Chinese
大正藏第 46 册 No. 1917 六妙法门 No. 1917 六妙法门 天台大师于都下瓦官寺略出此法门 六妙门者。盖是内行之根本。三乘得道之要迳。故释迦初诣道树。跏趺坐草。内思安般。一数。二随。三止。四观五还。六净。因此万行开发。降魔成道。当知佛为物轨示迹若斯。三乘正士。岂不同游此路。所言六者。即是数法。约数明禅。故言六也。如佛或约一数辩禅。所谓一行三昧。或约二数。谓一止。二观。或约三数。谓三三昧。或约四数。所谓四禅。或约五数。谓五门禅。或约六数。谓六妙门。或约七数。谓七依定。或约八数。谓八背舍。或约九数。谓九次第定。或约十数。谓十禅支。如是等。乃至百千万亿阿僧祇不可说诸三昧门。悉是约数说诸禅也。虽数有多少。穷其法相。莫不悉相收摄。以众生机悟不同故。有增减之数分别利物。今言六者。即是约数法而标章也。妙者其意乃多。若论正意。即是灭谛涅槃。故灭四行中。言灭止妙离。涅槃非断非常。有而难契。无而易得。故言妙也。六法能通。故名为门。门虽有六。会妙不殊故经言泥洹真法宝。众生从种种门入。此则通释六妙门之大意也。六妙门大意有十。 第一历别对诸禅六妙门 第二次第相生 现代汉语译本 大正藏第 46 册 No. 1917 六妙法门 No. 1917 六妙法门 天台大师在都城瓦官寺略微阐述了这个法门 所谓的‘六妙门’，是内修行的根本，是三乘（声闻乘、缘觉乘、菩萨乘）证得菩提的要道。所以释迦牟尼佛最初到达菩提树下，结跏趺坐于草上，内心思维安般（ān bān）（即安那般那，指呼吸），即一、数（shù），二、随（suí），三、止（zhǐ），四、观（guān），五、还（huán），六、净（jìng）。因此，万行得以开发，降伏魔怨，成就佛道。应当知道佛陀为了给众生做榜样才示现这样的事迹。三乘的修行者，难道不是同样要走这条路吗？所说的‘六’，就是数息法。通过数息来阐明禅定，所以说是‘六’。例如佛陀有时用‘一’来阐述禅定，就是所谓的一行三昧。有时用‘二’，即止和观。有时用‘三’，即三种三昧。有时用‘四’，就是所谓的四禅。有时用‘五’，即五门禅。有时用‘六’，即六妙门。有时用‘七’，即七依定。有时用‘八’，即八背舍。有时用‘九’，即九次第定。有时用‘十’，即十禅支。像这样等等，乃至百千万亿阿僧祇（ā sēng qí）（无数）不可说的各种三昧法门，都是通过数来阐述各种禅定。虽然数的多少不同，但探究其法相，没有不能相互收摄的。因为众生的根器和领悟能力不同，所以有增减之数来分别利益众生。现在所说的‘六’，就是通过数息法来标明纲要。 ‘妙’的含义有很多。如果从正意来说，就是灭谛（niè pán）（涅槃）。所以在灭四行中说，灭是止，是妙，是离。涅槃非断非常，存在却难以契合，无却容易获得，所以说是‘妙’。六法能够通达，所以称为‘门’。门虽然有六个，但最终归于‘妙’没有差别。所以经中说，‘泥洹（ní huán）（涅槃）是真正的法宝，众生从各种门进入’。这就是对‘六妙门’的大意所做的总体解释。六妙门的大意有十个方面。 第一，历别对应各种禅定的六妙门；第二，次第相生
English
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. --------------------------------------------------------------------------------
Chinese
六妙门 第三随便宜六妙门 第四随对治六妙门 第五相摄六妙门 第六通别六妙门 第七旋转六妙门 第八观心六妙门 第九圆观六妙门 第十证相六妙门 释第一历别对诸禅定明六妙门。即为六意。一者依数为妙门。行者因数息故。即能出生四禅。四无量心。四无色定。若于最后非非想定。能觉知非是涅槃。是人必定得三乘道。何以故。此定阴界入和合故有。虚诳不实。虽无粗烦恼。而亦成就十种细烦恼。知已破折不住不着。心得解脱。即证三乘涅槃故。此义如须跋陀罗。佛教断非非想处惑。即便获得阿罗汉果。数为妙门。意在于此也。二者随为妙门者。行者因随息故。即能出生十六特胜。所谓一知息入。二知息出。三知息长短。四知息遍身。五除诸身行。六心爰喜。七心受乐。八受诸心行。九心作喜。十心作摄。十一心作解脱。十二观无常。十三观出散。十四观离欲。十五观灭。十六观弃舍。云何观弃舍。此观破非想处惑。所以者何。凡夫修非想时。观有常处如痈如疮。观无想处如痴也。第一妙定名曰非想。作是念已。即弃舍有想无想。名非有想非无想。故知非想即是两舍之义。今佛弟子观行破折。义如前说。是故深观弃舍。不着非想能得涅槃。随为妙门。意在此也。三者止为妙门者。行者因止心故。即 现代汉语译本 六妙门：第三，随便宜六妙门；第四，随对治六妙门；第五，相摄六妙门；第六，通别六妙门；第七，旋转六妙门；第八，观心六妙门；第九，圆观六妙门；第十，证相六妙门。 解释第一，历别诸禅定，阐明六妙门。即为六种意义。第一，依数为妙门。