西方合論 4.16

4.16

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?