English
If one clings to the words, one cannot understand their true meaning. Now, explaining the reading of scriptures is to say these words for the sake of others. If there is no such intention, there is no need to explain this. Therefore, the words of one school have no meaning. Question: One substance, two views; two substances, one view. How to judge delusion, enlightenment, gain, and loss? Answer: If it is two substances, one view, then it is enlightenment. Therefore, the previous explanation said: 'Brightness and ignorance, fools consider them as two, wise people understand that their nature is without duality.' Purity and impurity are also like this. Wise people understand that the nature of purity and impurity is neither pure nor impure, so it is enlightenment. If it is one substance, two views, then it is delusion. The true earth is originally neither pure nor impure, but because of conditions, it is seen as pure or impure. Because of the conditions of impurity and filth, it is seen as purity, this is delusion. Seeing two as non-two is enlightenment, seeing non-two as two is delusion. Seeing two as non-two is enlightenment, only seeing these two as non-dual. Seeing non-two as two is delusion, only seeing non-dual as two. The matter of delusion and enlightenment is like turning one's palm. The deluded see two, the enlightened see one. There is delusion and there is enlightenment. The enlightened do not see two, nor do they see one. Since the sage is neither deluded nor enlightened, this is neither one nor two, neither delusion nor enlightenment, a state of purity. Question: The earth is originally neither pure nor impure, but because of conditions, it is seen as pure or impure. As one substance with different views, can one obtain a pure substance? Seeing purity and seeing impurity as one substance with different views, can impurity also be asked in this way? Answer: It has three meanings. The substance that is neither pure nor impure, because of conditions, is seen as pure or impure, this meaning has already been explained as before. One can also obtain a pure substance, because of conditions, first seeing purity and then seeing impurity. An impure substance, because of conditions, first seeing impurity and then seeing purity, this is called one substance with different views. Questioning which is the correct explanation? Answer: As the *释摩南经 (Shi Mo Nan Jing)* says, the city of *摩南 (Mo Nan)* is made of seven treasures. The people of *摩南 (Mo Nan)* see a golden pillar, while others see a wooden pillar. Only on one golden pillar do they also see a wooden pillar, this is a pure substance, because of conditions, seeing purity and impurity, called one substance with different views. Since a pure substance is like this, an impure substance can be inferred in the same way. Question: The golden pillar in the *摩界 (Mo Jie)* (the realm where *摩南 (Mo Nan)* is located), the people of *摩南 (Mo Nan)* see a golden pillar, others see a wooden pillar. The people of *摩南 (Mo Nan)* hide the golden pillar, do others still see the