English
English version: The great teachings of Vairocana (the Sambhogakaya Buddha). Therefore, within the traces of manifestation, the original and the manifested are further revealed. The original refers to the great cause and great effect taught to those with great roots in the Pure Land. The manifested refers to the initial teaching of the Three Vehicles to those with dull roots in the defiled land, followed by the Prajna teachings, and then the teachings of the Mahayana doctrines such as the Lotus Sutra and the Nirvana Sutra. Like the parables of the burning house and the prodigal son, the initial Mahayana teachings were not effective, so the Three Vehicles were taught as a provisional means, and then the Mahayana could be taught. The two Buddhas are also like this: sentient beings in the defiled land are not capable of receiving the great teachings of Vairocana, so the manifested Buddha is revealed, and the Three Vehicles are taught first as a provisional means, followed by the Mahayana. For this reason, Vairocana further reveals the original and the manifested within the traces of manifestation. Vairocana is the original, and Sakyamuni (the Nirmanakaya Buddha) is the manifested. This is the meaning of the two Buddhas being inseparable and separable. However, although the original and manifested forms of the Buddhas of the ten directions and three times are countless, they are all encompassed by the two phrases 'inseparable' and 'separable'. Therefore, these two meanings are clarified. Next, the previous meaning is accomplished using four phrases. The four phrases are: 1. Only the original and not the manifested; 2. Only the manifested and not the original; 3. Both the manifested and the original; 4. Neither the original nor the manifested. Where are these four phrases placed? These four phrases are placed within the meanings of inseparable and separable. They cannot be used arbitrarily; their use must be appropriate. Question: What is 'only the original and not the manifested' and so on, up to 'neither the original nor the manifested'? Explanation: 'Only the original and not the manifested' refers to the Dharmakaya (the Dharma Body), as the sutra says, 'The true Dharma Body of the Buddha is like empty space.' 'Only the manifested and not the original' refers to Sakyamuni Buddha as merely a manifested body. 'Both the manifested and the original' refers to Vairocana. Vairocana is the manifested in relation to the Dharmakaya, and the original in relation to Sakyamuni, so Vairocana is both the original and the manifested. 'Neither the original nor the manifested' encompasses the previous three phrases. Why? Although there are three phrases, they are only the two phrases of original and manifested. The Dharmakaya is the original, and Vairocana and Sakyamuni are both the manifested. This original is the manifested-original, and this manifested is the original-manifested. This original is the manifested-original. Without the original, there is no way to manifest traces. This manifested is the original-manifested. Without the manifested, there is no way to reveal the original. Without the original, there is no way to manifest traces; because of the original, there are traces. Without the manifested, there is no way to reveal the original; because of the manifested, there is the original. Because of the original, there are traces; the traces are the original-manifested. Because of the manifested, there is the original; the original is the manifested-original. The manifested-original then --------------------------------------------------------------------------------
