維摩經略疏 5.146

5.146

「如佛至亦滅」，三、引佛語為證。正證現在無住，不得受未來一生之記。何者？彌勒未愜，若過未皆無，不得約過未身受菩提記者，今佛約現在身授未來記，何得言現在無住不得受未來記，所以引佛所說亦生亦老亦滅為證者，破彌勒計一期執現在停住，故約此身破受未來記。「亦生」等者，若依薩婆多三相同時，生即有滅。雖有一期，理而求之無暫停住，何得約現受未來記？

From "Just as the Buddha, up to, also perishes," third, citing the Buddha's words as proof. This directly proves that the present has no abiding, and that one cannot receive a prophecy of a single future life. Why? Maitreya was not yet satisfied: if the past and future are both nonexistent, and one cannot receive the prophecy of bodhi on the basis of a past or future body, now the Buddha confers a future prophecy on the basis of the present body; how can one say that the present has no abiding and cannot receive a future prophecy? The reason for citing what the Buddha spoke—"is also born, also ages, and also perishes"—as proof, is to refute Maitreya's notion of a single lifespan, grasping at the present as enduring and abiding; thus on the basis of this body he refutes receiving a future prophecy. As for "also born" and so forth: if one relies on the Sarvāstivāda view of the three characteristics being simultaneous, then with arising there is immediately perishing. Although there is a single lifespan, searching it out in principle there is not even momentary abiding; how could one receive a future prophecy on the basis of the present?