大般涅槃經義記 7.15

7.15

From here below is the fourth part: questions and answers brushing away the marks of coming and going. The Buddha first tests him by asking: 'Does one who arrives come? Or does one who does not arrive come?' From 'Vaiḍūrya' downward is the answer. First, he clarifies that there is no coming in terms of the body; next, he discriminates in terms of dharmas; finally, he reveals in terms of the mind, clarifying that because all faults are exhausted, there is no coming. In the first part, regarding 'World-Honoured One! The one who arrives does not come, and the one who does not arrive also does not come': there are two meanings in explanation: 1. Explaining in terms of the impermanence of the response body: The response body reaching here is called arriving; one that perishes along the way is called not arriving. Discussing the one who arrives: it is newly produced in this place and does not come from there, so it is not called coming. As for the one who does not arrive: it perishes right on the road and does not come to this place, so it also does not come. 2. Explaining in terms of the permanence of the true body: The aforementioned response body, whether arriving or not arriving, is originally motionless with respect to true, permanent tranquility, and therefore neither comes. 'I view this meaning as having no coming at all' summarizes and concludes it: whether arriving or not arriving, neither has coming; hence it says 'none at all.' Next, discriminating in terms of dharmas: 'If conditioned phenomena are permanent, they also do not come' is the same as the latter explanation; 'if they are impermanent, they also do not come' is like the former explanation. Here the five aggregates are termed conditioned phenomena. Below, revealing in terms of the mind, there are eight distinct clauses: The first three are being far removed from the faults of ordinary persons, and therefore there is no going or coming: first is being free from self-view, next is being free from arrogance, and last is being free from grasping practice (or seeing the two graspings is termed grasping practice). The latter five are being far removed from the faults of the two vehicles: the first two and the last one are the faults of delusion regarding the Mahāyāna; the middle two clauses are the faults of attachment to the Hīnayāna.