西方合論 5.14

5.14

又《止觀》明念佛三昧者，當云何念？「為復念：『我當從心得佛？從身得佛？佛不用心得，不用身得，不用心得佛色，不用色得佛心。何以故？心者佛無心，色者佛無色，故不用色心得三菩提。』佛色已盡，乃至識已盡，佛所說盡者，是癡人不知，智者曉了。不用身口得佛，不用智慧得佛。何故？智慧索不可得，自索我了不可得，亦無所見，一切法本無所有，壞本絕本。」若如是念者，是名實相念佛之門，亦名絕待門。

Furthermore, the Mohe zhiguan, in clarifying the samādhi of buddhānusmṛti, states how one should be mindful: “Should one again contemplate: ‘Shall I attain the Buddha through the mind? Shall I attain the Buddha through the body? The Buddha is not attained by using the mind, nor is he attained by using the body. One does not attain the Buddha's form through the mind, nor does one attain the Buddha's mind through form. Why is this? As for the mind, the Buddha has no mind; as for form, the Buddha has no form; therefore one does not attain sambodhi by using form or mind.’ The Buddha's form is already exhausted, up to consciousness is already exhausted; what the Buddha spoke of as exhausted is unknown to the foolish, but clearly understood by the wise. One does not attain the Buddha through body and speech, nor does one attain the Buddha through wisdom. Why is this? Wisdom, when sought, cannot be found; the self, when sought, is completely impossible to find, nor is there anything seen; all phenomena originally do not exist, destroying the source and cutting off the root.” If one contemplates in this manner, it is called the approach of the buddhānusmṛti of the true mark, and is also called the absolute approach.