釋淨土群疑論 2.6

2.6

問曰：《金剛般若》言：如來者無所從來，亦無所去，故名如來。《維摩經》言：我觀如來，前際不來、後際不去、今即不住。文殊師利言：不住亦不去，不取亦不捨，遠離六入故，敬禮無所觀。准此大乘諸聖教說，佛本不來亦無有去。何因《觀經》說有化佛來迎，隨化佛往。有來有去，與前經相違。

Question: The Diamond Prajñāpāramitā says: 'The Tathāgata has nowhere from which he comes, nor anywhere to which he goes, and is therefore called the Tathāgata.' The Vimalakīrtinirdeśa Sūtra says: 'I contemplate the Tathāgata: he does not come from the past, does not go into the future, and does not abide in the present.' Mañjuśrī said: 'Neither abiding nor going, neither grasping nor relinquishing; being far removed from the six sense entries, I pay homage without anything to contemplate.' According to what is spoken in these various Mahāyāna sacred teachings, the Buddha originally does not come, nor does he have any going. For what reason does the Guan jing state that there is an emanation Buddha who comes to welcome, and one goes following the emanation Buddha? Having coming and having going contradicts the earlier sūtras.