Chinese
后有。知诸众生各各以何等因缘得涅槃。四无所畏者。一一切智无畏。二漏尽无畏。三说障道无畏。四说苦尽道无畏。于大众中。广说自他智断。既决定无所失。则无恐惧之相也。十八不共法者。一身无失。二口无失。三意无失。四无不定心。五无异想心。六无不知已舍。七欲无减。八念无减。九精进无减。十智慧无减。十一解脱无减。十二解脱知见无减。十三一切身业随智慧行。十四一切口业随智慧行。十五一切意业随智慧行。十六知过去无碍。十七知现在无碍。十八知未来无碍。凡是诸佛。皆有如是悟相。今则指弥陀悟相不外如是功德。 △次明众生迷相。 凡夫者。因人也。具足无量恒沙烦恼。造作无量恒沙业系。当受无量恒沙生死。 烦恼者。惑道也。亦名烦恼障。略则三惑。业系者。业道也。亦名业障。略则十善十恶。生死者。苦道也。亦名报障。略则分段变易二种生死。皆云无量恒沙从广而言也。 △次约譬结。 迷悟之相譬如云泥。 佛法之高。如云在天。众生之下。如泥在地。迷悟之相自殊。高下之位成异。 △次释次二句。约性二而不二。初通明不二。二释成此宗。初又五。初性相对显。 言究竟不二者。谓据相而言。则不二而二。约性而论。 后有：知道所有众生各自以何种因缘得以涅槃（Nirvana，解脱）。 四无所畏者：一、一切智无畏（Sarvajna-vaisaradya，于一切法皆能遍知而无所畏惧）；二、漏尽无畏（Ksinasrava-vaisaradya，断尽烦恼而无所畏惧）；三、说障道无畏（Antaraya-dharmavyakarana-vaisaradya，能正确指出修道上的障碍而无所畏惧）；四、说苦尽道无畏（Nihsarana-vaisaradya，能说出离痛苦的道路而无所畏惧）。 于大众中，广泛宣说自己和他人的智慧和断证，既然已经决定不会有任何缺失，就不会有恐惧之相。 十八不共法者：一、身无失（Nasti-skhalitam，身无过失）；二、口无失（Nasti-ravam，语无过失）；三、意无失（Nasti-mugdham-smrtih，意无过失）；四、无不定心（Nasti-nanatva-samjna，无不定之心）；五、无异想心（Nasti-apratic-samkhyopeksa，无种种异想）；六、无不知已舍（Nasti-adatta-tyagam，无不审察而舍）；七、欲无减（Nasti-chandasya-hanih，求法欲无减退）；八、念无减（Nasti-smrtih-apramosa，正念无减退）；九、精进无减（Nasty-adhika-viryam，精进无减退）；十、智慧无减（Nasti-durmedha，智慧无减退）；十一、解脱无减（Nasti-vimukti-hanih，解脱无减退）；十二、解脱知见无减（Nasti-vimukti-jnana-darsana-hanih，解脱知见无减退）；十三、一切身业随智慧行（Purvamgamam hi sarva-kayakarma jnanam-anuparivartate，一切身业皆随智慧而行）；十四、一切口业随智慧行（Purvamgamam hi sarva-vakkarma jnanam-anuparivartate，一切口业皆随智慧而行）；十五、一切意业随智慧行（Purvamgamam hi sarva-manokarma jnanam-anuparivartate，一切意业皆随智慧而行）；十六、知过去无碍（Atite-dhvany-asangam-jnanam，知过去世无障碍）；十七、知现在无碍（Anagate-dhvany-asangam-jnanam，知现在世无障碍）；十八、知未来无碍（Pratyutpanne-dhvany-asangam-jnanam，知未来世无障碍）。 凡是诸佛，都具有这样的觉悟之相。现在是指阿弥陀佛（Amitabha，无量光佛）的觉悟之相，也不外乎这些功德。 △接下来阐明众生的迷惑之相。 凡夫：指的是人。具足无量恒河沙数的烦恼，造作无量恒河沙数的业力牵绊，应当承受无量恒河沙数的生死轮回。 烦恼：是迷惑的道路，也称为烦恼障。概括来说有三惑。业力牵绊：是业的道路，也称为业障。概括来说有十善十恶。生死：是痛苦的道路，也称为报障。概括来说有分段生死和变易生死两种。都说无量恒河沙数，是从广大的方面来说的。 △接下来用比喻来总结。 迷惑和觉悟的差别，譬如云和泥。 佛法的高妙，如同云在天上。众生的低下，如同泥在地上。迷惑和觉悟的差别自然不同，高下之位也形成了差异。 △接下来解释下面的两句。从本性上来说，二而不二。首先总的说明不二，然后解释成就这个宗义。首先又分为五点。首先从本性的相对性来显现。 说究竟不二，是说从现象上来说，就是不二而二。从本性上来说。
English
English version: Then there is: Knowing by what causes and conditions each and every sentient being attains Nirvana (liberation). The Four Fearlessnesses are: 1. Fearlessness of Omniscience (Sarvajna-vaisaradya, being fearless in knowing all dharmas completely); 2. Fearlessness of Exhaustion of Defilements (Ksinasrava-vaisaradya, being fearless in having exhausted all afflictions); 3. Fearlessness of Speaking of Obstacles (Antaraya-dharmavyakarana-vaisaradya, being fearless in correctly pointing out obstacles on the path of cultivation); 4. Fearlessness of Speaking of the Path to the End of Suffering (Nihsarana-vaisaradya, being fearless in speaking of the path to escape suffering). In the assembly, widely proclaiming one's own and others' wisdom and realization, since it has been determined that there will be no shortcomings, there will be no appearance of fear. The Eighteen Uncommon Qualities are: 1. No physical misdeed (Nasti-skhalitam, no fault in body); 2. No verbal misdeed (Nasti-ravam, no fault in speech); 3. No mental misdeed (Nasti-mugdham-smrtih, no fault in mind); 4. No distracted mind (Nasti-nanatva-samjna, no unfixed mind); 5. No differentiated perception (Nasti-apratic-samkhyopeksa, no varied perceptions); 6. No unconsidered abandonment (Nasti-adatta-tyagam, no abandonment without examination); 7. No diminution of desire (Nasti-chandasya-hanih, no decrease in the desire for Dharma); 8. No diminution of mindfulness (Nasti-smrtih-apramosa, no decrease in right mindfulness); 9. No diminution of diligence (Nasty-adhika-viryam, no decrease in diligence); 10. No diminution of wisdom (Nasti-durmedha, no decrease in wisdom); 11. No