English
English version: They observe each other. What is the difference between the first and second sentences, both of which regard non-duality as seeing oneness? What is the difference with the third sentence, which also regards non-duality as seeing oneness? Explanation: The first and second sentences regard duality and non-duality as two, essentially seeing them as one. The third sentence originally is non-dual, seeing non-duality, regarding it as essentially seeing oneness. Therefore, it is different from the previous ones. Next, it clarifies that there are four types of lands: first, impure-pure lands; second, pure-impure lands; third, impure-impure lands; and fourth, pure-pure lands. What is meant by impure-pure lands is that this is purity and impurity caused by conditions (因缘, hetu-pratyaya). Why is this said? For example, Vairocana (舍那, the reward body Buddha) and Sakyamuni (释迦, the manifested body Buddha) display the two aspects of purity and impurity, with Vairocana being pure and Sakyamuni being impure. This purity and impurity are caused by conditions. Without purity, impurity cannot be made clear; without impurity, purity cannot be made clear. Therefore, purity is impure-pure, and impurity is pure-impure. Thus, Vairocana is impure-pure, and Sakyamuni is pure-impure. Based on the result, it is like this, and the true result is also like this. Vairocana is the origin (本, fundamental), and Sakyamuni is the trace (迹, manifestation). This causal origin and trace, without the origin, the trace cannot be made clear; without the trace, the origin cannot be distinguished. The origin is the trace-origin, and the trace is the origin-trace. What is meant by impure-impure lands and pure-pure lands is that this is what sentient beings' inverted karma causes. Because of sentient beings' inverted impure-impure karma, they experience impure-impure lands; because of inverted pure-pure karma, they experience pure-pure lands. The previous two sentences are what sentient beings' inversion causes. Question: Impure-impure lands are caused by inverted karma, so why are pure-pure lands also caused by inverted karma? How can inverted karma cause purity? Explanation: Although both are inversions, there are heavy and light aspects within inversion. Heavy inversion causes impure-impure lands; light inversion causes pure-pure lands. Although both are inversions, inversions have heavy and light aspects; although both are lands, lands have differences in purity and impurity. The sentient beings being transformed now, although all are inverted, the inversions are different, with some being inverted pure-pure and some being inverted impure-impure. The Buddhas who can transform earlier, although all are skillful means (方便, upaya), the skillful means are different, with some being pure-impure skillful means and some being impure-pure skillful means. However, lands have these four types, and views also have four types: conditioned pure-impure lands, conditioned impure-pure lands, which are the conditioned impure-pure views and conditioned pure-impure views of Buddhas and Bodhisattvas. Sentient beings' impure-impure lands and pure-pure lands are sentient beings' inverted impure-impure views and pure-pure views. Therefore, lands have four types, and views also have four types. Clarifying views. -------------------------------------------------------------------------------- 净秽土义未竟。
