根門品第六
Chapter 6: The Sense Gates
爾時最勝菩薩復白佛言：「云何上位菩薩於六住地而淨其行？」
At that time, the Most Excellent Bodhisattva again addressed the Buddha, saying, "How does the superior-stage bodhisattva purify their practice within the six grounds of abiding?"
佛告最勝：「上位菩薩常當修行六度無極，不慕所有，成本果誓去聲聞心，欲淨國土無緣覺意，所為弘廣不為小心，見乞索者先自除貪，尋赴前人使得飽滿，所有珍奇殊妙之物，念先給人不懷悔意，遠離吾我去計常心，其智無量亦無窮盡，願欲聽採深妙之法，淨身口意不犯一切戒，常欲擁護諸持戒人。上位菩薩心恒慈仁，不懷傷害加于眾生，身自不殺不教他殺，見有殺者勸使修善。不盜人物如毫釐許，設有犯者教令改悔。又常專心不犯淫泆，若見犯者使修淨行。常行至誠初不兩舌離別彼此，有諍訟者和解令散。忠言諫喻普令行善，終不罵詈使人恚怒。見瞋恚者念行忍辱，不為惡口有慚愧心。所言護口不妄言說，於一切人思惟平等。不念憎嫉除其憍慢，不生恚想向于眾生。每自剋責願欲上及，今不行忍後致醜陋。常正其心不輕後學，懷抱悅心在道法者。其心清淨無有塵勞，愛樂深妙無比之法，四無所畏降伏外學，使修淨業能出其上。至心在道遵奉慈仁，若見沙門異學梵志，便能師事務令得所。所以然者，由成佛道成一切智，心常柔軟不行卒暴，若見他非護己不為，初不漏失有非法行，亦無聲聞緣覺之心，於諸所犯不見所犯，所生之處亦不愚闇，常行精勤不為懈怠，不與邪部而共周接，設見弊惡無返復者，不與從事言談密欵，奉戒完具未曾缺漏，近智慧人解深法者，亦不違遠有疲厭意，篤信淨戒所修真正，不為邪部之所染污，慎守其法如所應行，一切眾生歌歎其德。掌護法律清淨無瑕，所行堅固本心決了，無能說非言有瑕疵。所以然者，斯由行正不懷邪道，其戒完具不復迷惑。所演音響莫不宣聞，諸佛正覺之所扶持，任己娛樂亦無所求，常知止足無所貪慕，其心純熟眾惡已除，身意澹然無所欣樂，常好閑居無心親近，在於亂憒具能分別備悉道法，不從外道有所諮受。謹慎威儀未曾失禮，不以好服而為綺雅，誓如本願德無能逮，不以甘美而亂心意。己有道力制持德業，所修順戒不妄調戲，天人衛護使成究竟，行慈普念眾生之類。又修悲哀忍眾塵勞，遵奉守護使不懈怠，行平等心善惡無二，為一切任荷負重擔，常察觀了不為損耗，不聽心識馳騁眾想，不念其惡不傳人非，護一切意總攝牢固不興其意，隨所思惟念恒布施，養育一切眾生之類，使行忍辱不起異心，志願精進終不迴轉，禪思寂寞得安隱定，奉遵智慧博攬眾義，所演如海亦無厭足，故修廣聞學戒要法，隨逐善友欲達諸法，常離惡師遠諸邪學，夫邪學者非真正道，無猗身相貪著文飾，知諸萬物皆歸無常。其戒功德淨如紫金，所施意淨亦無悔恨，心意清淨終無虛飾，所學微妙亦不煩憒。其意鮮明無有垢濁，本行清淨心不焦燃，雖在迷惑不隨淫欲，意不懷亂常若一定，息諸結縛永無起滅，終不誤失靜寂通徹。戒具不缺無所漏失，隨其本要亦不遺捨。諸佛定根而悉分別，用平等心度諸眾生，從一切智入解脫門，遊諸三昧悉現在前。不貪身命不有一切亂想之念，不計我人壽命之著，亦不思惟名色痛想行識，不猗身口四大造色，其真諦想實解如本，分別造色一無有二。復當思惟眼色耳聲鼻香舌味身更心法，普皆清淨一相無相而不迷荒。諦觀諸法以過空行，無想無願亦無形像，度於三界不染不著，無解不解亦無繫縛，復不生念亦不見生。所以然者，一切諸法都無所生，常當慈愍不念殺盜，育養一切欲令生活，亦不妄取他人財寶，好憙恩施，不念邪淫遠離於色，初無欺詐謗讒於人，所說忠信受人善諫心不迷荒，見諸耆年恒念尊敬，所遊之方加以仁心，各使得所不令有恨，寬弘包容示以正教，念以平等應於律法，一切之類亦無抂慍。眾行以備無所復進，演說究竟度諸眾生，廣為一切發去覆蓋。上位菩薩法之大主，普演三乘無極之訓，德過須彌慧超江海，道踰虛空無以為譬。最勝！當知，用一切人愚癡懈怠、放逸迷惑不順法教，復當逕歷涉生死苦，退廢迷荒纏綿陰蓋不免三趣，是故如來愍諸不及，為遵一切諸法之本，悉為一法斷諸習著，二十二病更樂之本，此諸法者，亦無有法亦無非法，亦無言教都無所說。所以然者，其無法者，則無所生亦無所滅，為人說法不見所說。
The Buddha told Most Excellent One: "A bodhisattva of the highest rank should always practice the Six Perfections — not clinging to possessions, fulfilling their vows by letting go of the mindset of a lesser vehicle, purifying their land without any leaning toward the solitary enlightenment path, acting with vast intent rather than narrow-mindedness. When encountering someone who begs, they first eliminate their own greed, then go to the person and give abundantly. Even the rarest treasures are given away first without regret, letting go of the idea of a self and the view of permanence. Their wisdom is immeasurable and inexhaustible; they wish to listen to and learn profound teachings. They purify body, speech, and mind, refraining from violating any precept, always protecting those who keep the precepts.
