維摩經義疏 1.6

1.6

合三為二門第二。復三雙：初以語默二攝於三門。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。從實相觀說實相法、說實相法還入實相觀，故動靜四儀皆合實相、答言若默並應般若。今此三門，還依聖旨。眾人以言泯法、文殊借言止言，同就言明不二，謂聖說法；淨名無言明不二，謂聖默然。若爾者，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。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，故善吉問云：「眾生在何處行？」如來答曰：「一切眾生皆在名相內行。」名謂名言，相謂法體。眾人以言，歷泯諸二，明無物體；文殊借言止言；淨名寄默以息借言，同辨無名無相。無名無相，則紛累斯寂。故門雖有三，唯攝此二。次就假名相二以攝三門。經云「無名相法，強名相說」，欲令因此名相悟無名相，蓋是垂教之大宗、群聖之本意。若爾者，眾人之與文殊，寄名以辨不二；維摩默然，借相以明一道。故雖有三門，唯名相二迹。以因名相之迹，顯無名相之本。

Combining the three into two is the second section. There are again three pairs. First, subsuming the three gates under the two: speech and silence. The Buddha instructed his disciples to constantly practice two things: first, noble speech; second, noble silence. Expounding the Dharma of the true mark is called noble speech; contemplating the principle of the true mark is called noble silence. From the contemplation of the true mark one expounds the Dharma of the true mark, and having expounded the Dharma of the true mark one returns to the contemplation of the true mark; therefore movement and stillness in the four deportments all accord with the true mark, and responding in speech or in silence both correspond to prajñā. Now, these three gates likewise rely on the noble intention. The multitude obliterating phenomena with words and Mañjuśrī borrowing words to put an end to words both clarify non-duality in terms of words; this is called noble speech. Jingming clarifying non-duality through wordlessness is called noble silence. If so, it is strictly through the speech of the multitude that Jingming's silence is revealed, and because of Jingming's silence the speech of the multitude is revealed. The intention behind commanding the assembly to discuss it together lies here. Next, subsuming the three gates under the two: cutting off name and substance. Comprehensively gathering the myriad phenomena, there are altogether two kinds: first, the substance of things; second, the name of things. These two are the origin of entanglements and the root of afflictions. Therefore Subhūti asked: "Wherein do sentient beings practice?" The Tathāgata replied: "All sentient beings practice within names and marks." "Names" refers to names and words; "marks" refers to the substance of dharmas. The multitude used words to successively obliterate the various dualities, making clear that there is no substance to things. Mañjuśrī borrowed words to put an end to words. Jingming relied on silence to put an end to borrowed words. Together they made clear that there is neither name nor mark. When there are neither names nor marks, then the flurry of entanglements becomes still. Therefore, although the gates are three, they only subsume these two. Next, subsuming the three gates under the two: conventional names and marks. The sūtra states: "Phenomena devoid of name and mark are forcefully spoken of through names and marks." To cause [beings] to awaken to the absence of names and marks through these names and marks is indeed the great purpose of providing teachings and the original intention of all sages. If so, the multitude and Mañjuśrī relied on names to distinguish non-duality, while Vimalakīrti's silence borrowed marks to illuminate the single path. Thus, although there are three gates, they are merely the two traces of name and mark. Because one relies on the traces of names and marks, the basis devoid of names and marks is revealed.