大方廣圓覺修多羅了義經略疏 2.408

2.408

二、正示觀門，三：一泯相澄神觀、二起幻銷塵觀、三絕待靈心觀。然禪觀綱領已具懸譚，修習菩提非此不證。但以教隨機異，展轉殊途，邪正、凡聖、大小、權實、事理、漸頓有共不共。今此託法進修，以成圓頓觀行，即事理、定慧俱無礙也。與《論》中修習真如三昧，體相大同小異。小異者，彼不開為三也。

2. Directly showing the contemplative gates, which has three: 1. the contemplation of eliminating marks and clarifying the spirit; 2. the contemplation of giving rise to illusions and dissolving dusts; 3. the contemplation of the wondrous mind transcending duality. The outline of dhyāna contemplation has already been provided in the overarching discussion; in cultivating bodhi, without this one cannot realize it. Yet because teachings differ according to capacities, they follow various pathways, and false and correct, ordinary and noble, small and great, provisional and real, phenomena and principle, gradual and sudden have shared and unshared [aspects]. Now, relying on phenomena to advance in practice so as to accomplish perfect and sudden contemplative practice, both phenomena and principle, and samādhi and prajñā, are without obstruction. In essence and characteristic, it is largely the same and slightly different from the cultivation of the tathatā samādhi in the Treatise [on the Awakening of Faith]. The slight difference is that the Treatise does not expand it into three.