English
English version: The Ten Saints dwell in the fruition of their deeds (果报, Guǒbào), only the Buddha alone dwells in the Pure Land (净土, Jìngtǔ). This refers to only the Dharmakāya Buddha dwelling in the pure, ultimate reality land. Speaking of the manifested traces of Vairocana (舍那, Shěnà) and the manifested trace land of Vairocana (舍那迹土, Shěnà jì tǔ), therefore, in the initial assembly (初会, Chū huì) of this sutra, Bodhisattva Samantabhadra said: 'Buddha-son, the Lotus Treasury World is the result of Vairocana's past vows.' Therefore, this land is the manifested trace land of Vairocana (舍那迹土, Shěnà jì tǔ). The manifested trace land of Vairocana (舍那迹土, Shěnà jì tǔ) refers to, as previously stated, taking the unmoving, silent enlightenment ground as the root, and manifesting the body in the palaces of the six desire heavens as the trace. The remaining countless matters are all explained by relying on this one principle. Now, we can still use this to distinguish between the root and trace lands, but this meaning is somewhat limited. Now, explaining the root and trace lands within Vairocana's manifested trace: the Lotus Treasury World is the root land (本土, Běntǔ) within the trace, and Vairocana being the king of the ten Buddha world-seas is the trace land (迹土, Jì tǔ) within the trace. Śākyamuni Buddha also has these two aspects. Śākyamuni Buddha has the Dharmakāya Buddha, therefore there is the Dharmakāya land, just like Vairocana Buddha's Dharmakāya land, there is no difference. Why? Because the Tathāgatas of the ten directions share the same Dharmakāya. Since the Dharmakāya is the same, the Dharmakāya land is also not different. The True Dharma is the Dharmakāya, and the place where the True Dharma resides is the land. Śākyamuni Buddha's manifested trace land (迹土, Jì tǔ) is this Sahā World. Śākyamuni Buddha's trace within a trace land (迹中迹土, Jì zhōng jì tǔ) can be understood by referring to the root and trace within the previous trace. How to understand it? Receiving the food offered by Cunda, as the root Buddha within the trace, is the root land (本土, Běntǔ) within the trace; receiving the offerings of the assembly, as the trace Buddha within the trace, is the trace land (迹土, Jì tǔ) within the trace. However, this matter is not limited to one explanation. For example, in the Lotus Sutra, Śākyamuni Buddha and the manifested Buddhas, Śākyamuni Buddha's land is the root land (本土, Běntǔ) within the trace, and the manifested Buddhas' lands are the trace lands (迹土, Jì tǔ) within the trace. Therefore, both Buddhas' lands have these two aspects. Next, explaining