觀無量壽佛經疏妙宗鈔 6.8.4

6.8.4

經「豁然大悟逮無生忍」者，以凡夫心聞十六觀，即聞即修，頓入圓住。 蓋由了知依正應色即報即法，非縱非橫三一融妙，全心作佛全心是佛，能所既忘思議泯絕，三德祕藏當念頓開，是故名為豁然大悟。 悟通觀行及相似位，是故特云逮無生忍，顯此大悟的在分真。 若十六觀非妙宗者，豈令當機頓入圓位？ 經文結益顯此觀門非偏非漸，信不可用事相銷文。 二、明侍女發心。 經文但云「發無上正等覺心」，是何位邪？ 經示夫人無生忍後別云發心驗非真發。 《淨名疏》云「菩薩柔順忍方有發義，故多約相似明發心位。 」名字觀行亦有發義，去無生遠，故下得論。

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.