Chinese
更辨一秽四句者。一见秽不见净。二见净不见秽。三亦见净亦见秽。四不见秽不见净。此之四句约两处辨之。见秽不见净。见净不见秽。此两约何处辨耶。解云。且约祇洹而辨之。只是一祇洹。五百声闻唯见须达所起祇洹。不见法界祇洹。以其罪重薄福断常之心故。见秽祇洹丘陵坑坎。良由心有断常高下故。见祇洹丘墟高下之土。不见法界祇洹清净之土。既其如此余三亦然。唯见须达祇洹不见法界祇洹。唯见释迦受用不见舍那受用。唯见三乘徒众不见纯诸菩萨众。唯见三乘教不见纯一大教门。故言见秽不见净也。见净不见秽反前。如法界中普贤文殊等诸菩萨。则见法界祇洹不见须达祇洹。所以然者以诸菩萨心无断常故。不见丘墟之土。唯见法界祇洹不见须达祇洹。唯见舍那受用不见释迦受用。唯见大菩萨众不见三乘众。唯见大乘教不见三乘教。故言见净不见秽也。言亦见净亦见秽。不见净不见秽。此二句复约何处明耶。释云。此约华台辨好也。故经云。我今卢舍那方坐莲华台。周匝千华上示现千释迦。舍那是迹。本释迦是本迹。台是秽净叶是净秽。诸大行菩萨非但见舍那释迦本迹亦见释迦舍那迹本。非但见台叶净秽亦见叶台秽净。此则净秽双见。所以双见者师云。因中二慧果地二身。良由菩萨 现代汉语译本： 关于净土和秽土的意义还没有完全阐述清楚。 现在进一步辨析‘一秽四句’：一、只见秽土，不见净土；二、只见净土，不见秽土；三、既见净土，也见秽土；四、不见秽土，也不见净土。这四句是就两个方面来辨析的。‘见秽不见净’，‘见净不见秽’，这两句是就什么地方来辨析的呢？解释说：暂且就祇洹（Jetavana，意为祇树给孤独园）来辨析。明明只有一个祇洹，五百声闻（Śrāvaka，意为听闻佛法之弟子）只看见须达（Sudatta，意为给孤独长者）所建造的祇洹，看不见法界（Dharmadhātu，意为诸法总相）的祇洹。因为他们罪业深重，福德浅薄，心怀断灭和常存的见解，所以看见的祇洹是丘陵坑坎。正是因为心中有断灭、常存、高下之分，所以看见的祇洹是丘墟高低不平的土地，看不见法界祇洹清净的土地。既然如此，其余三句也是一样。只看见须达的祇洹，看不见法界的祇洹；只看见释迦（Śākyamuni，意为释迦牟尼佛）的受用身，看不见卢舍那（Locana，意为光明遍照）的受用身；只看见三乘（Triyāna，意为声闻乘、缘觉乘、菩萨乘）的徒众，看不见纯粹的诸菩萨众；只看见三乘的教法，看不见纯一的大教门。所以说‘见秽不见净’。 ‘见净不见秽’则与前面相反。如法界中的普贤（Samantabhadra，意为遍吉菩萨）、文殊（Mañjuśrī，意为妙吉祥菩萨）等诸菩萨，他们看见法界的祇洹，看不见须达的祇洹。之所以这样，是因为诸菩萨心中没有断灭和常存的见解，所以看不见丘墟的土地。只看见法界的祇洹，看不见须达的祇洹；只看见卢舍那的受用身，看不见释迦的受用身；只看见大菩萨众，看不见三乘的徒众；只看见大乘的教法，看不见三乘的教法。所以说‘见净不见秽’。 ‘既见净，也见秽’，‘不见净，也不见秽’，这两句又是就什么地方来说明的呢？解释说：这是就华台（Lotus Platform，莲花台）来辨析的。所以经中说：‘我今卢舍那，方坐莲华台，周匝千华上，示现千释迦。’卢舍那是迹（manifestation，示现），本释迦是本（origin，本源）。台是秽，叶是净，叶是净，台是秽。诸大行菩萨非但见卢舍那释迦的本迹，也见释迦卢舍那的迹本。非但见台叶的净秽，也见叶台的秽净。这就是净秽双见。之所以能够双见，师父说：因地修二慧（two wisdoms，两种智慧），果地证二身（two bodies，两种身）。正是因为菩萨的缘故。
English
English version: The meaning of 'pure land' and 'defiled land' has not yet been fully explained. Now, let's further analyze the 'one defilement, four sentences': 1. Only seeing defilement, not seeing purity; 2. Only seeing purity, not seeing defilement; 3. Seeing both purity and defilement; 4. Seeing neither defilement nor purity. These four sentences are analyzed from two perspectives. 'Seeing defilement, not seeing purity' and 'Seeing purity, not seeing defilement' – from what place are these two sentences analyzed? The explanation says: Let's temporarily analyze them based on Jetavana (祇洹, meaning 'Jetavana Monastery'). Clearly, there is only one Jetavana, but the five hundred Śrāvakas (声闻, meaning 'disciples who hear the Buddha's teachings') only see the Jetavana built by Sudatta (须达, meaning 'Anathapindika'), and do not see the Dharmadhātu (法界, meaning 'the realm of all phenomena') Jetavana. Because their sins are heavy, their blessings are shallow, and their minds hold views of annihilation and permanence, they see the Jetavana as hills, mounds, pits, and hollows. It is precisely because their minds have divisions of annihilation, permanence, high, and low that they see the Jetavana as ruins and uneven land, and do not see the pure land of the Dharmadhātu Jetavana. Since this is the case, the remaining three sentences are also the same. They only see Sudatta's Jetavana, not the Dharmadhātu Jetavana; they only see the enjoyment body of Śākyamuni (释迦, meaning 'Śākyamuni Buddha'), not the enjoyment body of Locana (卢舍那, meaning 'Vairocana'); they only see the assembly of the Three Vehicles (三乘, meaning 'Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna'), not the pure assembly of all Bodhisattvas; they only see the teachings of the Three Vehicles, not the pure and unified Great Teaching. Therefore, it is said, 'Seeing defilement, not seeing purity'. 