Chapter Four: Understanding the Twelve Sense Sources
第四章：理解十二處
The Eye and Form Sense Sources
眼處與色處
4.1The Blessed One continued addressing Lokadhara: [F.45.b] “How are bodhisattva great beings knowledgeable about the twelve sense sources? When discerning the twelve sense sources, they think, ‘The eye sense source cannot be observed in the eye. In the eye, there is no definitive eye sense source. The eye sense source cannot be observed to be an entity.’ Why is this? The eye sense source is born from many causes and conditions and arises through mistaken perception. It depends upon form, because it observes form. When the two meet, the condition of form brings the condition of the eye sense source into existence. Because the form and eye sense sources are mutually dependent, they are collectively called the eye’s form . Regarding the so-called eye and form , form is the gateway through which the eye sense source is generated, and the eye also generates and illuminates the form sense source. Therefore, with regard to the sense sources, the eye sense source is so-called because it is labeled a sense source gateway via the condition of form and the form sense source is so-called because it is seen by the eye. While I teach that they do exist relatively, the eye does not exist in form, form does not exist in the eye, the eye does not exist in the eye, and form does not exist in form. The eye sense source is thus labeled because observation of form arises from many conditions. Additionally, the form sense source is thus labeled because the eye consciousness and the characteristic of sight arise through dependent origination.
4.1世尊繼續對持世說道：「菩薩大士怎樣對十二處有所認識呢？當分別十二處時，他們這樣想：『眼處不能在眼中被觀察到。在眼中，沒有確定的眼處。眼處不能被觀察為一個實體。』為什麼呢？眼處由許多因緣所生，透過顛倒想而生起。它依靠色，因為它觀察色。當兩者相遇時，色的條件使眼處的條件得以存在。因為色和眼處相互依存，它們合在一起被稱為眼之色。關於所謂眼和色，色是眼處生起的門，眼也生起和照亮色處。因此，關於根，眼處之所以被稱為眼處，是因為它透過色的條件被標籤為根門，色處之所以被稱為色處，是因為眼看到它。雖然我教導它們在相對層面上確實存在，但眼不在色中存在，色不在眼中存在，眼不在眼中存在，色不在色中存在。眼處之所以這樣被標籤，是因為從許多條件產生了對色的觀察。另外，色處之所以被標籤，是因為眼識和見的特性透過緣起而生起。
4.2“How is it that, contrary to what is mistakenly claimed on the relative level, ultimately, the eye sense source and the form sense source are both taught to be unobservable? When the wise seek the sense sources, they do not see them as truly existent. Childish ordinary beings with mistaken perception speak of the eye sense source and the form sense source as two entities. I have taught that the eye sense source and the form sense source [F.46.a] are false sense sources. In order to bring about an accurate understanding of the true characteristics of phenomena, I have said that the sense sources arise due to dependent origination, in association with delusion; and thus, the characteristic of sense sources cannot be truly observed therein. Why is this? The eye and form sense sources do not exist internally, externally, or somewhere in-between. The eye and form sense sources are not past, present, or future. However, since form is perceived due to a gathering of causes and conditions in the present moment, it is called the eye sense source ; this accords with what is experienced by childish ordinary beings. By understanding that the sense sources are false, nonexistent, and arisen from mistaken imputation, the wise see and understand that the sense sources are not sense sources. They do not speak of the characteristics of the sense sources, and they understand that the sense sources have no fixed characteristics, yet the wise teach them to be dependently originated. The Thus-Gone One has said that these sense sources are known and understood; namely, that the sense sources are false, nonexistent, dependent upon causes and conditions, and arisen from mistaken formations. The sense sources are uncreated and devoid of agent. The eye sense source cannot be known or conceived in relation to the form sense source, nor can the form sense source be known or conceived in relation to the eye sense source; both are devoid of marks. By virtue of the characteristic of being void in reality, the sense sources are beyond investigation and description. Since the characteristic of the sense sources arises in dependence, childish beings mistakenly apprehend them, while the noble ones correctly understand and know them. They know that the eye and form sense sources are characterized as being unborn, unceasing, and without coming or going. [F.46.b] Thus, the eye does not perceive the eye, the eye does not conceptualize the eye, form does not perceive form, and form does not conceptualize form. Why is this? Because both are empty. Because both are void, the characteristic of the eye cannot be known via the eye, and the characteristic of form cannot be known via form. Both eye and form lack characteristics and qualities. Since they lack true characteristics, the eye is not created by the eye, the eye cannot be understood by the eye, form is not created by form, and form cannot be understood by form. Because both are nonexistent, the eye does not think, ‘I am the eye,’ and form does not think, ‘I am form.’ The identity of both eye and form is essentially an illusion, and so eye and form are also synonyms for falsity. Bodhisattvas likewise discern and contemplate ear and sound, nose and odor, tongue and taste, and body and texture in the same manner as the eye and form sense sources.”
