注維摩詰經 4.10

4.10

什曰：即無生法忍也。維摩詰不先遣忍心而先遣受記者，良由諸天見彌勒受記，故有補處之尊，遂係心成得、希想受記，故先明無受記。受記必由心生，故尋生以求記。生壞則記亡，故推世以去生也。肇曰：下呵云實無發心亦無退者，以此而推，似存不退之行，以勸發無上之心也。雖曰勝期，猶未免乎累。教迹不泯，故致斯呵。然經云「補處大士心無不一、智無不周」，應物而動，何闕之有？是由得失同懷、脩短迭應，利彼而動、無計諸己。故彌勒假有以啟始、淨名居宗以濟終，互為郢匠器彼淳朴。雖復迹同儒墨、致教不一，然相成之美實存其中矣。生曰：體如之行不復退轉也。彌勒躬有此行，而現得受記。今說之者將以引之，使見利樂法。

[Kumāra]jīva says: "This is the acquiescence to the unarisen nature of dharmas (anutpattika-dharma-kṣānti). The reason Vimalakīrti did not first dismiss the mind of patience, but instead first dismissed the prediction of enlightenment (vyākaraṇa), was precisely because the devas saw that Maitreya had received the prediction and therefore possessed the venerable rank of succeeding to buddhahood in the next life; they thereupon attached their minds to attainment and yearned for a prediction. Therefore, he first clarified that there is no prediction. Receiving a prediction necessarily arises from the mind; therefore, one investigates arising to seek the prediction. When arising is broken down, the prediction is gone; thus he deduced across lifetimes to eliminate arising." [Seng]zhao says: "Below he scolds: 'In reality there is neither generating the mind nor retrogression.' Deducing from this, it seems [Maitreya] maintained the practice of non-retrogression in order to encourage the generation of the supreme mind. Although called a superior expectation, it still does not escape burden. Because the trace of the teaching was not obliterated, it provoked this scolding. However, the sūtra states: 'The mind of the mahāsattva who succeeds to the rank of buddhahood is never disunified, and his wisdom is all-encompassing.' When moving in response to things, what defect could there be? This is because, holding gain and loss alike in mind, responding alternately to the long and the short, he moves to benefit others without calculating for himself. Therefore Maitreya adopted provisional existence to inaugurate the beginning, while the Spotless Name resided in the ultimate principle to fulfill the end; mutually acting as master craftsmen, they fashioned that raw simplicity. Although their traces differed like Confucians and Mohists, and their teachings were not identical, the beauty of mutual fulfillment truly resided within them." [Dao]sheng says: "The practice that embodies Suchness no longer retrogresses. Maitreya personally possessed this practice and currently had received the prediction. Now, in expounding it, he intended to guide them so that they might see the benefit and rejoice in the Dharma."