菩薩現前地第六之一
Chapter 6: The Ground of Manifestation, Part 1
菩薩既聞諸勝行， 其心歡喜雨妙花；
放淨光明散寶珍， 供養如來稱善說。
百千天眾皆欣慶， 共在空中雨眾寶；
花鬘、纓珞及幢幡， 寶蓋、塗香咸供佛。
自在天王并眷屬， 心生歡喜在空中；
散寶成雲持供養， 讚言佛子快宣說。
無量天女空中住， 共以樂音歌讚佛；
聲中悉作如是言： 「佛語能除煩惱病，
法性本寂無諸相； 猶如虛空離分別，
超諸取著絕言道， 真實等品常清淨。
若能通達諸法性， 即於有無心不動；
為欲救世勤修行， 此佛口生真佛子。
不取眾相而行施， 本絕諸惡堅持戒，
解法無生常堪忍， 知法性離具精進，
煩惱已盡而入禪， 善達性空分別法，
具足智力能廣濟， 滅除眾惡稱大士。」
如是妙音千萬種， 讚已默然瞻仰佛；
解脫月言：「金剛藏！ 以何行相入後地？」
When the Bodhisattva heard these supreme practices, Their heart rejoiced, raining down celestial flowers, Radiating pure light, scattering precious gems, Making offerings to the Thus-Come One, praising the good teachings.
Hundreds of thousands of heavenly beings celebrated, Together in the sky, raining down many treasures: Flower garlands, necklaces, banners and canopies, Perfumed ointment—all offered to the Buddha.
The Sovereign King of Freedom and his retinue, Hearts filled with joy, remained in the sky, Scattering treasures that formed clouds of offerings, Praising: "Son of the Buddha, swiftly proclaim!"
Countless heavenly maidens, suspended in the air, Sang together with music in praise of the Buddha. In their voices, these words were heard: "The Buddha's words can cure the disease of afflictions.
The nature of reality is fundamentally still, without any characteristics; Like empty space, it is free from discrimination. It transcends all grasping and is beyond words; The true and equal nature is ever pure.
If one can penetrate the nature of all dharmas, Their mind will not waver regarding existence or non-existence. To rescue the world, they diligently practice— This truly is a child of the Buddha born from his mouth.
Not grasping at appearances, they give with generosity; Having fundamentally severed all evil, they uphold pure discipline; Understanding dharmas as unborn, they constantly maintain patience; Knowing the nature of reality is free, they are endowed with diligence;
With afflictions already exhausted, they enter meditative absorption; Skillfully comprehending emptiness, they discern all dharmas; Endowed with the power of wisdom, they bring vast benefit; Extinguishing all evils, they are called the Great Being."
Such wondrous sounds, in countless varieties, After their praises, all fell silent, gazing in reverence at the Buddha. Liberation Moon said: "Vajra Treasury, By what mode of practice does one enter the later stages?"
爾時，金剛藏菩薩告眾菩薩言：「唯諸佛子！若是菩薩，第五地中所修之道善圓滿已，欲入菩薩第六地者，當以十種法平等性而入。何等為十？所謂：以一切法無相平等，以一切法無自相平等，以一切法無起平等，以一切法無生平等，以一切法寂淨平等，以一切法本來清淨平等，以一切法無戲論平等，以一切法不取、不捨平等，以一切法如幻、如夢、如影、如響、如水中月、如鏡中像、如陽焰水、如化平等，以一切法有無不二平等，以此十種法平等性入第六地。菩薩如是觀察隨瑩，隨順不逆一切諸法平等性故，通達第六現前智地。但以猛利須心而證，猶未現得無生忍門。菩薩隨行如是自性一切法時，以大悲愍為先導故，以大悲愍為增上故，為欲圓滿大悲愍故，觀諸世間合散生滅。菩薩觀此世生滅時，作是思惟：『世間所有受生施設，一切皆由我執而起，若離我執即無世間受生施設。』復作是念：『此諸異生愚癡無智執著於我，無明眩瞖之所覆蔽，求有非有隨不如理，作意馳散，奔騖僻路隨邪而行，集福非福不動諸行，而彼有情諸行所植有漏有取心之種子，復續來世生及老死，中有、後有業田攝藏。無明闇覆、愛水滋潤、我慢溉灌、見網增盛，生名色種芽，生已增長，名色長已五根流轉，諸根轉已遞互與識相對有觸，由觸相對諸受發生，自後於受欣樂名愛，愛增長取，取增生有，由有生已五蘊發生，五蘊起已於五趣中漸漸衰變，衰已失壞，衰失壞故有諸熱惱，因熱惱故一切愁歎，及苦憂惱眾苦皆集，此之一切無有集者，任運而滅亦無滅者。』菩薩如是隨順行相觀察緣起。
At that time, the Bodhisattva Vajragarbha addressed the assembly of Bodhisattvas, saying: "Good children! When a bodhisattva has fully perfected the practice of the fifth stage and wishes to enter the sixth stage, they should do so through the equality of ten kinds of dharmas. What are these ten? They are: the equality of all dharmas as signless; the equality of all dharmas as lacking their own characteristics; the equality of all dharmas as unarisen; the equality of all dharmas as unborn; the equality of all dharmas as still and pure; the equality of all dharmas as originally pure; the equality of all dharmas as devoid of conceptual elaboration; the equality of all dharmas as neither grasping nor rejecting; the equality of all dharmas as like an illusion, a dream, a shadow, an echo, the moon in water, an image in a mirror, a mirage, or a magical creation; and the equality of all dharmas as non-dual in terms of existence and non-existence. Through these ten equalities, they enter the sixth stage.