Chinese
非本。本迹则非迹。斯即非本非迹清净。即本迹虽殊不思议一。舒则遍盈法界。卷即泯无踪迹也。前略明化主竟。 今次辨化处。化处者亦有二处。一者舍那莲华藏处。二者释迦娑婆国处。亦得将前二佛类今二处。将正以类依。何者前。云舍那释迦释迦舍那。不得言一不得称异。不得言一亦得因缘一。不得称异亦得因缘异。故非一非异亦得因缘一异。今处亦尔。莲华藏娑婆娑婆莲华藏。不得言一不得称异。不得言一亦得因缘一。不得称异亦得因缘异。故二处非一非异亦得因缘一异。此则将正类依。在此依是正。依正既然类依亦尔。何者此正是依正。依正既然。正依岂当不尔。故二佛类二处亦非一异。而不失因缘一异也。次更将前两本迹类今化处亦有两条。一者二土各有本迹土。二者二处共论本迹土。二处各论本迹土者。前云舍那有舍那法身为本舍那为迹。舍那迹中更开本迹。今土亦尔。舍那法身即有舍那法身土。舍那迹则有舍那迹土。舍那迹中开本迹即迹中开本迹土。舍那既然释迦亦尔。问若为作耶。解云。舍那有舍那法身土也。问法身何须土。解云。法身土始是好土。何者以正法为法身即以正法为土。此之身土更无有异。正法为身即名法身。正法所迁托即名为土故。法身始有清净净土也。所以仁王经云。三贤 现代汉语译本：非本，本和迹就不是迹。这就是非本非迹的清净状态。即本和迹虽然不同，却是不可思议地统一。舒展开来就遍布整个法界，收拢起来就泯灭得无影无踪。前面已经简略地说明了化主。 现在接着辨别化处。化处也有两个地方。一是毗卢遮那佛（舍那，意为光明遍照）的莲华藏世界，二是释迦牟尼佛（释迦，意为能仁寂默）的娑婆世界。也可以将前面的两佛比作现在的两处。用正报来比类依报。什么是前面的情况呢？说毗卢遮那佛和释迦牟尼佛，释迦牟尼佛和毗卢遮那佛，不能说是一，也不能说是异。不能说是一，也可以说是因缘一；不能说是异，也可以说是因缘异。所以说非一非异，也可以说是因缘一异。现在这两处也是这样。莲华藏世界和娑婆世界，娑婆世界和莲华藏世界，不能说是一，也不能说是异。不能说是一，也可以说是因缘一；不能说是异，也可以说是因缘异。所以说两处非一非异，也可以说是因缘一异。这是用正报来比类依报。在这里，依报是正报的依托。依报和正报既然如此，那么比类依报也是这样。什么是正报和依报呢？依报和正报既然如此，正报和依报难道不也是这样吗？所以两佛比作两处，也不是一也不是异，但不失去因缘一异的关系。其次，再将前面的两本迹比作现在的化处，也有两条线索。一是两个国土各有本迹土，二是两个地方共同讨论本迹土。两个地方各自讨论本迹土的情况是，前面说毗卢遮那佛有毗卢遮那佛的法身为本，毗卢遮那佛为迹。毗卢遮那佛的迹中又开出本迹。现在的国土也是这样。毗卢遮那佛的法身就有毗卢遮那佛的法身土，毗卢遮那佛的迹就有毗卢遮那佛的迹土。毗卢遮那佛的迹中开本迹，就是在迹中开本迹土。毗卢遮那佛既然如此，释迦牟尼佛也是这样。问：如何理解呢？解释说：毗卢遮那佛有毗卢遮那佛的法身土。问：法身为什么需要土呢？解释说：法身土才是好的国土。为什么呢？因为以正法为法身，就是以正法为土。这个身和土更没有差异。正法为身就叫做法身，正法所寄托的地方就叫做土，所以法身才有清净的净土。所以《仁王经》说，三贤
English
English version: If it is not the origin (本), then the origin and manifestation (迹) are not the manifestation. This is the purity of neither origin nor manifestation. That is, although the origin and manifestation are different, they are unified in an inconceivable way. When unfolded, it pervades the entire Dharma Realm; when rolled up, it disappears without a trace. The foregoing briefly explained the Lord of Transformation (化主). Now, we proceed to distinguish the places of transformation (化处). There are also two places of transformation. One is the Lotus Treasury World (莲华藏处) of Vairocana Buddha (舍那, meaning 'light shining everywhere'). The other is the Saha World (娑婆国处) of Shakyamuni Buddha (释迦, meaning 'capable of benevolence and silence'). We can also compare the previous two Buddhas to the present two places, using the principal (正) to categorize the dependent (依). What is the previous situation? It is said that Vairocana Buddha and Shakyamuni Buddha, Shakyamuni Buddha and Vairocana Buddha, cannot be said to be one, nor can they be called different. It cannot be said to be one, but it can be said to be one due to conditions (因缘); it cannot be said to be different, but it can be said to be different due to conditions. Therefore, it is neither one nor different, but it can be said to be one or different due to conditions. The present two places are also like this. The Lotus Treasury World and the Saha World, the Saha World and the Lotus Treasury World, cannot be said to be one, nor can they be called different. It cannot be said to be one, but it can be said to be one due to conditions; it cannot be said to be different, but it can be said to be different due to conditions. Therefore, the two places are neither one nor different, but it can be said to be one or different due to conditions. This is using the principal to categorize the dependent. Here, the dependent is the support of the principal. Since the dependent and principal are like this, then the categorization of the