The heart of a high-ranking bodhisattva is constantly kind and benevolent, never harming living beings. They do not kill themselves and do not encourage others to kill; if they see someone killing, they urge them to cultivate goodness. They do not steal even a hair's breadth from others; if someone does steal, they teach them to repent. They stay focused, avoiding sexual misconduct; if they see someone indulging, they guide them to pure conduct. They always act with honesty, never creating division between people; if there is conflict, they reconcile it. With loyal words and advice, they universally encourage good deeds, never using harsh language that angers others. If they see someone angry, they encourage patience; they avoid harmful speech and maintain a sense of shame.
Their speech is guarded — they do not utter falsehoods. They treat all people impartially, without resentment or jealousy, abandoning pride and arrogance. They never harbor anger toward living beings. They constantly criticize themselves, aspiring to rise higher — for if they do not practice patience now, they will become ugly later. They keep their minds upright, never looking down on younger practitioners, but instead harboring joy toward those on the path.
Their mind is pure, free from defilements. They delight in the profound and incomparable Dharma, using the Four Fearlessnesses to overcome external teachings, guiding others toward pure practices that surpass them. With wholehearted dedication to the path, they follow kindness and benevolence. When encountering Buddhist monastics or non-Buddhist ascetics, they can immediately accept them as teachers, ensuring they are properly guided. Why? Because by attaining Buddhahood, they achieve all-knowledge. Their mind is always gentle, never hasty. If they see others' faults, they guard against doing the same themselves, never slipping into wrongdoing. They have no mindset of the lesser vehicles or solitary enlightenment. Though they see offenses, they do not cling to them. Even in rebirth, they are not ignorant or dull.
