Chinese
卍新续藏第 61 册 No. 1168 净土生无生论亲闻记 No. 1168-A 净土生无生论亲闻记序 记称亲闻者。表禀承非谬也。教。髫年出家。即随师祖大和尚。往括苍普慈寺。听讲圆觉。末听此论。联翩浃旬。尔时敷文极畅。阐义至精。座下听众。无有一人。若身若心生懈倦。而不开悟者。惟教。神根既钝。兼之童稚无知。若聋瞽观场。不过随人泣笑而已。既返幽溪。年齿渐进。而好乐之念日臻。非但数听数承。兼复屡请屡问。随闻随记。散叶盈函。既无疑而不决。亦无义而不详。苟不贯之集之。何以益人益己。若夫方言巧拙。可曰责在我躬。其于造诣情微。敢将质诸来哲。入门者。请径升堂。而餐甘露。种种问桥。非所急也。 皇明天启六年岁在丙寅春王正月天台山幽溪后学沙门受教下笔序 No. 1168-B 净土生无生论序 昔杨次公云。赞辅弥陀教观者。其书山积。唯天台智者大师十疑论。最为首冠。宁讵知后次公六百许年。而更出我幽溪和尚。生无生论乎。括海藏以十门。融亿刹于一念。广古德之未备。阐今人所未闻。往生奥义。若指诸掌。盖自其三昧流出。故不可得而思议。生今之世。获睹是论。罔知猛省求生。岂不大可哀哉。发起之由。 现代汉语译本 卍新续藏第 61 册 No. 1168 净土生无生论亲闻记 No. 1168-A 净土生无生论亲闻记序 记录称'亲闻'，表明所禀承的没有谬误。受教（Shou Jiao，人名）在年幼时出家，就跟随师祖大和尚前往括苍（Kuocang）普慈寺（Puci Temple），听讲《圆觉经》（Yuanjue Sutra）。最后听了这部《净土生无生论》（Pure Land Being Without Being Treatise）。接连十几天，当时讲解文辞极其流畅，阐述义理极其精深。座下听众，没有一个人，无论是身还是心，产生懈怠疲倦，而不开悟的。只有受教，神识根器迟钝，加上年幼无知，就像聋子瞎子看戏一样，不过是随着别人哭笑罢了。返回幽溪（Youxi）后，年龄渐渐增长，而爱好佛法的念头日益增长。不但是多次听讲多次领受，还多次请求请教。随听随记，散乱的记录装满了箱子。既没有疑问而不能解决的，也没有义理而不详细的。如果不贯穿起来，汇集起来，怎么能利益别人利益自己呢？至于方言的巧妙或拙劣，可以说责任在我自己。至于造诣的深浅，情感的细微之处，敢于向后来的贤哲请教。入门的人，请直接升堂入室，品尝甘露。种种提问的桥梁，不是我所急于做的。 皇明天启六年岁在丙寅春王正月天台山幽溪后学沙门受教下笔序 No. 1168-B 净土生无生论序 过去杨次公说，赞扬辅助弥陀（Amitabha）教观的书籍，堆积如山，只有天台智者大师（Tiantai Zhiyi Great Master）的《十疑论》（Ten Doubts about Pure Land）最为首要。哪里知道在杨次公之后六百多年，竟然又出现我幽溪和尚（Youxi Monk）的《生无生论》（Being Without Being Treatise）呢？它概括了海藏（Sea Treasury）的十个方面，将亿万佛刹融入于一念之中，扩展了古代贤德没有完备的地方，阐述了今人没有听闻的道理。往生的奥妙，就像指着手掌一样清晰。大概是从他的三昧（Samadhi）中流露出来的，所以不可以思议。生活在当今时代，有幸看到这部论著，不知道奋力醒悟求生净土，岂不是太可悲了吗？发起的原因是这样的。
English
English version 卍 New Continued Canon, Volume 61, No. 1168, A Personal Record of the Treatise on Birth Without Birth in the Pure Land No. 1168-A Preface to a Personal Record of the Treatise on Birth Without Birth in the Pure Land The record's claim of being a 'personal record' indicates that what is inherited is without error. Shou Jiao (受教, a person's name) became a monk at a young age and immediately followed his ancestral teacher, the Great Monk, to Puci Temple (普慈寺) in Kuocang (括苍), to listen to the lectures on the Yuanjue Sutra (圆觉经). He listened to this Treatise on Birth Without Birth in the Pure Land (净土生无生论) at the end. For ten consecutive days, the explanations were extremely fluent, and the exposition of the principles was extremely profound. Among the audience, there was not a single person, whether in body or mind, who became lazy or weary without gaining enlightenment. Only Shou Jiao, whose spiritual faculties were dull and who was also ignorant due to his youth, was like a deaf and blind person watching a play, merely weeping and laughing along with others. After returning to Youxi (幽溪), as his age gradually increased, his fondness for the Dharma grew day by day. Not only did he listen and receive the teachings multiple times, but he also repeatedly requested and inquired. He recorded everything he heard, and the scattered notes filled boxes. There