Then Bodhisattva Bianyin, in the midst of the assembly, rose from his seat, bowed at the Buddha’s feet, circumambulated him three times to the right, knelt on one knee with palms joined, and addressed the Buddha: “World-Honored One of Great Compassion, this Dharma gate is exceedingly rare. World-Honored One, how many ways of cultivation are there, within the gate of perfect enlightenment, through these skillful means for all bodhisattvas? We pray that you will expediently explain them for the assembly and for sentient beings in the latter age, enabling them to awaken to the true reality.”

Having spoken thus, he prostrated himself fully to the ground. In this way he made the request three times, repeating it from beginning to end. Then the World-Honored One said to Bodhisattva Bianyin: “Excellent, excellent, good man. You are able to ask the Tathāgata about such practices on behalf of the great assembly and sentient beings in the latter age. Listen carefully, and I shall explain them to you.” Bodhisattva Bianyin joyfully received the teaching, and the entire assembly listened silently.

Good man, the perfect enlightenment of all Tathāgatas is pure; originally, there is neither cultivation nor one who cultivates. Yet all bodhisattvas and sentient beings in the latter age cultivate in reliance on the illusory power of non-awakening. Thus, there are twenty-five kinds of pure meditative wheels.

If bodhisattvas seek only utmost stillness and, through the power of stillness, forever sever afflictions and attain ultimate accomplishment, so that without rising from their seats they enter nirvāṇa, such bodhisattvas are said to cultivate śamatha alone.

If bodhisattvas contemplate only the illusory, and through the Buddha’s power transform worlds and perform various functions, fully practicing the pure and wondrous conduct of bodhisattvas, while in dhāraṇī never losing tranquil mindfulness and the various wisdoms of stillness, such bodhisattvas are said to cultivate samāpatti alone.

If bodhisattvas only extinguish all illusions, undertake no activity, and independently sever afflictions, then, when afflictions are wholly cut off, realize true reality, such bodhisattvas are said to cultivate dhyāna alone.

If bodhisattvas first seek utmost stillness and then, with the wisdom of stillness, illumine all illusions, thereby undertaking bodhisattva conduct, such bodhisattvas are said first to cultivate śamatha and afterward samāpatti.

If bodhisattvas, through the wisdom of stillness, realize the nature of utmost stillness, thereby sever afflictions and forever transcend birth and death, such bodhisattvas are said first to cultivate śamatha and afterward dhyāna.

If bodhisattvas, with the wisdom of tranquility, further manifest illusory power and various transformations to liberate sentient beings, and afterward sever afflictions and enter quiescent extinction, such bodhisattvas are said first to cultivate śamatha, then samāpatti, and afterward dhyāna.

If bodhisattvas, through the power of utmost stillness, first sever afflictions and afterward undertake the pure and wondrous conduct of bodhisattvas to liberate sentient beings, such bodhisattvas are said first to cultivate śamatha, then dhyāna, and afterward samāpatti.

If bodhisattvas, through the power of utmost stillness, sever the afflictions of mind, further liberate sentient beings, and establish worlds, such bodhisattvas are said first to cultivate śamatha and simultaneously cultivate samāpatti and dhyāna.

If bodhisattvas, through the power of utmost stillness, support and give rise to transformations, and afterward sever afflictions, such bodhisattvas are said to cultivate śamatha and samāpatti simultaneously, and afterward cultivate dhyāna.

If bodhisattvas, through the power of utmost stillness, employ it to support quiescent extinction, and afterward undertake activity to transform worlds, such bodhisattvas are said to cultivate śamatha and dhyāna simultaneously, and afterward cultivate samāpatti.

If bodhisattvas, through the power of transformation and various responsive adaptations, seek utmost stillness, such bodhisattvas are said first to cultivate samāpatti and afterward śamatha.

If bodhisattvas, through the power of transformation and various states, seek quiescent extinction, such bodhisattvas are said first to cultivate samāpatti and afterward dhyāna.

If bodhisattvas, through the power of transformation, perform the Buddha’s work, abide in tranquility, and sever afflictions, such bodhisattvas are said first to cultivate samāpatti, then śamatha, and afterward dhyāna.

If bodhisattvas, through the power of transformation and unobstructed activity, sever afflictions and therefore abide in utmost stillness, such bodhisattvas are said first to cultivate samāpatti, then dhyāna, and afterward śamatha.

If bodhisattvas, through the power of transformation and skillful activity, accord equally with utmost stillness and quiescent extinction, such bodhisattvas are said first to cultivate samāpatti and simultaneously cultivate śamatha and dhyāna.