They constantly practice diligence, never slackening. They do not associate with misguided groups. If they encounter corrupt and ungrateful people, they do not engage with them intimately. Their observance of precepts is complete, without any gaps. They approach wise people who understand deep Dharma, never avoiding them out of weariness. They firmly believe in pure precepts, cultivating what is true, untouched by wrong influences. They carefully guard the Dharma, acting as it requires. All beings sing their praises.
They protect the disciplinary laws, pure and flawless. Their conduct is firm, their resolve clear; no one can point to any flaw in them. Why? Because they walk the right path, not the wrong one. Their precepts are complete; they are no longer confused. Their voice is heard everywhere. Buddhas support them; they enjoy themselves freely without attachment, always content, never greedy. Their mind is fully ripened, all evil removed. Body and mind are calm, without excessive joy. They love solitude, have no desire for crowds, yet amid chaos, they can discern the Dharma in detail. They do not take instruction from outsiders.
They are careful in deportment, never losing propriety. They do not adorn themselves with fine clothes for vanity but abide by their original vows; their virtue is unmatched. They are not disturbed by sweet tastes. With inner strength, they uphold their moral practice. Their conduct follows the precepts without frivolity. Humans and celestial beings protect them, helping them reach completion. They practice loving-kindness for all beings, cultivate compassion, endure worldly defilements, and protect their practice from laziness. Their mind is impartial, treating good and evil equally. They bear heavy burdens for others, always observing carefully to prevent loss. They do not let the mind chase after thoughts, do not dwell on others’ faults or spread gossip. They protect all thoughts, firmly restraining the mind from arising. Whatever they think, they always practice giving, nurturing all beings, encouraging patience without wavering.
Their aspiration for diligence never turns back. In meditation, they find peace and calm. They follow wisdom, embracing all meanings. Their teaching flows like the ocean, never satiated. Thus, they cultivate broad learning, mastering essential Dharma. They follow good friends, wanting to understand all teachings. They always avoid bad teachers and misguided doctrines. Those false teachings are not the true path — they are attached to personal appearance and decoration, unaware that all things are impermanent. Their precept purity shines like gold. Their giving is pure, without regret. Their intentions are clear, without pretense. Their learning is profound, without agitation.
Their mind is bright, free from turbidity. Their original conduct is pure; their heart does not burn. Though amidst confusion, they do not follow lust. Their mind is steady, as if always in concentration. They pacify all fetters, ending their arising and ceasing. They never fail, remaining still and penetrating. Their precepts are complete, without any deficit; they follow their original vows without abandoning them. Buddhas’ roots of concentration are all distinguished; with impartial mind, they cross over beings, entering the door of liberation through all-knowledge, experiencing all meditative states directly.
They do not cling to life or body. They have no wandering thoughts. They do not grasp self, person, lifespan, or attachment. They do not dwell on name, form, feeling, perception, formations, or consciousness. They do not cling to body, speech, or the four elements that make up form. They see ultimate truth as it is, understanding that form and its analysis are not two. They contemplate the eyes and forms, ears and sounds, nose and scents, tongue and tastes, body and touch, mind and phenomena — all are pure, a single mark with no marks, without confusion. They deeply observe all dharmas, going beyond emptiness, signlessness, and wishlessness, with no form. They transcend the three realms without staining or attachment. There is no bondage or liberation, no arising; they neither grasp nor perceive birth.
Why? Because all dharmas are unborn. They constantly practice compassion, not thinking of killing or stealing, nurturing all beings and wishing them to live. They do not take others' property; they delight in giving. They do not think of sexual misconduct, distancing themselves from desire. They never deceive or slander others. Their speech is faithful; they accept good advice without confusion. They always respect elders. Wherever they go, they act with kindness, ensuring all are at ease, holding no grievances. Tolerant and inclusive, they teach the right path. They think impartially, in accordance with the Dharma, not oppressing or angering anyone.
