淨名玄論 1.44

1.44

四、複論四句。上來所列眾師，皆墮單四句內。今次複明四句：一者有有有無，名之為有；二者無有無無，目之為無；三者亦有有有無亦無有無無，為亦有亦無；四非有有有無非無有無無，名非有非無。如《釋論》就生滅無生滅複論四句也。次明不二法門絕此四句者，非有有有無、非無有無無、非亦有有有無非亦無有無無、非非有有有無非非無有無無，即不二法門，淨名沖默之旨也。問：何故明絕複四句也？答：諸部立宗尚不得預複四句，況有絕複四句耶？今欲釋淨名默然之旨深、顯異執之宗淺，故須明絕複四句。

Fourth, discussing the compound catuṣkoṭi: The various masters listed above all fall within the simple catuṣkoṭi. Now, next, we explain the compound catuṣkoṭi: First, existence of existence and existence of nonexistence, termed 'existence'; second, nonexistence of existence and nonexistence of nonexistence, designated as 'nonexistence'; third, both existence of existence and existence of nonexistence, and nonexistence of existence and nonexistence of nonexistence, taken as 'both existence and nonexistence'; fourth, neither existence of existence and existence of nonexistence, nor nonexistence of existence and nonexistence of nonexistence, termed 'neither existence nor nonexistence'. This is like the Dazhidulun discussing the compound catuṣkoṭi in terms of arising, ceasing, non-arising, and non-ceasing. Next, explaining that the Dharma gate of nonduality transcends this catuṣkoṭi: neither existence of existence and existence of nonexistence; nor nonexistence of existence and nonexistence of nonexistence; nor both existence of existence and existence of nonexistence, and nonexistence of existence and nonexistence of nonexistence; nor neither existence of existence and existence of nonexistence, nor nonexistence of existence and nonexistence of nonexistence. This is the Dharma gate of nonduality, the purport of Vimalakīrti's profound silence. Question: Why explain transcending the compound catuṣkoṭi? Answer: The tenets established by the various schools do not even participate in the compound catuṣkoṭi, let alone transcend the compound catuṣkoṭi! Now, wishing to explain the depth of Vimalakīrti's silence and reveal the shallowness of heterodox attachments, we must explain transcending the compound catuṣkoṭi.