English
English version: '心也。此心方圆。不出寸许。故曰方寸。乃五脏中心脏。浮尘意根。俗云神藏于心。故曰居于方寸。亦第八识相分。' 'Heart' refers to the square-inch heart, which is square and round, no more than an inch in size, hence the name 'square-inch'. It is the heart of the five organs, the root of floating dust-like thoughts. Common people say that the spirit is hidden in the heart, so it is said to reside in the 'square-inch'. It is also the aspect of the eighth consciousness (Alaya-vijnana). '答中言真妄无二者。真。谓真性。妄。谓妄心。性。乃不变之体。心。乃随缘之用。体用不二也。' The answer says that truth and falsehood are not two. 'Truth' refers to true nature, 'falsehood' refers to false mind. Nature is the unchanging substance, mind is the function that arises with conditions. Substance and function are not two. '妄心全性而起者。谓全竖穷横遍之性。起为介尔之心。全介尔之心。即竖穷横遍之性。故曰性既无边。心亦无际也。' The false mind arises entirely from the true nature, meaning that the entire vertically exhaustive and horizontally pervasive nature gives rise to a tiny thought. And this tiny thought fully contains the vertically exhaustive and horizontally pervasive nature. Therefore, it is said that since the nature is boundless, the mind is also boundless. '性如大海。更以喻释也。文可知。心土相即门竟。' The nature is like the great ocean. This is explained with a metaphor. It can be understood from the text. The gate of the non-duality of mind and land ends here. '○四生佛不二门。又二。初偈颂。二论文○今初。' The gate of non-duality between the four kinds of birth (oviparous, viviparous, moisture-born, and metamorphic) and the Buddha is divided into two parts. The first part is verses, and the second part is essays. Now we begin with the first part. '阿弥与凡夫。迷悟虽有殊。佛心众生心。究竟无有二。' Amitabha (Amitabha) and ordinary beings, although different in delusion and enlightenment, the mind of the Buddha and the mind of sentient beings are ultimately not two. '○二论文分四。初生佛分于迷悟。二迷悟依于心性。三心性体不受迷。四称性行无虚弃○今初。' The second part of the essay is divided into four parts. The first part is the difference between the Buddha and sentient beings in delusion and enlightenment, the second part is that delusion and enlightenment depend on the nature of mind, the third part is that the substance of the nature of mind is not affected by delusion, and the fourth part is that actions in accordance with the nature will not be in vain. Now we begin with the first part. '论曰阿弥陀佛者。果人也。成就三身。四智。十力。四无所畏。十八不共等功德。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。迷悟之相。譬彼云泥。' The essay says that Amitabha (Amitabha) is a person who has attained the fruit, having achieved the Three Bodies (Trikaya), Four Wisdoms (Four Wisdoms), Ten Powers (Ten Powers), Four Fearlessnesses (Four Fearlessnesses), Eighteen Unshared Qualities (Eighteen Unshared Qualities), and other merits. Ordinary beings are people who are still in the stage of cause, possessing countless troubles, creating countless karmic bonds, and destined to undergo countless cycles of birth and death. The difference between delusion and enlightenment is like clouds and mud. '三身者。梵语毗卢遮那。此云遍一切处。华严云。法身遍在一切处。一切众生及国土。三世悉在无有余。无有形相而可得。梵语卢舍那。此云光明遍照。梵网云。我今卢舍那。方坐莲华台等。梵语释迦牟尼。此云能仁寂默。然此三名。不可定执。晋译华严。皆卢舍那。唐译皆称毗卢遮那。华严又云。或名释迦。或名遮那等。