With all practices complete, there is nothing more to advance. They preach the ultimate, crossing over beings, removing obstacles for everyone. A high-ranking bodhisattva is the great master of Dharma, universally teaching the three vehicles’ boundless training. Their virtue surpasses Mount Sumeru, their wisdom surpasses rivers and seas, their path surpasses space — there is no comparison. Most Excellent One! Know this: Because all beings are ignorant, lazy, heedless, and disobedient to the Dharma, they continue to experience the suffering of birth and death, lost and confused, entangled in the covering of afflictions, unable to escape the three unfortunate realms. Therefore, the Tathāgata, out of compassion for those who cannot reach it, establishes the foundation of all dharmas, uniting them into one Dharma to sever all habitual attachments — the root of the twenty-two diseases and sense contacts.
These dharmas have neither existence nor non-existence, no verbal teachings, and nothing to say. Why? Because what has no existence has no arising and no ceasing. When teaching the Dharma to others, they do not see a teaching being given."
「如是，最勝！上位菩薩分別思惟更樂所起更樂所滅，菩薩觀彼有對更樂，與六更樂而為根本亦當知之，不為六根本亦當知之，與七更樂共相受入。復次菩薩，思惟觀了廣語更樂，與三更樂而作根本，枝流七更少有其分。復次，最勝！菩薩當復思惟明更樂自相應時，於餘四更共相受入，亦當思惟不興染著。復次菩薩無明更樂與三更樂自相應時，復與十一更樂少有其分，亦當思惟不興染著。復次，最勝！非明非無明更樂自相應時，餘十一更樂少有其分。復次菩薩愛欲更樂自相應時，十一更樂少有其分，假使恚怒更樂自相攝持，十一更樂少有其分。復次樂痛更樂復與十二更樂少有其分，苦痛更樂十一更樂少有其分，無苦無樂痛更樂亦與十三更樂少有其分。復次菩薩眼識更樂自相應時，與八更樂少有其分。耳鼻舌身亦如眼更而無有異，色想更樂與五更樂為體，便與七更共相牽連。若復聲更與三更樂為體，爾時便與十一更樂而共相連。若使香更與二更樂為體，爾時便與九更而共相連。或時味更與四更為體，是時便與十一更而相牽連。若使細滑與三更為體，便與十三更共相牽連。或時法更與二十二更共相為體，爾時與一切諸更而相牽連。上位菩薩常當思惟更樂興衰起滅之處，一一分別令不增減，便能消滅諸塵欲結。以能滅結，心亦不著計常之想，亦復不見我人壽命生滅著斷。
Thus, Supreme One! A bodhisattva at the higher stage reflects on the arising and cessation of sensation-driven contacts. They understand that contacts involving opposition are rooted in the six sense contacts, yet also know they are not only rooted in these six. They also recognize that connections are made through seven types of contact.
Furthermore, the bodhisattva contemplates and clearly understands contacts of expansive speech. These are rooted in three types of contact, with a partial connection to seven others.
Again, Supreme One! When a bodhisattva reflects on the contact of clear knowing in its natural state, it interconnects with four other types of contact. They also consider this without developing attachment.
Further, when the contact of ignorance arises in its natural state, it connects with three other types of contact and partially involves eleven more. The bodhisattva considers this without developing attachment.
Again, Supreme One! When the contact that is neither clear knowing nor ignorance arises in its natural state, it partially involves eleven other types of contact.
Moreover, when the contact of desire arises in its natural state, it partially involves eleven other types of contact. When the contact of anger dominates, it also partially involves eleven other types of contact.
Next, the contact of pleasure partially involves twelve other types of contact. The contact of pain partially involves eleven, and the contact of neither pleasure nor pain partially involves thirteen.
Again, Supreme One! When contact through the eye-consciousness arises in its natural state, it partially involves eight other contacts. The same applies to contacts through the ear, nose, tongue, and body—there is no difference.
