六妙法門 1.3

1.3

所言「六」者，即是數法，約數明禪，故言六也。如佛或約一數辯禪，所謂一行三昧；或約二數，謂一、止，二、觀；或約三數，謂三三昧；或約四數，所謂四禪；或約五數，謂五門禪；或約六數，謂六妙門；或約七數，謂七依定；或約八數，謂八背捨；或約九數，謂九次第定；或約十數，謂十禪支。如是等，乃至百千萬億阿僧祇不可說諸三昧門，悉是約數說諸禪也。雖數有多少，窮其法相，莫不悉相收攝，以眾生機悟不同故，有增減之數分別利物。

What is meant by "six" is a numerical category; it is called six because dhyāna is explained with reference to number. Just as the Buddha sometimes explained dhyāna with reference to the number one—the so-called one-practice samādhi; or with reference to the number two—namely, first, cessation, and second, contemplation; or with reference to the number three—namely, the three samādhis; or with reference to the number four—the so-called four dhyānas; or with reference to the number five—namely, the five gates of dhyāna; or with reference to the number six—namely, the six wondrous gates; or with reference to the number seven—namely, the seven supporting absorptions; or with reference to the number eight—namely, the eight liberations; or with reference to the number nine—namely, the nine progressive absorptions; or with reference to the number ten—namely, the ten factors of dhyāna. In this way, up to hundreds, thousands, myriads, koṭis, asaṃkhyeyas of inexpressible gates of samādhi—all of these are explanations of the various dhyānas with reference to numbers. Although numbers may be few or many, when their dharmic characteristics are investigated to the utmost, there are none that do not subsume one another. Because the capacities and awakenings of sentient beings are not the same, there are classifications of increasing and decreasing numbers to benefit living beings.