Chinese
卍新续藏第 61 册 No. 1169 净土生无生论会集 No. 1169-A 净土生无生论会集序 夫净土者。确实而言非是生。亦非无生也。何则净土者。乃心性之异名也。本无惑染。强名曰净。众生依止。强名曰土。既是自心。则生与无生。皆成戏论矣。今言生者。乃大慈悲父。为儿女心重。于第二门头。㧞苦与乐之谓。乃生灭门意也。又言无生者。乃古善知识。为佛法情深。依第一义谛。应病下药。乃真如门意也。二门唯是一心。说甚生及无生也。然而一心具足二门。不妨生与无生也。是故古人唤作倚门望子也。若如此会得。则能圆超四句。圆该四句。绝待圆融。不可思议。自然超情离见。免堕如藤依树之诮。若触火聚之讥也。嗟乎是时也。正值法苑秋晚。僧海冬深。狮子虫遍于霜林。水潦鹤充满冰海。纵然佛祖再出。亦无门可望矣。我辈何人。敢鼓舌摇唇。亦只为支持门庭。事不获己耳。问。汝何人也。不自忖量。敢作注解耶。答。我亦非何人。实亦不敢作注解。今是书也。乃于病苦之暇。集些残羹㴼饭。只欲自餐自饮。不意旁观有不嫌酸臭者。逼而夺之。非不自量也。然是㴼饭也。虽不可饱人之口。而于我等讥饿者。不无小补。今题曰会集者。谓释题一科。皆出彻祖之笔。若 现代汉语译本： 《净土生无生论会集序》 所谓净土，确切地说，既不是生，也不是无生。为什么呢？因为净土是心性的别名。它本来没有迷惑和染污，勉强称之为‘净’。众生依止于此，勉强称之为‘土’。既然是自己的心，那么生与无生，都成了戏论了。现在说的‘生’，是大慈悲的佛父，因为怜悯儿女心切，在第二门头（生灭门）施设拔苦与乐的方便，这是生灭门的意思。又说的‘无生’，是古代的善知识，因为对佛法情深，依据第一义谛，应病下药，这是真如门的意思。生灭门和真如门，二门本来就是一心，还说什么生和无生呢？然而一心具足二门，不妨碍生与无生同时存在。所以古人说这是‘倚门望子’。如果能这样理解，就能圆满地超越四句（有、无、亦有亦无、非有非无），圆满地包含四句，达到绝待圆融，不可思议的境界。自然就能超越情识和见解，避免堕入像藤缠树一样的过失，或者像触碰火堆一样的危险。唉！现在正值佛法衰微的末法时代，僧众的修行如同寒冬深海一样艰难。狮子身上的虫子遍布在结霜的树林里，微小的水鸟也充满了寒冷的冰海。纵然佛祖再次出现，也没有可以期望的门路了。我们是什么人，竟然敢于摇唇鼓舌？也只是为了支持佛法门庭，实在是没有办法啊。问：你是什么人？不自己衡量一下，竟然敢作注解？答：我也不是什么人，实在也不敢作注解。现在的这部书，是在生病闲暇的时候，收集一些残羹剩饭，只想自己食用。没想到旁观者有不嫌弃酸臭的，强行夺走。这并非是不自量力。然而这些剩饭，虽然不能饱人的口腹，但对于我们这些饥饿的人来说，不无小补。现在题名为‘会集’，是因为解释题目这一科，都是出自彻悟祖师的笔迹。至于……
English
English version: Preface to the Collected Essays on the Treatise on Birthlessness in the Pure Land The Pure Land, to speak truthfully, is neither birth nor non-birth. Why is this? Because the Pure Land is another name for the nature of the mind. It is originally without delusion or defilement, and is thus called 'Pure'. Beings rely on it, and it is thus called 'Land'. Since it is one's own mind, then birth and non-birth are both mere play. Now, 'birth' refers to the great compassionate Buddha-father, who, out of deep love for his children, establishes the means of alleviating suffering and giving joy at the second gate (the gate of birth and death). This is the meaning of the gate of birth and death. 'Non-birth' refers to the ancient wise teachers, who, out of deep affection for the Dharma, prescribe medicine according to the illness based on the first principle. This is the meaning of the gate of True Thusness. The two gates are ultimately one mind, so what is there to say about birth and non-birth? However, the one mind fully possesses both gates, and this does not hinder the simultaneous existence of birth and non-birth. Therefore, the ancients called this 'leaning on the door and waiting for the child'. If one can understand it in this way, then one can perfectly transcend the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), perfectly