六妙法門 1.24

1.24

既漸進入深禪定，便過數境。數相既謝，進發隨禪。於此定中，若不增進，當善修隨、止、觀、還、淨等五法。定進漸深，隨境已度，若發止禪，禪若不進，當善修止及觀、還、淨等四法。止定進漸深，觀心開發，雖有止法，知從緣生，無有自性。止相已謝，若觀禪不進，當更善巧修觀及還、淨等三法。觀禪既進，進已若謝，轉入深定，惠解開發，唯覺自心所有法相，知觀虛誑不實，亦在妄情，如夢中所見，知已不受，還反照心源。還禪經久，又不進，當復更善反觀心源及體淨當寂。還禪既進，進已若謝，便發淨禪。此禪「念相觀已除，言語法皆滅，無量眾罪除，清淨心常一」。是名淨禪。淨若不進，當善却垢心，體真寂虛，心如虛空，無所依倚。爾時淨禪漸深寂，豁然明朗，發真無漏，證三乘道。此則略說六妙門隨便宜而用，增長諸禪功德智惠，乃至入涅槃也。

Having gradually entered deep dhyāna concentration, one then surpasses the realm of counting. When the marks of counting have passed away, the dhyāna of following arises. In this absorption, if there is no increase and advance, one should skillfully cultivate the five methods of following, cessation, contemplation, turning back, and purification. As the absorption advances and gradually deepens, the realm of following is crossed; if the dhyāna of cessation arises, but the dhyāna does not advance, one should skillfully cultivate the four methods of cessation, contemplation, turning back, and purification. As the absorption of cessation advances and gradually deepens, the contemplative mind opens up; although there is the dharma of cessation, one knows it arises from conditions and has no intrinsic nature. When the marks of cessation have passed away, if the dhyāna of contemplation does not advance, one should more skillfully cultivate the three methods of contemplation, turning back, and purification. When the dhyāna of contemplation has advanced, and after advancing it passes away, one turns and enters deep absorption; wisdom and understanding open up, and one is aware only of the dharma-characteristics inherent in one's own mind, knowing that contemplation is deceptive and unreal and belongs also to false emotional [grasping], like what is seen in a dream; knowing this, one does not accept it, and turns back to reflect on the source of the mind. When the dhyāna of turning back has lasted long and again does not advance, one should again skillfully reflect back on the source of the mind and quietly experience purity. When the dhyāna of turning back has advanced, and after advancing passes away, the dhyāna of purification then arises. In this dhyāna, 'thought, marks, and contemplation have been eliminated; all modes of speech are extinguished; immeasurable multitudes of sins are removed; the pure mind is ever unified.' This is called the dhyāna of purification. If purification does not advance, one should skillfully clear away the defiled mind, embody true quiescence and emptiness, the mind being like empty space with nothing to rely upon. At that time the dhyāna of purification gradually deepens and quiets; suddenly clear and luminous, it gives rise to the true uncontaminated [state] and realizes the path of the three vehicles. This is a brief explanation of using the six wondrous gates according to suitability, increasing the merits and wisdom of the various dhyānas, up to entering nirvāṇa.