyi of Tiantai and Jizang of Sanlun are recorded alongside it, with their differences noted without adjudication.
Cien · Kuiji’s 《玄贊》 T34n1723 (Framework of the Mirror)
The third of the six places of prediction, the 「後記」 tr. “later prediction”; the different pace associated with Ānanda’s extensive learning as the four intents and original vows; and Rāhula’s hidden practice as Origin-and-Trace are treated in Heading III.
Cien carrying forward: Huizhao’s 《法華玄贊義決》 Decisions on the Meaning of the Profound Praise of the Lotus, T34n1724.
Tiantai · Zhiyi (Parallel Witness)
In the 《文句》 Words and Phrases of the Lotus, Zhiyi distinguishes those in training and beyond training 〔T34n1718 0107b21〕: 「研真斷惑名為學，真窮惑盡名無學。」 tr. “Investigating the true and cutting off delusion is named ‘in training’; when the true has been exhausted and delusion has come to an end, it is named ‘beyond training.’” Ānanda is a person in training, while Rāhula holds the rank of disciple 〔0107c13〕. In pairing their request for predictions, Zhiyi writes 〔0107c08〕: 「羅雲是佛子俗中親重，阿難持佛法藏道中親勝」 tr. “Rāhula is the Buddha’s son, intimate and weighty in worldly kinship; Ānanda upholds the Buddha’s Dharma treasury, intimate and foremost in the Way.” This is 非「多聞第一／密行第一」 tr. “not ‘foremost in extensive learning / foremost in hidden practice.’” He explains the doubt through Origin-and-Trace 〔0107c22〕: 「由我精進前超得佛，由彼多聞猶故持經，迹為侍者本地如此。」 tr. “Because of my vigor I advanced beyond him and attained buddhahood first; because of his extensive learning, he still upholds the sutra. In trace he serves as attendant; in origin his ground is such.” Zhiyi does not explain the three buddha-names: 「餘記悉如文」 tr. “The remaining predictions are all as stated in the text.”
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
Jizang classifies those in training and beyond training 「就位」 tr. “in terms of stage” 〔T34n1721 0582c22〕: 「三果名學，羅漢名無學。」 tr. “Those at the three fruits are named ‘in training’; arhats are named ‘beyond training.’” He establishes the chapter title through 『顯名、密行二種學無學』 tr. “two kinds of those in training and beyond training: those whose names are manifest and those whose practice is hidden.” Ānanda and Rāhula are provisional manifestations whose traces are disclosed, while the two thousand are actual and their traces are not disclosed. For Empty-King Buddha, Jizang explains 〔0583b11〕: 「畢竟空是諸空中之王。」 tr. “Ultimate emptiness is the king among all emptinesses.” He continues, 「釋迦、阿難同以畢竟空為本，故言俱於空王佛所發菩提心」 tr. “Śākyamuni and Ānanda both take ultimate emptiness as their basis; therefore the text says that together they aroused the resolve for awakening in the presence of Empty-King Buddha.” Ānanda serves as attendant because of extensive learning 〔0583b15〕. For the two thousand, 「寂然清淨」 tr. “still and pure” means that they know the original nature of all dharmas to be pure and are fit to receive a prediction of nonarising 〔0583b22〕. Jizang’s rubric 「密行」 tr. “hidden practice” applies to the two thousand, the 「密行眾」 tr. “assembly of hidden practice” 〔0578b18〕, not to Rāhula alone.
The Three Houses Recorded Side by Side (Recorded without Adjudicating)
On 「空王佛」 tr. “Empty-King Buddha,” Jizang cites the name in this chapter and explains it through ultimate emptiness 〔0583b11〕. Zhiyi does not cite the name separately in this chapter; his discussion of Empty-King Buddha occurs in the introduction to the 《文句》 Words and Phrases of the Lotus, in fascicle one. On 「密行」 tr. “hidden practice,” the sutra itself speaks of Rāhula’s hidden practice 〔本經 0030a29〕, while Jizang applies 「密行眾」 tr. “assembly of hidden practice” to the two thousand 〔0578b18〕; Zhiyi has no separate rubric of hidden practice in this chapter. On Ānanda’s extensive learning and the pace of attainment, Kuiji explains through the four intents and original vows; Zhiyi through Origin-and-Trace—vigorous practice advancing first, extensive learning upholding the sutra; and Jizang through ultimate emptiness and the trace of serving as attendant. The three houses read and classify differently; their readings are recorded side by side without adjudication.
