華嚴經義海百門 1.25

1.25

五、無自他者，謂塵是緣，為他也；心是因，為自也。今心不自心，必待於緣，既由緣始現，故知無自性也。又塵不自塵，亦待於心，既由心方現，故知無他性也。又一切法皆不自生，亦不他生，故無自他也。今言自他者，非別異見，自是他自、他是自他，自他一際，自在說也。論云「自性亦不有，他性亦復無。」

Fifth, having neither self nor other: this means that the dust mote is the condition, which is the "other"; the mind is the cause, which is the "self." Now the mind is not self-caused as mind, but must depend on conditions; since it first manifests by means of conditions, one therefore knows that it lacks intrinsic nature. Furthermore, the dust mote is not self-caused as a dust mote, but also depends on the mind; since it manifests only by means of the mind, one therefore knows that it lacks an other-nature. Moreover, all phenomena are neither self-produced nor other-produced, and therefore there is neither self nor other. Now speaking of "self" and "other" is not a view of distinct difference: the self is the self of the other, and the other is the other of the self; self and other are of a single realm, spoken of with sovereign ease. The treatise says: "Intrinsic nature does not exist, nor does other-nature exist either."