English
Like the *Biographies of Rebirth* (*Wang Sheng Zhuan*) records, the Dharma Master Biancai of Leifeng (Leifeng Biancai Fashi), in meditation, traveled to the Pure Land in spirit and saw a lotus flower" ] } --------------------------------------------------------------------------------
Chinese
殊丽。问之曰。待净慈本禅师者。又资福曦公曰。吾定中见金莲华。人言以待本公。又见莲华无数。问之曰。以待受度者。或有萎者。云是退堕人。 △三结成。 且此莲华。人谁种植。现未互在。斯言有归也。 娑婆莲华由手种植。以形而得乎形。形骸有待。故相去也近。虽似近而反远。净土莲华。由心种植。以心而得乎心。心性无待。故相去也远。虽似远而反近。心既因中有果。性又横遍竖穷。泯去来之相。绝相待之形。现未互在。无足致疑。 净土生无生论亲闻记卷下(终) No. 1168-C 䟦语 幽溪大师中兴天台教观。以性具圆理。弘阐净土法门。于万历癸卯。因闻隐鳞居士请蕃为生无生论。甲辰秋。初开演于新昌石佛寺。每一登座。天乐盈空。声满石室。铿锵半月。独遘讲时。讲毕声寂。日日如是。远近缁素。咸叹希有。海内名公。着诗颂以纪之。后又于括苍诸处。续复讲演。文心教法师。录成亲闻记二卷。一梓于永嘉。再梓于温陵。经今七八十年。旧板不可复睹。购获为难。兹吴兴武康天泉寺。雪萍健禅师。向探少室宗乘。研究己躬下事。亦既称脱颖矣。后闻从上诸祖。或兼弘念佛法门。心焉慕之。于乙亥秋。来诣灵峰。心怀注念。于途中俨见接引圣容 现代汉语译本： 殊丽（Shuli，人名）。问他说：‘等待净慈本禅师（Jingci Ben Chanshi）的人。’又资福曦公（Zifu Xi Gong）说：‘我在禅定中看见金色的莲花，人们说这是等待本公（Ben Gong）。’又看见无数的莲花，问他说：‘这是等待接受超度的人。’有的莲花枯萎了，说是退堕的人。 △三、总结。 那么这些莲花，是谁种植的呢？现在和未来互相存在，这些话最终归于何处呢？ 娑婆世界的莲花是由手种植的，以有形之物得到有形之物，形骸有所等待，所以相距很近。虽然看似近，反而很远。净土的莲花是由心种植的，以心而得到心，心性没有等待，所以相距很远。虽然看似远，反而很近。心既然在因中就有果，性又横向遍及十方，纵向穷尽三世，泯灭了过去和未来的相，断绝了相互等待的形态，现在和未来互相存在，没有什么值得怀疑的。 《净土生无生论亲闻记》卷下（终） No. 1168-C 跋语 幽溪大师（Youxi Dashi）中兴天台教观，以性具圆理，弘扬阐述净土法门。在万历癸卯年，因为听到隐鳞居士（Yinlin Jushi）请求翻译《生无生论》。甲辰年秋天，最初在新昌石佛寺开讲。每次登上讲座，天乐充满天空，声音充满石室，铿锵半个月。只有讲经的时候才有声音，讲完后声音就消失了，每天都这样。远近的僧人和俗人都感叹稀有。海内外的名士，写诗歌颂来纪念这件事。后来又在括苍（Kuocang）等地，继续讲演。文心教法师（Wenxin Jiaofa Shi）记录成《亲闻记》二卷。第一次在永嘉（Yongjia）刊印，第二次在温陵（Wenling）刊印。经过了七八十年，旧的木板已经无法找到，购买也很困难。现在吴兴武康天泉寺（Wuxing Wukang Tianquan Si）的雪萍健禅师（Xueping Jian Chanshi），先前探究少室宗乘，研究自身的事情，已经可以称得上是脱颖而出了。后来听说从前的各位祖师，有的兼弘念佛法门，心中非常仰慕。在乙亥年秋天，来到灵峰（Lingfeng），心中怀着专注的念头，在途中清晰地看见了接引的圣容。
English
English version: Shuli (name). Asked him: 'The one waiting for Chan Master Jingci Ben (Jingci Ben Chanshi).' Also, Zifu Xi Gong (Zifu Xi Gong) said: 'In my meditation, I saw golden lotus flowers, and people said they were waiting for Ben Gong (Ben Gong).' Also saw countless lotus flowers, and asked him: 'These are waiting for those who will be saved.' Some lotus flowers withered, saying they were people who had regressed. △3. Conclusion. Then, who planted these lotus flowers? The present and the future exist mutually. Where do these words ultimately lead? The lotus flowers of the Saha world are planted by hand, obtaining form through form. Physical bodies are dependent, so they are close to each other. Although seemingly close, they are actually far. The lotus flowers of the Pure Land are planted by heart, obtaining heart through heart. The nature of the mind is independent, so they are far from each other. Although seemingly far, they are actually close. Since the mind already has the fruit within the cause, and the nature pervades horizontally and exhausts vertically, obliterating the appearance of past and future, and severing the form of mutual dependence, the present and the future exist mutually, and there is nothing to doubt. The End of Scroll Two of the Personally Heard Record of the Treatise on Birthlessness in the Pure Land No. 1168-C Postscript Great Master Youxi (Youxi Dashi) revived the Tiantai teachings and contemplation, using the perfect principle of inherent nature to propagate and elucidate the Pure Land Dharma gate. In the year Gui-Mao of the Wanli era, because he heard the recluse Yinlin (Yinlin Jushi) request a translation of the Treatise on Birthlessness. In the autumn of Jia-Chen, he first began lecturing at Shifo Temple in Xinchang. Every time he