觀無量壽佛經疏妙宗鈔 6.8

First, the fourteenth, contemplation of the highest grade of rebirth, has three parts: first, the highest level of the highest grade, which has two parts: first, dividing into sections. Second, explaining sequentially, which has three parts: first, identifying [the topic]. Second, explaining [it], which has four parts: first, clarifying the causes of rebirth. The sūtra contains two passages: since the first passage says, "Developing three kinds of minds, one immediately attains rebirth," we know that these three minds are developed by a single person. The next passage then says, "Moreover, there are three kinds of sentient beings who will attain rebirth"; according to this, it would be three persons each cultivating and perfecting three kinds of practice. However, the cultivation depends on the individual: whether one engages in a single practice separately, combines other practices, or cultivates them all fully, as long as one's rank reaches the nature of the seed of the path in the Separate Teaching, or the tenth faith in the Perfect Teaching, one is called [a candidate for] the highest level of the highest grade. As for the three minds such as the sincere mind, this accords in meaning with the three minds in the Awakening of Faith. That text says: "First is the straightforward mind, because of correctly contemplating true suchness. Second is the profound mind, because of delighting in gathering all good practices. Third is the mind of great compassion, because of desiring to eradicate the suffering of all sentient beings." Now, regarding the first, the sincere [mind], the commentary explains it with "single-minded and real." If one does not contemplate true suchness, how could it be called single-minded and real? As for explaining the profound mind: although the commentary gives three senses, they are not separate from one another. Seeking a high and profound fruit must accord with the profound principle; wishing to accord with the profound principle must deeply delight in good roots: this is establishing practice based on principle and seeking the fruit. The three profound senses established by the two sūtras do not go beyond "delighting in gathering all good practices" in that treatise. The mind of dedication and making vows in the sūtra, though not explained in the commentary, corresponds in meaning to the treatise's meaning of great compassion eradicating suffering. That is to say: taking the two minds—the real contemplation of true suchness and the good mind directed toward the fruit—one skillfully dedicates their merit, vowing to be reborn in the Pure Land, swiftly realize the tolerance [of unarisen dharmas], and extensively eradicate the suffering and afflictions of all sentient beings. Yet these three minds accord with the three dharmas. How so? The first contemplates the equal, single nature of true suchness; the next two are the two cultivated senses of self-cultivation and transforming others. Since cultivated [virtue] is two and inherent nature is one, the mind is indeed generated in terms of the three perfectly fused dharmas. Now, when these three minds are cultivated in a single thought-moment, view and thought [delusions] and dust-and-sand [delusions] naturally fall away first, and one enters the tenth faith; hence it corresponds to this grade. If these three minds merely subdue [delusions] in a perfect manner, it corresponds to the middle three grades; if they do not subdue them at all, it corresponds to the lower three grades. The text is found here, but its meaning covers the lower eight [grades]. In the sūtra, "having a compassionate mind, not killing, and being endowed with all the precepts and practices": through compassion without conditions, one does not harm the lives of creatures; knowing that the nature is free from wrongdoing, the mind is endowed with all precepts. "Reading and reciting the vaipulya [sūtras]": developing contemplation in accord with the text. "Practicing the six recollections": the Commentary on the Mahāparinirvāṇa-sūtra says, "The first three recollect others, and the latter three recollect oneself. Precepts and giving are causes within oneself; rebirth in heaven is a fruit within oneself. Precepts are good through cessation; giving is good through action. Rebirth in heaven has proximate and remote fruits; the remote is the heaven of the primary truth." From "pacifying the mind" onward, it explains the meaning of recollection. That is, recollecting the Three Jewels of the identical body, the single-mind precepts and giving, and the principle of the primary truth—all being unmoved by the two extremes; hence they are all called recollection. In the sūtra, "dedication, making vows," etc.: speaking generally, non-killing and the rest must all be skillfully dedicated, vowing to be reborn in the Pure Land and, after realizing the unarisen, extensively crossing over sentient beings. In the sūtra, "endowed with such merit": whether completely or partially, all may be said to be "endowed." "For one day up to seven days, one immediately attains rebirth": when each of the above practices is perfected, reaching the