摩訶止觀 1.31

1.31

若競說默，不解教意，去理逾遠。離說無理，離理無說，即說無說，無說即說，無二無別，即事而真。大悲憐愍一切無聞，如月隱重山，舉扇類之；風息太虛，動樹訓之。今人意鈍，玄覽則難；眼依色入，假文則易。若封文為害，須知文非文，達一切文非文非不文，能於一文得一切解。為此義故，以三種文作達一門也。已略說緣起竟。

If one contends over speaking or remaining silent, one fails to understand the intent of the teaching, and drifts ever further from the principle. Apart from speaking there is no principle, and apart from the principle there is no speaking; speaking is non-speaking, and non-speaking is speaking; they are non-dual and without distinction, identical to phenomena and true. Great compassion takes pity on all who have not heard: just as when the moon is hidden behind folded mountains, one raises a fan to liken it; or when the wind is stilled in the vast sky, one shakes a tree to instruct [about] it. The people of today have dull faculties, so profound insight is difficult for them; the eye enters by relying on form, so it is easy to rely on texts. If clinging to texts becomes a harm, one must know that texts are non-texts, penetrate that all texts are neither texts nor non-texts, and be able to attain all understanding in a single text. For this reason, the three kinds of texts are used to make an opening gate of penetration. The brief explanation of the karmic conditions of arising is now concluded.