English
English version: What is meant by 'one substance, two views'? If one clings to 'one substance' first, it destroys the meaning of 'karma'; if one clings to the meaning of 'karma' later, it destroys the meaning of 'one substance'. For example, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) sees wood and thinks it is neither gold nor wood, while Brahmā (the creator god in Hinduism) sees gold and also thinks it is neither gold nor wood. The situation is similar to the previous one, and can be inferred accordingly. Secondly, gold and wood each have a 'one substance' that is neither gold nor wood, and two conditions lead to two views. What you call 'neither gold nor wood', does it mean not belonging to this gold and wood, or does it mean not not belonging to this gold and wood? If 'neither gold nor wood' still does not belong to this gold and wood, then gold and wood together constitute 'neither gold nor wood'. If so, it will fall into the previous predicament of being burned. Why? Since they share a common nature, burning wood is equivalent to burning gold. Moreover, if they jointly constitute a nature of 'neither gold nor wood', then two people seeing gold and wood are both inverted. This nature is not gold, but Brahmā seeing gold is not inverted; this nature is not wood, but Śāriputra seeing wood is also not inverted. If it is said that it is not wood, but Śāriputra seeing wood is inverted; if it is said that it is not gold, but Brahmā seeing gold is also inverted. Both are neither gold nor wood, but it is said that Śāriputra is inverted while Brahmā is not inverted. Both are neither gold nor wood, so isn't it Brahmā who is inverted and Śāriputra who is not inverted? Why? Because they both think it is neither gold nor wood. If 'neither gold nor wood' is not 'not neither gold nor wood', then it means that apart from gold and wood, there is another 'neither gold nor wood'. Since it is separated from gold and wood, how can there be another 'neither gold nor wood'? Moreover, if apart from gold and wood, there is another 'neither gold nor wood', then three entities are formed: gold and wood are two entities, and 'neither gold nor wood' is another entity, thus forming three entities. The master said: 'It's like one pear being placed in two plates at the same time.' Because when 'neither gold nor wood' is one entity, gold and wood are two entities, so this statement is not valid. This sentence in the four-sentence meaning is temporarily difficult to understand. Now let's explain the latter three sentences. The second sentence says: 'Two substances, one view', there are three meanings here. The 'two substances' refer to the two natures of purity and impurity. The 'one view' refers to purity and impurity being causes and conditions, purity and impurity being interdependent. Without purity, there is no way to explain impurity, and without impurity, there is no way to distinguish purity. Because there is purity, we say impurity, and because there is impurity, we call it purity. Purity is the purity of impurity, and impurity is the purity of purity. Purity is not impure, and impurity is not pure. It is just that purity and impurity are neither impure nor pure, seeing the non-duality of the two. The Nirvana Sutra says: 'Brightness and ignorance, fools think are two, wise men understand their nature is not two.' --------------------------------------------------------------------------------
