法界圖記叢髓錄 2.42

2.42

大記云：第三問答中問意，則因前聖者隨遍計之言，引論而難也。答中從初至別義如是者，正答言現之問。若約實說，下兼答意具之問也。言說空花者，如淨眼人不見空花，隨其病眼說其空花。聖者亦爾，已達遍計之空，隨遍計人建立三性也。一云：此空花喻通於五教，謂小乘中說人空之空花，乃至頓教中說一念不生之空花。一乘之中不動空花遍計，即是普賢無住別教究竟法也。

The Great Record states: The intention of the question in the third question-and-answer is that, relying on the previous statement of the noble one following the imagined, a treatise is cited to challenge it. In the answer, from the beginning to 'particular meanings are thus' directly answers the question about words manifesting. 'If spoken in terms of reality' downward concurrently answers the question about meaning being complete. As for 'verbal expressions are sky-flowers': just as a person with clear eyes does not see sky-flowers, but speaks of sky-flowers in accordance with those whose eyes are diseased; the noble one is also like this: having already realized the emptiness of the imagined, in accordance with persons of the imagined, the noble one establishes the three natures. One view says: This sky-flower metaphor applies throughout the five teachings, from the sky-flower of the emptiness of persons taught in the Lesser Vehicle up to the sky-flower of not a single thought arising taught in the sudden teaching. In the One Vehicle, without moving the sky-flowers and the imagined, they are themselves the ultimate dharma of Samantabhadra's non-abiding distinct teaching.