English
English version: The Four Fearlessnesses: (1) Fearlessness of Perfect Enlightenment: The Buddha has realized all dharmas and sees them as they truly are, hence is fearless. (2) Fearlessness of Exhaustion of Defilements: The Buddha has exhausted the five abodes of affliction and is forever free from birth and death, hence is fearless. (3) Fearlessness of Speaking about Obstructive Dharmas: The Buddha knows and can speak about the dharmas that obstruct the path to enlightenment, hence is fearless. (4) Fearlessness of Speaking about the Path to the End of Suffering: The Buddha knows and can speak about the path that leads to the cessation of suffering, hence is fearless. The Eighteen Uncommon Dharmas: The eighteen qualities that only the Buddha possesses, not shared by the Three Vehicles (Śrāvaka, Pratyekabuddha, and Bodhisattva). (1) No physical misconduct: Pure in bodily actions, without fault. (2) No verbal misconduct: Truthful in speech, without fault. (3) No mental misconduct: Upright in thought, without fault. (4) No absent-mindedness: Always mindful, without distraction. (5) No differential perception: Impartial, treating all equally. (6) No abandonment without full knowledge: Only abandoning what is fully understood. (7) Undiminished desire: The aspiration to benefit sentient beings never diminishes. (8) Undiminished mindfulness: Steadfast mindfulness, never forgotten. (9) Undiminished diligence: Diligent in practice, never懈怠. (10) Undiminished wisdom: Perfect wisdom, never declining. (11) Undiminished liberation: Liberated from afflictions, never regressing. (12) Undiminished knowledge and vision of liberation: Clear knowledge and vision of liberation, never obscured. (13) Bodily actions follow wisdom: Bodily actions are guided by wisdom. (14) Verbal actions follow wisdom: Verbal actions are guided by wisdom. (15) Mental actions follow wisdom: Mental actions are guided by wisdom. (16) Unobstructed knowledge of the past: Knowing the past without obstruction. (17) Unobstructed knowledge of the present: Knowing the present without obstruction. (18) Unobstructed knowledge of the future: Knowing the future without obstruction. Merit (功德, Gōngdé): Refers to the Buddha's extraordinary functions. Ordinary beings (凡夫, Fánfū): Refers to sentient beings still in samsara, including ordinary beings within the Four Teachings (Tripiṭaka, Common, Distinct, and Perfect) and external ordinary beings. Here, the term '因人' (Yīnrén, cause-person) can be used generally; even Equal Enlightenment Bodhisattvas are called '因人'. Possessing immeasurable afflictions like the sands of the Ganges: Possessing immeasurable afflictions such as afflictions of views and emotions (見思煩惱, Jiàn sī fánnǎo), afflictions like dust and sand (塵沙煩惱, Chén shā fánnǎo), and afflictions of ignorance (無明煩惱, Wúmíng fánnǎo). Karmic bonds like the sands of the Ganges: Refers to defiled karma (有漏業, Yǒulòu yè), undefiled karma (無漏業, Wúlòu yè), and karma that is both defiled and undefiled (亦有亦無漏業, Yì yǒu yì wú lòu yè). Creating negative karma inevitably leads to suffering, hence the term 'bonds'. Birth and death like the sands of the Ganges: Refers to the two types of birth and death: segmented birth and death (分段生死, Fēnduàn shēngsǐ) and transformational birth and death (變易生死, Biànyì shēngsǐ). The more karma, the more cycles of birth and death. Delusion and enlightenment: Refers to delusion and enlightenment regarding the true nature of reality. Like clouds and mud: An analogy for extreme difference, like the difference between clouds and mud. The above explains that the difference between sentient beings and Buddhas lies in delusion