注維摩詰經 4.28

4.28

生曰：次推無無量生也。夫無無量生者，體生是無，故得之矣。苟體生是無，而無無量生者，無無量生復何有哉？斯乃為正位者也。正位者，永與邪別也。然則既以無無量生為正位者，無有受記理自明也。以得菩提故有受記，復云無得菩提耳。前推生直推其體，今推無無量生，以正位推之者，生本根於癡愛，是有者之所惑，故宜於外推其體也。無無量生原在悟理，是得者之所達，自應以正位於內明之也。

[Dao]sheng says: Next he examines having no immeasurable births [remaining]. As for having no immeasurable births, one realizes that birth is nonexistent, and therefore one attains it. If one embodies birth as nonexistent and lacks immeasurable births, how could having no immeasurable births exist either? This is precisely what is the correct position. The correct position is eternally distinct from the perverse. Thus, since having no immeasurable births is taken as the correct position, it is self-evident in principle that there is no receiving of a prophecy. It is because of attaining bodhi that there is the prophecy; yet he further states that there is no attainment of bodhi. Previously, in examining birth, he directly examined its substance; now, in examining having no immeasurable births, he examines it by means of the correct position. Birth is fundamentally rooted in delusion and craving, which is what those who cling to existence are deluded by; hence it is appropriate to examine its substance externally. Having no immeasurable births originates in awakening to the principle, which is what those who attain it comprehend; naturally, it should be clarified internally by means of the correct position.