注大乘入楞伽經 7.121

7.121

若非作非非作則非因非果，若非因非果則非相非所相，故言非有非無。若非有非無則非說非所說，故言超過四句。夫墮句者名曰世間，故言四句者，但隨世間而有言說。若超四句唯有言說，則如石女兒也。石女兒者唯有言說，不墮四句，以不墮故不可度量，則非覺非所覺也。智者應知如來所有一切句義亦如是，豈有異此即此辭句，是如來法身耶？

If it is neither created nor uncreated, then it is neither cause nor effect. If it is neither cause nor effect, then it is neither a characteristic nor that which is characterized; thus it is said to be neither existent nor non-existent. If it is neither existent nor non-existent, then it is neither expression nor that which is expressed; thus it is said to transcend the four extremes (catuṣkoṭi). Falling into propositions is called the worldly realm; therefore, it is said that the four extremes are merely discourses conforming to the world. If that which transcends the four extremes exists merely as conventional discourse, then it is like the son of a barren woman. The son of a barren woman exists merely as a conventional expression and does not fall within the four extremes; because it does not so fall, it cannot be measured, and thus it is neither consciousness nor that which is perceived. The wise should know that all semantic expressions of the Tathāgata are also like this. How could there be phrases other than this, or identical to this, that constitute the Tathāgata's Dharmakāya?