淨名玄論 1.47

1.47

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.