修行者因为数息的缘故，就能生出四禅（色界四种禅定），四无量心（慈、悲、喜、舍四种广大的心），四无色定（四种超越物质世界的禅定）。如果在最后的非非想定（既非有想也非无想的禅定）中，能够觉知到它并非涅槃（解脱），这个人必定能证得三乘道（声闻乘、缘觉乘、菩萨乘）。为什么呢？因为此定是阴（五蕴）、界（十八界）、入（十二入）和合而成的，虚妄不实。虽然没有粗重的烦恼，但也成就了十种细微的烦恼。知道这些后，破除执着，不滞留不贪恋，心就能得到解脱，就能证得三乘涅槃。这个道理就像须跋陀罗（Subhadra）一样，佛陀教他断除非非想处的迷惑，他便获得了阿罗汉（Arhat）果位。数为妙门，意义就在于此。 第二，随为妙门。修行者因为随息的缘故，就能生出十六特胜（十六种殊胜的观法），即：一，知息入；二，知息出；三，知息长短；四，知息遍身；五，除诸身行；六，心生喜；七，心感受乐；八，感受诸心行；九，心作喜；十，心作摄；十一，心作解脱；十二，观无常；十三，观出散；十四，观离欲；十五，观灭；十六，观弃舍。什么是观弃舍呢？此观能破除非想处（非想非非想处）的迷惑。为什么呢？凡夫在修非想（非有想）的时候，认为有常处（有色界）就像毒疮一样，认为无想处（无色界）就像痴呆一样。第一妙定名叫非想（非有想），这样想了之后，就弃舍有想和无想，名为非有想非无想。所以知道非想（非有想）就是两舍的意义。现在佛弟子通过观行来破除执着，道理如前所说。因此，深刻地观察弃舍，不执着于非想（非有想），就能得到涅槃。随为妙门，意义就在于此。 第三，止为妙门。修行者因为止心的缘故，即
English
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 --------------------------------------------------------------------------------
Chinese
便次第发五轮禅。一者地轮三昧。即未到地。二者水轮三昧。即是种种诸禅定善根发也。三者虚空轮三昧。即五方便人觉因缘无性如虚空。四者金沙轮三昧。即是见思解脱。无著正惠如金沙也。五者金刚轮三昧。即是第九无碍道。能断三界结使。永尽无余。证尽智无生智入涅槃。止为妙门。意在此也。四者观为妙门者。行者因修观故。即能出生九想。八念。十想。八背舍。八胜处。十一切处。九次第定。师子奋迅三昧。超越三昧。练禅。十四变化心。三明。六通。及八解脱。得灭受想。即入涅槃。观为妙门。意在此也。五者还为妙门者。行者若用惠行。善巧破折。反本还源。是时即便出生空无想无作。三十七品四谛。十二因缘。中道正观。因此得入涅槃。还为妙门。意在此也。六者净为妙门者。行者若能体识一切诸法本性清净。即便获得自性禅也。得此禅故。二乘之人。定证涅槃。若是菩萨。入铁轮位。具十信心。修行不止。即便出生九种大禅。所谓自性禅。一切禅。难禅。一切门禅。善人禅。一切行禅。除恼禅。此世他世乐禅。清净禅。菩萨依是禅故。得大菩提果。已得今得当得。净为妙门。意在此也。 次释第二次第相生六妙门者。次第相生。入道之阶梯也。若于欲界中。巧行六法。第六净心成就。即发三 现代汉语译本 然后依次修习五轮禅。第一是地轮三昧（Dhilacakra-samādhi，指未到地定）。第二是水轮三昧（Udakacakra-samādhi，指各种禅定善根生发）。第三是虚空轮三昧（Ākāśacakra-samādhi，指五方便人觉悟因缘无自性，如同虚空）。第四是金沙轮三昧（Suvarṇavālukācakra-samādhi，指见思惑解脱，无著的智慧如金沙般珍贵）。第五是金刚轮三昧（Vajracakra-samādhi，指第九无碍道，能断除三界结使，永尽无余，证得尽智、无生智，入于涅槃）。止是殊胜的法门，意义在于此。 第四，观是殊胜的法门：修行者因为修习观，就能生出九想、八念、十想、八背舍、八胜处、十一切处、九次第定、师子奋迅三昧（Simhavikrīḍita-samādhi）、超越三昧（Atikrama-samādhi）、练禅、十四变化心、三明、六通以及八解脱，证得灭受想定，从而进入涅槃。观是殊胜的法门，意义在于此。 第五，还（huán）是殊胜的法门：修行者如果运用智慧修行，善巧地破除执着，反本还源，这时就能生出空、无相、无作，三十七道品、四谛、十二因缘、中道正观，因此得以进入涅槃。还是殊胜的法门，意义在于此。 第六，净是殊胜的法门：修行者如果能够体悟一切诸法本性清净，就能获得自性禅。得到这种禅定，二乘之人必定证得涅槃。如果是菩萨，进入铁轮位，具足十信心，修行不止，就能生出九种大禅，即自性禅、一切禅、难禅、一切门禅、善人禅、一切行禅、除恼禅、此世他世乐禅、清净禅。菩萨依靠这些禅定，得到大菩提果，已经得到、现在得到、将来得到。净是殊胜的法门，意义在于此。 接下来解释第二次第相生的六妙门：次第相生，是进入佛道的阶梯。如果在欲界中，巧妙地运用这六种方法，第六净心成就，就能生出三...