'Seeing purity, not seeing defilement' is the opposite of the previous. For example, the Bodhisattvas such as Samantabhadra (普贤, meaning 'Universal Worthy Bodhisattva') and Mañjuśrī (文殊, meaning 'Manjushri Bodhisattva') in the Dharmadhātu see the Dharmadhātu Jetavana and do not see Sudatta's Jetavana. The reason for this is that the minds of the Bodhisattvas do not have views of annihilation and permanence, so they do not see the ruined land. They only see the Dharmadhātu Jetavana, not Sudatta's Jetavana; they only see the enjoyment body of Locana, not the enjoyment body of Śākyamuni; they only see the great assembly of Bodhisattvas, not the assembly of the Three Vehicles; they only see the teachings of the Mahāyāna, not the teachings of the Three Vehicles. Therefore, it is said, 'Seeing purity, not seeing defilement'. 'Seeing both purity and defilement' and 'Seeing neither purity nor defilement' – from what place are these two sentences explained? The explanation says: This is explained based on the Lotus Platform (华台, meaning 'Lotus Platform'). Therefore, the scripture says: 'I, Locana, now sit upon the Lotus Platform, manifesting a thousand Śākyamunis on a thousand surrounding flowers.' Locana is the manifestation (迹), the original Śākyamuni is the origin (本). The platform is defilement, the leaves are purity; the leaves are purity, the platform is defilement. The great practice Bodhisattvas not only see the origin and manifestation of Locana and Śākyamuni, but also see the manifestation and origin of Śākyamuni and Locana. They not only see the purity and defilement of the platform and leaves, but also see the defilement and purity of the leaves and platform. This is seeing both purity and defilement. The reason for being able to see both is, as the teacher says: In the causal stage, cultivate the two wisdoms (二慧), and in the fruition stage, realize the two bodies (二身). It is precisely because of the Bodhisattvas. --------------------------------------------------------------------------------
Chinese
有二慧故。见诸佛二身。非但见迹亦见本。非但见本迹复见迹中无量迹。正既然依亦尔。故云亦见净亦见秽也。不见净不见秽者。即是二乘异常之人非但不见释迦舍那迹本。亦不见舍那释迦本迹。非但不见叶台秽净亦不见台叶净秽。所以不见二身两土者彼无二慧故。菩萨有二慧故见二身。既无二慧岂得见二身。非但不见本亦不见迹。非但不见本迹亦不见迹中无量迹。身既然土亦尔。故云不见净不见秽也。次更因前二句问后二句。何者前既言诸菩萨见净不见秽。复何意云诸菩萨亦见净亦见秽。前既言二乘见秽不见净。复何意云双不见耶。 今更开一四句答此两四句者。一知而不见。二见而不知。三亦见亦知。四不知不见。言知而不见者。此句正取前菩萨见净不见秽义。所以言菩萨知而不见。菩萨知声闻以颠倒断常业感得丘墟不净土。知彼见此土而菩萨土。而菩萨净业净心而不见彼所见土。如佛知饿鬼恶业故见火。而佛不见彼所见火。故云知不见。释菩萨见净不见秽义也。言见而不知者。还是诸声闻。唯见释迦秽土。不知释迦是舍那释迦。不知秽是净秽。故云见而不知也。言亦知亦见者。菩萨知舍那是释迦舍那。知释迦是舍那释迦。知本是迹本。知迹是本迹。知本是迹本。见本即见迹。知迹是本迹。见迹即见本。本 现代汉语译本 因为有二慧的缘故，才能见到诸佛的二身。不仅仅见到佛的垂迹之身，也见到佛的本地之身。不仅仅见到本地之身，在垂迹之身中还能见到无量的垂迹。正如佛身如此，依报的国土也是如此。所以说，既能见到清净的国土，也能见到不清净的国土。而那些‘不见净不见秽’的人，就是那些异于菩萨的二乘人，他们不仅见不到释迦（Śākyamuni）[能仁，释迦族]、卢舍那（Locana）[光明遍照]的垂迹之身和本地之身，也见不到卢舍那、释迦的本地之身和垂迹之身。不仅见不到叶台（可能指某种国土或境界）的不净和清净，也见不到台叶的清净和不净。之所以见不到二身和两土，是因为他们没有二慧的缘故。菩萨因为有二慧的缘故，才能见到二身。既然没有二慧，怎么能见到二身呢？不仅见不到本地之身，也见不到垂迹之身。不仅见不到本地之身和垂迹之身，也见不到垂迹之身中无量的垂迹。佛身既然如此，佛土也是如此。所以说，‘不见净不见秽’。接下来，更进一步地用前面的两句来提问后面的两句：既然前面说诸菩萨‘见净不见秽’，又是什么意思说诸菩萨‘亦见净亦见秽’呢？前面既然说二乘人‘见秽不见净’，又是什么意思说他们‘双不见’呢？ 现在进一步开出四句来回答这两个四句：一、知而不见；二、见而不知；三、亦见亦知；四、不知不见。所谓‘知而不见’，这一句正是取前面菩萨‘见净不见秽’的含义。为什么说菩萨‘知而不见’呢？菩萨知道声闻（Śrāvaka）[听闻佛法而证悟者]以颠倒的断常之业感得丘墟不净的国土，知道他们见到此土，而菩萨所见的是清净的佛土，菩萨以清净的业和清净的心，所以不见声闻所见的国土。如同佛知道饿鬼因为恶业的缘故而见到火焰，而佛却不见他们所见的火焰。所以说‘知不见’，这是解释菩萨‘见净不见秽’的含义。所谓‘见而不知’，还是指那些声闻，他们只见到释迦的秽土，却不知道释迦就是卢舍那释迦，不知道秽土就是清净的秽土，所以说‘见而不知’。所谓‘亦知亦见’，菩萨知道卢舍那即是释迦卢舍那，知道释迦即是卢舍那释迦，知道本地之身就是垂迹之本地，知道垂迹之身就是本地之垂迹。知道本地之身就是垂迹之本地，见到本地之身就见到垂迹之身。知道垂迹之身就是本地之垂迹，见到垂迹之身就见到本地之身。