金剛般若波羅蜜經 分二十九 威儀寂靜分
我們總以為佛是來過、又走了的——降生、成道、說法、入滅，一段有頭有尾的行跡。佛卻說：若有人說「如來會來、會去，會坐、會臥」，這個人並沒有懂我的話。會來去坐臥的，是隨眾生之機而應現的化身，像月影落在水裡：水清就現，水濁就隱，影有生滅，月卻未曾真的來，也未曾真的去。如來的本身——法身、真如——常如是住，不變不異，所以說「無所從來，亦無所去」，正因為這樣，才叫作「如來」。要緊的是，那「來」與「去」並非法身的實動，是我們這一邊的心水所感招的影；不是佛來到了你面前，是你的心現出了佛來的相。於是這一分把「即非」的刀，從外境一路收回到「如來」自身：連那個你以為有來有去、有坐有臥的佛，也是寂然不動的真如，隨你的心而現出了威儀。
We always assume the Buddha is one who came and then went — born, awakened, teaching, entering extinction: a single set of traces with a beginning and an end. But the Buddha says: if anyone declares that 「如來會來、會去，會坐、會臥」(the Tathāgata comes, or goes, or sits, or lies down), that person has not understood my words. What comes and goes, sits and lies down, is the transformation-body (化身, nirmāṇakāya) that appears in response to the capacities of beings — like the moon's reflection falling into water: when the water is clear it appears, when the water is turbid it hides; the reflection has arising and ceasing, yet the moon itself has never truly come and never truly gone. The Tathāgata's own self — the Dharma-body, suchness (真如, tathatā) — abides constantly thus, unchanging and undiffering, and so it is said 「無所從來，亦無所去」(coming from nowhere, going nowhere as well); it is precisely for this reason that it is called the Tathāgata, the Thus-Come. What matters is that this "coming" and "going" are not a real motion of the Dharma-body, but a reflection summoned by the water of our own mind here on this side — it is not that the Buddha has come before you, but that your mind has manifested the appearance of a Buddha's coming. And so this division draws the blade of "is, yet is not" (即非) all the way back, from the outer object to the Tathāgata's very self: even that Buddha you took to come and go, to sit and lie down, is suchness, silent and unmoving, manifesting deportment in accordance with your mind.
Shi Huijing · Zhiyue · jingang · Division 29 · Deportment Serene and Still · essence · Spring 2026
〔一〕言如來有來去坐臥，是不解佛義
經曰：
「須菩提！若有人言『如來若來若去、若坐若臥』，是人不解我所說義。
「須菩提！如果有人說『如來會來、會去，會坐、會臥』，那麼這個人並沒有真正明白我所講的義理。
〔二〕無所從來、亦無所去，故名如來
經曰：
何以故？如來者，無所從來，亦無所去，故名如來。
為什麼這麼說呢？所謂「如來」，並沒有從哪裡來，也沒有往哪裡去，正因為這樣，才叫作「如來」。
[1] To say the Tathāgata comes and goes, sits and lies down, is to misunderstand the Buddha's meaning
The sūtra says:
「須菩提！若有人言『如來若來若去、若坐若臥』，是人不解我所說義。
"Subhūti! If someone says, 'The Tathāgata comes and goes, sits and lies down,' that person has not truly grasped the meaning of what I teach.
[2] Coming from nowhere, going nowhere — that is why he is called "Thus-Come"
The sūtra says:
何以故？如來者，無所從來，亦無所去，故名如來。
Why is this? The one called 'Tathāgata' comes from nowhere and goes nowhere. It is precisely for this reason that he is named 'Thus-Come.'"
Shi Huijing · Zhiyue · jingang · Division 29 · Deportment Serene and Still · vernacular · Spring 2026
拿三身（法身·化身）、三性、真如圓成、所知障、唯識無境，來照金剛經的「如來無所從來、亦無所去」。
承前一疑：菩薩不受福德，那佛還怎麼往來六道度眾生
這一分緊接著前一分（菩薩不受福德）而來，是為斷一個疑。前面說菩薩「不受福德」、不受世間果報，於是有人要問：菩薩既然不受果報，那就不受人王、天王之身了，又怎麼往來六道、利益眾生呢？諸佛的福德，又怎麼能讓眾生受用？古德都從這個疑生起本分：吉藏說「菩薩既不受福德，則不受世間人王、天王，云何往來六道利益眾生」；世親更直接設疑——「若諸菩薩不受彼果報，云何諸菩薩福德眾生受用」。所以佛說「如來若來若去、若坐若臥，是人不解我所說義」，正是要把「來去」這件事的歸屬講清楚。
來去坐臥是化身，法身本無威儀
佛的答覆，古德三家（三論吉藏、天台智顗、唯識窺基）異流而同歸，都依世親的一首偈來讀：「去來化身佛，如來常不動。」這話分成兩截：會來、會去、會坐、會臥的，是化身；常住不動、不來不去的，是法身。
用唯識的眼看，這分得很清楚。佛有三身：法身是諸法的真實本性（真如），湛然常寂，無形無相；化身是法身隨眾生之機而應現的身相，往來六道、利益眾生。窺基把這四種威儀逐一配到化身的事相上：「『若來』，是成道而來；『若去』，是入滅而去；『若坐』，是說法利益之時；『若臥』，是示現滅相」——這成道、入滅、說法、唱滅的種種動止，都是化身的事，宛然可見，所以看起來像是「如來有來去」。但這只是化身的應現，法身本身並無這些威儀。無著把這一分判在佛地「行住淨」裡的「威儀行住」，說得明白：「化身有威儀行住，法身無此；行就是來去，住就是坐臥，法身沒有威儀，所以說無來無去。」這一分叫作「威儀寂靜」，正是這個意思——化身有威儀，法身寂然無威儀。
三性讀這一句：依他現去來、遍計執實動、圓成即真如
本分的眼，是一個「即非」式的翻轉：「（言）如來來去坐臥——無所從來、亦無所去——故名如來。」順三性看，這正照著法空（法我）那一層：
- 如來的來去坐臥相＝依他起：化身隨機應現的威儀，是依眾緣（眾生之機感）而起的緣生動相，往來六道、利益眾生，宛然可見，所以似乎有去有來。
- 無所從來、亦無所去＝遣遍計所執：眾生在這化身的應現上，妄加一層執著——以為法身真有一個實在的「一去一來」之動。這層執本來無體。窺基說「法身無有威儀，故云無去來」；世親說「彼法身諸佛不去不來」。所以「無所從來、無所去」遣的，是「法身實有來去」這層妄執，並不是說沒有化身的應現。把化身的去來，誤認作法身的實動，這就是遍計所執——把心緣所現的影，當成心外實有的東西。
- 故名如來＝立圓成、存假名：遣盡了那層妄執，所顯的就是諸法的真實本性。「如來」是什麼？玄奘譯本逕直點破：「如來，就是真實、真如的別名。」這和前面樞紐分（分十七）「如來者，即諸法如義」是同一句話——如來就是真如、就是圓成實性。真如常如是住、不變不異（世親「常如是住者，不變不異故」），既不變不異，哪裡會有一去一來的實動？所以說它無來無去；而它無自性，卻又宛然可名為「如來」。
這是§17後半的細執：所空者是「如來·法身」自身
要看出這一分在全經裡的分量，得回到樞紐分十七。從那一分起，金剛經的「即非」之刀，由破「我相」轉入破「法相」，由遣人我執、煩惱障，轉向遣法我執、所知障——古德判為「第二周斷所知障」。本分正是這一轉的一個具體下手處。
前半（分一到十六）的「即非」，多施在「相、眾生、福德」這些外境上，遣的是人我執；本分的「無所從來、亦無所去」，卻施在「如來·法身」自身上——這是更細的一層法執：執「如來實有威儀來去」。分十七「如來者，即諸法如義」已經開了「如來即真如」這道門，本分二十九更進一步破「如來（真如）實有來去」之執：既然如來就是真如，真如常住不動、無方所、無變易，怎麼會有一去一來的實動呢？世親兩種漢譯的偈都把這層說透了——「去來化身佛，如來常不動」、「去來等是化，正覺常不動」：去來繫於化身（依他、應現），常不動繫於法身、正覺（圓成、真如）。本分破的「如來實有去來」，正是§17後半「法空·破四見·所知障」的一次落實。
月中之影：唯識無境的一面鏡
經文只說到「無所從來、亦無所去」，窺基為它補了一個喻，極切：「就像天上的月，影子現在水裡——水清了就現出影，水濁了影就隱去，月亮本身並沒有來、也沒有去，是水使得影有生有滅；法身本來湛寂不動，是眾生的心使得它顯出來去。」月體無來去，喻法身湛寂不動；水的清濁，喻眾生心的向背；水中影的現隱，喻化身的見去來。
這個喻，用唯識的眼讀更深一層：水中之影，並不是月真的跑到水裡來了，那「來」只是水這一邊所感現的影。同樣，如來的「來去」，不是法身真有一個動相從外而至，而是眾生心水所感現的化身相。這正是唯識說的唯識無境、識所現相——所緣的境（去來之相）並非離心而實有，而是心識所變現。所以窺基再進一步翻出兩句悖辭：法身本無來，由眾生向佛而見有來，這叫「不來來」；法身本無去，眾生厭佛而於不去之中見有去，這叫「不去去」。無實來而感現來、無實去而感現去——來去都繫在眾生心的感招上，不是法身的實動。
唯識為鏡：同一實相，經語與論語
以唯識為鏡讀這一分，不是說唯識的三身、真如之學從金剛經流出——三身、真如、唯識無境之說，自有其經源（解深密、瑜伽）與論本（攝論、成唯識），般若另是一系；而是同一「如來無來去而現去來」之旨，金剛經以經語（無所從來、亦無所去·故名如來）說，唯識以論語（三身·法身常住·化身應現·真如不變·唯識無境）說，兩相對照，其義益顯。三十頌說圓成實、說轉依，本分「法身常不動·化身現去來」即三身分位的對應（自性身無去來、變化身應現去來）；攝大乘論說三身、說「不住生死涅槃」，本分「化身往來六道利物·法身常住無去來」即其對應；二十論明唯識無境、心如水月所現，「月體本無來去、由水致生滅」即「去來相非離心實有、乃心水所感」的對應；辯中邊論辨真如不變，本分「如來即真如·常如是住·不變不異」與之相印。般若一系的心經「不生不滅、不垢不淨、不增不減」，與「無所從來、亦無所去·常如是住不變不異」同是真如常相、無變易之理。一句收束：金剛經以經語說的「如來無所從來、亦無所去」，成唯識論以「自性身常住·變化身現去來·真如不變·無住涅槃」的技術語說的，是同一件事〔此一會通，釋慧鏡《從百法到金剛》（S5-P10）已明其旨〕。
Bringing the three bodies (法身 the Dharma-body · 化身 the transformation-body), the three natures, suchness and the perfectly-accomplished (真如圓成), the cognitive hindrance (所知障), and the teaching of no object outside consciousness (唯識無境), to reflect the sūtra’s “the Tathāgata comes from nowhere and goes nowhere.” The mirror is not the sūtra: Yogācāra is not the source of the Diamond Sūtra but one mirror for reading it.
