English
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 (止观, calming and insight meditation) and purification (还净, 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 (六妙门, six wondrous Dharma-paryayas) is to obtain the Dhāraṇī gate of rotation (旋陀罗尼门, a capacity to memorize and understand the Buddha's teachings). This is unobstructed eloquence (无碍辩才, 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 (菩萨, one who practices to liberate all beings), and achieve Anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提, unsurpassed complete enlightenment). Fourth, what is called the complete realization of the six wondrous gates? The practitioner uses the eighth contemplation of the mind (观心, observing the mind) and the ninth complete contemplation (圆观, 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 (六根清净相, the pure state of the six senses) mentioned in the Saddharma Puṇḍarīka Sūtra (法华经); second, true characteristics of realization, such as the characteristics of the complete merit and wisdom of the initial aspiration mentioned in the Avataṃsaka Sūtra (华严经). 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. --------------------------------------------------------------------------------
Chinese
门。一切色法。随顺于眼根。眼不违色法。共相随顺。故名随门。如是见时。眼根识寂然不动。故名止门。不以二相见诸佛国。通达无碍。善巧分别。照了法性故名观门。还于眼根境界中。通达耳鼻舌身意等诸根境界。悉明了无碍。不一不异相故。故名还门。复次见己眼根境界。还于十方凡圣眼界中现故。亦名为还门虽了了通达见如是事。而不起妄想分利。知本性常净无可染法。不住不着。不起法爱。故名净门。此则略说于眼根清净中。证相似六妙门相。余五根亦如是。广说如法华经明也。云何名真实圆证六妙门。有二种。一者别对。二通对。别对者。十住为数门。十行为随门。十回向为止门。十地所观门。等觉为还门。妙觉为净门。二通对者。有三种证。一者初证二者中证。三者究竟证。初证者。有菩萨入阿字门。亦名初发心住。得真无生法忍惠。尔时能于一念心中。数不可说微尘世界诸佛菩萨声闻缘觉诸心行。及数无量法门。故名数门。能一念心中。随顺法界所有事业。故名随门。能一念心中入百千三昧及一切三昧。虚妄及习俱止息。故名为止门。能一念心中。觉了一切法相。具足种种观智惠。故名观门。能一念心中。通达诸法了了分明。神通转变调伏众生。反本还源。故名还门。能一念心中。成就如上所说事。 现代汉语译本： 门。一切色法，都随顺于眼根。眼根不违背色法，相互随顺，所以叫做随门。像这样观看时，眼根和眼识寂然不动，所以叫做止门。不以二元对立的观念去看诸佛国土，通达无碍，善于分辨，照见法性，所以叫做观门。还在眼根的境界中，通达耳鼻舌身意等诸根的境界，都明了无碍，不一也不异，所以叫做还门。进一步说，见到自己的眼根境界，还在十方凡夫和圣人的眼界中显现，所以也叫做还门。虽然明了通达地见到这样的事情，却不起妄想分别，知道本性常净，没有可以染污的法，不住着，不起法爱，所以叫做净门。这只是简略地说在眼根清净中，证得相似的六妙门之相。其余五根也是这样。详细的解说在《法华经》中说明。怎样叫做真实圆满地证得六妙门？有两种，一是别对，二是通对。