摩訶止觀 1.30

1.30

However, you merely cite one side and fail to see the second. The Mahāparinirvāṇa-sūtra says: 'Because there are causes and conditions, it can also be spoken.' The Lotus Sutra says: 'With countless expedient means and diverse causes and conditions, I expound it for the sake of sentient beings'; it also says: 'By the power of expedient means, I expounded it for the five monks.' Whether shared or distinctive, all can be spoken. The Mahāparinirvāṇa-sūtra says: 'One with eyes explains milk to a blind person.' This refers to the ultimate truth being expressible. The Devarājaprajñāpāramitā-sūtra says: 'Dhāraṇī is without written characters, yet written characters manifest dhāraṇī.' This refers to the conventional truth being expressible. Furthermore, the Tathāgata always expounds the Dharma relying on the two truths. The Vimalakīrtinirdeśa says: 'The nature of words being detached is itself liberation.' That is, speaking is non-speaking. The Mahāparinirvāṇa-sūtra says: 'If one knows that the Tathāgata constantly does not speak the Dharma, this is true broad learning.' This refers to non-speaking being speaking. The Viśeṣacintibrahmaparipṛcchā-sūtra says: 'The Buddha and his disciples constantly practice two things: speaking or remaining silent.' The Lotus Sutra says: 'Coming, going, sitting, or standing, he constantly proclaims the wonderful Dharma like a pouring downpour.' It also says: 'If one wishes to seek the Buddha path, one should constantly follow persons of broad learning; a spiritual friend is a great cause and condition, namely, one who transforms and guides so that one may see the Buddha.' The Mahāparinirvāṇa-sūtra says: 'Clouds and thunder in the sky produce flowers on elephant tusks.' When was it ever exclusively non-speaking?