Following a Doubt from Before: If the Bodhisattva Does Not Receive Merit, How Does the Buddha Still Come and Go Through the Six Destinies to Liberate Beings
This division follows directly upon the preceding one (the bodhisattva does not receive merit), and is meant to cut off a doubt. It was said before that the bodhisattva “does not receive merit,” does not receive worldly reward — whereupon someone asks: if the bodhisattva does not receive the reward, then he does not receive the body of a human king or a heavenly king; how then does he come and go through the six destinies to benefit beings? And the buddhas’ merit — how can it be received and enjoyed by beings? The ancient masters all raise this division from this very doubt: Jizang says 「菩薩既不受福德，則不受世間人王、天王，云何往來六道利益眾生」— since the bodhisattva does not receive merit, he does not receive worldly human-king or heavenly-king [bodies]; how does he come and go through the six destinies to benefit beings?; Vasubandhu sets the doubt still more directly — 「若諸菩薩不受彼果報，云何諸菩薩福德眾生受用」— if the bodhisattvas do not receive that reward, how is the bodhisattvas’ merit enjoyed by beings? So when the Buddha says 「如來若來若去、若坐若臥，是人不解我所說義」— whoever [thinks] the Tathāgata comes or goes, sits or lies down, does not understand the meaning of what I teach — it is precisely to make clear to what this matter of “coming and going” belongs.
Coming, Going, Sitting, Lying Are the Transformation-Body; the Dharma-Body Has No Deportment at All
The Buddha’s answer is read by the three lineages of ancient masters (Sanlun’s Jizang, Tiantai’s Zhiyi, Yogācāra’s Kuiji) — different in stream, converging in sense — all following one verse of Vasubandhu: 「去來化身佛，如來常不動」— the going-and-coming is the transformation-body Buddha; the Tathāgata is ever unmoving. This divides into two clauses: what comes, goes, sits, and lies down is the transformation-body (化身); what abides ever unmoving, neither coming nor going, is the Dharma-body (法身).
Seen with the Yogācāra eye, this divides very clearly. The Buddha has three bodies: the Dharma-body (法身) is the true nature of dharmas (suchness, 真如), limpid and ever-still, without shape and without mark; the transformation-body (化身) is the bodily form the Dharma-body manifests in response to the capacities of beings, coming and going through the six destinies, benefiting beings. Kuiji matches the four deportments one by one to the events of the transformation-body: 「『若來』，是成道而來；『若去』，是入滅而去；『若坐』，是說法利益之時；『若臥』，是示現滅相」— “coming” is coming to accomplish the path; “going” is going by entering cessation; “sitting” is the time of teaching the Dharma and benefiting; “lying down” is manifesting the mark of extinction. These various movements and stillnesses — accomplishing the path, entering cessation, teaching the Dharma, proclaiming extinction — are all the affairs of the transformation-body, vividly visible, and so it looks as though “the Tathāgata has coming and going.” But this is only the responsive manifestation of the transformation-body; the Dharma-body itself has none of these deportments. Asaṅga assigns this division to “deportment in motion and rest” within the Buddha-ground’s “purity of conduct and dwelling,” and says it plainly: the transformation-body has the deportment of motion and rest, the Dharma-body has none — motion is coming and going, rest is sitting and lying; the Dharma-body has no deportment, and so it is said to have no coming and no going. The very title of this division, “deportment serene and still,” means just this — the transformation-body has deportment, the Dharma-body is silently without deportment.
Reading This Sentence Through the Three Natures: The Other-Dependent Manifests Coming and Going, the Wholly-Imagined Grasps It as Real Motion, the Truly-Perfected Is Suchness Itself
The eye of this division is an “is-not”-style reversal: 「（言）如來來去坐臥——無所從來、亦無所去——故名如來」— [one speaks of] the Tathāgata coming, going, sitting, lying down — yet there is no coming from anywhere and no going anywhere — therefore it is called the Tathāgata. Read through the three natures, this reflects exactly that layer of the emptiness of dharmas (法我, the self-in-dharmas):
- The Tathāgata’s marks of coming, going, sitting, lying = the other-dependent (依他起): the transformation-body’s deportment, manifested in response to capacities, is a dependently-arisen mark of motion arising in dependence on conditions (the resonance with beings’ capacities), coming and going through the six destinies, benefiting beings, vividly visible, and so seeming to have going and coming.
- No coming from anywhere, no going anywhere = dispelling the wholly-imagined (遍計所執): upon this responsive manifestation of the transformation-body, beings add a layer of clinging — supposing the Dharma-body really has a real “coming and going” of motion. This layer of clinging is inherently without essence. Kuiji says 「法身無有威儀，故云無去來」— the Dharma-body has no deportment, hence it is said to have no going or coming; Vasubandhu says 「彼法身諸佛不去不來」— that Dharma-body of the buddhas neither goes nor comes. So “no coming from anywhere, no going anywhere” dispels the wrong clinging that “the Dharma-body really has coming and going,” not that there is no responsive manifestation of the transformation-body. To mistake the transformation-body’s coming and going for the Dharma-body’s real motion is precisely the wholly-imagined — taking the reflection manifested by mind’s grasping as a thing really existent outside the mind.
- Therefore it is called the Tathāgata = establishing the perfectly-accomplished, preserving the provisional name: with that layer of wrong clinging exhausted, what is disclosed is the true nature of dharmas. What is the “Tathāgata”? Xuanzang’s translation breaks it open directly: the Tathāgata is another name for the true and real, for suchness (真如). This is the same statement as the pivotal Division 17’s 「如來者，即諸法如義」— the Tathāgata is the suchness-meaning of all dharmas — the Tathāgata is suchness, is the nature of the perfectly-accomplished (圓成實性). Suchness abides ever thus, unchanging and undeviating (Vasubandhu: 「常如是住者，不變不異故」— abiding ever thus, because unchanging and undeviating); being unchanging and undeviating, how could it have a real motion of one going and one coming? So it is said to have no coming and no going; and yet, without intrinsic nature, it can vividly be named “Tathāgata.”
This Is the Fine Clinging of §17’s Latter Half: What Is Emptied Is the “Tathāgata · Dharma-Body” Itself
To see this division’s weight within the whole sūtra, one must return to the pivotal Division 17. From that division, the Diamond Sūtra’s blade of “is-not” turns from breaking the “mark of self” to breaking the “mark of dharmas,” from dispelling the clinging to a self in persons and the afflictive hindrance to dispelling the clinging to a self in dharmas and the cognitive hindrance — the ancient masters judge it “the second round, severing the cognitive hindrance.” This division is one concrete place to take hold of that turn. The earlier half’s (Divisions 1 to 16) “is-not” is applied mostly upon outer objects like “marks, beings, merit,” dispelling the clinging to a self in persons; but this division’s “no coming from anywhere, no going anywhere” is applied upon the “Tathāgata · Dharma-body” itself — this is the finer layer of clinging to a self in dharmas (法執): grasping that “the Tathāgata really has the deportment of coming and going.” Division 17’s “the Tathāgata is the suchness-meaning of all dharmas” already opened the gate of “the Tathāgata is suchness”; this Division 29 goes a step further to break the clinging that “the Tathāgata (suchness) really has coming and going”: since the Tathāgata just is suchness, and suchness abides ever unmoving, without location and without change, how could it have a real motion of one going and one coming? Both of Vasubandhu’s Chinese-translated verses state this layer through: 「去來化身佛，如來常不動」「去來等是化，正覺常不動」— the going-and-coming is the transformation-body Buddha; the Tathāgata is ever unmoving · going and coming and the rest are transformation; the Fully Awakened One is ever unmoving. Going and coming are tied to the transformation-body (the other-dependent, responsive manifestation); ever-unmoving is tied to the Dharma-body, the Fully Awakened One (the perfectly-accomplished, suchness). This division’s breaking of “the Tathāgata really has going and coming” is precisely one landing of §17’s latter half — “the emptiness of dharmas · breaking the four views · the cognitive hindrance.”
The Reflection in the Moon: A Mirror of No Object Outside Consciousness
The text says only “no coming from anywhere, no going anywhere,” and Kuiji supplies a most apt simile: just as the moon in the sky, its reflection appearing in water — when the water is clear, the reflection appears; when the water is muddy, the reflection hides — yet the moon itself has neither come nor gone; it is the water that makes the reflection arise and cease. The Dharma-body is inherently limpid and unmoving; it is the minds of beings that make it appear to come and go. The moon-substance’s having no coming or going figures the Dharma-body limpid and unmoving; the water’s clearness or muddiness figures beings’ minds turning toward or away; the reflection’s appearing or hiding figures the transformation-body’s being seen to come and go.
Read with the Yogācāra eye, this simile goes a layer deeper: the reflection in the water is not the moon really come into the water; that “coming” is only the reflection manifested on the water’s side. Likewise, the Tathāgata’s “coming and going” is not the Dharma-body really having a mark of motion arriving from outside, but the transformation-body mark manifested by the water of beings’ minds. This is precisely the Yogācāra teaching of no object outside consciousness (唯識無境), the mark manifested by consciousness — the object grasped (the mark of coming and going) is not really existent apart from mind, but is manifested by the transforming of consciousness. So Kuiji turns out two further paradoxical phrases: the Dharma-body inherently has no coming, but because beings turn toward the Buddha they see it as coming — this is called “the coming that is no-coming” (不來來); the Dharma-body inherently has no going, but because beings tire of the Buddha they see, within the no-going, a going — this is called “the going that is no-going” (不去去). No real coming yet manifested as coming, no real going yet manifested as going — coming and going are alike tied to the summoning of beings’ minds, not the real motion of the Dharma-body.
