釋禪波羅蜜次第法門 9.34

9.34

復次，《摩訶衍》中說，若善修九想，開身念處門，身念處開三念處門，四念處開三十七品門，三十七品開涅槃門，入涅槃故，則滅一切憂苦。菩薩憐愍眾生故，雖於九想能入涅槃，而亦不取實際作證。所以者何？若色中無味相，眾生即不應著於色；若色中無離相，今亦不應從色得解脫。以色中有味故，眾生則著於色；色中有離相故，眾生從色得解脫。而味不即離，離不即味，離味處無脫處，離脫處無味處，當知色即非縛非脫。爾時不隨生死，不證涅槃，但以大悲憐憫一切眾生，於此不淨觀中成就一切佛法。《大品經》云：「九想即是菩薩摩訶衍。」

Furthermore, it is taught in the *Mahāyāna-[śāstra]* that if one skillfully cultivates the nine notions, they open the gate of the application of mindfulness to the body; the application of mindfulness to the body opens the gate of the other three applications of mindfulness; the four applications of mindfulness open the gate of the thirty-seven aids to awakening; the thirty-seven aids to awakening open the gate of nirvāṇa; and because one enters nirvāṇa, all sorrow and suffering are extinguished. Because bodhisattvas pity sentient beings, although they can enter nirvāṇa through the nine notions, they also do not take realization of the actual limit (bhūtakoṭi). Why is this? If there were no mark of savor in form, sentient beings would not be attached to form; if there were no mark of detachment in form, they could not attain liberation from form either. Because there is savor in form, sentient beings are attached to form; because there is the mark of detachment in form, sentient beings attain liberation from form. Yet savor is not identical with detachment, and detachment is not identical with savor; apart from the place of savor there is no place of liberation, and apart from the place of liberation there is no place of savor. Know that form is neither bound nor liberated. At that time, one neither follows birth and death nor realizes nirvāṇa, but solely with great compassion pities all sentient beings, and within this impure contemplation accomplishes all buddha-dharmas. The *Pañcaviṃśati-sāhasrikā-prajñāpāramitā Sūtra* says: 'The nine notions are themselves the Mahāyāna of the bodhisattva.'