淨名玄論 1.34

1.34

Finally, subsuming the three gates with respect to the duality of conventional names and characteristics. A sūtra says: 'In the midst of no names and characteristics, one provisionally uses names and characteristics to speak.' Wishing to cause them to awaken to the absence of names and characteristics through these names and characteristics is the great principle of bequeathing the teachings, the original intent of the multitude of sages. If so, the assembly and Mañjuśrī rely on names to discern nonduality; Vimalakīrti remains silent, using characteristics provisionally to clarify the Way. Therefore, although there are the differences of the three gates, there are only the traces of names and characteristics. Relying on the traces of names and characteristics reveals the root that has neither name nor characteristic. Question: The first two are names, and their meaning is easy to understand. The latter gate is characteristic, yet the matter is still not manifest. Answer: Since the assembly relies on the names of spoken words, and Vimalakīrti shuts his mouth relying on the characteristic of silence, therefore through the two gates of name and characteristic they together reveal the Way of repeated mystery. Commanding the assembly to speak together had this as its intention. Question: Why is borrowing names expansive, while using characteristics provisionally is brief? Answer: The alternate presentation of expansive and brief has already been resolved above. The discourse on difficult and easy is also as explained above: with spoken words one easily awakens, and the assembly all understands; with stillness it is difficult to be clear, and only Mañjuśrī can grasp it alone. Moreover, name is sound, which is widely used in giving rise to conditions; characteristic is material form (rūpa-dharma), which is rarely explained in the gates of teaching.