4.2「相對層面上雖然被顛倒地說法，但最終來看，眼處與色處這兩者如何教導為不可見呢？當智者尋求諸根時，他們不見它們為真實存在。愚癡凡夫以顛倒想說眼處與色處為兩個實體。我已教導眼處與色處為虛偽的諸根。為了帶來對諸法真如的準確理解，我已說諸根由於緣起而生起，伴隨著癡；因此，諸根的特性不能真實地被觀察其中。為什麼如此？眼處與色處不存在於內、外或中間某處。眼處與色處既非過去、現在或未來。然而，由於色由於現在時刻因緣的聚合而被認知，因此被稱為眼處；這與愚癡凡夫所經驗的相符。藉由理解諸根為虛偽、無、由顛倒假施設而生，智者見與理解諸根並非諸根。他們不說諸根的特性，他們理解諸根無定相，但智者教導它們為緣起。如來已說這些諸根被知與被理解；即，諸根為虛偽、無、依於因緣、由顛倒行而生。諸根為無為且無作者。眼處不能相對於色處而被知或被想像，色處也不能相對於眼處而被知或被想像；兩者皆無相。由於實性空的特性，諸根超越觀察與描述。由於諸根的特性依賴而生，愚癡眾生顛倒地執取它們，而聖者正確地理解與知它們。他們知眼處與色處的特性為無生、不滅、無來無去。因此，眼不知眼，眼不念眼，色不知色，色不念色。為什麼如此？因為兩者皆空。由於兩者皆空，眼的特性不能藉眼而被知，色的特性不能藉色而被知。眼與色皆缺乏特性與德性。由於它們缺乏真實特性，眼不被眼所造作，眼不能被眼所理解，色不被色所造作，色不能被色所理解。由於兩者皆無，眼不思「我是眼」，色不思「我是色」。眼與色兩者的同一性實質上為幻相，因此眼與色也是虛偽的同義詞。菩薩們同樣分別與觀察耳與聲、鼻與香、舌與味、身與觸，如同眼與色諸處。」
The Mind and Mental-Object Sense Sources
心處與法處
4.3“Lokadhara, how do bodhisattva great beings discern and contemplate the mind sense source? When bodhisattva great beings discern and contemplate the mind sense source, they think, ‘The mind sense source is unobservable. There are no true characteristics of a sense source in the mind. The mind sense source is insubstantial.’ Why is this? The mind sense source arises from mistaken perception, through the process of dependent origination. Since it depends upon the mental-object sense source, it performs its function based on the meeting of the two. The mind sense source occurs because of the condition of the mental-object sense source. It is discerned through the condition of the mental-object sense source, and its characteristic is twofold. The mental-object sense source finds its locus in dependence upon the mind. Mind is the gateway of the arising and development of mental objects, and the mental-object sense source is likewise the gateway of the mind. Therefore, [F.47.a] it is termed the mental-object sense source . The mind sense source is named as such due to it being the gateway of the mental-object sense source. The mental-object sense source is taught in order to demonstrate and bring about knowledge of the gateway of the mind’s characteristics. Although the relative truth is expressed correctly, the mind does not rely upon mental objects, and mental objects do not rely upon the mind. Yet, the mind sense source is so-called because it dependently originates, and mental objects are its conditions; while the mental-object sense source is so-called because it demonstrates dependent origination and the characteristics of the mind. These are explained according to delusional perception on the relative level, whereas on the ultimate level, the mind sense source and mental-object sense source are said to be unobservable. Upon investigation, the wise do not find the sense sources to be truly existent. Childish ordinary beings, with their mistaken perception, talk about the mind sense source and the mental-object sense source as two kinds of marks. The mind and mental-object sense sources are false and nonexistent. Since the Thus-Gone One accurately understands this, he calls them sense sources . Since sense sources are dependently originated from mistaken formations, no mind or mental-object sense source can be truly observed there. The mind and mental-object sense sources do not exist internally, externally, or somewhere in-between.
