阿彌陀經通贊疏 1.22

1.22

"Fifth, discussing the sudden and the gradual: Those who have previously attained the fruits of the two vehicles and then generate the aspiration towards the Mahāyāna are said to have gradual awakening, because the number of their births is few or entirely non-existent. If one turns to the Mahāyāna from the two kinds of ordinary beings, one is subsumed under sudden awakening, because one has not yet realized or awakened to the principle of the two vehicles, and since the number of one's births is still manifold, one is not called gradually awakened. The *Nirvāṇa Sūtra* says: It speaks only of eighty thousand kalpas for the first fruit to turn their minds, up to ten thousand kalpas for a pratyekabuddha. Since it does not state the number of kalpas for the two stages of accumulation and application, we clearly know that only when the five fruits turn their minds is it named gradual awakening; if one turns one's mind at the seven expedients, it is merely subsumed under sudden awakening. Those who have previously generated the mind of the two vehicles and previously cultivated the practice of the two vehicles, when seeking to return to the Mahāyāna, are all named gradually awakened; because they possess that nature and have cultivated that practice, comprehension through hearing and reflection is also named awakening—why must it be realization-awakening? Moreover, there are also those whose number of births is few, meaning those with fixed births, namely this very birth, or those on a single seat in the stage of conforming to decisive penetration, and so forth. The *Nirvāṇa Sūtra* merely speaks of the five fruits turning their minds to discuss the number of kalpas, and does not preclude that turning one's mind at the seven expedients is also named gradual awakening. Therefore we know that since the two stages of accumulation and application also have few births, turning one's mind [in them] is clearly subsumed under gradual awakening. Between these two masters: the first master has scriptural support and reasoning; the second master lacks scriptural support but has reasoning. As for this sūtra, with single-mindedness without distraction and ten recitations of exclusive devotion, one immediately attains rebirth in the Pure Land and abruptly abandons the defiled world; hence it is subsumed under the sudden teaching. Therefore the sūtra states: 'Whether for one day... up to seven days, single-minded and without distraction,' and so forth."