說無垢稱經疏 4.454

4.454

贊曰：下明兩共談論。復二：初明見軌、後明談儀。見軌有二：主人先唱，示命進而納賓；上客後陳，現對揚而莫逆。此初文也。西方見客法示命進，菩薩修行命進問安皆言善來，喜此來故。而又逆言從來不來，今者乃來。從來未見聞，今時創見聞。如世說言：從來不來，今乃能來。極為恩幸，謝此來故。樂莫樂予新相知，歡莫歡予此相遇。由此下文吉祥答言：若已來者，不可復來。從來未來，如今始來。創來名來，久來非來故。此依事釋。又理解云：恐言滯過，拂妄顯真，是故復言不來來等。空理義云：因緣世俗可說有來。彼既非真，即不來來。彼來既不來，此亦不見見。身既不見見，言亦不聞聞，顯無妄來等，有真來等故。應理義云：如凡所執，無故不來；因緣事俗，假可有來。彼既因緣假可有來，無計所執真實之來，此亦無彼所執之見，而有因緣假可稱見。身既不見之見，言亦不聞之聞，無妄所執，順俗來故。或真中無相，故言不來。俗裏有形，復言而來。彼既真不來、俗中有其來，此亦真不見、俗中假有見。身既真不見、假俗可稱見，言亦真不聞、俗中可有聞。體真達俗，故能來也。

Commentary: Below clarifies the two conversing together. Again there are two parts: first, clarifying the protocol of meeting; and later, clarifying the etiquette of discussion. The protocol of meeting has two parts: the host speaks first, showing the invitation to enter and receiving the guest; the honored guest replies afterwards, presenting the dialogue in mutual accord. This is the first text. In the Western regions, the etiquette for receiving guests is to show the invitation to enter; when bodhisattvas practice, in bidding them enter and inquiring after their well-being, they always say "welcome" (svāgata), rejoicing in this arrival. And yet he conversely says that hitherto he has never come, but now he has come. Hitherto he has never been seen or heard, but now for the first time he is seen and heard. Just as worldly people say: "Hitherto you never came, but now you have been able to come." It is an extreme fortune, thanking him for this arrival. No joy is greater than newly making an acquaintance; no delight is greater than this mutual encounter. Hence in the text below Mañjuśrī replies: "If one has already come, one cannot come again. Hitherto one has not come, and only now does one begin to come. Coming for the first time is called coming, whereas having come long ago is not coming." This explains it according to events. Furthermore, explaining according to the principle of reality: fearing that words might linger in error, brushing aside falsehood to reveal the real, he therefore also says "coming without coming," and so forth. In the sense of the principle of emptiness: through conventional worldly conditioned origination, it can be said that there is coming. Since that is not real, it is "coming without coming." Since that coming is not coming, here also seeing is "seen without seeing." Since the body is seen without seeing, the words are also "heard without hearing," revealing that there is no false coming, etc., but there is real coming, etc. In the sense of according with truth: as ordinary people cling, there is no [such entity], hence no coming; yet in conventional conditioned phenomena, conventionally there can be coming. Since through conditioned origination there can conventionally be coming, while there is no real coming as imagined through clinging, here also there is no seeing as clung to by that, yet there is that which can conventionally be called seeing through conditioned origination. Since the body is seen without seeing and words are heard without hearing, there is no false clinging, yet it accords with conventional coming. Alternatively, in the ultimate there are no characteristics, hence it is said "not coming"; in the conventional there are forms, hence it is also said "coming." Since in the ultimate he does not come, yet in the conventional he has his coming, here also in the ultimate there is no seeing, yet in the conventional there is conventionally seeing. Since the body in the ultimate is not seen, yet conventionally it can be called seeing, the words also in the ultimate are not heard, yet in the conventional they can be heard. Realizing the ultimate and penetrating the conventional, he is therefore able to come.