The contact of form-perception has five contacts as its basis and is then linked to seven others. If sound-contact has three contacts as its basis, it is then linked to eleven. If smell-contact has two contacts as its basis, it is then linked to nine. Sometimes taste-contact has four contacts as its basis, and it is then linked to eleven. If touch-contact has three contacts as its basis, it is then linked to thirteen. Sometimes mental-contact has twenty-two contacts as its basis, and it is then linked to all contacts.
A higher-stage bodhisattva should always contemplate the arising, flourishing, and ceasing of contacts, discerning each one without increasing or decreasing. In this way, they can eliminate all desires and attachments toward sense objects. By ending these attachments, their mind no longer clings to thoughts of permanence, nor does it perceive a self, a being, a life, or the arising and ceasing of existence.
「如是，最勝！六住菩薩以真諦心，不念有無審解空者，於諸更樂了別為一。菩薩當知，或時有對更樂與一根為體，是時別與八根相與牽連。上位菩薩復當思惟專意在前，一一分別心不染著。菩薩復當觀察，廣語更樂與五根為體，爾時別與八根共相牽連，亦當思惟竟不染著。菩薩復當思念明更樂與三更樂為體，爾時別與九根共相牽連。復次無明更樂自為體時，亦與六根共相連綴。非明非無明更樂自作體時，與十一根而共牽連。愛欲更樂亦與四根共相牽連，恚更樂復與四根共相牽連。樂痛更樂與二根為體，與九根共相牽連。苦痛更樂二根為體，復與六根共相牽連。無苦無樂痛更樂與一根為體，爾時復與無根共相牽連。復次菩薩眼更樂自為體時，與九根共相牽連，耳鼻舌身亦復如是。意更樂與五根為體，是時與八根共相牽連。色更樂與二根為體，便與五根共相牽連。聲更樂與三根為體，爾時便與八根共相牽連。復次菩薩亦當思惟，香更樂與六更樂為體，爾時便與九根共相牽連。設味更樂與二根為體，是時便與十一根共相牽連。或時細滑更樂與一根為體，便與八根共相牽連。菩薩復當觀知，法更樂與十九根為體，便與十三更樂共相牽連。假使菩薩思惟挍計，除去貪著不造更樂，便能充滿一切諸願，以金色光相好嚴身，光曜普照靡不周遍，深解諸法悉為空寂，曉知法本亦無有法亦無非法。所以者何？其無法者，則無所生亦無所滅，而為說法不見所說，非真實法，假號言耳。內有六受外有六入，五陰諸種及一切入，斯皆虛寂皆悉假號，分別章句及一切法，以真諦觀亦無五陰、四大諸種，及二十二更樂之本無有斷滅，亦無是常非常，亦無堅固是，謂名曰諸法無言。一切諸法本末清淨，皆空皆寂無有其名，一切法性及與名號，皆亦自然悉無所有，是諸佛教亦復如是。普當修習無處所法，何謂修習無處所法？謂習憺怕悉無所生，修於無欲行真諦法，習學本無而行法界，亦習本際了知悉空，一切諸法皆無所住，無所習行無行不行。
Thus, Supreme One! A bodhisattva at the sixth stage, dwelling in ultimate truth, does not dwell on existence or non-existence, and deeply understands emptiness. He recognizes that all sensations are fundamentally one. A bodhisattva should know that sometimes a contact sensation arises with one root as its essence, and at that time it is connected with eight other roots. A higher bodhisattva should further contemplate, focusing his mind single-pointedly, discerning each one clearly without attachment.
A bodhisattva should further observe that extensive contact sensation arises with five roots as its essence, and at that time it is connected with eight roots; he should contemplate this without attachment. A bodhisattva should further contemplate that clear contact sensation arises with three sensations as its essence, and at that time it is connected with nine roots. Furthermore, when ignorance-based contact sensation arises by itself, it is connected with six roots. When contact sensation that is neither clear nor ignorant arises by itself, it is connected with eleven roots. Desire-based contact sensation is connected with four roots. Anger-based contact sensation is also connected with four roots. Pleasurable sensation arises with two roots as its essence and is connected with nine roots. Painful sensation arises with two roots and is connected with six roots. Neutral sensation (neither painful nor pleasant) arises with one root and at that time is connected with no roots.
