English
English version: Being attached to all dharmas, one transmigrates through the six realms of existence. Therefore, there is something spoken (by the Buddha), but in reality, there is no speaking and no showing, because the listener has no hearing and no attainment. At this time, although practicing the Dharma-giving (Dharmadāna, the giving of the Dharma teachings), one does not cling to the Dharma-giving, and has no expectation of gratitude from the recipients, but benefits all beings. For example, the great earth, the void, the sun, and the moon benefit the world, but have no discriminating mind towards things and do not seek repayment. Bodhisattvas who have attained the quiescence (Śamatha) of self-nature emptiness (Śūnyatā), practice equal Dharma-giving, cultivate the Dāna-pāramitā (Perfection of Giving), and benefit sentient beings in the same way. It should be known that Bodhisattvas know the quiescence of self-nature emptiness, and do not cling to the degree of stinginess, but can clearly distinguish the degree of stinginess, because the degree of stinginess is unattainable. Knowing the quiescence of self-nature emptiness, one can fully possess the Śīla-pāramitā (Perfection of Morality), Kṣānti-pāramitā (Perfection of Patience), Vīrya-pāramitā (Perfection of Diligence), Dhyāna-pāramitā (Perfection of Meditation), and Prajñā-pāramitā (Perfection of Wisdom) in the same way. Here, one should extensively elaborate on the characteristics of the various pāramitās, and explain and differentiate them for good men and good women who seek the Buddha path. This is a brief explanation of the unobstructed expedient means practiced by Bodhisattvas who cultivate the revolving Dhāraṇī (Dhāraṇī, a mnemonic device, spell, or incantation) in the counting breaths method. If a Bodhisattva enters this Dharma gate, merely speaking of counting breaths to regulate the mind would not be exhausted even after countless kalpas, let alone the various kinds of dhyāna such as following, stopping, contemplating, returning, and purifying, as well as wisdom, supernatural powers, the four kinds of eloquence, the power of fearlessness, the practices and vows of the various grounds, the Sarvajñāna (Sarvajñāna, all-knowing wisdom), and the endless merits, which can be exhausted by revolving and differentiating? Next, explain the eighth contemplation, the Six Subtle Dharma Gates of Contemplating the Mind. The Six Subtle Dharma Gates of Contemplating the Mind are for practitioners of great capacity who are good at distinguishing between Dharma and non-Dharma, and who, without following a sequence, directly illuminate the source of all dharmas. What is the source of all dharmas? It is the mind of sentient beings. All myriad dharmas arise from the mind. If one can reflect upon the nature of the mind and find the source of the mind unattainable, then one knows that all dharmas have no root. Based on this contemplation of the mind, the Six Subtle Dharma Gates are explained, which is different from what was said before. Why? Because when a practitioner first learns to contemplate the mind, they know that all