金剛般若疏 4.13

4.13

「若有人言：如來若來若去」下，第十三章來者，論生起云「菩薩既不受福德，則不受世間人王。天王云何往來六道利益眾生耶？故今釋云：菩薩雖不受世間果，而化身往來六道，作人王天王利益眾生，法身常住則無有去來。勿見化身去來利物，便言法身亦有去來；勿見法身無去來，謂生身亦無去來。」此中正明化身有去來，破法身有去來疑，故云「若言如來法身有去來者，不解法身之義也。」問：若化身有來去、法身無來去，還是從來義耳。答：此是不二二義，故開二身無去來。去來是化身，去來無去來是法身，皆是為物作此名字耳。至論正般若，未曾二不二、去來不去來也。

From "If someone says: 'The Tathāgata comes or goes'" onward is the arrival of the thirteenth chapter. The commentary's contextual arising states: "Since a bodhisattva does not accept merit, he does not accept being a worldly human king or heavenly king. How could he come and go throughout the six destinies to benefit sentient beings? Therefore it is now explained: Although a bodhisattva does not accept worldly fruits, his nirmāṇakāya comes and goes throughout the six destinies to act as a human king or heavenly king to benefit sentient beings, while the dharmakāya permanently abides and has no going or coming. Do not, seeing the nirmāṇakāya come and go to benefit beings, say that the dharmakāya also has going and coming; do not, seeing that the dharmakāya has no going or coming, say that the physical body also has no going or coming." In this context it directly clarifies that the nirmāṇakāya has going and coming, refuting the doubt that the dharmakāya has going and coming; hence it says: "If one says that the Tathāgata's dharmakāya has going and coming, one does not understand the meaning of the dharmakāya." Question: If the nirmāṇakāya has coming and going while the dharmakāya has no coming and going, this is still the traditional doctrine. Answer: These are the two meanings of non-duality; therefore it distinguishes the two bodies as having and not having going and coming. Going and coming is the nirmāṇakāya; having neither going nor coming is the dharmakāya; these are all designations fabricated for the sake of beings. When it comes to ultimate, correct prajñā, it has never been dual or non-dual, going and coming or non-going and coming.