别对是：十住为数门，十行为随门，十回向为止门，十地为观门，等觉为还门，妙觉为净门。二通对是：有三种证，一是初证，二是中证，三是究竟证。初证是：有菩萨进入阿字门（A字门，梵文种子字，代表宇宙万物的根源），也叫做初发心住，得到真正的无生法忍（对事物本性不再怀疑）。这时能在一念心中，数清不可说微尘世界诸佛菩萨声闻缘觉的心行，以及数清无量法门，所以叫做数门。能在一念心中，随顺法界所有事业，所以叫做随门。能在一念心中进入百千三昧（禅定）及一切三昧，虚妄和习气都停止息灭，所以叫做止门。能在一念心中，觉悟一切法相，具足种种观智，所以叫做观门。能在一念心中，通达诸法，明了分明，以神通转变调伏众生，返回本源，所以叫做还门。能在一念心中，成就如上所说的事情。
English
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 (等觉, Děngjué, the penultimate stage before full Buddhahood) is the Returning Gate, and Wonderful Enlightenment (妙觉, 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 (初发心住, Chū fāxīn zhù, the first stage of developing the Bodhi mind), attaining true non-origination forbearance (无生法忍, 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 (声闻, Shēngwén, disciples who learn from a Buddha), and Solitary Buddhas (缘觉, 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. --------------------------------------------------------------------------------
Chinese
而心无染着。不为诸法之所染污故。亦能净佛国土。令众生入三乘净道。故名净门。初心菩萨入是法门。如经所说。亦名为佛也。已得般若正惠。闻如来藏。显真法身。具首楞严。明见佛性。住大涅槃。入法华三昧不思议一实。境界也。广说如华严经中所明。是为初地证不可思议真实六妙门也。中证者。余九住。十行。十回向。十地。等觉地。皆名中证不可思议真实六妙门也。云何名究竟圆证六妙门。后心菩萨入茶字门。得一念相应惠。妙觉现前。穷照法界。于六种法门究竟通达。功用普备无所缺减。即是究竟圆满六妙门也。分别数随止观还净诸法门证相意不异前。但有圆极之殊。故璎珞经云。三贤十圣忍中行。唯佛一人能尽源。法华经言。唯佛与佛。乃能究尽诸法实相。此约修行教道。作如是说。以理而为论。法界圆通。诸佛菩萨所证法门。始终不二。故大品经言。初阿后茶其意无别。涅槃经言。发心毕竟二不别。如是二心先心难。华严经言。从初地悉具一切诸地功德。法华经言。如是本末究竟等。 六妙法门一卷 现代汉语译本：并且心无所染着，不被各种法所污染的缘故，也能清净佛的国土，使众生进入声闻乘、缘觉乘、菩萨乘这三乘的清净道，所以叫做‘净门’。初发心的菩萨进入这个法门，就像经书所说，也可以被称为佛了。已经得到般若（智慧）正慧，听闻如来藏（如来所具有的觉性），显现真实的法身（佛的真身），具足首楞严三昧（一种强大的禅定），明了地见到佛性（成佛的可能性），安住于大涅槃（一种超越生死的境界），进入《法华经》的三昧（禅定），不可思议的一实境界。详细的解说如同《华严经》中所阐明的那样，这是初地菩萨证得不可思议真实六妙门。中证，指的是其余的九住位、十行位、十回向位、十地位、等觉位，都叫做中证不可思议真实六妙门。 什么是究竟圆证六妙门呢？后心的菩萨进入‘茶’字门，得到一念相应的智慧，妙觉（不可思议的觉悟）现前，彻底照亮法界，对于六种法门究竟通达，功用普遍具备没有缺少，这就是究竟圆满六妙门。分别数息、随息、止观、还净各种法门的证相意义与前面所说没有不同，只是有圆满到极点的差别。所以《璎珞经》说：‘三贤十圣在忍位中修行，只有佛一人能够穷尽本源。’《法华经》说：‘只有佛与佛，才能究竟通达诸法的实相。’这是就修行教导的方面来说的。从理上来说，法界圆融通达，诸佛菩萨所证得的法门，从始至终没有差别。所以《大品般若经》说：‘最初的‘阿’字和最后的‘茶’字，其意义没有分别。’《涅槃经》说：‘发心和最终的证悟没有差别，像这样的两种心，最初的发心是困难的。’《华严经》说：‘从初地菩萨开始，就完全具备一切诸地菩萨的功德。’《法华经》说：‘这样从根本到末端究竟都是平等的。’ 《六妙法门》一卷