妙法蓮華經玄義 3.92

3.92

上上智觀者，觀受由觸，乃至行由無明，知十二支三道即是三德，豈可斷破三德，更求三德？則壞諸法相。煩惱道即般若，當知煩惱不闇；般若即煩惱，般若不明。煩惱既不闇，何須更斷？般若不明，何所能破？闇本非闇，不須於明。如耆婆執毒成藥，豈可捨此取彼？業道即是解脫者，當知業道非縛；解脫即業者，脫非自在。業非縛故，何所可離？脫非自在，何所可得？如神通人，豈避此就彼耶？苦道即法身者，當知苦非生死；法身即生死，法身非樂。苦非生死，何所可憂？法身非樂，何所可喜？如彼虛空，無得無失，不忻不戚。如是觀者，三道不異三德，三德不異三道，亦於三道具一切佛法。何者？三道即三德，三德是大涅槃，名祕密藏，此即具佛果；深觀十二因緣，即是坐道場，此即具佛因。佛因佛果，皆悉具足，餘例可知。是名上上智觀十二因緣，得佛菩提。

Regarding contemplation with supreme wisdom: one contemplates that feeling arises from contact, and so on up to formations arising from ignorance, knowing that the three paths of the twelve links are themselves the three virtues. How could one sever and destroy the three virtues to seek the three virtues elsewhere? That would be to ruin the characteristics of dharmas. The path of affliction is itself prajñā; one should know that affliction is not dark. Prajñā is itself affliction; prajñā is not bright. Since affliction is not dark, why should it be further severed? Since prajñā is not bright, what could it destroy? Darkness is fundamentally not dark; it has no need for brightness. Like Jīvaka grasping poison and making it into medicine, how could one discard this and take that? The path of karma is itself liberation; one should know that the path of karma is not bondage. Liberation is itself karma; liberation is not ease. Because karma is not bondage, what could be escaped? Because liberation is not ease, what could be attained? Like a person of supernormal powers, how could they flee this to go to that? The path of suffering is itself the dharma-kāya; one should know that suffering is not birth-and-death. The dharma-kāya is itself birth-and-death; the dharma-kāya is not pleasure. Since suffering is not birth-and-death, what is there to grieve over? Since the dharma-kāya is not pleasure, what is there to rejoice over? Like empty space, it has neither gain nor loss, neither joy nor sorrow. For one who contemplates thus, the three paths are not different from the three virtues, the three virtues are not different from the three paths, and within the three paths all buddha-dharmas are complete. Why is this? The three paths are themselves the three virtues; the three virtues are the great nirvāṇa, called the secret store; this is possessing the Buddha-fruit. Deeply contemplating the twelvefold conditioned co-arising is sitting at the site of enlightenment; this is possessing the Buddha-cause. The Buddha-cause and the Buddha-fruit are all completely fulfilled; the rest can be known by analogy. This is called contemplating the twelvefold conditioned co-arising with supreme wisdom, attaining Buddha bodhi.