By thus observing and refining, and by following without resistance the equality of all dharmas, the bodhisattva penetrates the sixth stage, the Ground of Direct Presence. However, they only realize this through an intense and urgent aspiration, and have not yet attained the gate of patience with the non-arising of dharmas. As the bodhisattva proceeds in accord with the self-nature of all dharmas, guided and enhanced by great compassion, and seeking to perfect that compassion, they observe the coming together, scattering, arising, and ceasing of the world.
When the bodhisattva observes this arising and ceasing of the world, they think: 'All the phenomena of rebirth and establishment in the world arise solely from attachment to a self. If attachment to a self were absent, there would be no rebirth or establishment in the world.' They further reflect: 'These ordinary beings, ignorant and foolish, cling to a self. Shrouded and blinded by the darkness of ignorance, they seek existence and non-existence in ways contrary to reason. Their minds race and scatter, galloping down wrong paths, following deviant courses, and accumulating virtuous, non-virtuous, and unmoving actions. The seeds of mind, tainted with defilement and grasping, sown by the actions of these beings, then continue to generate future birth, aging, and death, as well as the intermediate state and subsequent existence, all stored within the field of karma. Covered by the darkness of ignorance, moistened by the waters of craving, irrigated by conceit, and overgrown by the net of views, a sprout of name-and-form is born. Once born, it grows; once name-and-form grows, the five sense faculties revolve. As the faculties revolve, they come into contact with consciousness, giving rise to contact. From contact, sensation arises. Thereafter, delight in sensation becomes craving. Craving increases, becoming grasping. Grasping gives rise to becoming. From becoming, birth occurs, and the five aggregates arise. Once the five aggregates arise, they gradually decay in the five realms of existence. Decaying leads to ruin, and from ruin arises all afflictive torment. Due to this torment, all sorrow, lamentation, pain, distress, and the mass of sufferings gather together. Yet none of this has a collector; it arises naturally and ceases naturally, nor is there one who causes it to cease.'
Thus, the bodhisattva observes dependent origination, following its characteristics in this manner.
