English
English version: ‘Fusion’ refers to ‘Jingtu sheng’ (净土生, birth in the Pure Land) as what is being fused, and ‘Wusheng’ (无生, non-birth) as what is capable of fusing. That is, using the principle of ‘Wusheng’ to fuse the phenomenon of ‘Sheng’ (生, birth), and using the phenomenon of ‘Sheng’ to accomplish the principle of ‘Wusheng’. This is what is meant by ‘Li yin shi ji’ (理因事济, principle is accomplished through phenomena). Although there is only one truth, it does not hinder the myriad differences. Phenomena are fused by principle, and even with ten thousand differences, they do not depart from the one nature. Because ‘Wusheng’ is the principle of ‘Zhenru’ (真如, suchness), if there are no four Pure Lands (Sizhong jingtu, 四种净土) and two kinds of generative opportunities, then the principle inherent in the nature will ultimately be obscured and not manifest. However, even if one knows that these phenomena exist, if one does not know that phenomena are entirely principle, then the four Pure Lands and the two kinds of generative opportunities will ultimately be separated and not fused. Therefore, practitioners of the ‘Yuandun’ (圆顿, sudden enlightenment) school who cultivate the Pure Land path must use phenomena to accomplish principle, earnestly seeking birth in the Pure Land; and use principle to fuse phenomena, so that birth is non-birth. In this way, one is born all day long, yet never departs from the realm of non-birth; one is in non-birth all day long, yet it does not hinder the phenomenon of birth. How can this be compared to those who value principle, denying everything upon hearing the word ‘birth’, insisting that there is no Pure Land to be born in; or those who value phenomena, clinging to existence upon hearing the word ‘birth’, insisting that there is a Pure Land to be born in? What is discussed in the ‘Sanneng lun’ (三能论, Treatise on the Three Abilities) takes the five characters ‘Jingtu sheng wusheng’ (净土生无生, birth in the Pure Land is non-birth) as what is being discussed, and the one character ‘Lun’ (论, treatise) as what is capable of discussing. This treatise takes analyzing the subtle as its purpose and cutting off delusion as its aim. By analyzing the subtle, no principle is not manifested; by cutting off delusion, no doubt is not dispelled. It can be said to be a guide to the ‘Yuandun liaoyi’ (圆顿了义, complete and sudden ultimate meaning), and the essential doctrine of the three bodies (Sanshen, 三身) and four lands (Sizhong, 四种). If we use the six characters to discuss breadth and narrowness, the three characters ‘Jingtu sheng’ are narrow in terms of phenomena, and the two characters ‘Wusheng’ are broad in terms of principle. Also, the three characters ‘Jingtu sheng’ are broad because of the multiplicity of phenomena, and the two characters ‘Wusheng’ are narrow because of the oneness of principle. Now, using phenomena to accomplish principle, principle is the principle within phenomena; using principle to fuse phenomena, phenomena are the phenomena within principle. When brought together, it is neither phenomena nor principle, neither broad nor narrow. Furthermore, the five characters ‘Jingtu sheng wusheng’ belong to the principles and phenomena being explained, so they are broad; the one character ‘Lun’ belongs to the words explaining, so it is narrow. Also, ‘Lun’ as the words explaining, contains the meaning of what is being explained, so it is broad; the above five characters are only what is being explained, so what is contained is narrow. If it is said that ‘without departing from words, one speaks of liberation’, then words are taken as the ‘Zongchi’ (总持, Dharani, the total upholding of all Dharma meanings). --------------------------------------------------------------------------------
