淨名玄論 1.47

1.47

七、明絕四句。絕四句者，非謂絕於四句名絕四句，乃明雖復洞絕而宛然四句，故名絕四句也。問：何故明此義耶？答：稟教之徒聞上來絕諸四句，便謂窈𱷒洞絕，同啞法外道。是故今明，至道雖復妙絕，而四句宛然。是以經云「不動真際而建立諸法」，豈聞妙絕而謂妙絕之內不能言哉？又雖復妙絕而四句宛然者，明聖人於無名相中假名相說。而大小乘經論諸佛菩薩明有無等一切四句者，皆此一節之內說之。故《文殊問經》明諸部義云：十八及本二，皆從大乘出。無是亦無非，我說未來起。如此諸部異義不同，皆是無異相中而明異相、無分別中善巧分別，以不體斯意，異執紛論，成戲論也。

Seventh, explaining the transcendence of the catuṣkoṭi. 'Transcending the catuṣkoṭi' does not mean that merely cutting off the catuṣkoṭi is called transcending the catuṣkoṭi; rather, it explains that although there is complete transcendence, the catuṣkoṭi is clearly present as before—hence it is called transcending the catuṣkoṭi. Question: Why explain this meaning? Answer: When practitioners who receive the teaching hear the above transcendence of all catuṣkoṭis, they immediately think that profound emptiness and complete cessation are identical to the mute-way non-Buddhists. Therefore it is now explained that although the supreme Path is wondrously transcendent, the catuṣkoṭi is clearly present. Hence a sūtra states, 'Without moving from the limit of reality, all dharmas are established.' Having heard of wondrous transcendence, how could one claim that within wondrous transcendence there can be no speech? Furthermore, that the catuṣkoṭi is clearly present despite wondrous transcendence shows that the Sage uses conventional names and marks within that which is free of names and marks. And when all Buddhas and bodhisattvas in the Mahāyāna and Hīnayāna sūtras and treatises explain all catuṣkoṭis of existence, nonexistence, and so on, all are spoken within this single stage. Thus the *Mañjuśrīparipṛcchā-sūtra* explains the tenets of the various sects, saying: 'The eighteen and the original two all emerge from the Mahāyāna. There is neither right nor wrong; I teach their arising in the future.' Such differing doctrines among the various sects are all explaining differentiated marks within the markless, and skillfully making distinctions within nondistinction. Because they do not grasp this intention, their differing attachments argue in confusion, becoming conceptual proliferation.