維摩經略疏 6.149

6.149

「所以者何至更不可見」，二、明文殊釋述成。所言「來者無所從來」者，此釋若來已更不來。四不可說即是平等法界，諸佛所不能行，此無有來相。約此說來，即是無所從來，述成不來而來。「去者無所至」者，四不可說即是平等真法界，諸佛所不到，故言去者無所至。重述成不來相而來，來無所到也。「所可見者更不可見」者，四不可說平等真法界中無所可見，而言見者，佛眼見極更無可見，即是釋上述成不可見相而見也。

"Why is this? … up to … cannot be seen again": second, clarifying Mañjuśrī's explanation of the endorsement. That which is said, "One who comes comes from nowhere," explains "if one has come, one does not come again." The four ineffables are the equal dharma-realm, which all buddhas cannot traverse; here there are no marks of coming. Speaking of coming in terms of this is "coming from nowhere," endorsing "coming without coming." "One who goes reaches nowhere": the four ineffables are the equal, true dharma-realm, which all buddhas do not reach; hence it is said, "one who goes reaches nowhere." This reiterates the endorsement of "coming without marks of coming," that coming reaches nowhere. "What can be seen cannot be seen again": in the equal, true dharma-realm of the four ineffables, there is nothing that can be seen; yet as for speaking of seeing, the buddha eye sees to the utmost and there is nothing further that can be seen, which explains the above endorsement of "seeing without marks of the unseeable."