4.3「持世，菩薩大士如何分別觀察意根？菩薩大士分別觀察意根時，他們思惟：『意根是不可見的。心中沒有根的真實相。意根是無我的。』為什麼呢？意根由顛倒想生起，通過緣起的過程而出現。因為它依賴於法處，它在兩者相合時執行作用。意根因為法處的條件而生起。它通過法處的條件而被分別，它的特性是二重的。法處依賴於心而有其處所。心是心理對象生起和發展的門，法處同樣也是心的門。因此，它被稱為法處。意根之所以這樣被命名，是因為它是法處的門。教導法處是為了證明並帶來對心的特性之門的智慧。雖然相對真實被正確地表達，但心不依賴於心理對象，心理對象也不依賴於心。然而，意根之所以這樣被稱呼，是因為它緣起，而心理對象是它的條件；法處之所以這樣被稱呼，是因為它展現緣起和心的特性。這些是根據相對層面上的癡想解釋的，而在絕對層面上，意根和法處被說為不可見的。智者經過觀察，不會發現根是真實存在的。愚癡凡夫因顛倒想，談論意根和法處是兩種相。心和法處是虛妄的、無有的。因為如來正確地了解這一點，他稱它們為根。因為根由顛倒的行緣起，沒有心或法處能在其中被真實地觀察到。心和法處不存在於內、外或其中之間。」
4.4“Moreover, the mind sense source is not past, future, or present. Yet, based upon the perception in present adventitious conditions, the mind sense source and mental-object sense source are taught in accord with childish ordinary beings’ thinking. The wise understand the mind sense source and mental-object sense source as sense sources that are not sense sources; they are false, nonexistent, and arisen from mistaken conceptuality. Why is this? Because sense sources definitively lack the characteristic of being sense sources. The wise thus realize the sense sources to be false and nonexistent, [F.47.b] in that the mind sense source and mental-object sense source are inherently unobservable, and any true characteristic that arises from the mind sense source and mental-object sense source is also unobservable.