encompass the four phrases, and attain absolute and perfect fusion, which is inconceivable. Naturally, one can transcend emotions and views, and avoid falling into the fault of clinging like a vine to a tree, or the danger of touching a pile of fire. Alas! Now is the time of the decline of the Dharma, when the practice of monks is as difficult as the deep sea in winter. The insects on the lion are all over the frosted forest, and the tiny water birds are full of the cold ice sea. Even if the Buddhas and Patriarchs were to reappear, there would be no door to hope for. Who are we to dare to wag our tongues? We are only trying to support the Dharma, and we have no choice. Question: Who are you? Don't you measure yourself before daring to make annotations? Answer: I am no one, and I dare not make annotations. This book is a collection of leftovers gathered during my illness, and I only intended to eat them myself. I did not expect that some onlookers would not dislike the sour smell and would forcibly take them away. This is not because I overestimate myself. However, these leftovers, although they cannot fill the mouths of people, are not without some benefit to those of us who are hungry. Now the title is 'Collected Essays', because the section explaining the title is all from the pen of Patriarch Chewu. As for... --------------------------------------------------------------------------------
Chinese
不集之。恐失传也。论中著述。尽采台宗之意。若不会之。恐失详也。今会而集之。作斯名焉。 道光己酉年清和月红螺山慕莲学人达默述 No. 1169 净土生无生论会集 明天台山幽溪沙门 传灯和南 撰 清红螺山资福比丘 达默和南 集 清红螺山资福沙门 达林和南 订 讲释此论。大科分三。初总标论题。二请加述意。三分门立论。初又二。初论题。二论主。初又三。初解净土。二解生无生。三解论字。初解净土。又四。初辩四土。二述缘起。三明宗旨。四显胜益。初又三。初明四土名义。二明四土染净。三明四土横竖。初又二。初列名。二辩义○今初。 名者。四土名字也。四土者。十界众生所依之国土也。土虽无量。略摄为四。初常寂光土。二实报无障碍土。三方便有余土。四凡圣同居土。以四土摄十界者。寂光是佛国土。实报是菩萨国土。方便是声闻缘觉国土。同居乃六凡国土。 ○二辩义又四。初常寂光土。乃至第四凡圣同居土○今初。 常寂光土者。乃诸佛所住。三德秘藏也。而分性修二德。言性德者。乃众生本具之心性也。梵网玄义云。常即法身。寂即解脱。光即般若。又三德皆常。性无迁故。三德皆寂。离尘劳故。 现代汉语译本： 不要散佚这些内容，恐怕失传。论著中的阐述，都采纳了天台宗的意旨。如果不能融会贯通，恐怕会失去详尽之处。现在融会贯通并汇集起来，创作了这个名称。 道光己酉年清和月红螺山慕莲学人达默 述 净土生无生论会集 明天台山幽溪沙门 传灯和南 撰 清红螺山资福比丘 达默和南 集 清红螺山资福沙门 达林和南 订 讲释此论，大致分为三部分。首先总标论题，其次陈述写作意图，最后分门别类地建立论点。第一部分又分为两部分：首先是论题，其次是论作者。论题又分为三部分：首先解释净土（Pure Land），其次解释生无生（non-origination of origination），最后解释‘论’字。解释净土又分为四部分：首先辨析四土（Four Lands），其次陈述缘起，再次阐明宗旨，最后彰显殊胜利益。辨析四土又分为三部分：首先阐明四土的名义，其次阐明四土的染净，最后阐明四土的横竖。阐明四土的名义又分为两部分：首先列出名称，其次辨析含义。现在开始第一部分。 所谓‘名’，就是四土的名字。四土，是十界众生所依止的国土。国土虽然无量无边，但概括起来有四种：一是常寂光土（Eternal Stillness Light Land），二是实报无障碍土（Land of Actual Reward without Obstruction），三是方便有余土（Land of Expedient Remainder），四是凡圣同居土（Land of Co-dwelling of Ordinary Beings and Sages）。用四土来统摄十界，常寂光土是佛的国土，实报土是菩萨的国土，方便土是声闻、缘觉的国土，同居土是六凡的国土。 辨析含义又分为四部分：首先是常寂光土，乃至第四是凡圣同居土。现在开始第一部分。 常寂光土，是诸佛所居住的地方，是三德（Three Virtues）的秘密宝藏。分为性德和修德两种。所谓性德，是众生本自具有的心性。《梵网经玄义》中说：‘常’就是法身（Dharmakaya），‘寂’就是解脱（Liberation），‘光’就是般若（Prajna）。又，三德都是常，因为自性没有迁变；三德都是寂，因为远离尘劳。
