English
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... --------------------------------------------------------------------------------
Chinese
乘无漏。况复具足诸禅三昧。此即与前有异。所以者何。如数有二种。一者修数。二者证数。修数者。行者调和气息。不涩不滑。安详徐数。从一至十。摄心在数。不令驰散。是名修数。证数者。觉心任运。从一至十。不加功力心住息缘。觉息虚微。心相渐细。患数为粗。意不欲数。尔时行者。应当放数修随。随亦有二。一者修随。二者证随。修随者。舍前数法。一心依随息之出入。摄心缘息。知息入出。心住息缘。无分散意。是名修随。证随者。心既微细。安静不乱。觉息长短遍身入出。心息任运相依。意虑恬然凝静。觉随为粗。心厌欲舍。如人疲极欲眠不乐众务。尔时行者。应当舍随修止。止亦有二。一者修止。二者证止。修止者。息诸缘虑。不念数随。凝寂其心。是名修止。证止者。觉身心泯然入定。不见内外相貌。定法持心。任运不动行者是时。即作是念。今此三昧。虽复无为寂静安隐快乐。而无惠方便。不能破坏生死。复作是念。今此定者。皆属因缘阴界入法和合而有。虚诳不实。我今不见不觉。应须照了。作是念已。即不着止。起观分别。观亦有二。一者修观。二者证观。修观者。于定心中。以惠分别。观于微细出入息相。如空中风。皮肉筋骨。三十六物。如芭蕉不实。心识无常。刹那不住。无有我人。 身受心法。皆无自性。不得人法。定何所依。是名修观证观者。如是观时。觉息出入遍诸毛孔。心眼开明。彻见三十六物。及诸虫户。内外不净。刹那变易。心生悲喜。得四念处。破四颠倒。是名证观。观相既发。心缘观境。分别破折。觉念流动。非真实道。尔时应当舍观修还。还亦有二。一者修还二者证还。修还者。既知观从心生。若从折境。此即不会本源。应当反观观心。此观心者。从何而生。为从观心生。为从非观心生。若从观心生。即已有观。今实不尔。所以者何。数随止等三法中。未有即观故。若从不观心生。不观心为灭生。为不灭生。若不灭生。即二心并。若灭法生灭法已谢。不能生观。若言亦灭亦不灭生。乃至非灭非不灭生。皆不可得。当知观心本自不生。不生故不有。不有故即空。空故无观心。若无观心。岂有观境。境智双亡。还源之要也。是名修还相。证还相者。心惠开发。不加功力。任运自能破折。反本还源。是名证还。行者当知。若离境智。欲归无境智。不离境智缚。以随二边故。尔时当舍还门安心净道。净亦有二。一者修净。二者证净修净者。知色净故。不起妄想分别。受想行识。亦复如是。息妄想垢。是名修净。息分别垢是名修净。息取我垢。是名修净。举要言之。若能心如本净。是名修 净。亦不得能修所修及净不净。是名修净。证净者。如是修时。豁然心惠相应。无碍方便。任运开发。三昧正受。心无依恃。证净有二。一者相似证。五方便相似无漏道惠发。二者真实证。苦法忍乃至第九无碍道等真无漏惠发也。三界垢尽。故名证净。复次观众生空故名为观。观实法空故名为还。观平等空故名为净。复次空三昧相应故名为观。无相三昧相应故名为还。无作三昧相应故名为净。复次一切外观名为观。一切内观名为还。一切非内非外观名为净。故先尼梵志言。非内观故。得是智惠。非外观故。得是智惠。非内外观故。得是智惠。亦不无观故。得是智惠也。 次释第三随便宜六妙门。夫行者欲得深禅定智慧。乃至实相涅槃。初学安心。必须善巧。云何善巧。当于六妙门法。悉知悉觉。调伏其心。随心所便。可以常用。所以者何。若心不便修治即无益。是故初坐时。当识调心。学数次当学随。复当学心观还等。各各经数日。学已复更从数随。乃至还净。安心修习。复各经数日。如是数反。行者即应自知心所便宜。若心便数。当以数法安心。乃至净亦如是。随便而用不简次第如是安心时。若觉身安息调。心静开明。始终安固。当专用此法。必有深利。若有妨生心散闇塞。当更随便转用余门。安即为善。可 现代汉语译本： 净。也不执着于能修、所修以及净与不净。这叫做修净。证净是指，如此修行时，忽然心与智慧相应，无碍方便，自然开发，进入三昧正受，心中没有任何依赖。证净有两种：一是相似证，五方便（五停心观、数息观、不净观、慈悲观、因缘观）相似的无漏道智慧生起；二是真实证，苦法忍（Kufaren，见道位最初的智慧）乃至第九无碍道等真正的无漏智慧生起。三界（欲界、色界、无色界）的垢染都已断尽，所以叫做证净。进一步说，观察众生空性，所以叫做观；观察真实法空性，所以叫做还；观察平等空性，所以叫做净。进一步说，与空三昧相应，所以叫做观；与无相三昧相应，所以叫做还；与无作三昧相应，所以叫做净。