只' The Three Bodies (Trikaya), in Sanskrit, is Vairocana (Vairocana), which means 'pervading all places'. The Avatamsaka Sutra says, 'The Dharmakaya (Dharmakaya) pervades all places, all sentient beings and lands, the three times are all within it without remainder, but the Dharmakaya has no specific form to be attached to.' In Sanskrit, Locana (Locana) means 'light pervading all'. The Brahma Net Sutra says, 'I am now the Locana Buddha, sitting upright on the lotus platform,' and so on. In Sanskrit, Sakyamuni (Sakyamuni) means 'capable of benevolence and silence'. However, these three names should not be rigidly adhered to. The Avatamsaka Sutra translated in the Jin Dynasty was all translated as Locana Buddha, and the one translated in the Tang Dynasty was called Vairocana Buddha. The Avatamsaka Sutra also says, 'Sometimes it is called Sakyamuni, sometimes it is called Vairocana,' and so on, only --------------------------------------------------------------------------------
Chinese
是梵音不同耳。虽有三名。本无异体。然此三身。各论单复。法身单。唯指本觉性体。报身单。指始觉智圆。化身单。指慈悲应现。法身复者。一者自性清净法身。二者离垢妙极法身。报身复者。一者自受用报身。即诸佛智断二德。究竟果德。二者他受用报身。即地上菩萨所见刹尘相好。化身复者。一者应现身。示成八相。二者变化身。无而倏有。示现八相。又有三种。一者胜应身。谓地上所见。亦名他受用。二者带劣胜应身。即通教三乘所见。三劣应身。藏教所见丈六老比丘相。四智者。谓转八识成四智。转第八为大圆镜智。第七为平等性智。第六为妙观察智。前五为成所作智。十力者。一者是处非处智力。知一切众生果报因缘。如作善业能得乐报。名是处。作恶业望于善报。名非处。二者知业智力。知一切众生三世所有业力。三者知定智力。知禅三昧。四者知根智力。知诸众生上中下根。五者知欲智力。知诸众生种种欲乐。六者知界智力。知诸众生世间种种界分。七者知至处智力。知一切道至处相。八者宿命智力。知过去一世乃至百千万世。姓名苦乐寿夭等。九者天眼智力。见诸众生生时死时。善道恶道等。十者漏尽智力。自知我生已尽。不受后有。四无所畏者。一者一切智无畏。谓于一切诸法。尽知尽见。故无 现代汉语译本： 只是梵音不同罢了。虽然有三个名称（法身、报身、化身），但其本体并没有不同。然而，这三身，各自又有单复之分。法身是单指，仅指本觉自性之体。报身是单指，指始觉之智慧圆满。化身是单指，指慈悲应机示现。 法身有复数，一是自性清净法身，二是离垢妙极法身。报身有复数，一是自受用报身，即诸佛的智断二德，是究竟的果德。二是他受用报身，即地上菩萨所见的刹土微尘般的相好。 化身有复数，一是应现身，示现成佛的八相。二是变化身，无中生有，示现八相。又有三种化身，一是胜应身，指地上菩萨所见，也叫他受用身。二是带劣胜应身，即通教三乘人所见。三是劣应身，藏教所见到的丈六老比丘相。 四智是指，将八识转为四智。转第八识为大圆镜智，转第七识为平等性智，转第六识为妙观察智，前五识转为成所作智。十力是指，一是是处非处智力，知一切众生果报因缘，如作善业能得乐报，名为是处；作恶业希望得到善报，名为非处。二是知业智力，知一切众生三世所有的业力。三是知定智力，知禅定三昧。四是知根智力，知诸众生上中下根器。五是知欲智力，知诸众生种种欲乐。六是知界智力，知诸众生世间种种界分。七是知至处智力，知一切道所至之处的相状。八是宿命智力，知过去一世乃至百千万世的姓名、苦乐、寿命长短等。九是天眼智力，见诸众生死时生时，善道恶道等。十是漏尽智力，自己知道我生已经穷尽，不再受后有。 四无所畏是指，一是一切智无畏，对于一切诸法，完全知晓，完全证见，所以无所畏惧。
English
English version: It's just different Sanskrit sounds. Although there are three names (Dharmakaya, Sambhogakaya, Nirmanakaya), their essence is not different. However, these three bodies each have singular and plural aspects. The Dharmakaya is singular, referring only to the essence of original enlightenment. The Sambhogakaya is singular, referring to the perfect wisdom of initial enlightenment. The Nirmanakaya is singular, referring to the compassionate manifestation in response to needs. The Dharmakaya has plural aspects: first, the Svabhavikakaya (self-nature pure Dharmakaya); second, the Vimalakaya (immaculate and wonderful Dharmakaya). The Sambhogakaya has plural aspects: first, the Svayam Sambhogakaya (self-enjoyment Sambhogakaya), which is the wisdom and cessation of afflictions of all Buddhas, the ultimate fruition. Second, the Parartha Sambhogakaya (other-enjoyment Sambhogakaya), which is the excellent qualities like dust motes in the Buddha-fields seen by Bodhisattvas on the ground. The Nirmanakaya has plural aspects: first, the manifestation body, demonstrating the eight aspects of attaining Buddhahood. Second, the transformation body, appearing from nothing, demonstrating the eight aspects. There are also three types of Nirmanakaya: first, the superior manifestation body, which is seen by Bodhisattvas on the ground, also called the other-enjoyment body. Second, the mixed superior-inferior manifestation body, which is seen by those of the Three Vehicles in the shared teachings. Third, the inferior manifestation body, the sixteen-foot-tall elderly Bhikshu form seen in the Tripitaka teachings. The Four Wisdoms