English
English version: Do not disperse these contents, lest they be lost. The elaborations in the treatise all adopt the meaning of the Tiantai School. If one cannot comprehend them thoroughly, I fear the details will be lost. Now, I have comprehended and collected them, creating this title. Written by Da Mo, a student of Lotus Adoration at Hongluo Mountain in the Qinghe month of the Daoguang JiYou year. Collected Commentary on the Pure Land Non-Origination Treatise Composed by Shramana Chuan Deng of Youxi, Tiantai Mountain, Ming Dynasty, reverently. Collected by Bhiksu Da Mo of Zifu, Hongluo Mountain, Qing Dynasty, reverently. Revised by Shramana Da Lin of Zifu, Hongluo Mountain, Qing Dynasty, reverently. Explaining this treatise, the main outline is divided into three parts. First, generally state the topic of the treatise; second, request to add the intention of the writing; third, establish arguments by categories. The first part is further divided into two: first, the topic of the treatise; second, the author of the treatise. The topic is further divided into three: first, explaining Pure Land; second, explaining non-origination of origination; third, explaining the word 'treatise'. Explaining Pure Land is further divided into four: first, distinguishing the Four Lands; second, stating the arising of conditions; third, clarifying the purpose; fourth, revealing the excellent benefits. Distinguishing the Four Lands is further divided into three: first, clarifying the names and meanings of the Four Lands; second, clarifying the purity and impurity of the Four Lands; third, clarifying the horizontal and vertical aspects of the Four Lands. Clarifying the names and meanings is further divided into two: first, listing the names; second, distinguishing the meanings. Now beginning with the first. The 'names' are the names of the Four Lands. The Four Lands are the lands upon which the beings of the Ten Realms rely. Although the lands are immeasurable, they are briefly summarized as four: first, the Eternal Stillness Light Land (Chang Ji Guang Tu); second, the Land of Actual Reward without Obstruction (Shi Bao Wu Zhang Ai Tu); third, the Land of Expedient