V. Terminology
| Chinese | Transmitted Sanskrit (romanization · pronunciation aid) | Ancient attestation | Meaning |
|---|---|---|---|
| 學無學 tr. “those in training and beyond training” | śaikṣa / aśaikṣa | Kuiji: 「趣求進習名學，進習止滿名無學」 tr. “Seeking and advancing in training is named ‘in training’; when advancement in training has ceased and reached completion, it is named ‘beyond training’” 〔T34n1723 0805c12〕. Zhiyi: 「研真斷惑名為學，真窮惑盡名無學」 tr. “Investigating the true and cutting off delusion is named ‘in training’; when the true has been exhausted and delusion has come to an end, it is named ‘beyond training’” 〔T34n1718 0107b21〕 | Śrāvakas at the stage of training—the three fruits and four approaches—and at the stage beyond training—arhats |
| 後記 tr. “later prediction” | — | The third of the six places of prediction, cited by Kuiji from the 《法華論》 Treatise on the Lotus Sutra 〔T34n1723 0741b10〕 | Those in training and beyond training share one name; although they are of lower capacity, they are not known to the assembly, and therefore predictions are given to them later |
| 空王佛 tr. “Empty-King Buddha” | — | Dharmarakṣa has 「超空如來」 tr. “Transcending-Emptiness Tathāgata” 〔T09n0263 0098b14〕. Jizang writes, 「畢竟空是諸空中之王」 tr. “Ultimate emptiness is the king among all emptinesses” 〔T34n1721 0583b11〕 | The original teacher in whose presence Śākyamuni and Ānanda aroused the resolve for awakening at the same time |
| 密行 tr. “hidden practice” | — | 〔本經 0030a29「羅睺羅密行，唯我能知」〕 tr. “[The present sutra: ‘Of Rāhula’s hidden practice, I alone am able to know.’]” Kuiji explains through Origin-and-Trace 〔T34n1723 0806b25〕; Jizang classifies the two thousand as the 「密行眾」 tr. “assembly of hidden practice” 〔T34n1721 0578b18〕 | A concealed practice that the Buddha alone can know; Rāhula’s standing in origin is high, while in trace he appears as attendant |
| 山海慧自在通王 tr. “Sovereign King of Unhindered Wisdom of Mountains and Seas” | Sāgaravaradharabuddhivikrīḍitābhijña | Dharmarakṣa has 「海持覺娛樂神通」 tr. “Ocean-Holding Awakening-Delight Superknowledge” 〔T09n0263 0098a09〕. Kuiji writes, 『智如海深、名如山高，持法藏、神通自在無礙』 tr. “His wisdom is deep as the sea and his fame high as a mountain; he guards the Dharma treasury, and his superknowledge is sovereign and unobstructed” 〔T34n1723 0806a08〕 | Ānanda’s future buddha-name |
| 寶相如來 tr. “Jewel-Mark Tathāgata” | Ratnaketu (name-system) | Dharmarakṣa has 「寶英」 tr. “Jewel-Excellence” 〔T09n0263 0098c27〕 | The single name shared by the two thousand in training and beyond training |
VI. Similes · Rhetoric
(1) The Poor Person Counting Another’s Treasure (cited by Kuiji from the 《華嚴經》 Avataṃsaka-sūtra · not a principal parable of the present sutra) — 〔T34n1723 0806a29〕: 「譬如貧窮人，晝夜數他寶，自為半錢分，多聞亦如是。」 tr. “It is like a poor person counting another’s treasure day and night, while not possessing even half a coin as a share; extensive learning is likewise.” Kuiji cites this to show that 『多聞須行助、不唯多聞便能超越』 tr. “extensive learning requires the support of practice; extensive learning alone cannot bring transcendence,” explaining why Ānanda, though extensively learned, attains buddhahood later.
(2) As Though Nectar Had Been Poured Over One — 〔T09n0262 0030b26〕: when the two thousand hear their predictions, 「心歡喜充滿，如甘露見灌」 tr. “their hearts are filled with joy, as though nectar had been poured over them.” The pouring of nectar over the crown is a simile for the joy of hearing a prediction. The sentence agrees word for word across all three translations; see Heading II, Passage Six.
