大方廣圓覺修多羅了義經略疏 2.1265

2.1265

前至靜觀不假外緣，大起幻門中須憑聖境。前威德段中圓說，故約大悲化生。今道場之內且自克修，故約大智求佛。亦可諸佛菩薩必以大悲為本，但依佛菩薩種種之門，自然具大悲也。道場之內且學悲心，限滿對緣即將化用。漸次者，前至靜歸體，功則頓現。今隨差別之相，故應漸次。所以前有起於功用，今則無文，是斯意也。

The previous contemplation of ultimate stillness did not depend on external conditions, whereas in broadly raising the illusory approaches, one must rely on holy objects. In the previous section on majestic virtue it was explained in a comprehensive manner, and so it was addressed in terms of great compassion transforming sentient beings. Now, within the sanctuary one cultivates oneself first, and so it is addressed in terms of great wisdom seeking buddhahood. It may also be said that all buddhas and bodhisattvas inevitably take great compassion as the foundation; merely by relying on the various approaches of the buddhas and bodhisattvas, one naturally possesses great compassion. Within the sanctuary one temporarily learns the compassionate mind, and once the period is completed, facing conditions, one will put it to transformative use. As for 'gradually': previously, ultimate stillness returned to the essence, and its efficacy appeared suddenly. Now, following differentiated marks, it should be gradual. Thus previously there was 'giving rise to effort', while here there is no such text; this is its meaning.