If bodhisattvas, through the power of transformation, initiate various functions that support utmost stillness, and afterward sever afflictions, such bodhisattvas are said to cultivate samāpatti and śamatha simultaneously, and afterward cultivate dhyāna.

If bodhisattvas, through the power of transformation, support quiescent extinction and afterward abide in pure, effortless meditative contemplation, such bodhisattvas are said to cultivate samāpatti and dhyāna simultaneously, and afterward cultivate śamatha.

If bodhisattvas, through the power of quiescent extinction, give rise to utmost stillness and abide in purity, such bodhisattvas are said first to cultivate dhyāna and afterward śamatha.

If bodhisattvas, through the power of quiescent extinction, undertake activity and, in all circumstances, harmonize quiescence and activity, such bodhisattvas are said first to cultivate dhyāna and afterward samāpatti.

If bodhisattvas, through the power of quiescent extinction, abide in meditative contemplation amid the various inherent natures and give rise to transformations, such bodhisattvas are said first to cultivate dhyāna, then śamatha, and afterward samāpatti.

If bodhisattvas, through the power of quiescent extinction and the nature of non-doing, undertake activity, return from pure states to meditative contemplation, such bodhisattvas are said first to cultivate dhyāna, then samāpatti, and afterward śamatha.

If bodhisattvas, through the power of quiescent extinction, abide in meditative contemplation amid various purities and give rise to transformations, such bodhisattvas are said first to cultivate dhyāna and simultaneously cultivate śamatha and samāpatti.

If bodhisattvas, through the power of quiescent extinction, support utmost stillness and give rise to transformations, such bodhisattvas are said to cultivate dhyāna and śamatha simultaneously, and afterward cultivate samāpatti.

If bodhisattvas, through the power of quiescent extinction, support transformation and give rise to utmost stillness and lucid wisdom of states, such bodhisattvas are said to cultivate dhyāna and samāpatti simultaneously, and afterward cultivate śamatha.

If bodhisattvas, through the wisdom of perfect enlightenment, perfectly unite everything, and among all natures and appearances never depart from the nature of awakening, such bodhisattvas are said to cultivate perfectly the three kinds of inherent nature, in pure accordance.

Good man, these are called the twenty-five wheels of bodhisattvas. All bodhisattvas practice in this way. If bodhisattvas and sentient beings in the latter age rely on these wheels, they should uphold pure conduct, contemplate in tranquility, and earnestly repent for twenty-one days. They should then place a marker on each of the twenty-five wheels, pray with utmost sincerity, and draw one at random. According to the wheel drawn, they will receive instruction and thus know whether their practice is sudden or gradual. Should a single thought of doubt or regret arise, accomplishment will not be attained.

Then the World-Honored One, wishing to restate this meaning, spoke these verses:

Bianyin, you should know:

All bodhisattvas’ unobstructed, pure wisdom

Arises in dependence upon meditation—

Namely, śamatha, samāpatti, and dhyāna.

These three dharmas, cultivated suddenly or gradually,

Have twenty-five forms.

All Tathāgatas throughout the ten directions,

And practitioners of the three times,

Without exception attain bodhi through these dharmas,

Except those of sudden awakening and those not in accord with the Dharma. All bodhisattvas and sentient beings in the latter age should always uphold these wheels and diligently cultivate in accordance with them. Relying on the Buddha’s great compassionate power, they will soon realize nirvāṇa.

The intent of Bianyin’s question was this: Such a Dharma gate is exceedingly rare, but he did not know how many kinds of practice there were—whether one should cultivate a single method, cultivate them simultaneously, or whether there was some fixed method. How should one be given further skillful instruction, so that each person might awaken and see true reality?

The Buddha first explained that, fundamentally, there is originally neither one who cultivates nor what is cultivated, because the fundamental essence is itself pure perfect enlightenment. Yet those who are not awakened cannot dispense with remedies suited to their condition. Thus, one uses illusion to cultivate illusion and cultivates through illusory power, provisionally positing twenty-five wheels. A wheel is a wheel-treasure, bearing the meaning of impelling and turning: it impels the removal of delusion and karma and turns one toward right wisdom. Speaking in terms of function, it is inseparable from the wheel of skillful means; speaking in terms of essence, it is inherently endowed with a pure essence. Hence they are called pure meditative wheels. This meditation is neither a rigid definition nor a determinate definition; it is a skillful means adapted to conditions and treated as ultimate.

“Pure” refers to the essence upon which the twenty-five wheels rely. Since it is pure, what need is there to cultivate further? Thus we know that it is the essence; what is called cultivation merely removes habitual tendencies. Among these three methods, one may attain cessation through any one of them. Among these twenty-five kinds, whichever one is cultivated may lead to ultimate attainment; hence they are called “meditative.” Because they are cultivated in rotation, they are called “wheels.” Cultivating one portion brings realization of one portion, while cultivating them simultaneously brings simultaneous realization; none fails to sever delusion and realize the truth.

