金剛般若疏 4.13

4.13

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.