摩訶止觀 7.116

7.116

復次，知眼空不受眼，色空不受色，根塵空故，名「常捨行」；乃至意空不受意，法空不受法，名「常捨行」，即合道品除、捨覺分，是名「檀度調伏諸根」。色空不能傷眼空，眼空不能傷色空；乃至法空不得意便，意空不得法便，即合道品正語、正業、正命，是名「尸度調伏諸根」。又眼、色空故，則無違無順，無忍不忍；乃至意法空故，無違無順，無忍不忍，即合道品四種之念，是名「忍度調伏諸根」。眼、色常空，無不空時，如是習應與般若相應；乃至意法常空，無不空時，是名與般若相應，即合道品八種精進，是名「進度調伏諸根」。眼、色空故不亂不味，乃至意法空故不亂不味，即合道品諸定，是名「禪度調伏諸根」。眼、色空故不愚不智，乃至意法空故不愚不智，即合道品十種之智，是名「智度調伏諸根」。此是通教調伏諸根滿足六度也。

Furthermore, knowing that the eye is empty, one does not grasp at the eye; knowing that form is empty, one does not grasp at form. Because the sense faculties and sense objects are empty, this is called the "practice of constant renunciation." So too, up to knowing that the mind is empty, one does not grasp at the mind, and knowing that phenomena are empty, one does not grasp at phenomena; this is called the "practice of constant renunciation." This corresponds to the limbs of awakening of elimination and renunciation within the factors of the path: this is called "taming the sense faculties through the pāramitā of giving (dāna)." The emptiness of form cannot harm the emptiness of the eye, and the emptiness of the eye cannot harm the emptiness of form; so too, up to the emptiness of phenomena finding no advantage over the mind, and the emptiness of mind finding no advantage over phenomena. This corresponds to right speech, right action, and right livelihood within the factors of the path: this is called "taming the sense faculties through the pāramitā of discipline (śīla)." Again, because the eye and form are empty, there is neither discordance nor compliance, neither patience nor impatience; so too, up to mind and phenomena being empty, there is neither discordance nor compliance, neither patience nor impatience. This corresponds to the four types of mindfulness within the factors of the path: this is called "taming the sense faculties through the pāramitā of patience (kṣānti)." The eye and form are constantly empty, with no time when they are not empty; practicing thus in resonance is to be in resonance with prajñā. So too, up to mind and phenomena being constantly empty, with no time when they are not empty; this is called being in resonance with prajñā. This corresponds to the eight kinds of diligence within the factors of the path: this is called "taming the sense faculties through the pāramitā of vigor (vīrya)." Because the eye and form are empty, there is neither distraction nor craving; so too, up to mind and phenomena being empty, there is neither distraction nor craving. This corresponds to the various concentrations within the factors of the path: this is called "taming the sense faculties through the pāramitā of dhyāna." Because the eye and form are empty, there is neither foolishness nor wisdom; so too, up to mind and phenomena being empty, there is neither foolishness nor wisdom. This corresponds to the ten kinds of knowledge within the factors of the path: this is called "taming the sense faculties through the pāramitā of wisdom (prajñā)." This is taming the sense faculties and fulfilling the six pāramitās according to the shared teaching.