English
English version: The Dharma relies on the Dharma. The fruit Dharma arises from the cause Dharma. The perfect completion in a single thought means that both the threefold thousand realms inherent in principle and created in phenomena reside in the same thought. It is because they reside in the same thought that a person who recites the Buddha's name is said to fully possess the inherent virtue of the Dharmakaya (the Dharma body of the Buddha), giving rise to and accomplishing the two kinds of cultivated virtues of Prajna (wisdom) and Moksha (liberation). And these two kinds of cultivated virtues still reside within the inherent virtue of the Dharmakaya. From the perspective of cultivated virtue, although it is called 'cause,' from the perspective of inherent virtue, the 'cause' already contains the 'fruit,' because the 'cause Dharma' and the 'fruit Dharma' both reside in the same thought. The threefold thousand realms of 'cause Dharma' inherent in principle and the threefold thousand realms of 'fruit Dharma' created in phenomena both reside in the same thought, hence it is said that the mind-nature is perfectly fused, encompassing everything. This is like a lotus flower blooming, where the 'flower' symbolizes the 'cause' and the 'lotus' symbolizes the 'fruit.' The flower blooming and the lotus appearing symbolize that 'cause' and 'fruit' exist simultaneously, hence it is said that the present and the future mutually contain each other. The above is about the perfect fusion of mind and Dharma, explaining the meaning of mutual containment. Second, from the perspective of the permanence of mind-nature, explaining the meaning of mutual containment. Moreover, this mind is permanent, without arising, ceasing, going, or coming. The very mind that is reciting the Buddha's name now is the very time when one will be born in the lotus pond in the Pure Land in the future. Therefore, it is said that a person who initially arouses the Bodhi mind already has a lotus seed sprouting in the treasure pond of the Pure Land. If one is diligent and does not regress, growing day by day, the lotus will gradually bloom, shining brilliantly according to the magnitude of one's merits. If one is lazy and regresses, harboring regret and mixed thoughts, the lotus will gradually wither. If one can reform oneself, the lotus will regain its freshness and beauty. If one cannot reform oneself, the lotus bud will wither and the seed will decay. And who plants this lotus? The 'present' and the 'future' mutually contain each other; this statement has a basis. Lady Wang, the Lady of Yue State, was the wife of Prince Jing, the paternal uncle of Emperor Zhezong of the Song Dynasty. She single-mindedly cultivated the Pure Land practice, day and night without ceasing, guiding her concubines and maids to aspire to be reborn in the Western Pure Land of Ultimate Bliss. Among them, one maid was lazy and indolent. The Lady said, 'I cannot let one person ruin my rules.' So she banished her. The maid felt fear and remorse, and then resolved to be diligent and persevering for a long time. One day, she said to her colleagues, 'I am about to depart.' That night, everyone smelled a strange fragrance filling the room, and the maid