the two Buddhas' joint discussion of the root and trace lands (本迹土, Běn jì tǔ). Like the Dharmakāya being the root and Vairocana being the trace, there is only one root and one trace Buddha. Similarly, the Dharmakāya land and Vairocana Buddha's land are also only one root and one trace land. The Buddhas of the ten directions and three times appear in the world only for one great matter, and only Vairocana's upright mind can accomplish a pure land. But for sentient beings with little merit, heavy sins, and dull faculties, the root and trace lands are revealed within the trace land. Therefore, it appears as the impure Sahā World, Vairocana's Lotus Treasury World is the root land (本土, Běntǔ) within the trace, and Śākyamuni Buddha's Sahā World is the trace land (迹土, Jì tǔ) within the trace. Therefore, the Bodhisattva Precepts Sutra says: 'I, Vairocana, am now sitting on the lotus platform, surrounded by...' --------------------------------------------------------------------------------
Chinese
千华上示现千释迦。一华百亿国。一国一释迦。如是百亿国有千百亿释迦。华有千叶一叶一释迦故有千释迦。一华有百亿国一国一释迦故有千百亿释迦也。 次将本迹四句类本迹土亦有四句。一者唯本非迹土即是法身土。二者唯迹非本土即是释迦土。三者亦本亦迹土即是舍那土。望法身土为迹。望释迦土为本也。四者非本非迹土。还卷前三句。前虽有三句不出本迹二句。法身本舍那释迦二佛为迹。此是本迹迹本。本迹非本无以明迹。迹本非迹无以明本。非本无以明迹即由本故迹。非迹无以明本即由迹故本。由本故迹。迹是本迹。由迹故本本是迹本。本迹非迹。迹本非本。非本非迹清净。二佛既然两土类此可知。斯则卷三句成无句无。句成无句毕竟清净。虽复无句无句而句。则有依正句本迹句者。则三句为二句。二句为无句。今无句而句。一句而无量句。为量句而一句。无量句即一句。无量中解一。一句即无量句。一中解无量。无量中解一。此是无量一。一中解无量。此是一无量。无量一即非一。一无量即非无量。非一非无量而不失一无量。此言玄妙不易可闻也。 次明二土相开不相开义。然土凡有五种。一净二秽三不净净四净不净五杂土。此之五土是僧睿法师所辨。斯之五土横摄一切土尽。何者只一净土 现代汉语译本： 一朵千叶莲花上示现出千尊释迦牟尼佛（Śākyamuni）。一朵莲花包含百亿个国土。一个国土有一尊释迦牟尼佛。像这样，百亿个国土就有千百亿尊释迦牟尼佛。莲花有千片花瓣，一片花瓣上有一尊释迦牟尼佛，所以有千尊释迦牟尼佛。一朵莲花有百亿个国土，一个国土有一尊释迦牟尼佛，所以有千百亿尊释迦牟尼佛。 接下来，将本（本质）和迹（现象）用四句式来分类，本和迹的国土也有四句。第一种是唯本非迹土，这就是法身土（Dharmakāya-kṣetra）。第二种是唯迹非本土，这就是释迦土（Śākyamuni-kṣetra）。第三种是亦本亦迹土，这就是舍那土（Vairocana-kṣetra）。相对于法身土来说是迹，相对于释迦土来说是本。第四种是非本非迹土，这又回到了前面的三句。前面虽然有三句，但没有超出本迹二句。法身佛是本，舍那佛和释迦佛是迹。这就是本迹、迹本。本迹如果不是本，就无法说明迹；迹本如果不是迹，就无法说明本。没有本就无法说明迹，即因为有本才有迹；没有迹就无法说明本，即因为有迹才有本。因为有本才有迹，迹就是本迹；因为有迹才有本，本就是迹本。本迹不是迹，迹本不是本。非本非迹是清净的。两尊佛既然如此，两个国土也可以依此类推。这样，卷起三句就成了无句，无句就成了毕竟清净。虽然是无句，但又是无句而句，就有了依正句、本迹句。那么，三句就成了二句，二句就成了无句。现在是无句而句，一句而无量句，为量句而一句，无量句就是一句，在无量中理解一，一句就是无量句，在一中理解无量。在无量中理解一，这就是无量一；在一中理解无量，这就是一无量。无量一就不是一，一无量就不是无量。非一非无量，但不失去一和无量。这些话玄妙，不容易听到。 接下来阐明二土相开（互相包含）和不相开的含义。国土大致有五种：一、净土；二、秽土；三、不净净土；四、净不净土；五、杂土。这五种国土是僧睿法师所辨别的。这五种国土横向涵盖了一切国土。为什么只有一种净土呢？
English