(This is a chapter of prediction and contains none of the principal seven parables. The two figures above are a cited simile and a rhetorical figure.)
VII. Cross-Reading · Carrying Forward
(1) Treatises on which this chapter relies (cited in Kuiji’s 《玄贊》 Profound Praise · stable attestations · related to treatises in the present canon):
- Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra — the treatise source for the third of the six manifested places of prediction, the 「後記」 tr. “later prediction” 〔T34n1723 0741b10·0805c11〕.
- 《瑜伽師地論》 Yogācārabhūmi — the four intents, specifically the intent concerning sentient beings’ aspirations, and original vows 〔0806b06〕.
- 《俱舍論》 Abhidharmakośa — distinguishes that Empty-King Buddha was not the occasion of the first arousal of the resolve 〔0806a24〕; 《華嚴經》 Avataṃsaka-sūtra — the poor person counting another’s treasure 〔0806a29〕.
(2) Cross-reading within the Lotus: the three circuits of prediction are 〈授記品〉 “Chapter on Predictions,” where the four great śrāvakas receive 「別記」 tr. “individual predictions”; 〈五百弟子受記品〉 “Chapter on Predictions for Five Hundred Disciples,” where the five hundred and twelve hundred receive the 「同記」 tr. “shared prediction”; and the present chapter, where those in training and beyond training receive the 「後記」 tr. “later prediction.” The prediction text is completed with this chapter. The first three of Vasubandhu’s six places of prediction—individual, shared, and later—are all completed within the prediction section of the lower-capacity circuit of former-life causes and conditions.
(3) Carrying Forward: the Cien successor Huizhao’s 《法華玄贊義決》 Decisions on the Meaning of the Profound Praise of the Lotus, T34n1724; the Tiantai successor Zhanran’s 《法華文句記》 Notes on the Words and Phrases of the Lotus, T34n1719—each carries forward its own tradition, recorded without adjudicating.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈授學無學人記品第九〉 tr. “Chapter 9, Predictions for Those in Training and Beyond Training” beginning at 〔T09n0262 0029b22〕 (fascicle four). Ānanda and Rāhula request predictions at 0029b27 · Ānanda is named 山海慧自在通王 tr. “Sovereign King of Unhindered Wisdom of Mountains and Seas” at 0029c04 / the land 常立勝幡 tr. “Ever-Standing Banner of Victory” and the aeon 妙音遍滿 tr. “Wondrous Sound Pervading All” at 0029c10 · the doubt of the eight thousand bodhisattvas at 0029c28 / arousing the resolve together under Empty-King Buddha and Ānanda constantly delighting in extensive learning at 0030a03 · Rāhula is named 蹈七寶華 tr. “Treader upon Seven-Jeweled Lotuses” at 0030a17 / 「密行唯我能知」 tr. “Of his hidden practice, I alone am able to know” at 0030a29 · the two thousand all bear the name 寶相 tr. “Jewel-Mark” at 0030b09 / 「俱時坐道場」 tr. “at the same time they shall sit at the place of awakening” at 0030b19 · the joy of the two thousand is 「如甘露見灌」 tr. “as though nectar had been poured over them” at 0030b26. Source file: root-text layer, collated word for word.
- 竺法護 T263, 〈授阿難羅云決品第九〉 tr. “Chapter 9, Bestowing Decisions upon Ānanda and Rāhula,” beginning at 〔T09n0263 0097c27〕 (end of fascicle five): 海持覺娛樂神通 tr. “Ocean-Holding Awakening-Delight Superknowledge,” with the aeon 柔和 tr. “Gentle Harmony,” at 0098a09 · 超空如來 tr. “Transcending-Emptiness Tathāgata” and 八萬菩薩 tr. “eighty thousand bodhisattvas” at 0098b09 / 0098b14 · 度七寶蓮華 tr. “Traverser of Seven-Jeweled Lotuses” at 0098c01 · 寶英 tr. “Jewel-Excellence,” with five hundred worlds and sitting beneath a cluster of trees, at 0099a09 / 0099a11 · 如甘露見灌 tr. “as though nectar had been poured over one” at 0099a19.
