維摩經略疏 5.151

5.151

「若以無生得受記者，無生即是正位」，此正就無生理破彌勒者，理中無記。何者？受記本約智斷滿足，故《智論》云「菩提者是滿足稱」。理非生滅即無智斷，何論智斷滿足？是則偏圓無生皆非智斷。尚無智斷，況菩提果。無生即是正位者，偏圓無生皆是正位，即是極理。若約理明極，極理非位而是眾位之本。如天子位極，因此有文武之位。今有三教菩薩位者，皆由無生之理，故《金剛般若》云「一切賢聖皆以無為法而有差別」。無生正位即是平等真法界，佛不度眾生，何得有受三教一生當得菩提義也。故於正位中亦無受記，亦無得菩提果。所以然者，二種無生皆非因非果，豈得三教因中受未來智斷滿足之記？二種無生正位非果，豈論得三教所明菩提之果？故言「云何彌勒受一生記乎」。若彌勒將隣極果正位尚無受記，況初發三教之心而欲悕入無生正位受菩提記。是以呵彌勒隣果受記，寄意破稟三教悕望無生記位。是則通別錯求皆轉圓教，悕望亦皆息也。

"If prophecy is received by means of unproducedness, unproducedness is precisely the correct status." This directly refutes Maitreya with respect to the principle of unproducedness: within principle, there is no prophecy. Why? Prophecy is originally based on the fulfillment of wisdom and severance, so the Zhìdù lùn says: 'Bodhi is the designation for fulfillment.' Principle is neither arising nor perishing, so there is no wisdom and severance; how can one speak of the fulfillment of wisdom and severance? Thus, the unproducedness of both biased and perfect [truths] is not wisdom and severance. Since there is not even wisdom and severance, how much less the fruit of bodhi! As for 'unproducedness is precisely the correct status,' the unproducedness of both biased and perfect [truths] is the correct status, which is the ultimate principle. If one explains the ultimate on the basis of principle, the ultimate principle is not a rank, but is the root of all ranks. Just as the position of the Son of Heaven is ultimate, and on this basis the civil and military ranks exist, so now the ranks of bodhisattvas of the three teachings all exist due to the principle of unproducedness. Therefore, the Diamond Prajñā says: 'All noble persons are distinguished by unconditioned dharmas.' The correct status of unproducedness is the equal and genuine realm of reality, where the Buddha does not deliver sentient beings; how could there be the meaning that one receives [prophecy] to attain bodhi in one lifetime across the three teachings? Therefore, within the correct status, there is neither reception of prophecy nor attainment of the fruit of bodhi. Why is this so? Both kinds of unproducedness are neither cause nor effect; how could one receive in the cause within the three teachings a future prophecy of the fulfillment of wisdom and severance? The correct status of both kinds of unproducedness is not an effect; how can one speak of attaining the fruit of bodhi explained by the three teachings? Therefore it is said: 'How could Maitreya receive the prophecy of one lifetime?' If even Maitreya, being adjacent to the correct status of the ultimate fruit, has no reception of prophecy, how much less could those who have initially generated the mind of the three teachings yearn to enter the correct status of unproducedness and receive the prophecy of bodhi! Therefore, rebuking Maitreya's reception of prophecy adjacent to the fruit indirectly refutes those who adhere to the three teachings and yearn for the rank of prophecy of unproducedness. Thus, the mistaken pursuits of the Shared and Distinct [Teachings] all turn toward the Perfect Teaching, and yearnings all cease as well.