English
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... --------------------------------------------------------------------------------
Chinese
障之相。广说不异。十五种障也。复次行者。于坐禅中。若发诸余禅深定智惠解脱。有种种障起。当于六门中。善巧用对治法也。粗细障法既除。真如实相自显。三明六通自发。十力四无所畏。一切诸佛菩萨功德行愿。自然现前不由造作。故经云。又见诸如来自然成佛道。 次释第五相摄六妙门。夫六妙门相摄。近论则有二种。远寻则有多途。何等为二。一者六门自体相摄。二者巧修六门。出生胜进相摄。云何名自体相摄。行者修六门时。于一数息中。任运自摄随止观还净等五法。所以者何。如行者善调心数息之时。即体是数门。心依随息而数故。即摄随门。息诸攀缘。制心在数故。即摄心门。分别知心数法及息。了了分明故。即摄观门。若心动散。攀缘五欲。悉是虚诳。心不受着缘心还归数息故。即摄还门。摄数息时。无有五盖及诸粗烦恼垢身心寂然。即摄净门。当知于数息中。即有六门。随止观还净等。一一皆摄六门此则六六三十六妙门。上来虽复种种运用不同悉有今意。若不分别。行人不知。此则略说六妙门。自体相摄一中具六相也。复次云何名巧修六妙门出生胜进相摄相。行者于初。调心数息。从一至十。心不分散。是名数门。当数息时。静心善巧。既知息初入中间经游至处。乃至入已还出亦如是心悉 现代汉语译本：障碍的表相，广泛地解释并没有什么不同，指的是十五种障碍。此外，修行者在坐禅中，如果生起各种其他的禅定、甚深定、智慧、解脱，会有种种障碍产生，应当在六妙门中，善巧地运用对治的方法。粗重的和细微的障碍去除后，真如实相自然显现，三明六通自然生发，十力（Tathāgata-bala，如来的十种力量）四无所畏（catu-vaiśāradya，佛陀的四种无所畏惧）一切诸佛菩萨的功德行愿，自然现前，不是通过人为造作而得。所以经中说：‘又见诸如来自然成佛道。’ 接下来解释第五相摄六妙门。六妙门相互摄持，从近处来说有两种，从远处来说则有很多途径。哪两种呢？一是六门自体相互摄持，二是巧妙地修习六门，出生殊胜增进的相互摄持。什么叫做自体相互摄持呢？修行者修习六门时，在一个数息的过程中，自然地就摄持了随、止、观、还、净等五法。为什么这样说呢？比如修行者善于调心数息的时候，本身就是数门。心依随气息而数，所以就摄持了随门。气息止息各种攀缘，使心专注于数息，所以就摄持了心门。分别知晓心、数法以及气息，清清楚楚明明白白，所以就摄持了观门。如果心动摇散乱，攀缘五欲，知道这些都是虚妄不实的，心不接受执着，使攀缘的心回归到数息，所以就摄持了还门。在摄持数息的时候，没有五盖（pañca nivaraṇa，五种覆盖心性的障碍）以及各种粗重的烦恼垢染，身心寂静安然，所以就摄持了净门。应当知道在数息中，就包含了六门，随、止、观、还、净等，每一个都摄持了六门，这就是六六三十六妙门。上面虽然有种种运用不同，但都有现在的意义。如果不加以分别，修行人就不知道。这便是简略地说明六妙门，自体相互摄持，一个之中具备六相。其次，什么叫做巧妙地修习六妙门，出生殊胜增进的相互摄持相呢？修行者最初调心数息，从一数到十，心不分散，这叫做数门。在数息的时候，静心善巧，既已知道气息最初进入、中间经过、游走到哪里，乃至进入之后又如何出来，心都清楚地知道。
English
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,禅那), profound samadhi (samādhi, 三昧), wisdom (prajñā, 般若), and liberation (vimoksha, 解脱), 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. --------------------------------------------------------------------------------
Chinese
觉知。依随不乱。亦成就数法。从一至十。是则数中成就随门。复次行者。当数息时。细心善巧。制心缘数法及息。不令细微觉观得起刹那异念分别不生。是则于数中。成就止门。复次行者。当数息时。成就息念巧惠方便。用静鉴之心。照息生灭。兼知身分刹那思想。阴入界法如云如影。空无自性。不得人法。是时于数息中。成就息念巧惠观门。复次行者。当数息时。非但成就观智。识前法虚假。亦复善巧觉了观照之心。无有自性虚诳不实。离知觉想。是则于数息中。成就还门。复次行者。当数息时。非但不得所观能观以惠方便。亦不得无能观所观。以本净法性如虚空。不可分别故。尔时行者。心同法性。寂然不动。是则于数息中。成就净门。以五门庄严数息。随止观还净。皆亦如是。今不别说。此则六六三十六。亦名三十六妙门。行者若能如是善巧修习六妙门者。当知必得种种诸深禅定智惠。入三乘涅槃也。 次释第六通别六妙门。所以言通别六门者。凡夫外道二乘菩萨通观数息一法。而解惠不同。是故证涅槃殊别。随止观还净亦复如是所以者何。凡夫钝根行者。当数息时唯知从一至十。令心安定。欲望此入禅受诸快乐。是名于数息中而起魔业。以贪生死故。复次如诸利根外道见心猛盛见因缘故。当数息时非 现代汉语译本 觉知，依随而不散乱，也能成就数息之法，从一数到十。这就是在数息中成就了随门（Anusmriti，随念）。 其次，修行者在数息时，要细心善巧，控制心念专注于数息之法和呼吸本身，不让细微的觉观生起，刹那间的其他念头和分别心也不产生。这就是在数息中成就了止门（Samatha，止）。 其次，修行者在数息时，成就息念和巧妙的智慧方便，用寂静明鉴的心，照见呼吸的生灭，同时了知身体各部分的刹那变化和思想的流动，以及五阴（Skandha，蕴）、十二入（Ayatana，处）、十八界（Dhatu，界）等法，都如云如影，空无自性，没有真实的人和法。这时，在数息中就成就了息念和巧妙智慧的观门（Vipassana，观）。 其次，修行者在数息时，不仅成就了观智，认识到前面的法是虚假的，而且还善巧地觉察和观照能观的心，也没有自性，虚妄不实，脱离了知觉和思想。这就是在数息中成就了还门（Paravritta，还）。 其次，修行者在数息时，不仅不执着于所观和能观，运用智慧方便，也不执着于没有能观和所观的状态，因为本净的法性如虚空一般，不可分别。这时，修行者的心与法性相同，寂然不动。这就是在数息中成就了净门（Parisuddha，净）。用这五门来庄严数息，随、止、观、还、净，都是如此，不再分别说明。这就是六六三十六，也叫三十六妙门。修行者如果能够这样善巧地修习六妙门，应当知道必定能够获得种种甚深的禅定智慧，进入三乘（Triyana，三乘）涅槃（Nirvana，涅槃）。 接下来解释第六个通别六妙门。之所以说通别六门，是因为凡夫、外道、二乘（Sravakayana and Pratyekabuddhayana，声闻乘和缘觉乘）、菩萨（Bodhisattva，菩萨）都共同观察数息这一法，但理解和智慧不同，因此证得的涅槃也不同。随、止、观、还、净也是如此。为什么这样说呢？凡夫钝根的修行者，在数息时只知道从一数到十，让心安定，希望借此进入禅定，享受各种快乐。这叫做在数息中生起魔业，因为贪恋生死。 其次，如那些利根的外道，见到心念猛烈，见到因缘，在数息时并非