妙法蓮華經文句 1.103

1.103

三藏教者，盲譬無生智，鏡譬無生境，陰、入、界也，頭等六分譬現在因也，像譬未來果也。若開眼取鏡，形對像生，愚故不斷絕；若閉眼如盲，則無所見。不見六分是因不生，不見鏡像是果不生，故《阿含經》云：「若謂有色，色是淨，淨即生，非不生；若謂有受想行識，識是淨，淨即生，非不生；若謂有受，受是樂，樂即生，非不生；乃至色，色是樂，樂是生，非不生；若計有想行，行是我，我是生，非不生；乃至色，色是我，我是生，非不生；若計有識，識是常，常是生，非不生，乃至色，色是常，常是生非不生。」譬如執鏡見面，面是生，非不生，若謂有五陰，悉是生，非不生，若能知色非淨乃至識非常，又能知色無常、苦、空、不淨，乃至識無常、苦、無我、不淨者，是為不生，非是生。如盲執鏡不見像生，是為不生，非是生。既知不生，寧復於中計我是色，計我異色，我在色中，色在我中？乃至識亦如是。如是觀者，現因來果俱皆不生，如盲對鏡不見形像，是名觀陰無生觀智也。

Regarding the Tripiṭaka teaching: Blindness illustrates the wisdom of non-arising; a mirror illustrates the realm of non-arising, namely the aggregates, sense bases, and elements; the six parts such as the head illustrate present causes; and the reflection illustrates future results. If one opens the eyes and takes up a mirror, facing the form, a reflection arises; because of ignorance, one does not sever it. If one closes the eyes as if blind, there is nothing seen. Not seeing the six parts is the non-arising of causes; not seeing the reflection in the mirror is the non-arising of results. Therefore an Āgama sūtra says: 'If one considers that there is form, and that form is pure, then pure is arising, not non-arising; if one considers that there are sensation, perception, volition, and consciousness, and that consciousness is pure, then pure is arising, not non-arising; if one considers that there is sensation, and that sensation is pleasure, then pleasure is arising, not non-arising; up to form, if form is pleasure, then pleasure is arising, not non-arising; if one conceives that there is perception and volition, and that volition is self, then self is arising, not non-arising; up to form, if form is self, then self is arising, not non-arising; if one conceives that there is consciousness, and that consciousness is permanent, then permanent is arising, not non-arising; up to form, if form is permanent, then permanent is arising, not non-arising.' Just as when holding a mirror one sees a face, the face is arising, not non-arising; if one considers that the five aggregates exist, they are all arising, not non-arising. If one can know that form is not pure, up to consciousness is not permanent, and furthermore know that form is impermanent, suffering, empty, and impure, up to consciousness is impermanent, suffering, non-self, and impure, this is non-arising, not arising. Like a blind person holding a mirror and not seeing a reflection arise, this is non-arising, not arising. Once knowing non-arising, how could one further conceive within it: 'I am form,' 'I am different from form,' 'I am within form,' 'form is within me'? Up to consciousness, it is also like this. For one who contemplates in this way, present causes and future results both do not arise; like a blind person facing a mirror without seeing form or reflection, this is called the contemplative wisdom that contemplates the non-arising of the aggregates.