English version: A thousand Śākyamuni Buddhas (Śākyamuni) manifest on a thousand-petaled lotus. One lotus contains a hundred billion lands. One land has one Śākyamuni Buddha. Thus, a hundred billion lands have a thousand billion Śākyamuni Buddhas. The lotus has a thousand petals, and one Śākyamuni Buddha is on one petal, so there are a thousand Śākyamuni Buddhas. One lotus has a hundred billion lands, and one land has one Śākyamuni Buddha, so there are a thousand billion Śākyamuni Buddhas. Next, classify the 'original' (本, essence) and 'trace' (迹, manifestation) using four phrases; the lands of 'original' and 'trace' also have four phrases. The first is the 'only original, not trace' land, which is the Dharmakāya-kṣetra (法身土). The second is the 'only trace, not original' land, which is the Śākyamuni-kṣetra (释迦土). The third is the 'both original and trace' land, which is the Vairocana-kṣetra (舍那土). Relative to the Dharmakāya-kṣetra, it is a trace; relative to the Śākyamuni-kṣetra, it is the original. The fourth is the 'neither original nor trace' land, which reverts to the previous three phrases. Although there are three phrases before, they do not go beyond the two phrases of 'original' and 'trace'. The Dharmakāya Buddha is the original, and the Vairocana and Śākyamuni Buddhas are the traces. This is 'original-trace' and 'trace-original'. If the 'original-trace' is not the original, there is no way to explain the trace; if the 'trace-original' is not the trace, there is no way to explain the original. Without the original, there is no way to explain the trace, i.e., because there is the original, there is the trace; without the trace, there is no way to explain the original, i.e., because there is the trace, there is the original. Because there is the original, there is the trace; the trace is the 'original-trace'. Because there is the trace, there is the original; the original is the 'trace-original'. The 'original-trace' is not the trace, and the 'trace-original' is not the original. 'Neither original nor trace' is pure. Since the two Buddhas are like this, the two lands can be inferred in the same way. Thus, rolling up the three phrases becomes 'no phrase', and 'no phrase' becomes ultimately pure. Although it is 'no phrase', it is also 'no phrase and phrase', then there are the 'dependent and proper phrase' and the 'original and trace phrase'. Then, the three phrases become two phrases, and the two phrases become 'no phrase'. Now it is 'no phrase and phrase', one phrase and countless phrases, 'for measuring phrases and one phrase', countless phrases are one phrase, understanding one in countless, one phrase is countless phrases, understanding countless in one. Understanding one in countless, this is 'countless-one'; understanding countless in one, this is 'one-countless'. 'Countless-one' is not one, and 'one-countless' is not countless. 