Then the Bodhisattva of Sound Discernment rose from his seat in the midst of the assembly, prostrated himself at the feet of the Buddha, circled the Buddha three times to the tight, knelt down, joined his palms, and said: “O World Honored One of great compassion! Such Dharma methods are rare indeed. World Honored One, how many approaches are there in the bodhisattva’s cultivation of these [three] expedient methods toward the gate of Complete Enlightenment? For the sake of this assembly and the sentient beings in the Dharma Ending Age, please expediently teach us so that we may be awakened to Absolute Reality.” Having said these words, he prostrated himself on the ground. He made the same request three times, each time repeating the same procedure.

At that time the World Honored One said to the Bodhisattva of Sound Discernment: “Excellent, excellent! Virtuous man, for the benefit of the assembly and sentient beings in the Dharma Ending Age, you have asked the Tathagata about such practices. Listen attentively now. I shall explain it to you.”

Hearing this, the Bodhisattva of Sound Discernment was filled with joy and listened silently along with the assembly.

“Virtuous man, being pure, the Complete Enlightenment of all Tathagatas is originally without cultivation and cultivator. All bodhisattvas and sentient beings in the Dharma Ending Age, while unenlightened, rely on illusory effort in their cultivation. Thus therere are twenty-five kinds of pure samadhis.

“If bodhisattvas engage only in utter stillness, through the power of stillness, they can permanently sever vexations and accomplish the ultimate. Without arising from their seats, they enter nirvana. These bodhisattvas solely practice samatha.

“If bodhisattvas engage only in contemplating [all things as being like an] illusion, through the power of the Buddhas they can transform and manifest things in the world into all sorts of functions and fulfill all their pure, wondrous practices as bodhisattvas. While maintaining dharani, they do not lose mindfulness in quiescence, nor do they lose wisdom derived from stillness. These bodhisattvas solely practice samapatti. [1]

“If bodhisattvas engage only in extinguishing illusions without getting involved in functions, they will singly sever all vexations. When vexations are completely severed they will actualize Absolute Reality. These bodhisattvas solely practice dhyana.

“If bodhisattvas first engage in utter stillness and then, with the wisdom mind begotten by stillness, clearly illuminate all illusions and perform bodhisattva deeds, they practice samatha first, followed by samapatti.

“If bodhisattvas, with the wisdom begotten by stillness, fully actualize the nature of utter stillness and then sever vexations and transcend birth and death permanently, they practice samatha first, followed by dhyana.

“If bodhisattvas, with the wisdom begotten by quiescence and stillness, manifest the power of illusions and create all sorts of transformations and manifestations for the purpose of liberating sentient beings, after which they sever vexations and enter quiescent-extinction, they practice samatha first, followed by samapatti, ending in dhyana.

“If bodhisattvas, with the power of utter stillness, sever vexations and then perform the wondrous pure practices of a bodhisattva to liberate sentient beings, they practice samatha first, followed by dhyana and ending in samapatti.

“If bodhisattvas, with the power of utter stillness, sever the vexations in the mind, liberate sentient beings and establish the world, they practice samatha first, followed by both samapatti and dhyana.

“If bodhisattvas, with the power of utter stillness as a support, generate transformations and manifestations, and then sever vexations, they practice both samatha and samapatti first, followed by dhyana.

“If bodhisattvas, with the power of utter stillness as a support, attain quiescent-extinction, then give rise to functions in manifesting in and transforming the world, they practice both samatha and dhyana first, followed by samapatti.

“If bodhisattvas, with the power of transformations and manifestations to accord with all sorts of [sentient beings], then attain utter stillness, they practice samapatti first, followed by samatha.

“If bodhisattvas, with the power of transformations and manifestations, create various realms, then attain quiescent-extinction, they practice samapatti first, followed by dhyana.

