T46n1917_六妙法門
大正藏第 46 冊 No. 1917 六妙法門
No. 1917
六妙法門
天臺大師于都下瓦官寺略出此法門
六妙門者。蓋是內行之根本。三乘得道之要逕。故釋迦初詣道樹。跏趺坐草。內思安般。一數。二隨。三止。四觀五還。六凈。因此萬行開發。降魔成道。當知佛為物軌示跡若斯。三乘正士。豈不同游此路。所言六者。即是數法。約數明禪。故言六也。如佛或約一數辯禪。所謂一行三昧。或約二數。謂一止。二觀。或約三數。謂三三昧。或約四數。所謂四禪。或約五數。謂五門禪。或約六數。謂六妙門。或約七數。謂七依定。或約八數。謂八背舍。或約九數。謂九次第定。或約十數。謂十禪支。如是等。乃至百千萬億阿僧祇不可說諸三昧門。悉是約數說諸禪也。雖數有多少。窮其法相。莫不悉相收攝。以眾生機悟不同故。有增減之數分別利物。今言六者。即是約數法而標章也。妙者其意乃多。若論正意。即是滅諦涅槃。故滅四行中。言滅止妙離。涅槃非斷非常。有而難契。無而易得。故言妙也。六法能通。故名為門。門雖有六。會妙不殊故經言泥洹真法寶。眾生從種種門入。此則通釋六妙門之大意也。六妙門大意有十。
第一歷別對諸禪六妙門 第二次第相生
【現代漢語翻譯】 現代漢語譯本 大正藏第 46 冊 No. 1917 六妙法門
No. 1917
六妙法門
天臺大師在都城瓦官寺略微闡述了這個法門
所謂的『六妙門』，是內修行的根本，是三乘（聲聞乘、緣覺乘、菩薩乘）證得菩提的要道。所以釋迦牟尼佛最初到達菩提樹下，結跏趺坐于草上，內心思維安般（ān bān）（即安那般那，指呼吸），即一、數（shù），二、隨（suí），三、止（zhǐ），四、觀（guān），五、還（huán），六、凈（jìng）。因此，萬行得以開發，降伏魔怨，成就佛道。應當知道佛陀爲了給眾生做榜樣才示現這樣的事蹟。三乘的修行者，難道不是同樣要走這條路嗎？所說的『六』，就是數息法。通過數息來闡明禪定，所以說是『六』。例如佛陀有時用『一』來闡述禪定，就是所謂的一行三昧。有時用『二』，即止和觀。有時用『三』，即三種三昧。有時用『四』，就是所謂的四禪。有時用『五』，即五門禪。有時用『六』，即六妙門。有時用『七』，即七依定。有時用『八』，即八背舍。有時用『九』，即九次第定。有時用『十』，即十禪支。像這樣等等，乃至百千萬億阿僧祇（ā sēng qí）（無數）不可說的各種三昧法門，都是通過數來闡述各種禪定。雖然數的多少不同，但探究其法相，沒有不能相互收攝的。因為眾生的根器和領悟能力不同，所以有增減之數來分別利益眾生。現在所說的『六』，就是通過數息法來標明綱要。
『妙』的含義有很多。如果從正意來說，就是滅諦（niè pán）（涅槃）。所以在滅四行中說，滅是止，是妙，是離。涅槃非斷非常，存在卻難以契合，無卻容易獲得，所以說是『妙』。六法能夠通達，所以稱為『門』。門雖然有六個，但最終歸於『妙』沒有差別。所以經中說，『泥洹（ní huán）（涅槃）是真正的法寶，眾生從各種門進入』。這就是對『六妙門』的大意所做的總體解釋。六妙門的大意有十個方面。
第一，歷別對應各種禪定的六妙門；第二，次第相生
【English Translation】 English version T 46, No. 1917 The Six Sublime Dharma Doors
No. 1917
The Six Sublime Dharma Doors
Great Master Tiantai briefly explained this Dharma Door at Waguan Temple in the capital.
The so-called 'Six Sublime Doors' are the foundation of inner practice and the essential path for the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to attain enlightenment. Therefore, when Śākyamuni Buddha first arrived under the Bodhi tree, he sat in the lotus position on the grass, contemplating Anapanasati (ān bān) (i.e., ānāpāna-smṛti, mindfulness of breathing), namely: 1. Counting (shù), 2. Following (suí), 3. Resting (zhǐ), 4. Observing (guān), 5. Returning (huán), 6. Purifying (jìng). Because of this, myriad practices were developed, demonic obstacles were subdued, and Buddhahood was attained. It should be known that the Buddha manifested such deeds to serve as a model for beings. How could practitioners of the Three Vehicles not travel this same path? The 'six' that is mentioned refers to the method of counting breaths. Using counting to elucidate dhyāna (meditation), hence the term 'six'. For example, the Buddha sometimes uses 'one' to explain dhyāna, which is the so-called One Practice Samādhi. Sometimes he uses 'two', namely cessation and contemplation. Sometimes he uses 'three', namely the three samādhis. Sometimes he uses 'four', which are the so-called four dhyānas. Sometimes he uses 'five', namely the five gates of dhyāna. Sometimes he uses 'six', namely the Six Sublime Doors. Sometimes he uses 'seven', namely the Seven Dependencies of Samādhi. Sometimes he uses 'eight', namely the Eight Deliverances. Sometimes he uses 'nine', namely the Nine Sequential Dhyānas. Sometimes he uses 'ten', namely the Ten Factors of Dhyāna. Like this and so on, even hundreds of thousands of millions of asaṃkhyas (ā sēng qí) (countless) inexpressible samādhi doors, all use numbers to explain various dhyānas. Although the numbers vary, examining their Dharma characteristics reveals that none cannot be mutually inclusive. Because beings have different capacities and understanding, there are increasing or decreasing numbers to benefit beings differently. The 'six' mentioned now is using the method of counting breaths to mark the outline.
The meaning of 'sublime' is manifold. If speaking from the proper meaning, it is the cessation of suffering, Nirvāṇa (niè pán). Therefore, in the four aspects of cessation, it is said that cessation is stopping, is sublime, is detachment. Nirvāṇa is neither annihilation nor permanence; it exists but is difficult to attain, is non-existent but easy to obtain, hence it is called 'sublime'. The six dharmas can lead to understanding, hence they are called 'doors'. Although there are six doors, they ultimately converge on the 'sublime' without difference. Therefore, the sutra says, 'Nirvāṇa (ní huán) is the true Dharma treasure; beings enter from various doors.' This is a general explanation of the great meaning of the 'Six Sublime Doors'. The great meaning of the Six Sublime Doors has ten aspects.
First, the Six Sublime Doors corresponding to various dhyānas separately; second, sequential arising.
六妙門 第三隨便宜六妙門 第四隨對治六妙門 第五相攝六妙門 第六通別六妙門 第七旋轉六妙門 第八觀心六妙門 第九圓觀六妙門 第十證相六妙門
釋第一歷別對諸禪定明六妙門。即為六意。一者依數為妙門。行者因數息故。即能出生四禪。四無量心。四無色定。若於最後非非想定。能覺知非是涅槃。是人必定得三乘道。何以故。此定陰界入和合故有。虛誑不實。雖無粗煩惱。而亦成就十種細煩惱。知已破折不住不著。心得解脫。即證三乘涅槃故。此義如須跋陀羅。佛教斷非非想處惑。即便獲得阿羅漢果。數為妙門。意在於此也。二者隨為妙門者。行者因隨息故。即能出生十六特勝。所謂一知息入。二知息出。三知息長短。四知息遍身。五除諸身行。六心爰喜。七心受樂。八受諸心行。九心作喜。十心作攝。十一心作解脫。十二觀無常。十三觀出散。十四觀離欲。十五觀滅。十六觀棄捨。云何觀棄捨。此觀破非想處惑。所以者何。凡夫修非想時。觀有常處如癰如瘡。觀無想處如癡也。第一妙定名曰非想。作是念已。即棄捨有想無想。名非有想非無想。故知非想即是兩舍之義。今佛弟子觀行破折。義如前說。是故深觀棄捨。不著非想能得涅槃。隨為妙門。意在此也。三者止為妙門者。行者因止心故。即
【現代漢語翻譯】 現代漢語譯本 六妙門：第三，隨便宜六妙門；第四，隨對治六妙門；第五，相攝六妙門；第六，通別六妙門；第七，旋轉六妙門；第八，觀心六妙門；第九，圓觀六妙門；第十，證相六妙門。
解釋第一，歷別諸禪定，闡明六妙門。即為六種意義。第一，依數為妙門。修行者因為數息的緣故，就能生出四禪（色界四種禪定），四無量心（慈、悲、喜、舍四種廣大的心），四無色定（四種超越物質世界的禪定）。如果在最後的非非想定（既非有想也非無想的禪定）中，能夠覺知到它並非涅槃（解脫），這個人必定能證得三乘道（聲聞乘、緣覺乘、菩薩乘）。為什麼呢？因為此定是陰（五蘊）、界（十八界）、入（十二入）和合而成的，虛妄不實。雖然沒有粗重的煩惱，但也成就了十種細微的煩惱。知道這些后，破除執著，不滯留不貪戀，心就能得到解脫，就能證得三乘涅槃。這個道理就像須跋陀羅（Subhadra）一樣，佛陀教他斷除非非想處的迷惑，他便獲得了阿羅漢（Arhat）果位。數為妙門，意義就在於此。
第二，隨為妙門。修行者因為隨息的緣故，就能生出十六特勝（十六種殊勝的觀法），即：一，知息入；二，知息出；三，知息長短；四，知息遍身；五，除諸身行；六，心生喜；七，心感受樂；八，感受諸心行；九，心作喜；十，心作攝；十一，心作解脫；十二，觀無常；十三，觀出散；十四，觀離欲；十五，觀滅；十六，觀棄捨。什麼是觀棄捨呢？此觀能破除非想處（非想非非想處）的迷惑。為什麼呢？凡夫在修非想（非有想）的時候，認為有常處（有色界）就像毒瘡一樣，認為無想處（無色界）就像癡呆一樣。第一妙定名叫非想（非有想），這樣想了之後，就棄捨有想和無想，名為非有想非無想。所以知道非想（非有想）就是兩舍的意義。現在佛弟子通過觀行來破除執著，道理如前所說。因此，深刻地觀察棄捨，不執著于非想（非有想），就能得到涅槃。隨為妙門，意義就在於此。
第三，止為妙門。修行者因為止心的緣故，即
【English Translation】 English version The Six Subtle Dharma Gates: Third, the Following Convenience Six Subtle Dharma Gates; Fourth, the Following Antidote Six Subtle Dharma Gates; Fifth, the Mutual Inclusion Six Subtle Dharma Gates; Sixth, the General and Specific Six Subtle Dharma Gates; Seventh, the Revolving Six Subtle Dharma Gates; Eighth, the Mind Contemplation Six Subtle Dharma Gates; Ninth, the Perfect Contemplation Six Subtle Dharma Gates; Tenth, the Sign Realization Six Subtle Dharma Gates.
Explanation of the First: Differentiating Various Samadhis (states of meditative concentration) to Elucidate the Six Subtle Dharma Gates. This encompasses six meanings. First, relying on counting is a subtle dharma gate. Because practitioners count their breaths, they can give rise to the Four Dhyanas (four levels of meditative absorption in the Form Realm), the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), and the Four Formless Samadhis (four meditative states beyond the Form Realm). If, in the final Neither Perception Nor Non-Perception Samadhi (the state of neither perception nor non-perception), one can realize that it is not Nirvana (liberation), that person will certainly attain the Three Vehicle Path (the paths of Sravakas, Pratyekabuddhas, and Bodhisattvas). Why? Because this samadhi is composed of the skandhas (five aggregates), dhatus (eighteen elements), and ayatanas (twelve sense bases). It is illusory and unreal. Although it lacks coarse afflictions, it still gives rise to ten subtle afflictions. Knowing this, one breaks through attachment, does not dwell on it, and is not attached to it. The mind attains liberation and realizes the Nirvana of the Three Vehicles. This principle is like that of Subhadra (Subhadra). The Buddha taught him to sever the delusion of the Realm of Neither Perception Nor Non-Perception, and he immediately attained the Arhat (Arhat) fruit. The meaning of counting as a subtle dharma gate lies in this.
Second, following is a subtle dharma gate. Because practitioners follow their breath, they can give rise to the Sixteen Special Insights (sixteen special contemplations), namely: 1. Knowing the breath entering; 2. Knowing the breath exiting; 3. Knowing the breath is long or short; 4. Knowing the breath pervades the whole body; 5. Eliminating all bodily activities; 6. The mind experiencing joy; 7. The mind experiencing pleasure; 8. Experiencing all mental activities; 9. The mind producing joy; 10. The mind gathering itself; 11. The mind attaining liberation; 12. Contemplating impermanence; 13. Contemplating scattering; 14. Contemplating detachment; 15. Contemplating cessation; 16. Contemplating relinquishment. What is contemplating relinquishment? This contemplation can break through the delusion of the Realm of Neither Perception Nor Non-Perception. Why? When ordinary people cultivate the Non-Perception (state of no perception), they regard the Realm of Form (Form Realm) as a sore or ulcer, and they regard the Realm of No-Thought (Formless Realm) as foolishness. The first subtle samadhi is called Non-Perception (state of no perception). After thinking in this way, one relinquishes both perception and non-perception, which is called Neither Perception Nor Non-Perception. Therefore, it is known that Non-Perception (state of no perception) is the meaning of relinquishing both. Now, Buddhist disciples break through attachment through contemplation, as explained earlier. Therefore, by deeply contemplating relinquishment and not being attached to Non-Perception (state of no perception), one can attain Nirvana. The meaning of following as a subtle dharma gate lies in this.
Third, stopping is a subtle dharma gate. Because practitioners stop their minds, they
便次第發五輪禪。一者地輪三昧。即未到地。二者水輪三昧。即是種種諸禪定善根發也。三者虛空輪三昧。即五方便人覺因緣無性如虛空。四者金沙輪三昧。即是見思解脫。無著正惠如金沙也。五者金剛輪三昧。即是第九無礙道。能斷三界結使。永盡無餘。證盡智無生智入涅槃。止為妙門。意在此也。四者觀為妙門者。行者因修觀故。即能出生九想。八念。十想。八背舍。八勝處。十一切處。九次第定。師子奮迅三昧。超越三昧。練禪。十四變化心。三明。六通。及八解脫。得滅受想。即入涅槃。觀為妙門。意在此也。五者還為妙門者。行者若用惠行。善巧破折。反本還源。是時即便出生空無想無作。三十七品四諦。十二因緣。中道正觀。因此得入涅槃。還為妙門。意在此也。六者凈為妙門者。行者若能體識一切諸法本性清凈。即便獲得自性禪也。得此禪故。二乘之人。定證涅槃。若是菩薩。入鐵輪位。具十信心。修行不止。即便出生九種大禪。所謂自性禪。一切禪。難禪。一切門禪。善人禪。一切行禪。除惱禪。此世他世樂禪。清凈禪。菩薩依是禪故。得大菩提果。已得今得當得。凈為妙門。意在此也。
次釋第二次第相生六妙門者。次第相生。入道之階梯也。若於欲界中。巧行六法。第六凈心成就。即發三
【現代漢語翻譯】 現代漢語譯本 然後依次修習五輪禪。第一是地輪三昧（Dhilacakra-samādhi，指未到地定）。第二是水輪三昧（Udakacakra-samādhi，指各種禪定善根生髮）。第三是虛空輪三昧（Ākāśacakra-samādhi，指五方便人覺悟因緣無自性，如同虛空）。第四是金沙輪三昧（Suvarṇavālukācakra-samādhi，指見思惑解脫，無著的智慧如金沙般珍貴）。第五是金剛輪三昧（Vajracakra-samādhi，指第九無礙道，能斷除三界結使，永盡無餘，證得盡智、無生智，入于涅槃）。止是殊勝的法門，意義在於此。 第四，觀是殊勝的法門：修行者因為修習觀，就能生出九想、八念、十想、八背舍、八勝處、十一切處、九次第定、師子奮迅三昧（Simhavikrīḍita-samādhi）、超越三昧（Atikrama-samādhi）、練禪、十四變化心、三明、六通以及八解脫，證得滅受想定，從而進入涅槃。觀是殊勝的法門，意義在於此。 第五，還（huán）是殊勝的法門：修行者如果運用智慧修行，善巧地破除執著，反本還源，這時就能生出空、無相、無作，三十七道品、四諦、十二因緣、中道正觀，因此得以進入涅槃。還是殊勝的法門，意義在於此。 第六，凈是殊勝的法門：修行者如果能夠體悟一切諸法本性清凈，就能獲得自性禪。得到這種禪定，二乘之人必定證得涅槃。如果是菩薩，進入鐵輪位，具足十信心，修行不止，就能生出九種大禪，即自性禪、一切禪、難禪、一切門禪、善人禪、一切行禪、除惱禪、此世他世樂禪、清凈禪。菩薩依靠這些禪定，得到大菩提果，已經得到、現在得到、將來得到。凈是殊勝的法門，意義在於此。 接下來解釋第二次第相生的六妙門：次第相生，是進入佛道的階梯。如果在欲界中，巧妙地運用這六種方法，第六凈心成就，就能生出三...
