宗鏡錄 98.27

98.27

神秀和尚云。一切非情。以是心等現故。染淨隨心。有轉變故。無有餘性。要依緣故。謂緣生之法。皆無自性。空有不俱。即有情正有時。非情必空故。他即自故。何以故。他無性。以自作故。即有情修證。是非情修證也。經云。其身周普。等真法界。既等法界。非情門空。全是佛故。又非情正有時。有情必空故。自即他故。何以故。自無性。以他作故。即非情無修無證。是有情無修無證也。善財觀樓閣時。遍周法界。有情門空。全一閣故。經云。眾生不違一切剎。剎不違一切眾生。雖云有無同時。分相斯在矣。

The monk Shenxiu said: All non-sentient things manifest equally by virtue of this mind, because defilement and purity transform in accordance with the mind. There is no other nature; they necessarily rely on conditions. This means that dharmas produced by conditions are all without intrinsic nature. Emptiness and existence do not coexist: at the very moment sentient beings exist, non-sentient things must be empty, because the other is the self. Why is this? The other has no nature of its own; it is made by the self. Thus, the cultivation and realization of sentient beings is the cultivation and realization of non-sentient things. A sūtra says: 'Its body is all-pervading, equal to the true dharmadhātu.' Since it is equal to the dharmadhātu, the approach of non-sentient things is empty, for it is entirely Buddha. Furthermore, at the very moment non-sentient things exist, sentient beings must be empty, because the self is the other. Why is this? The self has no nature of its own; it is made by the other. Thus, the lack of cultivation and lack of realization of non-sentient things is the lack of cultivation and lack of realization of sentient beings. When Sudhana viewed the towers, they completely pervaded the dharmadhātu; the approach of sentient beings was empty, for they were entirely a single tower. A sūtra says: 'Sentient beings do not contravene any kṣetra; kṣetras do not contravene any sentient beings.' Although it is said that existence and non-existence are simultaneous, their distinct characteristics are present here.