Chinese
无二之性即是实性。黑法白法净不净法亦尔。故是二质一见也。二者口净秽二质。深行菩萨并见是净。故大经云。一切世谛。若于如来成第一义谛。若俗若真于如来皆真。亦若净若秽。菩萨皆见净。亦如法华法师功德品云。若甘若苦等味至菩萨口皆成甘露。大品云。菩萨见产业之事。无非般若也。三者恶业众生。若净若秽。皆见秽。如饿鬼非但见彼处火。见恒河水亦是火。亦如狮子国采珠。福德人得珠。薄福人见珠成蛇。非但见蛇成蛇。见珠亦成蛇。以是故二质一见也。第三句言一质一见者。非净非秽质非净非秽见。斯则中道正土也。此之正土即是法身。波若涅槃此中道正土。本不曾净。今亦不曾秽。先不有今亦不无。非净非秽不有不无名为正法身。只此正法可迁托。名为正法土也。此正土何人所见。还以非净非秽正人所见故。言一质一见也。又言一质一见者。非净非秽方便秽质即有非净非秽方便秽见。秽既然净亦尔。非净非秽方便净质。即有非净非秽方便净见。故云一质一见。斯则前明方便实一质一见。今明实方便一质一见也。第四句二质二见者。非净非秽。净秽双游。净秽双现。如华台示现千释迦。华台舍那为本。释迦为迹。非本非迹。本迹双游。亦非净非秽。净秽俱现。即既双现双见故。云二质二见也。虽然语 现代汉语译本 ‘无二之性’就是真实的本性。黑法（指不善之法），白法（指善良之法），清净之法和不清净之法也是如此。所以说这是‘二质一见’（两种性质，一种见解）。 第二种情况是口中的清净和污秽两种性质。修行精深的菩萨都认为它们是清净的。所以《大般涅槃经》说：‘一切世俗谛，对于如来来说都成为第一义谛。’无论是世俗还是真谛，对于如来来说都是真实的。也像清净和污秽，菩萨都看到清净。也像《法华经·法师功德品》所说：‘无论是甘甜还是苦涩的味道，到了菩萨口中都变成甘露。’《大品般若经》说：‘菩萨看到世俗的产业之事，没有哪一样不是般若（智慧）。’ 第三种情况是作恶业的众生，无论是清净还是污秽，都看到是污秽的。比如饿鬼不仅看到那个地方有火，看到恒河水也是火。也像狮子国采珠的故事，有福德的人得到珍珠，没有福德的人看到珍珠变成蛇。不仅看到蛇变成蛇，看到珍珠也变成蛇。因此说‘二质一见’。 第三句说‘一质一见’，指的是非清净非污秽的性质，以及非清净非污秽的见解。这就是中道正土（不偏不倚的清净佛土）。这个正土就是法身（佛的真身），般若（智慧），涅槃（寂灭）所在的中道正土。它本来不曾清净，现在也不曾污秽。先前没有，现在也没有。非清净非污秽，不有不无，名为正法身。只有这个正法可以寄托，名为正法土。这个正土是什么人所见呢？还是由非清净非污秽的正人所见，所以说‘一质一见’。 又说‘一质一见’，指的是非清净非污秽的方便秽质（权宜之计的污秽性质）就产生非清净非污秽的方便秽见（权宜之计的污秽见解）。污秽既然如此，清净也是一样。非清净非污秽的方便净质（权宜之计的清净性质）就产生非清净非污秽的方便净见（权宜之计的清净见解）。所以说‘一质一见’。这是前面说明方便实相的一质一见，现在说明实相方便的一质一见。 第四句说‘二质二见’，指的是非清净非污秽，清净和污秽双重显现。就像华台（莲花宝座）上示现千百个释迦（Sakyamuni，佛陀）。华台的卢舍那佛（Vairocana，报身佛）是根本，释迦是应迹。非根本也非应迹，根本和应迹双重显现。也像非清净非污秽，清净和污秽共同显现。既然双重显现，也就双重见到，所以说‘二质二见’。 虽然这样说
English
English version ‘The nature of non-duality’ is the true nature. The same applies to black dharmas (unwholesome teachings), white dharmas (wholesome teachings), pure dharmas, and impure dharmas. Therefore, it is said that this is ‘two natures, one view’ (two qualities, one perspective). The second situation is the two natures of purity and impurity in the mouth. Profoundly practicing Bodhisattvas all see them as pure. Therefore, the *Mahaparinirvana Sutra* says: ‘All worldly truths become the ultimate truth for the Tathagata (Buddha).’ Whether it is mundane or true, it is true for the Tathagata. Similarly, like purity and impurity, Bodhisattvas see purity. It is also as the *Lotus Sutra*, chapter ‘Merits of the Dharma Master’ says: ‘Whether it is sweet or bitter taste, it all becomes nectar in the mouth of a Bodhisattva.’ The *Mahaprajnaparamita Sutra* says: ‘Bodhisattvas see worldly affairs, and there is nothing that is not Prajna (wisdom).’ The third situation is that sentient beings who commit evil karma see everything as impure, whether it is pure or impure. For example, hungry ghosts not only see fire in that place, but also see the water of the Ganges River as fire. It is also like the story of pearl gathering in the country of lions (Sri Lanka), where people with merit obtain pearls, and people without merit see pearls turn into snakes. Not only do they see snakes as snakes, but they also see pearls as snakes. Therefore, it is said ‘two natures, one view.’ The third sentence says ‘one nature, one view,’ referring to the nature of neither purity nor impurity, and the view of neither purity nor impurity. This is the Middle Way Pure Land (a pure Buddha-land that is neither biased nor inclined). This Pure Land is the Dharmakaya (the true body of the Buddha), Prajna (wisdom), and the Middle Way Pure Land where Nirvana (extinction) is located. It was originally never pure, and it is not impure now. It did not exist before, and it does not not exist now. Neither pure nor impure, neither existent nor non-existent, is called the true Dharmakaya. Only this true Dharma can be entrusted, and it is called the true Dharma Land. Who sees this Pure Land? It is still seen by the righteous person who is neither pure nor impure, so it is said ‘one nature, one view.’ Furthermore, ‘one nature, one view’ refers to the expedient impure nature (a provisional impure quality) that produces the expedient impure view (a provisional impure perspective) of neither purity nor impurity. Since impurity is like this, so is purity. The expedient pure nature (a provisional pure quality) of neither purity nor impurity produces the expedient pure view (a provisional pure perspective) of neither purity nor impurity. Therefore, it is said ‘one nature, one view.’ This is the previous explanation of the one nature, one view of expedient reality, and now it explains the one nature, one view of reality expedient. The fourth sentence says ‘two natures, two views,’ referring to neither purity nor impurity, with purity and impurity both appearing. It is like the manifestation of thousands of Sakyamunis (Buddha) on the lotus platform. The Vairocana Buddha (the reward body of the Buddha) of the lotus platform is the root, and Sakyamuni is the trace. Neither root nor trace, the root and trace both appear. It is also like neither purity nor impurity, with purity and impurity both appearing. Since they both appear, they are also both seen, so it is said ‘two natures, two views.’ Although it is said like this --------------------------------------------------------------------------------
Chinese
并相监。何者前第二句亦不二为一见。第三亦不二为一见何异。解前第二句见二不二为二质一见。第三句本不二见不二为一质一见。故与前异也。 次明土有四种。一秽净土。二净秽土。三秽秽土。四净净土。言秽净土者。此是因缘净秽也。何者一往舍那释迦开净秽二舍那为净释迦为秽。此净秽是因缘净秽。非净无以明秽。非秽无以明净。故净是秽净。秽是净秽。故舍那是秽净。释迦是净秽。依果既然。正果亦尔。舍那是本释迦是迹此因缘本迹。非本无以明迹。非迹无以辨本。本是迹本。迹是本迹也。言秽秽土净净土者。此即众生颠倒业所感。以众生颠倒秽秽业故。感得秽秽土。颠倒净净业故。感得净净土。前之二句是众生颠倒所感也。问。秽秽土是颠倒业所感。净净土云何亦为颠倒业所感。颠倒业何得感净耶。解云。虽同颠倒颠倒中有重有轻。颠倒重故感秽秽土。颠倒轻故感净净土。虽同颠倒倒有重轻。虽同土土不同土有秽净也。今所化众生。虽同颠倒颠倒不同。有颠倒净净颠倒秽秽。前能化诸佛虽同方便方便不同。有净秽方便。有秽净方便。然土有此四。见亦有四。因缘净秽土。因缘秽净土。即诸佛菩萨因缘秽净见。因缘净秽见。众生秽秽土。净净土。则众生颠倒秽秽见净净见。故土有四见亦有四也。明见 现代汉语译本： 互相观察。什么是前句和第二句都将不二视为一见的区别？第三句也将不二视为一见，这有什么不同？解释：前句和第二句是将二和不二视为二，本质上视为一见。第三句原本是不二，见不二，视为本质上的一见。所以和前面不同。 接下来阐明土地有四种：一是秽净土（不净但又清净的国土），二是净秽土（清净但又不干净的国土），三是秽秽土（完全不干净的国土），四是净净土（完全清净的国土）。 所谓秽净土，这是因缘（条件）造成的净秽。为什么这么说呢？比如，舍那佛（Vairocana，报身佛）和释迦牟尼佛（Sakyamuni，应化身佛）展现了净秽二相，舍那佛为净，释迦牟尼佛为秽。这种净秽是因缘造成的。没有净，就无法显明秽；没有秽，就无法显明净。所以净就是秽净，秽就是净秽。因此，舍那佛是秽净，释迦牟尼佛是净秽。依据果位是这样，正果也是如此。舍那佛是本（根本），释迦牟尼佛是迹（示现）。这种因缘本迹，没有本，就无法显明迹；没有迹，就无法辨别本。本就是迹本，迹就是本迹。 所谓秽秽土和净净土，这是众生颠倒的业力所感召的。因为众生颠倒的秽秽业，所以感得秽秽土；因为颠倒的净净业，所以感得净净土。前面的两句是众生颠倒所感召的。问：秽秽土是颠倒业所感召的，净净土为什么也是颠倒业所感召的？颠倒业怎么能感召清净呢？ 解释说：虽然都是颠倒，颠倒之中有轻有重。颠倒重，所以感得秽秽土；颠倒轻，所以感得净净土。虽然都是颠倒，颠倒有轻重；虽然都是土，土有秽净的不同。现在所教化的众生，虽然都是颠倒，颠倒也不同，有颠倒净净，有颠倒秽秽。先前能教化的诸佛，虽然都是方便，方便也不同，有净秽方便，有秽净方便。然而，土地有这四种，见解也有四种：因缘净秽土，因缘秽净土，即诸佛菩萨因缘秽净见，因缘净秽见。众生秽秽土，净净土，则是众生颠倒秽秽见，净净见。所以土地有四种，见解也有四种。阐明见解。