English
What should be burned away as filth should be burned clean. The explanation says: Again, to explain this meaning, cutting a snake is like cutting gold, and burning filth is like burning clean. Next, the analogy of the True Fruit is made, following the previous four phrases of Dependent Fruit: What was said before, 'Earth has two substances in one place, one substance in two places, one substance in one place, two substances in two places.' Also said: 'Two substances in one perception, one substance in two perceptions, one substance in one perception, two substances in two perceptions.' This can be analogized to the True Fruit's 'Two Buddhas in one place, one Buddha in two places,' etc., the four phrases, 'Two Buddhas in one perception, one Buddha in two perceptions,' etc., the four phrases. The misunderstanding says: Since Dependent Fruit has these two kinds of four phrases, the analogy of True Fruit also has these two kinds of four phrases. These two kinds of four phrases, the first four phrases were made by Great Master Zhiyi of Tiantai, and the latter four phrases were clarified by Dharma Master Zhanran. Saying 'Two Buddhas in one perception' is to reveal the two gates of Original and Manifestation (本迹). This is Original and Manifestation, this is Manifestation-Original, the causal condition of Original and Manifestation. If it is the causal condition of Original and Manifestation, then it is not Original and Manifestation. The two of Original and Manifestation are two substances, non-Original and non-Manifestation is one place. Therefore, it is said that although Original and Manifestation are different, the inconceivable oneness is the same. What is the inconceivable oneness? Shàolóng Zhé Dharma Master established the meaning. Someone asked, the inconceivable oneness, what is its other name? The explanation says: Another name is True Nature (正性). Great Master Zhiyi said that this is not the understanding. True Nature is the Five Natures, in the Five Natures, cause and cause-cause, effect and effect-effect, the four natures are conditioned nature, not the effect as True Nature. The inconceivable oneness cannot be said to be True Nature. The Master said: In the two places of Original and Manifestation, Vairocana Buddha (舍那佛) and Sakyamuni Buddha (释迦佛), non-Original and non-Manifestation is called True Dharma Body. Although Original and Manifestation are different, the inconceivable oneness is two Buddhas in one place. One Buddha in two places, True Dharma non-Original and non-Manifestation is one Buddha, non-Original and non-Manifestation as Original and Manifestation is two places. This is that although Original and Manifestation are the same, the inconceivable is different. Before it was although different, the inconceivable oneness. One is the inconceivable oneness, now it is although the same, the inconceivable is different, the difference is the inconceivable difference. Therefore, it is said one Buddha in two places. One Buddha in one place, the non-Original and non-Manifestation Buddha is in the non-Original and non-Manifestation place. Two Buddhas in two places, the Original and Manifestation two Buddhas are in the Original and Manifestation two places. Next, clarify the four phrases of Two Buddhas in one perception, etc. First, analyze Two Buddhas in one perception, Original and Manifestation is the causal condition of Original and Manifestation, the causal condition of Original and Manifestation is not Original and Manifestation. --------------------------------------------------------------------------------