These twenty-five wheels are merely an expedient teaching offered out of necessity. If someone understands the definitive meaning, one is three and three are one. Though the text distinguishes them separately, their meaning is complete in each: contemplation is present within cessation; contemplation does not depart from meditation; and meditation completely contains both cessation and contemplation. The foolish divide them into three, whereas the wise certainly know them to be one. The meaning of cessation fully encompasses the meaning of all twenty-five wheels.

The Heart-of-Heart Dharma that you are cultivating today belongs precisely to simultaneous cultivation and perfect realization. During meditation sessions, you cultivate śamatha; off the meditation cushion, contemplation is samāpatti; and, relying on prajñā to sweep away everything, you awaken to nothing whatsoever to be attained and directly realize the source of mind—this is dhyāna. Because it relies on the Buddha’s power, cultivation and realization are relatively swift; it is not necessary to adopt any particular one of these twenty-five wheels. Yet these twenty-five wheels reveal, conversely, twenty-five kinds of faculties, each with a different mode of realization. Let us provisionally discuss them one by one according to the sūtra’s meaning. If one practices according to the Tiantai three contemplations, this provides an even firmer basis. This must be clearly understood.

1. Cultivating śamatha alone: Entering through the cultivation of cessation—namely, cultivating only the contemplation of emptiness—one takes up the power of utmost stillness, accomplishes awakened wisdom, and forever severs afflictions.

2. Cultivating samāpatti alone: Entering through the cultivation of contemplation—namely, cultivating only the contemplation of provisional existence—one contemplates all things as provisional and accomplishes pure and wondrous conduct.

3. Cultivating dhyāna alone: Entering through the cultivation of meditative concentration—namely, cultivating only the middle contemplation—one merely extinguishes all illusions, undertakes no activity, and directly severs afflictions.

4. First cultivating cessation and then contemplation: Accomplishment comes through bringing forth the function of wondrous contemplation from the mind of utmost stillness; this is the successive cultivation of emptiness and provisional existence.

5. First cultivating cessation and then dhyāna: Through the mind of utmost stillness, one realizes the nature of utmost stillness and accomplishes the permanent transcendence of the two kinds of birth and death; this is the successive cultivation of emptiness and the middle.

6. First cultivating cessation, then contemplation, and afterward dhyāna: Beginning with the power of still wisdom, one gives rise to wondrous functioning to liberate sentient beings and then transcends birth and death; this is the joint cultivation of emptiness, provisional existence, and the middle.

7. First cultivating cessation, then dhyāna, and afterward contemplation: Through the power of still wisdom, one realizes pure and wondrous conduct and then liberates sentient beings; this is the complete cultivation of emptiness, the middle, and provisional existence.

8. First cultivating cessation and simultaneously cultivating contemplation and dhyāna: Through the power of utmost stillness, one simultaneously severs afflictions and liberates sentient beings; this is the simultaneous cultivation in which emptiness merges with provisional existence and the middle.

9. Cultivating cessation and contemplation simultaneously, then cultivating dhyāna: From utmost stillness one gives rise to great functioning; one cultivates essence and function together and further severs birth and death. This is cultivation in which emptiness and provisional existence merge with the middle.

10. First Cultivate Cessation and Meditation Together, Then Cultivate Contemplation: Enter the realm of quiescent cessation through the power of utmost stillness, then give rise to illusory functioning. This is to cultivate by merging provisionality and the Middle into emptiness.

11. First Cultivate Contemplation, Then Cessation: Attain meditative stability through wisdom cultivation; this is then to cultivate emptiness again within the Middle.

12. First Cultivate Contemplation, Then Meditation: Realize quiescent cessation through wisdom contemplation; this is then to cultivate provisionality again within the Middle.

13. First Cultivate Contemplation, Cultivate Cessation in the Middle, Then Cultivate Meditation: Through the wondrous functioning of wisdom contemplation, perform various illusory activities; abiding in quiescence and cutting off afflictions. This is the complete cultivation of the Middle, emptiness, and provisionality.

14. First Cultivate Contemplation, Cultivate Meditation in the Middle, Then Cultivate Cessation: Through the power of wisdom, give rise to unobstructed functioning; having cut off afflictions, abide in utmost stillness. From the fifteenth onward, all are cultivated through integration.

15. First Cultivate Contemplation, While Cultivating Cessation and Meditation Together: Through the power of wisdom, give rise to unobstructed functioning and simultaneously realize utmost stillness and quiescent cessation.