Yogācāra as Mirror: One Reality, Said in the Sūtra’s Words and in the Treatise’s Words
To read this division with Yogācāra as a mirror is not to say that Yogācāra’s study of the three bodies and suchness flows out of the Diamond Sūtra — the teachings of the three bodies, suchness, and no object outside consciousness have their own scriptural source (the Saṃdhinirmocana, the Yogācārabhūmi) and treatises (the Mahāyāna-saṃgraha, the Cheng weishi lun); the Prajñā corpus is another lineage. Rather, it is the very same purport — “the Tathāgata has no coming or going yet manifests going and coming” — that the Diamond Sūtra states in the words of the sūtra (no coming from anywhere, no going anywhere · therefore called the Tathāgata) and Yogācāra states in the words of the treatise (the three bodies · the Dharma-body ever-abiding · the transformation-body responsively manifesting · suchness unchanging · no object outside consciousness); set side by side, the meaning shows the more clearly. The Thirty Verses speak of the perfectly-accomplished (圓成實) and of the transformation of the basis (轉依); this division’s “the Dharma-body ever-unmoving · the transformation-body manifesting going and coming” is the correspondence to the positions of the three bodies (the body of intrinsic nature has no going and coming, the transformation-body responsively manifests going and coming). The Mahāyāna-saṃgraha speaks of the three bodies and of “not abiding in birth-and-death or nirvāṇa”; this division’s “the transformation-body comes and goes through the six destinies benefiting beings · the Dharma-body ever-abiding without coming and going” is its correspondence. The Twenty Verses make clear that there is no object outside consciousness, mind being like the moon manifested in water; “the moon-substance inherently has no coming or going; it is the water that makes it arise and cease” is the correspondence to “the marks of coming and going are not really existent apart from mind, but manifested by the water of mind.” The Madhyānta-vibhāga discerns suchness as unchanging; this division’s “the Tathāgata is suchness · abiding ever thus · unchanging and undeviating” seals with it. And in the Prajñā lineage, the Heart Sūtra’s 「不生不滅、不垢不淨、不增不減」— neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing — is the same principle of suchness’s constant mark, without change, as “no coming from anywhere, no going anywhere · abiding ever thus, unchanging and undeviating.” To close in a line: what the Diamond Sūtra states in the sūtra’s words as 「如來無所從來、亦無所去」— the Tathāgata comes from nowhere and goes nowhere — and what the Cheng weishi lun states in the technical words of “the body of intrinsic nature ever-abiding · the transformation-body manifesting going and coming · suchness unchanging · the non-abiding nirvāṇa” are one and the same matter 〔this convergence is set out in Shi Huijing’s From the Hundred Dharmas to the Diamond (S5-P10)〕.
Shi Huijing · Zhiyue · jingang · Division 29 · Deportment Serene and Still · exposition · Spring 2026
考據Apparatus
一、科判定位（如來無來去 · §17 後半）
| 科判系統 | 此分之位 |
|---|---|
| 昭明 32分 | 分二十九 威儀寂靜分 |
| 釋慧鏡 §17 二分 | 後半（法空·破四見·所知障；樞紐分十七後·法空位之破「如來實有來去」之法執，所無者乃「如來·法身有去來」之法我） |
| 道安 三分 | 正宗分 · 第二周 · 證道之佛地具足（行住淨） |
| 無著十八住 T1510 | 第十八住 上求佛地（證道後佛地六具足攝轉依）之心具足第六「行住淨」——心具足六事：念處·正覺·施設大利法·攝取法身·不住生死涅槃·行住淨 [0758a01–02]；行住淨復分三：威儀行住·名色觀自在行住·不染行住 [0758a02–04]。「於行住淨中，為威儀行住故，經言『若有如是言：如來若去』如是等」[0758a29–b01]（分名「威儀寂靜」即「威儀行住」所本） |
| 世親 二十七疑 T1511/T1513 | 「菩薩不受福德，云何諸佛福德眾生受用」之疑——「若諸菩薩不受彼果報，云何諸菩薩福德眾生受用？」（T1511 [0795c06–07]）；義淨譯就「菩薩福津既不感報，所獲之果如何可知」答之（T1513 [0883c01–02]） |
| 吉藏（三論）T1699 | 「『有人言：如來若來若去』下，第十三章」[0122c15–16]；論生起＝「菩薩既不受福德，則不受世間人王、天王，云何往來六道利益眾生」[0122c16–18]，故釋以「化身往來利物·法身常住無去來」 |
| 智顗（天台）T1698 | 「次、『若來若去』下，明果人不受」[0083b01]（承前「明因人不受」）；釋「無來無去，故名如來，解極會如，體無方所」[0083b05–06] |
| 窺基（唯識）T1700 | 依世親「此第三大段中曲文第三釋疑也」[0153a03–04]；釋疑四節之初——「明報、化外利物故，亦受福德；法身無去來故，無受福德」[0153a08–10]；無著「此心具足中第六為行住淨故……一者、威儀行住」[0153a22–25] |
如來無來去義：此分承分二十八「菩薩不受福德」[0752a28] 之後，由前說「菩薩不受福德」生疑——菩薩既不受世間果報，則不受人王、天王身，云何往來六道、利益眾生（吉藏「菩薩既不受福德，則不受世間人王、天王，云何往來六道利益眾生耶」[0122c16–18]；世親「若諸菩薩不受彼果報，云何諸菩薩福德眾生受用」T1511 [0795c06–07]）？故說「如來若來若去、若坐若臥，是人不解我所說義；如來者，無所從來，亦無所去」以斷之。古德三家俱依世親二偈讀此段：去來是化身之用（往來六道、利益眾生），如來（法身）常不動（不去不來、常如是住）。無著判此分屬證道淨心住處（第十八上求佛地）佛地六具足之心具足第六「行住淨」中之威儀行住（[0758a29–b01]）——化身有威儀（行住坐臥）行住，法身無此威儀，故無去來；「威儀寂靜」之分名，即「威儀行住」與「法身寂靜（無威儀、不動）」之合。本分「如來者，無所從來，亦無所去」之「即非」，施於如來·法身（法我），破「如來實有來去威儀」之法執，是 §17 後半法空·破法見之一施（見目三）。
二、異譯對勘（六漢譯 · 如來無來去一段）
要句：若有人言『如來若來若去、若坐若臥』（威儀）/ 是人不解我所說義 / 如來者，無所從來、亦無所去 / 故名如來
| 版本 | 如來無來去一段（逐字節錄） | [出處] |
|---|---|---|
| 羅什 T235（原典） | 「須菩提！若有人言『如來若來若去、若坐若臥』，是人不解我所說義。何以故？如來者，無所從來，亦無所去，故名如來。」 | 0752b03–b05 |
| 菩提流支 T236a | 「須菩提！若有人言：『如來若去若來、若住、若坐若臥。』是人不解我所說義。何以故？如來者，無所至去，無所從來，故名如來。」 | 0756c07–c10 |
| 真諦 T237 | 「須菩提！若有人言：『如來行住坐臥。』是人不解我所說義。何以故？須菩提！如來者，無所行去，亦無所從來，是故名如來、應供、正遍覺知。」 | 0766a22–a25 |
| 達摩笈多 T238 | 「雖然復次時，善實！若有如是語：『如來去、若不去、若住、若坐、若臥、若如法。』不我，善實！說義解。彼何所因？如來者，善實！說名無所去、無所來，彼故說名如來、應、正遍知者。」 | 0771b11–b14 |
| 玄奘 T220⑨ | 「復次，善現！若有說言如來若去、若來、若住、若坐、若臥，是人不解我所說義。何以故？善現！言如來者即是真實、真如增語，都無所去、無所從來，故名如來、應、正等覺。」 | 0985b13–b16 |
| 義淨 T239 | 「妙生！如有說言：『如來若來若去、若坐若臥。』者，是人不解我所說義。何以故？妙生！都無去來，故名如來。」 | 0775a25–a27 |
異文所繫：
- 威儀之數：羅什、義淨作「若來若去、若坐若臥」（四威儀之去·來·坐·臥）；流支作「若去若來、若住、若坐若臥」（增「住」為五）；真諦作「行住坐臥」（四威儀之常名，不別舉來去）；笈多最廣作「去、若不去、若住、若坐、若臥、若如法」（六項，益「不去」「如法」）；玄奘作「若去、若來、若住、若坐、若臥」（五）。所列威儀雖增減，所遮惟一——以「來去坐臥」之動相為實有來去（古德判為「化身威儀」，法身無此，見目四）。
- 「無所從來、無所去」之次第：羅什作「無所從來，亦無所去」（先來後去）；流支、真諦作「無所至去（行去），無所從來」（先去後來）；笈多「無所去、無所來」、義淨「都無去來」（去先）。來去二字之先後，於六本互異而義同——如來無一去一來之實動。
- 「如來者」之釋（如義·真如）：羅什止「故名如來」；流支「故名如來」；真諦益「如來、應供、正遍覺知」（十號之三）；笈多、玄奘益「如來、應、正遍知（正等覺）」。玄奘獨標「如來者即是真實、真如增語」
[0985b15]——逕以「真如」釋「如來」，與分十七「如來者，即諸法如義」[0751a26]同詮（如來即真如，故無來去；見目三、目五）。 - 能斷系（笈多·玄奘）之展威儀：笈多「去、若不去、若住、若坐、若臥、若如法」
[0771b11–12]（六項·含「不去」「如法」）、玄奘「若去、若來、若住、若坐、若臥」[0985b13–14]（五項·含「住」）——能斷系威儀項較羅什（四項）為多；其多列威儀，正顯「凡所動止之相皆化身事，法身一無所與」之義，逐字錄之，不縮。 - 義淨之簡：義淨於釋句獨作「都無去來」四字
[0775a27]，最為簡淨（無「無所從來、亦無所去」之雙標）；其威儀亦止「若來若去、若坐若臥」（不列「住」），與羅什同省。 - 真諦「無所行去」：真諦於去字前益「行」作「無所行去」
