說無垢稱經疏 4.456

4.456

贊曰：下上客後陳，現對揚而莫逆。有二：初答來儀、後答見圓。初中復二：初標答、後釋答。此標答也。依事釋言：如是者，順成彼說。來者向方丈，去者背菴園。又因彼言來，乘便談去，向此來者定背彼去故。若從來已來者，不可復來。但為從來未來至此，所以今來。去亦如是。依理釋者，空理義云：世俗諦有，若已來者。勝義諦空，不可復來。世俗諦有，若已去者。勝義諦空，不可復去。故知來去且隨世俗，依勝義諦無去無來，成無垢稱不來而來也。應理義云：若計所執執已來者，此體空無不可復來，若計所執執已去。故知來去皆隨因緣假施設有，都無實相。又有解云：若隨世俗依他起有已來者，勝義真如無差別相，不可復來。若隨世俗依他起性有已去者，勝義真如無差別相，不可復去。故知來去皆是世俗依他假立，勝義都無。此舉已來例彼正來。當來亦爾，故不重述。

Commentary: Below, the distinguished guest expresses himself next, presenting a dialogue in perfect accord. There are two parts: first, responding regarding the protocol of coming; second, responding regarding the completion of seeing. The first part also has two parts: first, stating the response; second, explaining the response. This is stating the response. Explaining in terms of literal facts: 'So it is' complies with and validates the other's statement. 'One who comes' faces toward the ten-foot room; 'one who goes' turns the back upon the mango grove (Āmrapālī-vana). Furthermore, taking occasion from his speaking of 'coming', he conveniently speaks of 'going', because one who comes toward here must certainly go away with the back turned upon that place. If one had already come from the past, one could not come again. It is only because from the past one has never come to this place that one comes now. Going is also like this. Explaining in terms of principle: the meaning of the Śūnyatā principle states that according to conventional truth, there is 'one who has already come', whereas according to ultimate truth it is empty, so one cannot come again; according to conventional truth, there is 'one who has already gone', whereas according to ultimate truth it is empty, so one cannot go again. Therefore, one knows that coming and going merely accord with the conventional; according to ultimate truth there is no going and no coming, completing Vimalakīrti's 'not coming yet coming'. The meaning of the Yukti principle states: if the parikalpita [imaginative grasping] grasps one as 'having already come', its essence is empty and non-existent, so one cannot come again; likewise if parikalpita grasps one as 'having already gone'. Therefore, one knows that coming and going both follow conditioned designation and conventional expression, utterly lacking real marks. There is another explanation: if in accordance with conventional truth one has already come on the basis of dependent origination (paratantra), the ultimate tathatā has no differentiated marks, so one cannot come again. If in accordance with conventional truth one has already gone on the basis of dependent origination (paratantra-svabhāva), the ultimate tathatā has no differentiated marks, so one cannot go again. Therefore, one knows that coming and going are both conventional and established nominally on dependent origination, and in the ultimate they are utterly non-existent. This adduces what has already come to illustrate what is currently coming. What will come in the future is also like this, hence it is not reiterated.