was nothing he doubted that could not be resolved, and no principle that was not explained in detail. If he did not connect them and compile them, how could he benefit others and himself? As for the skill or clumsiness of the local dialect, it can be said that the responsibility lies with me. As for the depth of attainment and the subtlety of emotions, I dare to consult future sages. Those who are entering the gate, please go directly to the hall and partake of the nectar. Various bridges of questioning are not what I am eager to do. Written in the Spring of the Bingyin Year, the Sixth Year of the Tianqi Era of the Ming Dynasty, by the Later Student and Shramana Shou Jiao of Youxi Mountain in Tiantai. No. 1168-B Preface to the Treatise on Birth Without Birth In the past, Yang Cigong said that the books praising and assisting the teachings and contemplations of Amitabha (弥陀) are piled up like mountains, but the Ten Doubts about Pure Land (十疑论) by the Tiantai Zhiyi Great Master (天台智者大师) is the most important. Who would have known that more than six hundred years after Yang Cigong, my Youxi Monk's (幽溪和尚) Treatise on Being Without Being (生无生论) would appear? It summarizes the ten aspects of the Sea Treasury (海藏), integrates billions of Buddha lands into a single thought, expands on what the ancient sages did not complete, and expounds on the principles that people today have not heard. The profound meaning of rebirth is as clear as pointing to the palm of one's hand. It probably flows out from his Samadhi (三昧), so it cannot be conceived. Living in this era, being fortunate enough to see this treatise, and not striving to awaken and seek rebirth in the Pure Land, would be truly lamentable, wouldn't it? The reason for initiating it is as follows. --------------------------------------------------------------------------------
Chinese
实始不慧。故亟图剞劂。用布大慈。愿戴发含齿。尽未来际。普沾法乳。悉悟无生。至若赞是功德。则有十方恒沙诸佛。广长舌在。毛道凡夫。聊序其大都尔。 门人四明闻龙和南撰 No. 1168 净土生无生论亲闻记卷上 幽溪法孙 受教 记 △解释此论。科分为三。初释论题。 净土生无生论 论题六字。义具三重能所。所谓能生所生。能融所融。能论所论也。初能生所生者。净土二字为所生。生之一字为能生。所生净土。即从是西方过十万亿佛土。有世界名曰极乐。约其土体具有四种。谓凡圣同居土。方便有余土。实报庄严土。常寂光土。能生之人。即娑婆世界。念佛众生。体为二种。一分段身。二变易身。若分段生死之人。则四种净土。皆可求生。若变易生死之人。则惟求生上之三土。或二土一土。如韦提希。本是凡夫。厌同居秽。欣同居净。秪由随闻十六妙观。三惑一心顿破。即于当座。悟无生忍。不惟分见实报。亦乃分证寂光。非分段身。可求生四土乎。故约分段。收机则广。约变易。收机则狭。故我娑婆。具四土机。惟在进解与造行何如。又此二种。具四教机。及悠悠凡夫。虽具四教等。然皆回小向大。回遍向圆。总成一种圆顿之机尔。二能融所 现代汉语译本： 我本愚钝，所以急切地想要刊印此书，用以传播广大的慈悲。愿所有有头发和牙齿的众生，在未来的无尽岁月中，都能普遍沾染佛法的甘露，全部领悟无生之理。至于赞叹此书的功德，则有十方如恒河沙数般的诸佛，以广长舌相来称扬。我这如毛发般微不足道的凡夫，只能略述其大概罢了。 门人四明闻龙恭敬撰写。 No. 1168 《净土生无生论》亲闻记卷上 幽溪法孙受教记录 △解释此论，科判分为三部分。首先解释论题。 净土生无生论 论题六个字，义理包含三重能所关系。即能生与所生，能融与所融，能论与所论。首先说能生与所生，‘净土’二字是所生，‘生’字是能生。所生的净土，就是从我们这个娑婆世界向西方，经过十万亿佛土，有一个世界名叫极乐世界（Sukhavati）。就其国土的体性来说，具有四种，即凡圣同居土（Sahaloka），方便有余土（the Land of Expediency），实报庄严土（the Land of True Reward），常寂光土（the Land of Eternal Tranquility）。能生之人，就是娑婆世界（Sahaloka）念佛的众生，其身体分为两种，一是分段身，二是变易身。如果是分段生死的凡夫，那么四种净土都可以求生。如果是变易生死的圣人，那么只能求生上面的三种净土，或者两种净土，或者一种净土。例如韦提希（Vaidehi），本来是凡夫，厌恶同居土的污秽，欣慕同居土的清净，只是因为随顺听闻十六种微妙观想，一心顿破见思、尘沙、无明三种惑，就在当座，悟得无生法忍。不仅分证实报土，也分证常寂光土。难道分段身的人，可以求生四种净土吗？所以，从分段身来说，所摄受的根机就广；从变易身来说，所摄受的根机就窄。所以我们这个娑婆世界，具备四种净土的根机，只在于进修理解和造作修行如何。又这两种身，具备四教的根机，以及悠悠凡夫，虽然具备四教等根机，但都回小向大，回偏向圆，总成为一种圆顿的根机罢了。第二是能融与所融。