【English Translation】 English version Then, one sequentially cultivates the five wheel dhyānas. First is the Earth Wheel Samādhi (Dhilacakra-samādhi, referring to the state of 'not-yet-arrived' concentration). Second is the Water Wheel Samādhi (Udakacakra-samādhi, referring to the arising of various roots of goodness in dhyāna). Third is the Space Wheel Samādhi (Ākāśacakra-samādhi, referring to the realization by those of the five expedient means that conditioned existence is without inherent nature, like space). Fourth is the Golden Sand Wheel Samādhi (Suvarṇavālukācakra-samādhi, referring to the liberation from views and emotions, with unattached wisdom as precious as golden sand). Fifth is the Diamond Wheel Samādhi (Vajracakra-samādhi, referring to the ninth unobstructed path, which can sever the bonds of the three realms, completely and without remainder, realizing the knowledge of exhaustion and the knowledge of non-arising, and entering Nirvāṇa). Cessation is the wonderful gate; the meaning lies in this. Fourth, contemplation is the wonderful gate: Because practitioners cultivate contemplation, they can give rise to the nine aspects of contemplation on death, the eight thoughts, the ten aspects of contemplation, the eight liberations, the eight fields of mastery, the ten all-encompassing spheres, the nine sequential abidings, the Lion's Play Samādhi (Simhavikrīḍita-samādhi), the Transcending Samādhi (Atikrama-samādhi), the practice of dhyāna, the fourteen transformations of mind, the three kinds of knowledge, the six supernormal powers, and the eight liberations, attaining the cessation of feeling and perception, thereby entering Nirvāṇa. Contemplation is the wonderful gate; the meaning lies in this. Fifth, reversion is the wonderful gate: If practitioners use wisdom in their practice, skillfully breaking through attachments, returning to the origin, then they can give rise to emptiness, signlessness, and non-action, the thirty-seven factors of enlightenment, the Four Noble Truths, the Twelve Links of Dependent Origination, and the Middle Way Right View, thereby entering Nirvāṇa. Reversion is the wonderful gate; the meaning lies in this. Sixth, purity is the wonderful gate: If practitioners can realize that the inherent nature of all dharmas is pure, then they can attain the self-nature dhyāna. By attaining this dhyāna, those of the two vehicles will certainly realize Nirvāṇa. If they are Bodhisattvas, entering the Iron Wheel position, possessing the ten faiths, and practicing without ceasing, then they can give rise to the nine great dhyānas, namely, self-nature dhyāna, all dhyāna, difficult dhyāna, all-gate dhyāna, virtuous person dhyāna, all-practice dhyāna, affliction-removing dhyāna, happiness-in-this-life-and-other-lives dhyāna, and pure dhyāna. Bodhisattvas rely on these dhyānas to attain the great Bodhi fruit, already attained, now attained, and will be attained. Purity is the wonderful gate; the meaning lies in this. Next, explaining the six wonderful gates of sequential arising for the second time: Sequential arising is the ladder to entering the path. If in the desire realm, one skillfully practices these six methods, and the sixth, pure mind, is accomplished, then three...
乘無漏。況復具足諸禪三昧。此即與前有異。所以者何。如數有二種。一者修數。二者證數。修數者。行者調和氣息。不澀不滑。安詳徐數。從一至十。攝心在數。不令馳散。是名修數。證數者。覺心任運。從一至十。不加功力心住息緣。覺息虛微。心相漸細。患數為粗。意不欲數。爾時行者。應當放數修隨。隨亦有二。一者修隨。二者證隨。修隨者。舍前數法。一心依隨息之出入。攝心緣息。知息入出。心住息緣。無分散意。是名修隨。證隨者。心既微細。安靜不亂。覺息長短遍身入出。心息任運相依。意慮恬然凝靜。覺隨為粗。心厭欲舍。如人疲極欲眠不樂眾務。爾時行者。應當舍隨修止。止亦有二。一者修止。二者證止。修止者。息諸緣慮。不念數隨。凝寂其心。是名修止。證止者。覺身心泯然入定。不見內外相貌。定法持心。任運不動行者是時。即作是念。今此三昧。雖復無為寂靜安隱快樂。而無惠方便。不能破壞生死。復作是念。今此定者。皆屬因緣陰界入法和合而有。虛誑不實。我今不見不覺。應須照了。作是念已。即不著止。起觀分別。觀亦有二。一者修觀。二者證觀。修觀者。于定心中。以惠分別。觀于微細出入息相。如空中風。皮肉筋骨。三十六物。如芭蕉不實。心識無常。剎那不住。無有我人。
身受心法。皆無自性。不得人法。定何所依。是名修觀證觀者。如是觀時。覺息出入遍諸毛孔。心眼開明。徹見三十六物。及諸蟲戶。內外不凈。剎那變易。心生悲喜。得四念處。破四顛倒。是名證觀。觀相既發。心緣觀境。分別破折。覺念流動。非真實道。爾時應當舍觀修還。還亦有二。一者修還二者證還。修還者。既知觀從心生。若從折境。此即不會本源。應當反觀觀心。此觀心者。從何而生。為從觀心生。為從非觀心生。若從觀心生。即已有觀。今實不爾。所以者何。數隨止等三法中。未有即觀故。若從不觀心生。不觀心為滅生。為不滅生。若不滅生。即二心並。若滅法生滅法已謝。不能生觀。若言亦滅亦不滅生。乃至非滅非不滅生。皆不可得。當知觀心本自不生。不生故不有。不有故即空。空故無觀心。若無觀心。豈有觀境。境智雙亡。還源之要也。是名修還相。證還相者。心惠開發。不加功力。任運自能破折。反本還源。是名證還。行者當知。若離境智。欲歸無境智。不離境智縛。以隨二邊故。爾時當舍還門安心凈道。凈亦有二。一者修凈。二者證凈修凈者。知色凈故。不起妄想分別。受想行識。亦復如是。息妄想垢。是名修凈。息分別垢是名修凈。息取我垢。是名修凈。舉要言之。若能心如本凈。是名修
凈。亦不得能修所修及凈不凈。是名修凈。證凈者。如是修時。豁然心惠相應。無礙方便。任運開發。三昧正受。心無依恃。證凈有二。一者相似證。五方便相似無漏道惠發。二者真實證。苦法忍乃至第九無礙道等真無漏惠發也。三界垢盡。故名證凈。複次觀眾生空故名為觀。觀實法空故名為還。觀平等空故名為凈。複次空三昧相應故名為觀。無相三昧相應故名為還。無作三昧相應故名為凈。複次一切外觀名為觀。一切內觀名為還。一切非內非外觀名為凈。故先尼梵志言。非內觀故。得是智惠。非外觀故。得是智惠。非內外觀故。得是智惠。亦不無觀故。得是智惠也。
次釋第三隨便宜六妙門。夫行者欲得深禪定智慧。乃至實相涅槃。初學安心。必須善巧。云何善巧。當於六妙門法。悉知悉覺。調伏其心。隨心所便。可以常用。所以者何。若心不便修治即無益。是故初坐時。當識調心。學數次當學隨。復當學心觀還等。各各經數日。學已復更從數隨。乃至還凈。安心修習。復各經數日。如是數反。行者即應自知心所便宜。若心便數。當以數法安心。乃至凈亦如是。隨便而用不簡次第如是安心時。若覺身安息調。心靜開明。始終安固。當專用此法。必有深利。若有妨生心散闇塞。當更隨便轉用余門。安即為善。可
【現代漢語翻譯】 現代漢語譯本： 凈。也不執著于能修、所修以及凈與不凈。這叫做修凈。證凈是指，如此修行時，忽然心與智慧相應，無礙方便，自然開發，進入三昧正受，心中沒有任何依賴。證凈有兩種：一是相似證，五方便（五停心觀、數息觀、不凈觀、慈悲觀、因緣觀）相似的無漏道智慧生起；二是真實證，苦法忍（Kufaren，見道位最初的智慧）乃至第九無礙道等真正的無漏智慧生起。三界（欲界、色界、無色界）的垢染都已斷盡，所以叫做證凈。進一步說，觀察眾生空性，所以叫做觀；觀察真實法空性，所以叫做還；觀察平等空性，所以叫做凈。進一步說，與空三昧相應，所以叫做觀；與無相三昧相應，所以叫做還；與無作三昧相應，所以叫做凈。進一步說，一切向外觀看叫做觀；一切向內觀看叫做還；一切非內非外觀看叫做凈。所以先尼梵志（Xianni Fanzi）說，不是因為向內觀看，才得到這種智慧；不是因為向外觀看，才得到這種智慧；不是因為非內非外觀看，才得到這種智慧；也不是因為沒有觀看，才得到這種智慧。
接下來解釋第三個隨便宜六妙門。修行人想要獲得深禪定智慧，乃至實相涅槃（Shixiang Niepan），初學安心，必須善於運用方法。怎樣才算善於運用方法呢？應當對六妙門法（數、隨、止、觀、還、凈）完全瞭解，調伏自己的心，隨順心所適宜的，可以經常使用。為什麼這樣說呢？如果心不適宜，修習就沒有益處。因此，剛開始打坐時，應當認識並調伏自己的心。學習數息之後，應當學習隨息。再學習觀心、還等。各自經過幾天。學習之後，再從數息、隨息，乃至還凈，安心修習。又各自經過幾天。這樣反覆多次，修行人就應當自己知道心所適宜的方法。如果心適宜數息，就應當用數息法安心。乃至凈也一樣。隨順適宜的而用，不拘泥於次第。這樣安心時，如果覺得身體安穩，氣息調和，心靜而開明，始終安穩牢固，就應當專門使用這種方法，必定有很深的利益。如果有妨礙，產生心散亂、昏暗閉塞，就應當隨順適宜的，轉而使用其他法門，安穩就是好的。
【English Translation】 English version: Purity. Also, not being attached to the able to cultivate, the cultivated, and purity or impurity. This is called cultivating purity. Witnessing purity refers to, when cultivating in this way, suddenly the mind and wisdom correspond, unobstructed skillful means naturally develop, entering Samadhi (Sanmei) proper reception, the mind has no reliance. There are two types of witnessing purity: one is similar witnessing, the five skillful means (Five Skilful Means: contemplation of impurity, contemplation of compassion, contemplation of conditioned arising, mindfulness of breathing, and mindfulness of repulsiveness) similar to the arising of non-outflow path wisdom; the other is true witnessing, the arising of true non-outflow wisdom from the forbearance of suffering-dharma (Kufaren, the initial wisdom of the path of seeing) up to the ninth unobstructed path. The defilements of the three realms (Desire Realm, Form Realm, Formless Realm) are all exhausted, therefore it is called witnessing purity. Furthermore, observing the emptiness of sentient beings is called contemplation; observing the emptiness of real dharmas is called return; observing the emptiness of equality is called purity. Furthermore, corresponding to the emptiness Samadhi is called contemplation; corresponding to the signless Samadhi is called return; corresponding to the wishless Samadhi is called purity. Furthermore, all external observation is called contemplation; all internal observation is called return; all non-internal and non-external observation is called purity. Therefore, Xianni Fanzi said, 'It is not because of internal observation that this wisdom is attained; it is not because of external observation that this wisdom is attained; it is not because of non-internal and non-external observation that this wisdom is attained; it is also not because of no observation that this wisdom is attained.'
Next, explaining the third, the Six Subtle Doors according to convenience. If a practitioner wishes to attain deep Samadhi wisdom, and even true mark Nirvana (Shixiang Niepan), when first learning to settle the mind, they must be skilled in using methods. How is one skilled in using methods? One should fully know and be aware of the Six Subtle Doors (counting, following, stopping, contemplating, returning, purifying), subdue one's mind, and follow what is suitable for the mind, which can be used frequently. Why is this so? If the mind is not suitable, cultivation will be of no benefit. Therefore, when first sitting, one should recognize and subdue one's mind. After learning counting breaths, one should learn following breaths. Then learn contemplating the mind, returning, etc. Each for several days. After learning, then again start from counting breaths, following breaths, up to returning and purifying, settling the mind and cultivating. Again, each for several days. Repeating this many times, the practitioner should then know for themselves which method is suitable for their mind. If the mind is suitable for counting breaths, then one should use the method of counting breaths to settle the mind. And so on up to purifying. Follow what is suitable and use it, not adhering to the order. When settling the mind in this way, if one feels the body is at ease, the breath is harmonious, the mind is quiet and clear, and it is stable and firm from beginning to end, then one should specialize in using this method, and there will surely be deep benefits. If there are obstacles, causing the mind to be scattered, dull, and blocked, then one should follow what is suitable and switch to using other methods, and stability is good.
以長軌。是則略明初學善巧安心六妙門。是知便宜用心大意。複次行者。心若安穩必有所證。云何為證。所謂得持身及粗住細住。欲界未到地初禪等種種諸禪定。得諸定已。若心住不進。當隨定深淺。修六妙門開發。云何名淺定不進修六門令進。如行者初得持身法。及粗細住法。經于日月而不增進。爾時應當細心修數。數若不進。復當修隨。隨若不進。當細凝心修止。止若不進。當定中觀陰入界法。觀若不進。當還更反檢心源。還若不進。當寂然體凈。用此六法。若偏於一法。增進之時。當即善修之。既漸進入深禪定。便過數境。數相既謝。進發隨禪。於此定中。若不境進。當善修隨止觀還凈等五法。定進漸深。隨境已度。若發止禪。禪若不進。當善修止及觀還凈等四法。止定進漸深。觀心開發。雖有止法。知從緣生無有自性。止相已謝。若觀禪不進。當更善巧修觀及還凈等三法。觀禪既進。進已若謝。轉入深定。惠解開發。唯覺自心所有法相。知觀虛誑不實亦在妄情。如夢中所見。知已不受。還反照心源。還禪經久。又不進。當復更善反觀心源。及體凈當寂。還禪既進。進已若謝。便發凈禪。此禪念相觀已除。言語法皆滅。無量眾罪除。清凈心常一。是名凈禪。凈若不進。當善卻垢心。體真寂虛。心如虛空。無所依
【現代漢語翻譯】 現代漢語譯本： 以長軌（長時間地）。這就是簡略地說明初學者善巧地安心修習六妙門的方法。由此可知方便用心的主要意思。再次，修行者，如果心能安穩，必定會有所證悟。什麼是證悟呢？就是能夠掌握持身法以及粗住、細住等。以及欲界未到地、初禪等等各種禪定。得到這些禪定之後，如果心停滯不前，就應當根據禪定的深淺，修習六妙門來開發智慧。什麼叫做淺定不進，需要修習六妙門令其精進呢？例如修行者最初得到持身法，以及粗住、細住等方法，經過一段時間（日月）卻沒有增進。這時就應當細心地修習數息。數息如果不能增進，就應當修隨息。隨息如果不能增進，就應當細心凝神修習止。止如果不能增進，就應當在禪定中觀察陰、入、界等法。觀察如果不能增進，就應當反過來檢查心源。反檢如果不能增進，就應當寂然體悟清凈。運用這六種方法，如果偏重於一種方法，在增進的時候，就應當好好地修習它。這樣逐漸進入深禪定，便超過了數息的境界。數息的相狀消失後，進而引發隨禪。於此定中，如果不增進，就應當好好地修習隨、止、觀、還、凈等五種方法。禪定逐漸深入，隨息的境界已經度過。如果引發止禪，止禪如果不增進，就應當好好地修習止以及觀、還、凈等四種方法。止定逐漸深入，觀心開發。雖然有止法，但知道是從因緣而生，沒有自性。止的相狀已經消失。如果觀禪不增進，就應當更善巧地修習觀以及還、凈等三種方法。觀禪已經增進，增進之後如果消失，就轉入深定，智慧解脫開發。只覺察到自心所有的法相，知道觀是虛妄不實的，也只是妄情，如同夢中所見，知道后就不再執著，返回來照見心源。還禪經過很久，又不增進，就應當再次好好地反觀心源，以及體悟清凈當下的寂靜。還禪已經增進，增進之後如果消失，就引發凈禪。此禪中念頭的相狀已經觀察並去除，言語和法則都滅盡，無量眾罪消除，清凈心常恒如一，這叫做凈禪。凈禪如果不增進，就應當好好地去除垢心，體悟真實寂靜虛空，心如虛空，無所依傍。
【English Translation】 English version: For a long period of time. This is a brief explanation of how beginners can skillfully pacify their minds and practice the Six Subtle Dharma Doors. From this, we can understand the main intention of expediently applying the mind. Furthermore, practitioners, if the mind is stable, there will surely be some realization. What is realization? It is the ability to master the method of holding the body, as well as coarse abiding, subtle abiding, and various samadhis such as the Realm of Desire, the Unreached Ground, the First Dhyana, and so on. After obtaining these samadhis, if the mind stagnates, one should cultivate the Six Subtle Dharma Doors according to the depth of the samadhi to develop wisdom. What is called shallow samadhi that does not progress, requiring the cultivation of the Six Doors to advance? For example, if a practitioner initially obtains the method of holding the body, as well as the methods of coarse and subtle abiding, and does not progress after a period of time (days and months), then one should carefully practice counting breaths. If counting breaths does not progress, then one should practice following breaths. If following breaths does not progress, then one should carefully concentrate the mind and practice cessation. If cessation does not progress, then one should observe the skandhas (form, feeling, perception, mental formations, consciousness), entrances (the six sense organs and their corresponding objects), and realms (the eighteen realms of sense) in samadhi. If observation does not progress, then one should turn back and examine the source of the mind. If examining does not progress, then one should quietly realize purity. Using these six methods, if one is biased towards one method, one should cultivate it well when it progresses. Gradually entering deep samadhi, one surpasses the realm of counting breaths. After the characteristics of counting breaths disappear, one advances to following dhyana. If one does not progress in this samadhi, one should cultivate the five methods of following, cessation, observation, returning, and purity well. As samadhi deepens gradually, the realm of following breaths has been passed. If cessation dhyana is developed, and cessation dhyana does not progress, one should cultivate the four methods of cessation, observation, returning, and purity well. As cessation samadhi deepens gradually, the observing mind develops. Although there is the method of cessation, one knows that it arises from conditions and has no self-nature. The characteristics of cessation have disappeared. If observation dhyana does not progress, one should skillfully cultivate the three methods of observation, returning, and purity. Once observation dhyana has progressed, and if it disappears after progressing, one enters deep samadhi, and wisdom and liberation develop. One only perceives the characteristics of all dharmas in one's own mind, knowing that observation is false and unreal, and is also just delusion, like what is seen in a dream. Knowing this, one no longer clings to it and returns to illuminate the source of the mind. After a long time of returning dhyana, if it does not progress, one should again carefully reflect on the source of the mind and realize the stillness of purity in the present moment. Once returning dhyana has progressed, and if it disappears after progressing, then purity dhyana is developed. In this dhyana, the characteristics of thoughts have been observed and removed, and language and laws have all ceased. Countless sins are eliminated, and the pure mind is always one. This is called purity dhyana. If purity dhyana does not progress, one should remove the defiled mind well, realize true stillness and emptiness, and the mind is like empty space, without anything to rely on.
