大方廣圓覺修多羅了義經 1.81

1.81

「若諸菩薩以寂滅力無作自性起於作用，清淨境界歸於靜慮；此菩薩者，名先修禪那，中修三摩鉢提，後修奢摩他。

[21] “If bodhisattvas use the unconditioned nature of the efficacy of

utter quiescence itself, give rise to the pure realm of activity, and then return

to calm reflection, those bodhisattvas are said to cultivate dhyāna first, to

cultivate samāpatti next, and to cultivate śamatha afterward.

[22] “If bodhisattvas use the manifold purity of the efficacy of utter qui-

escence, and then abide in calm reflection and give rise to transformations,

those bodhisattvas are said to cultivate dhyāna first and then to cultivate

śamatha and samāpatti together.

[23] “If bodhisattvas use the efficacy of their utter quiescence supple-

mented by utmost calming, and then give rise to transformations, those bodhi-

sattvas are said to cultivate dhyāna and śamatha together and to cultivate

samāpatti afterward.

[24] “If bodhisattvas use the efficacy of their utter quiescence supple-

mented by their transformations, and then give rise to the wisdom of the

sphere of utmost calming and clear illumination, those bodhisattvas are said

to cultivate dhyāna and samāpatti together and cultivate śamatha afterward.

[25] “If bodhisattvas use the wisdom of perfect enlightenment to com-

pletely embrace everything, and in their natures and characteristics there is

nothing that is separate from the nature of enlightenment, those bodhisattvas

are said to perfectly cultivate the nature of the three types of contemplation

themselves and be in accord with purity.

“Son of good family, these are the names of the twenty-five methods of

the bodhisattva; all bodhisattvas practice in this way. When bodhisattvas as

well as sentient beings in the final age rely on these methods, they should main-

tain the practice of purity, concentrated stillness, and profound reflection. After

beseeching the mercy [of the buddhas] and confessing and repenting their

transgressions [before them] for three weeks, they should put a sign for each

of the methods on twenty-five tallies, wholeheartedly implore [the buddhas

for guidance,] and pick one at random. According to the instruction on their

tally, they will then know whether [their practice] is sudden or gradual. If a

single thought of doubt or remorse occurs, then they will not fully realize the practice.”

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

Discerning Sound, you should know that

The unobstructed pure wisdom

Of all bodhisattvas

Entirely depends on the concentration that generates

What are referred to as śamatha,

Samāpatti, and dhyāna.

In the sudden and gradual cultivation of these three dharmas

There are twenty-five permutations.

Among the Tathāgatas in the ten directions

And practitioners in the three worlds

There are none who do not base themselves on these dharmas

To succeed in realizing bodhi,

Except for those who are suddenly enlightened

And those who do not accord with the Dharma.

If all bodhisattvas

As well as sentient beings in the final age

Always maintain these methods,

Accord with them, diligently practice them,

And rely on the power of the great compassion of the Buddha,

It will not be long before they realize nirvana.

Purifying Karmic Obstructions

Bodhisattva