English
English version: Observing one Buddha, one sees all sentient beings and all Buddhas. Observing one sentient being, one sees all Buddhas and all sentient beings. Everything appears like a shadow, neither internal nor external, neither one nor different, the ten directions are inconceivable. The fundamental nature is inherently so, with no one able to create it. Not only within one's mind does one distinguish the quantities of all phenomena—mundane and sacred, form and mind—in the ten directions of the Dharma Realm, but also within a single mote of dust, one thoroughly understands the Dharma gates of the quantities of all Buddhas, mundane and sacred beings, form and mind, in all the worlds of the ten directions. This is a brief explanation of the Round Contemplation of Numbers. Following cessation-contemplation (Samatha-vipassana), purification, and so on, each is also like this. These numbers are subtle and inconceivable, unable to be proclaimed by the mouth or measured by the mind, and are beyond the realm of even lesser Bodhisattvas and the One Vehicle (Ekayana), let alone ordinary people. If a great being with sharp faculties hears such a Dharma, is able to believe, understand, receive, uphold, maintain right mindfulness, contemplate, and diligently cultivate, know that this person walks where the Buddhas walk, dwells where the Buddhas dwell, enters the Tathagata's chamber (Tathagata-garbha), wears the Tathagata's robe, and sits on the Tathagata's seat. In this very body, one will certainly attain purity of the six senses, open the Buddha's knowledge and vision, universally manifest a body of form, and attain perfect enlightenment (Samyak-sambuddha). Therefore, the Avatamsaka Sutra says, 'At the very first arising of the aspiration [for enlightenment], one attains perfect enlightenment, thoroughly understanding the true nature of all dharmas. All wisdom bodies are enlightened not by others.' Next, explaining the tenth aspect of realization, the Six Subtle Doors. The previous nine types of Six Subtle Doors are all aspects of cultivating the cause, with the meaning also encompassing the realization of the fruit, but not fully explained. Now, we should further distinguish and explain the aspects of realization of the Six Subtle Doors. There are four types of the six doors: first, sequential realization; second, mutual realization; third, rotational realization; and fourth, perfect and sudden realization. What is sequential realization? As briefly explained above in the first type, individually addressing the various dhyana gates, and in the Six Subtle Doors that arise sequentially. The aspects of sequential realization can be understood by careful consideration, so they will not be separately explained now. The second is mutual realization. This is discussed in relation to the third type, according to convenience; the fourth type, counteracting; the fifth type, encompassing; and the sixth type, comprehensive contemplation. Why? Because these four types of skillful means of cultivation do not have a fixed sequence, so the realization is also mutually uncertain. For example, when a practitioner is counting breaths, they may discover various dark phenomena such as the sixteen touches, obscured realizations, non-recollection (Avyakrta), defiled states, and so on. --------------------------------------------------------------------------------
Chinese
