English
English version Because of having two wisdoms, one can see the two bodies of all Buddhas. Not only seeing the manifested body (迹 Jī), but also seeing the original body (本 Běn). Not only seeing the original body, but also seeing countless manifestations within the manifested body. Just as the Buddha's body is like this, so is the dependent land. Therefore, it is said that one can see both the pure and the impure lands. Those who 'see neither purity nor impurity' are the two vehicles (二乘 Èrchéng) [Śrāvakas and Pratyekabuddhas] who are different from Bodhisattvas. They not only do not see the manifested and original bodies of Śākyamuni (释迦 Śākyamuni) [the capable one, of the Śākya clan] and Locana (卢舍那 Locana) [light shining everywhere], but also do not see the original and manifested bodies of Locana and Śākyamuni. Not only do they not see the impurity and purity of Ye Tai (叶台) [possibly referring to a certain land or state], but also do not see the purity and impurity of Tai Ye. The reason why they do not see the two bodies and two lands is because they do not have two wisdoms. Because Bodhisattvas have two wisdoms, they can see the two bodies. Since they do not have two wisdoms, how can they see the two bodies? Not only do they not see the original body, but also do not see the manifested body. Not only do they not see the original and manifested bodies, but also do not see countless manifestations within the manifested body. Just as the Buddha's body is like this, so is the Buddha's land. Therefore, it is said, 'see neither purity nor impurity.' Next, we further use the previous two sentences to question the latter two sentences: Since it was previously said that all Bodhisattvas 'see purity but do not see impurity,' what is the meaning of saying that all Bodhisattvas 'also see purity and also see impurity'? Since it was previously said that the two vehicles 'see impurity but do not see purity,' what is the meaning of saying that they 'see neither'? Now, we further open up four sentences to answer these two sets of four sentences: 1. Knowing but not seeing; 2. Seeing but not knowing; 3. Also knowing and also seeing; 4. Neither knowing nor seeing. The so-called 'knowing but not seeing,' this sentence precisely takes the meaning of the previous Bodhisattvas 'seeing purity but not seeing impurity.' Why is it said that Bodhisattvas 'know but do not see'? Bodhisattvas know that Śrāvakas (声闻 Śrāvaka) [those who attain enlightenment by hearing the Buddha's teachings] perceive a ruined and impure land due to the inverted karma of permanence and impermanence. They know that they see this land, while Bodhisattvas see the pure Buddha land. Bodhisattvas, with pure karma and a pure mind, do not see the land seen by the Śrāvakas. Just as the Buddha knows that hungry ghosts see flames due to evil karma, but the Buddha does not see the flames they see. Therefore, it is said 'knowing but not seeing,' which explains the meaning of Bodhisattvas 'seeing purity but not seeing impurity.' The so-called 'seeing but not knowing' still refers to those Śrāvakas, who only see the impure land of Śākyamuni, but do not know that Śākyamuni is Locana Śākyamuni, and do not know that the impure land is the pure impure land. Therefore, it is said 'seeing but not knowing.' The so-called 'also knowing and also seeing,' Bodhisattvas know that Locana is Śākyamuni Locana, know that Śākyamuni is Locana Śākyamuni, know that the original body is the manifested original, and know that the manifested body is the original manifested. Knowing that the original body is the manifested original, seeing the original body is seeing the manifested body. Knowing that the manifested body is the original manifested, seeing the manifested body is seeing the original body. --------------------------------------------------------------------------------