stage of the seed of the path, a longer duration is even better; but down to seven days, or even just one day, one can still partake in the highest level of the highest grade. All these must be distinguished into the lower eight grades according to whether [delusions] are severed and subdued or completely unsubdued. Were it not so, how could those who have just begun to cultivate the six recollections, with the three delusions still blazing, ascend to the ultimate grade? One must know that the nine grades are difficult to determine by fixed dharmas; one can only assess them according to effort. From here onward, the divisions of the sūtra and commentary are distinct, so the subcommentary does not mark them. Clarifying the causes of rebirth for the middle level of the highest grade, [the sūtra] says: "One need not necessarily uphold and recite the vaipulya classics, but skillfully understands their meaning and import," etc.: this refers to a person who grasps the meaning, who does not delight in reading and reciting, but takes a single phrase or verse from the sūtras and deeply penetrates its ultimate import, their mind remaining unalarmed and unmoved by the profound and vast principle that transcends words and thoughts. Moreover, their mind dwells peacefully in the Middle Way, unmoved by the two extremes, fully comprehending that cause and effect are both the true mark: this is called deep faith. Although they do not study comprehensively, when they hear the different teachings of the Great Vehicle adapted to various capacities, they understand that they reveal the single principle, and do not give rise to doubts or disparagement. This single cause also applies to all nine grades. However, because this contemplation reaches the eighth or ninth faith in the Perfect Teaching, it corresponds to this grade; if their understanding of the primary truth has not subdued delusion at all, they are merely subsumed within the three lower grades. Just like Sadāparibhūta, who did not focus on reading and reciting, but merely bowed to people and bestowed a single phrase upon them. Because he deeply understood the meaning, he did not flag for many years; through the practice of the first stage of rejoicing, he progressed from the stage of verbal identity through the five stages up to the purification of the six sense organs. Thus we know that the practices of the four grades, such as reading and reciting, can all be cultivated from the stage of verbal identity up to the purification of the six sense organs; if one realizes partial reality, there is no one-sided cultivation. Among the benefits after rebirth, the commentary states: "It is called deep, wondrous vigor," etc.: because upon hearing the various sounds preaching the primary truth, one can achieve the inconceivable contemplation directed toward the principle, and since the subtle obstructions of emotional defilements are suddenly obliterated, advancement is as swift as the wind. Compared to other phenomenal practices that are mixed and sluggish, this vigor is truly called foremost. The commentary cites "non-retrogression from anuttara" and explains, "the bodhi of the seed of the path," etc.: because anuttara-samyak-saṃbodhi is translated as unexcelled, correct, and complete enlightenment, this is the fruit sought by the original nature of the practitioner's mind. In non-retrogression regarding this, there are three stages: if one destroys view and thought [delusions], it is called non-retrogression in stage, whereby one never loses the stage of transcending the ordinary—this is the nature of the habit-seed. If one subdues and severs dust-and-sand [delusions], it is called non-retrogression in practice, whereby one never loses the practice of a bodhisattva—this corresponds to the nature-seed and the path-seed. If one destroys ignorance, it is called non-retrogression in mindfulness, whereby one never loses correct mindfulness of the Middle Way—this is the nature of the noble seed. One reborn in the middle level of the highest grade has already attained the bodhi of the nature-seed in this land, and upon arriving there, only after one kalpa does one attain the unarisen, which is non-retrogression of the noble seed. Now, the non-retrogression from bodhi attained in seven days corresponds in meaning to non-retrogression in the bodhi of the path-seed. It is called a 'ground' (stage) in a general sense, because what ordinary beings and nobles rely upon are both called grounds. 'The four kinds of prophecy generally referred to as present [prophecy]': the Great Commentary on the Vimalakīrti-nirdeśa sets forth four prophecies: prophecy before generating the mind, secret prophecy, present prophecy, and prophecy of the unarisen. The statement 'generally referred to as present' is because present prophecy applies to both ordinary beings and nobles. In this stage of the unarisen, the Buddha merely speaks generally and refers to it as 'present.' The lowest level of the highest grade also believes in cause and effect and does not disparage the Great Vehicle; since it is identical to the middle level of the highest grade, it is called 'also.'