[0766a23–24]，與其威儀句「行住坐臥」之「行」相應（行＝去來之動），餘本止作「至去／去」。
三、即非・三性（眼 · 如來無來去 · §17 後半 法空·破四見）
本分之「即非」式以「遮詮—立名」一翻顯之：「如來若來若去……是人不解我所說義（遮）—— 如來者，無所從來，亦無所去（即非·遣實有來去）—— 故名如來（是名·立如義）」[0752b03–b05]——施於「如來·法身」自身，所遮者乃「如來實有威儀來去」之法執（法我），非前半之相·眾生（人我）。此即§17 後半「法空·破四見·所知障」之施於如來一身。
「（言）如來來去坐臥 — 無所從來·無所去 — 故名如來」映三性（法空位）：
- 如來（之來去坐臥相）（X）即依他起——化身應機而現之威儀（往來六道、利益眾生之動相；吉藏「化身往來六道，作人王天王利益眾生」
[0122c18–19]；窺基「『若來』者，謂成道來；『若去』者，入滅去；『若坐』者，說法利益時；『若臥』者，謂唱滅相。化身有此」[0153a12–14]）。化身之來去宛然可見，故似有去來。 - 無所從來·亦無所去即遣遍計所執——非分別所執之「法身實有一去一來之動」（窺基「法身無有威儀，故云無去來等」
[0153a26–27]；世親「彼法身諸佛不去不來故」T1511 [0795c10–11]）。「無所從來、無所去」者，遣「如來（法身）實有來去」之執，非謂無化身之應現。 - 故名如來即立圓成（亦兼世諦可說）——如來即真如（玄奘「如來者即是真實、真如增語」
[0985b15]；與分十七「如來者，即諸法如義」[0751a26]同），常如是住、不變不異（世親「常如是住者，不變不異故」T1511 [0795c17–18]），無自性而宛然可名。
本分之眼（★後半·法空）：「無所從來、亦無所去」一式，施於「如來·法身」自身——非前半（分一至十六）施於「相·眾生·福德」之外境（人我·破四相·煩惱障），乃後半（分十七至卅二）施於「如來實有威儀來去」之細執（法我·破四見·所知障）。此正樞紐分十七「我空轉法空·煩惱障轉所知障」之續行：分十七「如來者，即諸法如義」[0751a26]（如來即真如·圓成）已開「如來即如」之門，本分二十九進破「如來（如）實有來去」之執——以「如來者即真如」故，真如常住不動、無方所、無變易，安有一去一來之實動？古德「第二周斷所知障」（窺基依世親，分十七 [0127c01–03]）之具體一施。世親逕以二偈讀之：「去來化身佛，如來常不動」T1511 [0795c13–14]、「去來等是化，正覺常不動」T1513 [0883c05]——去來繫於化身（依他·應現），常不動繫於法身·正覺（圓成·真如）；繫於樞紐十七「即非施於法」之轉，回扣後半「法空·破法見」之綱。此即非映三性之讀，見釋慧鏡《即非三段式映射唯識三性》〔摘自 S5-P01〕；本分為其於「如來·法身去來」位之一施。「如來者即諸法如義」之無來去，即「應無所住而生其心」之轉依義所顯法身〔摘自 S5-P06〕——法身湛寂無住，化身隨感現去來。
四、諸家異釋（古德 · 化身有去來·法身無去來·如來即真如 · 加重）
核心 加重 ——世親《金剛般若論》二偈（去來化身佛·如來常不動／彼福招化果·去來等是化），二漢譯並存： 世親承前「菩薩不受福德」之疑，以「報化身利物受福德、法身無去來不受福德」答之，偈以「去來＝化身（用）·常不動＝如來（法身）」逐項錨於經文；二譯名異義一。
世親 T1511（菩提流支譯） 先設疑——「若諸菩薩不受彼果報，云何諸菩薩福德眾生受用？」[0795c06–07]。論偈 [0795c08–09]：
「是福德應報，為化諸眾生，自然如是業，諸佛現十方。」
「此義云何？明諸佛化身有用，彼法身諸佛不去不來故」[0795c10–12]。復出一偈 [0795c13–14]：
「去來化身佛，如來常不動；於是法界處，非一亦不異。」
- 釋（不去不來·常如是住）：「此明不去不來義故。如經『何以故？如來者，無所至去無所從來』故。此義云何？若如來有去來差別，即不得言常如是住。常如是住者，不變不異故」
[0795c15–18]。
世親 T1513（義淨譯） 先設難——「菩薩福津既不感報，所獲之果如何可知？」[0883c01–02]。頌 [0883c03–c06]：
「彼福招化果，作利有情事，彼事由任運，成佛現諸方。 去來等是化，正覺常不動，彼於法界處，非一異應知。」
- 「諸佛世尊現眾變化，非彼如來若來若去等故，云『彼事由任運，成佛現諸方，去來等是化，正覺常不動』」
[0883c07–09]；「曾無有去亦不有來，由此故名為如來。此有何意？若如來有去來等異者，彼即不是；如其常性無有變易」[0883c09–11]。
〔二譯對位：去來化身佛／去來等是化（化身有去來·應現利物）· 如來常不動／正覺常不動（法身·正覺不動）· 非一亦不異／非一異應知（化身與法身於法界處非一非異）——同一世親論之二漢譯，名異義一。二譯俱以偈讀「去來＝化用·不動＝法身」，下接微塵·世界喻（法身一·化身多·非一非異）。〕
無著 T1510（達摩笈多譯）：此分屬十八住之第十八上求佛地（證道後佛地六具足攝轉依）。佛地六具足之第六心具足，復分念處·正覺·施設大利法·攝取法身·不住生死涅槃·行住淨 [0758a01–02]；行住淨復分三：威儀行住·名色觀自在行住·不染行住 [0758a02–04]。「於行住淨中，為威儀行住故，經言『若有如是言：如來若去』如是等」[0758a29–b01]。〔無著此段止安立經文之住處對位（如來去來＝威儀行住）；其「化身有威儀、法身無威儀」之展開，窺基引無著釋足之，見下窺基條 [0153a22–26]。「威儀寂靜」之分名，即此「威儀行住」（化身威儀）與「法身寂靜（無威儀·不動）」之合。〕
吉藏（三論）T1699：科為「『有人言：如來若來若去』下，第十三章」[0122c15–16]。論生起＝「菩薩既不受福德，則不受世間人王、天王，云何往來六道利益眾生耶？故今釋云：菩薩雖不受世間果，而化身往來六道，作人王天王利益眾生，法身常住則無有去來」[0122c16–20]。明二身去來之分：「勿見化身去來利物，便言法身亦有去來；勿見法身無去來，謂生身亦無去來」[0122c20–22]；「此中正明化身有去來，破法身有去來疑，故云『若言如來法身有去來者，不解法身之義也』」[0122c21–23]。收於不二二義：「去來是化身，去來無去來是法身，皆是為物作此名字耳。至論正般若，未曾二不二、去來不去來也」[0122c25–27]。
智顗（天台）T1698：科為「次、『若來若去』下，明果人不受」[0083b01]（承前分二十八「明因人不受」）。釋：「若言從真如實際中來，善逝自及，化人去至涅槃，皆是不解佛所說義。如來，道蔭之主；世界，權應之宅；眾生，慈育之子；舉此三事，大旨彰矣」[0083b02–05]；「無來無去，故名如來，解極會如，體無方所，緣至物見，來無所從，感畢為隱，亦何所去也」[0083b05–06]。
窺基（唯識）T1700：依世親「此第三大段中曲文第三釋疑也」[0153a03–04]，疑情「若諸菩薩不受彼果報，云何諸菩薩福德眾生受用」[0153a04–06]，意如「釋迦佛捨第五分壽，留福德與未來眾生，故知菩薩亦受福德」[0153a06–07]。釋疑四節之初——「明報、化外利物故，亦受福德；法身無去來故，無受福德」[0153a08–10]。釋威儀：「『若來』者，謂成道來；『若去』者，入滅去；『若坐』者，說法利益時；『若臥』者，謂唱滅相。化身有此，而法身無，故云無所從來，亦無所去也」[0153a12–14]。天上月影喻：「如天上月，影現水中，水清即現，水濁便隱，月體本無來去，由水致有生滅；法身本湛寂，由心故見去來也」[0153a15–17]。不來來·不去去：「法身本無來，由眾生向佛故見來，此即不來來……法身本無滅，眾生厭佛故，不去之中而見去……此即不去去也」[0153a18–22]。引無著：「此心具足中第六為行住淨故，於中復有三種，一者、威儀行住，二者、破名色身自在行住，三者、不染行住，此初也。謂化身有威儀行住等，法身無此也。行者即謂去來，住者即謂坐臥也，法身無有威儀，故云無去來等」[0153a22–26]。
古德三家異流（三論·天台·唯識）於本分同歸世親二偈：去來是化身（化身往來利物·有威儀），常不動是如來·法身（無去來·常住·不變不異）。吉藏「化身往來利物·法身常住則無去來·去來無去來是法身」、智顗「化人去至涅槃·無來無去故名如來·體無方所·緣至物見」、窺基（依世親無著）「化身有威儀·法身無此·月體本無來去由水致生滅·不來來·不去去」——逐項錨於「如來來去坐臥·無所從來亦無所去·故名如來」。此即本分「威儀寂靜（化身威儀·法身寂靜）」之古德定讀。
五、術語
如來 tathāgata（諸法如義·真如異名；玄奘「如來者即是真實、真如增語」[0985b15]；與分十七「如來者，即諸法如義」[0751a26] 同詮；窺基「無所從來，亦無所去也」[0153a15]）·
無所從來·亦無所去（不去不來·常如是住；世親「彼法身諸佛不去不來故」「常如是住者，不變不異故」T1511 [0795c10–11·c17–18]）·
威儀（行住坐臥 īryā-patha；無著「威儀行住」T1510a [0758a03]；窺基「行者即謂去來，住者即謂坐臥也，法身無有威儀」[0153a25–26]；真諦逕作「行住坐臥」[0766a22]）·
增語／異名 adhivacana（玄奘「真如增語」[0985b15]；義淨論本「實性真如異名」之屬，分十七 T1513 [0880c27]）·
法身 dharma-kāya（湛寂·常住·無去來；窺基「法身本湛寂，由心故見去來」[0153a17–18]）·
化身 nirmāṇa-kāya（應機現去來·利物受福德；世親「去來化身佛」T1511 [0795c13]、「彼福招化果·去來等是化」T1513 [0883c03·c05]）·
非一非異（法身一·化身多·於法界處非一非異；世親「於是法界處，非一亦不異」T1511 [0795c14]、「彼於法界處，非一異應知」T1513 [0883c06]）。〔梵文發音輔助；「來去坐臥」威儀之譯異見目二。〕
六、譬喻・修辭（天上月影喻〔古德補喻〕· 來去之遮顯）
本分無經文自具之具象譬喻（虛空喻在分四·須彌喻在分十·十七·忍辱仙人喻在分十四·法身非相·色見聲求偈在分二十六·六喻在分三十二）。其修辭之要在「來去坐臥」之列舉而一遮，及古德所補之月影喻：
- 威儀之列舉而一遮：經以「若來若去、若坐若臥」（羅什·義淨四項，能斷系增至五·六項）列盡動止之相，陡以「是人不解我所說義」一遮，復以「無所從來、亦無所去」收於法身之不動。列威儀之繁（似有種種來去）與遮去來之決（法身一無來去）相形，正顯「凡所動止皆化身事，法身寂然」。
- 天上月影之喻（古德補喻）：經文止「無所從來、亦無所去」，窺基以喻顯之——「如天上月，影現水中，水清即現，水濁便隱，月體本無來去，由水致有生滅；法身本湛寂，由心故見去來也」
[0153a15–17]（月體無來去喻法身湛寂無動，水之清濁喻眾生心之向背，水中影之現隱喻化身之見去來）。此月影喻正顯「即非（月體無來去·法身湛寂）而是名（水中宛然現影·化身隨感現去來）」之雙義。 - 不來來·不去去之翻轉：窺基進以悖辭顯之——「法身本無來，由眾生向佛故見來，此即不來來……不去之中而見去……此即不去去也」
[0153a18–22]（無來而現來·無去而現去，來去屬眾生心之所感，非法身之實動）。此「不來來·不去去」之筆，與分二十「即非具足色身（非法性色身）而是名」、分二十二「無有少法可得而是名菩提」同一「遣自性而存可說」之翻轉，於本分（如來去來）見其修辭。具象譬喻則於分四·十四·廿六·卅二加重。
七、互讀
- 三十頌（T1586）：三身·圓成實（v.29 圓成實·轉依）——本分「法身（常不動）·化身（現去來利物）」即三身之分位對應（自性身無去來·變化身應現去來）；世親「去來化身佛，如來常不動」即唯識三身「化身有用·法身寂然」之經語對應。
- 攝大乘論（T1594）：彼果智分·三身（自性身／受用身／變化身）·無住涅槃——本分「化身往來六道利物·法身常住無去來」即攝論三身與「不住生死涅槃」（化身入生死利物·法身不住而現）之論本對應〔義淨論本標「無住涅槃·生死涅槃兩不住」義，見目四〕。
- 二十論（T1590）：唯識無境·識所現相——「月體本無來去，由水致有生滅；法身湛寂，由心故見去來」〔窺基喻見目四〕即「去來相非離心實有，乃心水所感」之論本對應（如來去來如水月，識變所現）。
- 成唯識論（T1585）：四智·三身·遍計所執——本分「法身無去來·化身現去來」即成唯識「自性身（法身）·變化身（化用）」與「去來相非遍計實有」之經語對應；「如來者即真如」即「圓成實·真如不變」之經語對應。
- 辯中邊論（T1600）：辯真實品·真如不變·無上乘真實——本分「如來即真如·常如是住·不變不異」之論本對應（真如為常·無去來變易）。
- 心經（T251）：「不生不滅、不垢不淨、不增不減」「是諸法空相」——「如來者無所從來、亦無所去·常如是住不變不異」與心經「不生不滅」之真如常相同一無變易之理。
本分「如來無所從來·亦無所去·故名如來」，即三十頌·攝論·成唯識論「三身·法身常住·化身現去來·無住涅槃」之經語對應；「法身湛寂·由心見去來·月體本無來去」即二十論「去來相非離識實有」之經語對應。釋慧鏡命題「金剛經以經語說成唯識論以技術語說者」〔摘自《從百法到金剛》S5-P10〕：金剛經「如來無所從來亦無所去」一語，成唯識論以「自性身常住·變化身現去來·真如不變·無住涅槃」之技術語說同一事。本分破「如來實有去來」之法執，正 §17 後半「法空·破四見·所知障」之一施〔摘自《金剛經的自我重演》S5-P07，前後半摺疊之結構見分十七目三·目四〕。〔約定：只列實相關者，不强挂——系聯，非湊數。攝大乘論「三身·無住涅槃」於本分正面對位（見目四〔義淨論本〕）；成唯識論 起草中，穩定名引，俟成增鏈，不重出引文。〕
八、東西對觀（西方視角 · 對觀，非裁奪）
