入楞伽心玄義 1.19

1.19

四、聲名俱絕者，此義小乘無，以彼法執不歸空故。若大乘中音聲文字當相即空，無所有故，終日說法未嘗說也。經云「其說法者無說無示」，又云「如幻說等」，良以無說之說是如幻說，前三句顯之；說即無說，雖說性空，此第四句顯之。合此四句為一教體，是故離有離無竝超情表，是謂大乘真實教體。

Fourth, regarding transcending both sounds and names: this meaning does not exist in the Hīnayāna, because their clinging to dharmas does not revert to emptiness. If in the Mahāyāna, vocal sounds and written letters are empty in their very characteristics; because they are nonexistent, though expounding the Dharma all day long, one has never expounded it. A sūtra states: "He who expounds the Dharma neither speaks nor indicates"; another states: "Expounding like an illusion, and so forth." Truly, because an exposition without exposition is an exposition like an illusion, the first three propositions reveal this; and exposition being immediately no-exposition, though expounded its nature is empty, this fourth proposition reveals it. Combining these four propositions makes one teaching-essence; therefore, free from existence and free from nonexistence, it completely transcends conventional conceptualization. This is called the true teaching-essence of the Mahāyāna.