进一步说，一切向外观看叫做观；一切向内观看叫做还；一切非内非外观看叫做净。所以先尼梵志（Xianni Fanzi）说，不是因为向内观看，才得到这种智慧；不是因为向外观看，才得到这种智慧；不是因为非内非外观看，才得到这种智慧；也不是因为没有观看，才得到这种智慧。 接下来解释第三个随便宜六妙门。修行人想要获得深禅定智慧，乃至实相涅槃（Shixiang Niepan），初学安心，必须善于运用方法。怎样才算善于运用方法呢？应当对六妙门法（数、随、止、观、还、净）完全了解，调伏自己的心，随顺心所适宜的，可以经常使用。为什么这样说呢？如果心不适宜，修习就没有益处。因此，刚开始打坐时，应当认识并调伏自己的心。学习数息之后，应当学习随息。再学习观心、还等。各自经过几天。学习之后，再从数息、随息，乃至还净，安心修习。又各自经过几天。这样反复多次，修行人就应当自己知道心所适宜的方法。如果心适宜数息，就应当用数息法安心。乃至净也一样。随顺适宜的而用，不拘泥于次第。这样安心时，如果觉得身体安稳，气息调和，心静而开明，始终安稳牢固，就应当专门使用这种方法，必定有很深的利益。如果有妨碍，产生心散乱、昏暗闭塞，就应当随顺适宜的，转而使用其他法门，安稳就是好的。
English
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. --------------------------------------------------------------------------------
Chinese
以长轨。是则略明初学善巧安心六妙门。是知便宜用心大意。复次行者。心若安稳必有所证。云何为证。所谓得持身及粗住细住。欲界未到地初禅等种种诸禅定。得诸定已。若心住不进。当随定深浅。修六妙门开发。云何名浅定不进修六门令进。如行者初得持身法。及粗细住法。经于日月而不增进。尔时应当细心修数。数若不进。复当修随。随若不进。当细凝心修止。止若不进。当定中观阴入界法。观若不进。当还更反检心源。还若不进。当寂然体净。用此六法。若偏于一法。增进之时。当即善修之。既渐进入深禅定。便过数境。数相既谢。进发随禅。于此定中。若不境进。当善修随止观还净等五法。定进渐深。随境已度。若发止禅。禅若不进。当善修止及观还净等四法。止定进渐深。观心开发。虽有止法。知从缘生无有自性。止相已谢。若观禅不进。当更善巧修观及还净等三法。观禅既进。进已若谢。转入深定。惠解开发。唯觉自心所有法相。知观虚诳不实亦在妄情。如梦中所见。知已不受。还反照心源。还禅经久。又不进。当复更善反观心源。及体净当寂。还禅既进。进已若谢。便发净禅。此禅念相观已除。言语法皆灭。无量众罪除。清净心常一。是名净禅。净若不进。当善却垢心。体真寂虚。心如虚空。无所依 现代汉语译本： 以长轨（长时间地）。这就是简略地说明初学者善巧地安心修习六妙门的方法。由此可知方便用心的主要意思。再次，修行者，如果心能安稳，必定会有所证悟。什么是证悟呢？就是能够掌握持身法以及粗住、细住等。以及欲界未到地、初禅等等各种禅定。得到这些禅定之后，如果心停滞不前，就应当根据禅定的深浅，修习六妙门来开发智慧。什么叫做浅定不进，需要修习六妙门令其精进呢？例如修行者最初得到持身法，以及粗住、细住等方法，经过一段时间（日月）却没有增进。这时就应当细心地修习数息。数息如果不能增进，就应当修随息。随息如果不能增进，就应当细心凝神修习止。止如果不能增进，就应当在禅定中观察阴、入、界等法。观察如果不能增进，就应当反过来检查心源。反检如果不能增进，就应当寂然体悟清净。运用这六种方法，如果偏重于一种方法，在增进的时候，就应当好好地修习它。这样逐渐进入深禅定，便超过了数息的境界。数息的相状消失后，进而引发随禅。于此定中，如果不增进，就应当好好地修习随、止、观、还、净等五种方法。禅定逐渐深入，随息的境界已经度过。如果引发止禅，止禅如果不增进，就应当好好地修习止以及观、还、净等四种方法。止定逐渐深入，观心开发。虽然有止法，但知道是从因缘而生，没有自性。止的相状已经消失。如果观禅不增进，就应当更善巧地修习观以及还、净等三种方法。观禅已经增进，增进之后如果消失，就转入深定，智慧解脱开发。只觉察到自心所有的法相，知道观是虚妄不实的，也只是妄情，如同梦中所见，知道后就不再执着，返回来照见心源。还禅经过很久，又不增进，就应当再次好好地反观心源，以及体悟清净当下的寂静。还禅已经增进，增进之后如果消失，就引发净禅。此禅中念头的相状已经观察并去除，言语和法则都灭尽，无量众罪消除，清净心常恒如一，这叫做净禅。净禅如果不增进，就应当好好地去除垢心，体悟真实寂静虚空，心如虚空，无所依傍。