廣弘明集 21.16

21.16

招提寺慧琰諮曰。凡夫見俗以生法為體。聖人見真以不生為體。未審生與不生。但見其異復依何義而得辨一。令旨答曰。凡夫人於無搆有。聖人即有辨無。有無相即此談一體。又諮。未審此得談一。一何所名。令旨答。正以有不異無無不異有。故名為一更無異名。又諮。若無不異有。有不異無。但見其一。云何為二。令旨答。凡夫見有聖人見無。兩見既分以茲成二。又諮。聖人見無無可稱諦。凡夫見有何得稱諦。令旨答。聖人見無在聖為諦。凡夫審謂為有。故於凡為諦。

Huiyan of Zhaoti Temple inquired: "Ordinary beings see the conventional, taking arising dharmas as its essence; sages see the ultimate, taking non-arising as its essence. I do not yet know: seeing only their difference between arising and non-arising, based on what meaning may one furthermore distinguish oneness?"
The imperial decree answered: "Ordinary beings construct being upon non-being; sages, identical to being, discern non-being. Being and non-being are mutually identical: this speaks of one essence."
[Huiyan] also inquired: "I do not yet know: since one may speak of oneness, by what is this oneness named?"
The imperial decree answered: "Precisely because being is not distinct from non-being and non-being is not distinct from being, it is named one; there is no other name."
[Huiyan] also inquired: "If non-being is not distinct from being and being is not distinct from non-being, one sees only their oneness; how are there two?"
The imperial decree answered: "Ordinary beings see being and sages see non-being. Since the two views are divided, through this they become two."
[Huiyan] also inquired: "Sages see non-being, and non-being can be called truth. Ordinary beings see being; how can it be called truth?"
The imperial decree answered: "The sages' seeing of non-being is truth for the sage. Ordinary beings truly take it to be existent; therefore, for ordinary beings it is truth."