釋禪波羅蜜次第法門 1.91

1.91

三、攝法盡者，此三法是禪門根本故。所以者何？舉要說三，開即無量。如息門中，或數或隨，或時觀息，如此非一，至處亦異。如色門中，或緣外色，或緣內色，或作慈悲，或緣佛相，乃至得解實觀，如此非一，至處亦異。如心門中，或止或觀，或覺或了，或覺了諸心入於非心，覺了非心出無量心，或覺了非心非不心，能知一切心非心，如是緣心不同，至處亦復非一，故說三門攝一切禪門。此事至第七、八釋修證中方乃可見。

Third, in terms of encompassing dharmas completely: these three dharmas are the root of all gates of dhyāna. Why is this? If one presents the essentials, there are three; if unpacked, they are immeasurable. For instance, within the gate of breath, there may be counting, following, or observing the breath; such methods are not singular, and the attainments reached also differ. Within the gate of form, one may take external form as the object, or take internal form as the object; one may cultivate loving-kindness and compassion, or take the physical marks of the Buddha as the object, up to realizing the observation of reality. Such practices are not singular, and the attainments reached also differ. Within the gate of mind, there may be calming (śamatha) or contemplation (vipaśyanā); one may perceive or clearly comprehend; or one may clearly comprehend various minds entering into non-mind, or clearly comprehend non-mind generating immeasurable minds, or clearly comprehend neither-mind-nor-non-mind, being able to know all minds and non-minds. Thus taking the mind as an object differs, and the attainments reached are likewise not singular. Therefore, it is said that the three gates encompass all gates of dhyāna. This matter will only become fully evident in chapters seven and eight, which explain cultivation and realization.