English
English version: Bodhisattvas and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are also like this. Bodhisattvas know the original ground and manifested traces of the Buddha, as well as things like pure and impure lands, while the two vehicles, although they 'know' (partially know) and 'see' (partially see), in reality do not fully know or see. The reason for this explanation is that there are such statements in the scriptures, and now it is said to explain the scriptures, not because there is any new meaning now. The third meaning is that 'not knowing and not seeing' refers to the inverted ordinary people who do not know the original ground of the Buddha, do not see the manifested body of Śākyamuni Buddha, and do not see the land of Śākyamuni Buddha. Although there are four sentences, they can correspond to three types of people: 'knowing but not seeing' corresponds to Bodhisattvas relative to Śrāvakas; 'seeing but not seeing' corresponds to those who are about to become Śrāvakas; 'knowing and seeing' corresponds to Bodhisattvas; 'not knowing and not seeing' are sentient beings, who neither know purity and impurity nor see purity and impurity. This is another layer of meaning. The previous explanation clarified three of the four sentences of 'one substance, different views'. Now, the last sentence, which is the 'one substance, different views' sentence, will be explained. In the past, the Cheng Lun masters and Di Lun masters explained 'one substance, different views', and the reason why there were various criticisms was because they believed that there was a 'one substance' that could be identified. Precisely because they believed that there was a 'one substance' that could be identified, there were various kinds of criticisms. Now, what needs to be explained is, where does such a 'one substance' exist? If there is such a 'one substance', then there will be weaknesses that can be attacked by others, and places that can be criticized by others. What needs to be explained now is that there is fundamentally no fixed 'one substance'. Saying 'not one substance, but one substance with different views' is to explain that without leaving the Lotus Treasury World (Padmagarbha), there is the Lotus Treasury World, without leaving the Sahā World, there is the Sahā World, without leaving purity, there is impurity, and without leaving defilement, there is defilement. This is the true land of the Tathāgata. The land that is neither pure nor impure, purity and impurity come from two causes. The true land of the Tathāgata has never been, has never not been, has never been pure, has never been defiled. Thus, it is neither existent nor non-existent, neither defiled nor pure, and it is not known what to call it, so it is reluctantly called the Middle Way True Land, which is the land of the First Principle. The reason for saying 'one substance, two views' is that the true land of the Tathāgata is neither pure nor impure, and purity is seen because of the cause of purity, and defilement is seen because of the cause of defilement. The true land is neither pure nor impure, and Śāriputra sees defilement because of defiled karma. The true land is neither pure nor impure, and the Bodhisattvas see purity because of pure karma. It is also like Jetavana, which is neither pure nor impure. Śāriputra sees the Jetavana built by Sudatta, sees the hills of the Sahā World, and sees what Śākyamuni Buddha used. The Bodhisattvas see the Jetavana of the Dharma Realm, see the Lotus Treasury World, and see what Vairocana Buddha used. Therefore, Jetavana itself has not... --------------------------------------------------------------------------------
