六妙法門 1.32

1.32

云何名自體相攝？行者修六門時，於一數息中，任運自攝隨、止、觀、還、淨等五法。所以者何？如行者善調心數息之時，即體是數門；心依隨息而數故，即攝隨門；息諸攀緣，制心在數故，即攝心門；分別知心數法及息，了了分明故，即攝觀門；若心動散，攀緣五欲，悉是虛誑，心不受著，緣心還歸數息故，即攝還門；攝數息時，無有五蓋及諸麁煩惱垢，身心寂然，即攝淨門。當知於數息中即有六門，隨、止、觀、還、淨等一一皆攝六門，此則六六三十六妙門。上來雖復種種運用不同，悉有今意，若不分別，行人不知。此則略說六妙門自體相攝，一中具六相也。

What is called mutual subsumption of intrinsic essence? When a practitioner cultivates the six gates, within the single [gate of] counting the breath, it naturally subsumes the other five dharmas of following, cessation, contemplation, turning back, and purification. Why is this? When the practitioner skillfully regulates the mind and counts the breath, this essence itself is the gate of counting. Because the mind relies on and follows the breath in counting, it subsumes the gate of following. Because one ceases all sensory associations and restrains the mind in counting, it subsumes the gate of [cessation]. Because one discerns and knows the mental factors of counting and the breath, understanding them clearly and distinctly, it subsumes the gate of contemplation. If the mind moves and scatters, clinging to the five desires, [knowing that] they are all deceptive and unreal, the mind does not accept or attach to them, and the associating mind returns back to counting the breath; therefore, it subsumes the gate of turning back. When one focuses on counting the breath, free from the five hindrances and all coarse defilements and stains, with body and mind tranquil, it subsumes the gate of purification. One should know that within counting the breath there are the six gates; following, cessation, contemplation, turning back, and purification likewise each subsume the six gates. This makes six times six, thirty-six wondrous gates. Although their diverse applications above were different, they all contain the present meaning; if they were not distinguished, practitioners would not know it. This is a brief explanation of the six wondrous gates' mutual subsumption of intrinsic essence, in which one contains the characteristics of the six.