English
English version: Being inherently unwise, I hasten to have this text engraved, in order to spread great compassion. I vow that all beings with hair and teeth may, throughout the endless future, universally receive the nectar of the Dharma, and fully awaken to the principle of non-origination. As for praising the merits of this work, there are countless Buddhas in the ten directions, with their broad and long tongues, to extol it. I, a humble mortal like a strand of hair, can only briefly outline its general content. Respectfully compiled by the disciple Wenlong of Siming. No. 1168 Personal Notes on the Treatise on Birthlessness in the Pure Land, Volume 1 Recorded by the Dharma-grandson Youxi, under instruction △ The explanation of this treatise is divided into three sections. First, the explanation of the title. Treatise on Birthlessness in the Pure Land The six characters of the title contain three layers of meaning regarding the 'able' and the 'that which is'. Namely, that which is able to produce and that which is produced, that which is able to merge and that which is merged, that which is able to discuss and that which is discussed. First, regarding that which is able to produce and that which is produced, the two characters 'Pure Land' (Sukhavati) represent that which is produced, and the character 'birth' represents that which is able to produce. The Pure Land that is produced is the world called Sukhavati, located ten trillion Buddha-lands to the west of this Saha world (Sahaloka). In terms of its land's nature, it possesses four types: the Land Where Saints and Ordinary Beings Dwell Together (Sahaloka), the Land of Expediency Remaining, the Land of True Reward Adornment, and the Land of Eternal Tranquility. The people who are able to produce are the sentient beings of the Saha world (Sahaloka) who recite the Buddha's name. Their bodies are of two types: the body subject to segmented life and death, and the body subject to transformational life and death. If they are ordinary beings subject to segmented life and death, then all four Pure Lands can be sought for rebirth. If they are sages subject to transformational life and death, then they can only seek rebirth in the upper three lands, or two lands, or one land. For example, Vaidehi (Vaidehi), originally an ordinary person, detested the defilement of the Land Where Saints and Ordinary Beings Dwell Together and admired its purity. Simply