quantifiable dharmas, both worldly and otherworldly, arise from the mind. Apart from the mind, there is no other dharma. Thus, counting all dharmas is based on the mind. It should be known that the mind is the gate of counting. Furthermore, when a practitioner contemplates the mind, they know that all quantifiable dharmas follow the mind-king. If there is no mind-king, there is no mind-number. When the mind-king moves, the mind-number also moves. It is like the hundreds of officials and subjects. --------------------------------------------------------------------------------
Chinese
民悉皆随顺大王。一切诸数量法依随心王。亦复如是。如是观时。即知心是随门。复次行者。当观心时。知心性常寂即诸法亦寂寂故不念。不念故即不动。不动故名止也。当知心者即是止门。复次行者。当观心时。觉了心性犹如虚空。无名无相一切语言道断。开无明藏。见真实性。于一切诸法得无著惠。当知心者即是观门。复次行者。当观心时。既不得所观之心。亦不得能观之智。尔时心如虚空无所依倚。以无著妙惠。虽不见诸法。而还通达一切诸法。分别显示。入诸法界无所缺减普现色身。垂形九道。入变通藏。集诸善根。回向菩提。庄严佛道。当知心者即是还门。复次行者。当观心时。虽不得心及诸法。而能了了分别一切诸法。虽分别一切法。不着一切法。成就一切法。不染一切法以自性清净。从本以来。不为无明惑倒之所染故。故经云。心不染烦恼。烦恼不染心。行者通达自性清净心故。入于垢法。不为垢法所染。故名为净。当知心者即是净门。如是六门。不由次第。直观心性即便具足也。 次释第九圆观六妙门。夫圆观者。岂得如上所说。但观心源。具足六妙门。观余诸法不得尔乎。今行者观一心。见一切心及一切法。观一法见一切法及一切心。观菩提。见一切烦恼生死。观烦恼生死。见一切菩提涅槃 现代汉语译本：民众都顺从大王，一切数量之法都依随心王，也是如此。这样观察时，就知道心是随顺之门（*Sui Men*，following gate）。其次，修行者在观心时，知道心性本常寂静，那么一切诸法也都是寂静的，因此不起念。不起念，就是不动。不动，就叫做止（*Zhi*，cessation）。应当知道，心就是止之门（*Zhi Men*，cessation gate）。再次，修行者在观心时，觉悟到心性犹如虚空，没有名称，没有形相，一切言语的道路都断绝了。开启无明之藏，见到真实的自性，对于一切诸法得到没有执著的智慧。应当知道，心就是观之门（*Guan Men*，contemplation gate）。再次，修行者在观心时，既得不到所观的心，也得不到能观的智慧。这时，心如虚空，无所依傍。以无著的妙慧，虽然不见诸法，却能通达一切诸法，分别显示，进入诸法界，没有缺少，普遍显现色身，垂迹于九道，进入变通之藏，积聚各种善根，回向菩提，庄严佛道。应当知道，心就是还之门（*Huan Men*，returning gate）。再次，修行者在观心时，虽然得不到心及诸法，却能明了地分别一切诸法。虽然分别一切法，却不执著一切法，成就一切法，却不染著一切法，因为自性清净，从本来就不被无明迷惑颠倒所染污。所以经中说：‘心不染烦恼，烦恼不染心。’修行者通达自性清净心，进入垢染之法，不被垢染之法所染污，所以名为净（*Jing*，purity）。应当知道，心就是净之门（*Jing Men*，purity gate）。这六门，不依次第，直接观心性，就全部具足了。 接下来解释第九圆观六妙门。所谓圆观，难道像上面所说，只观心源，具足六妙门，而观其他诸法就不是这样吗？现在修行者观一心，就能见到一切心及一切法；观一法，就能见到一切法及一切心；观菩提（*Bodhi*，enlightenment），就能见到一切烦恼生死；观烦恼生死，就能见到一切菩提涅槃（*Nirvana*，liberation）。
English
English version: The people all follow the Great King, and all methods of measurement follow the Mind King, just like that. When observing in this way, one knows that the mind is the Following Gate (*Sui Men*). Furthermore, when a practitioner observes the mind, knowing that the nature of the mind is always tranquil, then all dharmas are also tranquil, therefore there is no thought. Because there is no thought, there is no movement. Because there is no movement, it is called Cessation (*Zhi*). One should know that the mind is the Cessation Gate (*Zhi Men*). Again, when a practitioner observes the mind, realizing that the nature of the mind is like empty space, without name or form, all paths of language are cut off. Opening the treasury of ignorance, seeing the true nature, one obtains unattached wisdom towards all dharmas. One should know that the mind is the Contemplation Gate (*Guan Men*). Again, when a practitioner observes the mind, neither obtaining the mind that is observed, nor obtaining the wisdom that can observe. At that time, the mind is like empty space, without anything to rely on. With unattached wonderful wisdom, although one does not see all dharmas, one can still understand