That [teaching] takes understanding the ultimate truth as a distinct practice, whereas this [teaching] takes merely arousing the mind of unexcelled awakening as a distinct practice. Although their intended orientations in exhaustively investigating the principle and gathering living beings differ, in entering holiness from the ordinary stage and passing through the stages there is no difference. That is to say, relying on the wondrous realm of the unconditioned four truths to make the four vows is called genuinely arousing the mind of awakening (bodhicitta): vowing that those who have not yet crossed over suffering shall cross over, because the aggregates and sense bases are all as suchness; vowing that those who have not yet understood the cause [of suffering] shall understand it, because the defilements are originally pure; vowing that those who have not yet been settled in the path shall be settled, because delusion itself becomes wisdom; and vowing that those who have not yet realised cessation shall realise it, because [samsāric] birth itself becomes cessation. Arousing this mind of the path also applies across all nine grades: arousing it within the stage of names and words naturally includes the quiescent and the distracted, which are the lower three grades; within the five stages of contemplative practice, which are the middle three grades; and since resemblance [awakening] is divided into three kinds of lineage nature, these are the upper three grades. Here it is aroused at the lineage of practice, and therefore corresponds to this grade. As this mind is profoundly activated, one may step into partial realization of reality; could one then not attain the upper grade of the upper class? Judged according to stages, no phenomenon is not ninefold. Regarding the benefits after birth, although in the sūtra one sees the Buddha's body yet the mind is not distinct regarding the multitude of physical marks and signs, and only after three weeks does one see them clearly: this is because the person of this grade is positioned at the lineage of practice; although delusions of view and thought are broken, the delusions of dust and sand are not yet eradicated, and therefore one's mind is not distinct regarding the multitude of marks. When three weeks have passed, one advances into the nature lineage and cuts into the delusions of dust and sand, so that each and every one of the eighty thousand marks becomes clear. From this point, over three kalpas one travels across the ten directions, offering to buddhas and hearing the Dharma, advances into the path lineage, and ascends to the first ground; at this ground one immediately attains the gate of illumination of the hundred dharmas. The 'hundred dharmas' are the enumerated terms set forth in the Treatise on the Hundred Dharmas. Now in all these dharmas one realizes the three truths, so that the hundred dharmas become the gate to clear penetration of the three truths; when the three truths are clear, one thoroughly understands everything. Therefore the treatise says: 'Increasing wisdom and reflecting on the meanings of the various dharma gates; by understanding this meaning, the mind is filled with great joy, and therefore it is called the Ground of Joy.' In the explanation of the causes of birth for the upper grade of the middle class, only the various precepts are mentioned; this merely briefly brings up the first of the three learnings. If judged by their hearing the praise of the four truths upon being born there and immediately becoming arhats with the three clear knowledges and eight liberations, verifying the cause by the effect shows that they did not exclusively keep precepts; they must also have cultivated the Hinayana noumenal contemplation and phenomenal dhyāna, but having not yet realized the fruit, they were still in the stages of the worthy. At the end of life, upon hearing praise of the Vaipulya [teachings], they turned their minds toward the Mahāyāna and vowed to be born in the Pure Land. However, the mind of redirection must reach above the seventh faith of the Separate Teaching or the fourth and fifth grades of contemplative practice of the Perfect Teaching to qualify as a person of the upper grade of the middle class. If their Hinayana practice had already reached the stages of forbearance and the supreme worldly dharmas, merely redirecting according to their stage would place them in this grade; if at the stages of heat, peak, or outer ordinary beings, they must make a vigorous redirection to leap into this grade. In general, regarding Hinayana and worldly good, one judges the nine grades according to the depth and height of the mind of redirection. As for the benefits after birth, the commentary has two parts: first, directly explaining the sūtra text. The four truths are practices shared with the two vehicles; owing to past conditioning, they hear the two kinds of four truths: of arising-and-perishing and of non-arising. As for arising-and-perishing: suffering is the transition of the three marks; the cause is the flux of the four mental states; the path is the counteracting and displacing; cessation is the extinguishment of existence returning to non-existence. The four of non-arising are: suffering has no mark of oppression; the cause has no mark of aggregation; the path has no mark of