維摩經略疏 6.3

6.3

「為從」下，二、約無生行破一生受記。所以約行破者，乃由彌勒以有伏難。難云：理無受記可然。何妨緣無生行，行成智斷得菩提記。文為四：一雙定、二雙破、三雙並、四雙結。一、雙定者，為從如生？為從如滅？所以然者，彌勒情猶未愜，若無生理理即是如，無記不記。但眾生無始迷理，即有生死。諸佛菩薩觀於無生，其真智明生則惑暗漸滅，若智生照極則妄惑斯盡，智斷滿足名菩提果。豈事如理呵有受記？故先雙定為如生如滅智斷果滿得受記耶？就此雙定，玄約三教菩薩如生如滅智斷受記。若通別教，一往事同而理有異，通圓二教事理俱異，與別教理同而事異。

From "Is it from tathatā..." onward is the second part: refuting the reception of prophecy in one lifetime on the basis of the practice of unproducedness. The reason for refuting it on the basis of practice is due to Maitreya having an implicit objection. The objection says: That there is no reception of prophecy in principle may be granted. But what prevents one from relying on the practice of unproducedness, so that when practice completes wisdom and severance, one attains the prophecy of bodhi? The text has four parts: first, dual positing; second, dual refutation; third, dual confrontation; fourth, dual conclusion. First, as for the dual positing: Is it arising from tathatā, or perishing from tathatā? Why so? Maitreya's mind was not yet satisfied: If the principle of unproducedness is principle, then principle is tathatā, without prophecy or non-prophecy. But sentient beings have been deluded about principle from beginningless time, so there is birth-and-death. When buddhas and bodhisattvas contemplate unproducedness, as their genuine wisdom and light arise, the darkness of delusion gradually perishes; when wisdom arises and illuminates to the utmost, false delusions are entirely exhausted, and the fulfillment of wisdom and severance is called the fruit of bodhi. How could one use the principle of tathatā to rebuke the existence of receiving prophecy? Therefore, he first posits dually: Is it through the arising of tathatā or the perishing of tathatā that wisdom and severance are fulfilled and one receives prophecy? Regarding this dual positing, it profoundly addresses the reception of prophecy of wisdom and severance through the arising of tathatā and perishing of tathatā across the bodhisattvas of the three teachings. In the Shared and Distinct Teachings, they are superficially the same in phenomenon but differ in principle; between the Shared and Perfect Teachings, they differ in both phenomenon and principle; between [the Perfect] and the Distinct Teaching, they are the same in principle but differ in phenomenon.