Chinese
则非能诠非所诠。亦非广非狭也。若以论题。往收十门。则各有摄属。一真法界门。则冠一论。而净土生无生五字俱该。若身土缘起门。则净土二字之事。三心土相即门。四生佛不二门。亦净土生无生俱该。五法界为念。六境观相吞。七三观法尔。此之三门。则生无生三字。义两摄属。盖为念与境观。三观皆生字边事。若夫法界。与相吞法尔。则无生二字边事也。第八感应任运。第九彼此恒一。第十现未互在。此之三门。亦两摄属。如感应彼此现未六字。则生与净土三字边事。若夫任运恒一互在。则无生二字边事也。其不然者。则题目与论。两不相称。何以契贯散二华。总别之妙哉。至于五重释题。乃天台解经通轨。以之释论。终带牵强。况诸师业有私说。兹不繁用。大庄严论云。造论凡有五义。一者如金成器。令信解故。二者如华开敷。开示彼故。三者如食美膳。得法味故。四者如解文字。令修习故。五者如开宝箧。实证得故。今亦具含五义。采集诸经。以成一论。如金成器也。论立十门。门诠众妙。如华开敷也。理明性具。境会惟心。如食美膳也。既悟圆修。知土由心变。如解文字也。性中极乐。由修显发。如开宝箧也。 △二释作人。 天台山幽溪沙门传灯着。 大师。字无尽。别号有门。 现代汉语译本：那么，它既不能被认为是能诠释的，也不能被认为是所诠释的。它既非广大，也非狭隘。如果用论题来涵盖十门，那么每一门都有其所统摄的范畴。一真法界门，则统摄整个论述，而‘净土’(Pure Land)、‘生’(birth)、‘无生’(non-birth)五个字都包含在内。如果是身土缘起门，则‘净土’二字是事相。三心土相即门，四生佛不二门，也包含‘净土’、‘生’、‘无生’。五法界为念，六境观相吞，七三观法尔，这三门则‘生’、‘无生’、‘三’三个字，在义理上相互统摄。因为‘为念’(taking the Dharmadhatu as thought)、‘境观’(object contemplation)、‘三观’(three contemplations)都是‘生’字边的事。至于法界(Dharmadhatu)，与相吞法尔(mutual swallowing and suchness)，则是‘无生’二字边的事。第八感应任运，第九彼此恒一，第十现未互在，这三门也相互统摄。如‘感应’(response)、‘彼此’(each other)、‘现未’(present and future)六个字，则是‘生’与‘净土’三字边的事。至于任运(spontaneous operation)、恒一(constant oneness)、互在(mutual existence)，则是‘无生’二字边的事。如果不是这样，那么题目与论述，两者就不相称。又怎么能契合贯穿散华和总别的妙义呢？至于五重释题，乃是天台宗解释经典的一般规则，用它来解释论述，终究会显得牵强。况且各家师承都有自己的说法，这里就不多加引用了。《大庄严论》说，造论一般有五种意义：一是像用金子制成器物，使人产生信心和理解；二是像花朵开放，开示他人；三是像享用美味佳肴，获得法味；四是像理解文字，使人修行；五是像打开宝箧，获得实际证悟。现在这部论也具备这五种意义。采集各种经典，以成就一部论著，就像用金子制成器物一样。论述设立十门，每一门都诠释众多妙义，就像花朵开放一样。阐明性具的道理，境界与唯心相会，就像享用美味佳肴一样。既然领悟了圆满的修行，知道净土是由心转变而来，就像理解文字一样。自性中的极乐，由修行而显发，就像打开宝箧一样。 △二、解释作者。 天台山幽溪沙门传灯着。 大师，字无尽，别号有门。
English
English version: Thus, it can neither be considered as that which explains, nor as that which is explained. It is neither vast nor narrow. If we use the treatise to encompass the ten gates, then each gate has its own category of inclusion. The 'One True Dharmadhatu' (Ekayana Dharmadhatu) gate encompasses the entire treatise, and the five words 'Pure Land' (Sukhavati), 'birth' (utpada), and 'non-birth' (anutpada) are all included within it. If it is the 'Arising of Body and Land' gate, then the two words 'Pure Land' are the phenomena. The 'Mutual Inclusion of Three Minds and Land' gate, and the 'Non-Duality of Sentient Beings and Buddhas' gate, also include 'Pure Land', 'birth', and 'non-birth'. The 'Taking the Dharmadhatu as Thought', 'Object Contemplation Swallowing Each Other', and 'Three Contemplations as Suchness' gates, these three gates mutually encompass the three words 'birth', 'non-birth', and 'three' in meaning. Because 'taking as thought', 'object contemplation', and 'three contemplations' are all matters related to the word 'birth'. As for the Dharmadhatu, and 'mutual swallowing and suchness', they are matters related to the two words 'non-birth'. The 'Spontaneous Response', 'Constant Oneness of Each Other', and 'Mutual Existence of Present and Future' gates, these three gates also mutually encompass