六妙法門 1.8

1.8

三者「止」為妙門者，行者因止心故，即便次第發五輪禪：一者地輪三昧，即未到地；二者水輪三昧，即是種種諸禪定善根發也；三者虛空輪三昧，即五方便人覺因緣無性如虛空；四者金沙輪三昧，即是見思解脫，無著正惠如金沙也；五者金剛輪三昧，即是第九無礙道，能斷三界結使，永盡無餘，證盡智、無生智，入涅槃。「止」為妙門，意在此也。

Third, as for "cessation" as the wondrous gate: because the practitioner brings the mind to cessation, they then progressively give rise to the five-wheel dhyāna: first is the earth-wheel samādhi, which is anāgamya; second is the water-wheel samādhi, which is the arising of the roots of goodness of various dhyānas and absorptions; third is the space-wheel samādhi, which is persons of the five skillful means awakening to causes and conditions having no intrinsic nature, like empty space; fourth is the golden-sand-wheel samādhi, which is the liberation from [delusions of] view and thought, the unattached correct wisdom like golden sand; fifth is the vajra-wheel samādhi, which is the ninth unhindered path, able to sever the fetters of the three realms completely and without remainder, realizing kṣayajñāna and anutpādajñāna, and entering nirvāṇa. That "cessation" is the wondrous gate—its meaning lies in this.