Remainder (Fang Bian You Yu Tu); fourth, the Land of Co-dwelling of Ordinary Beings and Sages (Fan Sheng Tong Ju Tu). Using the Four Lands to encompass the Ten Realms, the Eternal Stillness Light Land is the Buddha's land, the Land of Actual Reward is the Bodhisattva's land, the Land of Expedient Remainder is the land of Sravakas and Pratyekabuddhas, and the Land of Co-dwelling is the land of the Six Ordinary Realms. Distinguishing the meanings is further divided into four parts: first, the Eternal Stillness Light Land, up to the fourth, the Land of Co-dwelling of Ordinary Beings and Sages. Now beginning with the first. The Eternal Stillness Light Land is where all Buddhas reside, the secret treasury of the Three Virtues (San De). It is divided into the virtues of inherent nature and the virtues of cultivation. The virtues of inherent nature are the mind-nature originally possessed by all beings. The Profound Meaning of the Brahma Net Sutra says: 'Eternal' is the Dharmakaya (法身, Dharma Body), 'Stillness' is Liberation (解脱, Vimukti), 'Light' is Prajna (般若, Wisdom). Furthermore, all three virtues are eternal because the nature does not change; all three virtues are still because they are free from the defilements of dust and labor. --------------------------------------------------------------------------------
Chinese
三德皆光。极明净故。如此三法。不纵不横。名秘密藏。此即下文论中所谓性体。性量。性具。性体。乃本具法身德。性量。乃本具般若德。性具。乃本具解脱德。亦即三谛。常即中谛。寂即俗谛。光即真谛。即一而论三。故非纵。即三而论一。故非横。非纵非横。不可思议。故名秘密藏也。此乃性德。言修德者。后文云。修之者。称性照了也。谓修空观。破见思。称真谛性。成般若德。修假观。破尘沙。称俗谛性。成解脱德。修中观。破无明。称中谛性。成法身德也。性修合论。乃清净法身之所游居。约性德理名土。约修德智名身。身土一如。非二相也。此无各各别异之致。而实遍周别异界中。以别异界。离此别无安立处故。 ○二实报无障碍土 实报无障碍土者。称乎实相。真实果报。故曰实报。色心自在。尘刹互含。故曰无碍。此土乃圆教四十一位。别教地上大士之所游居。身能现土。土亦现身。不违法性。胜妙庄严。具如华严经所明。法界安立海也。又名分证常寂光土。法身大士所居故。 ○三方便余土 方便有余土者。出三界外有净土。三乘圣人。修方便道之所游居。故曰方便。但尽见思。未除别惑。但离分段。未免变易。故曰有余。谓九人生于此土。藏教二人。谓声闻支佛。通 现代汉语译本： 三德（法身德、般若德、解脱德）皆放光明，极其明亮清净的缘故。这三种法，不纵向也不横向，名为秘密藏。这即是下文论中所说的性体（本具法身德）、性量（本具般若德）、性具（本具解脱德）。性体，乃是本具的法身德；性量，乃是本具的般若德；性具，乃是本具的解脱德。也即是三谛（真谛、俗谛、中谛）。常，即是中谛；寂，即是俗谛；光，即是真谛。从一而论三，所以不是纵向；从三而论一，所以不是横向。非纵非横，不可思议，所以名为秘密藏。这是性德。说到修德，后文说：‘修习它的人，是称合自性而照见明了。’意思是修习空观，破除见思惑，称合真谛之性，成就般若德；修习假观，破除尘沙惑，称合俗谛之性，成就解脱德；修习中观，破除无明惑，称合中谛之性，成就法身德。性德与修德合起来，乃是清净法身所游居之处。从性德之理来说，名为土；从修德之智来说，名为身。身土一如，不是两种相状。这里没有各各别异的意味，而实际上遍周于别异的界中，因为别异的界，离开这里就没有安立之处。 ○二、实报无障碍土 实报无障碍土，是称合实相（诸法真实不虚的体性），真实果报，所以叫做实报。色心自在，尘刹互相含容，所以叫做无碍。此土乃是圆教四十一位菩萨，别教地上大士所游居之处。身能显现土，土也能显现身，不违背法性，胜妙庄严，详细情况如同《华严经》所阐明的法界安立海。又名分证常寂光土，是法身大士所居住的地方。 ○三、方便有余土 方便有余土，是在三界之外有净土，是三乘圣人修习方便道所游居之处，所以叫做方便。但尽了见思惑，未除别惑；但离了分段生死，未免变易生死，所以叫做有余。指九种人往生于此土。藏教的两种人，指声闻、缘觉。