淨名玄論 1.48

1.48

八、明四句絕。前明雖絕而宛然四句，今明雖絕四句而都絕。如天女之詰身子，汝乃知解脫無言，而未悟言則解脫。故教滿十方即是四句常絕，故明四句絕也。問：何故辨此義耶？答：據緣而言，上拔其況情，今息其動念。善吉曰：我無所論，乃至不說一字。《般若》云「若言如來有所說法，即為謗佛」，如此皆是不壞假名而說實相，故明四句絕也。

Eighth, explaining the catuṣkoṭi as transcended. Previously it was explained that although transcended, the catuṣkoṭi is clearly present; now it is explained that although the catuṣkoṭi is transcendent, all are completely transcended. This is like the devī questioning Śāriputra: 'You merely know that liberation has no words, but have not yet realized that words are themselves liberation.' Therefore, when the teaching fills the ten directions, that is precisely the catuṣkoṭi being constantly transcended; hence we explain the catuṣkoṭi as transcended. Question: Why distinguish this meaning? Answer: Speaking on the basis of conditions, the former plucked out their emotional attachments, while this now puts an end to their stirred thoughts. Subhūti said: 'I have nothing to discuss, up to not speaking a single word.' The *Prajñā[pāramitā]* states, 'If one says that the Tathāgata has taught any Dharma, that is slandering the Buddha.' Such statements all speak of dharmatā without destroying conventional names; therefore we explain the catuṣkoṭi as transcended.