說無垢稱經疏 4.458

4.458

贊曰：下釋答來。依事釋者，非已來者可施設來，要未來者方可來故。非已去者可施設去，要未去者方可云去。依理釋者，空理義云：非世俗有諸已來者，依勝義諦可施設來；非世俗有諸已去者，依勝義諦可施設去，勝義空故。應理義云：非計所執執已來者可施設來，要依他中諸未來者可假設來；非計所執執已去者可施設去，要依他中諸未去者可假設去。又有解云：非隨依他諸已來者依真如理可施設來，亦非隨依他諸已去者依真如理可施設去。此顯依他有來有去，真如理中無來去。舊云「來者無所從來，去者無所至」，與新不同，但可理解，不得事釋。亦可言理中無來去，事有未來，今始來故。

Commentary: Below is the explanation responding to coming. Explaining in terms of literal facts: it is not one who has already come that can be designated as coming, for only one who has not yet come can come. It is not one who has already gone that can be designated as going, for only one who has not yet gone can be said to go. Explaining in terms of principle: the meaning of the Śūnyatā principle states that those who have already come, which exist conventionally, cannot be designated as coming according to ultimate truth; those who have already gone, which exist conventionally, cannot be designated as going according to ultimate truth, because the ultimate is empty. The meaning of the Yukti principle states: it is not those who have already come, as grasped by parikalpita, that can be designated as coming; only those who have not yet come within paratantra can be conventionally designated as coming; it is not those who have already gone, as grasped by parikalpita, that can be designated as going; only those who have not yet gone within paratantra can be conventionally designated as going. Furthermore, another explanation says: it is not those who have already come according to paratantra that can be designated as coming according to the principle of tathatā; nor is it those who have already gone according to paratantra that can be designated as going according to the principle of tathatā. This reveals that in paratantra there is coming and going, while in the principle of tathatā there is no coming or going. The older version said, 'One who comes comes from nowhere, and one who goes goes to nowhere.' That differs from the new translation, and can only be understood in principle, lacking literal factual explanation. One can also say that in principle there is no coming or going, while in facts, having not yet come, one now begins to come.