dependent is also like this. What are the principal and dependent? Since the dependent and principal are like this, how could the principal and dependent not be like this? Therefore, comparing the two Buddhas to the two places, they are neither one nor different, but they do not lose the relationship of being one or different due to conditions. Next, comparing the previous two origins and manifestations to the present places of transformation, there are also two lines of reasoning. One is that each of the two lands has its own origin and manifestation land; the other is that the two places jointly discuss the origin and manifestation land. The situation where the two places each discuss the origin and manifestation land is that, previously, it was said that Vairocana Buddha has Vairocana Buddha's Dharma Body (法身) as the origin and Vairocana Buddha as the manifestation. Within Vairocana Buddha's manifestation, there is further opening of origin and manifestation. The present land is also like this. Vairocana Buddha's Dharma Body has Vairocana Buddha's Dharma Body Land, and Vairocana Buddha's manifestation has Vairocana Buddha's Manifestation Land. The opening of origin and manifestation within Vairocana Buddha's manifestation is the opening of origin and manifestation land within the manifestation. Since Vairocana Buddha is like this, Shakyamuni Buddha is also like this. Question: How is this understood? Explanation: Vairocana Buddha has Vairocana Buddha's Dharma Body Land. Question: Why does the Dharma Body need a land? Explanation: The Dharma Body Land is the good land. Why? Because taking the Right Dharma (正法) as the Dharma Body is taking the Right Dharma as the land. There is no difference between this body and land. The Right Dharma as the body is called the Dharma Body, and the place where the Right Dharma is entrusted is called the land, so the Dharma Body has a pure land. Therefore, the 'Renwang Sutra' (仁王经) says, 'The Three Sages (三贤)' --------------------------------------------------------------------------------
Chinese
十圣住果报。唯佛一人居净土。此则唯法身佛居清净第一义土也。言舍那为迹有舍那迹土者。故此经初会普贤菩萨说云。佛子。莲华藏是舍那过去誓愿力之所感故。此土是舍那迹土也。舍那迹土者。前云不起寂灭道场为本。现身六天宫殿为迹。余事无量寄此一条明耳。今还约此判本迹土。亦得但此义小局。今明舍那迹中本迹土者。莲华藏界即迹中本土。舍那既王十佛世界海即是迹中迹土也。释迦亦有此两重者。释迦有法身佛即有法身土。如舍那法身土无异。何者十方如来同共法身。法身既同。法身土亦无异。正法为法身。正法迁托为土也。释迦迹土即此娑婆世界是也。释迦迹中迹土者。约前迹中本迹亦得。何者受纯陀食为迹中本佛即为迹中本土。受大众供为迹中迹佛即为迹中迹土。但此事非一。如法华释迦佛及分身诸佛。释迦佛土为迹中本土。分身诸佛土为迹中迹土故。二佛土皆有此两重也。 次明二佛共论本迹土。如法身为本舍那为迹。唯有一本一迹佛。亦以法身土舍那土唯是一本一迹土。十方三世佛唯为一大事故出现于世亦唯舍那正直之心成清净之土。但为薄福罪重钝根众生故。迹土中开本迹土。故为娑婆秽土。舍那莲华藏为迹中本土。释迦娑婆。为迹中迹土。故菩萨戒经云。我今卢舍那方坐莲华台。周匝 现代汉语译本： 十圣安住于证果的境界（果报），只有佛陀一人安住于清净的佛土（净土）。这指的是只有法身佛才安住于清净的第一义谛之土。 说到卢舍那佛（舍那）的应化之迹及其应化之土（舍那迹土），因此这部经的最初集会（初会）中，普贤菩萨说道：‘佛子，莲华藏世界是卢舍那佛过去誓愿力所感得的。’因此，这个世界是卢舍那佛的应化之土（舍那迹土）。卢舍那佛的应化之土（舍那迹土）是指，先前所说的以不起于寂灭道场为根本，显现身于六欲天宫殿为应化之迹。其余无量的事情都寄托于这一条来阐明。现在仍然可以依此来判别本和迹之土，但这个意义略显局限。现在说明卢舍那佛应化之迹中的本和迹之土：莲华藏世界就是应化之迹中的根本之土（本土），卢舍那佛作为十佛世界海之王，就是应化之迹中的应化之土（迹土）。 释迦牟尼佛也有这两重含义。释迦牟尼佛有法身佛，因此有法身土，如卢舍那佛的法身土一样，没有差异。为什么呢？因为十方如来共同拥有一个法身，法身既然相同，法身土也没有差异。正法即是法身，正法所依之处即为佛土。 释迦牟尼佛的应化之土（迹土）就是这个娑婆世界。释迦牟尼佛应化之迹中的应化之土（迹中迹土），可以参照之前的应化之迹中的本和迹来理解。如何理解呢？接受纯陀供养的食物，作为应化之迹中的根本佛，即为应化之迹中的根本之土（本土）；接受大众的供养，作为应化之迹中的应化佛，即为应化之迹中的应化之土（迹土）。但这件事并非只有一种解释。如《法华经》中的释迦牟尼佛和分身诸佛，释迦牟尼佛的佛土为应化之迹中的根本之土（本土），分身诸佛的佛土为应化之迹中的应化之土（迹土），所以二佛的佛土都有这两重含义。 接下来阐明二佛共同讨论根本之土和应化之土（本迹土）。如法身为根本，卢舍那佛为应化之迹，只有一本一迹佛。同样，法身土和卢舍那佛土也只有一本一迹土。十方三世诸佛唯为了一件大事才出现于世，也唯有卢舍那佛正直之心才能成就清净之土。但为了福薄罪重、根器迟钝的众生，所以在应化之土中开显根本之土和应化之土。因此显现为娑婆秽土，卢舍那佛的莲华藏世界为应化之迹中的根本之土（本土），释迦牟尼佛的娑婆世界为应化之迹中的应化之土（迹土）。所以《菩萨戒经》中说：‘我今卢舍那佛方才坐于莲华台之上，周围……’