Chinese
迹既然净秽亦尔。知净是秽净。知秽是净秽。既识净秽即见净秽也。既知本是迹本。知迹是本迹。知台是叶台。知叶是台叶。台一而叶多则知本一而迹多。知一是多一。知多是一多。知一是多一。无量中解一。知多是一多。一中解无量。无量不碍一。无量中解一。一不碍无量。虽无量而一。虽一而无量。无量一一无量。无量一非一。一无量非无量。非一非无量方便一无量。问若使本迹多一一多无碍。既本一而迹多。何不迹一而本多。解云。例如前所明。而今一往开本迹。本一迹多者。本是体故一。迹是随缘故无量。又本为一大缘故一。迹为缘不同故无量。本迹佛既然本迹土亦尔。知此本迹土见此本迹也。言不知不见者。凡有三意。一者约前明知本是迹本。知迹是本迹。见本是迹本。见迹是本迹。本迹既然净秽亦尔。今知无所知见无所见。知净秽宛然而未曾知净秽。见净秽宛然而未曾见净秽。只见净秽宛然而未曾净秽。如石室佛影譬。遥望相好宛然。至边一无所见。故言不知不见也。次意言不知不见者。二乘不知本是迹本。不知迹是本迹。不知净是秽净。不知秽是净秽。不见本不见迹。不见净不见秽。斯则[穴/俱]然不知不见。所以经中举譬云。如二人并眠一人上忉利天。见林苑婇女等事。一人[穴/俱]然不知不觉 现代汉语译本：既然迹和本的清净与污秽也是如此。了解清净即是污秽的清净，了解污秽即是清净的污秽。既然认识到清净与污秽，也就见到了清净与污秽。既然知道本是迹的本，就知道迹是本的迹。知道台是叶的台，知道叶是台的叶。台是一个而叶是多个，因此知道本是一个而迹是多个。知道一是多的一，知道多是一的多。知道一是多的一，在无量中理解一。知道多是一的多，在一中理解无量。无量不妨碍一，在无量中理解一，一不妨碍无量。虽然是无量而又是一，虽然是一而又是无量。无量即是一一即是无量，无量一并非一，一无量并非无量，非一非无量是为了方便地理解一和无量。问：如果本迹、多一、一一多都没有妨碍，既然本是一个而迹是多个，为什么不迹是一个而本是多个呢？答：例如前面所说明的，现在简要地阐述本迹。本是一个而迹是多个，因为本是本体所以是一个。迹是随顺因缘所以是无量的。而且本是因为一个大因缘所以是一个，迹是因为因缘不同所以是无量。本迹佛既然如此，本迹土（指佛的本体和应化国土）也是这样。了解这个本迹土，就见到了这个本迹。说不知不见，凡有三种意思。第一种是根据前面所说，了解本是迹的本，了解迹是本的迹，见到本是迹的本，见到迹是本的迹。本迹既然如此，清净与污秽也是这样。现在知道无所知，见到无所见。知道清净与污秽宛然存在，但却未曾真正知道清净与污秽。见到清净与污秽宛然存在，但却未曾真正见到清净与污秽。只见清净与污秽宛然存在，但却未曾执着于清净与污秽。如同石室佛影的比喻，遥望时相好庄严宛然存在，走到近处却一无所见，所以说不知不见。第二种意思是说不知不见，是二乘（声闻乘和缘觉乘）之人不知道本是迹的本，不知道迹是本的迹，不知道清净是污秽的清净，不知道污秽是清净的污秽，不见本不见迹，不见清净不见污秽。这就是全然不知不见。所以经中举例说，如同两个人一起睡觉，其中一个人上了忉利天（欲界六天之一），见到了林苑、婇女等事，另一个人却全然不知不觉。
English
English version: Since the traces (迹) and the pure and impure are also like this. Knowing that purity is the purity of impurity, and knowing that impurity is the impurity of purity. Since one recognizes purity and impurity, one also sees purity and impurity. Since one knows that the origin (本) is the origin of the traces, one knows that the traces are the traces of the origin. Knowing that the platform (台) is the platform of the leaves, and knowing that the leaves are the leaves of the platform. The platform is one while the leaves are many, therefore one knows that the origin is one while the traces are many. Knowing that one is the one of many, and knowing that many is the many of one. Knowing that one is the one of many, understanding one within the immeasurable. Knowing that many is the many of one, understanding the immeasurable within one. The immeasurable does not hinder one, understanding one within the immeasurable, and one does not hinder the immeasurable. Although it is immeasurable, it is also one; although it is one, it is also immeasurable. The immeasurable is one, one is immeasurable; the immeasurable one is not one, one immeasurable is not immeasurable; neither one nor immeasurable is the expedient of one and immeasurable. Question: If the origin and traces, many and one, one and many are not obstructed, since the origin is one while the traces are many, why are the traces not one while the origin is many? Answer: As explained earlier, now briefly expound on the origin and traces. The origin is one while the traces are many because the origin is the substance, therefore it is one. The traces follow conditions, therefore they are immeasurable. Moreover, the origin is one because of one great condition, and the traces are immeasurable because the