passed away without illness. The next day, a colleague told the Lady that she had dreamed of the departed maid, who asked her to thank the Lady, grateful for the Lady's instruction and reprimand, which enabled her to be reborn in the Western Pure Land, and was immensely grateful for the Lady's kindness. The Lady said, 'Only if she can enter my dream can I believe what you say.' That night, the Lady also dreamed of the maid. --------------------------------------------------------------------------------
Chinese
夫人梦婢致谢如前。夫人曰。西方可至乎。婢曰。可。遂导夫人行。顷之。见一大池。有莲华大小间错。或荣或悴。夫人问其故。婢曰。世间修西方者。才发一念。此中便生一华。勤惰不同。荣悴亦异。精进者荣。怠废者悴。若历久不息。念熟观成。形消神谢。决生其中。中有一人。朝服而坐。宝冠璎珞。庄严其身。夫人问曰。何人也。婢曰。杨杰也。又一人朝服而坐。夫人又问何人。曰。马玗也。两人俱修净业。事具本传。夫人曰。我当生何处。婢导之行。可数里。望见一华台。金碧晃耀。光明洞然。婢曰。此夫人生处。乃金台上品上生也。既觉。悲喜交至。其年遇生日。晨起秉炉焚香。望观音阁而立。诸眷方趣前为寿。视之。则已化去矣。现未互在门竟。 生无生论会集(终) No. 1169-B ○旧䟦 幽溪大师。中兴天台教观。以性具圆理。阐净土法门。着为生无生论。初开演于新昌石城寺。每一登座。天乐盈空。大众同闻。事非虚诳。诚可谓离五浊之大津梁。登九莲之胜方便。正知于丁巳年春。归依大师。即蒙相授。旋梓流通。后因板寄慧庆。遂复久置高阁。今与十疑。宝王。重梓。合成净土三论。伏愿见闻随喜。尽断狐疑。遂成三昧宝王。顿悟无生法忍。亲觐弥陀。等蒙授记。 现代汉语译本： 夫人梦见婢女前来道谢，如之前一样。夫人问道：‘西方极乐世界可以到达吗？’婢女说：‘可以。’于是引导夫人前行。不久，见到一个大池，池中有莲花大小相间，有的茂盛，有的凋零。夫人问这是什么缘故。婢女说：‘世间修行往生西方极乐世界的人，才发起一个念头，这池中便生出一朵莲花。因为勤奋和懈怠不同，所以莲花的茂盛和凋零也不同。精进的人，莲花就茂盛；怠惰废弛的人，莲花就凋零。如果长久不停止，念佛纯熟，观想成就，形体消亡，神识脱离，必定往生到这莲花之中。’ 池中有一人，身穿朝服而坐，头戴宝冠，佩戴璎珞，庄严其身。夫人问道：‘这是什么人？’婢女说：‘这是杨杰（人名）。’又有一人身穿朝服而坐，夫人又问是什么人，婢女说：‘这是马玗（人名）。’这两人都修习净土法门，事迹都记载在他们的本传中。夫人问：‘我应当往生到什么地方？’婢女引导她前行，走了几里路，遥望见一座莲花台，金碧辉煌，光明透彻。婢女说：‘这就是夫人您往生的地方，乃是金台上品上生。’ 醒来后，夫人悲喜交加。那年遇到生日，早晨起来，手持香炉焚香，朝着观音阁站立。家人们正要上前为她祝寿，看她时，她已经化去往生了。这真是现世和未来互相显现的殊胜景象。 《生无生论会集》（终） No. 1169-B ○旧跋 幽溪大师（法号），中兴天台宗的教观，以性具圆理阐释净土法门，著作为《生无生论》。最初在新昌石城寺开讲，每次登座，天乐盈满天空，大众都能听到，此事并非虚假。实在可以说是脱离五浊恶世的大津梁，登上九品莲台的殊胜方便。正知在丁巳年春天，皈依大师，就蒙受大师传授，随即刊印流通。后来因为木板寄存在慧庆处，于是又长期被搁置在高阁之上。现在与《十疑论》、《宝王三昧论》一起重新刊印，合成为净土三论。希望见闻者都能随喜赞叹，彻底断除狐疑，最终成就三昧宝王，顿悟无生法忍，亲自觐见阿弥陀佛（西方极乐世界的教主），一同蒙受佛的授记。
English
English version: The lady dreamed that a maid came to thank her as before. The lady asked, 'Can the Western Pure Land be reached?' The maid said, 'Yes.' Then she led the lady forward. After a while, they saw a large pond with lotuses of various sizes, some flourishing and some withered. The lady asked the reason for this. The maid said, 'When people in the world cultivate to be reborn in the Western Pure Land, as soon as they generate a single thought, a lotus flower grows in this pond. Because diligence and laziness differ, the flourishing and withering of the lotuses also differ. For those who are diligent, the lotus flourishes; for those who are lazy and negligent, the lotus withers. If one continues without ceasing for a long time, the recitation becomes pure, and the visualization is accomplished, the physical body decays, and the spirit departs, one will surely be reborn in that lotus.' In the pond, there was a person sitting in court attire, wearing a jeweled crown and adorned with necklaces. The lady asked, 'Who is this person?' The maid said, 'This is Yang Jie (a personal name).' There was another person sitting in court attire, and the lady asked again who it was. The maid said, 'This is Ma Yu (a personal name).' Both of these people cultivated the Pure Land Dharma, and their deeds are recorded in their biographies. The lady asked, 'Where shall I be reborn?' The maid led her forward for several miles, and