- 「如來無所從來、亦無所去」之不來不去 ↔ 西方哲學之「不動的推動者／永恆者」（亞里士多德 unmoved mover；柏拉圖式永恆理型不入時空變動）與否定神學之「神不在處所、不經往來」：西方多就超時空之靜止·不變者立論（永恆者超乎運動與處所）；古德／唯識讀「如來無去來」非僅「靜止之永恆實體」——法身雖無去來（即非·常不動），而「由心故見去來」，化身隨感現往來六道（是名·去來是化）。「常不動」之後有「現諸方」（世親「自然如是業，諸佛現十方」
T1511 [0795c09]），是三身之分位與轉依所現，非孤懸之第一推動者；化身之去來亦非永恆者之外的偶然運動，乃法身湛寂之應現。 - 「化身有去來·法身無去來」之二身 ↔ 西方之「現象／本體（noumenon）」、神學之「神的內在性與超越性」（神超越世界而又臨在世界）：可對觀；然唯識之法身·化身非「本體／現象」之二層存有，亦非「超越的神／其在世顯現」之二分——化身為法身湛寂之任運應現（世親「彼事由任運，成佛現諸方」
T1513 [0883c04]），與法身「於是法界處，非一亦不異」T1511 [0795c14]（非同一、非別異），是一轉依之體用，非二實體之關係。 - 「不來來·不去去·月影喻」之悖辭 ↔ 西方之辯證悖論、否定神學之矛盾語（神「來而不來」之 coincidentia oppositorum，庫薩的尼古拉「對立之巧合」）：西方多讀此類悖辭為終極之不可思議·對立之兼容；古德以「法身本無來·由眾生向佛故見來」
[0153a18–19]、「月體本無來去·由水致有生滅」[0153a16–17]為心識所感·體用之分位（去來繫於眾生心水之清濁向背，非法身之實動）——「不來來」非邏輯之對立兼容，乃「無實來而感現來」之識變·應機，是可修可證之行相，非靜態之神祕悖論。 - 對觀之要：西方傾向以「不來不去」為不動的永恆者·超越的本體·對立之巧合之命題（永恆者何以不動·本體何以不入現象·對立何以兼容）；古德以「如來無去來·化身現去來·月影由水」為三身·轉依·斷法執之修證（如來去來非實乃化身應現·心水所感，破「如來實有來去」之法執[所知障]，法身常住即真如不變所證之圓成）。命題之超越與修證之斷障，正是東西之一可注。
- （本目為西方視角之對觀；經與唯識讀法始終為主，西方為旁參，非裁奪義理。具體文獻屬研究者考索之事。）
九、校本定位
羅什 T0235 [0752b03–b05]（原典 · 威儀寂靜分）。六譯本如來無來去一段 [出處] 見目二：流支 T0236a [0756c07–c10] · 真諦 T0237 [0766a22–a25] · 笈多 T0238 [0771b11–b14] · 玄奘 T220⑨ [0985b13–b16] · 義淨 T0239 [0775a25–a27]。 科判／論本：無著 T1510a [0757c27–0758a04·0758a29–b01] · 世親 T1511 [0795c03–0795c20]（二偈 [0795c08–09·0795c13–14]）· 世親 T1513 [0883c01–c11]（頌 [0883c03–c06]）。 古德：吉藏 T1699 [0122c15–c27] · 智顗 T1698 [0083a25–0083b06] · 窺基 T1700 [0153a01–a26]。
1 · Placement in the Sectioning Schemes (the Tathāgata neither comes nor goes · §17 second half)
| Sectioning scheme | Placement of this division |
|---|---|
| Zhaoming 32 divisions | Division 29, Deportment Serene and Still (威儀寂靜分) |
| Shi Huijing §17 two-part | Second half (emptiness-of-dharmas · breaking the four views · the cognitive hindrance; after the pivot, division 17, at the station of emptiness-of-dharmas: breaking the dharma-clinging of “the Tathāgata really has coming-and-going,” what is negated being the dharma-self of “the Tathāgata · the Dharma-body has coming-and-going”) |
| Dao’an’s three-part schema | Main-teaching division · second round · the Buddha-stage attainment of the path-of-witness (the purity of conduct-and-dwelling) |
| Asaṅga’s eighteen abodes, T1510 | The eighteenth abode, seeking-the-Buddha-stage-above (the six attainments of the Buddha-stage after witness that subsume the transformation-of-the-basis) · the mind-attainment’s sixth, “the purity of conduct-and-dwelling” — the six items of the mind-attainment: mindfulness · right awakening · setting forth the great-benefit Dharma · taking up the Dharma-body · not abiding in birth-death or nirvāṇa · the purity of conduct-and-dwelling [0758a01–02]; the purity of conduct-and-dwelling further divides in three: the deportment of conduct-and-dwelling · the conduct-and-dwelling of self-mastery in observing name-and-form · undefiled conduct-and-dwelling [0758a02–04]. 「於行住淨中，為威儀行住故，經言『若有如是言：如來若去』如是等」[0758a29–b01] (the division-name “Deportment Serene and Still” is grounded in “the deportment of conduct-and-dwelling”) |
| Vasubandhu’s twenty-seven doubts, T1511/T1513 | The doubt “the bodhisattva does not receive merit, how is the Buddhas’ merit received and used by beings” — 「若諸菩薩不受彼果報，云何諸菩薩福德眾生受用？」(T1511 [0795c06–07]); the Yijing rendering answers from 「菩薩福津既不感報，所獲之果如何可知」(T1513 [0883c01–02]) |
| Jizang (Three-Treatise) T1699 | 「『有人言：如來若來若去』下，第十三章」[0122c15–16]; the occasion of arising = 「菩薩既不受福德，則不受世間人王、天王，云何往來六道利益眾生」[0122c16–18], hence glossed by “the manifestation-body comes and goes to benefit beings · the Dharma-body ever-abides without coming-and-going” |
| Zhiyi (Tiantai) T1698 | 「次、『若來若去』下，明果人不受」[0083b01] (following the foregoing “the cause-person does not receive”); glossing 「無來無去，故名如來，解極會如，體無方所」[0083b05–06] |
| Kuiji (Yogācāra) T1700 | After Vasubandhu 「此第三大段中曲文第三釋疑也」[0153a03–04]; the first of the four sections resolving the doubt — 「明報、化外利物故，亦受福德；法身無去來故，無受福德」[0153a08–10]; Asaṅga 「此心具足中第六為行住淨故……一者、威儀行住」[0153a22–25] |
Sense of “the Tathāgata neither comes nor goes”: this division follows division 28’s 「菩薩不受福德」[0752a28]; from the foregoing “the bodhisattva does not receive merit” a doubt arises — since the bodhisattva does not receive worldly fruition, he does not receive the body of a human-king or god-king; how then does he go to and fro through the six paths benefiting beings (Jizang 「菩薩既不受福德，則不受世間人王、天王，云何往來六道利益眾生耶」[0122c16–18]; Vasubandhu 「若諸菩薩不受彼果報，云何諸菩薩福德眾生受用」T1511 [0795c06–07])? So it is said “if the Tathāgata comes or goes, sits or lies, that person does not understand the meaning of what I teach; the Tathāgata neither comes from anywhere nor goes anywhere,” to cut it. The three ancient masters all read this passage through Vasubandhu’s two verses: coming-and-going is the manifestation-body’s function (going to and fro through the six paths, benefiting beings), the Tathāgata (the Dharma-body) ever unmoving (not going, not coming, ever thus abiding). Asaṅga judges this division to belong to the path-of-witness abode of the purified mind (the eighteenth, seeking-the-Buddha-stage-above), the six attainments of the Buddha-stage, the mind-attainment’s sixth “purity of conduct-and-dwelling,” within it the deportment of conduct-and-dwelling ([0758a29–b01]) — the manifestation-body has the deportment (walking, dwelling, sitting, lying) of conduct-and-dwelling, the Dharma-body has no such deportment, hence no coming-and-going; the division-name “Deportment Serene and Still” is the joining of “the deportment of conduct-and-dwelling” (the manifestation-body) with “the Dharma-body’s stillness (no deportment, unmoving).” This division’s “is-not” of 「如來者，無所從來，亦無所去」 is applied to the Tathāgata · the Dharma-body (the dharma-self), breaking the dharma-clinging of “the Tathāgata really has the deportment of coming-and-going,” one application of §17’s second half emptiness-of-dharmas · breaking the view of dharmas (see register 3).