duality; cessation has no mark of arising. Next, the three clear knowledges are: the clear knowledge of past lives regarding the past, the clear knowledge of the exhaustion of outflows regarding the present, and the clear knowledge of the divine eye regarding the future. These three are called clear knowledges (vidyā) and also receive the name of superknowledges (abhijñā). As for the other three merely receiving the name of superknowledges, the Vibhāṣā says: 'The superknowledge of miraculous powers is merely craftmanship; the divine ear is merely hearing sounds; the knowledge of others' minds merely focuses on others' specific thoughts, and therefore they are not clear knowledges. Past lives knows past suffering, giving rise to great revulsion. The divine eye knows future suffering, giving rise to great revulsion. The exhaustion of outflows correctly contemplates and cuts off delusions. Therefore these three are called clear knowledges.' The Mahāprajñāpāramitopadeśa says: 'Question: What is the difference between superknowledge and clear knowledge? Answer: Directly knowing the past and so forth is called superknowledge; knowing the causes, conditions, and karma of the past and so forth is called clear knowledge.' Next is the explanation of the eight liberations. 'First, possessing internal [form]...' means internal form is the skeleton within one's own body. In order to cultivate the radiance of the eight colors, one retains the skeleton. The fetters of the desire realm are difficult to cut off, so with an impure mind one contemplates external form. The stage is at the first dhyāna, able to liberate oneself from one's own stage and the lower desire realm. From 'Second...' onwards, the stage is at the second dhyāna. The second dhyāna has internal purity, so it destroys the skeleton of the internal body. The delusions of desire are difficult to cut off, so one still contemplates the external marks of impurity. From 'Third...' onwards, one removes the external marks of impurity and merely refines the light of the eight colors within concentration. Because it is pure and spotless, it is called pure. One abides in the third dhyāna. Fourth, the base of empty space: if one extinguishes the fundamental four dhyānas and forms of the three renunciations, concentrating single-mindedly on boundless empty space to enter samādhi, one then contemplates that this samādhi exists dependent on the aggregates and sense bases, is impermanent, painful, empty, and deceitfully unreal, so the mind gives rise to revulsion and turns away without clinging. Fifth, the base of consciousness: if one abandons space, focuses on consciousness, and enters samādhi, one then contemplates that this samādhi is deceitfully unreal, without clinging. Sixth, the base of nothingness: when one abandons consciousness, focuses on nothingness, and enters samādhi... up to without clinging. Seventh, the base of neither-perception-nor-non-perception: when one abandons the base of nothingness, focuses on neither-perception-nor-non-perception, and enters samādhi... up to without clinging. Eighth, cessation [and contemplation] and so forth: turning away from and extinguishing the mental concomitants of feeling and perception. The disciples of the buddhas, weary of and revulsed by the scattered mind, wish to enter samādhi to rest, using the Dharma of nirvāṇa to settle within the body; therefore it is said that they personally realize it with the body while perception and feeling are extinguished. 'The former three...' means their stage is in the form realm, capable of leaving behind the five desires of their own stage. 'The middle four...' means their stage is in the formless realm, each successively leaving behind the lower stages. However, the former three also leave behind the lower, and the middle four also leave behind their own stages; this is merely spoken by showing one for the other. The last one can be understood; it is also called the renunciation below, named after the resultant fruit of liberation. Second, from 'harmonizing and resolving' onwards, resolving various doubts and objections, in three parts: first, resolving the doubt about the non-birth of the Hinayana. The commentary and the Expository Treatise adopt the intent of the Lotus Sūtra to harmonize the present sūtra with the Treatise on Rebirth. When the treatise says they are not born, it is based on those of fixed nature who enter the remainderless [nirvāṇa]; when the present sūtra says they are born, it refers to those who regressed from bodhi and adopted the Hinayana. As the commentary previously harmonized: 'Directly abiding in Hinayana practice they are not born; it is solely by arousing the great mind at the verge of death that they are born.' If they had no past seeds, how could they turn from the small to the great at the verge of death? Hence we know this is not contradictory to the previous meaning. It further resolves a latent doubt: since they attain birth through turning their minds toward the great, why is it that upon arriving there they instead realize the small fruit? Hence it explains that 'their untainted path is mature' and so forth, because having regressed from the great for so long and practiced the small so deeply, that Buddha adapts to their habit to preach the small, temporarily enabling them to realize the fruit.

