樂邦遺稿 1.119

1.119

《觀經義疏》云「有人謂求生淨土、念佛修觀，皆是執著取相，殊非超越之法。今謂佛言不著相者，蓋令不著我人眾生壽者，不住所修法相，遣蕩人法二執，即達人法二空，何甞以繫念進修而為著相乎？今謂若修念佛三昧，定非著相，以佛身無相，有何可著？夫般若真空，元為修六度人令不住相。六度不修，般若焉用？真學道者，達修無修、了念無念，終日修而未始修、終日念而未甞念。故《金剛經》云『無我人眾生壽者，修一切善法，則得阿耨菩提。』故知了達之士何甞不修善耶？」

The Commentary on the Contemplation Sūtra states: "Some say that seeking rebirth in the Pure Land, reciting the Buddha's name, and cultivating contemplation are all grasping at marks, and are by no means a transcendent teaching. Now I say: when the Buddha spoke of not grasping at marks, it was so that people would not cling to [the notions of] self, person, sentient being, or life span, and would not abide in the marks of the teachings being cultivated, dispelling the two attachments to person and phenomena, thereby penetrating the emptiness of both person and phenomena. How could binding one's thoughts and advancing in cultivation ever be grasping at marks? Now I say that if one cultivates the buddhānusmṛti-samādhi, it is definitely not grasping at marks, for the Buddha's body has no marks—what is there to grasp at? Emptiness in prajñā was originally intended to cause those cultivating the six perfections not to abide in marks. If the six perfections are not cultivated, what use is prajñā? A true student of the Way realizes that cultivation is without cultivation and understands that mindfulness is without mindfulness: cultivating all day long yet never having begun to cultivate, being mindful all day long yet never having been mindful. Thus the Diamond Sūtra says: 'Without [the notions of] self, person, sentient being, or life span, by cultivating all wholesome dharmas one attains anuttara-samyak-saṃbodhi.' Therefore we know: how could one who has achieved penetration fail to cultivate what is wholesome?"