conditions are different. Since the origin and traces of the Buddha are like this, so are the origin and traces of the land (本迹土) (referring to the Buddha's original and manifested lands). Understanding this origin and traces land is seeing this origin and traces. Saying 'not knowing, not seeing' has three meanings. The first is based on what was said earlier, understanding that the origin is the origin of the traces, understanding that the traces are the traces of the origin, seeing that the origin is the origin of the traces, seeing that the traces are the traces of the origin. Since the origin and traces are like this, so are purity and impurity. Now knowing there is nothing to know, seeing there is nothing to see. Knowing that purity and impurity are clearly present, but never truly knowing purity and impurity. Seeing that purity and impurity are clearly present, but never truly seeing purity and impurity. Only seeing that purity and impurity are clearly present, but never being attached to purity and impurity. Like the analogy of the Buddha's shadow in a stone room, when viewed from afar, the auspicious marks are clearly present, but when one approaches, nothing is seen, therefore it is said 'not knowing, not seeing'. The second meaning of 'not knowing, not seeing' is that those of the Two Vehicles (二乘) (Śrāvakayāna and Pratyekabuddhayāna) do not know that the origin is the origin of the traces, do not know that the traces are the traces of the origin, do not know that purity is the purity of impurity, do not know that impurity is the impurity of purity, do not see the origin and do not see the traces, do not see purity and do not see impurity. This is complete ignorance and non-perception. Therefore, the sutra gives the example of two people sleeping together, one of whom ascends to the Trāyastriṃśa Heaven (忉利天) (one of the six heavens of the desire realm), seeing gardens, consorts, and other things, while the other person remains completely unaware. --------------------------------------------------------------------------------
Chinese
。菩萨与二乘亦尔。知见本迹净秽等事即彼二乘[穴/俱]然不知不见。所以作此释者经中有此言。今为释经故作此语。非是今时有义故作此释也。第三意言不知不见者。颠倒凡夫不知本。不见释迦迹身。亦不见释迦土也。虽有四句约三人。前知而不见菩萨望声闻。见而不见当声闻辨。亦知亦见当菩萨。不知不见是众生不知净秽亦不见净秽。此复是一节义意也。 前明一质异见四句释三句竟。一句难而未解。即是一质异见句。今追解之。然成论地论释一质异见。所以着前种种责种种难者。良由彼有一质可一质。以有一质可一质故。所以着诸难。今明何曾此一质在中耶。若有此一质在中。则有他所投得为他所难。今明未曾一质。不一质而言一质异见者。明不莲华藏莲华藏不娑婆娑婆。不净净不秽秽。此则如来正土。非净非秽土净秽土出自两缘。如来正土未曾有未曾无。未曾净未曾秽。斯则非有非无非秽非净。不知何以目之。强名中道正土。即第一义土故。云一质二见者。如来正土非净非秽。净缘见净秽缘见秽。正土非净非秽。身子秽业故见秽。正土非净非秽。诸菩萨净业故见净。亦如祇洹非净非秽。身子见须达多所记祇桓。见娑婆丘陵。见释迦所用。若诸菩萨见法界祇洹。见莲华藏界。见舍那所用。故只若祇洹未 现代汉语译本：菩萨与二乘（声闻乘和缘觉乘）也是如此。菩萨了知佛的本地和垂迹，以及净土和秽土等事，而二乘虽然也‘知’（部分地知）‘见’（部分地见），但实际上是不完全知，不完全见。之所以这样解释，是因为经文中有这样的说法，现在是为了解释经文才这样说，不是因为现在有什么新的意义才这样解释。第三个意思是说，‘不知不见’是指颠倒的凡夫不知道佛的本地，也看不见释迦牟尼佛的应化之身，也看不见释迦牟尼佛的国土。虽然有四句，可以对应三种人：‘知而未见’对应菩萨相对于声闻；‘见而未见’对应将要成为声闻的人；‘亦知亦见’对应菩萨；‘不知不见’是众生，既不知道净秽，也看不见净秽。这又是一层含义。 前面已经阐明了‘一质异见’四句中的三句，现在解释最后一句，也就是‘一质异见’句。从前成论师、地论师解释‘一质异见’，之所以有种种责难，是因为他们认为存在一个可以被认定的‘一质’。正因为他们认为存在一个可以被认定的‘一质’，所以才会有各种各样的诘难。现在要说明的是，哪里存在这样一个‘一质’呢？如果存在这样一个‘一质’，那么就会有可以被他人攻击的弱点，可以被他人责难的地方。现在要说明的是，根本不存在一个固定的‘一质’。说‘不一质而言一质异见’，是为了说明不离莲华藏世界而有莲华藏世界，不离娑婆世界而有娑婆世界，不离清净而有不清净，不离污秽而有污秽。这才是如来的真正国土。非净非秽的国土，净与秽出自两种因缘。如来的真正国土，未曾有，未曾无，未曾清净，未曾污秽。这样就既非有也非无，既非污秽也非清净，不知道该如何称呼它，勉强称之为中道正土，也就是第一义谛的国土。之所以说‘一质二见’，是因为如来的真正国土非净非秽，因清净的因缘而见清净，因污秽的因缘而见污秽。正土非净非秽，舍利弗（Śāriputra）因为污秽的业力而见污秽。正土非净非秽，诸菩萨因为清净的业力而见清净。也像祇洹精舍（Jetavana），非净非秽，舍利弗看见的是须达多（Sudatta）所建造的祇洹精舍，看见的是娑婆世界的丘陵，看见的是释迦牟尼佛所使用的。而诸菩萨看见的是法界的祇洹精舍，看见的是莲华藏世界，看见的是毗卢遮那佛（Vairocana）所使用的。所以说，祇洹精舍本身未...