4.4「而且，意根不是過去、未來或現在。然而，基於現在刹那條件中所生起的知覺，意根與法根是根據愚癡凡夫的想法而施設的。智者將意根與法根理解為不是根的根；它們是虛妄的、不存在的，並由邪妄分別所生起的。為什麼是這樣？因為根根本上缺乏作為根的特性。智者因此證悟根是虛妄且不存在的，即意根與法根本身不可見，由意根與法根所生起的任何真實相也都不可見。」
4.5“Since the mind sense source and mental-object sense source are thus dependently originated, the Thus-Gone One describes the characteristics of knowing and understanding the sense sources as follows: the sense sources are false, nonexistent, arisen from mistaken formations, and dependent upon causes and conditions; the mind sense source and mental-object sense source are uncreated, devoid of action, and devoid of agent; the mental-object sense source cannot be known or conceived by the mind sense source; and the mind sense source cannot be known or conceived in relation to the mental-object sense source. Why is this? It is due to the absence of them both. By virtue of thus being devoid of two characteristics, no divisions can be made between them. Even though these sense sources are dependently originated, they are taught according to the mistaken thinking of childish ordinary beings. According to the understanding and realization of noble beings, the mind sense source does not arise; it is unborn, does not cease, does not come, and does not go. The mind cannot be understood by the mind or conceptualized to be the mind. Mental objects cannot be understood by mental objects or conceptualized by mental objects. This is because both of them are empty. Because both are void, the mind cannot understand the characteristics of mind, and mental objects cannot understand the characteristics of mental objects. Since both of them have nonexistent characteristics, they have no actual qualities whatsoever. Mind cannot either create or destroy mind. Mental objects cannot either create or destroy mental objects. Because neither exists, the mind sense source does not think, ‘I am the mind sense source,’ and the mental object sense source does not think, ‘I am the mental object sense source.’ Both are empty and thus illusory; yet they are distinguished and labeled in name and term. This is how bodhisattva great beings [F.48.a] discern and contemplate the mind and mental-object sense sources.”
4.5「持世，菩薩大士如何分別觀察意根？菩薩大士分別觀察意根時，作如是想：『意根不可見。意根中無有真實相。意根無我。』何以故？意根從顛倒想生，通過緣起過程而生。因為依止於法根，它通過二者相會而發揮作用。意根因為法根的條件而生起。它通過法根的條件而被分別，其特性是雙重的。法根依止於意而獲得處所。意是心理對象的生起和發展之門，法根同樣是意的門。因此，（第47a頁）它被稱為法根。意根之所以這樣命名，是因為它是法根的門。法根之所以被教導，是為了示現並帶來對意之特性之門的智慧。雖然相對真理被正確表達，但意不依止於心理對象，心理對象也不依止於意。然而，意根被如此稱呼，是因為它緣起而生，並且心理對象是其條件；而法根被如此稱呼，是因為它示現緣起和意的特性。這些是按照相對層面的癡想而解釋的。而在究竟層面上，意根和法根被說為不可見。智者經過觀察，不能發現根是真實存在的。愚癡凡夫以他們的顛倒想，談論意根和法根為兩種相。意和法根是虛妄無有的。如來正確理解了這一點，所以稱它們為根。因為根從癡想行而緣起，沒有真實可觀察到的意根或法根。意和法根不存在於內、外或其間某處。
The Inner and Outer Sense Sources
內外根
4.6“Lokadhara, how do bodhisattva great beings discern and contemplate the six inner and six outer sense sources? They do so in this way: The twelve sense sources all arise from falsity, many conditions, and mistaken perception. Because they are of two marks, they are both outer and inner. Because childish ordinary beings who have not heard the genuine Dharma do not understand the true reality of the twelve sense sources, they become attached to the eye sense source and think, ‘I am the eye sense source,’ or ‘this is my eye sense source.’ Likewise, they become attached to the form sense source and think, ‘I am the form sense source,’ or ‘this is my form sense source.’ It is the same with regard to the ear and sound, the nose and odor, the tongue and taste, the body and tactile objects, and the mind and mental objects, to which they become attached and think, ‘I am mind,’ or ‘this is my mind,’ and ‘I am mental objects,’ or ‘these are my mental objects.’ As they become attached in this way and are hurt and bound by the twelve sense sources, they cycle again and again among the five classes of beings, without knowing the way out.
