金光明最勝王經疏 4.213

4.213

贊曰：此顯勝用。有三：一現身說法、二能益有情、三攝法歸真令修正觀。此初也。雖現身說諸法，不壞真諦故，於法真如不動。故《無垢稱經》云「能善分別諸法相，於第一義諦而不動。」即不住著。雖復現身，離喧亂流轉之苦，故於法真如不動。亦不住著涅槃寂滅，如凡夫二乘。雖現成佛去、示歸涅槃來，用常寂故，不來不去。又眾生善根熟故見佛來，生厭離故見佛去，談佛常住不來不去。亦如澄空璧月洞映無涯，任水澄波輝華有極，此即水澄而月影現、水波濁而月沈，談其月也何有來去？或自性身無行住坐臥，不動即不坐臥，來去是行攝，應化有之。故《般若論》云「諸佛無來去，應化有來去。」準攝境中，即約應化為徵，答即從如為答，故通好。或現身說法俱無三世定相，不動是總，不住是現，生即滅故。不去即滅，不至過去故，不來未來無故。準說法中亦云不動等，此釋為好。

The commentary says: This manifests the superior function. There are three parts: (1) manifesting bodies and expounding the Dharma, (2) benefiting sentient beings, and (3) subsuming dharmas into reality so that right contemplation may be cultivated. This is the first. Although manifesting bodies to expound all dharmas, because one does not destroy the ultimate truth, one does not move with respect to the suchness of dharmas. Thus the Vimalakīrtinirdeśa states: "Skillfully distinguishing the characteristics of all dharmas, yet unmoved in the ultimate truth." That is, not abiding or attaching. Although again manifesting a body, one is free from the suffering of noise, distraction, and transmigration, and therefore does not move with respect to the suchness of dharmas. Nor does one abide or attach to the extinction of nirvāṇa like ordinary beings and followers of the two vehicles. Although manifesting attaining Buddhahood by "going" and demonstrating entering nirvāṇa by "coming", because function is constantly tranquil, there is neither coming nor going. Furthermore, because sentient beings' roots of goodness are ripe, they see the Buddha "come"; because they give rise to weariness and renunciation, they see the Buddha "go"; yet speaking of the Buddha's eternal abiding, there is neither coming nor going. It is also like the jade-disc moon in a clear sky shining boundlessly: whether the water is calm or rippling, its brilliance and radiance are definite; when the water is calm the moon's reflection appears, and when the water is turbid and rippling the moon is submerged; yet speaking of that moon, how could there be coming or going? Or, the svābhāvikakāya has no walking, standing, sitting, or lying down: "not moving" means not sitting or lying down, while "coming and going" is subsumed under walking; these exist for the nirmāṇakāya. Thus the Prajñā-śāstra states: "The Buddhas have no coming or going; the nirmāṇakāyas have coming and going." According to the subsumption of objects, the question is based on the nirmāṇakāya, and the answer is given based on suchness; hence both are sound. Or, manifesting bodies and expounding the Dharma both lack fixed characteristics in the three periods of time: "not moving" is general; "not abiding" is the present, because as soon as it arises it ceases; "not going" means cessation, because it does not proceed to the past; "not coming" means the future is non-existent. According to the expounding of the Dharma, it also says "not moving" and so forth; this explanation is preferable.