維摩經抄 1.11

1.11

經曰。為以何生得受記乎。過去耶未來耶現在耶。過去已滅未來未至。現在無住。云何受記　述曰。准大小二乘宗三世有為各有一念。時之極促莫過一念。無前故夫論受記須歷多時說授記方了。此之三念已滅未至。無有停住。授記之事如何得成　經曰。無生即是正位。於正位中亦無受記等　述曰。言正位者即是證果之正位。此中意者已登正位何勞受記。又念正位之中如如不動言語道斷。心行處滅何得。更有有為言說領納記耶。

The sūtra states: "With what birth did you receive the prophecy [of buddhahood]? Was it in the past, the future, or the present? The past has already ceased; the future has not yet arrived; the present does not abide. How could there be receiving the prophecy?"
The commentary states: According to both the Mahāyāna and Hīnayāna traditions, conditioned phenomena across the three times each endure for only a single thought-moment. Nothing is more fleeting in time than a single thought-moment, which has nothing preceding it. Now, as for bestowing a prophecy, it requires the passage of considerable time for the utterance of the bestowal of the prophecy to be completed. If these three thought-moments are already ceased, not yet arrived, and without halting or abiding, how could the affair of bestowing a prophecy be accomplished?
The sūtra states: "Non-arising is itself the right state; in the right state, there is also no receiving of prophecy, and so forth."
The commentary states: The term "right state" refers to the right state of realizing the fruit. The meaning here is: having already ascended to the right state, what need is there for receiving a prophecy? Furthermore, considering that within the right state, suchness is unmoving, the path of words is cut off, and the place of mental activity has ceased—how could there still be conditioned speech to receive the prophecy?