2 · Collation of the Variant Translations (six Chinese versions · the passage of the Tathāgata neither coming nor going)
Key passage: if someone says ‘the Tathāgata comes or goes, sits or lies’ (deportment) / that person does not understand the meaning of what I teach / the Tathāgata neither comes from anywhere nor goes anywhere / therefore He is called Tathāgata
| Version | The passage of the Tathāgata neither coming nor going (verbatim excerpt) | [loc] |
|---|---|---|
| Kumārajīva T235 (root) | 「須菩提！若有人言『如來若來若去、若坐若臥』，是人不解我所說義。何以故？如來者，無所從來，亦無所去，故名如來。」 | 0752b03–b05 |
| Bodhiruci T236a | 「須菩提！若有人言：『如來若去若來、若住、若坐若臥。』是人不解我所說義。何以故？如來者，無所至去，無所從來，故名如來。」 | 0756c07–c10 |
| Paramārtha T237 | 「須菩提！若有人言：『如來行住坐臥。』是人不解我所說義。何以故？須菩提！如來者，無所行去，亦無所從來，是故名如來、應供、正遍覺知。」 | 0766a22–a25 |
| Dharmagupta T238 | 「雖然復次時，善實！若有如是語：『如來去、若不去、若住、若坐、若臥、若如法。』不我，善實！說義解。彼何所因？如來者，善實！說名無所去、無所來，彼故說名如來、應、正遍知者。」 | 0771b11–b14 |
| Xuanzang T220⑨ | 「復次，善現！若有說言如來若去、若來、若住、若坐、若臥，是人不解我所說義。何以故？善現！言如來者即是真實、真如增語，都無所去、無所從來，故名如來、應、正等覺。」 | 0985b13–b16 |
| Yijing T239 | 「妙生！如有說言：『如來若來若去、若坐若臥。』者，是人不解我所說義。何以故？妙生！都無去來，故名如來。」 | 0775a25–a27 |
What the variants turn on:
- The number of deportments: Kumārajīva and Yijing have 「若來若去、若坐若臥」 (the four deportments of going · coming · sitting · lying); Bodhiruci has 「若去若來、若住、若坐若臥」 (adding “dwelling” for five); Paramārtha has 「行住坐臥」 (the standard name of the four deportments, not separately raising coming-and-going); Dharmagupta has the widest 「去、若不去、若住、若坐、若臥、若如法」 (six items, adding “not-going” and “as-Dharma”); Xuanzang has 「若去、若來、若住、若坐、若臥」 (five). However the deportments listed increase or decrease, only one thing is blocked — taking the dynamic marks of “coming, going, sitting, lying” as real coming-and-going (the ancient masters judge them “the deportment of the manifestation-body,” which the Dharma-body has none of, see register 4).
- The order of “neither coming from anywhere nor going anywhere”: Kumārajīva has 「無所從來，亦無所去」 (coming first, going after); Bodhiruci and Paramārtha have 「無所至去(行去)，無所從來」 (going first, coming after); Dharmagupta 「無所去、無所來」, Yijing 「都無去來」 (going first). The order of the two words coming-and-going differs among the six versions while the sense is one — the Tathāgata has no real motion of a single going or a single coming.
- The gloss of “the Tathāgata” (the sense of suchness · suchness): Kumārajīva stops at 「故名如來」; Bodhiruci 「故名如來」; Paramārtha adds 「如來、應供、正遍覺知」 (three of the ten epithets); Dharmagupta and Xuanzang add 「如來、應、正遍知(正等覺)」. Xuanzang alone marks 「如來者即是真實、真如增語」
[0985b15]— directly glossing “Tathāgata” by “suchness,” of one gloss with division 17’s 「如來者，即諸法如義」[0751a26](the Tathāgata is suchness, hence no coming-and-going; see registers 3, 5). - The Able-to-Cut versions (Dharmagupta · Xuanzang) extending the deportments: Dharmagupta 「去、若不去、若住、若坐、若臥、若如法」
[0771b11–12](six items · including “not-going” and “as-Dharma”), Xuanzang 「若去、若來、若住、若坐、若臥」[0985b13–14](five items · including “dwelling”) — the Able-to-Cut versions have more deportment-items than Kumārajīva (four items); their multiplied listing of deportments precisely shows the sense that “all marks of motion-and-rest are matters of the manifestation-body, the Dharma-body shares in none”; recorded verbatim, not abridged. - Yijing’s concision: Yijing alone in the gloss-clause gives the four words 「都無去來」
[0775a27], the most concise (without the double mark of “neither coming from anywhere nor going anywhere”); his deportments too stop at 「若來若去、若坐若臥」 (not listing “dwelling”), omitting along with Kumārajīva. - Paramārtha’s 「無所行去」: Paramārtha adds 「行」 before the word “going” to make 「無所行去」
[0766a23–24], corresponding to the 「行」 of his deportment-clause 「行住坐臥」 (going = the motion of coming-and-going); the other versions stop at 「至去／去」.
3 · “Is-Not” and the Three Natures (the eye · the Tathāgata neither comes nor goes · §17 second half · emptiness-of-dharmas · breaking the four views)
This division’s “is-not” form is shown by a single turn of “negation — establishing-the-name”: 「如來若來若去……是人不解我所說義（negation）—— 如來者，無所從來，亦無所去（the is-not · removing real coming-and-going）—— 故名如來（the is-called · establishing the sense of suchness）」[0752b03–b05] — applied to “the Tathāgata · the Dharma-body” itself, what is blocked being the dharma-clinging (the dharma-self) of “the Tathāgata really has the deportment of coming-and-going,” not the first half’s marks · sentient beings (the person-self). This is §17’s second half “emptiness-of-dharmas · breaking the four views · the cognitive hindrance” applied to the single body of the Tathāgata.
「(saying) the Tathāgata comes, goes, sits, lies — neither comes from anywhere nor goes anywhere — therefore named Tathāgata」 mapped onto the three natures (the station of emptiness-of-dharmas):
- The Tathāgata (its marks of coming, going, sitting, lying) (X) is the other-dependent (依他起) — the deportment that the manifestation-body manifests responsive to occasion (the dynamic marks of going to and fro through the six paths, benefiting beings; Jizang 「化身往來六道，作人王天王利益眾生」
[0122c18–19]; Kuiji 「『若來』者，謂成道來；『若去』者，入滅去；『若坐』者，說法利益時；『若臥』者，謂唱滅相。化身有此」[0153a12–14]). The manifestation-body’s coming-and-going is vividly visible, hence seemingly there is coming-and-going. - Neither comes from anywhere · nor goes anywhere is the removal of the wholly-imagined (遍計所執) — not the discriminatively clung-to “the Dharma-body really has a motion of a single going and a single coming” (Kuiji 「法身無有威儀，故云無去來等」
[0153a26–27]; Vasubandhu 「彼法身諸佛不去不來故」T1511 [0795c10–11]). “Neither comes from anywhere nor goes anywhere” removes the clinging to “the Tathāgata (the Dharma-body) really has coming-and-going,” not that there is no manifestation of the manifestation-body. - Therefore named Tathāgata is the setting up of the perfectly-accomplished (圓成, and also the conventionally sayable) — the Tathāgata is suchness (Xuanzang 「如來者即是真實、真如增語」
[0985b15]; the same as division 17’s 「如來者，即諸法如義」[0751a26]), ever thus abiding, unchanging and unaltering (Vasubandhu 「常如是住者，不變不異故」T1511 [0795c17–18]), without own-nature yet vividly nameable.
The eye of this division (★ second half · emptiness-of-dharmas): the single form 「無所從來、亦無所去」, applied to “the Tathāgata · the Dharma-body” itself — not the first half’s (divisions 1–16) application to the outer objects of “marks · sentient beings · merit” (the person-self · breaking the four marks · the affliction-hindrance), but the second half’s (divisions 17–32) application to the subtle clinging of “the Tathāgata really has the deportment of coming-and-going” (the dharma-self · breaking the four views · the cognitive hindrance). This is precisely the continued practice of the pivot-division 17’s “emptiness-of-self turning to emptiness-of-dharmas · affliction-hindrance turning to cognitive hindrance”: division 17’s 「如來者，即諸法如義」[0751a26] (the Tathāgata is suchness · the perfectly-accomplished) has already opened the gate of “the Tathāgata is suchness,” and this division advances to break the clinging of “the Tathāgata (suchness) really has coming-and-going” — since “the Tathāgata is suchness,” and suchness ever-abides unmoving, without locality, without alteration, how could there be a real motion of a single going and a single coming? It is a specific application of the ancient masters’ “the second round cutting the cognitive hindrance” (Kuiji after Vasubandhu, division 17 [0127c01–03]). Vasubandhu directly reads it through two verses: 「去來化身佛，如來常不動」T1511 [0795c13–14], 「去來等是化，正覺常不動」T1513 [0883c05] — coming-and-going binds to the manifestation-body (the other-dependent · manifestation), the ever-unmoving binds to the Dharma-body · right-awakening (the perfectly-accomplished · suchness); binding to the pivot-17 “the is-not applied to dharmas” turn, looping back to the second half’s “emptiness-of-dharmas · breaking the view of dharmas.” This reading of the “is-not” mapped onto the three natures: see Shi Huijing’s The Threefold “Is-Not” Mapped onto the Yogācāra Three Natures 〔from S5-P01〕; this division is one application of it at the station of “the Tathāgata · the Dharma-body’s coming-and-going.” The no-coming-and-going of 「如來者即諸法如義」 is the Dharma-body made manifest by the transformation-of-the-basis sense of “let the mind arise abiding nowhere” 〔from S5-P06〕 — the Dharma-body deeply still and abiding nowhere, the manifestation-body manifesting coming-and-going responsive to feeling.
4 · Variant Readings of the Ancient Masters (by school · the manifestation-body has coming-and-going · the Dharma-body has none · the Tathāgata is suchness · emphasized)
Core emphasis — Vasubandhu’s Vajracchedikā-śāstra two verses (coming-and-going the manifestation-body Buddha · the Tathāgata ever unmoving / that merit summons the manifestation-fruit · coming-and-going and the rest are manifestation), preserved in two Chinese renderings: Vasubandhu, following the foregoing doubt of “the bodhisattva does not receive merit,” answers with “the reward-and-manifestation-body benefits beings and receives merit · the Dharma-body has no coming-and-going and does not receive merit,” the verses anchoring item-by-item to the scripture “coming-and-going = the manifestation-body (function) · ever-unmoving = the Tathāgata (Dharma-body)”; the two renderings differ in name, are one in sense.
