大乘義章 1.93

1.93

次第三門，約說分異。如《維摩》中義別三階：一維摩問，諸菩薩等以言遣相，明入不二。二諸菩薩問，文殊師利以言遣言，明其不二。三文殊問，彼維摩詰以默遣言，而顯不二。此三皆是化益方便，分齊息相，教入之階降也。若論自覺相應境界，不可言彰、叵以默顯。何故如是？據實以求，法外本無音聲文字，何言能彰？法外亦無形相可得，誰用默顯？無言能彰，證處亡語；非默能顯，證處絕相。詮相悉無，他所莫測，是故名為自覺境界。對處無他，自亦亡對。

Next is the third approach: distinguishing differences with respect to the teaching. As in the Vimalakīrti-nirdeśa, there are three distinct stages in meaning: First, Vimalakīrti asks, and the various bodhisattvas dispel marks through speech, clarifying entry into non-duality. Second, the bodhisattvas ask, and Mañjuśrī dispels speech through speech, clarifying non-duality. Third, Mañjuśrī asks, and Vimalakīrti dispels speech through silence, thereby revealing non-duality. These three are all skillful means for transforming and benefiting [beings], stopping marks at each demarcated limit, and serve as graded steps of instruction for entering. If one discusses the sphere corresponding to personal awakening, it cannot be made manifest by speech, nor can it be revealed through silence. Why is this so? Inquiring in accordance with the real, outside of dharmas there are originally no sounds or letters; what speech could make it manifest? Outside of dharmas there are also no visible marks to be found; what could one use silence to reveal? With no speech capable of making it manifest, speech is obliterated at the place of realization; since it cannot be revealed through silence, marks are severed at the place of realization. Explanation and marks are entirely absent, unfathomable to others; therefore it is named the sphere of personal awakening. At the place of confronting [the real] there is no other, and the self likewise loses any counterpart.