From "Or they are received" below, the intention of the sūtras and treatises in leading beings through the Hīnayāna is presented again. When the present sūtra and the *Treatise* speak of going to that land and realizing the lesser fruit, the intent is specifically to receive Hīnayāna followers who seek rebirth. Once they are reborn, they all aspire to the Mahāyāna and certainly do not realize the lesser [fruit]. Nevertheless, although this intention is set forth, the former meaning is the standard one.

Second, from "Middle grade" below, the commentary explains the middle [three grades].

From "inferior to" below, an objection is raised. Since those of the lowest of the low grade are reborn there, hear the Dharma, and immediately give rise to the mind of bodhi, why do those reborn in the high-middle grade merely realize the fruit of non-learning (arhatship)? Based on the Mahāyāna versus the Hīnayāna, the objection challenges that the fourth grade is inferior to the ninth grade.

From "The explanation states" below, the answer is given in terms of the swiftness of ascending to the grounds (bhūmi). Although those in the high-middle grade follow their habits and realize the lesser fruit, they are sure to enter the first ground within no more than ten kalpas. For those of the ninth grade, whose evil is heavy, it takes twelve great kalpas just to emerge from the womb; though they give rise to the great aspiration, only after traversing many more kalpas do they attain the forbearance of dharmas (anutpattika-dharma-kṣānti). Therefore, by virtue of their swift realization, they are superior in comparison.

Third, from "The Larger Text" below, the objection that the middle grade does not mention leaving home is resolved. In explaining the middle grade, that [Larger] text says, "Although one cannot practice and become a śramaṇa," which is why it is said that "it does not explain leaving home." "Long-term from beginning to end" refers to leaving home for one's whole life. "Regarding a short duration" refers to one day and one night. Thus we know that in terms of a short duration, the Larger Text implicitly contains this meaning as well; while in terms of a long duration, this sūtra also makes no mention of it. Thus the two sūtras are identical in fact.

Regarding the causes cultivated for the middle-middle grade, the commentary's mention of the "ten precepts" explains the sūtra's phrase "upholding the śrāmaṇera precepts." Regarding "gold, silver, and coins (jātarūpa-rajata)," Nanshan says: "There is a duality of Hu (Central Asian) and Han. What is called *jātarūpa* in Central Asian is translated here as gold and silver." The *Samantapāsādikā* states: "*Jātarūpa* ('born colour') and *rūpa* ('resembling colour'); 'resembling' means an image/counterfeit. This means that gold is born with a yellow colour, while silver can be tinted to resemble gold; hence it is called *jātarūpa* (raw and counterfeit)." If so, since *shengbing* (生像) is the language of this land, why is it called a Central Asian expression? Answer: Because the language and sounds of the Central Asian regions north of the five Indias had some contact with Han Chinese, it was called *shengbing*; when Central Asians re-translated it, it entered Han Chinese again, and thus the Central Asian sound was preserved.