Chinese
曾净未曾秽。净缘见净秽缘见秽也。问正土未曾净秽净秽缘见净秽。净秽并是倒不。解云。并是倒。正土非净非秽。颠倒秽业故见秽。正土非净非秽。颠倒净业故见净。故净秽并是倒。虽同倒倒有轻重。重倒非净秽见秽。轻倒非净秽见净。故正土非净非秽两缘见净秽。名为一质二见也。问何意作此语。何意云正土非净非秽缘见净秽为一质二见耶解云。为释经。经何意作此语。释云。为对缘。何者明如来正土非净非。秽见净见秽并是颠倒。净名经一往云。不依佛惠见秽土。亦应云。不依佛正慧见净土。问。见秽不依佛慧。见净何亦不依佛慧耶。解云。正土非秽。见秽既不依佛慧。正土非净。见净亦不依佛慧。又土非秽见秽则秽见。土非净见净则净见。若使如此净秽皆不依佛慧。净秽皆是见皆是倒。为对此缘故。云如来正土非净非秽缘见秽见净也。又所以明正土非净非秽缘见净秽者。为对由来人。由来人无有非净非秽土义。若是净土亦有亦无。成论小乘义无有大乘义有。问。既有苦受乐受不苦不乐受。可得有净土秽土不净不秽土不。彼释云。受有三受土无三土。唯有净土秽土。无有不净不秽土。为对如此人明有不净不秽土。如来第一义土不净不秽。缘见净土缘见秽土。为对此所以明一质二见也。义必须有原始。若不得其由 现代汉语译本 ‘曾净未曾秽’，意思是本来清净的，未曾被污染过。清净的因缘会看到清净，污秽的因缘会看到污秽。问：真正的佛土本来没有清净和污秽，（那么）清净和污秽的因缘如何能看到清净和污秽呢？清净和污秽都是颠倒的吗？答：都是颠倒的。真正的佛土非清净也非污秽。因为颠倒的污秽业力，所以（众生）看到污秽。真正的佛土非清净也非污秽，因为颠倒的清净业力，所以（众生）看到清净。所以说清净和污秽都是颠倒的。虽然都是颠倒，但颠倒有轻重之分。严重的颠倒，在非清净非污秽的（佛土）中看到污秽；轻微的颠倒，在非清净非污秽的（佛土）中看到清净。所以真正的佛土非清净也非污秽，（却因为）两种因缘而看到清净和污秽，这叫做‘一质二见’。 问：为什么这样说？为什么说真正的佛土非清净也非污秽，（却因为）因缘而看到清净和污秽，是‘一质二见’呢？答：为了解释经典。问：经典为什么这样说？答：为了对治（不同的）因缘。这是为了说明如来的真正佛土非清净也非污秽，（众生）所见的清净和污秽都是颠倒的。《维摩诘经》（Vimalakīrti Nirdeśa Sūtra）曾经说过，不依靠佛的智慧，就会看到污秽的国土。也应该说，不依靠佛的正慧，就会看到清净的国土。问：看到污秽不依靠佛的智慧，那么看到清净为什么也不依靠佛的智慧呢？答：真正的佛土本来不是污秽的，（所以）看到污秽是不依靠佛的智慧；真正的佛土本来不是清净的，（所以）看到清净也是不依靠佛的智慧。而且，如果佛土不是污秽的，（却）看到污秽，那么（这种）污秽的见解就是错误的；如果佛土不是清净的，（却）看到清净，那么（这种）清净的见解就是错误的。如果这样，清净和污秽都不依靠佛的智慧，清净和污秽都是（错误的）见解，都是颠倒的。为了对治这种因缘，所以说如来的真正佛土非清净也非污秽，（却因为）因缘而看到污秽和清净。 又，之所以说明真正的佛土非清净也非污秽，（却因为）因缘而看到清净和污秽，是为了对治由来已久的人的观点。由来已久的人没有非清净非污秽的佛土的说法。如果是清净的佛土，也有有和无两种说法。《成实论》（Tattvasiddhi Shastra）的小乘义理认为没有（净土），大乘义理认为有（净土）。问：既然有苦受、乐受、不苦不乐受，那么可以有净土、秽土、不净不秽土吗？他们的解释是：感受有三种，佛土没有三种，只有净土和秽土，没有不净不秽土。为了对治这样的人，说明有不净不秽土。如来的第一义谛的佛土是不净不秽的，（却因为）因缘而看到清净的佛土，（也因为）因缘而看到污秽的佛土。为了对治这些，所以说明‘一质二见’。义理必须有原始，如果不能得到它的由来。
English
English version 'Once pure, never defiled' means that originally it is pure and has never been contaminated. Pure conditions will see purity, and defiled conditions will see defilement. Question: The true Buddha-land originally has neither purity nor defilement, so how can pure and defiled conditions see purity and defilement? Are both purity and defilement inverted? Answer: Both are inverted. The true Buddha-land is neither pure nor defiled. Because of inverted defiled karma, (sentient beings) see defilement. The true Buddha-land is neither pure nor defiled, because of inverted pure karma, (sentient beings) see purity. Therefore, it is said that both purity and defilement are inverted. Although both are inverted, the inversion has degrees of severity. Severe inversion sees defilement in the (Buddha-land) that is neither pure nor defiled; slight inversion sees purity in the (Buddha-land) that is neither pure nor defiled. Therefore, the true Buddha-land is neither pure nor defiled, (but because of) two conditions, purity and defilement are seen, which is called 'one substance, two views'. Question: Why is this said? Why is it said that the true Buddha-land is neither pure nor defiled, (but because of) conditions, purity and defilement are seen, which is 'one substance, two views'? Answer: To explain the scriptures. Question: Why do the scriptures say this? Answer: To counter (different) conditions. This is to explain that the true Buddha-land of the Tathāgata (如来) is neither pure nor defiled, and the purity and defilement seen (by sentient beings) are all inverted. The Vimalakīrti Nirdeśa Sūtra (维摩诘经) once said that without relying on the wisdom of the Buddha, one will see defiled lands. It should also be said that without relying on the Buddha's right wisdom, one will see pure lands. Question: Seeing defilement does not rely on the wisdom of the Buddha, so