此禅即是数息证相之体。而今不定。或有行者。于数息中。见身毛孔虚疏。彻见三十六物。当知于数息中。证于随门。复有行者。于数息中。证空静定。以觉身心。寂然无所缘念。入此定时。虽复浅深有殊而皆是空寂之相。当知于数息中证止门禅定也。复次行者。当数息时。内外死尸。不净膀胀烂坏。及白骨光明等。定心安隐。当知于数息中。证观门禅也。复次行者。当数息时。发空无相智慧三十七品四谛十二因缘等巧惠方便。思觉心起。破折诸法。反本还源。当知于数息中。证还门禅也。复次行者。或于数息之时。身心寂然。不得诸法。妄垢不生。分别不起。心想寂然。明识法相。无所依倚当知于数息中证净门禅也。此则略说于数息中。互发六门禅相。前后不定。未必悉如今说。余随止观还净。一一互证诸禅相亦如是。所以有此互证诸禅者。意有二种一者修诸禅时互修故。发亦随互。意如前四种修六妙门相。二者宿世业缘善根发。是故互发不定。义如坐禅内方便验善恶根性中广说。第三云何名证旋转六妙门相。此的依第七旋转修故发。所谓证相者。即有二种。一者证旋转解。二者证旋转行。云何名为证旋转解发相。行者于数息中。巧惠旋转修习故。尔时或证深禅定。或说浅定。于此等定中。豁然心惠开发。旋转觉识 现代汉语译本 此禅定即是数息（通过数呼吸）来验证禅定状态的本体。但现在情况不定，有的修行者在数息的过程中，看到身体的毛孔变得空虚疏朗，甚至能清晰地看到身体内部的三十六种不净之物（三十六物：指人体内的头发、指甲、牙齿等不净之物）。应当知道这是在数息的过程中，验证了随门（六妙门之一，跟随呼吸的出入）的禅定状态。还有的修行者在数息的过程中，验证了空静的禅定状态，感觉到身心寂静，没有任何攀缘的念头。进入这种禅定状态时，虽然深浅程度不同，但都是空寂的景象。应当知道这是在数息的过程中，验证了止门（六妙门之一，止息杂念）的禅定。再次，修行者在数息的时候，看到身体内外死尸的不净、膨胀、腐烂和破坏，以及白骨的光明等等景象，内心安定平静。应当知道这是在数息的过程中，验证了观门（六妙门之一，观察诸法）的禅定。再次，修行者在数息的时候，生发出空无相的智慧，以及三十七道品（三十七道品：佛教修行的主要内容）、四谛（四谛：佛教的基本教义，即苦、集、灭、道）和十二因缘（十二因缘：佛教解释生命轮回的理论）等等巧妙的智慧和方便法门，思维和觉悟之心生起，破除和折服各种法，反本还源。应当知道这是在数息的过程中，验证了还门（六妙门之一，返回本源）的禅定。再次，修行者在数息的时候，身心寂然不动，不执着于任何法，妄想和污垢不生起，分别心不起作用，心念寂静，清晰地认识到法的真相，没有任何依赖。应当知道这是在数息的过程中，验证了净门（六妙门之一，清净身心）的禅定。以上是简略地说明在数息的过程中，互相引发六妙门禅定的景象，前后顺序不定，未必完全如我所说。其余的随门、止门、观门、还门、净门，一一互相验证各种禅定状态也是如此。之所以会有这种互相验证各种禅定的情况，原因有两种：一是修习各种禅定时互相兼修，所以引发的禅定状态也随之互相影响；这种情况就像前面所说的四种修习六妙门的情况。二是宿世的业缘和善根所引发，所以互相引发的情况不定。这些道理就像在坐禅的内方便中，验证善恶根性时所广泛说明的那样。第三，什么叫做验证旋转六妙门（六妙门：数、随、止、观、还、净）的景象？这是确实依靠第七旋转（六妙门之外的一种修习方法）来修习而引发的。所谓验证禅定状态，有两种：一是验证旋转的理解，二是验证旋转的修行。什么叫做验证旋转的理解所引发的景象？修行者在数息的过程中，用巧妙的智慧旋转地修习，这时或者验证了深禅定，或者验证了浅禅定。在这种禅定中，忽然心生智慧，开发出来，旋转地觉悟和认识。
English
English version This dhyana (禅) is the very essence of verifying the state of samadhi through counting breaths (数息). However, the situation is now uncertain. Some practitioners, while counting breaths, see their body's pores become empty and sparse, even clearly perceiving the thirty-six impurities (三十六物: the 36 undesirable substances of the body, such as hair, nails, teeth, etc.). It should be known that in the process of counting breaths, they are verifying the samadhi state of the Following Gate (随门, one of the Six Subtle Gates, following the breath in and out). Some practitioners, while counting breaths, verify the samadhi of emptiness and stillness, feeling their body and mind are tranquil, without any clinging thoughts. When entering this samadhi state, although the depth varies, all are scenes of emptiness and stillness. It should be known that in the process of counting breaths, they are verifying the samadhi of the Stopping Gate (止门, one of the Six Subtle Gates, stopping distractions). Furthermore, when practitioners are counting breaths, they see the impurity, swelling, decay, and destruction of corpses inside and outside the body, as well as the brightness of white bones, and their hearts are stable and peaceful. It should be known that in the process of counting breaths, they are verifying the samadhi of the Observing Gate (观门, one of the Six Subtle Gates, observing all dharmas). Furthermore, when practitioners are counting breaths, they generate wisdom of emptiness and no-form, as well as skillful wisdom and expedient means such as the Thirty-Seven Limbs of Enlightenment (三十七道品: the main content of Buddhist practice), the Four Noble Truths (四谛: the basic teachings of Buddhism, namely suffering, its cause, its cessation, and the path to its cessation), and the Twelve Links of Dependent Origination (十二因缘: the Buddhist theory explaining the cycle of life and death). Thoughts of contemplation and enlightenment arise, breaking and subduing all dharmas, returning to the origin and source. It should be known that in the process of counting breaths, they are verifying the samadhi of the Returning Gate (还门, one of the Six Subtle Gates, returning to the source). Furthermore, when practitioners are counting breaths, their body and mind are still and unmoving, not attached to any dharma, delusional thoughts and defilements do not arise, discriminating