釋禪波羅蜜次第法門 1.10

1.10

所以第一先明修禪波羅蜜大意者，菩薩發心，所為正求菩提淨妙之法，必須簡擇真偽，善識祕要。若欲具足一切諸佛法藏，唯禪為最。如得珠玉，眾寶皆獲。是故發意修禪。既欲修習，應知名字，尋名取理，其義不虛。以釋禪名，尋名求理，理則非門不通。次明禪門。禪定幽遠，無由頓入，必須從淺至深，故應辯詮次。夫欲涉淺遊深，復當善識禪中境智，是以次簡法心。既明識法心，若欲習行，事須善巧，次分別方便。依法而行，必有所證，次釋修證。若得內心相應，因成則感果，次顯示果報。從因至果，自行既圓，便樹立益物之功，次釋教門。理教既已圓備，法相同歸平等一實之道，次結會指歸。

As for why the general purport of cultivating dhyāna-pāramitā is clarified first: when a bodhisattva resolves their mind, what they do is seek directly the pure and wondrous Dharma of bodhi; they must distinguish the genuine from the false and skillfully know the secret essentials. If one wishes to be fully endowed with the Dharma treasuries of all the Buddhas, dhyāna alone is supreme. Just as when obtaining a wish-fulfilling jewel, all treasures are acquired. For this reason, one resolves the mind to cultivate dhyāna. Once wishing to cultivate it, one should know its names; seeking the principle through the name, its meaning is not empty. Therefore, the name of dhyāna is explained. In seeking the principle through the name, without a gate the principle cannot be accessed. Next, the gates of dhyāna are clarified. Dhyāna absorptions are abstruse and profound, with no way to enter suddenly; one must progress from the shallow to the deep, so its sequence should be analyzed. Now, wishing to tread the shallow and roam the deep, one must further skillfully recognize the objects and wisdom within dhyāna; therefore, the dharma-mind is selected next. Having clearly recognized the dharma-mind, if one wishes to practice, one must be skillful in actions; next, expedient means are differentiated. Practicing according to the Dharma, there will surely be realization; next, cultivation and realization are explained. If one attains alignment in the inner mind, when the cause is fulfilled the effect is induced; next, karmic retribution is revealed. From cause to effect, once one's self-cultivation is perfected, one establishes the meritorious service of benefiting sentient beings; next, the gates of teaching are explained. Once principle and teachings are fully complete, all Dharma characteristics return together to the equal path of the single reality; next, the ultimate orientation is summarized and converged.