Furthermore, a bodhisattva should understand that when eye-contact arises by itself, it is connected with nine roots. The same applies to ear, nose, tongue, and body contact. Mind-contact arises with five roots as its essence, and at that time it is connected with eight roots. Form-contact arises with two roots as its essence and is connected with five roots. Sound-contact arises with three roots as its essence and at that time is connected with eight roots.
Again, a bodhisattva should also contemplate that smell-contact arises with six sensations as its essence, and at that time is connected with nine roots. If taste-contact arises with two roots as its essence, it is then connected with eleven roots. Sometimes touch-contact arises with one root as its essence and is connected with eight roots. A bodhisattva should further observe that dharma-contact arises with nineteen roots as its essence and is connected with thirteen sensations.
If a bodhisattva contemplates and calculates in this way, abandoning greed and attachment and not creating new contact sensations, he will be able to fulfill all vows. He will adorn himself with a golden-radiant body and fine marks, his light shining universally without obstruction. He will deeply understand that all dharmas are empty and still, and realize that fundamentally there is neither a "dharma" nor a "non-dharma." Why is that? That which has no dharma is unborn and unceasing. He teaches the Dharma without seeing a teaching, for it is not a true reality—it is merely a provisional designation.
Within, there are the six faculties of reception; without, there are the six sense objects. The five aggregates, the elements, and all sense bases are all empty and still—all mere provisional names. When analyzing phrases and all dharmas, from the perspective of ultimate truth, there are no five aggregates, four great elements, various elements, nor the twenty-two sources of contact. There is no cessation, no permanence, no impermanence, nothing solid. This is called "the Dharma beyond words." All dharmas are intrinsically pure from beginning to end, entirely empty and still, without any name. The nature of all dharmas and their names are naturally so, entirely without existence. The buddhas' teachings are likewise. One should cultivate the Dharma that has no fixed location.
What is meant by "cultivating the Dharma of no fixed location"? It means cultivating tranquility, completely without production; cultivating desirelessness, practicing the Dharma of ultimate truth; learning original non-existence and practicing the realm of reality; also learning the ultimate limit, realizing that everything is empty. All dharmas have no fixed abode; there is nothing to practice, no practicing and no non-practicing.