diminution of liberation (Nasti-vimukti-hanih, no decrease in liberation); 12. No diminution of knowledge and vision of liberation (Nasti-vimukti-jnana-darsana-hanih, no decrease in the knowledge and vision of liberation); 13. All bodily actions follow wisdom (Purvamgamam hi sarva-kayakarma jnanam-anuparivartate, all bodily actions follow wisdom); 14. All verbal actions follow wisdom (Purvamgamam hi sarva-vakkarma jnanam-anuparivartate, all verbal actions follow wisdom); 15. All mental actions follow wisdom (Purvamgamam hi sarva-manokarma jnanam-anuparivartate, all mental actions follow wisdom); 16. Knowing the past without obstruction (Atite-dhvany-asangam-jnanam, knowing the past without obstruction); 17. Knowing the present without obstruction (Anagate-dhvany-asangam-jnanam, knowing the present without obstruction); 18. Knowing the future without obstruction (Pratyutpanne-dhvany-asangam-jnanam, knowing the future without obstruction). All Buddhas possess such signs of enlightenment. Now, it refers to the signs of enlightenment of Amitabha (Amitabha, immeasurable light Buddha), which are none other than these merits. △ Next, it explains the deluded state of sentient beings. Ordinary beings: refers to people. They possess countless Ganges-sand-like afflictions, create countless Ganges-sand-like karmic bonds, and must endure countless Ganges-sand-like cycles of birth and death. 'Afflictions': are the path of delusion, also known as affliction-obstacles. Briefly, there are the three delusions. 'Karmic bonds': are the path of karma, also known as karma-obstacles. Briefly, there are the ten good and ten evil deeds. 'Birth and death': are the path of suffering, also known as retribution-obstacles. Briefly, there are two types of birth and death: segmented birth and death and transformational birth and death. All are said to be countless Ganges-sand-like, speaking from a broad perspective. △ Next, it concludes with a metaphor. The difference between delusion and enlightenment is like clouds and mud. The sublimity of the Buddha-dharma is like clouds in the sky. The lowness of sentient beings is like mud on the ground. The difference between delusion and enlightenment is naturally different, and the positions of high and low have formed a difference. △ Next, explain the following two sentences. From the perspective of nature, two but not two. First, generally explain non-duality, and then explain the accomplishment of this doctrine. First, it is divided into five points. First, it is revealed from the relativity of nature. Saying that ultimately there is no duality means that from the perspective of phenomena, it is non-dual but dual. From the perspective of nature. -------------------------------------------------------------------------------- 则二而不二。
Chinese
据相而言。如上所明。是则迷悟天渊。宛尔成二。约性而言。如下所明。是则生佛体同。昭然不二。若果二也。云何能融归不二。果不二也。云何能岐之为二。要知二者。乃全本而为末。如全水为波。不二之二也。不二者。乃全末而为本。如全波为水。二而不二也。本末因依。体用交互。二而不二。不乏旨归。 △二展转释成。本科既云展转释成。不须更引他文来释。二。初约迷悟释成。 盖诸佛乃悟众生心内诸佛。众生乃迷诸佛心内众生。 生之与佛。不二而二。心之与性。二而不二。盖约能造所造言之。乃全不二者以为二。结能具所具言之。乃全二者以为不二。 △次约三德释成。 所以悟者。悟众生本具性体性量性具也。所以迷者。迷诸佛所证性体性量性具也。 只一性体性量性具。随其迷悟不同。以成二种差别。自其迷悟而观。不容不异。自其三德而观。不容不同。中间自有不随其迷悟差别者存焉。所谓心性是也。 △三直据心性。 心性之妙。岂受其迷。迷而不迷。斯言有在。 心性之妙者。即众生介尔一念之心。具足百界千如。而此心性。即性体之清净无染体性坚凝。即性量之竖穷横亘周遍法界。心性之妙若此。随缘不变 现代汉语译本 则二而不二。 从现象（相）上来说。如上面所阐明的，迷与悟之间，有如天渊之别，截然分为二。从本性（性）上来说，如下面所阐明的，众生与佛的本体相同，昭然一体，没有分别。如果果真是二，又怎么能融合归于不二？如果果真是不二，又怎么能区分成二？要知道这二，乃是完全以根本而为末端，如同全水化为波浪，是不二之二。不二，乃是完全以末端而为根本，如同全波归于水，是二而不二。根本与末端相互依存，本体与作用相互交织，二而不二，并非没有归宿。 △二 重复解释成就。这一部分既然说是重复解释成就，就不需要再引用其他文字来解释。二。首先从迷悟来解释成就。 诸佛是觉悟了众生心中本具的诸佛，众生是迷惑了诸佛心中本具的众生。 众生与佛，不二而二；心与性，二而不二。从能造和所造的关系来说，是将完全不二的看作是二；总结能具和所具的关系来说，是将完全是二的看作是不二。 △其次从三德来解释成就。 所以觉悟，是觉悟众生本具的性体（自性清净体），性量（智慧光明），性具（无漏功德）。所以迷惑，是迷惑诸佛所证的性体（自性清净体），性量（智慧光明），性具（无漏功德）。 只是一个性体（自性清净体），性量（智慧光明），性具（无漏功德），随着迷惑和觉悟的不同，形成了两种差别。从迷惑和觉悟的角度来看，不能不说是不同。从三德的角度来看，不能不说是相同。其中自有不随迷惑和觉悟而变化的，这就是心性。 △三 直接依据心性。 心性的玄妙，岂会受到迷惑的影响？迷惑而不迷惑，这句话自有其道理。 心性的玄妙，就是众生当下这一念之心，具足百界千如。而这心性，就是性体（自性清净体）的清净无染，体性坚固凝定；就是性量（智慧光明）的竖穷横亘，周遍法界。心性的玄妙如此，随缘而不变。
