注維摩詰經 9.270

9.270

肇曰：佛者何也？蓋窮理盡性大覺之稱也。其道虛玄，固以妙絕常境，心不可以智知、形不以像測，同萬物之為而居不為之域，處言數之內而止無言之鄉，非有而不可為無、非無而不可為有，寂寞虛曠物莫能測，不知所以名，故強謂之覺。其為至也亦以極矣。何則？夫同於得者得亦得之，同於失者失亦得之，是以則真者同真、偽者同偽，如來靈照冥諧一彼實相，實相之相即如來相。故經曰「見實相法為見佛也」。淨名自觀身實相，以為觀如來相，義存於是。生曰：若謂己與佛接為得見者，則己與佛異相去遠矣，豈得見乎？若能如自觀身實相，觀佛亦然，不復相異，以無乖為得見者也。

[Seng]zhao says: What is the Buddha? It is an appellation for the Great Awakened One who fathoms principle and completely realizes nature. His Way is empty and profound, inherently transcending ordinary realms; the mind cannot know it through intellect, and the form cannot be measured through images. He concurs with the activities of the myriad things yet abides in the domain of non-activity; he dwells within words and concepts yet stays in the realm of wordlessness. He is not existent, yet cannot be regarded as non-existent; he is not non-existent, yet cannot be regarded as existent. Silent, empty, and vast, nothing can measure him; not knowing how to name him, one forcibly calls him 'Awakened'. His attainment of the ultimate is also supreme! Why so? One who is identical with gain is also gained by gain; one who is identical with loss is also gained by loss. Therefore, one who models on the real is identical with the real; one who models on the false is identical with the false. The Tathāgata's spiritual illumination harmonizes secretly and unites with that real mark; the mark of the real mark is itself the Tathāgata's mark. Thus the sūtra says: 'Seeing the dharma of the real mark is seeing the Buddha.' Pure Name contemplates the real mark of his own body and takes it as contemplating the mark of the Tathāgata; the meaning lies here. [Dao]sheng says: If one says that coming into contact with the Buddha oneself constitutes gaining sight of him, then oneself and the Buddha are different and far apart; how could one have seen him? If one can, just as one contemplates the real mark of one's own body, contemplate the Buddha in the same way, no longer differing from each other, taking the absence of discrepancy as gaining sight of him.