摩訶止觀 9.11

9.11

九想等是出世客法，雖是事法，能防欲過；不俟諦智，能發無漏。如迦絺那五百羅漢，人人七遍為說四諦不能悟道，佛說不淨即發無漏。厭患力強，故判屬無漏。若言非無漏者，不應稱為聖戒、定、慧。聖之言正，正豈過無漏？《大經》云：「聖行者，諸佛境界，非二乘所知……佛說此法，二乘奉行，故名聖行。」今佛說聖法，二乘行之，何得非無漏？又《大品》云：「根本是世間法施；不淨等是出世法施。」既言出世，豈非無漏？又云：「九想開不淨；不淨開身念處；身念處開三念處；三念處開三十七品；三十七品開涅槃。」涅槃初緣豈非無漏？若言事禪應是有漏者，譬服二石，一熱一冷，雖同事禪，應漏、無漏異。若無漏緣稱無漏者，六地斷見、七地斷思，此亦是緣，亦應無漏。六地、七地斷見思者，終不單用根本，會須諦智，寄此位發。單用根本，非無漏緣。不淨等不爾，直以不淨能為作緣（云云）。所以不取十想者，前三見諦、中四思惟、後三無學，皆屬理攝，故不取。不取八念者，有人修九想無怖，又念佛門已攝，故不取。

The nine contemplations of decay and similar practices are supramundane guest dharmas. Although they are phenomenal dharmas, they can prevent the faults of desire; without waiting for the wisdom of the truths, they can give rise to the taintless. For example, for the five hundred arhats headed by Kaṭhina, each was spoken the four truths seven times without attaining realization of the Path; yet when the Buddha preached impurity, they immediately gave rise to the taintless. Because the power of revulsion is strong, they are judged as belonging to the taintless. If one says they are not taintless, they should not be called holy precept, concentration, and wisdom. The word 'holy' means correct; could correctness be surpassed by anything other than the taintless? The Mahāparinirvāṇa Sūtra says: 'The holy conduct is the realm of the buddhas, not known to the two vehicles... When the Buddha preaches this Dharma and the two vehicles practice it accordingly, it is named holy conduct.' Now that the Buddha preaches the holy Dharma and the two vehicles practice it, how could it not be taintless? Furthermore, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: 'The fundamental [dhyānas] are the mundane gift of Dharma; impurity and the like are the supramundane gift of Dharma.' Since it says supramundane, how could they not be taintless? It also says: 'The nine contemplations open up impurity; impurity opens up the smṛtyupasthāna of the body; the smṛtyupasthāna of the body opens up the [other] three smṛtyupasthānas; the three smṛtyupasthānas open up the thirty-seven factors [of awakening]; the thirty-seven factors open up nirvāṇa.' How could the initial condition of nirvāṇa not be taintless? If one says phenomenal dhyāna must be tainted, this is like ingesting two minerals, one hot and one cold: although both are phenomenal dhyānas, their taintedness and taintlessness should differ. If what serves as a condition for the taintless is called taintless, then severing views at the sixth stage and severing thought[-delusions] at the seventh stage are also conditions, and should also be taintless. However, severing views and thought at the sixth and seventh stages never employs the fundamental alone; it definitely requires the wisdom of the truths, relying on these positions to arise. Using the fundamental alone is not a condition for the taintless. Impurity and the like are not like this: directly through impurity itself, they can serve as conditions (and so forth). The reason the ten contemplations are not taken up is that the first three see the truths, the middle four cultivate contemplation, and the last three belong to the stage beyond study—all are subsumed under principle; hence they are not taken up. As for not taking up the eight mindfulnesses: some practice the nine contemplations without fear, and they are also already subsumed under the gateway of mindfulness of the Buddha; hence they are not taken up.