6
Chapter 6
一
One
緣門問曰、道者為独在於形靈之中耶、亦在於草木之中耶。
A student asked: "Does the Way exist only within the mind and body, or does it also exist in plants and trees?"
入理曰、道無所不遍也。
Entering the principle: the Way pervades all things without exception.
二
Second.
問曰、道若遍者、何故煞人有罪、煞草木無罪。
Question: If the Path to Cessation is everywhere, why is it a crime to kill a person but not a crime to kill plants and trees?
答曰、夫言罪不罪、皆是就情約事、非正道也。但為世人不達道理、妄立我身、煞即有心、心結於業、即云罪也。草木無情、本來合道、理無我故、煞者不計、即不論罪与非罪。夫無我合道者、視形如草木、被斫如樹林。故文殊執劒於瞿曇、鴦掘持刀於釈氏。此皆合道、同証不生、了知幻化虛無。故即不論罪与非罪。
He replied: When we speak of sin and non-sin, these are all judgments made based on emotions and circumstances—they are not the true path. It is only because people do not understand the truth that they falsely create the notion of a self. When one kills with intent, the mind becomes bound to karma, and this is what is called sin. But plants and trees have no consciousness and are inherently in accord with the Way. Since their nature is without self, one who kills them is not held accountable, and so there is no question of sin or non-sin.
For one who is without self and in accord with the Way, they view their own body as no different from plants and trees, and being cut down as no different from a forest being felled. This is why Manjushri raised a sword against Gautama, and Angulimala held a knife against the Buddha. These acts were all in accord with the Way, equally realizing the unborn, and fully understanding the illusory and empty nature of all things. Therefore, there is no question of sin or non-sin.
三
Three
問曰、若草木久來合道、経中何故不記草木成仏、偏記人也。
Question: If plants and trees have long been one with the Path to Cessation, why do the scriptures not record plants and trees attaining Buddhahood, but only record humans doing so?
答曰、非独記人、亦記草木。経云、於一微塵中、具含一切法。又云、一切法亦如也、一切眾生亦如也。如無二無差別。
He replied: It is not only people who are recorded—plants and trees are recorded too. The sutra says, "Within a single atom, all dharmas are contained." It also says, "All dharmas are thus, and all living beings are thus. Thusness is without duality and without distinction."