Regarding the causes cultivated for the low-middle grade, the sūtra states: "filially supporting one's parents and practicing worldly benevolence and compassion." This is the good of ordinary worldlings and cannot subdue delusions; how could it qualify for the middle tier? In the commentary's earlier determination of ranks, persons of the middle tier correspond to the ten faiths of the Separate Teaching, which is the five grades of the Perfect Teaching. This is because, as death approaches, a good friend broadly expounds Amitābha Buddha, conforming to original nature to take Sukhāvatī, and discusses Dharmākara making vows in accord with noumenon; having heard this, the practitioner understands and awakens to the Mahāyāna, gives rise to the mind of dedication, and seeks rebirth in the Pure Land. Although the sūtra does not mention giving rise to the mind of dedication, having heard such an extensive exposition, how could they not turn their mind? This is merely omitted for brevity. Because the arousal of the mind at the approach of death is fierce and sharp, one is able to enter the initial rank of the outer ordinary of the Separate and Perfect teachings, universally subduing or suddenly subduing [delusions]; hence worldly good is placed in this grade and rank. The Great Master correlated the nine grades exclusively to the three Mahāyāna ranks, which contains a profound significance.

Regarding the benefits after rebirth, after one minor kalpa one becomes an arhat. Question: Realizing the lesser fruit upon arriving there is in all cases in accord with one's original habituation. Now, this practitioner's original habituation was worldly good, which is a human and heavenly cause, not a śrāvaka practice; upon arriving there, how could they attain arhatship? Answer: Filial care and benevolence are the foundation of both the Great and Lesser [vehicles]; what teaching does not discuss them? Yet the *Āgamas* specifically emphasize this good; verifying the cause from the fruit, this person practiced filial obedience based on the Tripiṭaka [teaching]. Although practicing worldly good, their mind resided on impermanence; having set their resolve on this for long, their uncontaminated path matured, and thus they realized the lesser fruit.

Sixteenth, persons of the lower three grades. The gravity of their misdeeds and their encountering conditions for eradication serve as the causes for rebirth. One must know that the sūtra's intent, for ease of comprehension, takes the eradication of evil deeds of the three karmas as the cause of the lower three grades; the dedication of ordinary and lesser vehicles as the cause of the middle three grades; and the various Mahāyāna goods as the cause of the upper three grades. These reflect and reveal one another from top to bottom as the sphere of the contemplative method. If one speaks according to reality based on the underlying meaning, for both Mahāyāna and Hīnayāna, good and evil, each of the nine grades is discussed according to the depth of the mind of dedication and the power of eradicating sins. The three persons of the present [lower grades], upon hearing the Dharma and reciting the Buddha's name, have their karmic hindrances eradicated, yet they have not subdued delusions at all; their rank resides in the [stage of] words and names, so they belong to the lower three. If their mind for eradicating sins is sharp, entering the outer ordinary of the Separate and Perfect [teachings], they belong to the middle three grades; if they can reach the inner ordinary, they belong to the upper three grades. King Ajātaśatru's repenting of his rebellion and attaining rootless faith is of this category.

In the high-lower grade, the sūtra says: "Although not slandering the Vaipulya sūtras." Not slandering in this grade shows that the sins are still comparatively light. When it comes to the next lower grade, it says, "the five rebellions, the ten non-virtues, and completely endowed with all unwholesome deeds"; there is no evil karma—such as slandering sūtras—that is not committed, hence it says "completely." The Perfect and Sudden Teaching states that sins have no light or heavy; if repented, all are eradicated, just as when [King] Senyo killed the brahmins, [he suffered] three thoughts in hell; upon realizing that he had slandered the Vaipulya, his mind gave rise to repentance and he was immediately born in a Buddha-land.