「如是，最勝！六住菩薩解諸法空，復當修習威儀禮節，不取當來已捨過去，不念現在亦無我所，無所受取亦不有主，復無被服不可覩見，為究竟空故無有盡，設有文字亦假號耳。其無盡者則無所生，以其本淨志意憺怕亦無出生，當離所生及無所生。已所習學亦無聲響，不見進趣亦無退者，推尋邊幅則無有底，亦不無底不起不滅，是則名曰達於本空。講宣平等亦無想念，無近無遠亦無足跡，是謂為習。所言習者，入於法律，一切諸法假有號耳，亦無來往周旋之處，無得無失無聞無見，是謂常在住於法界。其能奉行如是法者，是名為習。云何為法？所言法者，法不念法亦不毀敗，復不恐難無有希望，設無希望亦不想報，若不念報則除一切望想之累，不遲當來不住現在不憶過去，如是行者便能具足等於三世；三世等者則無言說，不用住故而度眾生。最勝！當知，如來出現演此言教，使眾生類得度彼岸，有佛無佛法性常住，法界自然亦不變易，法界住者是謂寂然。復以何故法界自然？以無吾我故曰自然。或時菩薩計是我所，自謂有身意所專著，受五陰形觀見因緣，名色思想周旋處所，言辭往來依猗識知，名號假設心中稱量，觀察本末四大諸入，是時菩薩復作是念：『我當勸進度三界人，當使捐捨淫怒癡病，修習道教入三脫門。』若復思惟：『使眾生等到於道迹，至成羅漢得四果證。』或復思念，意止意斷、神足根力、七覺八道、空無想願、四諦真如滅於塵勞，有是思想內於眾生為眷屬者，則於法界而有缺減。六住菩薩，以是遠離，不與緣覺聲聞之心，行菩薩業大乘之誓，發大弘蓋曠大之意，心自念言：『若我作佛務求道慧，於百千行使不耗減。我當布施捨乎慳悋施以法財；淨其禁戒斷除瑕穢謹慎守行；建立忍辱刈去瞋恚體行柔和；若修精進，護懈怠垢，勤力遵修初不棄捨；若處閑居修於正受，意不亂轉逮得一心，從三昧起奉行其義，六度無極開化眾生，以求佛道。』欲成道果要由六住成等正覺降伏眾魔，轉無上法度脫人民，以佛永寂而滅度之，究盡聖慧學治住地，宣暢如來十力之業，十八殊勝不共之法、四無所畏，分別辯才通達無礙，亦不想求，於色無色無所貪慕，應這前人分別五陰無所起滅，生老死苦是惱之相識解空者，是謂苦諦。曉知五陰所從緣起，所見萬物皆有想求，別了其意而無是非，雖不求者亦不永忘，是謂習諦。不與去來今現在事而俱同塵，亦不住中有僥倖心，悉知消滅而無所有，是謂盡諦。欲致道者了苦習盡，以八十四聖所尊重神達之智，除去緣縛猶豫結網，是謂盡諦。分別四諦一切所現，善惡苦樂心知世間，悉了本末不以為求，雖不求望不取其證，是謂菩薩行於道諦。解了身空寂滅不起，亦無殃釁亦不除罪，無取無捨復無斷壞，無身不身不見施設有造作者，不在彼此亦無中間。
"Thus, O Supreme One, the Bodhisattva at the sixth stage comprehends the emptiness of all phenomena. They then cultivate mindfulness in conduct and etiquette, without grasping at the future, having already let go of the past, and not clinging to the present. They have no sense of 'mine', no receiving or taking, and no sense of ownership. They have no external appearance and cannot be seen, for their state is that of ultimate emptiness, which is inexhaustible. Even written words are merely borrowed names. What is inexhaustible is unborn; due to its original purity, the mind is still and tranquil, producing nothing. One should transcend both what is produced and what is not produced.
Their learned practices make no sound; they see neither progress nor retreat. Seeking their boundary, one finds no limit—yet it is not unlimited either. It neither arises nor ceases; this is called understanding original emptiness. They teach oneness without any conceptual thought, with nothing near or far and no trace of a path. This is what is called 'practice'. This practice is an entry into the Dharma. All phenomena are merely names; they have no place of coming or going, no gain or loss, no hearing or seeing. This is called eternally abiding in the Dharma Realm.
One who can practice in this way is called a true practitioner. And what is 'Dharma'? The Dharma does not think 'Dharma', nor does it decay. It does not frighten, and it holds no expectations. Where there is no expectation, there is no hope for reward. If one does not hope for reward, one eliminates all seeds of clinging. One does not linger in the future, abide in the present, or recall the past. Practicing in this way, one comes to fully realize the equality of past, present, and future. The equality of the three times is beyond words, and yet, through such silent presence, beings are liberated.
O Supreme One, know this: The Tathagata appears and teaches these truths to help sentient beings cross to the other shore. Whether a Buddha appears or not, the nature of Dharma is constant. The Dharma Realm is naturally thus and never changes. To abide in the Dharma Realm is called stillness. And why is the Dharma Realm 'naturally thus'? Because there is no 'self' in it, and so it is said to be so.