倚。爾時凈禪漸深寂。豁然明朗發真無漏。證三乘道。此則略說六妙門。隨便宜而用增長諸禪功德智惠。乃至入涅槃也。複次行者。于其中間。若有內外障起。欲除卻者。亦當於六門中。隨取一法。一一試用卻之。若得差者即為藥也。治禪障及禪中魔事病患。功用六門悉得差也。上來所說。其意難見。行者若用此法門。當善思推取意。勿妄行也。
次釋第四對治六妙門。三乘行者。修道會真。悉是除障顯理。無所造作。所以者何。二乘之人。四住惑除。名得聖果。更無別法。菩薩大士。破塵沙無明障盡故。菩提理顯。亦不異修。此而惟之。若能巧用六門對治。破內外障。即是修道。即是得道更無別道。云何功用六門對治。行者應當知病識藥。云何知病。所謂三障。一者報障。即是今世不善。粗動散亂障界入也。二者煩惱障。即三毒十使等諸煩惱也。三者業障。即是過去現在所起障道惡業。于未受報中間。能障聖道也。行者于坐禪中。此三障發。當善識其相。用此法門。對治除滅。云何坐中知報障起相。云何對治等。分別覺觀心。散動攀緣諸境無暫停住。故名報障起。浮動明利。攀緣諸境。心散縱橫。如猿猴得樹。難可制錄爾時行者應用數門。調心數息當知即真對治也。故佛言。覺觀多者。教令數息。二者于坐禪
【現代漢語翻譯】 現代漢語譯本：
倚。爾時凈禪漸深寂，豁然明朗發真無漏，證三乘道。這便是簡略地說明六妙門，隨順方便而用，增長各種禪定功德智慧，乃至進入涅槃。再次，修行者在其中間，如果出現內外障礙，想要去除它們，也應當在六門中，隨意選取一種方法，一一嘗試使用來去除它。如果有效，那就是藥。治療禪定障礙以及禪定中的魔事病患，使用六門都能有效。上面所說的，其意義難以理解，修行者如果使用此法門，應當好好思考推敲其意義，不要胡亂使用。
接下來解釋第四對治六妙門。三乘的修行者，修道會真，都是爲了去除障礙，顯現真理，沒有什麼造作。為什麼這麼說呢？二乘之人，四住惑（指見惑、思惑、無明惑、習氣惑）除盡，就叫做得到聖果，沒有其他方法。菩薩大士，破除塵沙無明（指像塵沙一樣多的細微無明）的障礙，菩提（指覺悟的智慧）的真理就顯現，也沒有不同的修行。因此，如果能巧妙地運用六門來對治，破除內外障礙，就是修行，就是得道，沒有其他道路。如何運用六門來對治呢？修行者應當知道病癥，認識藥物。如何知道病癥呢？就是指三種障礙。第一種是報障，就是今世不善，粗暴動盪散亂，障礙界入（指六根、六塵、六識）。第二種是煩惱障，就是貪嗔癡三毒、十使（指十種根本煩惱）等各種煩惱。第三種是業障，就是過去現在所造作的障礙聖道的惡業，在尚未受到報應的期間，能夠障礙聖道。修行者在坐禪中，這三種障礙出現，應當好好認識它們的相狀，用此法門來對治消除。如何在坐禪中知道報障生起的樣子？如何對治等等？分別覺觀的心，散亂動盪攀緣各種境界，沒有片刻停住，所以叫做報障生起。心浮動明利，攀緣各種境界，心散亂縱橫，像猿猴得到樹木一樣，難以控制。這時修行者應當使用數門（指六妙門中的數息法），調伏心念，數呼吸，應當知道這就是真正的對治。所以佛說，覺觀多的人，教導他數息。第二，在坐禪中
【English Translation】 English version:
'Relying on this, when pure meditation gradually deepens into stillness, suddenly clarity and brightness arise, revealing true non-outflow, and realizing the Three Vehicles' path. This is a brief explanation of the Six Subtle Gates, used according to convenience to increase the merits of various meditations, wisdom, and even enter Nirvana. Furthermore, if practitioners encounter internal or external obstacles during this process and wish to remove them, they should choose one method from the Six Gates and try it one by one. If it works, then it is the medicine. Using the Six Gates can effectively treat meditation obstacles, demonic disturbances, and illnesses in meditation. What has been said above is difficult to understand. If practitioners use this Dharma Gate, they should carefully consider and contemplate its meaning, and not act recklessly.'
'Next, explaining the fourth of the Six Subtle Gates for Counteracting Afflictions. Practitioners of the Three Vehicles, cultivating the path to realize truth, all aim to remove obstacles and reveal the principle, without any artificial creation. Why is this so? For those of the Two Vehicles, when the Four Abodes of Afflictions (referring to afflictions of views, thoughts, ignorance, and habits) are removed, it is called attaining the Holy Fruit, and there is no other method. For Bodhisattvas and great beings, when the obstacles of dust-like ignorance (referring to subtle ignorance as numerous as dust particles) are broken, the truth of Bodhi (referring to enlightened wisdom) is revealed, and there is no different practice. Therefore, if one can skillfully use the Six Gates to counteract and break through internal and external obstacles, that is cultivation, that is attaining the path, and there is no other path. How to use the Six Gates to counteract? Practitioners should know the illness and recognize the medicine. How to know the illness? It refers to the Three Obstacles. The first is the Retribution Obstacle, which is the unwholesome, coarse, agitated, and scattered state in this life, obstructing the realms of entry (referring to the six roots, six objects, and six consciousnesses). The second is the Affliction Obstacle, which is the three poisons of greed, anger, and delusion, the ten envoys (referring to the ten fundamental afflictions), and various other afflictions. The third is the Karma Obstacle, which is the evil karma that obstructs the path, created in the past and present, and can obstruct the Holy Path during the period before retribution is received. When these three obstacles arise in meditation, practitioners should carefully recognize their characteristics and use this Dharma Gate to counteract and eliminate them. How to know the appearance of the Retribution Obstacle arising in meditation? How to counteract it, etc.? The mind of discrimination and observation is scattered, agitated, clinging to various objects, without stopping for a moment, so it is called the Retribution Obstacle arising. The mind is floating, bright, clinging to various objects, scattered and unrestrained, like a monkey getting a tree, difficult to control. At this time, practitioners should use the Counting Gate (referring to the counting breaths method in the Six Subtle Gates), to tame the mind and count the breaths, and should know that this is the true counteraction. Therefore, the Buddha said, 'For those with many discriminations and observations, teach them to count the breaths.' Second, in meditation'
中。或時其心亦昏亦散。昏即無記心。闇即睡眠。散即心浮越逸。爾時行者。當用隨門。善調心隨息。明照入出。心依息緣。無分散意。照息出入。治無記昏睡心。依于息治覺觀攀緣三者于坐禪中。若覺身心急氣粗心散流動爾時行者。當用止門。寬身放息。制心凝寂。止諸憶慮。此為治也。複次云何煩惱障起。云何對治。煩惱有三種。一者于坐禪中。貪慾煩惱障起。爾時行者。當用觀心門中九想。初背舍。二勝處。諸不凈門。為對治也。二者于坐禪中。瞋恚煩惱障起。爾時行者。當用觀心門中慈悲喜捨等。為對治也。三者于坐禪中。愚癡邪見煩惱障起。爾時行者。當用還門。反照十二因緣三空道品破折心源還歸本性。此為治也。複次云何對治障道業起業即三種。治法亦三。一者于坐禪中。忽然垢心昏闇。迷失境界。當知黑闇業障起爾時行者。當用凈門中念方便凈應身三十二相清凈光明。為對治也。二者于坐禪中。忽然惡念。思惟貪慾。無惡不造。當亦是過去罪業所之作也。爾時行者。當用凈門中念報佛一切種智圓凈常樂功德。為對治也。三者于坐禪中。若有種種諸惡境界相現。乃至逼迫身心。當知悉是過去今世所造惡業障發也。爾時行者。當用凈門中念法身本凈不生不滅本性清凈。為對治也。此則略說六門對治斷除三
【現代漢語翻譯】 現代漢語譯本 有時禪修者的心也會昏沉或散亂。昏沉就是無記心，闇昧就是睡眠，散亂就是心浮躁不安。這時，禪修者應當運用隨門，好好地調整心，跟隨呼吸，清楚地覺察呼吸的出入，使心依靠呼吸這個緣，沒有分散的念頭。覺察呼吸的出入，來對治無記、昏睡的心。依靠呼吸來對治覺、觀、攀緣這三者。在坐禪中，如果感覺到身心緊張、氣息粗重、心散亂流動，這時禪修者應當運用止門，放鬆身體，放緩呼吸，控制心念，使之凝定寂靜，停止各種憶念思慮，這就是對治的方法。 其次，什麼是煩惱障生起？如何對治？煩惱有三種。第一種，在坐禪中，貪慾煩惱障生起。這時，禪修者應當運用觀心門中的九想（對治貪慾的九種觀想），初背舍（初步的背離世俗之法），二勝處（八勝處觀），各種不凈觀，作為對治的方法。第二種，在坐禪中，嗔恚煩惱障生起。這時，禪修者應當運用觀心門中的慈悲喜捨等，作為對治的方法。第三種，在坐禪中，愚癡邪見煩惱障生起。這時，禪修者應當運用還門，反觀十二因緣，三空（人空、法空、空空）道品，破除心念的根源，迴歸本性，這就是對治的方法。 其次，如何對治障道的業障生起？業障有三種，對治的方法也有三種。第一種，在坐禪中，忽然心生垢染，昏暗不明，迷失境界，應當知道這是黑闇業障生起。這時，禪修者應當運用凈門中的念方便凈應身三十二相清凈光明，作為對治的方法。第二種，在坐禪中，忽然產生惡念，思惟貪慾，無惡不作，這應當也是過去罪業所造成的。這時，禪修者應當運用凈門中的念報佛一切種智圓凈常樂功德，作為對治的方法。第三種，在坐禪中，如果出現種種諸惡境界相，乃至逼迫身心，應當知道這都是過去今世所造的惡業障發作。這時，禪修者應當運用凈門中的念法身本凈不生不滅本性清凈，作為對治的方法。這便是簡略地說六門對治，斷除三種。
【English Translation】 English version At times, the practitioner's mind may become dull or scattered. Dullness is the unmindful state, darkness is sleep, and scattering is a restless and agitated mind. At such times, the practitioner should use the 'Following Gate' (Suimen), carefully adjusting the mind to follow the breath, clearly observing the breath as it goes in and out, so that the mind relies on the breath as its object, without scattered thoughts. Observing the breath going in and out is the way to treat the unmindful, dull, and sleepy mind. Relying on the breath is the way to treat perception, observation, and clinging. If, during meditation, one feels tension in the body and mind, coarse breath, and a scattered, flowing mind, then the practitioner should use the 'Stopping Gate' (Shimon), relaxing the body, slowing the breath, controlling the mind to become still and silent, stopping all memories and thoughts. This is the method of treatment. Next, how do afflictions (kleshas) arise as obstacles? And how are they treated? There are three types of afflictions. First, during meditation, the affliction of greed arises as an obstacle. At such times, the practitioner should use the 'Gate of Mindful Observation' (Kanshimmmon), contemplating the 'Nine Aspects' (Kusō) [nine contemplations to counter greed], the 'Initial Renunciation' (Shohisha) [the initial abandonment of worldly things], the 'Eight Superiorities' (Hasshōsho) [eight fields of mastery], and various 'Impurity Contemplations' (Fujōmon), as methods of treatment. Second, during meditation, the affliction of anger arises as an obstacle. At such times, the practitioner should use the 'Gate of Mindful Observation' (Kanshimmmon), contemplating loving-kindness, compassion, joy, and equanimity (慈悲喜捨 - Jihishiisha), as methods of treatment. Third, during meditation, the affliction of ignorance and wrong views arises as an obstacle. At such times, the practitioner should use the 'Returning Gate' (Kanmon), reflecting on the 'Twelve Links of Dependent Origination' (十二因緣 - Jūni Innen), the 'Three Emptinesses' (三空 - Sankū) [emptiness of self, emptiness of phenomena, emptiness of emptiness], and the 'Path Factors' (道品 - Dōhin), breaking down the source of thoughts and returning to one's original nature. This is the method of treatment. Next, how are the karmic obstacles that hinder the path treated? There are three types of karmic obstacles, and there are three methods of treatment. First, during meditation, if the mind suddenly becomes defiled, dark, and unclear, losing its sense of boundaries, one should know that this is the arising of the 'Darkness Karma Obstacle' (黑闇業障 - Kokuan Gōshō). At such times, the practitioner should use the 'Gate of Purity' (Jōmon), contemplating the pure and radiant light of the 'Expedient Pure Manifestation Body' (方便淨應身 - Hōben Jōōjin) with its 'Thirty-Two Marks' (三十二相 - Sanjūnisō), as a method of treatment. Second, during meditation, if evil thoughts suddenly arise, contemplating greed and engaging in all kinds of evil deeds, this should also be understood as being caused by past sinful karma. At such times, the practitioner should use the 'Gate of Purity' (Jōmon), contemplating the all-knowing wisdom, perfect purity, constant joy, and virtues of the 'Reward Body Buddha' (報佛 - Hōbutsu). Third, during meditation, if various evil realms appear, even to the point of oppressing the body and mind, one should know that this is the manifestation of evil karmic obstacles created in the past and present. At such times, the practitioner should use the 'Gate of Purity' (Jōmon), contemplating the 'Dharma Body's' (法身 - Hosshin) original purity, non-arising, non-ceasing, and inherently pure nature. This is a brief explanation of the six gates for treatment, cutting off the three types of...
障之相。廣說不異。十五種障也。複次行者。于坐禪中。若發諸餘禪深定智惠解脫。有種種障起。當於六門中。善巧用對治法也。粗細障法既除。真如實相自顯。三明六通自發。十力四無所畏。一切諸佛菩薩功德行愿。自然現前不由造作。故經云。又見諸如來自然成佛道。
次釋第五相攝六妙門。夫六妙門相攝。近論則有二種。遠尋則有多途。何等為二。一者六門自體相攝。二者巧修六門。出生勝進相攝。云何名自體相攝。行者修六門時。於一數息中。任運自攝隨止觀還凈等五法。所以者何。如行者善調心數息之時。即體是數門。心依隨息而數故。即攝隨門。息諸攀緣。制心在數故。即攝心門。分別知心數法及息。了了分明故。即攝觀門。若心動散。攀緣五欲。悉是虛誑。心不受著緣心還歸數息故。即攝還門。攝數息時。無有五蓋及諸粗煩惱垢身心寂然。即攝凈門。當知于數息中。即有六門。隨止觀還凈等。一一皆攝六門此則六六三十六妙門。上來雖複種種運用不同悉有今意。若不分別。行人不知。此則略說六妙門。自體相攝一中具六相也。複次云何名巧修六妙門出生勝進相攝相。行者于初。調心數息。從一至十。心不分散。是名數門。當數息時。靜心善巧。既知息初入中間經游至處。乃至入已還出亦如是心悉
【現代漢語翻譯】 現代漢語譯本：障礙的表相，廣泛地解釋並沒有什麼不同，指的是十五種障礙。此外，修行者在坐禪中，如果生起各種其他的禪定、甚深定、智慧、解脫，會有種種障礙產生，應當在六妙門中，善巧地運用對治的方法。粗重的和細微的障礙去除后，真如實相自然顯現，三明六通自然生髮，十力（Tathāgata-bala，如來的十種力量）四無所畏（catu-vaiśāradya，佛陀的四種無所畏懼）一切諸佛菩薩的功德行愿，自然現前，不是通過人為造作而得。所以經中說：『又見諸如來自然成佛道。』 接下來解釋第五相攝六妙門。六妙門相互攝持，從近處來說有兩種，從遠處來說則有很多途徑。哪兩種呢？一是六門自體相互攝持，二是巧妙地修習六門，出生殊勝增進的相互攝持。什麼叫做自體相互攝持呢？修行者修習六門時，在一個數息的過程中，自然地就攝持了隨、止、觀、還、凈等五法。為什麼這樣說呢？比如修行者善於調心數息的時候，本身就是數門。心依隨氣息而數，所以就攝持了隨門。氣息止息各種攀緣，使心專注于數息，所以就攝持了心門。分別知曉心、數法以及氣息，清清楚楚明明白白，所以就攝持了觀門。如果心動搖散亂，攀緣五欲，知道這些都是虛妄不實的，心不接受執著，使攀緣的心迴歸到數息，所以就攝持了還門。在攝持數息的時候，沒有五蓋（pañca nivaraṇa，五種覆蓋心性的障礙）以及各種粗重的煩惱垢染，身心寂靜安然，所以就攝持了凈門。應當知道在數息中，就包含了六門，隨、止、觀、還、凈等，每一個都攝持了六門，這就是六六三十六妙門。上面雖然有種種運用不同，但都有現在的意義。如果不加以分別，修行人就不知道。這便是簡略地說明六妙門，自體相互攝持，一個之中具備六相。其次，什麼叫做巧妙地修習六妙門，出生殊勝增進的相互攝持相呢？修行者最初調心數息，從一數到十，心不分散，這叫做數門。在數息的時候，靜心善巧，既已知道氣息最初進入、中間經過、遊走到哪裡，乃至進入之後又如何出來，心都清楚地知道。
【English Translation】 English version: The appearance of obstacles, broadly speaking, is no different, referring to the fifteen types of obstacles. Furthermore, if a practitioner, during meditation, develops various other forms of dhyana (jhāna,禪那), profound samadhi (samādhi, 三昧), wisdom (prajñā, 般若), and liberation (vimoksha, 解脫), various obstacles may arise. One should skillfully apply counteractive methods within the Six Subtle Gates (ṣaḍ-dvāra, 六妙門). Once the gross and subtle obstacles are removed, the true suchness (tathatā, 真如) will naturally manifest, the three kinds of knowledge (tri-vidyā, 三明) and six supernormal powers (ṣaṭ-abhijñā, 六通) will naturally arise. The ten powers (Tathāgata-bala, 如來的十種力量) and four fearlessnesses (catu-vaiśāradya, 佛陀的四種無所畏懼) of a Buddha, along with all the merits, practices, and vows of all Buddhas and Bodhisattvas, will naturally appear without artificial effort. Therefore, the sutra says: 'And also see all the Tathagatas naturally attain Buddhahood.' Next, explain the fifth aspect of the inter-inclusion of the Six Subtle Gates. The Six Subtle Gates inter-include each other; from a close perspective, there are two types, and from a distant perspective, there are many paths. What are the two types? First, the six gates inter-include each other in their own nature. Second, skillfully practicing the six gates gives rise to superior progress through inter-inclusion. What is meant by inter-inclusion in their own nature? When a practitioner practices the six gates, in one act of counting breaths, they naturally include the five practices of Following (suī, 隨), Stopping (zhǐ, 止), Contemplation (guān, 觀), Returning (huán, 還), and Purification (jìng, 淨). Why is this so? For example, when a practitioner skillfully regulates their mind and counts breaths, this itself is the Gate of Counting (shù mén, 數門). The mind relies on the breath to count, so it includes the Gate of Following (suī mén, 隨門). The breath stops all clinging, focusing the mind on counting, so it includes the Gate of Mind (xīn mén, 心門). Discriminatingly knowing the mind, the method of counting, and the breath, clearly and distinctly, so it includes the Gate of Contemplation (guān mén, 觀門). If the mind is agitated and scattered, clinging to the five desires, knowing that these are all false and deceptive, the mind does not accept attachment, causing the clinging mind to return to counting breaths, so it includes the Gate of Returning (huán mén, 還門). When focusing on counting breaths, there are no five coverings (pañca nivaraṇa, 五種覆蓋心性的障礙) or any gross defilements of afflictions, the body and mind are quiet and peaceful, so it includes the Gate of Purification (jìng mén, 淨門). It should be known that within counting breaths, there are the six gates, Following, Stopping, Contemplation, Returning, Purification, etc., each including the six gates. This is the thirty-six subtle gates of six times six. Although there are various different applications above, they all have the present meaning. If they are not distinguished, practitioners will not know. This is a brief explanation of the Six Subtle Gates, inter-inclusion in their own nature, one containing six aspects. Secondly, what is meant by skillfully practicing the Six Subtle Gates, giving rise to superior progress through inter-inclusion? When a practitioner initially regulates their mind and counts breaths, counting from one to ten, the mind is not scattered, this is called the Gate of Counting (shù mén, 數門). When counting breaths, with a quiet and skillful mind, having already known where the breath initially enters, passes through the middle, travels to, and even how it exits after entering, the mind clearly knows.
