淨名玄論 1.33

1.33

次、就絕名體二以攝三門。總收萬化，凡有二種：一者物體、二者物名。此二是生累之所由、起患之根本。故善吉問言：眾生在何處行？如來答曰：一切眾生皆在名相中行。名謂名言，相則法體。眾人以言歷泯諸二，明無物體。文殊借言以止言，□□□淨名默然，以息借言，同辨無名無相，無名無相則紛累斯寂。故門雖有三，攝唯此二。問：何故泯法則廣、息言便略？答：廣略不竝，可二門互現。又法體為本，本則難傾；名為其末，末則易泯。以本難傾，故須廣破；末則易除，二人略遣。

Next, subsuming the three gates with respect to putting to rest the duality of name and essence. In collectively gathering all myriad transformations, there are two kinds: first, the essence of things; second, the name of things. These two are the origin from which defilements arise, the root from which afflictions spring. Therefore Subhūti asked, 'In what do sentient beings fare?' The Tathāgata answered, 'All sentient beings fare in name and characteristic.' Name refers to names and words; characteristic refers to the dharma-essence. The assembly uses words to eliminate each duality, clarifying that there is no essence of things. Mañjuśrī borrows words to halt words; […] Vimalakīrti remains silent to put to rest borrowed words; together they discern that there is neither name nor characteristic, and when there is neither name nor characteristic, then troublesome defilements are stilled. Therefore, although there are three gates, they are subsumed only under these two. Question: Why is eliminating dharmas expansive, while ceasing words is brief? Answer: Being expansive and brief are not simultaneous; they can be revealed alternately in two gates. Furthermore, the dharma-essence is the root, and the root is difficult to overturn; name is its branch, and the branch is easy to eliminate. Because the root is difficult to overturn, it requires extensive refutation; the branch is easy to remove, so the two persons briefly dispel it.