At times, a Bodhisattva may think, 'This is mine,' or conceive of a body to which the mind is attached. They then experience the five aggregates, observe causes and conditions, name and form, the movement of thoughts, the places of interplay, and the reliance on consciousness. They create names and labels, weighing conditions in the mind, examining the roots and branches of the four great elements and sense faculties. At that point, the Bodhisattva may think: 'I will encourage beings to transcend the three realms, to abandon craving, aversion, and ignorance, to cultivate the path by entering the three liberations.' Or they may think, 'I will help beings reach the stages of the path—becoming Arhats and attaining the four fruits.' Or they may cultivate mindfulness: the four foundations of mindfulness, the four right efforts, the faculties of faith and wisdom, the five powers, the seven factors of enlightenment, and the eightfold path—all such notions. They may also cultivate the truths of emptiness, signlessness, and wishlessness, the Four Noble Truths, and reality, extinguishing mental afflictions. If such thoughts arise, and they consider beings as their own flock, then they have fallen short of the Dharma Realm.
Thus, a Bodhisattva at the sixth stage keeps a distance from such thoughts, not aligning with the attitudes of Arhats or Solitary Buddhas. Instead, they practice the Bodhisattva path, guided by the Great Vow, and think: 'If I become a Buddha, I will seek the wisdom of Enlightenment. I will practice a hundred thousand good deeds without diminishing them. I will practice generosity, renouncing stinginess and bestowing the gift of Dharma. I will uphold pure precepts, discarding faults and observing discipline carefully. I will cultivate patience, cutting away anger and practicing gentleness. I will cultivate diligence, guarding against laziness and diligently continuing my practice without ever giving up. I will abide in stillness, cultivating right concentration, stabilizing my mind so that it never wavers, and thus attain one-pointedness. Arising from meditative absorption, I will put its meaning into practice. I will practice the six perfections to enlighten beings and seek the Buddha-path.' To achieve the fruit of Enlightenment, one must rely on the sixth stage, attaining perfect awakening, conquering the demons, turning the unsurpassed wheel of Dharma, liberating beings, entering supreme stillness, completely realizing the holy wisdom, mastering the stages of practice, and teaching the Tathagata's ten powers, eighteen unique qualities, and four kinds of fearlessness. One develops unimpeded eloquence, yet does not seek or crave any of this. One is not attached to form or formlessness, and has no desire for them. One explains the five aggregates as neither arising nor ceasing, and understands that birth, aging, sickness, and death are painful appearances. One who understands emptiness realizes these truths.
One understands the arising of the five aggregates from causes and conditions. One sees that all things are shaped by notions and desires, but one discerns their meaning without affirmation or denial. One does not discard what one does not seek, yet never forgets it. This is called the truth of the origin of suffering.
One does not unite with the impurity of past, future, or present events. One does not take up residence in them with a hopeful mind. One knows completely their dissolution and non-existence. This is called the truth of the cessation of suffering.
One who aspires to the Path knows these three truths—suffering, its origin, and its cessation—and, with the eighty-four sacred and revered faculties of penetrative wisdom, liberates themselves from attachments, doubts, and nets of entanglements. This is called the truth of the cessation of suffering.
To distinguish the Four Noble Truths in all appearances—good and evil, pleasure and pain—such a practitioner completely understands the entire story of the world without clinging to it. Even though they do not cling to understanding, they do not grasp at its fruit. This is the Bodhisattva's practice of the truth of the Path.
One realizes that the body is empty, still, and inactive. There is no guilt, no innocence, no accumulation of karma, and no removal of sin. There is no taking, no giving up, no destruction. There is no self, no lack of self, no created 'self'. The practitioner is not found here, not there, and not in between."
「如是，最勝！上位菩薩常當思惟，除二十二更樂之本相連之殃，乃能修習崇菩薩業。是謂，最勝！上位菩薩於六住中而淨其行。」
"Thus, Most Excellent One, advanced bodhisattvas should always contemplate and remove the linked calamities of the twenty-two bases of sensation before they can cultivate and practice the bodhisattva path. This is called, Most Excellent One, the purification of conduct for advanced bodhisattvas at the sixth stage."