淨名玄論 1.18

1.18

此三門，可得擬於三位：一者十信以上、迴向以還，雖學無生，而未免名相，如雖明不二，尚未息言。次從初地以上、七地以還，雖悟無生，猶有功用，如雖唱理絕，猶有絕理之言。三者始自八地、終乎佛果，既悟無生，復無功用，如不二無言，復能無言於不二矣。

These three gates can be analogized to three stages: First, from the ten faiths on up to the dedication [of merit], although they practice the unarisen, they are not yet free of names and characteristics; it is like although they understand nonduality, they have not yet silenced words. Next, from the first bhūmi on up to the seventh bhūmi, although they awaken to the unarisen, there is still effort; it is like although they declare that principle is transcendent, there are still words that transcend principle. Third, beginning from the eighth bhūmi and culminating in buddhahood, having awakened to the unarisen, there is furthermore no effort; it is like having no words regarding nonduality, and furthermore being able to have no words concerning that nonduality.