wooden pillar or not? Answer: It has both seeing and not seeing. In what situation do they see a wooden pillar on the golden pillar of *摩界 (Mo Jie)*? Since *摩界 (Mo Jie)* has hidden the golden pillar, they cannot see the wooden pillar. It is also like seeing the shape of a snake on a pearl, since the pearl is hidden, there is no snake to be seen. Question: If the golden pillar is hidden, and others no longer see the wooden pillar, then --------------------------------------------------------------------------------
Chinese
着坏业果义。彼何故见木。由彼恶业所以见木。见木是业果。今既无金不复见木则坏业果义也。解云。颠倒之物并有所属。摩界金属摩界。于摩界边强故。摩界藏金余人不复见木也。言见者明摩界虽藏金彼犹见木。问若无金犹见木则成两质义。若是一质无金即不见木。若见则两质。又且木于金上见木。既无金见何有木耶。解云。虽犹见木而是一质。虽是一质而犹见木。大师于此各举神蛇为喻。有人行见一蛇即斩之。蛇腹中有酒肉。蛇何处得酒肉。此蛇是神蛇。人酒肉祭神故。蛇得酒肉。此酒肉是人酒肉。蛇将人酒肉去。人犹见酒肉。在人唯见酒肉而非两酒肉。只是一酒肉。蛇将去人犹见。人将去蛇腹有业行。不可思议如此。故金虽无而犹见木。虽见木而非两质也。次更举一事。只是一金质。福德人见金薄福人则见蛇。只是一金质两人见异。虽见异只是一质也。问。只是一质断蛇即断金断金即断蛇不。直作此问。不知何答。今明虽得断蛇则断金不得断金即断蛇。言得断蛇即断金者。此是大师所言语。何者如二人同从共行。见一挺金两人相让遂不取便弃之。后复一人来见此挺金成一蛇。即断之两断即去。故云二人同心其类断金故。断蛇即断金也。不得断金即断蛇者。彼本不见金故。不得断金即断蛇也。问断蛇即断金者。亦 现代汉语译本 着坏业果义（导致不好的业报）。他为什么会看到木头呢？因为他有恶业，所以才会看到木头。看到木头是业报的结果。现在既然没有金子了，就不再看到木头，这就破坏了业报的意义。解释说：颠倒的事物都有其所属。摩界（Maras' realm）的金属属于摩界。在摩界边上，因为（恶业）强烈，摩界藏起来了金子，其他人就不再看到木头了。‘言见者’说明即使摩界藏了金子，他仍然看到木头。问：如果没有金子仍然看到木头，那就成了两种物质。如果是一种物质，没有金子就看不到木头。如果看到，那就是两种物质。而且木头是在金子上看到的，既然没有金子，又怎么会有木头呢？解释说：虽然仍然看到木头，但仍然是一种物质。虽然是一种物质，但仍然看到木头。大师在这里各举了神蛇作为比喻。有人行走时看到一条蛇就斩断了它。蛇的腹中有酒肉。蛇从哪里得到酒肉的呢？这条蛇是神蛇。人们用酒肉祭祀神，所以蛇得到了酒肉。这些酒肉是人的酒肉。蛇拿走了人的酒肉，人仍然看到酒肉。在人看来，只看到酒肉，而不是两种酒肉，只是一种酒肉。蛇拿走了，人仍然看到。人拿走了，蛇腹中有业行，不可思议就是这样。所以金子虽然没有了，但仍然看到木头。虽然看到木头，但不是两种物质。接下来再举一个例子。只是一种金质，有福德的人看到的是金子，没有福德的人看到的是蛇。只是一种金质，两个人看到的却不一样。虽然看到的不一样，但仍然是一种物质。问：只是一种物质，断蛇就是断金，断金就是断蛇吗？直接这样问，不知道如何回答。现在说明，虽然可以断蛇就断金，但不能断金就断蛇。‘言得断蛇即断金者’，这是大师所说的话。为什么呢？比如两个人一起行走，看到一块金子，两人互相谦让，于是就放弃了它。后来又有一个人来，看到这块金子变成了一条蛇，就把它斩断成两段然后离开了。所以说两个人同心，其类断金。所以断蛇就是断金。‘不得断金即断蛇者’，因为他本来就没有看到金子，所以不能断金就断蛇。问：断蛇就是断金，也
English
English version This destroys the meaning of bad karma results. Why does he see wood? Because of his bad karma, he sees wood. Seeing wood is the result of karma. Now that there is no gold, he no longer sees wood, which destroys the meaning of karma results. The explanation is: inverted things all have their belonging. The metal of Mara's realm belongs to Mara's realm. On the edge of Mara's realm, because (bad karma) is strong, Mara's realm hides the gold, and others no longer see wood. 'Those who see' indicate that even if Mara's realm hides the gold, he still sees wood. Question: If he still sees wood even without gold, then it becomes two substances. If it is one substance, he cannot see wood without gold. If he sees it, then it is two substances. Moreover, wood is seen on top of gold. Since there is no gold, how can there be wood? The explanation is: although he still sees wood, it is still one substance. Although it is one substance, he still sees wood. The master here uses the example of a divine snake as a metaphor. Someone walking along sees a snake and cuts it in half. The snake has wine and meat in its belly. Where did the snake get the wine and meat? This snake is a divine snake. People offer wine and meat to