注維摩詰經 4.14

4.14

生曰：彌勒向說行，意以受記引之耳，不為說受記也。而彼生著情，便貪記以有行，斯則復是見菩提可得也。是以維摩詰即推彌勒受記為無，以呵其說行之意，遣彼著也，然後乃更釋其見菩提心焉。夫受記者，要以四事合成，一一推之皆無也。四事者，一以人受記為主、二以體如為本、三無無量生、四在一生中得佛，交在一生中而以之受記，要應先推一生也。一生者，舉八萬歲生，唯一念現在，餘皆過去、未來也，故言為用何生得受彌勒記乎？

[Dao]sheng says: When Maitreya previously expounded practice, his intention was merely to guide them by means of the prophecy [of buddhahood]; he was not expounding the prophecy for its own sake. Yet those [gods] gave rise to clinging sentiments and forthwith grew greedy for a prophecy by virtue of having practice; this again was seeing bodhi as something that can be attained. Therefore, Vimalakīrti directly reduced Maitreya's prophecy to nonexistence in order to rebuke his intention in expounding practice and dispel their clinging; only then did he further resolve their mind that holds a view of bodhi. A prophecy must be constituted through four factors, and when examined one by one, all are nonexistent. As for the four factors: first, taking the person receiving the prophecy as primary; second, taking the embodiment of suchness as the basis; third, having no immeasurable births [remaining]; fourth, attaining buddhahood within a single birth. If it occurs within a single birth and one receives the prophecy by means of it, one must certainly first examine this 'single birth'. A 'single birth' refers to a lifespan of eighty thousand years, of which only a single thought-moment is present, while the remainder are past and future. Hence he says: 'By means of which birth did you receive the prophecy, Maitreya?'