淨名玄論 1.44

1.44

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.