the gods, so the snake gets the wine and meat. This wine and meat is the people's wine and meat. The snake takes the people's wine and meat, and the people still see the wine and meat. In the people's eyes, they only see wine and meat, not two kinds of wine and meat, just one kind of wine and meat. The snake takes it away, and the people still see it. The people take it away, and the snake's belly has karmic actions, which is inconceivable. Therefore, although the gold is gone, he still sees wood. Although he sees wood, it is not two substances. Next, let's give another example. It is only one gold substance. People with good fortune see gold, while people without good fortune see a snake. It is only one gold substance, but two people see different things. Although they see different things, it is still one substance. Question: Is it the case that if it is only one substance, cutting the snake is cutting the gold, and cutting the gold is cutting the snake? Asking this directly, I don't know how to answer. Now I will explain that although one can cut the snake and thus cut the gold, one cannot cut the gold and thus cut the snake. 'Those who can cut the snake and thus cut the gold' - these are the words of the master. Why? For example, two people are walking together and see a piece of gold. They both defer to each other and then abandon it. Later, another person comes and sees this piece of gold turn into a snake. He cuts it in half and leaves. Therefore, it is said that two people are of one mind, and their kind cuts the gold. Therefore, cutting the snake is cutting the gold. 'Those who cannot cut the gold and thus cut the snake' - because he did not see the gold in the first place, he cannot cut the gold and thus cut the snake. Question: Cutting the snake is cutting the gold, also --------------------------------------------------------------------------------
Chinese
应烧秽则烧净。解云。复为此义说。断蛇即断金。亦烧秽即烧净也。 次将正果类例前依果诸四句。何者前云。土有二质一处。一质二处。一质一处。二质二处。又云。二质一见。一质二见。一质一见。二质二见。可得类正果二佛一处一佛二处等四句。二佛一见一佛二见等四句。不解云。依果既有此二种四句。类正果亦有此两种四句。此两种四句。前四句大师作。后四句学士明。言二佛一见者。开本迹二。此是本迹此是迹本因缘本迹。若因缘本迹则非本迹。本迹二为二质。非本迹为一处。故云本迹虽殊不思议一。不思议一是何物绍。隆哲法师竖义。有人问。不思议一一名何物。则解云。一名正性。大师云非解。正性是五性。是五性中。则因与因因。果与果果。四性是缘性非果为正性。不思议一不得道是正性。师云。本迹二处舍那释迦非本非迹名正法身。本迹虽殊不思议一为二佛一处也。一佛二处。正法非本迹为一佛。非本迹为本迹为二处。此则本迹虽一不思议殊。前虽殊不思议一。一是不思议一。今虽一不思议殊。殊是不思议殊。故云一佛二处也。一佛一处者。非本迹佛在非本迹处也。二佛二处。本迹二佛在本迹二处也。 次明二佛一见等四句。且辨二佛一见者。本迹是因缘本迹。因缘本迹则不本迹。故 应烧掉的污秽就应烧干净。解释说：再次为此义解释，斩断蛇就如同斩断金子，也是烧掉污秽就如同烧干净一样。 接下来将正果类比，按照之前依果的四句：什么是之前说的，‘土有二质一处，一质二处，一质一处，二质二处’。又说：‘二质一见，一质二见，一质一见，二质二见’。可以类比正果的‘二佛一处，一佛二处’等四句，‘二佛一见，一佛二见’等四句。不理解说：依果既然有这两种四句，类比正果也有这两种四句。这两种四句，前四句是天台大师智顗所作，后四句是湛然法师阐明。说‘二佛一见’，是开显本迹二门。这是本迹，这是迹本因缘本迹。如果是因缘本迹就不是本迹。本迹二者为二质，非本迹为一处。所以说本迹虽然不同，但不可思议的一是一样的。不可思议的一是什么？绍隆哲法师竖义。有人问，不可思议的一，它的另一个名字是什么？解释说：另一个名字是正性。天台大师智顗说不是这样理解。正性是五性，在五性中，因与因因，果与果果，四性是缘性，不是果为正性。不可思议的一不能说是正性。天台大师智顗说：本迹二处，舍那佛（Vairocana Buddha）和释迦佛（Sakyamuni Buddha），非本非迹名为正法身。本迹虽然不同，但不可思议的一，是二佛一处。一佛二处，正法非本迹为一佛，非本迹为本迹为二处。这则是本迹虽然一样，但不可思议的殊异。之前是虽然不同，但不可思议的一。一是不可思议的一，现在是虽然一样，但不可思议的殊异，殊异是不可思议的殊异。所以说一佛二处。一佛一处，非本迹佛在非本迹处。二佛二处，本迹二佛在本迹二处。 接下来阐明二佛一见等四句。先辨析二佛一见，本迹是因缘本迹，因缘本迹就不是本迹。