ascended the seat, heavenly music filled the sky, and the sound filled the stone chamber, resounding for half a month. Only during the lecture was there sound; after the lecture, the sound disappeared, and it was like this every day. Monks and laypeople from near and far all exclaimed at its rarity. Famous figures from home and abroad wrote poems and eulogies to commemorate this event. Later, he continued to lecture in Kuocang (Kuocang) and other places. Dharma Master Wenxin (Wenxin Jiaofa Shi) recorded it as two scrolls of the Personally Heard Record. It was first printed in Yongjia (Yongjia) and then again in Wenling (Wenling). After seventy or eighty years, the old woodblocks could no longer be found, and purchasing them was difficult. Now, Chan Master Xueping Jian (Xueping Jian Chanshi) of Tianquan Temple in Wukang, Wuxing (Wuxing Wukang Tianquan Si), had previously explored the Shaoshi lineage and studied his own affairs, and could already be said to have distinguished himself. Later, he heard that the previous patriarchs had also propagated the Pure Land Dharma gate of mindfulness of the Buddha, and he greatly admired it. In the autumn of Yi-Hai, he came to Lingfeng (Lingfeng), with a focused mind, and clearly saw the holy form of the welcoming Buddha on the way. --------------------------------------------------------------------------------
Chinese
。到山礼弥陀像。恍然途中然所见也。叹感应之奇缘。知慈悲之切至。即进堂随众听讲。先师歇庵老人。命卓崖定兄讲演生无生论。契入极则教理。由是发心。欲刻此论记。以嘉惠后学。慨记文或有繁讹处。乃请绍昙成兄。重加校阅。以付剞氏。爰述其缘起如此。 时 康熙壬辰季冬朔北天目存西比丘真铭和南识 现代汉语译本： 前往山中礼拜弥陀（Amitabha）佛像，忽然间发觉这景象似曾相识。感叹佛菩萨感应的奇妙因缘，深知佛菩萨慈悲救度众生的恳切心意。随即进入佛堂，跟随大众听闻佛法。先师歇庵老人，命卓崖定兄讲解《生无生论》，深入契合了极乐世界的教理。因此发心，想要刊刻这部《生无生论记》，以嘉奖和恩惠后来的学人。感慨此记文或许有繁琐讹误之处，于是请绍昙成兄，重新加以校阅，以便交付刊刻。因此叙述其缘起如此。 时 康熙壬辰年季冬初一，北天目山存西比丘真铭恭敬地记述。 现代汉语译本补充说明： * 弥陀（Amitabha）：阿弥陀佛，西方极乐世界的教主。 * 生无生论：佛教论著，阐述对‘生’的体悟，实则无生。 * 歇庵老人：先师名号。 * 卓崖定兄、绍昙成兄：协助校对和刊刻的人。
English
English version: I went to the mountain to pay homage to the Amitabha (Amitabha: The Buddha of Infinite Light) image. Suddenly, I realized that the scene was familiar. I marveled at the wondrous causes and conditions of the Buddha's response and deeply understood the earnestness of the Buddha's compassion in saving sentient beings. Immediately, I entered the hall and followed the assembly to listen to the Dharma. My late teacher, Elder Xie'an, instructed Brother Zhuoya Ding to expound on the 'Treatise on No-Birth' (Sheng Wu Sheng Lun: A Buddhist text discussing the understanding of 'birth' as ultimately non-existent), deeply aligning with the teachings of the Pure Land. Therefore, I resolved to engrave this 'Record of the Treatise on No-Birth' to benefit future learners. Concerned that the record might contain verbose or erroneous passages, I requested Brother Shaotan Cheng to re-examine it before entrusting it to the engravers. Thus, I narrate the origin of this endeavor. At the time of The first day of the last month of the Ren Chen year in the Kangxi reign, Bhiksu Zhenming of Cunxi at North Tianmu Mountain respectfully records this. English version supplementary notes: * Amitabha: The Buddha of Infinite Light, the lord of the Western Pure Land. * Treatise on No-Birth: A Buddhist text discussing the understanding of 'birth' as ultimately non-existent. * Elder Xie'an: The name of the late teacher. * Brother Zhuoya Ding, Brother Shaotan Cheng: People who assisted in proofreading and engraving. --------------------------------------------------------------------------------