- 添品 T264, 〈授學無學人記品第九〉 tr. “Chapter 9, Predictions for Those in Training and Beyond Training,” beginning at 〔T09n0264 0164a11〕: 山海慧自在通王 tr. “Sovereign King of Unhindered Wisdom of Mountains and Seas” at 0164a22 · Empty-King Buddha at 0164b20 · 蹈七寶華 tr. “Treader upon Seven-Jeweled Lotuses” and Rāhula’s hidden practice, with 「惟我能知」 tr. “I alone am able to know,” at 0164c04 / 0164c17 · 寶相 tr. “Jewel-Mark” at 0164c23 · 如甘露見灌 tr. “as though nectar had been poured over one” at 0165a13. 〔六義句逐字同羅什，唯羅睺密行偈「唯／惟」一異寫字〕 tr. “[The six doctrinal passages agree word for word with Kumārajīva; only Rāhula’s hidden-practice verse has the single graphic variant ‘唯／惟,’ both meaning ‘only.’]”
- 窺基《玄贊》T34n1723 (interpretive mirror · exceedingly brief on this chapter, approximately a page and a half): 〈授學無學人記品〉 tr. “Chapter on Predictions for Those in Training and Beyond Training” 〔0805c07〕–〔0806c13〕 (fascicle eight, first half). The three gateways at 0805c08 · later prediction at 0805c11 · explanation of the name Wisdom of Mountains and Seas at 0806a08 · Empty-King Buddha not the occasion of the first arousal of the resolve, cited from the Abhidharmakośa, at 0806a24 · the Avataṃsaka simile of counting another’s treasure at 0806a29 · the four intents and original vows at 0806b06 / different original vows and different pace at 0806b08 · hidden practice as Origin-and-Trace and remaining in the body at 0806b25 · the two thousand sharing one name and one prediction at 0806c05. The full six places of prediction occur in the Profound Praise on the 〈授記品〉 “Chapter on Predictions” at 0741b.
- 智顗《文句》T34n1718 (parallel witness): the meaning of those in training and beyond training at 0107b21 · establishment of a separate chapter as the second section of the prediction text at 0107c02 · Ānanda as a person in training and Rāhula at the rank of disciple at 0107c13 · intimacy in the Way and weight in kinship at 0107c08 · extensive learning and attendance through Origin-and-Trace at 0107c22 · no explanation of the three buddha-names, 「餘記悉如文」 tr. “the remaining predictions are all as stated in the text,” at 0107c24.
- 吉藏《法華義疏》T34n1721 (parallel witness): classification by stage at 0582c22 · the two kinds, those whose names are manifest and those whose practice is hidden, at 0583a03 · Ānanda and Rāhula as provisional manifestations and the two thousand as actual at 0583a16 · Empty-King Buddha as ultimate emptiness at 0583b11 · Ānanda serving as attendant through extensive learning at 0583b15 · the two thousand as the assembly of hidden practice at 0578b18 / the two thousand receiving the prediction of nonarising at 0583b22.
- Record of formation: Kumārajīva names the chapter 「授學無學人記」 tr. “Predictions for Those in Training and Beyond Training,” from the stages of those receiving predictions; Dharmarakṣa names it 「授阿難羅云決品」 tr. “Bestowing Decisions upon Ānanda and Rāhula,” from the personal names together with the term “decision.” The three buddha-names are all rendered differently by meaning: 山海慧自在通王／海持覺娛樂神通 tr. “Sovereign King of Unhindered Wisdom of Mountains and Seas / Ocean-Holding Awakening-Delight Superknowledge”; 蹈七寶華／度七寶蓮華 tr. “Treader upon Seven-Jeweled Lotuses / Traverser of Seven-Jeweled Lotuses”; 寶相／寶英 tr. “Jewel-Mark / Jewel-Excellence.” Other differences are 空王佛／超空如來 tr. “Empty-King Buddha / Transcending-Emptiness Tathāgata”; 八千／八萬 tr. “eight thousand / eighty thousand” bodhisattvas; and 五十／五百世界 tr. “fifty / five hundred worlds.” Dharmarakṣa does not explicitly translate Rāhula’s hidden practice. 「如甘露見灌」 tr. “as though nectar had been poured over one” agrees word for word in all three translations. The supplemented edition agrees word for word with Kumārajīva apart from the single graphic variant 「唯／惟」 tr. “only / only.”