Vasubandhu T1511 (Bodhiruci rendering) first sets the doubt — 「若諸菩薩不受彼果報，云何諸菩薩福德眾生受用？」[0795c06–07]. The treatise-verse [0795c08–09]:
「是福德應報，為化諸眾生，自然如是業，諸佛現十方。」
「此義云何？明諸佛化身有用，彼法身諸佛不去不來故」[0795c10–12]. A further verse [0795c13–14]:
「去來化身佛，如來常不動；於是法界處，非一亦不異。」
- Glossing (neither going nor coming · ever thus abiding): 「此明不去不來義故。如經『何以故？如來者，無所至去無所從來』故。此義云何？若如來有去來差別，即不得言常如是住。常如是住者，不變不異故」
[0795c15–18].
Vasubandhu T1513 (Yijing rendering) first sets the difficulty — 「菩薩福津既不感報，所獲之果如何可知？」[0883c01–02]. The verse [0883c03–c06]:
「彼福招化果，作利有情事，彼事由任運，成佛現諸方。 去來等是化，正覺常不動，彼於法界處，非一異應知。」
- 「諸佛世尊現眾變化，非彼如來若來若去等故，云『彼事由任運，成佛現諸方，去來等是化，正覺常不動』」
[0883c07–09]; 「曾無有去亦不有來，由此故名為如來。此有何意？若如來有去來等異者，彼即不是；如其常性無有變易」[0883c09–11].
〔Correspondence of the two renderings: 去來化身佛／去來等是化 (the manifestation-body has coming-and-going · manifesting to benefit beings) · 如來常不動／正覺常不動 (the Dharma-body · right-awakening unmoving) · 非一亦不異／非一異應知 (the manifestation-body and the Dharma-body neither-one-nor-different at the locus of the dharma-realm) — two Chinese renderings of one Vasubandhu treatise, differing in name, one in sense. Both read by verse “coming-and-going = manifestation-function · unmoving = the Dharma-body,” leading on to the dust-mote · world simile (the Dharma-body one · the manifestation-bodies many · neither-one-nor-different).〕
Asaṅga T1510 (Dharmagupta rendering): this division belongs to the eighteen abodes’ eighteenth, seeking-the-Buddha-stage-above (the six attainments of the Buddha-stage after witness that subsume the transformation-of-the-basis). The sixth of the six attainments, the mind-attainment, further divides into mindfulness · right awakening · setting forth the great-benefit Dharma · taking up the Dharma-body · not abiding in birth-death or nirvāṇa · the purity of conduct-and-dwelling [0758a01–02]; the purity of conduct-and-dwelling further divides in three: the deportment of conduct-and-dwelling · the conduct-and-dwelling of self-mastery in observing name-and-form · undefiled conduct-and-dwelling [0758a02–04]. 「於行住淨中，為威儀行住故，經言『若有如是言：如來若去』如是等」[0758a29–b01]. 〔Asaṅga’s passage here only sets the scriptural-text’s placement among the abodes (the Tathāgata’s coming-and-going = the deportment of conduct-and-dwelling); the opening-out of its “the manifestation-body has deportment, the Dharma-body has none” is supplied by Kuiji’s citation of Asaṅga, see the Kuiji entry below [0153a22–26]. The division-name “Deportment Serene and Still” is the joining of this “deportment of conduct-and-dwelling” (the manifestation-body’s deportment) with “the Dharma-body’s stillness (no deportment · unmoving).”〕
Jizang (Three-Treatise) T1699: schematized as 「『有人言：如來若來若去』下，第十三章」[0122c15–16]. The occasion of arising = 「菩薩既不受福德，則不受世間人王、天王，云何往來六道利益眾生耶？故今釋云：菩薩雖不受世間果，而化身往來六道，作人王天王利益眾生，法身常住則無有去來」[0122c16–20]. Showing the distinction of coming-and-going of the two bodies: 「勿見化身去來利物，便言法身亦有去來；勿見法身無去來，謂生身亦無去來」[0122c20–22]; 「此中正明化身有去來，破法身有去來疑，故云『若言如來法身有去來者，不解法身之義也』」[0122c21–23]. Settling on the two-yet-not-two sense: 「去來是化身，去來無去來是法身，皆是為物作此名字耳。至論正般若，未曾二不二、去來不去來也」[0122c25–27].
Zhiyi (Tiantai) T1698: schematized as 「次、『若來若去』下，明果人不受」[0083b01] (following division 28’s “the cause-person does not receive”). Glossing: 「若言從真如實際中來，善逝自及，化人去至涅槃，皆是不解佛所說義。如來，道蔭之主；世界，權應之宅；眾生，慈育之子；舉此三事，大旨彰矣」[0083b02–05]; 「無來無去，故名如來，解極會如，體無方所，緣至物見，來無所從，感畢為隱，亦何所去也」[0083b05–06].
Kuiji (Yogācāra) T1700: after Vasubandhu 「此第三大段中曲文第三釋疑也」[0153a03–04], the doubt-feeling 「若諸菩薩不受彼果報，云何諸菩薩福德眾生受用」[0153a04–06], in sense like 「釋迦佛捨第五分壽，留福德與未來眾生，故知菩薩亦受福德」[0153a06–07]. The first of the four sections resolving the doubt — 「明報、化外利物故，亦受福德；法身無去來故，無受福德」[0153a08–10]. Glossing the deportment: 「『若來』者，謂成道來；『若去』者，入滅去；『若坐』者，說法利益時；『若臥』者，謂唱滅相。化身有此，而法身無，故云無所從來，亦無所去也」[0153a12–14]. The moon-on-the-water simile: 「如天上月，影現水中，水清即現，水濁便隱，月體本無來去，由水致有生滅；法身本湛寂，由心故見去來也」[0153a15–17]. Not-coming-yet-coming · not-going-yet-going: 「法身本無來，由眾生向佛故見來，此即不來來……法身本無滅，眾生厭佛故，不去之中而見去……此即不去去也」[0153a18–22]. Citing Asaṅga: 「此心具足中第六為行住淨故，於中復有三種，一者、威儀行住，二者、破名色身自在行住，三者、不染行住，此初也。謂化身有威儀行住等，法身無此也。行者即謂去來，住者即謂坐臥也，法身無有威儀，故云無去來等」[0153a22–26].
The three ancient-master streams (Three-Treatise · Tiantai · Yogācāra) at this division converge upon Vasubandhu’s two verses: coming-and-going is the manifestation-body (going to and fro to benefit beings · having deportment), the ever-unmoving is the Tathāgata · the Dharma-body (no coming-and-going · ever-abiding · unchanging and unaltering). Jizang “the manifestation-body goes to and fro to benefit beings · the Dharma-body ever-abides without coming-and-going · coming-and-going-yet-no-coming-and-going is the Dharma-body,” Zhiyi “the transformed-person goes to nirvāṇa · neither coming nor going, therefore named Tathāgata · without locality · seen by beings as conditions arrive,” Kuiji (after Vasubandhu and Asaṅga) “the manifestation-body has deportment · the Dharma-body has none · the moon-substance has no coming-and-going, the water causes arising-and-ceasing · not-coming-yet-coming · not-going-yet-going” — each anchored item-by-item to 「如來來去坐臥·無所從來亦無所去·故名如來」. This is the ancient masters’ settled reading of this division’s “Deportment Serene and Still (the manifestation-body’s deportment · the Dharma-body’s stillness).”
5 · Terminology
如來 tathāgata (the sense of the suchness of all dharmas · another name for suchness; Xuanzang 「如來者即是真實、真如增語」[0985b15]; the same gloss as division 17’s 「如來者，即諸法如義」[0751a26]; Kuiji 「無所從來，亦無所去也」[0153a15]) ·
無所從來·亦無所去 (neither going nor coming · ever thus abiding; Vasubandhu 「彼法身諸佛不去不來故」「常如是住者，不變不異故」T1511 [0795c10–11·c17–18]) ·
威儀 (walking, dwelling, sitting, lying īryā-patha; Asaṅga 「威儀行住」T1510a [0758a03]; Kuiji 「行者即謂去來，住者即謂坐臥也，法身無有威儀」[0153a25–26]; Paramārtha directly 「行住坐臥」[0766a22]) ·
增語／異名 adhivacana (Xuanzang 「真如增語」[0985b15]; belonging to the Yijing-treatise’s “the alternative name of the real-nature suchness,” division 17 T1513 [0880c27]) ·
法身 dharma-kāya (deeply still · ever-abiding · without coming-and-going; Kuiji 「法身本湛寂，由心故見去來」[0153a17–18]) ·
化身 nirmāṇa-kāya (manifesting coming-and-going responsive to occasion · benefiting beings, receiving merit; Vasubandhu 「去來化身佛」T1511 [0795c13], 「彼福招化果·去來等是化」T1513 [0883c03·c05]) ·
非一非異 (the Dharma-body one · the manifestation-bodies many · neither-one-nor-different at the locus of the dharma-realm; Vasubandhu 「於是法界處，非一亦不異」T1511 [0795c14], 「彼於法界處，非一異應知」T1513 [0883c06]). 〔Sanskrit as a pronunciation aid; for the rendering-differences of the deportments “來去坐臥” see register 2.〕
6 · Simile and Rhetoric (the moon-on-the-water simile〔an ancient-master supplied simile〕· the negative display of coming-and-going)
This division has no concrete simile of the scripture’s own (the empty-space simile at division 4 · the Sumeru simile at divisions 10 and 17 · the patience-sage simile at division 14 · the Dharma-body-is-not-a-form · the see-by-form-seek-by-sound verse at division 26 · the six similes at division 32). The point of its rhetoric lies in the listing-and-single-blocking of “coming, going, sitting, lying,” and the ancient-master supplied moon-on-the-water simile:
- The listing-and-single-blocking of the deportments: the scripture lists out the marks of motion-and-rest with 「若來若去、若坐若臥」 (four items in Kumārajīva · Yijing, increased to five · six in the Able-to-Cut versions), then abruptly blocks with the single 「是人不解我所說義」, and again gathers them into the Dharma-body’s unmovingness with 「無所從來、亦無所去」. The profusion of listed deportments (seemingly there are sundry comings-and-goings) set against the decisiveness of blocking coming-and-going (the Dharma-body has not one coming-and-going) precisely shows that “all motion-and-rest is a matter of the manifestation-body, the Dharma-body is still.”
