English
English version: Śākyamuni (Śākyamuni) is Vairocana (Vairocana). The root is the manifested trace, and the trace is the root. Therefore, although the root and the trace are different, their inconceivable essence is the same. 'One Buddha speaking two teachings' refers to the two, the *Nirvana Sutra* and the *Avatamsaka Sutra*, hence the two teachings. 'Two Buddhas and two teachings' refers to the two Buddhas, Vairocana and Śākyamuni, and the two teachings, the *Nirvana Sutra* and the *Avatamsaka Sutra*. 'One Buddha and one teaching' means that Śākyamuni is Vairocana, and the *Nirvana Sutra* is the *Avatamsaka Sutra*. These four phrases of 'what is this' are explained as: combination and separation. 'Two Buddhas, one teaching' is separating the persons and combining the teachings, considering Vairocana and Śākyamuni as two, while combining the *Nirvana Sutra* and the *Avatamsaka Sutra* into one. 'One Buddha, two teachings' is combining the persons and separating the teachings, combining Śākyamuni and Vairocana into one Buddha, while considering the *Nirvana Sutra* and the *Avatamsaka Sutra* as two teachings. 'Two Buddhas, two teachings' is separating both persons and teachings, and 'one Buddha, one teaching' is combining both persons and teachings. These four phrases can be understood and applied in this way. The reason for using the four phrases is to answer the previous question. The previous question was: 'Are the two Buddhas one or different?' Now, these four phrases are used to answer. There are cases where two Buddhas speak one teaching, and there are cases where one Buddha speaks two teachings. Two Buddhas speaking one teaching means that Vairocana speaking the *Avatamsaka Sutra* is also speaking the *Nirvana Sutra*, and Śākyamuni speaking the *Nirvana Sutra* is also speaking the *Avatamsaka Sutra*. One Buddha speaking two teachings means that Śākyamuni speaking the *Nirvana Sutra* is also spoken by Vairocana, and Vairocana speaking the *Avatamsaka Sutra* is also spoken by Śākyamuni. The remaining two phrases can be inferred accordingly. Therefore, my explanation is different from others'. Earlier, it was said 'Vairocana Śākyamuni, Śākyamuni Vairocana,' which was said to refute the views of others. However, this statement has another meaning. What meaning? For the sake of reading the sutra. The sutra says: 'Vairocana is on the platform, Śākyamuni is on the leaf.' This platform is a leaf-platform, and this leaf is a platform-leaf. Is the platform-leaf one or different? It cannot be said to be one, nor can it be said to be different. What should it be called? It should be called a platform-leaf, a leaf-platform. Since the platform-leaf is like this, so are Vairocana and Śākyamuni. Question: The platform-leaf, leaf-platform forms a flower. Then, can Vairocana and Śākyamuni become one Buddha? Answer: Yes. Question: What kind of Buddha can it be called? The platform-leaf becomes one flower, and the flower is called a lotus flower. Vairocana and Śākyamuni become one Buddha, what is the Buddha called? Answer: The platform-leaf becomes a lotus flower, and Vairocana and Śākyamuni become one Nirmāṇakāya Buddha (应佛). The platform-leaf becomes a lotus flower, and the lotus flower shares one root, Vairocana and Śākyamuni... --------------------------------------------------------------------------------