'Neither one nor countless' does not lose one and countless. These words are profound and not easy to hear. Next, clarify the meaning of the two lands being 'mutually inclusive' and 'not mutually inclusive'. Lands generally have five types: first, pure land; second, impure land; third, not-pure-pure land; fourth, pure-not-pure land; fifth, mixed land. These five lands are distinguished by Master Sengrui. These five lands horizontally encompass all lands. Why is there only one pure land? --------------------------------------------------------------------------------
Chinese
中有无量净土故。华严经云。有百亿阿僧祇品净土。西方阿弥陀下品净土。圣服撞世界上品净土。净土既其如此。故知余四土亦复无量。所以云。此五种土横摄一切土尽。横既然竖即不定也。五种土中且明净秽二土。此有无量四句。且辨一种四句。四句者谓。一质一处。异质异处。异质一处。一质异处。此四句极自难解。今当影生师净土义。及关中法师所辨者而明之。然一质一处异质异处。此二句易解。余二句难明。且问。何者为质若为称处。解云。质即是净秽等。处即是方处之处。如净质在西方处。秽质在东方处也。所言一质一处者。一净质一秽质。一净质在西方安养处。一秽质在东方娑婆处。故言一质一处。言异质异处者。净秽互望。净质异秽质。秽质异净质故。言异质。净质处异秽质处。秽质处异净质处。故言异处也。言异质一处者。此句难解。异质一义亦名异质同义。异同在一处也。且明异质同处。若为是异质而同处耶。解云。净秽异质。同在一娑婆处。如此经莲华藏国。在娑婆处。净名经妙庄严国。在娑婆处。法华云。余众见烧尽。吾净土不毁。此并是净质在秽处。此略明净质同在秽土如此。次问。若为净质得在秽土耶。解此有数义。一者所以净质得在秽土者。净秽无㝵。净无碍秽故。净得在秽处。秽无碍 净故。秽得在净处。以不相碍故。净秽得同一处。旧举首天子为证。首天子是色界净天。来欲界秽处不相碍。首天子是三界中净三界。尚不碍三界秽。今莲华藏宝庄严国等。非三界非三界岂当碍于三界。吾净土不烧者。火是颠倒三界火。亦能烧颠倒三界。净土非是三界。三界火岂能烧不三界。火是秽火还烧秽。秽火岂能烧净。故吾净土不毁天人常充满也。又宝庄严国。只在一娑婆土中。掘凿娑婆。不掘凿宝庄严国。何者凿。是三界凿。只能凿三界。宝庄严国非三界。三界凿岂能掘非三界。色还凿色。色岂能凿妙则。此是什法师所解。从来弹此解。是他何处得此解。解是什法师解。什法师是三论师。即三论义应须云夺取他。是故净质得在秽处也。二者所以净土得在秽处且反问同处。汝言。那得此净土耶。今释言。此净土是如来净业所起。如来身既无碍所感之土。亦无碍身即依正土。即正依无碍依。感得无碍正依亦无碍。斯则正无碍故土无碍。以无碍故得在秽也。 次问。何意净在秽处耶。前两义释净土得在秽处竟。今释净土在秽之意。问。何意净土在秽处耶。解此亦有二义。一者看华严净名等意。为欲教化众生故。明净土在秽处。只净土在此何意不见。汝薄福钝根断常居心不见耳。若道秽土在东方净土在西方不得 现代汉语译本：因为清净的缘故。污秽可以存在于清净的地方，因为它们互不障碍。所以清净和污秽可以存在于同一个地方。过去曾以首天子（Deva king）为例来证明。首天子是净天（pure heaven），来到欲界的污秽之处也不会互相妨碍。首天子是三界（Three Realms）中清净的三界，尚且不障碍三界的污秽。如今莲华藏宝庄严国（Lotus Treasury World）等，不是三界，既然不是三界，怎么会障碍三界呢？我的净土不会被烧毁，是因为火是颠倒三界的火，也只能烧毁颠倒的三界。净土不是三界，三界的火怎么能烧毁非三界之物呢？火是污秽之火，只能烧毁污秽之物，污秽之火怎么能烧毁清净之物呢？所以我的净土不会被毁坏，天人和众生永远充满。而且宝庄严国，只在一个娑婆土（Saha World）中。挖掘娑婆土，却无法挖掘宝庄严国。什么在挖掘呢？是三界的挖掘，只能挖掘三界。宝庄严国不是三界，三界的挖掘怎么能挖掘非三界之物呢？色（form）还能够挖掘*吗？*怎么能挖掘妙则（wonderful principle）呢？这是什法师（Kumarajiva）所解释的。从来都反对这种解释，他从哪里得到这种解释的呢？这种解释是什法师的解释，什法师是三论师（Madhyamaka philosopher），那么三论的意义应该说是夺取了他人的观点。所以清净的本质可以存在于污秽的地方。第二，为什么净土可以存在于污秽的地方，并且反过来问同一个地方。你说：‘那怎么会有这个净土呢？’现在解释说：这个净土是如来（Tathagata）清净的业力所产生的。如来的身体既然没有障碍，所感应的国土，也没有障碍。身体就是依报，国土就是正报，依报和正报没有障碍，感应得到的正报和依报也没有障碍。这样，正报没有障碍，所以国土没有障碍。因为没有障碍，所以才能存在于污秽的地方。 其次提问：为什么清净存在于污秽的地方呢？前面两种解释说明了净土可以存在于污秽的地方。现在解释净土存在于污秽之地的意义。提问：为什么净土存在于污秽的地方呢？解释这个问题也有两种意义。第一，看《华严经》（Avatamsaka Sutra）、《维摩诘经》（Vimalakirti Sutra）等的意义，为了教化众生，说明净土存在于污秽的地方。只是净土在这里，为什么看不见呢？你是因为福报浅薄、根器迟钝、心怀断常之见，所以看不见罢了。如果说污秽的国土在东方，净土在西方，那就错了。