淨名玄論 1.32

1.32

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.