法華玄論 9.200

9.200

答：《淨名》、《華嚴》初已廣明，此義難解，今略決之。但一質多種，今具詳之。若以一實相為一質，以失實相故有六道異見。如《大經》云「是一味藥，隨其流處，有六種差別」，則其事也。如人見水則有三塵，知見於火但有色觸，皆是倒心所感，故成水火二見也。如人見恒河為水、鬼見為火，淨穢亦爾，皆是眾生二業不同故有二見，實無如此淨穢也。

Answer: The Vimalakīrti and the Avataṃsaka have already broadly clarified this at the beginning. This meaning is difficult to understand, so I shall now resolve it briefly. There are many kinds of 'one substance'; I will now detail them fully. If one takes the single true mark as the one substance, because sentient beings lose the true mark there are the different perceptions of the six destinies. It is as the Mahā[parinirvāṇa]-sūtra says: 'It is a medicine of a single taste, which, according to the place where it flows, has six kinds of differences.' This is that matter. Just as when a human sees water there are three sense data, while one knows that when seen as fire there are only color-form and touch—these are all induced by inverted minds, and thus the two views of water and fire are formed. Just as humans see the Ganges as water and pretas see it as fire, purity and defilement are likewise so: all exist as two views because the two karmas of sentient beings differ; in reality there is no such purity and defilement.