The Sixth Ground Complete
The verse arrives at the line this ground is remembered for, and states it as flatly as it can be stated. Then it runs the whole apparatus past once more — the twelve links, the three paths, the three sufferings, the three times, the ten contemplations, the three gateways — and closes on a ground that the sūtra says the other vehicles cannot see into.
Made by Mind
Everything Parts 441 through 443 established in prose is compressed here into stanzas of four lines each, and the compression puts the ground's central claim in the first one.
了達三界依心有，十二因緣亦復然，生死皆由心所作，心若滅者生死盡。
無明所作有二種，緣中不了為行因，如是乃至老終歿，從此苦生無有盡。
無明為緣不可斷，彼緣若盡悉皆滅，愚癡愛取煩惱支，行有是業餘皆苦。
癡至六處是行苦，觸受增長是苦苦，所餘有支是壞苦，若見無我三苦滅。
Comprehending that the three realms exist in dependence upon mind, and that the twelve links of causation are likewise: birth and death are all made by mind, and if mind is extinguished, birth and death are exhausted. What ignorance does is of two kinds — being uncomprehending amid conditions, and being the cause of formations — and so on up to old age and dying; and from these, suffering is born without end. While ignorance serves as condition it cannot be cut off; if that condition is exhausted, all of them cease. Delusion, craving and grasping are the links of affliction; formations and becoming are karma; and all the rest is suffering. From delusion through the six sense-fields is the suffering of conditionedness; the growth of contact and feeling is the suffering of suffering; the remaining links are the suffering of change; and if no-self is seen, the three sufferings cease.
無明與行為過去，識至於受現在轉，愛取有生未來苦，觀待若斷邊際盡。
無明為緣是生縛，於緣得離縛乃盡，從因生果離則斷，觀察於此知性空。
隨順無明起諸有，若不隨順諸有斷，此有彼有無亦然，十種思惟心離著。
有支相續一心攝，自業不離及三道，三際三苦因緣生，繫縛起滅順無盡。
Ignorance and formations are the past; consciousness on through feeling turn in the present; craving, grasping and becoming are the suffering to come; and if dependence is cut off by contemplation, the limits are exhausted. Ignorance as condition is the bond of arising; when release from that condition is gained, the bond is exhausted; a fruit born from a cause is cut off once parted from it — and contemplating this, they know that its nature is empty. Following ignorance, the modes of existence arise; not following it, they are cut off. This being, that is; and with non-being it is likewise. By ten kinds of consideration the mind is freed of attachment. The links of existence follow one upon another, gathered within a single mind; their own karma does not part from them, and there are the three paths; the three times and the three sufferings arise through cause and condition; the bonds of arising and of ceasing, in accord and inexhaustible.
生死皆由心所作，心若滅者生死盡 — birth and death are all made by mind, and if mind is extinguished, birth and death are exhausted. The prose in Part 441 said 三界所有，唯是一心 and used it to explain how the twelve links hold together. The verse takes the same insight and states its consequence, which is a practical one: this is where the chain can actually be cut. Not at ignorance, and not at craving, but at the place all twelve were said to rest.
此有彼有無亦然 — this being, that is; and with non-being it is likewise. The classical formula of conditionality, and the verse gives both halves in seven characters. What matters is the second clause: the symmetry is exact, so that the absence of a condition entails the absence of what depends on it just as strictly as its presence entails presence. Everything the sixth ground has said about cutting the chain rests on that symmetry holding.
What Only This Ground Sees
The last stanzas gather the gateways, the samādhis, the similes of Part 445, and the station — and then say something about the ground that has not been said of any before it.
如是普觀緣起行，無作無受無真實，如幻如夢如光影，亦如愚夫逐陽焰。
如是觀察入於空，知緣性離得無相，了其虛妄無所願，唯除慈愍為眾生。
大士修行解脫門，轉益大悲求佛法，知諸有為和合作，志樂決定勤行道。
空三昧門具百千，無相無願亦復然，般若順忍皆增上，解脫智慧得成滿。
Contemplating universally in this way the workings of dependent arising: no doer, no one who undergoes, and nothing real — like an illusion, like a dream, like a shadow cast by light, and like a fool chasing a mirage. Contemplating thus, they enter into emptiness; knowing the nature of conditions to be apart, they gain signlessness; comprehending their falseness, they have no wish — save only loving pity for beings. The great being cultivates the gateways of liberation, their great compassion increasing further as they seek the buddha-dharma; knowing that all conditioned things are made by combination, their resolve and delight are settled and they diligently practice the path. The gateways of the samādhi of emptiness are complete in hundreds of thousands, and those of signlessness and wishlessness likewise; wisdom and the forbearance of conformity are both preeminent, and the wisdom of liberation is brought to fullness.
復以深心多供佛，於佛教中修習道，得佛法藏增善根，如金瑠璃所磨瑩。
如月清涼被眾物，四風來觸無能壞；此地菩薩超魔道，亦息群生煩惱熱。
此地多作善化王，化導眾生除我慢，所作皆求一切智，悉已超勝聲聞道。
此地菩薩勤精進，獲諸三昧百千億，亦見若干無量佛，譬如盛夏空中日。
甚深微妙難見知，聲聞獨覺無能了，如是菩薩第六地，我為佛子已宣說。」
Further, with a profound mind they make many offerings to the buddhas and cultivate the path within the Buddha's teaching; obtaining the Dharma-treasury of the buddhas, their wholesome roots increase — like gold burnished with beryl. As the moon, cool and clear, covers all things, and the four winds coming against it are unable to destroy it — so a bodhisattva on this ground passes beyond the paths of Māra, and quiets as well the fever of the afflictions in the multitude of beings. On this ground they most often become a Nirmāṇarati king, guiding and transforming beings to remove conceit; all that they do is in quest of all-knowing wisdom, and they have already surpassed the path of the śrāvakas. A bodhisattva of this ground practices with diligent effort and obtains hundreds of thousands of koṭis of samādhis, and sees measureless buddhas besides — like the sun in the sky at the height of summer. Profound, subtle and wondrous, hard to see and hard to know, which śrāvakas and pratyekabuddhas are unable to comprehend — such is the bodhisattva's sixth ground, which I have now proclaimed for the children of the Buddha."
亦如愚夫逐陽焰 — like a fool chasing a mirage. The verse's four similes repeat three from the ten kinds of sameness in Part 440 and then add one the prose did not have, and the new one is the only one with a person in it. The others describe how a thing appears; this describes what someone does about it. A mirage deceives no one who stays still.
聲聞獨覺無能了 — which śrāvakas and pratyekabuddhas are unable to comprehend. Earlier grounds said the bodhisattva could not be shaken by the other vehicles, or had surpassed them. This is the first to say the ground itself is beyond their comprehension, and it comes at the end of a ground given over entirely to dependent arising — the very teaching those vehicles are most identified with. What they cannot follow is not a different subject but the same one, seen through.
Note also 唯除慈愍為眾生, the same exception clause the prose gave in Part 443, kept intact in the compression. Wishlessness with one wish left in it is evidently not a detail the verse was willing to lose.
Sixth Ground Complete
This completes Abhimukhī, the Ground of Direct Presence, sixth of the Ten Grounds. Chapter 26 continues in Part 447, still within fascicle thirty-seven, as gods and goddesses fill the air with music and praise, and Vimuktacandra asks for the seventh — Dūraṅgamā, the Far-Reaching Ground (遠行地) — which is entered by ten kinds of skillful means and wisdom, each of them a pair held together: cultivating emptiness while not abandoning beings, leaving the three realms while adorning them.