摩訶止觀 2.10

2.10

見佛相好，如照水鏡，自見其形。初見一佛，次見十方佛。不用神通往見佛，唯住此處見諸佛。聞佛說法，得如實義。為一切眾生見如來，而不取如來相。化一切眾生向涅槃，而不取涅槃相。為一切眾生發大莊嚴，而不見莊嚴相。無形無相，無見聞知。佛不證得，是為希有。何以故？佛即法界，若以法界證法界，即是諍論。無證無得！

Seeing the marks and characteristics of the Buddha is like looking into a water mirror and seeing one's own form. First one sees one Buddha, and next one sees the Buddhas of the ten directions. Without using supernatural powers to go and see the Buddhas, solely dwelling in this place one sees all Buddhas. Hearing the Buddhas preach the Dharma, one attains the real meaning. For the sake of all sentient beings one sees the Tathāgata, yet does not grasp the mark of the Tathāgata. One transforms all sentient beings toward nirvāṇa, yet does not grasp the mark of nirvāṇa. For the sake of all sentient beings one sets forth great adornments, yet does not see the mark of adornment. It is without form and without mark, neither seen, heard, nor known. That the Buddha does not realize or attain it is what is rare. Why is this? The Buddha is the dharmadhātu; if one were to realize the dharmadhātu by means of the dharmadhātu, that would be disputation. There is neither realization nor attainment!