妙法蓮華經文句 1.111

1.111

約圓教觀無生智者，觀鏡團圓，不觀背面、不觀形像，非背非闇、非面非明，不取種種形容、不取種種檠像，但觀團圓，無際畔、無始終、無明闇、無一異差別者，譬於圓觀，不取十法界相貌，無善惡、無邪正、無小大等，一切皆泯，但緣諸法實相，法性佛法，若色若香無非實相，觀煩惱業生即無生，無生不生，故曰無生，陰、入、界苦即是法身，非顯現故名為法身，障即法身，貪、恚、癡即般若，非能明故名為般若，無所可照性自明了，業行繫縛皆名解脫，非斷縛得脫，亦無體可繫，亦無能繫，故稱解脫。解脫即業不生，般若即煩惱不生，法身即苦不生，是三不生即一不生，是一不生即三不生，非三非一故言不生，況變易煩惱業苦而非不生？此即圓無生觀智（云云）。

Regarding the contemplation of the wisdom of non-arising according to the perfect teaching: one contemplates the roundness of the mirror, neither contemplating the back nor contemplating the images; it is neither back nor darkness, neither face nor brightness; one does not grasp at various shapes, nor grasp at various reflected images; one only contemplates its roundness, without boundaries, without beginning or end, without light or dark, without distinction of unity or difference. This is an analogy for the perfect contemplation, which does not grasp at the appearances of the ten dharma realms, having neither good nor evil, neither perversion nor rectitude, neither small nor large, and so forth. All are obliterated, and one only takes as object the true aspect of all dharmas, the dharma nature and the buddha dharma; whether color or fragrance, there is nothing that is not the true aspect. Contemplating the arising of defilement and karma, it is instantly non-arising; non-arising is not non-arising; hence it is called non-arising. The suffering of the aggregates, sense fields, and realms is itself the Dharma Body; it is not called the Dharma Body because of being revealed: the obstacle is itself the Dharma Body. Greed, anger, and delusion are themselves prajñā; it is not called prajñā because of its ability to illumine: having nothing to be illuminated, its nature is inherently clear. Karmic actions and bondages are all called liberation; it is not by severing bondages that one attains liberation, nor is there any substance that can be bound, nor anything that can bind; hence it is termed liberation. Liberation is the non-arising of karma; prajñā is the non-arising of defilements; the Dharma Body is the non-arising of suffering. These three non-arisings are just one non-arising; this one non-arising is just three non-arisings. Being neither three nor one, it is therefore called non-arising. How much less could transformationally [modified] defilements, karma, and suffering not be non-arising? This is the contemplative wisdom of the perfect non-arising, and so forth.