---
title: "楊仁山居士遺著 · 生死道常"
description: "楊仁山居士遺著是清末著名佛教居士楊文會（1837-1911）的重要著作。楊文會是近代中國佛教復興的關鍵人物，創辦金陵刻經處，致力於佛典的整理與流通。該書收錄了他的書信、序跋、論著等，內容涵蓋佛教教義闡釋、經典校勘、佛教教育推廣等，體現了他融合各宗、重視實踐的佛教思想。楊仁山居士遺著不僅是研究近代中國佛教史的重要文獻，也對現代漢傳佛教的發展產生了深遠影響，被視為居士佛教的典範之作。"
url: "https://rushiwowen.co/en/r/cmcy2gnro021sjv04fdjrxtfc"
---

### 生死道常

> The Path of Life and Death Is Everlasting

無所由而常生者。道也。不假修習。本覺常存。道之體也。由生而生。故雖終而不亡。常也。依本覺有不覺。依不覺有始覺。幻軀雖壞自性不迷。湛然常住。由生而亡。不幸也。既能覺悟。忽而亡失。實大不幸。有所由而常死者。亦道也。除滅無明。而妄心永寂。自然契道。由死而死。故雖未終而自亡者。亦常。寂而又寂。身雖住世。而我執已亡。即證真常。由死而生幸也。由妄心死。而真心生。實大幸也。故無用而生。謂之道。雖無作為。而示現受生。是菩薩道。用道得終謂之常。安詳順世。千聖通規。有所用而死者。亦謂之道。捨身佈施。是菩薩道。用道而得死者。亦謂之常。為道而死。亦利生之常事也。

> That which is not caused by anything yet constantly arises is the Path to Cessation.<note>Without relying on practice, original awakening constantly abides—this is the essence of the Path.</note>What arises from arising, though it ends, is not lost—this is constancy.<note>Based on original awakening there is non-awakening; based on non-awakening there is initial awakening. Though the illusory body decays, self-nature is not confused; it remains clear and constant.</note>What arises and then is lost is misfortune.<note>Having already awakened, to suddenly lose it is truly great misfortune.</note>That which is caused by something yet constantly ceases is also the Path to Cessation.<note>When ignorance is removed, the deluded mind is forever still—this naturally accords with the Path.</note>What ceases from cessation, though not yet ended, self-destructs—this too is constancy.<note>In stillness upon stillness, though the body remains in the world, the attachment to self is already gone—this realizes true constancy.</note>What ceases and then arises is fortune.<note>When the deluded mind dies and the true mind arises, this is truly great fortune.</note>Therefore, arising without deliberate action is called the Path.<note>Though without contrived effort, manifesting birth is the Bodhisattva's way.</note>Using the Path to reach one's end is called constancy.<note>Serenely following the world's course is the common way of all sages.</note>What dies through deliberate action is also called the Path.<note>Sacrificing the body in giving is the Bodhisattva's way.</note>Reaching death through the Path is also called constancy.<note>Dying for the Path is also an ordinary matter of benefiting living beings.</note>

此章分為兩段。前段生死屬心。專為自利。就真諦說。內分二門。一顯性門。二斷惑門。後段生死屬身。專為利他。就俗諦說。亦分二門。一樂遊門。二苦行門。列子書中唯此一章最為難解。今依佛教義釋之。若與舊註參看。孰得孰失。必有能辨之者。

> This chapter is divided into two sections. The first section concerns birth and death as they relate to the mind, focusing on self-benefit, and is explained from the perspective of ultimate truth. It is further divided into two parts: first, revealing the inherent nature; second, cutting off delusions. The latter section concerns birth and death as they relate to the body, focusing on benefiting others, and is explained from the perspective of conventional truth. It is likewise divided into two parts: first, the gate of joyful practice; second, the gate of ascetic practice. Among all the chapters in the Liezi, this one is the most difficult to understand. Now I will explain it based on Buddhist teachings. If one compares this with the old commentaries, one will surely be able to discern which is correct and which is mistaken.