refer to transforming the eight consciousnesses into the four wisdoms. Transforming the eighth consciousness into the Great Perfect Mirror Wisdom (Adarsa-jnana), transforming the seventh consciousness into the Wisdom of Equality (Samata-jnana), transforming the sixth consciousness into the Wonderful Discriminating Wisdom (Pratyaveksana-jnana), and transforming the first five consciousnesses into the Wisdom of Accomplishing Actions (Krtyanusthana-jnana). The Ten Powers refer to: first, the power of knowing what is possible and impossible, knowing the causes and conditions of the karmic retribution of all beings, such as doing good deeds leading to happy results, which is called possible; hoping for good results from doing evil deeds, which is called impossible. Second, the power of knowing karma, knowing all the karmic forces of all beings in the three times. Third, the power of knowing meditation, knowing dhyana and samadhi. Fourth, the power of knowing faculties, knowing the superior, middling, and inferior faculties of all beings. Fifth, the power of knowing desires, knowing the various desires and pleasures of all beings. Sixth, the power of knowing realms, knowing the various realms of all beings in the world. Seventh, the power of knowing destinations, knowing the characteristics of the destinations of all paths. Eighth, the power of knowing past lives, knowing the names, suffering, happiness, and lifespans of past lives, even hundreds of thousands of millions of lives. Ninth, the power of the heavenly eye, seeing beings being born and dying, in good and evil realms, etc. Tenth, the power of the exhaustion of outflows, knowing oneself that my birth is exhausted, and I will not receive future existence. The Four Fearlessnesses refer to: first, the fearlessness of all-knowing wisdom, being completely aware and completely seeing all dharmas, therefore having no fear. --------------------------------------------------------------------------------
Chinese
所畏。二漏尽无畏。谓佛五住究尽。二死永亡。故无所畏。三者说障道无畏。谓于障道之法。能知能说。故无所畏。四者说苦尽道无畏。谓于尽苦之道。能知能说。故无所畏。十八不共法者。唯佛一人有。不与三乘共。一者身无失。二者口无失。三者意无失。四者无不定心。五者无异想心。六者无不知已舍心。七者欲无减。八者念无减。九者精进无减。十者智慧无减。十一者解脱无减。十二者解脱知见无减。十三者身业随智慧行。十四者口业随智慧行。十五者意业随智慧行。十六者知过去世无碍。十七者知现在世无碍。十八者知未来世无碍。功德者。力用也。凡夫者。因人也者。谓四教内凡外凡也。因人则通。等觉皆名因人。具足无量恒沙烦恼者。见思烦恼。尘沙烦恼。无明烦恼。恒沙业系者。谓有漏业。无漏业。亦有亦无漏业。造业必感苦果。故名为系。恒沙生死者。谓分段变易二种生死。业多生死亦多也。迷悟者。真中二种迷悟也。譬彼云泥者。天地悬殊也。生佛分于迷悟竟。 ○二迷悟依于心性。 而言究竟无二者。谓据相而言。则不二而二。约性而论。则二而不二。盖诸佛乃悟众生心内诸佛。众生乃迷诸佛心内众生。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 现代汉语译本： 四无所畏。（1）正等觉无畏：佛陀证悟一切法，如实知见，无所畏惧。（2）漏尽无畏：佛陀断尽五住地烦恼，永离生死，故无所畏惧。（3）说障道无畏：对于障碍修道的法，佛陀能知能说，故无所畏惧。（4）说尽苦道无畏：对于能够灭尽痛苦的道路，佛陀能知能说，故无所畏惧。 十八不共法：唯有佛陀才具有的十八种功德，不与声闻、缘觉、菩萨三乘共有。（1）身无失：身行清净，没有过失。（2）口无失：言语真实，没有过失。（3）意无失：心念正直，没有过失。（4）无不定心：心常在定，没有散乱。（5）无异想心：心无分别，平等对待一切。（6）无不知已舍心：对于所知之法，彻底明了后才舍弃。（7）欲无减：希求利益众生的愿望永不减退。（8）念无减：正念坚固，永不忘失。（9）精进无减：精进修行，永不懈怠。（10）智慧无减：智慧圆满，永不衰退。（11）解脱无减：从烦恼中解脱，永不退转。（12）解脱知见无减：对于解脱的知见，永不迷昧。（13）身业随智慧行：身体的行为都依随智慧而行。（14）口业随智慧行：语言的行为都依随智慧而行。（15）意业随智慧行：意念的行为都依随智慧而行。（16）知过去世无碍：对于过去世的事情，了知通达，没有障碍。（17）知现在世无碍：对于现在世的事情，了知通达，没有障碍。（18）知未来世无碍：对于未来世的事情，了知通达，没有障碍。 功德：指佛陀的殊胜作用。 凡夫：指还在轮回中的众生，包括四教（藏、通、别、圆）内的凡夫和外凡夫。此处‘因人’一词可以通用，等觉菩萨也称为‘因人’。 具足无量恒沙烦恼：具有见思烦恼、尘沙烦恼、无明烦恼等无量烦恼。 恒沙业系：指有漏业、无漏业、亦有亦无漏业。造作恶业必定会感得苦果，所以称为‘系’。 恒沙生死：指分段生死和变易生死两种生死。业力越多，生死轮回也越多。 迷悟：指对于真如实相的迷惑和觉悟。 譬彼云泥：比喻差别极大，如同云和泥的差别。 以上说明了众生和佛陀的区别在于迷惑和觉悟。 ○二 迷悟依于心性 而言究竟无二者：从现象上来说，不二而二，从本性上来说，二而不二。诸佛是觉悟了众生心中本自具有的诸佛，众生是迷惑了诸佛心中本自具有的众生。觉悟的人，觉悟了众生本具的性体、性量、性具。迷惑的人，迷惑了诸佛所证的性体、性量、性具。