why does seeing purity also not rely on the wisdom of the Buddha? Answer: The true Buddha-land is originally not defiled, (so) seeing defilement does not rely on the wisdom of the Buddha; the true Buddha-land is originally not pure, (so) seeing purity also does not rely on the wisdom of the Buddha. Moreover, if the Buddha-land is not defiled, (but) defilement is seen, then (this) defiled view is wrong; if the Buddha-land is not pure, (but) purity is seen, then (this) pure view is wrong. If this is the case, neither purity nor defilement relies on the wisdom of the Buddha, and both purity and defilement are (wrong) views, both are inverted. To counter this condition, it is said that the true Buddha-land of the Tathāgata (如来) is neither pure nor defiled, (but because of) conditions, defilement and purity are seen. Furthermore, the reason for explaining that the true Buddha-land is neither pure nor defiled, (but because of) conditions, purity and defilement are seen, is to counter the views of people who have held them for a long time. People who have held them for a long time do not have the saying of a Buddha-land that is neither pure nor defiled. If it is a pure Buddha-land, there are also two sayings of existence and non-existence. The Hinayana (小乘) teachings of the Tattvasiddhi Shastra (成实论) believe that there is no (pure land), and the Mahayana (大乘) teachings believe that there is (pure land). Question: Since there are painful feelings, pleasant feelings, and neither painful nor pleasant feelings, can there be pure lands, defiled lands, and neither pure nor defiled lands? Their explanation is: There are three kinds of feelings, but there are not three kinds of Buddha-lands, only pure lands and defiled lands, and no lands that are neither pure nor defiled. To counter such people, it is explained that there are lands that are neither pure nor defiled. The Buddha-land of the Tathāgata's (如来) first principle is neither pure nor defiled, (but because of) conditions, pure Buddha-lands are seen, (and also because of) conditions, defiled Buddha-lands are seen. To counter these, it is explained 'one substance, two views'. Meaning must have an origin, if its origin cannot be obtained. --------------------------------------------------------------------------------
Chinese
致则不成义。今明为读经为对他故作此语。若无此意则不须明此。故一家无有义也。问一质二见二质一见。若为对判迷悟得失。解云。若是二质一见则是悟。所以前释云。明与无明愚者为二。智者了达性无二。净秽亦尔。智者了净秽不净秽故是悟也。若是一质二见即是迷。正土非净秽缘见净秽故。不净秽缘见净秽是迷。见二不二为悟。见不二二为迷。见二不二为悟。只见此二为不二。见不二二为迷。只见不二为二故。迷悟事同反掌。迷者见二悟者见一。有迷有悟。悟不见二亦不见一。既圣不迷亦复不悟。斯则不一不二不迷不悟清净也。问。土非净非秽缘见净秽为一质异见时可得一净质。见净见秽为一质异见。不秽亦作此问。解云。具有三义。非净非秽质缘见净秽。此义已如前明。亦得一净质缘见净复见秽。一秽质缘见秽复见净。名为一质异见。责何者是解言。如释摩南经。摩南城七宝所造。摩南见金柱。余人则见木柱。只于一金柱复见木柱。此则是一净质缘见净秽。名一质异见。一净质既然。一秽质类尔可知。问。摩界金柱摩南见金柱。余人见木柱。摩南藏金柱。余人犹见木柱为不见。解云。具有见不见。何者于摩界金上见木。摩界既藏金则不见木。亦如于珠上见蛇形。既藏珠则无蛇可见。问。若藏金余人不复见木则 如果执着于文字，就不能理解其真义。现在说明读经是为了针对他人而说这些话。如果没有这个意思，就不需要说明这些。所以一家之言没有意义。问：一个本体两种见解，两种本体一种见解，如何判断迷悟得失？答：如果是两种本体一种见解，那就是悟。所以前面解释说：‘明与无明，愚者认为是二，智者了达其性本无二。’净与秽也是如此。智者了达净秽的本性非净非秽，所以是悟。如果是一个本体两种见解，那就是迷。正土本来非净非秽，因为因缘而见为净秽。不净秽的因缘而见为净秽，这就是迷。见二而不二是悟，见不二而二是迷。见二而不二是悟，只见到此二者为不二。见不二而二是迷，只见到不二为二。迷悟之事如同反掌。迷者见二，悟者见一。有迷有悟。悟者不见二，也不见一。既然圣人不迷也不悟，这就是不一不二，不迷不悟，清净的境界。问：土本来非净非秽，因为因缘而见为净秽，作为一种本体不同的见解时，可以得到一种清净的本体吗？见净见秽作为一种本体不同的见解，不秽也可以这样问吗？答：具有三种含义。非净非秽的本体，因为因缘而见为净秽，这个意思已经如前面所说明。也可以得到一种清净的本体，因为因缘而先见净后见秽。一种污秽的本体，因为因缘而先见秽后见净，这叫做一种本体不同的见解。责问哪一种是正确的解释？答：如《释摩南经》所说，摩南城是由七宝所造。摩南人见到金柱，其他人则见到木柱。只是在一根金柱上又见到木柱，这是一种清净的本体，因为因缘而见净秽，叫做一种本体不同的见解。一种清净的本体既然如此，一种污秽的本体也可以类推得知。问：摩界（摩南城所处的境界）的金柱，摩南人见到金柱，其他人见到木柱。摩南人藏起金柱，其他人仍然见到木柱还是见不到？答：具有见与不见两种情况。什么情况下在摩界的金柱上见到木柱？摩界既然藏起了金柱，就见不到木柱。也像在珠子上见到蛇形，既然藏起了珠子，就没有蛇可见了。问：如果藏起金柱，其他人不再见到木柱，那么