覺知。依隨不亂。亦成就數法。從一至十。是則數中成就隨門。複次行者。當數息時。細心善巧。制心緣數法及息。不令細微覺觀得起剎那異念分別不生。是則于數中。成就止門。複次行者。當數息時。成就息念巧惠方便。用靜鑒之心。照息生滅。兼知身份剎那思想。陰入界法如雲如影。空無自性。不得人法。是時于數息中。成就息念巧惠觀門。複次行者。當數息時。非但成就觀智。識前法虛假。亦復善巧覺了觀照之心。無有自性虛誑不實。離知覺想。是則于數息中。成就還門。複次行者。當數息時。非但不得所觀能觀以惠方便。亦不得無能觀所觀。以本凈法性如虛空。不可分別故。爾時行者。心同法性。寂然不動。是則于數息中。成就凈門。以五門莊嚴數息。隨止觀還凈。皆亦如是。今不別說。此則六六三十六。亦名三十六妙門。行者若能如是善巧修習六妙門者。當知必得種種諸深禪定智惠。入三乘涅槃也。
次釋第六通別六妙門。所以言通別六門者。凡夫外道二乘菩薩通觀數息一法。而解惠不同。是故證涅槃殊別。隨止觀還凈亦復如是所以者何。凡夫鈍根行者。當數息時唯知從一至十。令心安定。慾望此入禪受諸快樂。是名于數息中而起魔業。以貪生死故。複次如諸利根外道見心猛盛見因緣故。當數息時非
【現代漢語翻譯】 現代漢語譯本 覺知，依隨而不散亂，也能成就數息之法，從一數到十。這就是在數息中成就了隨門（Anusmriti，隨念）。 其次，修行者在數息時，要細心善巧，控制心念專注于數息之法和呼吸本身，不讓細微的覺觀生起，剎那間的其他念頭和分別心也不產生。這就是在數息中成就了止門（Samatha，止）。 其次，修行者在數息時，成就息念和巧妙的智慧方便，用寂靜明鑑的心，照見呼吸的生滅，同時了知身體各部分的剎那變化和思想的流動，以及五陰（Skandha，蘊）、十二入（Ayatana，處）、十八界（Dhatu，界）等法，都如雲如影，空無自性，沒有真實的人和法。這時，在數息中就成就了息念和巧妙智慧的觀門（Vipassana，觀）。 其次，修行者在數息時，不僅成就了觀智，認識到前面的法是虛假的，而且還善巧地覺察和觀照能觀的心，也沒有自性，虛妄不實，脫離了知覺和思想。這就是在數息中成就了還門（Paravritta，還）。 其次，修行者在數息時，不僅不執著于所觀和能觀，運用智慧方便，也不執著于沒有能觀和所觀的狀態，因為本凈的法性如虛空一般，不可分別。這時，修行者的心與法性相同，寂然不動。這就是在數息中成就了凈門（Parisuddha，凈）。用這五門來莊嚴數息，隨、止、觀、還、凈，都是如此，不再分別說明。這就是六六三十六，也叫三十六妙門。修行者如果能夠這樣善巧地修習六妙門，應當知道必定能夠獲得種種甚深的禪定智慧，進入三乘（Triyana，三乘）涅槃（Nirvana，涅槃）。 接下來解釋第六個通別六妙門。之所以說通別六門，是因為凡夫、外道、二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘）、菩薩（Bodhisattva，菩薩）都共同觀察數息這一法，但理解和智慧不同，因此證得的涅槃也不同。隨、止、觀、還、凈也是如此。為什麼這樣說呢？凡夫鈍根的修行者，在數息時只知道從一數到十，讓心安定，希望藉此進入禪定，享受各種快樂。這叫做在數息中生起魔業，因為貪戀生死。 其次，如那些利根的外道，見到心念猛烈，見到因緣，在數息時並非
【English Translation】 English version Awareness, following without distraction, also accomplishes the method of counting breaths, from one to ten. This is the accomplishment of the Anusmriti (mindfulness) gate in counting breaths. Furthermore, when a practitioner counts breaths, they should be meticulous and skillful, controlling the mind to focus on the method of counting and the breath itself, not allowing subtle perceptions to arise, and not generating momentary divergent thoughts or discriminations. This is the accomplishment of the Samatha (calm abiding) gate in counting breaths. Furthermore, when a practitioner counts breaths, they accomplish mindfulness of breath and skillful wisdom and expedient means, using a mind of serene clarity to observe the arising and ceasing of the breath, while also understanding the momentary changes in the body and the flow of thoughts, as well as the Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements), which are like clouds and shadows, empty and without inherent nature, devoid of a real person or dharma. At this time, the Vipassana (insight) gate of mindfulness of breath and skillful wisdom is accomplished in counting breaths. Furthermore, when a practitioner counts breaths, they not only accomplish insight wisdom, recognizing the preceding dharmas as false, but also skillfully perceive and contemplate that the mind that observes also has no inherent nature, is illusory and unreal, and is detached from perception and thought. This is the accomplishment of the Paravritta (turning back) gate in counting breaths. Furthermore, when a practitioner counts breaths, they not only do not cling to the observed and the observer, using wisdom and expedient means, but also do not cling to the state of having no observer or observed, because the inherently pure Dharma-nature is like empty space, impossible to differentiate. At this time, the practitioner's mind is the same as Dharma-nature, still and unmoving. This is the accomplishment of the Parisuddha (purification) gate in counting breaths. Using these five gates to adorn counting breaths, Anusmriti, Samatha, Vipassana, Paravritta, and Parisuddha are all the same, and will not be explained separately. These are the six sixes, thirty-six, also called the thirty-six wondrous gates. If a practitioner can skillfully practice the six wondrous gates in this way, they should know that they will surely attain various profound samadhis and wisdom, and enter the Nirvana (liberation) of the Triyana (Three Vehicles). Next, explain the sixth common and distinct six wondrous gates. The reason for saying common and distinct six gates is that ordinary people, non-Buddhists, Sravakayana and Pratyekabuddhayana (Two Vehicles), and Bodhisattvas (enlightenment beings) all commonly observe the one method of counting breaths, but their understanding and wisdom are different, therefore the Nirvana they attain is also different. Anusmriti, Samatha, Vipassana, Paravritta, and Parisuddha are also like this. Why is this so? Ordinary people with dull faculties, when counting breaths, only know to count from one to ten, to calm the mind, hoping to enter samadhi and enjoy various pleasures. This is called generating demonic karma in counting breaths, because they are attached to birth and death. Furthermore, like those non-Buddhists with sharp faculties, seeing the mind as fierce and seeing causes and conditions, when counting breaths, they are not
但調心數息。從一至十。欲求禪定。亦能分別現在有息無息。亦有亦無。非有非無。過去息如去不如去。亦如去亦不如去。非如去非不如去。未來息有邊無邊。亦有邊亦無邊。非有邊非無邊。現在息有常耶無常耶。亦常亦無常耶。非常非無常耶。及心亦爾。隨心所見。計以為實。謂他所說。悉為忘語。是人不了息相。隨妄見生分別。即是數息戲論。四邊火燒。生煩惱處。長夜貪著邪見。造諸邪行。斷滅善根。不會無生。心行理外。故名外道。如是二人鈍利雖殊。三界生死輪迴無別。複次云何名為聲聞數息相。行者欲速出三界。自求涅槃故。修數息以調其心爾時于數息中。不離四諦正觀。云何于數息中。觀四真諦。行者知息依身身依心。三事和合名陰界入。陰界入者即是苦也。若人貪著陰界入法。乃至隨逐見心。分別陰界入法。即名為集。若能達息真性。即能知苦無生。不起四受。四行不生即鈍使利使。諸煩惱結。寂然不起。故名為滅。知苦正惠。能通理無壅。故名為道。若能如是數息。通達四諦當知是人必定得聲聞道。畢故不造新。複次云何于數息中。入緣覺道行者求自然惠。樂獨善寂。深知諸法因緣。當數息時。即知數息之念即是有支。有緣取。取緣愛愛緣受。受緣觸。觸緣六入。六入緣名色。名色緣識。識緣行。
【現代漢語翻譯】 現代漢語譯本： 只是調整心緒，默數呼吸。從一數到十。想要獲得禪定，也能分辨現在呼吸是有還是沒有，亦有亦無，非有非無。過去的呼吸，是去了還是沒去？亦如去了，亦如沒去，非如去了，非不如去。未來的呼吸，有邊際還是無邊際？亦有邊際亦無邊際，非有邊際非無邊際。現在的呼吸，是常還是無常？亦常亦無常，非常非無常。以及心也是這樣。隨著心所見到的，就認為那是真實的。說別人所說的，全部都是虛妄之語。這種人不了知呼吸的真相，隨著虛妄的見解產生分別，這就是數息的戲論，如同被四邊的火燃燒，產生煩惱的地方，長夜貪著邪見，造作各種邪惡的行為，斷滅善根，不能領會無生之理，心行在道理之外，所以叫做外道。像這樣兩種人，雖然遲鈍和敏銳不同，但在三界生死輪迴中沒有區別。 其次，什麼叫做聲聞數息相？修行人想要快速脫離三界，自己尋求涅槃的緣故，修習數息來調伏自己的心。這時在數息之中，不離開四諦（苦、集、滅、道）的正觀。怎麼樣在數息之中，觀察四真諦呢？修行人知道呼吸依靠身體，身體依靠心，這三件事和合叫做陰界入（陰：五陰，界：十八界，入：十二入）。陰界入就是苦啊。如果有人貪著陰界入法，乃至隨逐見心，分別陰界入法，就叫做集。如果能夠通達呼吸的真性，就能知道苦無生，不起四受（受、想、行、識四種感受），四行（身、口、意三種行為加上不苦不樂的舍受）不生，那麼遲鈍的煩惱和敏銳的煩惱，各種煩惱的結縛，寂然不起，所以叫做滅。知道苦的正慧，能夠通達真理沒有阻礙，所以叫做道。如果能夠像這樣數息，通達四諦，應當知道這個人必定能夠得到聲聞道，舊業已盡不再造新業。 其次，怎麼樣在數息之中，進入緣覺道？修行人尋求自然智慧，喜歡獨自一人安住于寂靜之中，深刻地瞭解諸法因緣。當數息的時候，就知道數息的念頭就是有支（十二因緣中的『有』），有緣取（取：執取），取緣愛（愛：貪愛），愛緣受（受：感受），受緣觸（觸：接觸），觸緣六入（六入：眼、耳、鼻、舌、身、意六根），六入緣名色（名色：精神和物質），名色緣識（識：識別作用），識緣行（行：行為）。
【English Translation】 English version: Simply adjust the mind and count breaths silently. Count from one to ten. If you wish to attain dhyana (禪定, meditative state), you can also distinguish whether there is breath, no breath, both, or neither in the present moment. The past breath, has it gone or not gone? Like gone, like not gone, neither like gone nor not like gone. The future breath, is it finite or infinite? Both finite and infinite, neither finite nor infinite. The present breath, is it permanent or impermanent? Both permanent and impermanent, neither permanent nor impermanent. And so is the mind. Whatever the mind sees, it considers it to be real. What others say, it considers all to be false words. This person does not understand the true nature of breath, and with false views, creates distinctions. This is the playful debate of counting breaths, like being burned by fire on all sides, a place where afflictions arise, clinging to wrong views in the long night, creating all kinds of evil deeds, cutting off roots of goodness, not understanding the principle of non-origination, the mind acting outside of reason, therefore called an outsider (外道, heretic). Like these two kinds of people, although dullness and sharpness differ, there is no difference in the cycle of birth and death in the three realms. Furthermore, what is called the 'Shravaka (聲聞, disciple who hears the teachings) counting breaths' aspect? A practitioner wishes to quickly escape the three realms, seeking Nirvana (涅槃, liberation) for themselves, therefore, they cultivate counting breaths to tame their mind. At this time, in counting breaths, they do not depart from the correct contemplation of the Four Noble Truths (四諦, the four fundamental truths of Buddhism). How does one contemplate the Four Noble Truths in counting breaths? The practitioner knows that breath relies on the body, and the body relies on the mind. The combination of these three is called skandhas (陰, aggregates), realms (界, elements), and entrances (入, sense bases). Skandhas, realms, and entrances are suffering. If someone clings to the skandhas, realms, and entrances, even following the mind's views, distinguishing the skandhas, realms, and entrances, this is called accumulation (集, the cause of suffering). If one can realize the true nature of breath, then one can know that suffering does not arise, the four sensations (四受, feeling, perception, volition, consciousness) do not arise, the four actions (四行, bodily, verbal, and mental actions, plus equanimity) do not arise, then dull and sharp afflictions, all knots of affliction, are extinguished, therefore called cessation (滅, the end of suffering). Knowing the correct wisdom of suffering, able to penetrate the principle without obstruction, therefore called the path (道, the way to end suffering). If one can count breaths in this way, penetrating the Four Noble Truths, know that this person will certainly attain the Shravaka path, old karma is exhausted and no new karma is created. Furthermore, how does one enter the Pratyekabuddha (緣覺, one who attains enlightenment on their own) path in counting breaths? The practitioner seeks natural wisdom, enjoys solitude and tranquility, deeply understands the causes and conditions of all dharmas. When counting breaths, one knows that the thought of counting breaths is the 'existence' limb (有支, bhava) of the twelve links of dependent origination. 'Existence' conditions 'grasping' (取, upadana), 'grasping' conditions 'craving' (愛, trsna), 'craving' conditions 'feeling' (受, vedana), 'feeling' conditions 'contact' (觸, sparsa), 'contact' conditions 'six entrances' (六入, sadayatana), 'six entrances' condition 'name and form' (名色, namarupa), 'name and form' condition 'consciousness' (識, vijnana), 'consciousness' conditions 'volitional actions' (行, samskara).
