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# 法界次第初門 1.281

法界次第初門 1.281

- **Language:** Classical Chinese

### [1.281](https://indike.org/pramana/in.bauddha.taisho.1925.1.281)

次六妙門而辨十六特勝者，此二種禪定大意雖同，而六妙門一往竪淺橫廣，十六特勝則竪長橫局。長則位遠難窮，次後而明也。皆稱特勝者，解釋別有因緣事具出（云云）。但此禪始從調心，終至非想，地地皆有觀照能發無漏，而無厭惡自害之失，故受特勝之名。諸師多以此十六對四念處觀。若作此釋，則進退約位，但與六妙門齊。分別二種，對特勝之相，竪橫不同，略如下辨，適取意用之。

> The reason the sixteen superior stages are distinguished after the six marvelous gates is that although the general purport of these two kinds of dhyāna-concentration is the same, at first glance the six marvelous gates are vertically shallow and horizontally broad, while the sixteen superior stages are vertically long and horizontally narrow. Being long, their stages are distant and difficult to exhaust; thus they are clarified next. As for why all are called 'superior stages', there are specific conditions and matters fully explained (and so forth). But this dhyāna, beginning from harmonizing the mind and ending at neither-perception-nor-non-perception, at each and every stage possesses contemplation and illumination capable of giving rise to the untainted, yet lacks the fault of revulsion and self-harm; hence it receives the name 'superior stages'. Most masters match these sixteen to contemplation of the four bases of mindfulness. If this interpretation is adopted, then in advancing and retreating according to stages, they only equal the six marvelous gates. When distinguishing the two kinds, matching them to the aspects of the superior stages, the vertical and horizontal are different; this is briefly distinguished below, to be applied according to intention.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1925~en-mt.1.281) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1925.1.281](https://indike.org/pramana/in.bauddha.taisho.1925.1.281) · Pramāṇa