and enlightenment. ○2. Delusion and Enlightenment Depend on Mind-Nature To say that ultimately there is no difference: From the perspective of phenomena, it is 'not two but two'; from the perspective of essence, it is 'two but not two'. The Buddhas are enlightened to the Buddhas inherently present within the minds of sentient beings, and sentient beings are deluded about the sentient beings inherently present within the minds of the Buddhas. Those who are enlightened are enlightened to the inherent nature, capacity, and qualities of sentient beings. Those who are deluded are deluded about the inherent nature, capacity, and qualities realized by the Buddhas. -------------------------------------------------------------------------------- 。
Chinese
据相而言者。谓按俗谛中事相而言也。不二而二者。修德不同故。即而常自六也。约性而论者。约真谛理性而言也。二而不二者。性德体一故。六而常自即也。盖诸佛下。明不二所以也。诸佛者。乃四教佛。法报应化也。乃悟众生心内诸佛者。谓法佛乃众生心内性体诸佛。报佛乃众生心内性量诸佛。应化乃众生心内性具诸佛。众生者。乃四教众生。谓九法界。乃迷诸佛心内众生者。谓菩萨乃诸佛心内无明众生。二乘乃诸佛心内尘沙众生。六凡乃诸佛心内见思众生。此明能迷能悟也。所以下。明所迷所悟也。譬如依方故悟。依方故迷。所以悟者。悟众生本具性体性量性具者。谓法佛悟性体。报佛悟性具。应化悟性量。又法佛圆悟。报佛次第悟。应化体析悟也。所以迷者。迷诸佛所证性体性量性具者。谓菩萨迷性体。二乘迷性具。六凡迷性量。又六凡全迷。二乘迷俗中。菩萨迷中道。迷悟依于心性竟。 ○三心性体不受迷。 心性之妙。岂受其迷。迷而不迷。斯言有在。 非唯不受其迷。而亦不受其悟。喻如定方原无动。迷悟在于人。约人有迷悟。方不属迷悟。虽不属迷悟。而亦不离迷悟。故曰迷而不迷。斯言有在。亦可言悟而不悟也。心性体不受迷竟。 ○四称性行无虚弃。 现代汉语译本 关于从现象方面来说：这是指按照世俗谛中的事相来说。‘不二而二’是指修行的功德不同。‘即’是指本体本来就是六。关于从本性方面来说：这是指按照真谛的理性来说。‘二而不二’是指本性的功德本体是一样的。‘六’是指本体本来就是‘即’。 ‘盖诸佛’以下，说明不二的道理。‘诸佛’是指四教佛（法、报、应、化四身佛）。‘乃悟众生心内诸佛者’，是指法身佛是众生心内的性体诸佛，报身佛是众生心内的性量诸佛，应化身佛是众生心内的性具诸佛。‘众生’是指四教众生（九法界）。‘乃迷诸佛心内众生者’，是指菩萨是诸佛心内的无明众生，二乘是诸佛心内的尘沙众生，六凡是诸佛心内的见思众生。这说明了能迷惑和能觉悟。 ‘所以’以下，说明所迷惑和所觉悟的。譬如依靠方向才能觉悟，依靠方向也会迷惑。‘所以悟者’，是觉悟众生本具的性体、性量、性具。法身佛觉悟性体，报身佛觉悟性具，应化身佛觉悟性量。另外，法身佛是圆满觉悟，报身佛是次第觉悟，应化身佛是体析觉悟。‘所以迷者’，是迷惑诸佛所证的性体、性量、性具。菩萨迷惑性体，二乘迷惑性具，六凡迷惑性量。另外，六凡是完全迷惑，二乘迷惑俗谛，菩萨迷惑中道。迷惑和觉悟都依赖于心性。心性体不受迷惑。 心性的奥妙，怎么会受到迷惑呢？迷惑而不迷惑，这句话是有道理的。 不仅仅是不受迷惑，而且也不受觉悟。比喻就像定方本来就没有动。迷惑和觉悟在于人。从人来说有迷惑和觉悟，但定方不属于迷惑和觉悟。虽然不属于迷惑和觉悟，但也不离开迷惑和觉悟。所以说迷惑而不迷惑，这句话是有道理的。也可以说觉悟而不觉悟。心性体不受迷惑完毕。 称合本性的行为没有虚假的抛弃。
English
English version Regarding speaking from the perspective of phenomena: This refers to speaking according to the characteristics of things in conventional truth (俗谛). 'Non-dual yet dual' refers to the differences in the merits of cultivation. 'Is' (即) refers to the essence being inherently six. Regarding speaking from the perspective of nature: This refers to speaking according to the rationality of ultimate truth (真谛). 'Dual yet non-dual' refers to the fact that the merits of nature are of the same essence. 'Six' refers to the essence being inherently 'is'. 'That all Buddhas' below explains the principle of non-duality. 'All Buddhas' refers to the Four Teachings Buddhas (法, 报, 应, 化 - Dharma, Reward, Manifestation, Transformation bodies). 'That is, realizing the Buddhas within the minds of sentient beings' refers to the Dharma body Buddha being the nature-essence Buddhas within the minds of sentient beings, the Reward body Buddha being the nature-measure Buddhas within the minds of sentient beings, and the Manifestation and Transformation body Buddhas being the nature-endowment Buddhas within the minds of sentient beings. 'Sentient beings' refers to the sentient beings of the Four Teachings (Nine Realms). 'That is, being deluded by the sentient beings within the minds of all Buddhas' refers to Bodhisattvas being the ignorance sentient beings within the minds of all Buddhas, Two Vehicles (声闻，缘觉) being the dust-and-sand sentient beings within the minds of all Buddhas, and the Six Realms (六凡) being the view-and-thought sentient beings within the minds of all Buddhas. This explains the ability to be deluded and the ability to be enlightened. 