Chinese
前云明无明因缘。智者即了不二。故二佛一见也。一佛二见者。正法身非本非迹不二。何故二缘见本迹二。法身未曾二缘见本迹。法身未曾本迹。故是一佛二见也。一佛一见者。法身佛非本非迹。缘如法身而见。故是一佛一见也。二佛二见者。法身非本迹本迹赴缘。既本迹赴缘缘则见本迹。本迹若不赴缘缘无由见本迹。良由本迹赴缘故。缘得见本迹故。二佛二见。所以正果亦得有两四句。 次更两种四句合明依正二果。且明一种四句。何者谓一佛多处。多佛一处。一佛一处。多佛多处。一佛一处者。如涅槃经德王品中明。释迦有净土。在西方名曰无胜。此则一释迦在净秽等处。大智论云。释迦有秽土亦有净土。释迦秽土既有净土。弥陀净土亦有秽土。故云一佛在多处也。多佛在一处者。如法华明。十方佛同在娑婆。亦如五佛共现信相之室也。一佛一处。释迦有东方。弥陀居西土也。多佛多处者。十方诸佛在十方土处也。 次复有四句者。谓一佛二处。二佛一处。一佛一处。二佛二处。一佛二处者。释迦即舍那舍那即释迦为一佛。祇洹净秽不同为二处。二佛一处者。释迦舍那二佛。祇洹虽净秽只是一祇洹为一处。一佛一处。本迹一佛。净秽祇桓为一处。二佛二处。本迹二佛净秽二处也。然此四句难解。且作 现代汉语译本 前面已经说明了无明（avidyā，对事物真相的无知）的因缘。有智慧的人当下就能明白‘不二’的道理。所以说，二佛（两个佛）能有一见（相同的见解）。一佛二见（一个佛有两种见解）是什么意思呢？真正的法身（Dharmakāya，佛的法性之身）既非本（根本），也非迹（示现），是不二的。为什么会有两种因缘，见到本和迹两种不同的状态呢？法身从未通过两种因缘来见到本和迹。法身也从未有本和迹的区分。所以说，这是一个佛有两种见解。一佛一见（一个佛有一种见解）是什么意思呢？法身佛既非本也非迹，因缘如法身一样而见，所以说，这是一个佛有一种见解。二佛二见（两个佛有两种见解）是什么意思呢？法身既非本也非迹，本和迹随顺因缘而显现。既然本和迹随顺因缘，那么因缘就能见到本和迹。如果本和迹不随顺因缘，那么因缘就没有办法见到本和迹。正因为本和迹随顺因缘，所以因缘才能够见到本和迹。因此，是二佛二见。所以，正果（正确的果报）也可以有这两种四句的说法。 接下来再用两种四句的说法来共同阐明依报（环境）和正报（自身）这两种果报。先说明一种四句的说法。指的是：一佛多处，多佛一处，一佛一处，多佛多处。一佛一处指的是，如《涅槃经》（Nirvana Sutra）德王品中所说，释迦牟尼佛（Śākyamuni，佛教创始人）有净土（buddhakṣetra，佛所居住的清净国土），在西方，名叫无胜。这就是说，一个释迦牟尼佛在净土和秽土（不清净的国土）等多个地方。大智论（Mahāprajñāpāramitopadeśa）中说，释迦牟尼佛有秽土，也有净土。既然释迦牟尼佛的秽土中有净土，那么阿弥陀佛（Amitābha，西方极乐世界的佛）的净土中也有秽土。所以说，一个佛在多个地方。多佛在一处指的是，如《法华经》（Lotus Sutra）所说，十方佛（遍布十个方向的佛）共同在娑婆世界（Sahā，我们所居住的充满烦恼的世界）。也像五佛（通常指毗卢遮那佛、阿閦佛、宝生佛、阿弥陀佛和不空成就佛）共同显现在信相之室一样。一佛一处，释迦牟尼佛在东方，阿弥陀佛居住在西方。多佛多处指的是，十方诸佛在十方国土处。 接下来还有四句的说法，指的是：一佛二处，二佛一处，一佛一处，二佛二处。一佛二处指的是，释迦牟尼佛就是卢舍那佛（Vairocana，报身佛），卢舍那佛就是释迦牟尼佛，这是一个佛。祇洹（Jetavana，祇树给孤独园）有净土和秽土的不同，这是两个地方。二佛一处指的是，释迦牟尼佛和卢舍那佛是两个佛，祇洹虽然有净土和秽土，但只是一个祇洹，这是一个地方。一佛一处，本迹（根本和示现）是一个佛，净土和秽土的祇洹是一个地方。二佛二处，本迹是两个佛，净土和秽土是两个地方。然而这四句很难理解，暂且作为...
English
English version Previously, the causes and conditions of ignorance (avidyā, ignorance of the true nature of things) were explained. The wise immediately understand the principle of 'non-duality'. Therefore, it is said that two Buddhas can have one view (the same understanding). What does 'one Buddha with two views' mean? The true Dharmakāya (the Dharma-nature body of the Buddha) is neither the origin nor the trace, it is non-dual. Why are there two kinds of conditions to see the two different states of origin and trace? The Dharmakāya has never seen the origin and trace through two kinds of conditions. The Dharmakāya has never had the distinction of origin and trace. Therefore, it is said that this is one Buddha with two views. What does 'one Buddha with one view' mean? The Dharmakāya Buddha is neither the origin nor the trace, and the conditions are seen as the Dharmakāya, so it is said that this is one Buddha with one view. What does 'two Buddhas with two views' mean? The Dharmakāya is neither the origin nor the trace, and the origin and trace appear according to conditions. Since the origin and trace follow the conditions, then the conditions can see the origin and trace. If the origin and trace do not follow the conditions, then the conditions have no way to see the origin and trace. Precisely because the origin and trace follow the conditions, the conditions are able to see the origin and trace. Therefore, it is two Buddhas with two views. Therefore, the correct result (proper retribution) can also have these two kinds of four-sentence statements. Next, two kinds of four-sentence statements will be used to jointly explain the two kinds of retributions, the circumstantial (environment) and the principal (oneself). First, explain one kind of four-sentence statement. It refers to: one Buddha in many places, many Buddhas in one place, one Buddha in one place, many Buddhas in many places. 