all dharmas, distinguish and display them, enter the realm of all dharmas, without any deficiency, universally manifesting the physical body, leaving traces in the nine realms, entering the treasury of transformation, accumulating all good roots, dedicating them to Bodhi, and adorning the Buddha path. One should know that the mind is the Returning Gate (*Huan Men*). Again, when a practitioner observes the mind, although one does not obtain the mind and all dharmas, one can clearly distinguish all dharmas. Although one distinguishes all dharmas, one is not attached to all dharmas, accomplishing all dharmas, but not being defiled by all dharmas, because the self-nature is pure, and from the beginning, it has not been defiled by ignorance and delusion. Therefore, the sutra says: 'The mind does not defile afflictions, and afflictions do not defile the mind.' Because the practitioner understands the self-nature pure mind, entering the defiled dharmas, one is not defiled by the defiled dharmas, therefore it is called Purity (*Jing*). One should know that the mind is the Purity Gate (*Jing Men*). These six gates do not follow a sequence; directly observing the nature of the mind is sufficient. Next, explaining the ninth perfect contemplation of the Six Subtle Gates. What is perfect contemplation? Is it as described above, only contemplating the source of the mind, possessing the Six Subtle Gates, and not like this when contemplating other dharmas? Now, when a practitioner contemplates one mind, one can see all minds and all dharmas; when one contemplates one dharma, one can see all dharmas and all minds; when one contemplates Bodhi (*Bodhi*), one can see all afflictions and birth and death; when one contemplates afflictions and birth and death, one can see all Bodhi and Nirvana (*Nirvana*). --------------------------------------------------------------------------------
Chinese
。观一佛见一切众生及诸佛。观一众生。见一切佛及一切众生。一切皆如影现。非内非外。不一不异。十方不可思议。本性自尔无能作者。非但于一心中。分别一切十方法界凡圣色心诸法数量。亦能于一微尘中。通达一切十方世界诸佛凡圣色心数量法门。是即略说圆观数门。随止观还净等。一一皆亦如是。是数微妙不可思议非口所宣。非心所测。尚非诸小菩萨及一乘境界。况诸凡夫。若有利根大士闻如是无法。能信解受持。正念思惟。专精修习。当知。是人行佛行处。住佛住处。入如来室。着如来衣。坐如来座。即于此身。必定当得六根清净。开佛知见。普现色身。成等正觉。故华严经云。初发心时便成正觉。了达诸法真实之性。所有惠身不由他悟。 次释第十证相六妙门。前九种六妙门。皆修因之相。义兼证果。说不具足。今当更分别六妙门证相。六门有四种一者次第证。二者互证。三者旋转证。四者圆顿证。云何次第证。如上第一历别对诸禅门。及次第相生六妙门中已略说。次第证相细寻自知。今不别说第二互证。此约第三随便宜。第四对治。第五相摄。第六通观。四种妙门中论证相。所以者何。此四种妙门修行方便。无定次第。故证亦复回互不定。如行者当数息时。发十六触等诸闇证隐没无记有垢等法。 现代汉语译本：观察一位佛，就能见到一切众生以及诸佛。观察一位众生，就能见到一切佛以及一切众生。一切都如同影子显现，非内非外，不一不异，十方世界不可思议。本性本来就是如此，没有谁能造作。不仅仅在一心中，分别一切十方法界凡夫圣人、色法心法等诸法数量，也能在一微尘中，通达一切十方世界诸佛凡圣、色法心法数量法门。这就是简略地说明圆观数门。随着止观、还净等，一一都是如此。这种数量微妙不可思议，无法用言语宣说，无法用心思测度，尚且不是诸小菩萨以及一乘（Ekayana，唯一佛乘）境界，更何况是凡夫。如果有利根大士听到如此无法，能够信解受持，正念思惟，专精修习，应当知道，这个人行走在佛所行之处，安住在佛所住之处，进入如来室（Tathagata-garbha，如来藏），穿着如来衣，坐如来座，就在此身，必定能够得到六根清净，开启佛的知见，普遍显现色身，成就等正觉（Samyak-sambuddha，正等正觉）。所以《华严经》（Avatamsaka Sutra）说，初发心时便成正觉，了达诸法真实之性，所有智慧之身不由他人开悟。 接下来解释第十证相六妙门。前面九种六妙门，都是修因之相，义理兼顾证果，但说得不够完备。现在应当更分别说明六妙门证相。六门有四种：一是次第证，二是互证，三是旋转证，四是圆顿证。什么是次第证？如上面第一种历别对诸禅门，以及次第相生六妙门中已经略微说明。次第证相仔细寻思自然明白，现在不再分别说明。第二是互证。这是根据第三种随便宜，第四种对治，第五种相摄，第六种通观，这四种妙门中来论证相。为什么呢？因为这四种妙门修行方便，没有固定的次第，所以证悟也回互不定。如修行者在数息时，发现十六触等诸种昏暗、证悟隐没、无记（Avyakrta，不可记说）、有垢等法。