16. Cultivate Cessation and Contemplation Together, Then Cultivate Meditation: Use the power of wisdom to support utmost stillness, then cut off afflictions.

17. Cultivate Meditation and Contemplation Together, Then Cultivate Cessation: Directly realize quiescent cessation through the power of wisdom, then abide in the ground of purity and non-contrivance.

18. First Cultivate Meditation, Then Cessation: Through the power of quiescent cessation, give rise to utmost stillness.

19. First Cultivate Meditation, Then Contemplation: Through the power of quiescent cessation, give rise to all forms of functioning; amid all circumstances, quiescence and functioning respond in harmony.

20. First Cultivate Meditation, Cultivate Cessation in the Middle, Then Cultivate Contemplation: Through the power of quiescent cessation, abide in utmost stillness and give rise to wisdom-functioning.

21. First Cultivate Meditation, Cultivate Contemplation in the Middle, Then Cultivate Cessation: From the uncontrived nature of quiescent cessation, give rise to the realm of pure functioning, then return to utmost stillness.

22. First Cultivate Meditation, While Cultivating Cessation and Contemplation Together: Through the power of quiescent cessation and various forms of purity, abide in utmost stillness and give rise to illusory functioning.

23. Cultivate Meditation and Cessation Together, Then Cultivate Contemplation: Through the power of quiescent cessation, support utmost stillness, and then give rise to illusory functioning.

24. Cultivate Meditation and Contemplation Together, Then Cultivate Cessation: Through the power of quiescent cessation, support illusory functioning, and then enter utmost stillness.

25. Perfectly Cultivating the Three Forms of Intrinsic Purity: Through the wisdom of perfect enlightenment, perfectly unite all things. Since, with respect to all natures and appearances, one does not depart from awakened nature, this is the perfect cultivation of the three contemplations in accordance with it.

These twenty-five rounds are properly provisional classifications, adapted to beings’ capacities and explained for those who have not awakened; they differ from the section on the Merits and Virtues, which concerns those who have already awakened to perfect enlightenment. Dharma Master Dixian’s classification of these twenty-five rounds by means of the Tiantai three contemplations is extremely precise: he said that in every round there must be a person for whom it is appropriate.

Anyone who begins with quiescence necessarily practices the contemplation of emptiness; anyone who begins with illusory transformation necessarily practices the contemplation of provisionality; anyone who begins with non-grasping necessarily practices the contemplation of the Middle. Those who cultivate perfect contemplation begin by awakening to pure, perfect enlightenment; every contemplation is perfect, and so forth. How profound these words are! Practitioners should not therefore give rise to views of superiority and inferiority. Whether cultivated singly or jointly, these are all expedient means. In reality, every round is perfect: when one emptiness is realized, all is empty; when one provisionality is realized, all is provisional; when one Middle is realized, all is Middle. All is one, and one is all. This is how bodhisattvas practice.

Next, it explains the method of making one’s selection. After twenty-one days, when a responsive connection is established, choose one and decide firmly; do not doubt or regret. Doubt arises from greed and falsely discriminates superior from inferior. One does not know that each of the twenty-five gates can lead to the ultimate destination. Before entering a gate, one is ordinary; having entered a gate and reached the ultimate destination, one is a sage. What difference is there between sage and ordinary being? Ordinary beings are at the causal stage, called the causal ground; sages are at the stage of fruition, called the virtue of fruition. Whether one becomes a Buddha or not does not depend on the Buddha.

It does not depend on the Dharma or the Saṅgha, but on one’s own cultivation. What is important in cultivation is actual practice, not extensive learning. The Buddha and Ānanda, for example, were both hearers of the Dharma countless kalpas ago; yet when the Buddha attained Buddhahood, Ānanda was still his attendant. This was the error of seeking extensive learning rather than diligence.

To uphold Brahma conduct, remain serene, and reflect is to cultivate precepts, samādhi, and wisdom. This is the initial work of gathering in the mind. Precepts are mentioned first because without precepts there can be no meditative stability. Thus, conduct in accord with the precepts comes first. To gather the mind into one is itself precept. When one thoroughly understands the characteristics of the mind-nature, one fully possesses the precepts; to enter nonduality is to fully possess the precepts; to take non-precept as precept, and to receive rightly by not being bound by dharmas, is to fully possess the precepts. Precepts are the gateway to entering virtue; they do not merely mean observing deportment as precepts. Therefore, only those of sudden awakening need not receive these; they do not accord even with dharmas, for it is said that even the true Dharma must be relinquished.

[Cut off]: eliminate.

[Support]: assist.

[Brahma conduct]: precepts.

[Quiescence]: samādhi.

[Reflection]: wisdom.

[Marker]: a book title.

[Making one’s selection]: choosing.