In the middle-lower grade, the sūtra states: "stealing the property of the Sangha and stealing the property of the present Sangha." The stolen objects do not exceed the four kinds of permanent property (nitya-dravya):
First, the permanent-permanent, which refers to the kitchens, storehouses, monasteries, general utensils, flowers, fruit, trees, groves, fields, gardens, servants, and livestock of the community of monks; because its essence extends through the ten directions, it cannot be divided and consumed.
Second, the permanent of the ten directions, such as the regular food offered to the monks by the saṅgha household; its essence extends through the ten directions, yet it is restricted only to its local place.
Third, the present-present, which refers to goods obtained by the [present] monks.
Fourth, the present of the ten directions, such as the light possessions of deceased members of the five assemblies: if the karman has not yet been performed, one incurs guilt against the monks of the ten directions; if the karman has already been performed, one incurs guilt against the present monks, which then belongs to the third, the present-present.
Stealing the former two kinds is called stealing the property of the Sangha; stealing the latter two kinds is called stealing the property of the present Sangha.
"Teaching the Dharma with impure intention" means merely seeking fame and gain, not benefiting living beings.
"Lacking shame and remorse": doing evil in secret, one has no shame toward Heaven; doing evil openly, one has no remorse toward humans. "Shame and remorse" (*hrī* and *apatrāpya*) are synonymous with a sense of embarrassment and modesty.

In the low-lower grade, the commentary's explanation of the cultivated cause has two parts: first, from "Reciting the Amitā-" below, it clarifies the eradication of sins through buddhamanasikāra. Second, it cites questions and answers from the *Great Treatise*, which has two parts: first, from "The question states" below, it challenges based on the brevity of time. Second, from "This mind" below, it answers based on the fierceness of mind. This fierce and sharp mind arises from two conditions: first, encountering a good friend; second, being oppressed by suffering, one's mind fears the evil destinies, one's ears hear the Buddha's name, and for this reason one recites it firmly and with utmost sincerity. Since the sphere is supreme and the mind is fierce, though the time is short, the merit is great, capable of surpassing a hundred years of lukewarm aspirational power. If under these two conditions this fierce mind did not arise, this person would surely fall into hell.

Second, clarifying the benefits has two parts: first, the commentary's outline. Second, explaining the sūtra, which has two parts: first, the Lady's awakening to the Path.

Regarding the sūtra's words, "suddenly having a great awakening and attaining the forbearance of the non-arising of dharmas": with the mind of an ordinary person, upon hearing the sixteen contemplations, she immediately practiced as soon as she heard, suddenly entering the abodes of the Perfect [Teaching]. This was because she fully understood that the environmental and primary rewards and the response forms are themselves the reward and the Dharma[-body], neither vertical nor horizontal, their three and one harmoniously wondrous; the entire mind creates the Buddha and the entire mind is the Buddha. Grasping subject and grasped object were forgotten, thought and deliberation completely dissolved, and the secret treasury of the three virtues was suddenly opened within the present thought; therefore it is called "suddenly having a great awakening." Awakening spans the stages of contemplation practice and resemblance; therefore the text specifically says "attaining the forbearance of the non-arising of dharmas" to show that this great awakening definitely resides in [the stage of] partial realization of the true. If the sixteen contemplations were not the wondrous doctrine, how could they cause the target of the teaching suddenly to enter the Perfect ranks? The sūtra text concludes with the benefit to reveal that this contemplative gateway is neither partial nor gradual; truly, one must not use phenomenal marks to interpret the text.

Second, clarifying the maidservants' giving rise to the mind. The sūtra text merely says, "gave rise to the mind of unsurpassed, equal, and perfect awakening." What rank is this? After showing the Lady's forbearance of the non-arising of dharmas, the sūtra separately mentions giving rise to the mind, which proves it was not the true arousal [of the grounds and abodes]. The *Vimalakīrti Commentary* states: "Only with a bodhisattva's compliant forbearance (anulomikī kṣānti) is there the meaning of arousal; hence the rank of giving rise to the mind is mostly explained in terms of resemblance." Words-and-names and contemplation-practice also have the meaning of arousal, but being far from non-arising, they are discussed below.