維摩經義疏 1.6

1.6

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.