西方合論 4.16

4.16

三、無情作佛義者，權教中言，有情有佛性，無情無佛性，一切草木器界，不能成道及轉法輪。此是執情強計，屬意即有，屬物即無，不了諸法皆住法位。何以故？意是色故，是空根故，是往古來今故，是無情故，一無一切無故；青黃是意故，風鳴谷响是意故，草木瓦礫是意故，是有情故，一有一切有故。故知情之為情，亦可說自，亦可說物，不應說言誰無誰有。如一夫妻，共生一子，不應說言誰生誰不生。夫髮毛介齒，亦是無情，與我俱佛耶？抑與我不俱佛耶？夢中見山見水見木見石，亦是無情，是情想攝耶？抑非情想攝耶？當知，是中尚無是我非我，云何更計有情無情。是故經中道場寶樹，能淨諸根，風枝水响，咸宣妙法，無一物非佛身，無一物不轉法輪，豈是情見妄知所能計度。

Third, the meaning of insentient things attaining buddhahood: In the provisional teachings it is said that sentient beings have the buddhadhātu while insentient things do not have the buddhadhātu, and that all grasses, trees, and the container world cannot achieve the Way or turn the wheel of the Dharma. This is a forced calculation clinging to emotion, holding that what pertains to mind exists, while what pertains to matter does not exist, failing to understand that all phenomena abide in their phenomenal positions. Why is this? Mind is form, it is the root of emptiness, it is past and present, it is insentient, and because when one is absent all are absent. Blue and yellow are mind, the sound of the wind and the echo in the valley are mind, grasses, trees, tiles, and stones are mind, they are sentient, and because when one exists all exist. Therefore one knows that for emotion to be emotion, it can be said of oneself and it can be said of things; one should not say who lacks it and who has it. Just as a husband and wife together give birth to a single child, one should not say who gave birth and who did not give birth. Now, hair, bodily hair, nails, and teeth are also insentient; do they become buddhas together with me, or do they not become buddhas together with me? Seeing mountains, waters, trees, and rocks in a dream are also insentient; are they subsumed under emotional thought, or are they not subsumed under emotional thought? One should know that within this there is not even 'self' or 'non-self'; how much less could one calculate 'sentient' or 'insentient'? Therefore, in the sūtra, the jeweled trees of the bodhimanda can purify all sense faculties, and the wind through the branches and the sound of the waters all proclaim the marvelous Dharma. Not a single thing is not the Buddha's body, and not a single thing does not turn the wheel of the Dharma. How could this ever be calculated by emotional views and deluded knowledge?