六妙法門 1.6

1.6

釋「第一、歷別對諸禪定明六妙門」，即為六意。一者依「數」為妙門。行者因數息故，即能出生四禪、四無量心、四無色定，若於最後非非想定，能覺知非是涅槃，是人必定得三乘道。何以故？此定陰、界、入和合故有，虛誑不實，雖無麁煩惱，而亦成就十種細煩惱。知已破折，不住不著，心得解脫，即證三乘涅槃故。此義如須跋陀羅，佛教斷非非想處惑，即便獲得阿羅漢果。「數」為妙門，意在於此也。

In explaining "first, the six wondrous gates correlated individually with the various dhyānas and absorptions," there are six points. First, relying on "counting" as the wondrous gate: because the practitioner counts breaths, they are able to give rise to the four dhyānas, the four immeasurables, and the four formless absorptions. If, at the final absorption of neither-perception-nor-nonperception, they are able to perceive and realize that this is not nirvāṇa, this person will definitely attain the path of the three vehicles. Why is this? Because this absorption exists through the combination of aggregates, realms, and sense fields, it is hollow, deceptive, and unreal. Although it is free from coarse defilements, it also accomplishes ten kinds of subtle defilements. Having understood this, one deconstructs it, neither dwelling nor attaching [to it]; with the mind attaining liberation, one realizes the nirvāṇa of the three vehicles. This principle is like that of Subhadra, whom the Buddha instructed to sever the delusions of the naivasaṃjñānāsaṃjñāyatana, whereupon he immediately attained the fruit of an arhat. That "counting" is the wondrous gate—its meaning lies in this.