注大乘入楞伽經 7.121

7.121

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?