by following and hearing the sixteen wondrous contemplations, she instantly broke through the three delusions of views and thoughts, dust and sand, and ignorance with one mind. In that very seat, she awakened to the forbearance of non-origination. She not only partially realized the Land of True Reward, but also partially realized the Land of Eternal Tranquility. How could a body subject to segmented life and death seek rebirth in the four lands? Therefore, in terms of segmented bodies, the beings received are broad; in terms of transformational bodies, the beings received are narrow. Therefore, our Saha world possesses the potential for all four lands, depending only on how one advances in understanding and cultivates practice. Furthermore, these two types of bodies possess the potential for the four teachings, as well as ordinary beings. Although they possess the potential for the four teachings, they all turn from the small to the great, from the partial to the complete, ultimately forming a single, perfect and sudden potential. Second is that which is able to merge and that which is merged. --------------------------------------------------------------------------------
Chinese
融者。净土生三字为所融。无生二字为能融。谓以无生。而融其生。以生而济其无生。所谓理因事济。虽一道不碍千差。事得理融。纵万殊无离一性是也。盖无生真如之理。苟无四种净土。与夫二种能生之机。则性具之理。终晦而不显。然而虽知有是事矣。苟不知事全即理。则四种净土。与夫二种能生之机。终离而不融。是故圆顿行人。修净土者。须以事而济乎理。炽然求生。以理而融乎事。生即无生。是则终日生。而未尝外乎无生。终日无生。而不妨乎生。岂与夫尚理者。触言而宾无。定谓无土可生。尚事者。触言而宗有。定谓有土可生。可同年而语哉。三能论所论者。净土生无生五字为所论。论之一字为能论。此论以析微为宗。断惑为趣。析微则无理不彰。断惑则无疑不破。可谓圆顿了义之指南。三身四土之心宗也。若以六字论广狭者。净土生三字。约事则狭。无生二字。约理则广。又净土生三字。事相繁多则广。无生二字。理一则狭。今以事而济乎理。理乃事中之理。以理而融乎事。事乃理中之事。会而归之。则非事非理。亦非广非狭也。又净土生无生五字。属所诠理事则广。论之一字。属能诠文字则狭。又论为能诠。包含所诠义理则广。上五字惟是所诠。所含则狭。若曰无离文字以说解脱。即文字以为总持。 现代汉语译本： 所谓‘融’，是指以‘净土生’（Jingtu sheng，在净土中往生）这三个字作为被融合的对象，而以‘无生’（Wusheng，不生不灭）这两个字作为能融合的主体。也就是说，用‘无生’的道理来融合‘生’的现象，又用‘生’的现象来成就‘无生’的道理。这就是所谓的‘理因事济’（Li yin shi ji，真理因事相而得以成就），虽然只有一个真理，却不妨碍千差万别的现象；事相因真理而得以融合，纵然有万千不同的现象，也没有脱离唯一的真性。因为‘无生’是真如（Zhenru，事物的真实如是的状态）之理，如果没有四种净土（Sizhong jingtu，四种不同的净土）以及两种能生的机缘，那么本性所具有的真理，终究会被遮蔽而无法显现。然而，即使知道有这些事相存在，如果不知道事相完全就是真理，那么四种净土以及两种能生的机缘，终究会分离而无法融合。因此，圆顿（Yuandun，顿悟的教法）的修行人，修习净土法门，必须用事相来成就真理，恳切地求生净土；用真理来融合事相，往生就是无生。这样，终日往生，却未曾脱离无生的境界；终日处于无生，却不妨碍往生的现象。这哪里是那些崇尚理的人，一听到‘生’就否定一切，一定说没有净土可以往生；或者那些崇尚事相的人，一听到‘生’就执着于有，一定说有净土可以往生的人可以相提并论的呢？ 《三能论》（Sanneng lun）所论述的内容，是以‘净土生无生’（Jingtu sheng wusheng，在净土中往生即是无生）这五个字作为被论述的对象，而以‘论’（Lun，论述）这一个字作为能论述的主体。这篇论以分析精微为宗旨，以断除迷惑为目的。分析精微，就没有真理不彰显；断除迷惑，就没有疑惑不破除。可以说是圆顿了义（Yuandun liaoyi，圆满顿悟的究竟之义）的指南，是三身（Sanshen，佛的三种身）四土（Sizhong，四种净土）的心要宗义。如果用六个字来论述广狭，‘净土生’这三个字，就事相而言是狭隘的，‘无生’这两个字，就理体而言是广大的。又，‘净土生’这三个字，事相繁多所以是广大的，‘无生’这两个字，理体唯一所以是狭隘的。现在用事相来成就真理，真理就是事相中的真理；用真理来融合事相，事相就是真理中的事相。会归起来，就非事非理，也非广非狭。又，‘净土生无生’这五个字，属于所诠释的理事，所以是广大的；‘论’这一个字，属于能诠释的文字，所以是狭隘的。又，‘论’作为能诠释的文字，包含所诠释的义理，所以是广大的；上面的五个字只是所诠释的内容，所包含的就狭隘了。如果说‘不离文字以说解脱’，就是以文字作为总持（Zongchi，总括持有一切法义）。