'Therefore' below explains what is deluded and what is enlightened. For example, one can only be enlightened by relying on direction, and one can also be deluded by relying on direction. 'Therefore, those who are enlightened' are enlightened to the inherent nature-essence, nature-measure, and nature-endowment of sentient beings. The Dharma body Buddha is enlightened to the nature-essence, the Reward body Buddha is enlightened to the nature-endowment, and the Manifestation and Transformation body Buddha is enlightened to the nature-measure. In addition, the Dharma body Buddha is enlightened completely, the Reward body Buddha is enlightened sequentially, and the Manifestation and Transformation body Buddha is enlightened analytically. 'Therefore, those who are deluded' are deluded by the nature-essence, nature-measure, and nature-endowment that all Buddhas have realized. Bodhisattvas are deluded by the nature-essence, Two Vehicles are deluded by the nature-endowment, and the Six Realms are deluded by the nature-measure. In addition, the Six Realms are completely deluded, Two Vehicles are deluded by conventional truth, and Bodhisattvas are deluded by the Middle Way. Delusion and enlightenment both depend on the nature of the mind. The essence of the mind-nature is not subject to delusion. How can the subtlety of the mind-nature be subject to delusion? Deluded yet not deluded, there is reason in this statement. Not only is it not subject to delusion, but it is also not subject to enlightenment. The analogy is like a fixed direction that has never moved. Delusion and enlightenment lie in people. From the perspective of people, there is delusion and enlightenment, but the fixed direction does not belong to delusion and enlightenment. Although it does not belong to delusion and enlightenment, it also does not depart from delusion and enlightenment. Therefore, it is said that deluded yet not deluded, there is reason in this statement. It can also be said that enlightened yet not enlightened. The essence of the mind-nature is not subject to delusion is complete. Actions that accord with the inherent nature are not falsely discarded. --------------------------------------------------------------------------------
Chinese
故众生本有性体。即诸佛所证法身。性量。即报身。性具。即应身。四智。十力。四无所畏。十八不共等功德。会合可知。故古德云。诸佛心内众生。尘尘极乐。众生心内诸佛。念念证真。故弥陀即我心。我心即弥陀。未举念时。早已成就。才举心念。即便圆成。感应道交。为有此理。故念佛人。功不唐捐。 会合可知者。三身已会合。四智者。镜智即法身。乃性体。平等智即报身。乃性量。成事智即应身。乃性具。观察智通三身。十力。四无所畏。不共法等。各分四教。四教合三身可知矣。故古德云者。引古证也。尘尘极乐者。众生即佛故。念念证真者。佛即众生故。由其佛即众生。故弥陀即我心矣。由其众生即佛。故我心即弥陀也。未举念时早已成就者。性德本然也。才举心念即便圆成者。修德合性。故曰一念相应一念佛。念念相应念念佛也。感应道交二句者。我为能感。佛为所感。佛为能应。我为所应。为有此不二之心焉。生佛不二门竟。 ○五法界为念门二。初偈颂。二论文○今初。 法界圆融体。作我一念心。故我念佛心。全体是法界。 法界圆融体者。即事事无碍法界之体也。竖穷横遍故曰圆。法法无碍故曰融。作我一念心者。亦可说一念境。一念香。一念华等。无不可也。 现代汉语译本： 因此，众生本有的自性本体，就是诸佛所证悟的法身（Dharmakaya，佛的法性之身）。自性的度量，就是报身（Sambhogakaya，佛的报偿之身）。自性所具备的，就是应身（Nirmanakaya，佛的化身）。四智（Four Wisdoms）、十力（Ten Powers）、四无所畏（Four Fearlessnesses）、十八不共法（Eighteen Unshared Qualities）等功德，会合起来就可明白。所以古德说：‘诸佛心内的众生，每个微尘都是极乐世界；众生心内的诸佛，每个念头都在证悟真如。’所以，阿弥陀佛（Amitabha）就是我的心，我的心就是阿弥陀佛。在没有生起念头的时候，就已经成就；才生起心念，就立即圆满成就。感应道交，就是这个道理。所以念佛的人，功德不会白费。 ‘会合可知’的意思是，法身、报身、应身已经会合。四智中，镜智（The Great Perfect Mirror Wisdom）就是法身，是自性本体；平等性智（The Wisdom of Equality）就是报身，是自性度量；成所作智（The Wisdom of Accomplishing Activities）就是应身，是自性所具备的；妙观察智（The Wisdom of Wonderful Observation）贯通法身、报身、应身。十力、四无所畏、不共法等，各自区分四教（Four Teachings），四教合起来就可明白三身。‘故古德云者’，是引用古人的话来证明。‘尘尘极乐者’，是因为众生就是佛。‘念念证真者’，是因为佛就是众生。因为佛就是众生，所以阿弥陀佛就是我的心。因为众生就是佛，所以我的心就是阿弥陀佛。‘未举念时早已成就者’，是说自性本自具有。‘才举心念即便圆成者’，是说修德与性德相合，所以说‘一念相应一念佛，念念相应念念佛’。‘感应道交’这两句，我为能感，佛为所感；佛为能应，我为所应，因为有这种不二之心。生佛不二门结束。 ○五法界为念门之二。首先是偈颂，然后是论文。○现在开始。 法界圆融的本体，作为我一念的心。所以，我念佛的心，全体就是法界。 ‘法界圆融体者’，就是事事无碍法界的本体。竖穷三际，横遍十方，所以说是‘圆’。法法之间没有障碍，所以说是‘融’。‘作我一念心者’，也可以说一念境、一念香、一念华等等，没有不可以的。