---
title: "法界次第初門 · 18 六妙門初門"
description: "智顗是隋代天台宗创始人，被尊为智者大师。《法界次第初門》是他系统阐述佛教修行次第的重要著作，成书于隋朝佛教鼎盛时期。该书以清晰层次解析佛法名相与修行阶位，从基础概念到深奥义理，逐步引导学人深入法界实相。内容涵盖三观、十乘等天台核心教义，体现止观并重的修行特色。作为天台宗根本典籍之一，本书对汉传佛教教理体系化影响深远，为后世学佛者提供了系统化的修行指南，在中国佛教史上具有重要地位。"
url: "https://rushiwowen.co/en/r/cmbdf0ac1012zjy04u489uhcn"
---

### 六妙門初門第十八

> Six Wondrous Gates, Gate 18

一數　二隨　三止　四觀　五還　六淨

> One: Counting. Two: Following. Three: Resting. Four: Observing. Five: Returning. Six: Purifying.

次四空定而辨六妙門者。前來所明禪定。雖復深遠。而並是世間舊法。從初至後。厭下攀上。地地之中。都未有觀慧照了出世方便。故凡夫外道。修得此十二門禪。不能發真悟道。是以生死無絕。意在此也。今之六法。前三是定。後三是慧。定愛慧察。能發真明。出離生死。豈同上也。此六通言妙門者。涅槃為妙門。謂能通六法。次第相通。能至真妙泥洹。故云妙門。一家所明。有十種六妙門。今但略出次第相生一科。六門以為次者。此六門既是亦有漏亦無漏禪。於餘亦有漏亦無漏禪中。淺而且局。故以為次也。

> Next, the six wondrous gates are explained in relation to the four formless concentrations. The meditative states described earlier, though profound and far-reaching, are all merely old worldly methods. From beginning to end, they involve rejecting what is below and reaching for what is above, and within each stage there is no insight or wisdom that illuminates the supramundane means of liberation. Therefore, when ordinary people and non-Buddhists cultivate these twelve gates of meditation, they cannot awaken true insight or realize the path. This is why birth and death continue without end. Now, of these six practices, the first three are concentration and the last three are wisdom. Through the attachment of concentration and the discernment of wisdom, one can give rise to true clarity and escape birth and death. How could they be the same as those earlier practices? These six are commonly called wondrous gates because Nirvana is the wondrous gate. That is to say, they can connect these six practices, which follow one another in sequence and can lead to the truly wondrous Nirvana. Therefore they are called wondrous gates. Within our tradition, ten kinds of six wondrous gates are explained. Here we only briefly present one category: the sequential arising of one from another. The reason these six gates are presented in sequence is that these six gates are also meditative states that are both contaminated and uncontaminated. Among the other meditative states that are both contaminated and uncontaminated, they are shallow and limited in scope, and so they are presented in sequence.

一數息門　攝心在息。從一至十。名之為數。行者為修無漏真法。先須調心入定。欲界麁散難攝。非數不治。故須善調身息。從一至十。則麁亂靜息。心神停住。是為入定之要。故以數息。為妙門也。

> The First Gate: Counting the Breath Gather your mind on the breath, counting from one to ten. This is called "counting." A practitioner who wishes to cultivate the true Dharma of no outflows must first calm the mind and enter concentration. The desires of the sensory world are coarse and scattered, hard to gather in. Without counting, they cannot be tamed. So one must skillfully regulate body and breath, counting from one to ten—then coarse distraction subsides and the mind comes to rest. This is the essential point for entering concentration. Therefore, counting the breath is a wondrous gate.

二隨息門　細心依息。知入知出。故曰為隨。行者雖因數息心住而禪定未發。若猶存數則心有起念之失。故須放數修隨。心依於息。入時知入。出時知出。長短冷暖。皆悉知之。若心安明淨。因是則諸禪自發。故以隨為門也。

> The Second Gate: Following the Breath With careful attention, follow the breath. Know when it enters, know when it leaves—this is what is meant by "following." A practitioner may settle the mind through counting the breath, but meditation has not yet arisen. If attachment to counting remains, the mind has the flaw of stirring up thoughts. Therefore, one must set aside counting and practice following. The mind rests on the breath: when it enters, know it entering; when it leaves, know it leaving. Whether long or short, warm or cool—know it all. If the mind is peaceful, clear, and pure, then all meditative states will naturally arise from this. That is why following is taken as a gate.

三止門　息心靜慮。名之為止。行者雖因隨息心安明淨。而定猶未發。若心依隨。則微有起想之亂。澄渟安隱。莫若於止。故捨隨修止。是中多用凝心止也。凝心寂慮。心無波動。則諸禪定自然開發。故以止為門。

四觀門　分別推析之心名為觀。行者雖因止證諸禪定。而解慧未發。若住定心。則有無明味著之乖。故須推尋檢析所證禪定。是中多用實觀四念處也。若觀心分明。則知五眾虛誑。破四顛倒及我等十六知見。顛倒既無。無漏方便因此開發。故以觀為門。

五還門　轉心反照。名之為還。行者雖修觀照。而真明未發。若計有我能觀析破於顛倒。則計我之惑。還附觀而生。同於外道。故云是諸外道計著。觀空智慧。不得解脫。若覺此患。即當轉心反照能觀之心。若知能觀之心虛誑無實。即附觀執我之倒自亡。因是無漏方便自然而朗。故以還為門。

六淨門　心無所依。妄波不起。名之為淨。行者修還之時。雖能破觀之倒。若真明未發。而住無能所。即是受念。故令心智穢濁覺知。此已不住不著。泯然清淨。因此真明開發。即斷三界結使。證三乘道。故云。其清淨得一心者。則萬邪滅矣。以淨為門。意在此也。