行緣無明。復觀此息念之有。名善有為業。有善因緣。必定能感未來世人天受。受因緣故。必有老死憂悲苦惱。三世因緣。生死無際。輪轉不息。本無有生。亦無有死。不善思惟心行所造。若知無明體性本自不有。妄想因緣和合而生。無所有故。假名無明。無明尚爾。亦不可得。當知行等諸因緣法。皆無根本。既無行等因緣。豈有今之數息之實。爾時行者。深知數息屬因緣空無自性。不受不著。不念不分別。心如虛空。寂然不動。豁然無漏心產生緣覺道。複次云何名為菩薩數息相。行者為求一切智佛智自然智無師智。如來知見力無所畏。愍念安樂無量眾生故修數息。欲因此法門入一切種智。所以者何。如經中說阿那般那。三世諸佛入道之初門。是故新發心菩薩欲求佛道應先調心數息。當數息時。知息非息猶如幻化。是故息非是生死。亦非是涅槃。爾時于數息中。不得生死可斷。不得涅槃可入。是故不住生死。既無二十五有繫縛。不證涅槃。則不墮聲聞辟支佛地。以平等大惠。即無取捨心。入息中道。名見佛性得無生忍。住大涅槃常樂我凈。故經云。譬如大水能突蕩一切。唯除楊柳。以其軟故。生死大水。亦復如是。能漂沒一切凡夫之人。唯除菩薩住于大乘大般涅槃。心柔軟故。是名大乘行者。于數息中入菩薩位。此則
【現代漢語翻譯】 現代漢語譯本 行緣于無明（avidyā，對事物真相的迷惑）。進一步觀察這種息唸的存在，名為善有為業（karma，行為）。有了善的因緣，必定能感得未來世人天之福報。由於有福報的因緣，必定會有衰老、死亡、憂愁、悲傷、痛苦和煩惱。這三世的因緣，生死輪迴沒有邊際，輪轉不息。實際上，本來就沒有真正的生，也沒有真正的死。這是由於不善的思惟和心行所造成的。如果知道無明的體性本來就是不存在的，只是由於虛妄的念頭和因緣和合而生，因為沒有真實的存在，所以才假名為無明。無明尚且如此，尚且不可得，應當知道行等其他的因緣法，都沒有根本。既然沒有行等因緣，哪裡有現在這種數息的實在？這時，修行者深刻地知道數息屬於因緣，是空無自性的，不接受，不執著，不思念，不分別，心如虛空，寂然不動，豁然開悟，無漏之心產生，證得緣覺道（Pratyekabuddha，不依師自覺悟者）。 其次，什麼叫做菩薩數息的相狀？修行者爲了求得一切智（sarvajña，對一切法的智慧）、佛智（buddha-jñāna，佛的智慧）、自然智（sahaja-jñāna，不假修習而得的智慧）、無師智（anācārya-jñāna，無師自通的智慧），如來的知見力（jñāna-bala，如來的智慧力量）和無所畏（vaiśāradya，佛的四種無所畏懼的自信），爲了憐憫和安樂無量的眾生，所以修習數息。想要通過這種法門進入一切種智（sarvākāra-jñāna，對一切事物各個方面都徹底瞭解的智慧）。為什麼這麼說呢？如經中所說，阿那般那（ānāpāna，入息和出息），是三世諸佛進入佛道的最初方便之門。因此，新發心的菩薩想要追求佛道，應該先調伏內心，修習數息。當數息的時候，知道氣息並非真實的氣息，猶如幻化。因此，氣息不是生死，也不是涅槃（nirvāṇa，解脫）。這時，在數息之中，既沒有生死可以斷除，也沒有涅槃可以進入。因此，不住于生死，既然沒有二十五有的繫縛，也不證入涅槃，就不會墮入聲聞（Śrāvaka，聽聞佛法而證悟者）和辟支佛（Pratyekabuddha，不依師自覺悟者）的境界。以平等的大智慧，即沒有取捨之心，進入氣息的中道，名為見佛性（buddha-dhātu，成佛的可能性），得到無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的證悟），安住于大涅槃（mahāparinirvāṇa，究竟的涅槃），常樂我凈（nitya-sukha-ātma-śubha，涅槃的四種德性）。所以經中說，譬如大水能夠沖蕩一切，唯獨楊柳不會被沖走，因為它柔軟的緣故。生死的大水，也是如此，能夠漂沒一切凡夫之人，唯獨菩薩安住于大乘（Mahāyāna，大乘佛教）和大般涅槃（mahāparinirvāṇa，究竟的涅槃），因為心柔軟的緣故。這叫做大乘的修行者，在數息之中進入菩薩的地位。這就是
【English Translation】 English version Action arises from ignorance (avidyā, delusion about the true nature of things). Further contemplation on the existence of this mindfulness of breath is called wholesome conditioned action (karma, action). With wholesome causes and conditions, one will surely experience the blessings of humans and gods in future lives. Because of the causes and conditions of blessings, there will inevitably be old age, death, sorrow, grief, suffering, and affliction. These causes and conditions of the three periods of time create endless cycles of birth and death, revolving without ceasing. In reality, there is no true birth, nor is there true death. These are created by unwholesome thoughts and actions. If one knows that the nature of ignorance is originally non-existent, arising only from the combination of deluded thoughts and conditions, then because it has no real existence, it is falsely named ignorance. If ignorance is like this, unattainable, one should know that the other conditioned dharmas, such as action, have no root. Since there are no causes and conditions such as action, how can there be any reality in the present practice of counting breaths? At this time, the practitioner deeply knows that counting breaths belongs to conditions, is empty of self-nature, does not accept, does not cling, does not think, does not discriminate, the mind is like empty space, still and unmoving, suddenly enlightened, the mind free from outflows arises, attaining the state of a Pratyekabuddha (one who attains enlightenment independently, without a teacher). Furthermore, what is called the appearance of a Bodhisattva's practice of counting breaths? The practitioner cultivates counting breaths in order to seek all-wisdom (sarvajña, wisdom about all dharmas), Buddha-wisdom (buddha-jñāna, the wisdom of the Buddha), natural wisdom (sahaja-jñāna, wisdom attained without cultivation), and uninstructed wisdom (anācārya-jñāna, wisdom attained without a teacher), the Tathagata's power of knowledge (jñāna-bala, the power of the Tathagata's wisdom) and fearlessness (vaiśāradya, the Buddha's four kinds of fearless confidence), and to have compassion and bring peace and happiness to immeasurable sentient beings. They wish to enter the all-knowing wisdom (sarvākāra-jñāna, wisdom that thoroughly understands all aspects of everything) through this Dharma gate. Why is this so? As it is said in the sutras, ānāpāna (in-breath and out-breath) is the initial gateway through which the Buddhas of the three periods of time enter the path to Buddhahood. Therefore, a newly aspiring Bodhisattva who wishes to seek the path to Buddhahood should first tame their mind and practice counting breaths. When counting breaths, know that the breath is not a real breath, like an illusion. Therefore, the breath is neither birth and death nor nirvana (nirvāṇa, liberation). At this time, in the counting of breaths, there is neither birth and death to be cut off nor nirvana to be entered. Therefore, one does not dwell in birth and death, and since there are no bonds of the twenty-five realms of existence, one does not attain nirvana, and will not fall into the realm of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently, without a teacher). With equal great wisdom, that is, without a mind of taking and rejecting, one enters the middle way of the breath, which is called seeing the Buddha-nature (buddha-dhātu, the potential for Buddhahood), attaining the forbearance of non-origination of dharmas (anutpattika-dharma-kṣānti, the realization of the non-arising and non-ceasing of all dharmas), and dwelling in great nirvana (mahāparinirvāṇa, ultimate nirvana), with the qualities of permanence, bliss, self, and purity (nitya-sukha-ātma-śubha, the four qualities of nirvana). Therefore, the sutra says, 'For example, great water can wash away everything, except for the willow, because it is soft.' The great water of birth and death is also like this, able to drown all ordinary people, except for Bodhisattvas who dwell in the Mahayana (Mahāyāna, the Great Vehicle) and the great nirvana (mahāparinirvāṇa, ultimate nirvana), because their minds are soft. This is called a practitioner of the Mahayana, entering the position of a Bodhisattva in the counting of breaths. This is
略說數息妙門凡聖大小乘通別之相。數息雖通。須解殊別之相。當知數息雖同共修。隨其果報差降。余隨止觀還凈一一妙門。凡聖大小乘通別。亦復如是。
次釋第七旋轉六妙門。上來所說六妙門。悉是共行。與凡夫二乘共故。今此旋轉六妙門者。唯獨菩薩所行。不與聲聞緣覺共。況諸凡夫。所以者何。前第六通別妙門觀中說。名從假入空觀。得惠眼一切智。慧眼一切智。是二乘菩薩共法。今明從空出假旋轉六妙門。即是法眼道種智。法眼道種智。不與聲聞辟支佛共。云何菩薩。于數息道中。修從空出假觀。起旋轉出一切諸行功德相。所謂菩薩行者。當數息時。當發大誓願憐愍眾生雖知眾生畢竟空。而欲成就眾生凈佛國土。盡未來際。作是愿已。即當了所數息不生不滅。其性空寂。即息是空。非息滅空。息性自空。息即是空。空即是息。離空無息。離息無空。一切諸法。亦復如是。息空故非真非假。非世間非出世間。求息不得息與非息。而亦成就息念其所成就息念。如夢如幻。如響如化雖無實事可得。而亦分別幻化所作事。菩薩了息。亦復如是。雖無息性可得。而亦成就息念。從一至十。了了分明。深心分別如幻息相。以有無性如幻息故。即有無性世間出世間法。所以者何。無明顛倒。不知息性空故。妄計有息
【現代漢語翻譯】 現代漢語譯本：簡要說明數息妙門中凡夫、聖人、大乘、小乘的共通與區別之處。數息法門雖然是共通的，但必須瞭解其中的特殊區別。應當明白，雖然一同修習數息，但隨其果報而有高下之分。其餘如隨止觀、還凈等各個妙門，凡夫、聖人、大乘、小乘的共通與區別，也是如此。
接下來解釋第七旋轉六妙門。上面所說的六妙門，都是共通修行的，與凡夫和二乘（聲聞乘和緣覺乘）共通。現在所說的旋轉六妙門，唯獨是菩薩所修行的，不與聲聞、緣覺共通，更何況是凡夫。為什麼呢？前面第六通別妙門觀中說到，名為從假入空觀，得到慧眼（prajna-caksu）和一切智（sarva-jnana）。慧眼和一切智，是二乘和菩薩共通的法。現在說明從空出假旋轉六妙門，就是法眼（dharma-caksu）和道種智（marga-jnana）。法眼和道種智，不與聲聞和辟支佛（pratyekabuddha）共通。菩薩如何在數息的修行中，修習從空出假觀，生起旋轉出一切諸行功德之相呢？所謂的菩薩行者，在數息的時候，應當發起大誓願，憐憫眾生，雖然知道眾生畢竟是空，但想要成就眾生，清凈佛國土，盡未來際。發了這樣的誓願后，就應當明瞭所數的息是不生不滅的，其自性是空寂的。即息就是空，不是息滅了才空，而是息的自性本來就是空。息即是空，空即是息，離開空就沒有息，離開息就沒有空，一切諸法，也是如此。息是空性的，所以既非真也非假，既非世間也非出世間。求息而不可得，息與非息都不可得，但也成就了息念。其所成就的息念，如夢如幻，如響如化，雖然沒有真實的事情可以得到，但也分別幻化所作的事情。菩薩明瞭息，也是如此。雖然沒有息的自性可以得到，但也成就了息念，從一到十，清清楚楚，深深地分別如幻的息相。因為有無自性的如幻的息的緣故，所以有無自性的世間和出世間法。為什麼呢？因為無明顛倒，不知道息的自性是空性的，所以妄想執著有息。
【English Translation】 English version: A brief explanation of the common and distinct aspects of the Wonderful Method of Counting Breaths (sūtra-smṛti) among ordinary beings, sages, Mahayana, and Hinayana. Although the method of counting breaths is common, it is necessary to understand its special distinctions. It should be understood that although the practice of counting breaths is shared, the resulting rewards differ in degree. The same applies to other wonderful methods such as following cessation-contemplation (止觀, zhi guan), purification (還淨, huan jing), and so on, in terms of the common and distinct aspects among ordinary beings, sages, Mahayana, and Hinayana.
Next, explaining the seventh, the Revolving Six Wonderful Gates. The six wonderful gates mentioned above are all commonly practiced, shared by ordinary beings and the Two Vehicles (聲聞乘 and 緣覺乘, shengwen cheng and yuanjue cheng). The Revolving Six Wonderful Gates now being discussed are practiced exclusively by Bodhisattvas, not shared with Sravakas (聲聞, shengwen) and Pratyekabuddhas (緣覺, yuanjue), let alone ordinary beings. Why is this so? In the sixth, the Common and Distinct Wonderful Gate Contemplation mentioned earlier, it is called the 'Contemplation of Entering Emptiness from Provisionality,' obtaining the Wisdom Eye (prajna-caksu) and All-Knowing Wisdom (sarva-jnana). The Wisdom Eye and All-Knowing Wisdom are shared by the Two Vehicles and Bodhisattvas. Now, explaining the Revolving Six Wonderful Gates of 'Emerging from Emptiness into Provisionality,' this is the Dharma Eye (dharma-caksu) and Knowledge of the Paths (marga-jnana). The Dharma Eye and Knowledge of the Paths are not shared with Sravakas and Pratyekabuddhas. How does a Bodhisattva, in the practice of counting breaths, cultivate the Contemplation of Emerging from Emptiness into Provisionality, arising the aspect of revolving and producing all virtuous qualities of actions? The so-called Bodhisattva practitioner, when counting breaths, should make a great vow to have compassion for sentient beings, although knowing that sentient beings are ultimately empty, desiring to accomplish the purification of sentient beings and Buddha-lands, to the end of future eons. Having made such a vow, one should then understand that the breaths being counted are neither arising nor ceasing, and their nature is empty and still. That is, the breath is emptiness; it is not that the breath ceases and then becomes empty, but the nature of the breath is inherently empty. The breath is emptiness, and emptiness is the breath; without emptiness, there is no breath, and without breath, there is no emptiness. All dharmas are also like this. Because the breath is empty, it is neither true nor false, neither worldly nor transcendental. Seeking the breath and not obtaining it, neither the breath nor the non-breath can be obtained, but the mindfulness of breath is accomplished. The mindfulness of breath that is accomplished is like a dream, like an illusion, like an echo, like a transformation; although there is no real thing to be obtained, the actions produced by illusion and transformation are still distinguished. The Bodhisattva understands the breath in the same way. Although there is no inherent nature of the breath to be obtained, the mindfulness of breath is still accomplished, from one to ten, clearly and distinctly, deeply distinguishing the illusory aspect of the breath. Because of the illusory breath that has no inherent nature, there are worldly and transcendental dharmas that have no inherent nature. Why is this so? Because of ignorance and delusion, not knowing that the nature of the breath is empty, one falsely clings to the idea that there is a breath.
。即生人法執著愛見諸行。故名世間。因有息故。即有陰界入等世間苦樂之果。當知息雖空。亦能成辦一切世間善惡因果。二十五有諸生死事。複次息相空中雖無出世間相。而非不因息分別出世間法。所以者何。不知息相空故。即無明不了。造世間業。知息空無所有故。即無無明妄執一切諸結煩惱。無所從生。是名出世間因。因滅故。得離後世世間二十五有等果。名出世間果。能出世間顛倒因果法故。是名出世間法。于出世間真正法中。亦有因果。因者知息空。正智惠為出世間因。妄計息中人。我無明顛倒。及苦果滅故。名為出世間果。故知菩薩觀息非息。雖不得世間出世間。亦能分別世間及出世間。複次菩薩。觀息性空時不得四諦。而亦通達四諦。所以者何。如上所說世間果者。即是苦諦。世間因者。即是集諦。出世間果者。即是滅諦。出世間因者。即是道諦故觀于息想。不見四諦。而能了了分別四諦。為聲聞眾生。廣演分別。複次菩薩。了息空中。不見十二因緣。而亦通達十二因緣。所以者何。過去息性空無所有。妄見有息。而生種種顛倒分別。起諸煩惱。故名無明。無明因緣。則有行識名色六入觸受愛取有生老死憂悲苦惱等。輪轉不息。皆由不了息如虛空無所有故。若知息空寂。即破無明。無明滅故。則十二因
【現代漢語翻譯】 現代漢語譯本 即由於眾生對呼吸產生執著、愛戀和錯誤的見解，從而產生各種行為，這就被稱為『世間』。因為有呼吸的存在，就有了陰、界、入等世間的苦樂果報。應當明白，呼吸雖然是空性的，卻能成就一切世間的善惡因果，以及二十五有的各種生死之事。 其次，呼吸的相狀在空性中雖然沒有出世間的相狀，但並非不能通過對呼吸的分別來了解出世間法。為什麼這麼說呢？因為不瞭解呼吸的相狀是空性的，就會因為無明而不明事理，造作世間的業。如果知道呼吸是空性的，一無所有，那麼無明和妄執，以及一切的結使煩惱，就沒有產生的地方。這就是所謂的出世間因。因為滅除了這些因，就能脫離後世世間二十五有等的果報，這被稱為出世間果。能夠脫離世間的顛倒因果法，就稱為出世間法。在出世間真正的法中，也有因果。因是知道呼吸是空性的，以正確的智慧為出世間的因。妄自認為呼吸中有『人』、『我』的無明顛倒，以及苦果的滅除，被稱為出世間果。所以，菩薩觀察呼吸，知道它並非真實存在，雖然不能在呼吸中找到世間和出世間，卻能分別世間和出世間。 再次，菩薩在觀察呼吸的自性是空性時，雖然不能直接在呼吸中找到四諦（苦諦，集諦，滅諦，道諦），卻能通達四諦。為什麼這麼說呢？如上所說，世間的果報就是苦諦，世間的因就是集諦，出世間的果報就是滅諦，出世間的因就是道諦。所以，觀察呼吸的念想，雖然不能直接看到四諦，卻能明瞭地分別四諦，為聲聞眾生廣泛地演說和分別。 再次，菩薩瞭解呼吸的空性，雖然不能在呼吸中直接看到十二因緣（無明，行，識，名色，六入，觸，受，愛，取，有，生，老死），卻能通達十二因緣。為什麼這麼說呢？過去的呼吸自性是空無所有的，因為妄見有呼吸，才產生種種顛倒分別，生起各種煩惱，所以稱為無明。以無明為因緣，就有了行、識、名色、六入、觸、受、愛、取、有、生、老死憂悲苦惱等，像車輪一樣不停地運轉，這都是因為不瞭解呼吸如同虛空一樣一無所有。如果知道呼吸是空寂的，就能破除無明。無明滅除，那麼十二因緣也就滅除了。
【English Translation】 English version That is, because sentient beings are attached to breathing, cherish it, and have wrong views, they generate various actions, which are called 'the world'. Because of the existence of breathing, there are the fruits of suffering and happiness in the world, such as skandhas (陰), realms (界), and entrances (入). It should be understood that although breathing is empty in nature, it can accomplish all the causes and effects of good and evil in the world, as well as the various matters of birth and death in the twenty-five realms of existence (二十五有). Furthermore, although the appearance of breathing in emptiness does not have the appearance of being beyond the world, it is not that one cannot understand the Dharma beyond the world through distinguishing breathing. Why is this so? Because not understanding that the appearance of breathing is empty, one will not understand the truth due to ignorance (無明), and will create worldly karma. If one knows that breathing is empty and without anything, then ignorance and clinging, as well as all afflictions and defilements, will have no place to arise. This is what is called the cause of transcending the world. Because these causes are extinguished, one can escape the fruits of the twenty-five realms of existence in future lives, which is called the fruit of transcending the world. Being able to escape the inverted causes and effects of the world is called the Dharma of transcending the world. In the true Dharma of transcending the world, there are also causes and effects. The cause is knowing that breathing is empty, and correct wisdom is the cause of transcending the world. The ignorance and inversion of falsely believing that there is a 'person' or 'self' in breathing, as well as the extinction of the fruit of suffering, are called the fruit of transcending the world. Therefore, Bodhisattvas observe breathing, knowing that it is not truly existent, and although they cannot find the world and what is beyond the world in breathing, they can distinguish between the world and what is beyond the world. Again, when Bodhisattvas observe that the nature of breathing is empty, although they cannot directly find the Four Noble Truths (四諦) (the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering) in breathing, they can understand the Four Noble Truths. Why is this so? As mentioned above, the fruits of the world are the truth of suffering, the causes of the world are the truth of the cause of suffering, the fruits of transcending the world are the truth of the cessation of suffering, and the causes of transcending the world are the truth of the path to the cessation of suffering. Therefore, observing the thought of breathing, although one cannot directly see the Four Noble Truths, one can clearly distinguish the Four Noble Truths and widely explain and distinguish them for the Shravaka (聲聞) beings. Again, Bodhisattvas understand the emptiness of breathing, and although they cannot directly see the Twelve Links of Dependent Origination (十二因緣) (ignorance, action, consciousness, name and form, six entrances, contact, sensation, craving, grasping, becoming, birth, old age and death) in breathing, they can understand the Twelve Links of Dependent Origination. Why is this so? The nature of past breathing is empty and without anything. Because of falsely seeing that there is breathing, various inverted distinctions arise, and various afflictions arise. Therefore, it is called ignorance (無明). Because of ignorance as a condition, there are action, consciousness, name and form, six entrances, contact, sensation, craving, grasping, becoming, birth, old age, death, sorrow, grief, suffering, and so on, which revolve endlessly like a wheel. This is all because of not understanding that breathing is like empty space, without anything. If one knows that breathing is empty and still, one can break through ignorance. When ignorance is extinguished, then the Twelve Links of Dependent Origination are also extinguished.
