景德傳燈錄 10.24

10.24

講華嚴大德問。虛空為是定有為是定無。師曰。言有亦得言無亦得。虛空有時但有假有。虛空無時但無假無。云如和尚所說有何教文。師曰。大德豈不聞。首楞嚴經云。十方虛空生汝心內。猶片雲點太清裏。豈不是虛空生時但生假名。又云。汝等一人發真歸元。十方虛空皆悉消殞。豈不是虛空滅時但滅假名。老僧所以道。有是假有無是假無。又問經云。如淨琉璃中內現真金像此意如何。師曰。以淨琉璃為法界體。以真金像為無漏智體。體能生智智能達體。故云如淨瑠璃中內現真金像。問如何是上上人行處。師曰。如死人眼。云上上人相見時如何。師曰。如死人手。問善財為什麼無量劫遊普賢身中世界不遍。師曰。爾從無量劫來還遊得遍否。云如何是普賢身。師曰。含元殿裏更覓長安。問如何是學人心。師曰。盡十方世界是爾心。云恁麼則學人無著身處也。師曰。是爾著身處。云如何是著身處。師曰。大海水深又深。云學人不會。師曰。魚龍出入任升沈。問有人問和尚即隨因緣答。總無人問和尚如何。師曰。困即睡健即起。云教學人向什麼處會。師曰。夏天赤骨力。冬寒須得被。問亡僧什麼處去也。師有偈云。

A venerable master who lectured on the Avataṃsaka asked, "Is empty space definitely existent, or is it definitely non-existent?"
The Master said, "To say it is existent is acceptable; to say it is non-existent is also acceptable. When empty space is existent, it is only conventionally existent; when empty space is non-existent, it is only conventionally non-existent."
[The lecturer] said, "What scriptural passage is there for what the Venerable says?"
The Master said, "Venerable Sir, have you not heard the Śūraṅgama Sūtra say: 'The empty space of the ten directions is produced within your mind, like a piece of cloud dotting the great expanse of clear sky'? Is this not that when empty space arises, only a conventional name arises? It also says: 'If just one of you brings forth the real and returns to the source, the empty space of the ten directions all completely dissolves.' Is this not that when empty space ceases, only a conventional name ceases? Therefore this old monk says: existence is conventional existence, and non-existence is conventional non-existence."
He also asked, "The sūtra says: 'Like an image of pure gold appearing inside clear lapis lazuli'—what does this mean?"
The Master said, "Take the clear lapis lazuli as the substance of the Dharma realm, and take the image of pure gold as the substance of undefiled wisdom. Substance can generate wisdom, and wisdom can penetrate substance; therefore it says, 'Like an image of pure gold appearing inside clear lapis lazuli.'"
[A monk] asked, "What is the sphere of action of the highest person?"
The Master said, "Like a dead person's eyes."
[The monk] said, "How is it when the highest persons meet each other?"
The Master said, "Like a dead person's hands."
[A monk] asked, "Why could Sudhana not traverse all the worlds within Samantabhadra's body throughout immeasurable kalpas?"
The Master said, "Have you been able to traverse them all since immeasurable kalpas ago?"
[The monk] said, "What is Samantabhadra's body?"
The Master said, "Seeking Chang'an inside the Hanyuan Hall."
[A monk] asked, "What is the student's mind?"
The Master said, "The entire world of the ten directions is your mind."
[The monk] said, "If so, then the student has no place to establish his body."
The Master said, "It is the place to establish your body."
[The monk] said, "What is the place to establish one's body?"
The Master said, "The water of the great ocean is deep and deep again."
[The monk] said, "The student does not understand."
The Master said, "Fishes and dragons plunge in and out, rising and sinking at will."
[A monk] asked, "When someone asks, the Venerable answers according to causes and conditions. What if no one asks at all?"
The Master said, "When tired, sleep; when vigorous, get up."
[The monk] said, "Where should the student understand this?"
The Master said, "In summer, stark naked; in the winter cold, one must have a quilt."
[A monk] asked, "Where did the deceased monk go?"
The Master gave a verse: