注維摩詰經 4.40

4.40

肇曰：無相之相是菩提相也。生曰：菩提既是無相理極之慧，言得之者，得即是菩提相也。果是其相，則非實矣。苟得非實，一切眾生亦是此之得理也。所以然者，菩提本無不周，眾生即是其相故也。夫授記言得菩提者，懸指之耳。今云彌勒得者，就語之也。既就得時而無得相，豈應懸指有得乎？所指苟已驗無為，指理自冥矣。

[Seng]zhao says: The mark of marklessness is the mark of bodhi. [Dao]sheng says: Since bodhi is markless wisdom that reaches the ultimate principle, to say that one attains it means that attainment is itself the mark of bodhi. If it is indeed its mark, then it is not real. If attainment is not real, all sentient beings also share this principle of attainment. Why is this so? Bodhi originally leaves nothing unencompassed, because sentient beings are themselves its mark. When a prophecy speaks of attaining bodhi, it points to it from afar. Now, when it is said that Maitreya attains it, it is spoken of as immediate. Since even at the time of immediate attainment there is no mark of attainment, how could pointing to it from afar possess an attainment? If what is pointed to is already verified as unconditioned, the principle of pointing naturally merges in dark harmony.