釋禪波羅蜜次第法門 7.29

7.29

復次，菩薩從假入空觀，故名為觀；從空入假觀，故名為還；空假一心觀，故名為淨。若能如是修者，當知六妙門即是摩訶衍。復次，三世諸佛入道之初，先以六妙門為本，如釋迦初詣道樹，即內思安般：一、數；二、隨；三、止；四、觀；五、還；六、淨。遊止三四，出生十二，因此證一切法門，降魔成道。當知菩薩善入六妙門，即能具一切佛法，故六妙門即是菩薩摩訶衍。今欲更論餘事，故略說不具足也。

Furthermore, a bodhisattva's contemplation of entering emptiness from the provisional is called contemplation; contemplation of entering the provisional from emptiness is called turning back; contemplation of emptiness and the provisional in a single mind is called purification. If one can cultivate like this, one should know that the six subtle gates are none other than the Mahāyāna. Furthermore, when the Buddhas of the three periods of time initially enter the path, they first take the six subtle gates as the root; as when Śākyamuni first went to the Bodhi tree, he internally contemplated ānāpāna: (1) counting, (2) following, (3) stopping, (4) contemplation, (5) turning back, (6) purification. Wandering and abiding in the three and the four, twelve were produced; relying on this he realized all Dharma gates, subdued Māra, and attained the path. One should know that when a bodhisattva skillfully enters the six subtle gates, he is able to be fully endowed with all Buddha dharmas; therefore, the six subtle gates are none other than the bodhisattva's Mahāyāna. Now, wishing to discuss further matters, this is explained briefly without fullness.