緣皆滅。菩薩如是了息非息。雖不得十二因緣。亦能了了。通達十二因緣。為求緣覺乘人。廣演分別。複次菩薩了息無性。爾時尚不見有息。何況于息道中。見有六蔽及六度法。雖于息性中不見蔽及六度法。而亦了了通達六蔽六度。所以者何。行者當數息時。即自了知。若於非息之中而見息者。是必定成就慳貪蔽法。慳有四種。一者慳惜財物。見息中有我。為我生慳故。二者慳身。于息中起身見故。三者慳命。于息中不了計有命故。四者惱法于息中不了。即起見執法心生故行者為破壞如是慳蔽惡法故。修四種檀波羅密。一者知息空非我。離息亦無我。既不得我。聚諸財物。何所資給。爾時慳財之心。即便之心。即便自息。舍諸珍寶。如棄涕唾當知了達息性。即是財施檀波羅蜜。複次菩薩。知無身性。息等諸法。不名為身。離息等法。亦無別身。爾時知身非身。即破慳身之執。既不慳于身。即能以身為奴僕給使。如法施與前人。當知了知息非息。即能具足成就捨身檀波羅蜜。複次行者。若能了息性空。不見即息是命離息有命。既不得命。破性命心。爾時即能捨命。給施眾生。心無驚畏。當知了達息空。即能具足捨命檀波羅蜜。複次行者。若達息空。即不見陰入界等諸法。亦不見世間出世間種種法相。為破眾生種種橫計。
【現代漢語翻譯】 現代漢語譯本 因緣皆滅。菩薩如此了知止息與非止息的道理。雖然不能完全獲得十二因緣的真諦，卻也能明瞭通達十二因緣，爲了尋求緣覺乘的人，廣泛地演說和分別講解。 再者，菩薩了知止息的自性本空。這時，甚至連止息都不可見，更何況在止息的道理中，見到有六蔽（慳貪、毀犯、嗔恚、懈怠、散亂、愚癡）和六度（佈施、持戒、忍辱、精進、禪定、智慧）之法呢？雖然在止息的自性中見不到六蔽和六度之法，卻也能明瞭通達六蔽和六度。這是什麼原因呢？修行人在數息的時候，就能自己了知。如果在非止息之中而見到止息，就必定會成就慳貪的蔽障之法。慳貪有四種：一是慳惜財物，因為在止息中見到有『我』，爲了『我』而生起慳貪的緣故；二是慳惜身體，因為在止息中生起身體的執見；三是慳惜性命，因為在止息中不能明瞭而計執有性命；四是惱亂正法，因為在止息中不能明瞭，就生起執著于見解和法的妄心。修行人爲了破壞像這樣的慳貪蔽障惡法，所以修習四種檀波羅蜜（佈施波羅蜜）：一是知曉止息是空性的，沒有『我』，離開止息也沒有『我』。既然得不到『我』，聚集各種財物，又能資助供給誰呢？這時，慳惜財物的心，便會自然止息。捨棄各種珍寶，如同丟棄鼻涕唾沫。應當知道，了達止息的自性，就是財施檀波羅蜜。 再者，菩薩知曉無身（anatta-kaya），色（rupa）等諸法，不名為身。離開止息等法，也沒有另外的身。這時，知曉身非身，就破除了慳惜身體的執著。既然不慳惜身體，就能以身體作為奴僕來供人使喚，如法地佈施給他人。應當知道，了知止息非止息，就能具足成就捨身檀波羅蜜。 再者，修行人如果能夠了知止息的自性是空性的，就不會認為止息是性命，也不會認為離開止息還有性命。既然得不到性命，就破除了執著性命的心。這時，就能捨棄性命，佈施給眾生，心中沒有驚慌畏懼。應當知道，了達止息是空性的，就能具足捨命檀波羅蜜。 再者，修行人如果通達止息是空性的，就不會見到陰（skandha）、入（ayatana）、界（dhatu）等諸法，也不會見到世間和出世間的種種法相。爲了破除眾生種種橫生的計度。
【English Translation】 English version All conditions cease. The Bodhisattva thus understands the cessation and non-cessation. Although unable to fully grasp the twelve links of dependent origination (dvadasanga-pratitya-samutpada), they can clearly comprehend and penetrate them, extensively expounding and differentiating them for those seeking the Pratyekabuddha-yana (Solitary Realizer Vehicle). Furthermore, the Bodhisattva understands that cessation is without inherent nature (svabhava-sunyata). At that time, even cessation itself is not seen, let alone seeing the six obscurations (kleshas: stinginess, immorality, anger, laziness, restlessness, and ignorance) and the six perfections (paramitas: generosity, morality, patience, diligence, concentration, and wisdom) within the principle of cessation. Although the obscurations and the six perfections are not seen in the nature of cessation, they are still clearly comprehended and penetrated. Why is this so? When a practitioner counts breaths, they will know for themselves that if they see cessation in non-cessation, they will certainly achieve the obscuration of stinginess (matsarya). There are four types of stinginess: first, stinginess with possessions, because they see 'self' in cessation, and stinginess arises for the sake of 'self'; second, stinginess with the body, because the view of the body arises in cessation; third, stinginess with life, because they do not understand in cessation and cling to the idea of life; fourth, vexing the Dharma, because they do not understand in cessation and give rise to the mind of clinging to views and dharmas. To destroy such evil dharmas of stinginess, the practitioner cultivates the four kinds of Dana Paramita (Perfection of Giving): first, knowing that cessation is empty and without 'self,' and that there is no 'self' apart from cessation. Since 'self' cannot be obtained, who can be aided by gathering various possessions? At that time, the mind of stinginess with possessions will naturally cease. Discarding all treasures like spitting out phlegm, one should know that understanding the nature of cessation is the Dana Paramita of giving wealth. Furthermore, the Bodhisattva knows that there is no body (anatta-kaya), and that phenomena such as form (rupa) are not called body. Apart from cessation and other phenomena, there is no separate body. At that time, knowing that the body is not the body, they break the attachment of stinginess with the body. Since they are not stingy with the body, they can use the body as a servant to serve others, giving it to others according to the Dharma. One should know that knowing cessation as non-cessation enables one to fully accomplish the Dana Paramita of giving the body. Furthermore, if a practitioner can understand that the nature of cessation is empty, they will not think that cessation is life, nor will they think that there is life apart from cessation. Since life cannot be obtained, the mind of clinging to life is broken. At that time, they can give up their life and give it to sentient beings without fear or trepidation. One should know that understanding that cessation is empty enables one to fully accomplish the Dana Paramita of giving life. Furthermore, if a practitioner understands that cessation is empty, they will not see phenomena such as the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements), nor will they see the various characteristics of worldly and supramundane dharmas. This is to break the various unfounded calculations of sentient beings.
迷執諸法輪迴六趣。故有所說。而實無說無示。以聽者無聞無得故。是時雖行法施。不執法施。無恩于彼。而利一切。譬如大地虛空日月利益世間。而無心於物不求恩報菩薩達息性空。行平等法施檀波羅蜜。利益眾生。亦復如是。當知菩薩知息性空。不得慳度而能了了分別慳度。以不可得故。知息性空。具足尸羅羼提毗梨耶禪那般若波羅蜜。亦復如是。是中應一一廣旋轉諸波羅蜜相。為求佛道善男子善女人。開示分別。是即略說于數息門中。修旋轉陀羅尼菩薩所行無礙方便。菩薩若入是門。直說數息調心。窮劫不盡。況復于隨止觀還凈等。種種諸禪。智惠神通。四辯力無所畏。諸地行愿。一切種智。無盡一切功德。旋轉分別而可盡乎。
次釋第八觀心六妙門。觀心六妙門者。此為大根性行人善識法惡。不由次第懸照諸法之源。何等為諸法之源。所謂眾生心也。一切萬法由心而起。若能反觀心性不可得心源。即知萬法皆無根本。約此觀心說六妙門。非如前也。所以者何。如行者初學觀心時。知一切世間出世間諸數量法。皆悉從心出。離心之外更無一法。是則數一切法。皆悉約心故數。當知心者。即是數門。複次行者。當觀心時。知一切數量之法。悉隨心王。若無心王。即無心數。心王動故。心數亦動。譬如百官臣
【現代漢語翻譯】 現代漢語譯本：執迷於諸法，就會在六道中輪迴。所以（佛）有所說法，但實際上是無說無示，因為聽者無聞無得。這時，雖然施行法施（Dharmadāna，以佛法教義為施捨），但不執著於法施，不求受施者的感恩，而是利益一切眾生。譬如大地、虛空、日月利益世間，但對萬物沒有分別心，不求回報。菩薩通達止息（Śamatha）的自性本空（Śūnyatā），施行平等的法施，修持檀波羅蜜（Dānapāramitā，佈施波羅蜜），利益眾生，也是如此。應當知道，菩薩了知止息的自性本空，不執著于慳貪之度，但又能清楚地分別慳貪之度，因為慳貪之度是不可得的。了知止息的自性本空，就能具足尸羅波羅蜜（Śīlapāramitā，持戒波羅蜜）、羼提波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）、毗梨耶波羅蜜（Vīryapāramitā，精進波羅蜜）、禪那波羅蜜（Dhyānapāramitā，禪定波羅蜜）、般若波羅蜜（Prajñāpāramitā，智慧波羅蜜），也是如此。這裡應該一一廣泛地闡述諸波羅蜜的相狀，為求佛道的善男子、善女人開示分別。這便是略說在數息門中，修持旋轉陀羅尼（Dhāraṇī，總持）的菩薩所行的無礙方便。菩薩如果進入這個法門，僅僅是說數息調心，窮盡劫數也說不完，更何況是隨、止、觀、還、凈等等種種諸禪，智慧神通，四辯才，力無所畏，諸地行愿，一切種智（Sarvajñāna，一切智慧），無盡的一切功德，旋轉分別，又怎麼能窮盡呢？ 接下來解釋第八觀心六妙門。觀心六妙門，這是為大根性的修行人，能夠善於識別法與非法，不按照次第，而是直接照見諸法的根源。什麼是諸法的根源呢？就是眾生心。一切萬法由心而起，如果能夠反觀心性，不可得心源，就知道萬法都沒有根本。依據這個觀心來說六妙門，和前面所說的不同。為什麼呢？因為修行人初學觀心時，知道一切世間、出世間的諸數量法，都是從心中生出，離開心之外，再沒有一法。這樣，數一切法，都是依據心而數。應當知道，心就是數門。再次，修行人觀心時，知道一切數量之法，都跟隨心王。如果沒有心王，就沒有心數。心王動，心數也動。譬如百官臣民。
【English Translation】 English version: Being attached to all dharmas, one transmigrates through the six realms of existence. Therefore, there is something spoken (by the Buddha), but in reality, there is no speaking and no showing, because the listener has no hearing and no attainment. At this time, although practicing the Dharma-giving (Dharmadāna, the giving of the Dharma teachings), one does not cling to the Dharma-giving, and has no expectation of gratitude from the recipients, but benefits all beings. For example, the great earth, the void, the sun, and the moon benefit the world, but have no discriminating mind towards things and do not seek repayment. Bodhisattvas who have attained the quiescence (Śamatha) of self-nature emptiness (Śūnyatā), practice equal Dharma-giving, cultivate the Dāna-pāramitā (Perfection of Giving), and benefit sentient beings in the same way. It should be known that Bodhisattvas know the quiescence of self-nature emptiness, and do not cling to the degree of stinginess, but can clearly distinguish the degree of stinginess, because the degree of stinginess is unattainable. Knowing the quiescence of self-nature emptiness, one can fully possess the Śīla-pāramitā (Perfection of Morality), Kṣānti-pāramitā (Perfection of Patience), Vīrya-pāramitā (Perfection of Diligence), Dhyāna-pāramitā (Perfection of Meditation), and Prajñā-pāramitā (Perfection of Wisdom) in the same way. Here, one should extensively elaborate on the characteristics of the various pāramitās, and explain and differentiate them for good men and good women who seek the Buddha path. This is a brief explanation of the unobstructed expedient means practiced by Bodhisattvas who cultivate the revolving Dhāraṇī (Dhāraṇī, a mnemonic device, spell, or incantation) in the counting breaths method. If a Bodhisattva enters this Dharma gate, merely speaking of counting breaths to regulate the mind would not be exhausted even after countless kalpas, let alone the various kinds of dhyāna such as following, stopping, contemplating, returning, and purifying, as well as wisdom, supernatural powers, the four kinds of eloquence, the power of fearlessness, the practices and vows of the various grounds, the Sarvajñāna (Sarvajñāna, all-knowing wisdom), and the endless merits, which can be exhausted by revolving and differentiating? Next, explain the eighth contemplation, the Six Subtle Dharma Gates of Contemplating the Mind. The Six Subtle Dharma Gates of Contemplating the Mind are for practitioners of great capacity who are good at distinguishing between Dharma and non-Dharma, and who, without following a sequence, directly illuminate the source of all dharmas. What is the source of all dharmas? It is the mind of sentient beings. All myriad dharmas arise from the mind. If one can reflect upon the nature of the mind and find the source of the mind unattainable, then one knows that all dharmas have no root. Based on this contemplation of the mind, the Six Subtle Dharma Gates are explained, which is different from what was said before. Why? Because when a practitioner first learns to contemplate the mind, they know that all quantifiable dharmas, both worldly and otherworldly, arise from the mind. Apart from the mind, there is no other dharma. Thus, counting all dharmas is based on the mind. It should be known that the mind is the gate of counting. Furthermore, when a practitioner contemplates the mind, they know that all quantifiable dharmas follow the mind-king. If there is no mind-king, there is no mind-number. When the mind-king moves, the mind-number also moves. It is like the hundreds of officials and subjects.
民悉皆隨順大王。一切諸數量法依隨心王。亦復如是。如是觀時。即知心是隨門。複次行者。當觀心時。知心性常寂即諸法亦寂寂故不念。不念故即不動。不動故名止也。當知心者即是止門。複次行者。當觀心時。覺了心性猶如虛空。無名無相一切語言道斷。開無明藏。見真實性。於一切諸法得無著惠。當知心者即是觀門。複次行者。當觀心時。既不得所觀之心。亦不得能觀之智。爾時心如虛空無所依倚。以無著妙惠。雖不見諸法。而還通達一切諸法。分別顯示。入諸法界無所缺減普現色身。垂形九道。入變通藏。集諸善根。迴向菩提。莊嚴佛道。當知心者即是還門。複次行者。當觀心時。雖不得心及諸法。而能了了分別一切諸法。雖分別一切法。不著一切法。成就一切法。不染一切法以自性清凈。從本以來。不為無明惑倒之所染故。故經云。心不染煩惱。煩惱不染心。行者通達自性清凈心故。入于垢法。不為垢法所染。故名為凈。當知心者即是凈門。如是六門。不由次第。直觀心性即便具足也。
次釋第九圓觀六妙門。夫圓觀者。豈得如上所說。但觀心源。具足六妙門。觀余諸法不得爾乎。今行者觀一心。見一切心及一切法。觀一法見一切法及一切心。觀菩提。見一切煩惱生死。觀煩惱生死。見一切菩提涅槃
【現代漢語翻譯】 現代漢語譯本：民眾都順從大王，一切數量之法都依隨心王，也是如此。這樣觀察時，就知道心是隨順之門（Sui Men，following gate）。其次，修行者在觀心時，知道心性本常寂靜，那麼一切諸法也都是寂靜的，因此不起念。不起念，就是不動。不動，就叫做止（Zhi，cessation）。應當知道，心就是止之門（Zhi Men，cessation gate）。再次，修行者在觀心時，覺悟到心性猶如虛空，沒有名稱，沒有形相，一切言語的道路都斷絕了。開啟無明之藏，見到真實的自性，對於一切諸法得到沒有執著的智慧。應當知道，心就是觀之門（Guan Men，contemplation gate）。再次，修行者在觀心時，既得不到所觀的心，也得不到能觀的智慧。這時，心如虛空，無所依傍。以無著的妙慧，雖然不見諸法，卻能通達一切諸法，分別顯示，進入諸法界，沒有缺少，普遍顯現色身，垂跡於九道，進入變通之藏，積聚各種善根，迴向菩提，莊嚴佛道。應當知道，心就是還之門（Huan Men，returning gate）。再次，修行者在觀心時，雖然得不到心及諸法，卻能明瞭地分別一切諸法。雖然分別一切法，卻不執著一切法，成就一切法，卻不染著一切法，因為自性清凈，從本來就不被無明迷惑顛倒所染污。所以經中說：『心不染煩惱，煩惱不染心。』修行者通達自性清凈心，進入垢染之法，不被垢染之法所染污，所以名為凈（Jing，purity）。應當知道，心就是凈之門（Jing Men，purity gate）。這六門，不依次第，直接觀心性，就全部具足了。 接下來解釋第九圓觀六妙門。所謂圓觀，難道像上面所說，只觀心源，具足六妙門，而觀其他諸法就不是這樣嗎？現在修行者觀一心，就能見到一切心及一切法；觀一法，就能見到一切法及一切心；觀菩提（Bodhi，enlightenment），就能見到一切煩惱生死；觀煩惱生死，就能見到一切菩提涅槃（Nirvana，liberation）。
【English Translation】 English version: The people all follow the Great King, and all methods of measurement follow the Mind King, just like that. When observing in this way, one knows that the mind is the Following Gate (Sui Men). Furthermore, when a practitioner observes the mind, knowing that the nature of the mind is always tranquil, then all dharmas are also tranquil, therefore there is no thought. Because there is no thought, there is no movement. Because there is no movement, it is called Cessation (Zhi). One should know that the mind is the Cessation Gate (Zhi Men). Again, when a practitioner observes the mind, realizing that the nature of the mind is like empty space, without name or form, all paths of language are cut off. Opening the treasury of ignorance, seeing the true nature, one obtains unattached wisdom towards all dharmas. One should know that the mind is the Contemplation Gate (Guan Men). Again, when a practitioner observes the mind, neither obtaining the mind that is observed, nor obtaining the wisdom that can observe. At that time, the mind is like empty space, without anything to rely on. With unattached wonderful wisdom, although one does not see all dharmas, one can still understand all dharmas, distinguish and display them, enter the realm of all dharmas, without any deficiency, universally manifesting the physical body, leaving traces in the nine realms, entering the treasury of transformation, accumulating all good roots, dedicating them to Bodhi, and adorning the Buddha path. One should know that the mind is the Returning Gate (Huan Men). Again, when a practitioner observes the mind, although one does not obtain the mind and all dharmas, one can clearly distinguish all dharmas. Although one distinguishes all dharmas, one is not attached to all dharmas, accomplishing all dharmas, but not being defiled by all dharmas, because the self-nature is pure, and from the beginning, it has not been defiled by ignorance and delusion. Therefore, the sutra says: 'The mind does not defile afflictions, and afflictions do not defile the mind.' Because the practitioner understands the self-nature pure mind, entering the defiled dharmas, one is not defiled by the defiled dharmas, therefore it is called Purity (Jing). One should know that the mind is the Purity Gate (Jing Men). These six gates do not follow a sequence; directly observing the nature of the mind is sufficient. Next, explaining the ninth perfect contemplation of the Six Subtle Gates. What is perfect contemplation? Is it as described above, only contemplating the source of the mind, possessing the Six Subtle Gates, and not like this when contemplating other dharmas? Now, when a practitioner contemplates one mind, one can see all minds and all dharmas; when one contemplates one dharma, one can see all dharmas and all minds; when one contemplates Bodhi (Bodhi), one can see all afflictions and birth and death; when one contemplates afflictions and birth and death, one can see all Bodhi and Nirvana (Nirvana).
