[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718) › 1.106 # 妙法蓮華經文句 1.106 妙法蓮華經文句 1.106 - **Language:** Classical Chinese ### [1.106](https://indike.org/pramana/in.bauddha.taisho.1718.1.106) 通教無生觀，譬如幻人執幻鏡，以幻六分臨幻鏡、覩幻像，像非鏡生、非面生，非鏡面合生，非離鏡面生，既不從四句生，則非內外中間，不常自有亦無滅處，去不至東西南北方，性本無生，非滅生無生，性本無滅，非滅滅無滅，無生無滅故曰無生；受想行識亦復如是。又觀幻色如幻鏡像、觀受如泡、觀想如炎、觀行如芭蕉、觀識如幻，幻不從幻物生，不從幻師生，非物、師合生，非離物、師生，四句求幻生，生無從來，四方求幻滅，滅無去處，性本無生，非滅生無生，性本無滅，非滅滅無滅，無生無滅故曰無生。觀根塵村落結賊所止，從本已來一一不實，妄想故起，業力機關假為空聚，無明體性本自不有，妄想因緣和合而有，有本自無，因緣成諸，煩惱業苦如旋火輪，觀其本無，皆如上說，此通意（云云）。 > The contemplation of non-arising in the shared teaching: For example, an illusory person holds an illusory mirror, brings the illusory six parts before the illusory mirror, and sees an illusory reflection. The reflection is not produced by the mirror, nor produced by the face, nor produced by the combination of mirror and face, nor produced apart from mirror and face. Since it does not arise from the four alternatives, it is neither internal, external, nor in between; it does not exist permanently of itself, nor is there a place of its extinction; its going does not reach the east, west, south, or north. Its nature is originally unarisen, not that non-arising comes from extinguishing arising; its nature is originally unextinguished, not that non-extinction comes from extinguishing extinction. Because there is neither arising nor extinguishing, it is called non-arising; sensation, perception, volition, and consciousness are also like this. Furthermore, contemplating illusory form as like an illusory mirror reflection, contemplating sensation as like a bubble, contemplating perception as like a mirage, contemplating volition as like a plantain tree, and contemplating consciousness as like an illusion: an illusion is not produced from an illusory object, nor produced from an illusionist, nor produced from the combination of object and illusionist, nor produced apart from object and illusionist. Seeking the arising of an illusion through the four alternatives, arising has nowhere it comes from; seeking the extinction of an illusion in the four directions, extinction has nowhere it goes. Its nature is originally unarisen, not that non-arising comes from extinguishing arising; its nature is originally unextinguished, not that non-extinction comes from extinguishing extinction. Because there is neither arising nor extinguishing, it is called non-arising. Contemplating the villages of sense faculties and sensory dusts as the dwelling place of the bandits of fetters: from the beginning each and every one has been unreal; they arise because of false discrimination, and through the mechanisms of karmic force they provisionally form empty villages. The nature of ignorance originally does not exist; it exists through the confluence of false discrimination and causal conditions. Existence is originally non-existent, yet causal conditions establish all things; afflictions, karma, and suffering are like a whirling firebrand. Contemplating their original non-existence is entirely as explained above; this is the meaning in the shared \[teaching\] (and so forth). > — English (machine translation) (machine translation) - [Previous: 1.105](https://indike.org/pramana/in.bauddha.taisho.1718.1.105) - [Next: 1.107](https://indike.org/pramana/in.bauddha.taisho.1718.1.107) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1718.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.1.106) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.1.106](https://indike.org/pramana/in.bauddha.taisho.1718.1.106) · Pramāṇa