「復次，菩薩作是思惟：『以勝義相於諦無知名為無明，無明所作業果名行，行為依止初心名識，與識俱生餘四取蘊說為名色，名色增長說為六處，根、境與識三事和合名有漏觸，俱生名受，於受味著名為渴愛，渴愛增長是名為取，從取起有漏業名為有，業等流諸蘊起名為生，蘊熟為老，蘊壞名死，臨死欲壞愚迷之者有貪戀故心熱名愁，由愁發語號嘷喟歎，五根相對不悅名苦，意識相對不悅名憂，憂苦所生吁嗞名惱，純大苦對如是增成，於中永無作者、受者。』復作是念：『由執作者方有作用；既無作者，以勝義諦作用亦無。』即此菩薩作是思惟：所言三界，此唯是心，如來於此分別演說十二有支，皆依一心如是而立。何以故？若於事中貪欲相應，心起是識事即是行，於行迷惑是即無明，行與無明及心共生是謂名色，名色增長是謂六處，六處分是謂觸，觸共生是受，受用之時無厭是愛，愛逼攝受不捨是取，彼有支生起是有，有所起名生，生熟為老，老壞為死。此中無明有二種所作：一、所緣故迷惑有情；二、為諸行生起與因。諸行亦有二種所作：一、能生起未來異熟；二、為於識生起與因。識亦有二種所作：一、能續有；二、為名色生起與因。名色亦有二種所作：一、互相資助；二、為六處生起與因。六處亦有二種所作：一、能現示自境差別；二、為於觸生起與因。觸亦有二種所作：一、能觸所緣；二、為於受生起與因。受亦有二種所作：一、能領納愛、非愛境及二相違；二、為於愛生起與因。愛亦有二種所作：一、令可染事中染著；二、為於取生起與因。取亦有二種所作：一、能續雜染；二、為於有生起與因。有亦有二種所作：一、令後有異趣現前；二、為於生生起與因。生亦有二種所作：一、能起諸蘊；二、為於老生起與因。老亦有二種所作：一、令諸根有衰變異；二、共死會合生起與因。死亦有二種所作：一、能壞諸行；二、非遍知斷。
「復次，於中無明緣行者，無明緣性，謂行不斷復有扶助。行緣識者，於行緣性，謂識不斷復有扶助。識緣名色者，於識緣性，謂名色不斷復有扶助。名色緣六處者，名色緣性，謂六處不斷復有扶助。六處緣觸者，六處緣性，謂觸不斷復有扶助。觸緣受者，於觸緣性，謂受不斷復有扶助。受緣愛者，於受緣性，謂愛不斷復有扶助。愛緣取者，於愛緣性，謂取不斷復有扶助。取緣有者，於取緣性，謂有不斷復有扶助。有緣生者，於有緣性，謂生不斷復有扶助。生緣老死者，於生緣性，謂老死不斷復有扶助。無明滅故行滅者，由於無明緣性無故，諸行斷滅更無扶助。行滅故識滅者，由於諸行緣性無故，識亦斷滅更無扶助。識滅故名色滅者，由於識緣性無故，名色斷滅更無扶助。名色滅故六處滅者，由於名色緣性無故，六處斷滅更無扶助。六處滅故觸滅者，由於六處緣性無故，觸亦斷滅更無扶助。觸滅故受滅者，由於觸緣性無故，受亦斷滅更無扶助。受滅故愛滅者，由於受緣性無故，愛亦斷滅更無扶助。愛滅故取滅者，由於愛緣性無故，取亦斷滅更無扶助。取滅故有滅者，由於取緣性無故，有亦斷滅更無扶助。有滅故生滅者，由於有緣性無故，生亦斷滅更無扶助。生滅故老死滅者，由於生緣性無故，老死斷滅更無扶助。
「復次，於中無明、愛、取，是謂煩惱流不斷絕；行、有是業流不斷絕；餘支是苦流不斷絕。以差別故前後際滅，是流斷絕如是三流，悉是無我，離我、我所，自性生滅猶若束蘆。
Furthermore, ignorance, craving, and attachment in this context are called the constant flow of afflictions. Karmic formations and existence are the constant flow of actions. The remaining links are the constant flow of suffering. Because of differentiation, the beginning and end cease to exist, and this flow is cut off. These three flows are all without a self, separate from self and what belongs to self. Their nature arises and ceases like a bundle of reeds.
「復次，所說無明緣行是前世觀待；識乃至受是現世觀待；愛乃至有是後世觀待，由是於後相續流轉。無明滅故行滅者是觀待斷絕。復由如是十二有支有三苦性：此中諸行乃至六處是行苦性；觸、受此二是苦苦性；所餘有支是壞苦性。無明滅故行滅者，是三苦性究竟斷滅。無明緣行者是則顯行，從因從緣所生之性，餘亦如是。無明滅故行滅者此則顯示，行無自性，餘亦如是。無明緣行者，是生連縛，餘亦如是。無明滅故行滅者，是滅連縛，餘亦如是。無明緣行者，是隨順有觀，餘亦如是。無明滅故行滅者，是隨順盡滅觀，餘亦如是。菩薩如是以十行相順逆觀察諸緣起法，所謂：有支相續故、入一心故、自業差別故、不相捨離故、三流不斷故、前今後世觀待理故、三苦集故、因緣所生故、生滅連縛故、觀有盡故。菩薩以是十種行相觀諸緣起，由以無我、無壽命者、無數取趣自性空寂，離作者、受者觀緣起故，空解脫門而現在前，即此菩薩彼諸有支自性滅故，究竟解脫現證住故，無少法相後生起者，由是無相解脫門而現在前。又此菩薩如是趣入空無相已，無餘願求唯除大悲，為先導故成熟有情，由是無願解脫門而現在前。菩薩如是修習此三解脫門時，離自、他想，遠離作者及受者想，離有、無想，大悲為首，於未修證諸覺分法為修證故，轉復修行，作是思惟：『由相應故有為法轉，由不相應不能流轉；由和合故有為流轉，若無和合則不流轉；我已解了諸有為法，如是多咎污染而轉，是故我今當斷相應及彼和合。然為成熟諸有情故，不應永滅一切有為。』唯諸佛子！菩薩如是，觀諸有為多咎污染，永無自性本性畢竟不生不滅。觀察此時興大悲故，不捨一切有情聚故，名無著智現前般若波羅蜜多住，以寄現故而現在前。菩薩成就如是智已，慧到彼岸住之所照，引發能引覺分眾緣，然非有住而住之。觀有為法自性寂滅不住，於彼菩提分法未圓滿。菩薩住此現前地中，名入空性三摩地而現在前。自性空性三摩地，勝義空性三摩地，最上空性三摩地，大空性三摩地，相應空性三摩地，引發空性三摩地，如理無分別空性三摩地，有顧戀空性三摩地，離不離空性三摩地，而悉現前。此菩薩如是上首於空性門，百萬三摩地而現在前，如是於無相門百萬三摩地，於無願門百萬三摩地皆現在前。
佛說十地經卷第四