[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) › 1.110 # 妙法蓮華經文句 1.110 妙法蓮華經文句 1.110 - **Language:** Classical Chinese ### [1.110](https://indike.org/pramana/in.bauddha.taisho.1718.1.110) 別觀無生智者，鏡譬法界，眼譬觀智，青黃赤白、小大長短譬十法界，青譬地獄因果，黃譬餓鬼因果，赤譬畜生因果，白譬人天因果，小色像譬二乘因果，大色像譬通菩薩因果，短色像譬別菩薩因果，長色像譬佛因果，皆於鏡中分別無謬。若欲自正，令九因果不生、一因果生；若欲正他，令他九因果不生、一因果生。依於法界行菩提行，次第用析體觀智，斷四住生令不生；次用恒沙佛法斷客塵煩惱，令無知不生；後用實相智慧斷無明，令根本不生。若無四住則分段不生，若無無知則方便不生，若無無明則實報不生，生亦不生，不生亦不生，故名不生，是名別教無生智也。 > Regarding the contemplation of the wisdom of non-arising according to the distinctive teaching: a mirror is an analogy for the dharma realm; the eye is an analogy for contemplative wisdom; blue, yellow, red, white, small, large, short, and long are analogies for the ten dharma realms. Blue is an analogy for the causes and effects of hell; yellow is an analogy for the causes and effects of hungry ghosts; red is an analogy for the causes and effects of animals; white is an analogy for the causes and effects of humans and devas. Small forms are analogies for the causes and effects of the Two Vehicles; large forms are analogies for the causes and effects of bodhisattvas of the shared teaching; short forms are analogies for the causes and effects of bodhisattvas of the distinctive teaching; long forms are analogies for the causes and effects of buddhas. All are distinguished within the mirror without error. If one wishes to rectify oneself, one causes nine sets of causes and effects not to arise, and one set of causes and effects to arise; if one wishes to rectify others, one causes their nine sets of causes and effects not to arise, and one set of causes and effects to arise. Relying upon the dharma realm, one practices the practice of bodhi, sequentially using the contemplative wisdom of analytical and embodied \[emptiness\] to sever the arisings of the four entrenchments so that they do not arise; next, using the buddha dharmas numerous as the sands of the Ganges to sever the adventitious defilements so that ignorance does not arise; and finally, using the wisdom of the true aspect to sever fundamental ignorance so that the root does not arise. If there are no four entrenchments, then fragmented \[samsāric rebirth\] does not arise; if there is no ignorance, then expedient \[rebirth\] does not arise; if there is no fundamental ignorance, then \[rebirth in\] the realm of true recompense does not arise. Arising is also non-arising, and non-arising is also non-arising; hence it is called non-arising. This is called the wisdom of non-arising according to the distinctive teaching. > — English (machine translation) (machine translation) - [Previous: 1.109](https://indike.org/pramana/in.bauddha.taisho.1718.1.109) - [Next: 1.111](https://indike.org/pramana/in.bauddha.taisho.1718.1.111) - [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.1.110) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.1.110](https://indike.org/pramana/in.bauddha.taisho.1718.1.110) · Pramāṇa