淨名玄論 1.46

1.46

Sixth, explaining the catuṣkoṭi of discerning depth. The first stage transcends the single catuṣkoṭi; the next stage transcends the double catuṣkoṭi; the third transcends the compounded catuṣkoṭi. Although it becomes progressively deeper, someone might still ultimately claim that within the profound and boundless there is a wondrous principle persisting, which is named 'existence.' If there is no such wondrous principle, it is named 'nonexistence.' Both having this principle and lacking this principle is named 'both existence and nonexistence.' Neither having this principle nor lacking this principle is 'neither existence nor nonexistence.' If that were so, one would ultimately fall within the catuṣkoṭi; how could there be a tenet of transcending the catuṣkoṭi? Therefore, it is now explained that giving rise to mind and stirring thought is simply Māra, whereas only being able to embrace that which has no reliance is the Dharma seal. Question: Why explain the transcendence of this catuṣkoṭi? Answer: A sūtra states, 'This Dharma cannot be shown; the characteristics of words are extinguished in stillness.' Vimalakīrti's silencing of words and Śākyamuni's closing of his chamber are within this single track, by which speech first attains the ultimate. Therefore, we explain this transcendence of the catuṣkoṭi.