淨名玄論 1.32

1.32

又有三雙：初、明語默二攝於三門。佛勅弟子常行二事，一聖說法、二聖默然。說實相法，名聖說法；觀實相理，名聖默然。從實相觀，還說實相法；說實相法，還入實相觀。故動靜四儀皆合實相，若語若默並應般若。今此三門，還依聖旨。眾人以言泯法，文殊借言以止言，同就言明不二，謂聖說法。淨名無言明不二，謂聖默然。若然者，要由眾人之說，故顯淨名之默；因淨名之默，以顯眾人之說。命眾共談，意在於此。問：何故理說即廣、聖默便略？答：說則易悟，故須廣明；默然難曉，所以略示。又說法明教，教有多門；默然觀理，理則無二。又能仁國土多用音聲，無言世界廣明寂漠。

There are further three pairs: First, explaining speech and silence as two subsuming the three gates. The Buddha enjoined his disciples to practice two things constantly: first, noble speech; second, noble silence. Preaching the dharma of dharmatā is called noble speech; contemplating the principle of dharmatā is called noble silence. From the contemplation of dharmatā one returns to preach the dharma of dharmatā; preaching the dharma of dharmatā, one returns to enter the contemplation of dharmatā. Thus, activity and stillness throughout the four deportments all accord with dharmatā; whether speaking or silent, both correspond to prajñā. Now these three gates also accord with the noble intention: The assembly uses words to eliminate dharmas, and Mañjuśrī borrows words to halt words; both clarify nonduality with respect to words, which is called noble speech. Vimalakīrti clarifies nonduality without words, which is called noble silence. If so, it is necessary that through the speech of the assembly, Vimalakīrti's silence is revealed; and relying on Vimalakīrti's silence, the speech of the assembly is revealed. Commanding the assembly to discuss it together had this as its intention. Question: Why is the theoretical explanation expansive while the noble silence is brief? Answer: Through speech one easily awakens, so it must be explained expansively; silence is difficult to comprehend, so it is shown briefly. Moreover, preaching the Dharma explains the teaching, and the teaching has many gates; silence contemplates the principle, and the principle is nondual. Furthermore, the land of Śākyamuni uses sounds extensively, whereas formless, wordless worlds expound vast tranquility.