。觀一佛見一切眾生及諸佛。觀一眾生。見一切佛及一切眾生。一切皆如影現。非內非外。不一不異。十方不可思議。本性自爾無能作者。非但於一心中。分別一切十方法界凡聖色心諸法數量。亦能於一微塵中。通達一切十方世界諸佛凡聖色心數量法門。是即略說圓觀數門。隨止觀還凈等。一一皆亦如是。是數微妙不可思議非口所宣。非心所測。尚非諸小菩薩及一乘境界。況諸凡夫。若有利根大士聞如是無法。能信解受持。正念思惟。專精修習。當知。是人行佛行處。住佛住處。入如來室。著如來衣。坐如來座。即於此身。必定當得六根清凈。開佛知見。普現色身。成等正覺。故華嚴經云。初發心時便成正覺。了達諸法真實之性。所有惠身不由他悟。
次釋第十證相六妙門。前九種六妙門。皆修因之相。義兼證果。說不具足。今當更分別六妙門證相。六門有四種一者次第證。二者互證。三者旋轉證。四者圓頓證。云何次第證。如上第一歷別對諸禪門。及次第相生六妙門中已略說。次第證相細尋自知。今不別說第二互證。此約第三隨便宜。第四對治。第五相攝。第六通觀。四種妙門中論證相。所以者何。此四種妙門修行方便。無定次第。故證亦復回互不定。如行者當數息時。發十六觸等諸闇證隱沒無記有垢等法。
【現代漢語翻譯】 現代漢語譯本：觀察一位佛，就能見到一切眾生以及諸佛。觀察一位眾生，就能見到一切佛以及一切眾生。一切都如同影子顯現，非內非外，不一不異，十方世界不可思議。本性本來就是如此，沒有誰能造作。不僅僅在一心中，分別一切十方法界凡夫聖人、色法心法等諸法數量，也能在一微塵中，通達一切十方世界諸佛凡聖、色法心法數量法門。這就是簡略地說明圓觀數門。隨著止觀、還凈等，一一都是如此。這種數量微妙不可思議，無法用言語宣說，無法用心思測度，尚且不是諸小菩薩以及一乘（Ekayana，唯一佛乘）境界，更何況是凡夫。如果有利根大士聽到如此無法，能夠信解受持，正念思惟，專精修習，應當知道，這個人行走在佛所行之處，安住在佛所住之處，進入如來室（Tathagata-garbha，如來藏），穿著如來衣，坐如來座，就在此身，必定能夠得到六根清凈，開啟佛的知見，普遍顯現色身，成就等正覺（Samyak-sambuddha，正等正覺）。所以《華嚴經》（Avatamsaka Sutra）說，初發心時便成正覺，了達諸法真實之性，所有智慧之身不由他人開悟。
接下來解釋第十證相六妙門。前面九種六妙門，都是修因之相，義理兼顧證果，但說得不夠完備。現在應當更分別說明六妙門證相。六門有四種：一是次第證，二是互證，三是旋轉證，四是圓頓證。什麼是次第證？如上面第一種歷別對諸禪門，以及次第相生六妙門中已經略微說明。次第證相仔細尋思自然明白，現在不再分別說明。第二是互證。這是根據第三種隨便宜，第四種對治，第五種相攝，第六種通觀，這四種妙門中來論證相。為什麼呢？因為這四種妙門修行方便，沒有固定的次第，所以證悟也回互不定。如修行者在數息時，發現十六觸等諸種昏暗、證悟隱沒、無記（Avyakrta，不可記說）、有垢等法。
【English Translation】 English version: Observing one Buddha, one sees all sentient beings and all Buddhas. Observing one sentient being, one sees all Buddhas and all sentient beings. Everything appears like a shadow, neither internal nor external, neither one nor different, the ten directions are inconceivable. The fundamental nature is inherently so, with no one able to create it. Not only within one's mind does one distinguish the quantities of all phenomena—mundane and sacred, form and mind—in the ten directions of the Dharma Realm, but also within a single mote of dust, one thoroughly understands the Dharma gates of the quantities of all Buddhas, mundane and sacred beings, form and mind, in all the worlds of the ten directions. This is a brief explanation of the Round Contemplation of Numbers. Following cessation-contemplation (Samatha-vipassana), purification, and so on, each is also like this. These numbers are subtle and inconceivable, unable to be proclaimed by the mouth or measured by the mind, and are beyond the realm of even lesser Bodhisattvas and the One Vehicle (Ekayana), let alone ordinary people. If a great being with sharp faculties hears such a Dharma, is able to believe, understand, receive, uphold, maintain right mindfulness, contemplate, and diligently cultivate, know that this person walks where the Buddhas walk, dwells where the Buddhas dwell, enters the Tathagata's chamber (Tathagata-garbha), wears the Tathagata's robe, and sits on the Tathagata's seat. In this very body, one will certainly attain purity of the six senses, open the Buddha's knowledge and vision, universally manifest a body of form, and attain perfect enlightenment (Samyak-sambuddha). Therefore, the Avatamsaka Sutra says, 'At the very first arising of the aspiration [for enlightenment], one attains perfect enlightenment, thoroughly understanding the true nature of all dharmas. All wisdom bodies are enlightened not by others.'
Next, explaining the tenth aspect of realization, the Six Subtle Doors. The previous nine types of Six Subtle Doors are all aspects of cultivating the cause, with the meaning also encompassing the realization of the fruit, but not fully explained. Now, we should further distinguish and explain the aspects of realization of the Six Subtle Doors. There are four types of the six doors: first, sequential realization; second, mutual realization; third, rotational realization; and fourth, perfect and sudden realization. What is sequential realization? As briefly explained above in the first type, individually addressing the various dhyana gates, and in the Six Subtle Doors that arise sequentially. The aspects of sequential realization can be understood by careful consideration, so they will not be separately explained now. The second is mutual realization. This is discussed in relation to the third type, according to convenience; the fourth type, counteracting; the fifth type, encompassing; and the sixth type, comprehensive contemplation. Why? Because these four types of skillful means of cultivation do not have a fixed sequence, so the realization is also mutually uncertain. For example, when a practitioner is counting breaths, they may discover various dark phenomena such as the sixteen touches, obscured realizations, non-recollection (Avyakrta), defiled states, and so on.
此禪即是數息證相之體。而今不定。或有行者。于數息中。見身毛孔虛疏。徹見三十六物。當知于數息中。證於隨門。復有行者。于數息中。證空靜定。以覺身心。寂然無所緣念。入此定時。雖復淺深有殊而皆是空寂之相。當知于數息中證止門禪定也。複次行者。當數息時。內外死屍。不凈膀脹爛壞。及白骨光明等。定心安隱。當知于數息中。證觀門禪也。複次行者。當數息時。發空無相智慧三十七品四諦十二因緣等巧惠方便。思覺心起。破折諸法。反本還源。當知于數息中。證還門禪也。複次行者。或於數息之時。身心寂然。不得諸法。妄垢不生。分別不起。心想寂然。明識法相。無所依倚當知于數息中證凈門禪也。此則略說于數息中。互發六門禪相。前後不定。未必悉如今說。余隨止觀還凈。一一互證諸禪相亦如是。所以有此互證諸禪者。意有二種一者修諸禪時互修故。發亦隨互。意如前四種修六妙門相。二者宿世業緣善根發。是故互發不定。義如坐禪內方便驗善惡根性中廣說。第三云何名證旋轉六妙門相。此的依第七旋轉修故發。所謂證相者。即有二種。一者證旋轉解。二者證旋轉行。云何名為證旋轉解發相。行者于數息中。巧惠旋轉修習故。爾時或證深禪定。或說淺定。於此等定中。豁然心惠開發。旋轉覺識
【現代漢語翻譯】 現代漢語譯本 此禪定即是數息（通過數呼吸）來驗證禪定狀態的本體。但現在情況不定，有的修行者在數息的過程中，看到身體的毛孔變得空虛疏朗，甚至能清晰地看到身體內部的三十六種不凈之物（三十六物：指人體內的頭髮、指甲、牙齒等不凈之物）。應當知道這是在數息的過程中，驗證了隨門（六妙門之一，跟隨呼吸的出入）的禪定狀態。還有的修行者在數息的過程中，驗證了空靜的禪定狀態，感覺到身心寂靜，沒有任何攀緣的念頭。進入這種禪定狀態時，雖然深淺程度不同，但都是空寂的景象。應當知道這是在數息的過程中，驗證了止門（六妙門之一，止息雜念）的禪定。再次，修行者在數息的時候，看到身體內外死屍的不凈、膨脹、腐爛和破壞，以及白骨的光明等等景象，內心安定平靜。應當知道這是在數息的過程中，驗證了觀門（六妙門之一，觀察諸法）的禪定。再次，修行者在數息的時候，生髮出空無相的智慧，以及三十七道品（三十七道品：佛教修行的主要內容）、四諦（四諦：佛教的基本教義，即苦、集、滅、道）和十二因緣（十二因緣：佛教解釋生命輪迴的理論）等等巧妙的智慧和方便法門，思維和覺悟之心生起，破除和折服各種法，反本還源。應當知道這是在數息的過程中，驗證了還門（六妙門之一，返回本源）的禪定。再次，修行者在數息的時候，身心寂然不動，不執著于任何法，妄想和污垢不生起，分別心不起作用，心念寂靜，清晰地認識到法的真相，沒有任何依賴。應當知道這是在數息的過程中，驗證了凈門（六妙門之一，清凈身心）的禪定。以上是簡略地說明在數息的過程中，互相引發六妙門禪定的景象，前後順序不定，未必完全如我所說。其餘的隨門、止門、觀門、還門、凈門，一一互相驗證各種禪定狀態也是如此。之所以會有這種互相驗證各種禪定的情況，原因有兩種：一是修習各種禪定時互相兼修，所以引發的禪定狀態也隨之互相影響；這種情況就像前面所說的四種修習六妙門的情況。二是宿世的業緣和善根所引發，所以互相引發的情況不定。這些道理就像在坐禪的內方便中，驗證善惡根性時所廣泛說明的那樣。第三，什麼叫做驗證旋轉六妙門（六妙門：數、隨、止、觀、還、凈）的景象？這是確實依靠第七旋轉（六妙門之外的一種修習方法）來修習而引發的。所謂驗證禪定狀態，有兩種：一是驗證旋轉的理解，二是驗證旋轉的修行。什麼叫做驗證旋轉的理解所引發的景象？修行者在數息的過程中，用巧妙的智慧旋轉地修習，這時或者驗證了深禪定，或者驗證了淺禪定。在這種禪定中，忽然心生智慧，開發出來，旋轉地覺悟和認識。
【English Translation】 English version This dhyana (禪) is the very essence of verifying the state of samadhi through counting breaths (數息). However, the situation is now uncertain. Some practitioners, while counting breaths, see their body's pores become empty and sparse, even clearly perceiving the thirty-six impurities (三十六物: the 36 undesirable substances of the body, such as hair, nails, teeth, etc.). It should be known that in the process of counting breaths, they are verifying the samadhi state of the Following Gate (隨門, one of the Six Subtle Gates, following the breath in and out). Some practitioners, while counting breaths, verify the samadhi of emptiness and stillness, feeling their body and mind are tranquil, without any clinging thoughts. When entering this samadhi state, although the depth varies, all are scenes of emptiness and stillness. It should be known that in the process of counting breaths, they are verifying the samadhi of the Stopping Gate (止門, one of the Six Subtle Gates, stopping distractions). Furthermore, when practitioners are counting breaths, they see the impurity, swelling, decay, and destruction of corpses inside and outside the body, as well as the brightness of white bones, and their hearts are stable and peaceful. It should be known that in the process of counting breaths, they are verifying the samadhi of the Observing Gate (觀門, one of the Six Subtle Gates, observing all dharmas). Furthermore, when practitioners are counting breaths, they generate wisdom of emptiness and no-form, as well as skillful wisdom and expedient means such as the Thirty-Seven Limbs of Enlightenment (三十七道品: the main content of Buddhist practice), the Four Noble Truths (四諦: the basic teachings of Buddhism, namely suffering, its cause, its cessation, and the path to its cessation), and the Twelve Links of Dependent Origination (十二因緣: the Buddhist theory explaining the cycle of life and death). Thoughts of contemplation and enlightenment arise, breaking and subduing all dharmas, returning to the origin and source. It should be known that in the process of counting breaths, they are verifying the samadhi of the Returning Gate (還門, one of the Six Subtle Gates, returning to the source). Furthermore, when practitioners are counting breaths, their body and mind are still and unmoving, not attached to any dharma, delusional thoughts and defilements do not arise, discriminating thoughts do not function, thoughts are still, and they clearly recognize the true nature of dharmas, without any dependence. It should be known that in the process of counting breaths, they are verifying the samadhi of the Purifying Gate (凈門, one of the Six Subtle Gates, purifying body and mind). The above is a brief explanation of how the scenes of the Six Subtle Gates of samadhi mutually arise in the process of counting breaths, the order is uncertain, and it may not be exactly as I have described. The remaining Following Gate, Stopping Gate, Observing Gate, Returning Gate, and Purifying Gate, each mutually verifying various samadhi states, are also like this. The reason why there is this mutual verification of various samadhis is twofold: first, when practicing various samadhis, they are practiced together, so the samadhi states that arise also mutually influence each other; this situation is like the four ways of practicing the Six Subtle Gates mentioned earlier. Second, it is caused by the karmic conditions and good roots of past lives, so the mutual arising is uncertain. These principles are like those extensively explained in the inner expedient means of seated meditation, when verifying the nature of good and evil roots. Third, what is called verifying the scenes of the Rotating Six Subtle Gates (六妙門: Counting, Following, Stopping, Observing, Returning, Purifying)? This is indeed caused by relying on the seventh rotation (旋轉, a method of practice beyond the Six Subtle Gates) to practice. What is called verifying the state of samadhi has two aspects: one is verifying the understanding of rotation, and the other is verifying the practice of rotation. What is called the scene arising from verifying the understanding of rotation? When practitioners skillfully and wisely practice rotation in the process of counting breaths, they either verify deep samadhi or verify shallow samadhi. In this samadhi, wisdom suddenly arises in the heart, developing and rotatingly awakening and recognizing.
