English
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. --------------------------------------------------------------------------------
Chinese
倚。尔时净禅渐深寂。豁然明朗发真无漏。证三乘道。此则略说六妙门。随便宜而用增长诸禅功德智惠。乃至入涅槃也。复次行者。于其中间。若有内外障起。欲除却者。亦当于六门中。随取一法。一一试用却之。若得差者即为药也。治禅障及禅中魔事病患。功用六门悉得差也。上来所说。其意难见。行者若用此法门。当善思推取意。勿妄行也。 次释第四对治六妙门。三乘行者。修道会真。悉是除障显理。无所造作。所以者何。二乘之人。四住惑除。名得圣果。更无别法。菩萨大士。破尘沙无明障尽故。菩提理显。亦不异修。此而惟之。若能巧用六门对治。破内外障。即是修道。即是得道更无别道。云何功用六门对治。行者应当知病识药。云何知病。所谓三障。一者报障。即是今世不善。粗动散乱障界入也。二者烦恼障。即三毒十使等诸烦恼也。三者业障。即是过去现在所起障道恶业。于未受报中间。能障圣道也。行者于坐禅中。此三障发。当善识其相。用此法门。对治除灭。云何坐中知报障起相。云何对治等。分别觉观心。散动攀缘诸境无暂停住。故名报障起。浮动明利。攀缘诸境。心散纵横。如猿猴得树。难可制录尔时行者应用数门。调心数息当知即真对治也。故佛言。觉观多者。教令数息。二者于坐禅 现代汉语译本： 倚。尔时净禅渐深寂，豁然明朗发真无漏，证三乘道。这便是简略地说明六妙门，随顺方便而用，增长各种禅定功德智慧，乃至进入涅槃。再次，修行者在其中间，如果出现内外障碍，想要去除它们，也应当在六门中，随意选取一种方法，一一尝试使用来去除它。如果有效，那就是药。治疗禅定障碍以及禅定中的魔事病患，使用六门都能有效。上面所说的，其意义难以理解，修行者如果使用此法门，应当好好思考推敲其意义，不要胡乱使用。 接下来解释第四对治六妙门。三乘的修行者，修道会真，都是为了去除障碍，显现真理，没有什么造作。为什么这么说呢？二乘之人，四住惑（指见惑、思惑、无明惑、习气惑）除尽，就叫做得到圣果，没有其他方法。菩萨大士，破除尘沙无明（指像尘沙一样多的细微无明）的障碍，菩提（指觉悟的智慧）的真理就显现，也没有不同的修行。因此，如果能巧妙地运用六门来对治，破除内外障碍，就是修行，就是得道，没有其他道路。如何运用六门来对治呢？修行者应当知道病症，认识药物。如何知道病症呢？就是指三种障碍。第一种是报障，就是今世不善，粗暴动荡散乱，障碍界入（指六根、六尘、六识）。第二种是烦恼障，就是贪嗔痴三毒、十使（指十种根本烦恼）等各种烦恼。第三种是业障，就是过去现在所造作的障碍圣道的恶业，在尚未受到报应的期间，能够障碍圣道。修行者在坐禅中，这三种障碍出现，应当好好认识它们的相状，用此法门来对治消除。如何在坐禅中知道报障生起的样子？如何对治等等？分别觉观的心，散乱动荡攀缘各种境界，没有片刻停住，所以叫做报障生起。心浮动明利，攀缘各种境界，心散乱纵横，像猿猴得到树木一样，难以控制。这时修行者应当使用数门（指六妙门中的数息法），调伏心念，数呼吸，应当知道这就是真正的对治。所以佛说，觉观多的人，教导他数息。第二，在坐禅中
English
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' --------------------------------------------------------------------------------
Chinese
中。或时其心亦昏亦散。昏即无记心。闇即睡眠。散即心浮越逸。尔时行者。当用随门。善调心随息。明照入出。心依息缘。无分散意。照息出入。治无记昏睡心。依于息治觉观攀缘三者于坐禅中。若觉身心急气粗心散流动尔时行者。当用止门。宽身放息。制心凝寂。止诸忆虑。此为治也。复次云何烦恼障起。云何对治。烦恼有三种。一者于坐禅中。贪欲烦恼障起。尔时行者。当用观心门中九想。初背舍。二胜处。诸不净门。为对治也。二者于坐禅中。瞋恚烦恼障起。尔时行者。当用观心门中慈悲喜舍等。为对治也。三者于坐禅中。愚痴邪见烦恼障起。尔时行者。当用还门。反照十二因缘三空道品破折心源还归本性。此为治也。复次云何对治障道业起业即三种。治法亦三。一者于坐禅中。忽然垢心昏闇。迷失境界。当知黑闇业障起尔时行者。当用净门中念方便净应身三十二相清净光明。为对治也。二者于坐禅中。忽然恶念。思惟贪欲。无恶不造。当亦是过去罪业所之作也。尔时行者。当用净门中念报佛一切种智圆净常乐功德。为对治也。三者于坐禅中。若有种种诸恶境界相现。乃至逼迫身心。当知悉是过去今世所造恶业障发也。尔时行者。当用净门中念法身本净不生不灭本性清净。为对治也。此则略说六门对治断除三 现代汉语译本 有时禅修者的心也会昏沉或散乱。昏沉就是无记心，暗昧就是睡眠，散乱就是心浮躁不安。这时，禅修者应当运用随门，好好地调整心，跟随呼吸，清楚地觉察呼吸的出入，使心依靠呼吸这个缘，没有分散的念头。觉察呼吸的出入，来对治无记、昏睡的心。依靠呼吸来对治觉、观、攀缘这三者。在坐禅中，如果感觉到身心紧张、气息粗重、心散乱流动，这时禅修者应当运用止门，放松身体，放缓呼吸，控制心念，使之凝定寂静，停止各种忆念思虑，这就是对治的方法。 其次，什么是烦恼障生起？如何对治？烦恼有三种。第一种，在坐禅中，贪欲烦恼障生起。这时，禅修者应当运用观心门中的九想（对治贪欲的九种观想），初背舍（初步的背离世俗之法），二胜处（八胜处观），各种不净观，作为对治的方法。第二种，在坐禅中，嗔恚烦恼障生起。这时，禅修者应当运用观心门中的慈悲喜舍等，作为对治的方法。第三种，在坐禅中，愚痴邪见烦恼障生起。这时，禅修者应当运用还门，反观十二因缘，三空（人空、法空、空空）道品，破除心念的根源，回归本性，这就是对治的方法。 其次，如何对治障道的业障生起？业障有三种，对治的方法也有三种。第一种，在坐禅中，忽然心生垢染，昏暗不明，迷失境界，应当知道这是黑闇业障生起。这时，禅修者应当运用净门中的念方便净应身三十二相清净光明，作为对治的方法。第二种，在坐禅中，忽然产生恶念，思惟贪欲，无恶不作，这应当也是过去罪业所造成的。这时，禅修者应当运用净门中的念报佛一切种智圆净常乐功德，作为对治的方法。第三种，在坐禅中，如果出现种种诸恶境界相，乃至逼迫身心，应当知道这都是过去今世所造的恶业障发作。这时，禅修者应当运用净门中的念法身本净不生不灭本性清净，作为对治的方法。这便是简略地说六门对治，断除三种。