持人菩薩經諸入品第七
Chapter 7: The Entrances
佛告持人：「何謂菩薩曉了諸入？於斯菩薩觀十二入解其本末。云何觀之？所可觀者得不見眼之所入處，眼無成就悉無所有。所以者何？眼所入者，皆從緣對、從顛倒興，色之所縛、緣起所合。
The Buddha told Sustainer: "What does it mean for a bodhisattva to truly understand the realms of experience? Here, a bodhisattva examines the twelve bases of perception and comprehends their origin and function. How do they examine them? In their observation, they find no fixed abode for the eye-base; the eye has no inherent substance and is fundamentally empty. Why is this? The eye-base arises only through conditions and opposing factors, emerging from deluded conceptualization, bound by forms, and assembled through dependent origination.
「有二事因：一曰眼入；二曰從對。坐色故曰眼入，如是眼色有二猗著，眼色所入、色是眼品，自見色已以幻為門，故曰諸入。則盈生受，眼不著色、色不著眼，色不著色、目不著目，皆從緣起。以色為緣故號色入，自以見緣對，故曰有相，以入為業。
There are two causes: First, the eye faculty; second, the objects it encounters. Because form arises, we speak of the eye faculty. Thus, the eye and form depend on each other. The faculty receives forms, and forms are the domain of the eye. When one sees forms, it is like a gateway of illusion, which is why we speak of "sense spheres." Then sensations arise. The eye is not attached to form, nor is form attached to the eye. Form is not attached to itself, and the eye is not attached to itself; everything arises from conditions. Because of form as a condition, we name it the "form sense sphere." Because one sees conditioned objects, we speak of "characteristics." Engaging with sense spheres is its function.
「何謂入業？由以顛倒用以豐饒以如究竟，不得入眼諸色之無，其明智者不求諸入便見真諦。從顛倒合愚冥凡夫有二相矣。眼以入色便顯入諦，已解真諦色入於目，無內無外無有中間。其眼眾色無去來今，現目覩色，現目覩色則貪受取，愚冥凡夫所行不可。明智達之虛無無真，思想顛倒便成諸入，諸入自然云何有乎？其無入相皆從緣起，故曰諸入。如來曰諸入虛無，悉從顛倒託於因緣，無有諸作無使作者，眼不召色色不召眼，亦無所知各各寂然。眼色諸入俱共淡泊，無有作者從因緣起，愚冥凡夫心處顛倒，賢聖達之，然無所生無所滅矣！
"What is meant by ‘entering into the senses’? Because people rely on mistaken views to seek fulfillment and completeness, they fail to enter the truth that the objects seen by the eyes are empty. A wise person does not seek to ‘enter’ the senses; instead, they directly see reality. Foolish, unenlightened beings, due to their deluded thinking, have two aspects: when the eyes encounter forms, they get caught up in those appearances and mistakenly believe they have entered reality. But once one understands the true nature, forms entering the eyes have no inside, no outside, and no middle. The eyes and all forms have no past, future, or present. What is presently seen through the eyes, when one sees forms, leads to grasping and attachment—this is the behavior of the foolish and unenlightened, and it is not true. The wise understand that this is illusory, empty, and without true substance. Mistaken thinking then forms all the ‘entrances’ of the senses. Since the entrances of the senses arise naturally, how can they truly exist? Without fixed characteristics of entering, everything arises from causal conditions. Therefore, it is called ‘entering into the senses.’ The Tathagata says: The entrances of the senses are empty and illusory, all relying on mistaken views and depending on causes and conditions. There is no doer and no one who makes it happen. The eyes do not summon forms, and forms do not summon the eyes. Neither has any awareness; each is still and silent on its own. The eyes, forms, and all sense entrances are peaceful and still together. There is no agent of action; they arise only from causes and conditions. Fools and ordinary beings dwell in delusion, while the wise and noble ones realize this truth. Ultimately, there is no arising and no ceasing!"
「無來無去，眼色諸入眼不斷眼，目不想目、色不捨色，便知自然。色不想色。所以者何？各各空故，各各淡泊知自然故。眼不猗眼、色不知色，自然之故。眼色自然無成就者，眼不求眼亦不合散，各各空無，目不習目是我所眼，色不習色色是我所，幻自然相，眼色虛無則曰自然，假託言矣！
No coming, no going. The eye and forms enter the eye without ceasing. The eye does not cling to eye, form does not abandon form—thus one knows what is natural. Form does not cling to form. Why is this? Because each is empty of itself, each is tranquil and knows its own nature. The eye does not depend on eye, form does not know form—this is due to the natural way. The eye and forms are naturally without any fixed attainment. The eye does not seek eye, nor does it unite or disperse. Each is empty, without self. The eye does not habitually think "this eye is mine," form does not habitually think "this form is mine." Like an illusion, they arise naturally. The eye and forms are empty and insubstantial—this is called "natural." It is merely a borrowed expression.
「耳聲、鼻香、舌味、身更、心法而不可得，悉無所有亦無所成。所以者何？從因緣起，處在顛倒，立在二因，從心法興諸品入故，故曰諸入。以法因緣假託入門，法不著心，心不著法，法不著法，心不著心，著從緣起以立法事，因心見相不得入法，明智達之。
The ear and sound, nose and smell, tongue and taste, body and touch, mind and mental objects—none of these can be truly grasped. They are all without inherent existence and produce nothing on their own. Why is this? Because they arise from interdependent causes, rest on mistaken perceptions, and are established through dualistic conditions. They emerge from mental activity and lead to various experiential gates—this is why they are called the "gates of perception." Through causes and conditions, phenomena are merely designated as points of entry. However, mental states do not cling to phenomena, nor do phenomena cling to mental states. Phenomena do not cling to other phenomena, and the mind does not cling to itself. Clinging arises only because of causal conditions, which give rise to the perception of things. Yet, the mind, seeing appearances, does not truly grasp the nature of phenomena. One who is wise understands this.
「求諸入本覩見真諦，皆顛倒合，愚冥凡夫見有二相，無內外亦無中間，心不入法法不入心，無去來今，皆從緣生，愚者不了，明智達之。所以者何？悉無所有處自然故，無意入法無有真相，不得成就假託現耳。
"To seek the foundation transcends superficial understanding and realize true reality: All perceptions are constructed by delusion. Ordinary people in their ignorance see duality—yet there is no inside, no outside, and no middle ground. The mind does not enter phenomena; phenomena do not enter the mind. There is no past, future, or present—all arise from conditions. The ignorant fail to understand this, but the wise penetrate it. Why? Because all things have no fixed nature—they are inherently empty. No mind enters phenomena; there are no true forms. Nothing is achieved; it is merely manifested through provisional naming."
「如是，持人！菩薩以得曉了若斯諸所眾入，便了一切十二諸入，不著不縛便斷諸入，以造立證入諸分別使無所起，曉了無相猶如流水在所合矣！故曰水普無所不入。其十二入亦復如是，所云內外皆從因緣，其水流至多所成就。
「雖言自然不得處所，以見縛著，其諸入者向塵勞門，愚冥凡夫不斷塵勞，故曰入門。眼著于色，耳鼻口身心亦復如是，無所歸趣。菩薩大士曉了自然分別諸入，已分別入悉除眾結。如是，持人！菩薩大士曉了諸入。」