。解真無礙。不由心念。任運旋轉。覺識法門。旋轉有二種。一者總相旋轉解。二者別相。總相復有二種。一者解真總相。二者解俗總相。別相復有二種。一者解真別相。二者解俗別相。於一總相法中。旋轉解一切法。別相亦爾。云何名為證旋轉行相。行者如所解。心不違言。心口相應。法門現前。心行堅固。任運增長。不由念力。諸善功德自生。諸惡自息。總相別相皆如上說。但有相應之異。入諸法門境界顯現之殊故。今則略出證旋轉行。如一數門。具二種證旋轉故余隨止觀還凈亦如是。略說不具足者。自善思惟。取意廣對諸法門也。證旋轉六妙門者。即是得旋陀羅尼門也。是名無礙辯才巧惠方便遮諸惡令不得起。持諸功德令不漏失。任是法門。必定不久入菩薩位。成就阿耨多羅三藐三菩提也。第四云何名為圓證六妙門。行者因第八觀心。第九圓觀。二種六妙門為方便。是觀成時。即便發圓證也。證有二種。一者解證無礙巧惠不由心念。自然圓證識法界故名解證。二者會證妙惠朗然開發。明照法界通達無礙也。證相有二種。一者相似證相。如法華經中明六根清凈相。二者真實證相。如華嚴經中明初發心圓滿功德智慧相也。云何名相似圓證。為六妙門。如法華經說眼根清凈中。能一時數十方凡聖色心等法數量。故名數
【現代漢語翻譯】 現代漢語譯本：理解真諦，達到無礙的境界，不依賴於心念，而是任由其自然運轉。覺悟和認識法門（Dharma-paryaya，通向真理的途徑）。運轉有兩種：一是總相運轉的理解，二是別相運轉的理解。總相又分為兩種：一是理解真諦的總相，二是理解世俗的總相。別相也分為兩種：一是理解真諦的別相，二是理解世俗的別相。在一種總相的法中，運轉並理解一切法；別相也是如此。 什麼叫做證旋轉的行相（行相，行為的特徵）？修行者如其所理解的那樣，心與言語不相違背，心口相應，法門（Dharma-paryaya，通向真理的途徑）顯現於前，心行堅固，任由其自然增長，不依賴於念力的作用。各種善的功德自然產生，各種惡念自然止息。總相和別相都如上面所說，只是在相應上有所不同，進入各種法門的境界顯現也有所不同。現在簡略地說明證旋轉的修行，例如一數門（專注于數字的法門），具備兩種證旋轉。其餘的隨止觀（Śamatha-vipassanā，止禪和觀禪）和還凈（恢復清凈）也是如此。簡略地說，不完全的地方，自己要好好思考，領會其意，廣泛地應用於各種法門。 證旋轉六妙門（六妙門，六種奇妙的法門）就是獲得旋陀羅尼門（旋陀羅尼門，一種記憶和理解佛法的能力）。這就是無礙辯才（無礙辯才，流暢且無阻礙的口才）和巧妙智慧，方便地阻止各種惡念生起，使它們無法產生；保持各種功德，使它們不流失。依靠這個法門，必定不久就能進入菩薩（Bodhisattva，為普度眾生而修行的人）的地位，成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。 第四，什麼叫做圓證六妙門？修行者通過第八觀心（觀心，觀察內心），第九圓觀（圓觀，圓滿的觀察），這兩種六妙門作為方便。當這種觀察成就時，就會引發圓證。證有兩種：一是理解證，具有無礙的巧妙智慧，不依賴於心念，自然圓滿地證悟和認識法界（Dharmadhātu，一切法的本性），所以叫做解證。二是會證，妙慧明亮地開發出來，明照法界，通達無礙。 證相有兩種：一是相似的證相，如《法華經》（Saddharma Puṇḍarīka Sūtra）中所說的六根清凈相（六根清凈相，六種感官的清凈狀態）；二是真實的證相，如《華嚴經》（Avataṃsaka Sūtra）中所說的初發心圓滿功德智慧相（初發心圓滿功德智慧相，最初發菩提心時就圓滿功德和智慧的狀態）。 什麼叫做相似圓證？以六妙門為例，如《法華經》所說，眼根清凈中，能一時數清十方凡聖色心等法的數量，所以叫做數。
【English Translation】 English version: Understanding the truth, attaining a state of unobstructedness, not relying on mental thoughts, but allowing it to operate naturally. Awakening and recognizing the Dharma-paryaya (pathways to truth). There are two types of operation: first, the understanding of the general aspect operation; second, the understanding of the specific aspect operation. The general aspect is further divided into two types: first, understanding the general aspect of truth; second, understanding the general aspect of the mundane. The specific aspect is also divided into two types: first, understanding the specific aspect of truth; second, understanding the specific aspect of the mundane. What is called the characteristic of realized rotation (行相, characteristic of behavior)? The practitioner, as he understands, his mind does not contradict his words, his mind and mouth correspond, the Dharma-paryaya (pathways to truth) appears before him, his mental conduct is firm, and it grows naturally, not relying on the power of thought. All kinds of good merits naturally arise, and all kinds of evil thoughts naturally cease. The general and specific aspects are as described above, but there are differences in correspondence, and there are also differences in the manifestation of entering various Dharma-paryayas. Now, briefly explain the practice of realized rotation, such as the one number gate (a Dharma-paryaya focusing on numbers), which possesses two types of realized rotation. The rest, following Śamatha-vipassanā (止觀, calming and insight meditation) and purification (還凈, restoring purity), are also like this. Briefly speaking, for incomplete parts, one should think carefully, grasp the meaning, and widely apply it to various Dharma-paryayas. Realizing the six wondrous gates of rotation (六妙門, six wondrous Dharma-paryayas) is to obtain the Dhāraṇī gate of rotation (旋陀羅尼門, a capacity to memorize and understand the Buddha's teachings). This is unobstructed eloquence (無礙辯才, fluent and unhindered eloquence) and skillful wisdom, conveniently preventing various evil thoughts from arising, preventing them from being produced; maintaining various merits, preventing them from being lost. Relying on this Dharma-paryaya, one will surely soon enter the position of a Bodhisattva (菩薩, one who practices to liberate all beings), and achieve Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed complete enlightenment). Fourth, what is called the complete realization of the six wondrous gates? The practitioner uses the eighth contemplation of the mind (觀心, observing the mind) and the ninth complete contemplation (圓觀, complete observation), these two types of six wondrous gates as a means. When this contemplation is accomplished, it will trigger complete realization. There are two types of realization: first, understanding realization, possessing unobstructed skillful wisdom, not relying on mental thoughts, naturally completely realizing and recognizing the Dharmadhātu (法界, the nature of all things), so it is called understanding realization. Second, comprehending realization, wondrous wisdom is brightly developed, illuminating the Dharmadhātu, penetrating without obstruction. There are two types of characteristics of realization: first, similar characteristics of realization, such as the characteristics of the purification of the six senses (六根清凈相, the pure state of the six senses) mentioned in the Saddharma Puṇḍarīka Sūtra (法華經); second, true characteristics of realization, such as the characteristics of the complete merit and wisdom of the initial aspiration mentioned in the Avataṃsaka Sūtra (華嚴經). What is called similar complete realization? Taking the six wondrous gates as an example, as the Saddharma Puṇḍarīka Sūtra says, in the purification of the eye sense, one can simultaneously count the number of mundane and sacred forms and minds in the ten directions, so it is called counting.
門。一切色法。隨順於眼根。眼不違色法。共相隨順。故名隨門。如是見時。眼根識寂然不動。故名止門。不以二相見諸佛國。通達無礙。善巧分別。照了法性故名觀門。還於眼根境界中。通達耳鼻舌身意等諸根境界。悉明瞭無礙。不一不異相故。故名還門。複次見己眼根境界。還於十方凡聖眼界中現故。亦名為還門雖了了通達見如是事。而不起妄想分利。知本性常凈無可染法。不住不著。不起法愛。故名凈門。此則略說于眼根清凈中。證相似六妙門相。餘五根亦如是。廣說如法華經明也。云何名真實圓證六妙門。有二種。一者別對。二通對。別對者。十住為數門。十行為隨門。十回向為止門。十地所觀門。等覺為還門。妙覺為凈門。二通對者。有三種證。一者初證二者中證。三者究竟證。初證者。有菩薩入阿字門。亦名初發心住。得真無生法忍惠。爾時能於一念心中。數不可說微塵世界諸佛菩薩聲聞緣覺諸心行。及數無量法門。故名數門。能一念心中。隨順法界所有事業。故名隨門。能一念心中入百千三昧及一切三昧。虛妄及習俱止息。故名為止門。能一念心中。覺了一切法相。具足種種觀智惠。故名觀門。能一念心中。通達諸法了了分明。神通轉變調伏眾生。反本還源。故名還門。能一念心中。成就如上所說事。
【現代漢語翻譯】 現代漢語譯本： 門。一切色法，都隨順於眼根。眼根不違背色法，相互隨順，所以叫做隨門。像這樣觀看時，眼根和眼識寂然不動，所以叫做止門。不以二元對立的觀念去看諸佛國土，通達無礙，善於分辨，照見法性，所以叫做觀門。還在眼根的境界中，通達耳鼻舌身意等諸根的境界，都明瞭無礙，不一也不異，所以叫做還門。進一步說，見到自己的眼根境界，還在十方凡夫和聖人的眼界中顯現，所以也叫做還門。雖然明瞭通達地見到這樣的事情，卻不起妄想分別，知道本性常凈，沒有可以染污的法，不住著，不起法愛，所以叫做凈門。這只是簡略地說在眼根清凈中，證得相似的六妙門之相。其餘五根也是這樣。詳細的解說在《法華經》中說明。怎樣叫做真實圓滿地證得六妙門？有兩種，一是別對，二是通對。別對是：十住為數門，十行為隨門，十回向為止門，十地為觀門，等覺為還門，妙覺為凈門。二通對是：有三種證，一是初證，二是中證，三是究竟證。初證是：有菩薩進入阿字門（A字門，梵文種子字，代表宇宙萬物的根源），也叫做初發心住，得到真正的無生法忍（對事物本性不再懷疑）。這時能在一念心中，數清不可說微塵世界諸佛菩薩聲聞緣覺的心行，以及數清無量法門，所以叫做數門。能在一念心中，隨順法界所有事業，所以叫做隨門。能在一念心中進入百千三昧（禪定）及一切三昧，虛妄和習氣都停止息滅，所以叫做止門。能在一念心中，覺悟一切法相，具足種種觀智，所以叫做觀門。能在一念心中，通達諸法，明瞭分明，以神通轉變調伏眾生，返回本源，所以叫做還門。能在一念心中，成就如上所說的事情。
【English Translation】 English version: Gate. All forms (色法, sèfǎ, phenomena) accord with the eye-faculty (眼根, yǎngēn, the organ of sight). The eye does not violate forms; they accord with each other, hence it is called the 'Following Gate'. Thus, when seeing, the eye-faculty and consciousness are still and unmoving, hence it is called the 'Stopping Gate'. One does not see the Buddha-lands with dualistic views, understanding is unobstructed, skillfully distinguishing and illuminating the nature of reality, hence it is called the 'Contemplation Gate'. Furthermore, within the realm of the eye-faculty, one understands the realms of the ear, nose, tongue, body, and mind faculties, all clearly and without obstruction, neither one nor different, hence it is called the 'Returning Gate'. Moreover, seeing one's own eye-faculty realm, it also appears in the eye-realms of ordinary beings and sages in the ten directions, hence it is also called the 'Returning Gate'. Although one clearly understands and sees such things, one does not give rise to deluded thoughts and discriminations, knowing that the fundamental nature is always pure and without defilement, not abiding or attached, not giving rise to love of the Dharma, hence it is called the 'Pure Gate'. This is a brief explanation of attaining the likeness of the Six Subtle Gates in the purity of the eye-faculty. The other five faculties are also like this. A detailed explanation is given in the Lotus Sutra. What is meant by truly and completely realizing the Six Subtle Gates? There are two kinds: separate correspondence and general correspondence. Separate correspondence is: the Ten Abodes (十住, Shí Zhù, ten stages of dwelling in enlightenment) are the Counting Gate, the Ten Practices (十行, Shí Xíng, ten practices of a Bodhisattva) are the Following Gate, the Ten Dedications (十回向, Shí Huíxiàng, ten dedications of merit) are the Stopping Gate, the Ten Grounds (十地, Shí Dì, ten stages of a Bodhisattva's path) are the Contemplation Gate, Near-Perfect Enlightenment (等覺, Děngjué, the penultimate stage before full Buddhahood) is the Returning Gate, and Wonderful Enlightenment (妙覺, Miàojué, complete Buddhahood) is the Pure Gate. General correspondence is: there are three kinds of realization: initial realization, intermediate realization, and ultimate realization. Initial realization is: there are Bodhisattvas who enter the 'A' syllable gate (阿字門, Ā zì mén, the gate of the 'A' syllable, representing the origin of all things), also called the Initial Mind Abode (初發心住, Chū fāxīn zhù, the first stage of developing the Bodhi mind), attaining true non-origination forbearance (無生法忍, Wúshēng fǎ rěn, acceptance of the non-arising of phenomena). At this time, in a single thought, one can count the mental activities of Buddhas, Bodhisattvas, Hearers (聲聞, Shēngwén, disciples who learn from a Buddha), and Solitary Buddhas (緣覺, Yuánjué, those who attain enlightenment on their own) in unspeakable numbers of dust-mote worlds, and count limitless Dharma-gates, hence it is called the 'Counting Gate'. In a single thought, one can accord with all activities in the Dharma-realm, hence it is called the 'Following Gate'. In a single thought, one can enter hundreds of thousands of Samadhis (三昧, sānmèi, meditative states) and all Samadhis, delusions and habits cease, hence it is called the 'Stopping Gate'. In a single thought, one can awaken to all Dharma-characteristics, fully possessing various contemplative wisdoms, hence it is called the 'Contemplation Gate'. In a single thought, one can understand all Dharmas clearly and distinctly, using supernatural powers to transform and subdue sentient beings, returning to the origin, hence it is called the 'Returning Gate'. In a single thought, one can accomplish the things mentioned above.
而心無染著。不為諸法之所染污故。亦能凈佛國土。令眾生入三乘凈道。故名凈門。初心菩薩入是法門。如經所說。亦名為佛也。已得般若正惠。聞如來藏。顯真法身。具首楞嚴。明見佛性。住大涅槃。入法華三昧不思議一實。境界也。廣說如華嚴經中所明。是為初地證不可思議真實六妙門也。中證者。餘九住。十行。十回向。十地。等覺地。皆名中證不可思議真實六妙門也。云何名究竟圓證六妙門。後心菩薩入茶字門。得一念相應惠。妙覺現前。窮照法界。於六種法門究竟通達。功用普備無所缺減。即是究竟圓滿六妙門也。分別數隨止觀還凈諸法門證相意不異前。但有圓極之殊。故瓔珞經云。三賢十聖忍中行。唯佛一人能盡源。法華經言。唯佛與佛。乃能究盡諸法實相。此約修行教道。作如是說。以理而為論。法界圓通。諸佛菩薩所證法門。始終不二。故大品經言。初阿后茶其意無別。涅槃經言。發心畢竟二不別。如是二心先心難。華嚴經言。從初地悉具一切諸地功德。法華經言。如是本末究竟等。
六妙法門一卷
【現代漢語翻譯】 現代漢語譯本：並且心無所染著，不被各種法所污染的緣故，也能清凈佛的國土，使眾生進入聲聞乘、緣覺乘、菩薩乘這三乘的清凈道，所以叫做『凈門』。初發心的菩薩進入這個法門，就像經書所說，也可以被稱為佛了。已經得到般若（智慧）正慧，聽聞如來藏（如來所具有的覺性），顯現真實的法身（佛的真身），具足首楞嚴三昧（一種強大的禪定），明瞭地見到佛性（成佛的可能性），安住于大涅槃（一種超越生死的境界），進入《法華經》的三昧（禪定），不可思議的一實境界。詳細的解說如同《華嚴經》中所闡明的那樣，這是初地菩薩證得不可思議真實六妙門。中證，指的是其餘的九住位、十行位、十回向位、十地位、等覺位，都叫做中證不可思議真實六妙門。 什麼是究竟圓證六妙門呢？後心的菩薩進入『茶』字門，得到一念相應的智慧，妙覺（不可思議的覺悟）現前，徹底照亮法界，對於六種法門究竟通達，功用普遍具備沒有缺少，這就是究竟圓滿六妙門。分別數息、隨息、止觀、還凈各種法門的證相意義與前面所說沒有不同，只是有圓滿到極點的差別。所以《瓔珞經》說：『三賢十聖在忍位中修行，只有佛一人能夠窮盡本源。』《法華經》說：『只有佛與佛，才能究竟通達諸法的實相。』這是就修行教導的方面來說的。從理上來說，法界圓融通達，諸佛菩薩所證得的法門，從始至終沒有差別。所以《大品般若經》說：『最初的『阿』字和最後的『茶』字，其意義沒有分別。』《涅槃經》說：『發心和最終的證悟沒有差別，像這樣的兩種心，最初的發心是困難的。』《華嚴經》說：『從初地菩薩開始，就完全具備一切諸地菩薩的功德。』《法華經》說：『這樣從根本到末端究竟都是平等的。』 《六妙法門》一卷
【English Translation】 English version: Moreover, the mind is without attachment, and because it is not defiled by all dharmas (teachings, phenomena), it can also purify the Buddha-lands, enabling sentient beings to enter the pure paths of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), hence it is called the 'Pure Gate.' A Bodhisattva (enlightenment being) in the initial stage who enters this Dharma (law, teaching) gate, as stated in the scriptures, can also be called a Buddha. Having attained Prajna (wisdom) and Right Wisdom, hearing of the Tathagatagarbha (the womb of the Thus Come One), manifesting the True Dharmakaya (the true body of the Dharma), possessing the Śūraṅgama Samadhi (a powerful state of meditation), clearly seeing the Buddha-nature (the potential for enlightenment), abiding in the Great Nirvana (a state beyond life and death), entering the Samadhi (meditative state) of the Lotus Sutra, the inconceivable realm of the One Reality. A detailed explanation is as clarified in the Avatamsaka Sutra (Flower Garland Sutra), this is the first Bhumi (stage) Bodhisattva realizing the inconceivable, true Six Subtle Dharma Gates. The 'Middle Realization' refers to the remaining Nine Abodes, Ten Practices, Ten Dedications, Ten Bhumis, and the Equal Enlightenment stage, all of which are called the Middle Realization of the inconceivable, true Six Subtle Dharma Gates. What is called the Ultimate Perfect Realization of the Six Subtle Dharma Gates? A Bodhisattva with a later-stage mind enters the 'Cha' syllable gate, attains wisdom corresponding to a single thought, the Wonderful Enlightenment manifests, thoroughly illuminating the Dharma Realm, ultimately understanding the six Dharma Gates, with complete and universally available functions without any deficiency, this is the Ultimate Perfect Six Subtle Dharma Gates. The meaning of the characteristics of realization in the separate methods of Counting Breaths, Following Breaths, Stopping and Observing, Returning to Purity, and other Dharma Gates is not different from what was said before, but there is a difference in being perfectly complete. Therefore, the Inga-loka Sutra (Necklace Sutra) says: 'The Three Sages and Ten Saints practice in the stage of forbearance, only the Buddha alone can exhaust the source.' The Lotus Sutra says: 'Only Buddhas with Buddhas can ultimately understand the true nature of all dharmas.' This is spoken from the aspect of teaching and guiding practice. From the perspective of principle, the Dharma Realm is perfectly interconnected, the Dharma Gates realized by all Buddhas and Bodhisattvas are not different from beginning to end. Therefore, the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'The initial 'A' syllable and the final 'Cha' syllable, their meaning is not different.' The Nirvana Sutra says: 'The initial aspiration and the ultimate realization are not different, such two minds, the initial aspiration is difficult.' The Avatamsaka Sutra says: 'From the first Bhumi, all the merits of all the Bhumis are fully possessed.' The Lotus Sutra says: 'Thus, from the root to the branch, ultimately they are equal.' The Six Subtle Dharma Gates, one fascicle