thoughts do not function, thoughts are still, and they clearly recognize the true nature of dharmas, without any dependence. It should be known that in the process of counting breaths, they are verifying the samadhi of the Purifying Gate (净门, one of the Six Subtle Gates, purifying body and mind). The above is a brief explanation of how the scenes of the Six Subtle Gates of samadhi mutually arise in the process of counting breaths, the order is uncertain, and it may not be exactly as I have described. The remaining Following Gate, Stopping Gate, Observing Gate, Returning Gate, and Purifying Gate, each mutually verifying various samadhi states, are also like this. The reason why there is this mutual verification of various samadhis is twofold: first, when practicing various samadhis, they are practiced together, so the samadhi states that arise also mutually influence each other; this situation is like the four ways of practicing the Six Subtle Gates mentioned earlier. Second, it is caused by the karmic conditions and good roots of past lives, so the mutual arising is uncertain. These principles are like those extensively explained in the inner expedient means of seated meditation, when verifying the nature of good and evil roots. Third, what is called verifying the scenes of the Rotating Six Subtle Gates (六妙门: Counting, Following, Stopping, Observing, Returning, Purifying)? This is indeed caused by relying on the seventh rotation (旋转, a method of practice beyond the Six Subtle Gates) to practice. What is called verifying the state of samadhi has two aspects: one is verifying the understanding of rotation, and the other is verifying the practice of rotation. What is called the scene arising from verifying the understanding of rotation? When practitioners skillfully and wisely practice rotation in the process of counting breaths, they either verify deep samadhi or verify shallow samadhi. In this samadhi, wisdom suddenly arises in the heart, developing and rotatingly awakening and recognizing. --------------------------------------------------------------------------------
Chinese
。解真无碍。不由心念。任运旋转。觉识法门。旋转有二种。一者总相旋转解。二者别相。总相复有二种。一者解真总相。二者解俗总相。别相复有二种。一者解真别相。二者解俗别相。于一总相法中。旋转解一切法。别相亦尔。云何名为证旋转行相。行者如所解。心不违言。心口相应。法门现前。心行坚固。任运增长。不由念力。诸善功德自生。诸恶自息。总相别相皆如上说。但有相应之异。入诸法门境界显现之殊故。今则略出证旋转行。如一数门。具二种证旋转故余随止观还净亦如是。略说不具足者。自善思惟。取意广对诸法门也。证旋转六妙门者。即是得旋陀罗尼门也。是名无碍辩才巧惠方便遮诸恶令不得起。持诸功德令不漏失。任是法门。必定不久入菩萨位。成就阿耨多罗三藐三菩提也。第四云何名为圆证六妙门。行者因第八观心。第九圆观。二种六妙门为方便。是观成时。即便发圆证也。证有二种。一者解证无碍巧惠不由心念。自然圆证识法界故名解证。二者会证妙惠朗然开发。明照法界通达无碍也。证相有二种。一者相似证相。如法华经中明六根清净相。二者真实证相。如华严经中明初发心圆满功德智慧相也。云何名相似圆证。为六妙门。如法华经说眼根清净中。能一时数十方凡圣色心等法数量。故名数 现代汉语译本：理解真谛，达到无碍的境界，不依赖于心念，而是任由其自然运转。觉悟和认识法门（Dharma-paryaya，通向真理的途径）。运转有两种：一是总相运转的理解，二是别相运转的理解。总相又分为两种：一是理解真谛的总相，二是理解世俗的总相。别相也分为两种：一是理解真谛的别相，二是理解世俗的别相。在一种总相的法中，运转并理解一切法；别相也是如此。 什么叫做证旋转的行相（行相，行为的特征）？修行者如其所理解的那样，心与言语不相违背，心口相应，法门（Dharma-paryaya，通向真理的途径）显现于前，心行坚固，任由其自然增长，不依赖于念力的作用。各种善的功德自然产生，各种恶念自然止息。总相和别相都如上面所说，只是在相应上有所不同，进入各种法门的境界显现也有所不同。现在简略地说明证旋转的修行，例如一数门（专注于数字的法门），具备两种证旋转。其余的随止观（Śamatha-vipassanā，止禅和观禅）和还净（恢复清净）也是如此。简略地说，不完全的地方，自己要好好思考，领会其意，广泛地应用于各种法门。 证旋转六妙门（六妙门，六种奇妙的法门）就是获得旋陀罗尼门（旋陀罗尼门，一种记忆和理解佛法的能力）。这就是无碍辩才（无碍辩才，流畅且无阻碍的口才）和巧妙智慧，方便地阻止各种恶念生起，使它们无法产生；保持各种功德，使它们不流失。依靠这个法门，必定不久就能进入菩萨（Bodhisattva，为普度众生而修行的人）的地位，成就阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）。 第四，什么叫做圆证六妙门？修行者通过第八观心（观心，观察内心），第九圆观（圆观，圆满的观察），这两种六妙门作为方便。当这种观察成就时，就会引发圆证。证有两种：一是理解证，具有无碍的巧妙智慧，不依赖于心念，自然圆满地证悟和认识法界（Dharmadhātu，一切法的本性），所以叫做解证。二是会证，妙慧明亮地开发出来，明照法界，通达无碍。 证相有两种：一是相似的证相，如《法华经》（Saddharma Puṇḍarīka Sūtra）中所说的六根清净相（六根清净相，六种感官的清净状态）；二是真实的证相，如《华严经》（Avataṃsaka Sūtra）中所说的初发心圆满功德智慧相（初发心圆满功德智慧相，最初发菩提心时就圆满功德和智慧的状态）。 什么叫做相似圆证？以六妙门为例，如《法华经》所说，眼根清净中，能一时数清十方凡圣色心等法的数量，所以叫做数。