“If bodhisattvas, with the power of transformations and manifestations, first perform Buddha works, then peacefully abide in quiescence and stillness, and then sever vexations, they practice samapatti first, followed by samatha, ending in dhyana.

“If bodhisattvas, with the power of transformations and manifestations, perform [bodhisattva] functions without hindrances, then sever vexations and peacefully abide in utter stillness, they practice samapatti first, followed by dhyana, ending in samatha.

“If bodhisattvas, with the power of transformations and manifestations, expediently perform [bodhisattva] functions, then accord with utter stillness as well as quiescent-extinction, they practice samapatti first, followed by both samatha and dhyana.

“If bodhisattvas, with the power of transformations and manifestations, give rise to [bodhisattva] functions to engage in utter stillness, then sever vexations, they practice both samapatti and samatha first, followed by dhyana.

“If bodhisattvas, with the power of transformations and manifestations as a support, cultivate quiescent-extinction, then abide in the pure, uncontrived stillness, they practice both samapatti and dhyana first, followed by samatha.

“If bodhisattvas, with the power of quiescent-extinction, give rise to utter stillness and abide in purity, they practice dhyana first, followed by samatha.

“If bodhisattvas, with the power of quiescent-extinction, give rise to [bodhisattva] functions, yet accord with both quiescence and functions in all circumstances, they practice dhyana first, followed by samapatti.

“If bodhisattvas, with the power of quiescent-extinction, abide in the contemplation of stillness amidst the distinct nature of all phenomena, then give rise to transformations and manifestations, they practice dhyana first, followed by samatha, ending in samapatti.

“If bodhisattvas, with the power of quiescent-extinction, from the uncontrived intrinsic nature [of all dharmas] give rise to the function of manifesting pure realms, then return to the contemplation of stillness, they practice dhyana first, followed by samapatti, ending in samatha.

“If bodhisattvas, with the power of quiescent-extinction, with various purities abide in stillness, yet give rise to transformations and manifestations, they practice dhyana, first, followed by both samatha and samapatti.

“If bodhisattvas, with the power of quiescent-extinction as a support, engaging in utter stillness, then give rise to transformations and manifestations, they practice both dhyana and samatha first, followed by samapatti.

“If bodhisattvas, with the power of quiescent-extinction as a support, engaging in performing transformations and manifestations, then give rise to utter stillness and pure luminous wisdom, they practice both dhyana and samapatti, followed by samatha.

“If bodhisattvas, with the wisdom of Complete Enlightenment, perfectly harmonize all [dualities] and never depart from the nature of enlightenment [2] in relating to the diverse [dharma] natures [3] or phenomena, [4] they are perfect in the threefold practice of according with the intrinsic nature of pure [samadhi].

“Virtuous man, these are called the twenty-five practices of bodhisattvas. All bodhisattvas practice in this way. If bodhisattvas and sentient beings in the Dharma Ending Age wish to rely on these practices, they should uphold practices of purity, [5] quietly contemplate and wholeheartedly repent. At the end of twenty-one days, after placing a numbered tally for each of the twenty-five methods, they should wholeheartedly pray [and seek divination] by picking a tally at random. The number picked will indicate whether the method is gradual or sudden. However, a single thought of doubt or regret will cause them to fail in accomplishment.”

At that time, the World Honored One, wishing to clarify his meaning, proclaimed these gathas:

Sound Discernment, you should know
that the unhindered, pure wisdom
of all bodhisattvas arises from samadhi:
the so-called samatha,
samapatti, and dhyana.
The gradual or sudden practice
of this threefold Dharma
has twenty-five variations.
All Tathagatas in the ten directions
and the practitioners in the past, present, and future
achieve bodhi through this Dharma,
with the only exceptions being
those of sudden enlightenment
and those who do not follow the Dharma.
All bodhisattvas and sentient beings
in the Dharma Ending Age
should ever practice diligently
in accordance with these methods.
Relying on the Buddha’s power of great compassion,
they will before long attain nirvana.