'One Buddha in one place' refers to, as stated in the Virtue King Chapter of the Nirvana Sutra, Śākyamuni (the founder of Buddhism) has a pure land (buddhakṣetra, the pure land where the Buddha resides), in the West, named No Victory. This means that one Śākyamuni Buddha is in many places such as pure lands and impure lands (unclean lands). The Mahāprajñāpāramitopadeśa says that Śākyamuni has impure lands and also pure lands. Since there are pure lands in Śākyamuni's impure lands, then there are also impure lands in Amitābha's (the Buddha of the Western Pure Land) pure lands. Therefore, it is said that one Buddha is in many places. 'Many Buddhas in one place' refers to, as stated in the Lotus Sutra, the Buddhas of the ten directions (Buddhas throughout the ten directions) are together in the Sahā world (the world we live in, full of afflictions). It is also like the five Buddhas (usually referring to Vairocana, Akshobhya, Ratnasambhava, Amitābha, and Amoghasiddhi) appearing together in the Chamber of Faith. 'One Buddha in one place', Śākyamuni is in the East, Amitābha resides in the West. 'Many Buddhas in many places' refers to the Buddhas of the ten directions being in the lands of the ten directions. Next, there are also four-sentence statements, referring to: one Buddha in two places, two Buddhas in one place, one Buddha in one place, two Buddhas in two places. 'One Buddha in two places' refers to, Śākyamuni is Vairocana (the Sambhogakāya Buddha), and Vairocana is Śākyamuni, this is one Buddha. Jetavana (Jetavana Monastery) has the difference between pure land and impure land, these are two places. 'Two Buddhas in one place' refers to, Śākyamuni and Vairocana are two Buddhas, although Jetavana has pure land and impure land, it is only one Jetavana, this is one place. 'One Buddha in one place', the origin and trace are one Buddha, the pure and impure Jetavana is one place. 'Two Buddhas in two places', the origin and trace are two Buddhas, the pure land and impure land are two places. However, these four-sentence statements are difficult to understand, let's take it as... --------------------------------------------------------------------------------
Chinese
章门如此。至后第八会中更当委释。略明土义如此。今通问前四句。何者一家明因缘义。若非因缘明不成义弹他自性。明今因缘既皆因缘。一二二一可因缘。一一二二若为是因缘耶。如初弹他有无。他有是自有。无是自无。自有则有故有。自无则无故无。有有无无非因缘。汝今一一二二若为是因缘耶。且释明四句。因缘因缘四句。因缘四句。不四句四句。四句不四句。此四句皆是因缘。此是总释。次别释前总则竖而密。今别则横而疏。别明四句皆因缘者。由一二故二一。由二一故一二。一二二一因缘若为一一二二因缘耶。解云。由二一故一二得起。何得有一一。由一二故二一则由二一故一一。既由二一故一一。亦由一一故二一则一一因二二。一一因一一由一二有二二。亦由二二故一二则二二因一二。一二因二二。此则四句皆因缘四句。因缘因缘四句则非四句。非非四句非非不四句。毕竟清净。上虽明如此四句未曾有一家所说。大品云。须菩提告诸天子。我无所说无字可说。此则论无所论。说无所说。今亦尔。无量四句而未曾有四句而无量四句。无量一虽一而无量。一无量虽无量而一。虽无所说而说。虽说而无所说。舒则遍盈法界。合则泯无所有。虽卷而无所不有。只历我如此。不得历历不得漫浑。历历则成有得。得漫 现代汉语译本 章门就是这样。至于后面的第八会中，将会更详细地解释。简略地说明‘土义’就是这样。现在总括地提问前面的四句：哪一句能够明确地阐明因缘的意义？如果不是因缘，就不能明确地阐明意义，就会驳斥事物的自性。现在说明因缘既然都是因缘，那么‘一二二一’可以被认为是因缘吗？‘一一二二’又该如何被认为是因缘呢？就像最初驳斥有和无一样，‘他有’就是‘自有’，‘无’就是‘自无’。‘自有’就是因为有所以有，‘自无’就是因为无所以无。‘有有’和‘无无’都不是因缘。你们现在所说的‘一一二二’又该如何被认为是因缘呢？且解释说明这四句：因缘、因缘四句；因缘四句；非四句四句；四句非四句。这四句都是因缘。这是总体的解释。接下来分别解释，之前的总体解释是纵向的而且紧密的，现在的分别解释是横向的而且疏松的。分别说明这四句都是因缘的原因是：因为‘一二’所以有‘二一’，因为‘二一’所以有‘一二’，‘一二’和‘二一’是因缘，那么‘一一二二’又该如何是因缘呢？解释说：因为‘二一’所以‘一二’才能产生，怎么会有‘一一’呢？因为‘一二’所以有‘二一’，那么因为‘二一’所以有‘一一’。既然因为‘二一’所以有‘一一’，也因为‘一一’所以有‘二一’，那么‘一一’是‘二二’的因，‘一一’是‘一一’的因。因为‘一二’所以有‘二二’，也因为‘二二’所以有‘一二’，那么‘二二’是‘一二’的因，‘一二’是‘二二’的因。这就是说这四句都是因缘四句。因缘、因缘四句，那么就不是四句；非非四句，非非不四句，毕竟是清净的。上面虽然说明了这样的四句，但没有哪一家曾经这样说过。《大品般若经》中说：‘须菩提告诉诸天子，我没有什么可说的，没有什么字可以用来表达。’这就是说，论述的是无所论述，说的是无所说。现在也是这样，有无量的四句，但又未曾有四句，而又是无量的四句。无量的一，虽然是一，却是无量的；一的无量，虽然是无量，却又是一。虽然没有什么可说的，却又在说；虽然在说，却又没有什么可说的。舒展开来就遍满整个法界，合起来就什么都没有。虽然收卷起来，却又无所不有。只是经历我这样，不能历历分明，也不能漫无边际。历历分明就会变成有所得，得到漫