Chinese
迦成一应。应佛同一本。本即是法身佛故。经云。十方诸如来同共一法身界故。二佛同一本。台叶共一根也。为是两义故。云舍那释迦释迦舍那也。 次明二佛相开不相开义。言相开不相开者。二佛异。二土异。二教门。二徒众。言二佛异者。舍那释迦各开本迹。舍那开本迹者。舍那以法身为本。只舍那为迹。释迦开本迹亦尔。以法身为本。只释迦为迹。释迦法身为本。释迦为迹。然此迹中更开本迹。释迦是迹中本。此身更起他佛。即迹中迹。如大经受纯陀及大众供。受纯陀供迹中本身。受大众供即迹中迹。此一条既尔。类余亦然。释迦既有两重本迹。舍那亦有此两重本迹。法身为本。舍那为迹。然此迹中更开本迹。不起寂灭道场即迹中本。现身六天宫殿即迹中迹。故二佛有两重本迹。斯则二佛相开不相开义。恒须因缘语不得单道也。 次明不相开相开者。法身为本。舍那为迹。好体只应有一重本迹。何者十方三世佛出世。唯为一大事因缘故出世。如法华为大事故出。谓开佛知见等。又如大品云。般若为大事故起。不可思议事故起。为无等等事故起。今舍那出世唯为一大事故出。唯为大根性者说一大因缘。故唯应有此本迹。十方三世诸佛正意只应如此。而今于迹中更开本迹者。但秽土中众生。罪重钝根不 迦叶尊者赞同一应之说，应化之佛与法身之佛本源相同，因为本源即是法身佛。正如《涅槃经》所说：‘十方诸如来共同拥有一个法身界’。两佛本源相同，如同台叶共用一个根。为了说明这两种含义，所以说毗卢遮那佛（Vairocana，光明遍照）即是释迦牟尼佛（Sakyamuni，能仁寂默），释迦牟尼佛即是毗卢遮那佛。 接下来阐明两佛相开与不相开的含义。所谓相开与不相开，是指两佛不同，两土不同，两教门不同，两徒众不同。两佛不同，是指毗卢遮那佛和释迦牟尼佛各自开显本和迹。毗卢遮那佛开显本迹，是以法身为本，只以毗卢遮那佛为迹。释迦牟尼佛开显本迹也是如此，以法身为本，只以释迦牟尼佛为迹。释迦牟尼佛以法身为本，以释迦牟尼佛为迹。然而，此迹中又再开本迹，释迦牟尼佛是迹中的本，此身又显现其他佛，即是迹中的迹。例如《大般涅槃经》中接受纯陀（Cunda，人名）以及大众的供养，接受纯陀供养是迹中的本身，接受大众供养即是迹中的迹。既然这一条是这样，其余的也可以类推。释迦牟尼佛既然有两重本迹，毗卢遮那佛也有这两重本迹。以法身为本，以毗卢遮那佛为迹。然而，此迹中又再开本迹，不起于寂灭道场即是迹中的本，现身于六欲天宫殿即是迹中的迹。所以两佛有两重本迹。这便是两佛相开与不相开的含义，必须根据因缘来说，不能单独地说。 接下来阐明不相开与相开。以法身为本，以毗卢遮那佛为迹，从本体上来说，应该只有一重本迹。为什么呢？因为十方三世诸佛出世，都是为了一个重大因缘而出世。如《法华经》所说，为了大事故而出世，即为了开佛知见等。又如《大品般若经》所说，般若为了大事故而生起，为了不可思议事故而生起，为了无等等事故而生起。现在毗卢遮那佛出世，也是为了一个重大事故而出世，只为大根性的人说一大因缘，所以只应有此本迹。十方三世诸佛的正意应该只是如此。而现在于迹中又再开本迹，只是因为秽土中的众生，罪业深重，根性迟钝。
English
Kasyapa (迦成) agreed with this statement. The manifested Buddha and the Dharma-body Buddha (法身佛) share the same origin, because the origin is the Dharma-body Buddha. As the Nirvana Sutra (经) says: 'All Tathagatas (如来) in the ten directions share one Dharma-body realm.' The two Buddhas share the same origin, like leaves on the same platform sharing one root. To explain these two meanings, it is said that Vairocana (舍那,光明遍照) is Sakyamuni (释迦,能仁寂默), and Sakyamuni is Vairocana. Next, we clarify the meaning of the two Buddhas being mutually open and not mutually open. The so-called mutually open and not mutually open means that the two Buddhas are different, the two lands are different, the two teachings are different, and the two assemblies are different. The two Buddhas are different in that Vairocana and Sakyamuni each reveal their origin and traces. Vairocana reveals his origin and traces by taking the Dharma-body as the origin and only Vairocana as the trace. Sakyamuni also reveals his origin and traces in the same way, taking the Dharma-body as the origin and only Sakyamuni as the trace. Sakyamuni takes the Dharma-body as the origin and Sakyamuni as the trace. However, within this trace, the origin and traces are further revealed. Sakyamuni is the origin within the trace, and this body manifests other Buddhas, which are the traces within the trace. For example, in the Mahaparinirvana Sutra (大般涅槃经), he receives the offerings of Cunda (纯陀, a name) and the assembly. Receiving Cunda's offering is the origin within the trace, and receiving the