大般涅槃經義記 10.71

10.71

第三迦葉舉彼四大類空令有。云何為類？若佛宣說世間無有一處無空，不得對無說空為有。世間色處悉有四大，亦無有處而無四大，無無可對，亦應不得說大為有。世間無有無四大處可以形對，而猶得名四大為有。世間雖復無處無空可以形對，何為不得說空為有？迦葉此言，如來不答。何故不答？以非問故云何非問？世間空處則無四大，對彼無故說大為有。無有一處而無虛空，知對何無說空為有？為是不答。

Third, Kāśyapa cites the four great elements to assimilate them to space and make it existent. How are they assimilated? If the Buddha explains that in the world there is no place without space, so that space cannot be spoken of as existent in contrast to non-existence, then in the world wherever there is form there are the four great elements, and there is also no place without the four great elements; with no non-existence to contrast with, one also should not be able to speak of the great elements as existent. In the world there is no place without the four great elements with which they could be contrasted, yet the four great elements can still be termed existent. Although in the world there is likewise no place without space with which it could be contrasted, why could space not be spoken of as existent? To these words of Kāśyapa, the Tathāgata does not reply. Why does he not reply? Because it is not a valid question. Why is it not a valid question? In the world, where there is empty space there are no four great elements; in contrast to their non-existence there, the great elements are spoken of as existent. There is no place where space is absent; in contrast to what non-existence could space be spoken of as existent? For this reason he does not reply.