- The moon-on-the-water simile (an ancient-master supplied simile): the scriptural text stops at 「無所從來、亦無所去」, and Kuiji shows it by simile — 「如天上月，影現水中，水清即現，水濁便隱，月體本無來去，由水致有生滅；法身本湛寂，由心故見去來也」
[0153a15–17](the moon-substance having no coming-and-going likens the Dharma-body deeply still and motionless; the water’s clarity-or-turbidity likens beings’ minds turning toward or away; the appearing-and-hiding of the reflection in the water likens the manifestation-body’s being-seen to come and go). This moon-water simile precisely shows the double sense of “the is-not (the moon-substance has no coming-and-going · the Dharma-body deeply still) yet the is-called (a reflection vividly appears in the water · the manifestation-body manifests coming-and-going responsive to feeling).” - The reversal of not-coming-yet-coming · not-going-yet-going: Kuiji further shows it by paradoxical phrasing — 「法身本無來，由眾生向佛故見來，此即不來來……不去之中而見去……此即不去去也」
[0153a18–22](no coming yet manifesting coming · no going yet manifesting going, coming-and-going belonging to what beings’ minds feel, not the Dharma-body’s real motion). This brushstroke of “not-coming-yet-coming · not-going-yet-going” runs in the same track as division 20’s “the is-not of a perfected form-body (not the dharma-nature form-body) yet the is-called,” division 22’s “there is not the slightest dharma to attain, yet the is-called awakening,” the same reversal of “removing own-nature while preserving the sayable,” seen here in this division (the Tathāgata’s coming-and-going). The concrete similes are emphasized at divisions 4 · 14 · 26 · 32.
7 · Cross-Reading
- Thirty Verses (T1586): the three bodies · the perfectly-accomplished (v.29 the perfectly-accomplished · transformation-of-the-basis) — this division’s “the Dharma-body (ever-unmoving) · the manifestation-body (manifesting coming-and-going to benefit beings)” is the counterpart of the three bodies’ station-divisions (the self-nature body has no coming-and-going · the transformation-body manifests coming-and-going); Vasubandhu’s 「去來化身佛，如來常不動」 is the scriptural counterpart of the Yogācāra three bodies’ “the manifestation-body has function · the Dharma-body is still.”
- Mahāyāna-saṃgraha (T1594): the chapter on the wisdom of the resultant fruit · the three bodies (self-nature body / enjoyment body / transformation body) · the non-abiding nirvāṇa — this division’s “the manifestation-body goes to and fro through the six paths to benefit beings · the Dharma-body ever-abides without coming-and-going” is the treatise-counterpart of the saṃgraha’s three bodies and “not abiding in birth-death or nirvāṇa” (the manifestation-body enters birth-death to benefit beings · the Dharma-body manifests without abiding) 〔the Yijing treatise marks the “non-abiding nirvāṇa · neither birth-death nor nirvāṇa abided in” sense, see register 4〕.
- Twenty Verses (T1590): consciousness-only without object · the consciousness-manifested marks — 「月體本無來去，由水致有生滅；法身湛寂，由心故見去來」 〔Kuiji’s simile, register 4〕 is the treatise-counterpart of “the marks of coming-and-going are not really apart from mind, but felt by the mind-water” (the Tathāgata’s coming-and-going is like the moon-on-the-water · manifested by consciousness-transformation).
- Cheng weishi lun (T1585): the four wisdoms · the three bodies · the wholly-imagined — this division’s “the Dharma-body has no coming-and-going · the manifestation-body manifests coming-and-going” is the scriptural counterpart of Cheng weishi lun’s “the self-nature body (Dharma-body) · the transformation body (manifestation-function)” and “the marks of coming-and-going are not really existent by wholly-imagined clinging”; 「如來者即真如」 is the scriptural counterpart of “the perfectly-accomplished · suchness unchanging.”
- Madhyānta-vibhāga (T1600): the chapter discerning the real · suchness unchanging · the real of the unsurpassed vehicle — the treatise-counterpart of this division’s “the Tathāgata is suchness · ever thus abiding · unchanging and unaltering” (suchness as ever-abiding · without coming-and-going or alteration).
- Heart Sūtra (T251): 「不生不滅、不垢不淨、不增不減」「是諸法空相」 — 「如來者無所從來、亦無所去·常如是住不變不異」 and the Heart Sūtra’s “neither arising nor ceasing,” the suchness-ever-mark, are one and the same principle of no alteration.
This division’s 「如來無所從來·亦無所去·故名如來」 is the scriptural counterpart of the Thirty Verses’ · the saṃgraha’s · Cheng weishi lun’s “the three bodies · the Dharma-body ever-abiding · the manifestation-body manifesting coming-and-going · the non-abiding nirvāṇa”; 「法身湛寂·由心見去來·月體本無來去」 is the scriptural counterpart of the Twenty Verses’ “the marks of coming-and-going are not really apart from consciousness.” Shi Huijing’s thesis “the Diamond Sūtra says in scriptural language what Cheng weishi lun says in technical language” 〔from From the Hundred Dharmas to the Diamond S5-P10〕: the Diamond Sūtra’s single phrase 「如來無所從來亦無所去」, Cheng weishi lun says the same matter in the technical language of “the self-nature body ever-abiding · the transformation body manifesting coming-and-going · suchness unchanging · the non-abiding nirvāṇa.” This division’s breaking the dharma-clinging of “the Tathāgata really has coming-and-going” is one application of §17’s second half “emptiness-of-dharmas · breaking the four views · the cognitive hindrance” 〔from The Diamond Sūtra’s Self-Reenactment S5-P07; the folding structure of the two halves, see division 17, registers 3 · 4〕. 〔Convention: list only what is genuinely pertinent; no forced pegging — linkage, not padding. The Mahāyāna-saṃgraha’s “three bodies · non-abiding nirvāṇa” has a frontal correspondence here (see register 4 〔the Yijing treatise〕); Cheng weishi lun is in progress — a stable name-citation, to add a link once complete, the cited text not repeated.〕
8 · East–West Observation (Western perspective · observation, not adjudication)
- The neither-coming-nor-going of “the Tathāgata neither comes from anywhere nor goes anywhere” ↔ Western philosophy’s “unmoved mover / eternal one” (Aristotle’s unmoved mover; the Platonic eternal Form not entering spatio-temporal change) and negative theology’s “God is in no place, undergoing no coming-and-going”: the West mostly argues from a trans-spatio-temporal stillness · the unchanging one (the eternal one beyond motion and place); the ancient-master / Yogācāra reading of “the Tathāgata has no coming-and-going” is not merely a “still eternal substance” — the Dharma-body, though without coming-and-going (the is-not · ever-unmoving), yet “by the mind one sees coming-and-going,” the manifestation-body manifesting going to and fro through the six paths responsive to feeling (the is-called · coming-and-going is manifestation). After “ever-unmoving” there is “manifesting in all directions” (Vasubandhu 「自然如是業，諸佛現十方」
T1511 [0795c09]), the station-divisions of the three bodies and what is manifested by the transformation-of-the-basis, not a solitary first mover; the manifestation-body’s coming-and-going too is not an accidental motion outside the eternal one, but the responsive manifestation of the deeply-still Dharma-body. - The two bodies of “the manifestation-body has coming-and-going · the Dharma-body has none” ↔ the West’s “phenomenon / noumenon,” theology’s “the immanence and transcendence of God” (God transcending the world yet present in it): comparable; yet Yogācāra’s Dharma-body · manifestation-body are not the two-layered being of “noumenon / phenomenon,” nor the dichotomy of “the transcendent God / its worldly appearing” — the manifestation-body is the spontaneous responsive manifestation of the deeply-still Dharma-body (Vasubandhu 「彼事由任運，成佛現諸方」
T1513 [0883c04]), and with the Dharma-body “neither-one-nor-different at the locus of the dharma-realm”T1511 [0795c14](not the same, not separate), it is the substance-and-function of one transformation-of-the-basis, not a relation of two substances. - The paradoxical phrasing of “not-coming-yet-coming · not-going-yet-going · the moon-reflection simile” ↔ the West’s dialectical paradox, negative theology’s contradictory speech (God’s “coming-yet-not-coming” coincidentia oppositorum, Nicholas of Cusa’s “coincidence of opposites”): the West mostly reads such paradoxical speech as the ultimately ineffable · the compatibility of opposites; the ancient masters take “the Dharma-body has no coming · by beings’ turning toward the Buddha it is seen to come”
[0153a18–19], “the moon-substance has no coming-and-going · the water causes arising-and-ceasing”[0153a16–17]as what consciousness feels · the division of substance-and-function (coming-and-going binding to the clarity-or-turbidity, turning-toward-or-away, of beings’ mind-water, not the Dharma-body’s real motion) — “not-coming-yet-coming” is not a logical compatibility of opposites, but the consciousness-transformation · responsiveness of “no real coming yet feeling a manifested coming,” a cultivable and witnessable mode, not a static mystical paradox. - The point of the observation: the West tends to take “neither coming nor going” as the proposition of the unmoved eternal one · the transcendent noumenon · the coincidence of opposites (why the eternal one is unmoving · why the noumenon does not enter phenomenon · how opposites are compatible); the ancient masters take “the Tathāgata has no coming-and-going · the manifestation-body manifests coming-and-going · the moon-reflection by the water” as the cultivation-and-witnessing of the three bodies · the transformation-of-the-basis · cutting the dharma-clinging (the Tathāgata’s coming-and-going is not real but the manifestation-body’s responsive manifestation · what the mind-water feels, breaking the dharma-clinging [the cognitive hindrance] of “the Tathāgata really has coming-and-going,” the Dharma-body ever-abiding being the perfectly-accomplished witnessed by suchness unchanging). The transcendence of a proposition and the cutting-the-hindrance of cultivation-and-witnessing — this is one note worth marking between East and West.
- (This register is a Western-perspective observation; the scriptural and Yogācāra reading remains throughout the principal one, the West a secondary reference, not an adjudication. The specific literature is a matter for the researcher’s inquiry.)
9 · Manuscript Placement
Kumārajīva T0235 [0752b03–b05] (root · Deportment Serene and Still). The six versions’ passage of the Tathāgata neither coming nor going [loc]: see register 2 — Bodhiruci T0236a [0756c07–c10] · Paramārtha T0237 [0766a22–a25] · Dharmagupta T0238 [0771b11–b14] · Xuanzang T220⑨ [0985b13–b16] · Yijing T0239 [0775a25–a27]. Sectioning / treatise sources: Asaṅga T1510a [0757c27–0758a04·0758a29–b01] · Vasubandhu T1511 [0795c03–0795c20] (two verses [0795c08–09·0795c13–14]) · Vasubandhu T1513 [0883c01–c11] (verse [0883c03–c06]). Ancient masters: Jizang T1699 [0122c15–c27] · Zhiyi T1698 [0083a25–0083b06] · Kuiji T1700 [0153a01–a26].
Shi Huijing · Zhiyue · jingang · Division 29 · Deportment Serene and Still · apparatus · Spring 2026