大方廣圓覺修多羅了義經略疏 2.581

2.581

後交絡三觀，每以一觀為頭，兼於餘三，交絡成七，三七故有二十一輪。兼前三單及後一圓，足二十五。然每一觀為頭，七段之中皆有四節。初兩段二二共合，次兩段三行次第，次有一段先一後齊，後有兩段先齊後一。今每觀為首之中，但長科七段。又緣每輪辨其先後，一一須牒觀名。今恐文繁，每觀但各舉一字以論其次，謂初靜、次幻、後寂。寂與靜異者，靜是二乘境，寂是佛境。又靜是禪定，寂是涅槃。文中三：初七輪靜觀為首兼於幻寂、次七輪幻觀為首兼於靜寂、後七輪寂觀為首兼於靜幻。

Next is the interlocking of the three contemplations: taking each contemplation in turn as the primary, combined with the other three, they interlock to form seven; three times seven makes twenty-one wheels. Combined with the previous three individual ones and the one perfect one at the end, they add up to twenty-five. However, with each contemplation as primary, within the seven sections there are always four types: the first two sections combine two by two; the next two sections are the sequential progression of three practices; next is one section that is one first and then the rest together; the last two sections are together first and then one. Now, within the group where each contemplation is primary, we merely outline the seven sections as a whole. Furthermore, because the sequence must be distinguished for each wheel, each contemplation's name would have to be repeated. Now, fearing verbosity, for each contemplation we will only cite a single character to discuss its order: namely, first "stillness" (jing), next "illusion" (huan), and last "quiescence" (ji). As for the difference between quiescence and stillness: stillness is the realm of the two vehicles, while quiescence is the realm of the Buddha. Furthermore, stillness is dhyāna-samādhi, while quiescence is nirvāṇa. The text has three parts: first, seven wheels with the contemplation of stillness primary, combining with illusion and quiescence; next, seven wheels with the contemplation of illusion primary, combining with stillness and quiescence; last, seven wheels with the contemplation of quiescence primary, combining with stillness and illusion.