assembly's offering is the trace within the trace. Since this one is like this, the rest can be inferred. Since Sakyamuni has two layers of origin and traces, Vairocana also has these two layers of origin and traces. Taking the Dharma-body as the origin and Vairocana as the trace. However, within this trace, the origin and traces are further revealed. Not arising in the Bodhi-mandala (寂灭道场) is the origin within the trace, and appearing in the palaces of the six desire heavens (六天宫殿) is the trace within the trace. Therefore, the two Buddhas have two layers of origin and traces. This is the meaning of the two Buddhas being mutually open and not mutually open, which must be explained according to conditions and cannot be stated alone. Next, we clarify not mutually open and mutually open. Taking the Dharma-body as the origin and Vairocana as the trace, from the perspective of the essence, there should only be one layer of origin and traces. Why? Because the Buddhas of the ten directions and three times appear in the world for one great cause and condition. As the Lotus Sutra (法华经) says, they appear in the world for a great cause, which is to open the Buddha's knowledge and vision, etc. Also, as the Mahaprajnaparamita Sutra (大品般若经) says, Prajna (般若) arises for a great cause, arises for an inconceivable cause, and arises for an unequaled cause. Now, Vairocana appears in the world also for one great cause, only speaking of one great cause and condition for those with great capacity, so there should only be this origin and traces. The true intention of the Buddhas of the ten directions and three times should only be like this. But now, within the trace, the origin and traces are further revealed, only because the beings in the impure land are heavily burdened with sins and have dull faculties. --------------------------------------------------------------------------------
Chinese
堪舍那大化。所以方便于迹中更开本迹。本则为净土大根性者说大因大果。迹即为秽土钝根者初说三乘教门。次说般若等。然后始得说法华涅槃等大乘之义。如火宅穷子等譬。初大乘化不得。方便说三乘。然后得说大乘。二佛亦尔。秽众生不堪舍那大化。更起迹佛方便初说三乘。后说大乘。为此义故。所以舍那迹中更开本迹。舍那为本释迦为迹。斯即是二佛不相开相开义。然十方三世诸佛本迹虽复无量。以相开不相开。不相开相开二句摄。则无所不尽。为是故明此二种也。 次开四句成前义。四句者。一唯本而不迹。二唯迹而不本。三亦迹亦本。四非本非迹。用此四句安何处。用此四句安不相开相开义。不得漫用用须得处也。问。若为是唯本不迹乃至非本非迹耶。释云。但本不迹者即是法身故。经云。佛真法身犹如虚空也。言唯迹不本者即是释迦但是应身。亦迹亦本者是舍那。舍那望法身即是迹。望释迦即是本故。舍那亦本亦迹也。非本非迹者此则卷前三句。何者前。虽有三句只是本迹二句。法身是本。舍那释迦并是迹。此本是迹本。此迹是本迹。此本是迹本。非本无以垂迹。此迹是本迹。非迹无以显本。非本无以垂迹。由本故迹。非迹无以显本。由迹故本。由本故迹。迹是本迹。由迹故本。本是迹本。迹本则 现代汉语译本： 堪舍那佛（Vairocana，报身佛）的大教化。因此，在应化之迹中，更开显本和迹。本，即为净土中具有大根性者，说大因大果。迹，即为秽土中钝根者，最初说三乘教门，其次说般若等，然后才得以说法华、涅槃等大乘之义。如火宅、穷子等譬喻，最初大乘教化行不通，就方便地说三乘，然后才能说大乘。二佛也是如此，秽土众生不堪忍受堪舍那佛的大教化，就显现应化之迹佛，方便地先说三乘，后说大乘。为了这个缘故，所以堪舍那佛在应化之迹中，更开显本和迹。堪舍那佛为本，释迦牟尼佛（Sakyamuni，应身佛）为迹。这就是二佛不相开和相开的含义。然而，十方三世诸佛的本和迹虽然无数，用不相开和相开这两句话来概括，就无所不尽。为了这个缘故，所以阐明这两种含义。 其次，用四句来成就前面的含义。四句是：一、唯本而不迹；二、唯迹而不本；三、亦迹亦本；四、非本非迹。用这四句安放在哪里？用这四句安放在不相开和相开的含义中。不能随意使用，使用必须得当。问：什么是唯本不迹，乃至非本非迹呢？解释说：但本不迹，就是法身佛（Dharmakaya），所以经中说：‘佛的真法身犹如虚空’。说唯迹不本，就是释迦牟尼佛只是应身佛。亦迹亦本，就是堪舍那佛。堪舍那佛相对于法身佛来说就是迹，相对于释迦牟尼佛来说就是本，所以堪舍那佛亦本亦迹。非本非迹，这则概括了前面的三句。为什么呢？前面虽然有三句，只是本迹二句。法身是本，堪舍那佛和释迦牟尼佛都是迹。这个本是迹本，这个迹是本迹。这个本是迹本。没有本就无法垂迹，这个迹是本迹。没有迹就无法显本。没有本就无法垂迹，因为有本才有迹。没有迹就无法显本，因为有迹才有本。因为有本才有迹，迹是本迹。因为有迹才有本，本是迹本。迹本则