English
English version Then 'two but not two'. According to phenomena (相, appearance), as explained above, delusion and enlightenment are as different as heaven and earth, distinctly divided into two. According to nature (性, nature), as explained below, the essence of sentient beings and Buddhas is the same, clearly one, without distinction. If they are truly two, how can they merge into non-duality? If they are truly non-dual, how can they be divided into two? Know that 'two' is entirely taking the root as the branch, like all water becoming waves, 'two' within non-duality. 'Non-duality' is entirely taking the branch as the root, like all waves returning to water, 'not two' within duality. Root and branch are interdependent, essence and function intertwine, 'two but not two', there is no lack of a final destination. △2 Repeatedly explaining and establishing. Since this section is said to repeatedly explain and establish, there is no need to cite other texts for explanation. 2. First, explaining and establishing from delusion and enlightenment. The Buddhas are enlightened to the Buddhas inherent in the minds of sentient beings; sentient beings are deluded about the sentient beings inherent in the minds of the Buddhas. Sentient beings and Buddhas are 'not two but two'; mind and nature are 'two but not two'. Speaking from the relationship of the creator and the created, it is taking what is completely non-dual as two; summarizing the relationship of the possessor and the possessed, it is taking what is completely two as non-dual. △Next, explaining and establishing from the Three Virtues. Therefore, enlightenment is enlightenment of the inherent nature-essence (性体, self-nature pure essence), nature-measure (性量, wisdom and light), and nature-endowment (性具, flawless merits) of sentient beings. Therefore, delusion is delusion about the nature-essence (性体, self-nature pure essence), nature-measure (性量, wisdom and light), and nature-endowment (性具, flawless merits) realized by the Buddhas. It is just one nature-essence (性体, self-nature pure essence), nature-measure (性量, wisdom and light), and nature-endowment (性具, flawless merits), which, according to the difference between delusion and enlightenment, forms two kinds of distinctions. From the perspective of delusion and enlightenment, it cannot be said that they are not different. From the perspective of the Three Virtues, it cannot be said that they are not the same. In between, there exists something that does not change with delusion and enlightenment, and that is the mind-nature. △3 Directly based on mind-nature. How can the subtlety of mind-nature be affected by delusion? 'Delusion but not delusion,' there is reason in this statement. The subtlety of mind-nature is that the single thought of a sentient being fully possesses the 'hundred realms, thousand suchnesses' (百界千如). And this mind-nature is the purity and stainlessness, the firm and solid essence of the nature-essence (性体, self-nature pure essence); it is the vertical exhaustiveness and horizontal pervasiveness, pervading the Dharma realm, of the nature-measure (性量, wisdom and light). The subtlety of mind-nature is such that it adapts to conditions without changing. --------------------------------------------------------------------------------