維摩義記 2.41

2.41

自下第二維摩教呵。何故須然？為使諸天捨修入證，故須教呵。「來謂」，總舉。下別顯之，別文之中初呵後教，從初乃至「亦無退」者，是呵辭也，呵令相捨；「彌勒當令此諸天子捨分別」下，是教辭也，教令證實。就前呵中，寄就彌勒，難破授記得菩提義，類明一切悉無所得。於中有二：一、難破彌勒授一生記得菩提義。二、「是故彌勒無以此法誘天子」下，總以結呵。前中初先舉其所得，「為用何」下破以顯無。舉所得中，言「彌勒」者，告命其人。「世尊授」等，舉其所得。「授仁記」者，行因剋果。定得不失，如心記物堅念不失，故名為記。聖記示人，目之為授。言「一生」者，人中得記，捨此身已上生兜率，後生人間然後成佛。中間隔彼兜率一報，故名一生。

Second, from the following onward, is Vimalakīrti's instructive rebuke. Why was this necessary? In order to cause the devas to relinquish cultivation and enter into realization, this instructive rebuke was necessary. "Came and said to" is an overarching statement. Below, it specifically reveals it: within the specific text, first is the rebuke and later is the instruction. From the beginning up to "nor is there any retrogression" are words of rebuke, rebuking them so that they relinquish signs; from "Maitreya, you should cause these heavenly sons to relinquish conceptual distinctions" onward are words of instruction, instructing them to realize the real. Within the preceding rebuke, framed around Maitreya, he refutes and breaks down the meaning of receiving a prophecy and attaining bodhi, clarifying by analogy that all things are completely without attainment. Herein there are two: First, refuting and breaking down the meaning of Maitreya receiving a prophecy of one lifetime and attaining bodhi. Second, from "Therefore, Maitreya, do not entice the heavenly sons with this dharma" onward, it offers a concluding rebuke. In the former, he first raises what is attained; from "wei yong he" (which [rebirth] do you use) onward, he refutes it to show non-existence. In raising what is attained, saying "Maitreya" is addressing that person. "The World-Honoured One bestowed..." and so on raises what was attained. "Bestowed a prophecy upon you, Benevolent One" means that practicing causes secures the fruit. Being definitely attained without loss is like firmly keeping an object in mind without forgetting it, hence it is called a "prophecy" (ji / smṛti). A sage's prophetic declaration to a person is designated as "bestowing" (shou). Saying "one lifetime" (yisheng / ekajāti-pratibaddha) means that one receives the prophecy among humans, and upon relinquishing this body, one is reborn above in Tuṣita, and later is born in the human realm and only then becomes a Buddha. In between, it is separated by that single recompense in Tuṣita, hence it is called "one lifetime".