4.6「持世啊，菩薩大士怎樣分別思惟六內根與六外處呢？就是這樣：十二處全都由虛妄、眾多條件和顛倒想生起。由於它們有兩種相，所以既是外處也是內處。因為沒有聽聞真實法的愚癡凡夫不能理解十二處的真實性，他們對眼處產生執著，認為『我是眼處』，或『這是我的眼處』。同樣，他們對色處產生執著，認為『我是色處』，或『這是我的色處』。對於耳與聲、鼻與香、舌與味、身與觸、意與法，也是這樣產生執著，認為『我是意』，或『這是我的意』，『我是法』，或『這些是我的法』。他們以這樣的方式產生執著，被十二處所傷害、所束縛，在五趣中一次又一次地輪迴，不知道解脫的出路。」
4.7“When they genuinely investigate the twelve sense sources in this fashion, bodhisattva great beings see them to be false, illusory, insubstantial, void, hollow, empty, and illusory. They will not become attached to the eye sense source as I or mine, and so forth, up to they will not become attached to the mental object sense source as I or mine. Without becoming attached, they do not falsely conceptualize. This is how bodhisattvas are skilled in the twelve sense sources.
4.7「當菩薩大士這樣真實地觀察十二處時，他們看到這些根是虛妄的、幻化的、無我的、空的、虛的、空洞的、幻化的。他們不會執著眼處為我或我所，乃至不會執著法處為我或我所。不執著，就不會虛妄分別。這就是菩薩善於十二處的方式。」
4.8“Lokadhara, thus skilled in the twelve sense sources, bodhisattva great beings do not become attached to or hindered by any of the twelve sense sources. They contemplate the sense sources as something to be known and understood. [F.48.b] Skilled in discerning the sense sources, they understand and realize that the twelve sense sources are born from many conditions. Because of the absence of marks, they know how to do away with the marks of the twelve sense sources, how to not follow the path that involves the sense sources, and how the sense sources are devoid of marks. They also know and understand the entirety of methods related to the practice of their characteristics. Lokadhara, it is like this: just as water can fall from the four sides of a device conjured by an illusionist, so can the twelve sense sources perform all sorts of functions through inner and outer dependent origination. Yet there is nothing in them that can be truly observed to substantially exist. Bound by the magic of previous actions, these twelve sense sources perform all sorts of functions.
4.8「持世，菩薩大士如是善於十二處，不為十二處所著、所礙。觀十二處為所知、所解。善於分別處，了知十二處生於眾多條件。因無相故，知如何除去十二處的相，如何不隨著涉及十二處的道路，以及十二處如何無相。亦知亦解一切與修習其特性相關的方法。持世，譬如此：如同水能從幻師所變化的器物的四個方向落下，十二處亦能透過內外的緣起而行使各種作用。然而其中沒有任何東西能被真正觀察到實質性地存在。為先前業的幻術所束縛，這十二處行使各種作用。」
4.9“Lokadhara, it is like this: The sense sources are the gateways of the arising and multiplying of the afflictions of childish ordinary beings, who lack understanding. In this regard, the eye is the gateway of form, because it generates both desire and aversion. Form is also the gateway of the eye, because it also generates both desire and aversion. The same is true of the ear, nose, tongue, body, and mind, as for example the mind is the gateway of mental objects and generates both desire and aversion. Mental objects are also the gateway of the mind and generate desire and aversion. In this way, the twelve sense sources comingle and combine with desire and aversion, thus leading to failed understanding of their true characteristics. Lokadhara, by clearly understanding the intrinsic nature of the sense sources and their characteristics, bodhisattva great beings avoid becoming bound by desire and aversion. Lokadhara, thus do bodhisattva great beings fully understand the sense sources.”
4.9「持世啊，是這樣的：感根是愚癡凡夫缺乏智慧而產生煩惱的門。在這方面，眼睛是色的門，因為它同時產生貪和瞋。色也是眼睛的門，因為它也同時產生貪和瞋。耳、鼻、舌、身、意也是如此，例如意是心所法的門，產生貪和瞋。心所法也是意的門，產生貪和瞋。以這樣的方式，十二處與貪和瞋相互混合交織，導致對真實相的理解失敗。持世啊，通過清楚地理解感根的自性和它們的特性，菩薩大士避免被貪和瞋所束縛。持世啊，菩薩大士就是這樣完全理解感根的。」
4.10This was chapter four: “Understanding the Twelve Sense Sources.”
4.10（結尾）