each other. Such as the six words 'response', 'each other', 'present and future', they are matters related to the three words 'birth' and 'Pure Land'. As for 'spontaneous operation', 'constant oneness', and 'mutual existence', they are matters related to the two words 'non-birth'. If it is not like this, then the title and the treatise would not be commensurate. How could it then accord with and penetrate the wonderful meanings of scattered flowers and totality and particularity? As for the fivefold explanation of the title, it is the general rule of the Tiantai school for explaining scriptures. Using it to explain the treatise will ultimately seem forced. Moreover, each school has its own private teachings, so I will not quote them extensively here. The *Mahā-alaṃkāra-sūtra* says that there are generally five meanings in writing a treatise: first, like making utensils from gold, to cause faith and understanding; second, like flowers blooming, to reveal and instruct others; third, like enjoying delicious food, to obtain the taste of the Dharma; fourth, like understanding words, to enable practice; fifth, like opening a treasure chest, to obtain actual realization. Now this treatise also possesses these five meanings. Collecting various scriptures to complete a treatise is like making utensils from gold. The treatise establishes ten gates, and each gate explains numerous wonderful meanings, like flowers blooming. Clarifying the principle of inherent nature, the realm meets with the mind-only, like enjoying delicious food. Since one has realized the complete practice, knowing that the Pure Land is transformed by the mind, like understanding words. The ultimate bliss in one's nature is manifested through practice, like opening a treasure chest. △2. Explaining the Author. Written by the *śrāmaṇa* (monk) Chuan Deng of Youxi on Mount Tiantai. The Great Master, whose style name is Wujin (Endless), and whose other name is Youmen (Gate of Existence). --------------------------------------------------------------------------------
Chinese
三衢姑蔑人。出家天台。居智者幽溪道场。四十余年。传弘天台教观。其所著述。有楞严玄义。圆通疏前茅。圆通疏。海印三昧。谓之楞严四书。又着净名无我疏。弥陀圆中钞。永嘉集注。般若融心论。性善恶论。幽溪文集等。今无生论。是其一也。其生平履践行实。具韩求仲太史所著高明寺碑。与教私记年谱。兹不备述。 △三释正文。大师。讲此论时。已有分判。今依旧科。毫无所加。大科为二。初皈命述意。二依义立论。初中三。初稽首三宝三。初两土佛宝。 稽首能仁圆满智 无量寿觉大导师 菩萨造论弘经。必先皈命三宝者。有二意。一归宗有在。知非臆说。二恳请冥加。不致纰谬。吾祖亦然。稽首即皈命之义。盖人之所重。莫大于命。命之所尊。莫大于首。今以最尊之首。稽叩于三宝足下。表我身命。无他所归。独归于三宝之至尊也。能仁等者。此土教主。梵语释迦牟尼。此云能仁寂默。能仁。彰其用。寂默。显其体。今略称能仁者。以寂默智在于默。今存智在于说。故云能仁。能仁是别号。通号有十。第十名佛。佛者觉也。亦智也。天台释此有六种即。今云圆满智。乃究竟觉。然与众生理性。无二无别。故观经疏明理即佛云。此是圆智。圆觉诸法。遍一切处。无不明了。法智大师云 现代汉语译本 三衢姑蔑人（地名，浙江衢州人）。出家于天台宗，居住在智者幽溪道场四十余年，传扬弘扬天台教观。他的著作有《楞严玄义》、《圆通疏前茅》、《圆通疏》、《海印三昧》，合称‘楞严四书’。又著有《净名无我疏》、《弥陀圆中钞》、《永嘉集注》、《般若融心论》、《性善恶论》、《幽溪文集》等。现在这部《无生论》也是他的著作之一。他的生平事迹，详细记载在韩求仲太史所著的《高明寺碑》和《教私记年谱》中，这里就不再赘述。 △三次解释正文。大师在讲解这部论时，已经有了分判。现在依旧按照原来的科判，没有增加任何内容。大科分为二：一是皈命述意，二是依义立论。首先是皈命述意，其中又分为三：首先是稽首三宝，又分为三：首先是两土佛宝。 稽首能仁圆满智，无量寿觉大导师。 菩萨造论弘扬佛经，必定先皈命三宝，有两个用意：一是说明自己的宗承有所依据，不是随意杜撰；二是恳请三宝暗中加持，不至于出现纰漏。我们的祖师也是这样。‘稽首’就是皈命的意思。大概人所看重的，没有比生命更重要的；生命所尊重的，没有比头更重要的。现在用最尊贵的头，叩拜在三宝的脚下，表明我的身命，没有其他的归宿，唯独归属于三宝的至尊。‘能仁’等，指的是此土的教主，梵语Śākyamuni（释迦牟尼），意思是‘能仁寂默’。‘能仁’，彰显他的作用；‘寂默’，显现他的本体。现在简称为‘能仁’，是因为寂默的智慧在于默然，现在保存智慧在于说法，所以称为‘能仁’。‘能仁’是别号，通号有十个，第十个名称是‘佛’。‘佛’的意思是觉悟，也是智慧。天台宗解释‘佛’有六种，即六即佛。现在说的‘圆满智’，是究竟的觉悟。然而与众生的理性，没有两样。所以《观经疏》阐明理即佛时说：‘这是圆满的智慧，圆满觉悟诸法，遍及一切处，没有不明白的。’法智大师说