they saw a lotus platform shining with gold and jade, and filled with light. The maid said, 'This is where you, madam, will be reborn, in the upper grade of the upper level on the golden platform.' Upon awakening, the lady was filled with both sorrow and joy. That year, on her birthday, she rose early in the morning, held an incense burner, and stood facing the Guanyin (Avalokiteśvara) Pavilion. Her family members were about to come forward to wish her a happy birthday, but when they looked at her, she had already transformed and been reborn. This is truly a wonderful scene where the present and the future manifest each other. 《The Collection on the Treatise on No-Birth》 (End) No. 1169-B ○Old Colophon Master Youxi (a Dharma name) revived the teachings and contemplation of the Tiantai school, using the principle of inherent completeness to explain the Pure Land Dharma, and wrote the 《Treatise on No-Birth》. He first lectured on it at Shicheng Temple in Xinchang. Every time he ascended the seat, heavenly music filled the sky, and the assembly could hear it. This matter is not false. It can truly be said to be a great ferry for escaping the five turbidities and a wonderful expedient for ascending the nine-grade lotus platform. Zhengzhi took refuge in the master in the spring of the year Ding Si, and was immediately taught by the master, and then printed and circulated. Later, because the printing plates were deposited with Huiqing, they were again placed in a high cabinet for a long time. Now, together with the 《Ten Doubts》 and the 《Bao Wang San Mei Lun》, it is reprinted and combined into the Three Treatises on the Pure Land. May those who see and hear it rejoice and praise it, completely cut off doubts, and ultimately achieve the Samadhi King, suddenly awaken to the Dharma-patience of No-Birth, personally meet Amitabha Buddha (the leader of the Western Pure Land), and together receive the Buddha's prediction. -------------------------------------------------------------------------------- 比丘正知识 No. 1169-C 䟦语
Chinese
原夫三界唯心。万法唯识。唯心唯识是开闭阃入涅槃。趣无生之关钥也。教乘云。法不孤起。假因缘凑巧而生。古今 佛祖同一鼻孔出气。无非拯㧞众生为大事因缘。故种种粗言细语。循循善诱。导归觉岸。获无生忍之意也。 天台幽溪老人造论。发挥净土。布列十门。彰显妙有之宗。演唱无生之曲。言简义周。事确理圆。性相融通。横该八教。竖彻五时。托底掀翻。究竟极谭。可谓皓月悬于晴空。无暗不烛者也。题名会集者。乃红螺 亮座主。为法情深。婆心切切。咸繇时当末劫法运。垂秋后进。根浅机钝。智力微弱。妙义难达。上不契 佛祖之圣意。下不领会于自心。故此以善巧妙智。采荟经教。撮集祖语。随时应症。染指即效九品金地。如在掌中花池宝所。似现目前。诚能救济贫乏之良方也。苟能公诸同好。若将此书。执持勤拨。展转流通。庶不负亮公大师苦心。不昧热血无干。阐扬法道。永不坠落。自性弥陀。唯心净土。去则不远西方极乐胜庄严者。乃生无生论会集也矣。 时于 道光二十九年季冬红螺山二有丈室莲村氏敬识 现代汉语译本： 比丘正知识 No. 1169-C 跋语 原本三界唯心，万法唯识。唯心唯识是开启和关闭进入涅槃（Nirvana，佛教术语，指解脱生死轮回的境界）之门，通往无生（anutpāda，佛教术语，指不生不灭的真理）的关键。教义说，法不会孤立产生，而是凭借因缘（hetu-pratyaya，佛教术语，指事物产生的条件和关系）的凑合而生。古今佛祖都用同一个鼻孔出气，无非是为了拯救众生这个大事因缘。所以用各种粗浅或精妙的语言，循循善诱，引导众生到达觉悟的彼岸，获得无生忍（anutpatti-dharma-kṣānti，佛教术语，指对不生不灭的真理的领悟和安忍）的意境。天台幽溪老人撰写论著，发挥净土（Sukhavati，佛教术语，指阿弥陀佛的清净国土）思想，铺陈十门，彰显妙有（adbhūta-sat，佛教术语，指不可思议的存在）之宗，演唱无生之曲，言简意赅，事理圆融，性相（svabhāva-lakṣaṇa，佛教术语，指事物的本性和现象）融通，横向涵盖八教，纵向贯穿五时，彻底揭示，究竟极谈，可谓皓月悬于晴空，无暗不照。题名‘会集’者，乃红螺亮座主，为法情深，婆心切切，皆因时当末劫法运，垂秋后进，根浅机钝，智力微弱，妙义难达，上不契佛祖之圣意，下不领会于自心。故此以善巧方便之智慧，采撷经教，撮集祖语，随时应症，染指即效，九品金地（佛教术语，指往生净土的九种品位）如在掌中，花池宝所似现目前。诚能救济贫乏之良方也。苟能公诸同好，若将此书，执持勤拨，辗转流通，庶不负亮公大师苦心，不昧热血无干，阐扬法道，永不坠落。自性弥陀（Amitābha，佛教术语，指人人本具的佛性），唯心净土，去则不远，西方极乐（Sukhavati，佛教术语，指阿弥陀佛的清净国土）胜庄严者，乃《生无生论会集》也。 时于 道光二十九年季冬红螺山二有丈室莲村氏敬识