[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [中觀論疏](https://indike.org/pramana/in.bauddha.taisho.1824) › 4.5 # 中觀論疏 4.5 中觀論疏 4.5 - **Language:** Classical Chinese ### [4.5](https://indike.org/pramana/in.bauddha.taisho.1824.4.5) 問：前云此品釋經中無去來義，云何釋耶？答：經文甚多，今略舉其要。《淨名經》云「不來相來、不去相去，來無所來、去無所去。」即是今意。《涅槃經》云「瑠璃先來。佛問云：『汝為至來、為不至來？』答云：『至亦不來，不至亦不來。至是已來不來，不至是未來不來。我觀是義，都無去來。』」次《大品經》常啼疑佛去來，而法尚反折之云：「炎中水從東海西海而來、南海北海而去？」常啼答云：「炎中尚無水，云何有來去？」因此則悟法身無來去義。次《智度論》解道品，釋菩薩正業，亦明無有去來席卷此文來也。直讀此品未覺為精，若望諸大乘經方知有其深味也。問：且置餘經。《淨名》既云「不來相來」，此就何義釋之？答：成論師云實法無來、相續有來，故云不來相來。又云：世諦有來、真諦無來，故云不來相來。地論師云：法界體無來、用即有來。中假師云：中道無去來、假名有去來。今悉不同此說，直須讀經，只來宛然而實無所來，不得分為二片也。 > Question: It was said earlier that this chapter explains the sūtras' meaning of non-going and non-coming. How does it explain it? Answer: The passages in the sūtras are very numerous, but now I will briefly cite the essentials. The Vimalakīrtinirdeśa-sūtra says: "Coming with the characteristics of non-coming, going with the characteristics of non-going; coming with nowhere to come from, going with nowhere to go to." This expresses the present meaning. The Nirvāṇa-sūtra says: "Vaidūrya came forward. The Buddha asked, 'Did you arrive and come, or did you not arrive and come?' He replied, 'Arriving, one also does not come; not arriving, one also does not come. Arriving is having already come, \[so there is\] no coming; not arriving is not yet coming, \[so there is\] no coming. As I observe this meaning, there is no going or coming whatsoever.'" Next, in the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra, Sadāprarudita doubted the coming and going of the Buddha, and Dharmodgata refuted him inversely, saying: "Does the water in a mirage come from the eastern sea or the western sea, and go to the southern sea or the northern sea?" Sadāprarudita replied: "In a mirage there is not even any water; how could there be coming or going?" Through this, he awakened to the meaning that the dharmakāya has no coming or going. Next, the Mahāprajñāpāramitopadeśa, in explaining the factors of awakening and expounding the right action of a bodhisattva, also clarifies that there is no coming or going, sweeping all such passages together here. Simply reading this chapter, one may not perceive it to be profound; yet when viewed in light of all the Mahāyāna sūtras, one then realizes its profound taste. Question: Setting aside the other sūtras for now, since the Vimalakīrtinirdeśa says "coming with the characteristics of non-coming," in terms of what meaning is this explained? Answer: The Tattvasiddhi masters say: "Substantial entities have no coming, but continuity has coming; therefore it says 'coming with the characteristics of non-coming.'" They also say: "In conventional truth there is coming, while in ultimate truth there is no coming; therefore it says 'coming with the characteristics of non-coming.'" The Daśabhūmika masters say: "The essence of the dharmadhātu has no coming, but its functioning has coming." The Middle and Provisional masters say: "In the middle way there is no going or coming, but in provisional designations there is going and coming." The present \[teaching\] agrees with none of these explanations. One simply must read the sūtra: coming is just evident, yet in reality there is nowhere it comes from; it cannot be split into two pieces. > — English (machine translation) (machine translation) - [Previous: 4.4](https://indike.org/pramana/in.bauddha.taisho.1824.4.4) - [Next: 4.6](https://indike.org/pramana/in.bauddha.taisho.1824.4.6) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1824.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1824~en-mt.4.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1824.4.5](https://indike.org/pramana/in.bauddha.taisho.1824.4.5) · Pramāṇa