淨名玄論 6.15

6.15

以無本故失、有本故得。所言無本故失者，有所得有無，無有根本。云何為本，謂不二正道是有無有之本。《華嚴》云「正法性遠離，一切言語道。」一切趣非趣，悉皆寂滅相，故非有非無、非亦有亦無、非非有非非無，故云遠離一切趣。即此一切諸法之本。諸佛菩薩得正法根本，故名聖人。以失正法根本故，流浪六道。正法既非有無，而諸佛菩薩欲出處眾生，於無名相中假名相說，故說有說無。如此有無，則有根本。有根本故，在未得成，故有無義立。有所得有無，定住有無，言二諦有二理，既非非有非無非非有無，故無根本。根本既無，則末亦不立，故有無不成。所以為失也。

Because of lacking a root, there is error; because of possessing a root, there is correctness. Regarding the statement that there is error because of lacking a root: the existence and non-existence of apprehension have no fundamental root. What is the root? The nondual correct path is the root of existence and non-existence. The Avataṃsaka-sūtra states: 'The true dharmatā is far removed from all paths of speech.' All destinies and non-destinies are entirely of the characteristic of quiescence; therefore, they are neither existent nor non-existent, neither both existent and non-existent, nor neither existent nor non-existent; hence it is said to be 'far removed from all destinies'. This is the root of all dharmas. All Buddhas and bodhisattvas attain the root of the true Dharma, so they are called sages. Because they lose the root of the true Dharma, [ordinary beings] wander in the six destinies. Since the true Dharma is neither existent nor non-existent, yet Buddhas and bodhisattvas wish to lead sentient beings out, they make provisional designations within what is devoid of names and characteristics, and therefore speak of existence and non-existence. Such existence and non-existence possess a root. Because they possess a root, before attainment they can be established, and thus the meaning of existence and non-existence stands. The existence and non-existence of apprehension are fixed in existence and non-existence, claiming that the two truths have two separate principles; since they are not neither existent nor non-existent, nor neither-not-existent-nor-not-non-existent, they lack a root. When the root is lacking, the branches cannot stand either, so existence and non-existence cannot be established. This is why it is an error.