摩訶止觀 7.142

7.142

二乘共三藏佛，俱得真，無法界像。當知前兩道品非修相法；若後兩道品，是修相法。《法華》云：「深達罪福相，遍照於十方，微妙淨法身，具相三十二。」若證中道，中道即具此相。如《法華》中二乘開示悟入妙會中道，即與八相佛記。譬如得鏡，萬像必形。大乘得中，靡所不現；法身相者，名為真相。《淨名》云：「已捨世間所有相好。」輪王、魔羅，世相嚴身，皆是虛妄，故言「已捨」。中道明鏡本無諸相；無相而相者，妍醜由彼，多少住緣普現色身，即真相也。

The two vehicles along with the Tripiṭaka Buddha all attain truth, but they lack the image of the dharmadhātu. One should know that the previous two kinds of the factors of the path are not the method for cultivating the marks; the latter two kinds of the factors of the path are the method for cultivating the marks. The Lotus Sūtra states: "Deeply penetrating the marks of sin and blessing, / shining everywhere throughout the ten directions, / the subtle, wonderful, pure dharmakāya / is endowed with the thirty-two marks." If one realizes the middle way, the middle way is inherently endowed with these marks. As when in the Lotus Sūtra the two vehicles' opening, demonstrating, awakening to, and entering into the wonderful union with the middle way immediately receives the prophecy of eight-phased Buddhahood. This is like obtaining a mirror: all images will certainly take form. When the Mahāyāna attains the middle, there is nothing that is not manifested; the marks of the dharmakāya are called the true marks. The Vimalakīrtinirdeśa states: "He has already renounced all the marks and characteristics of the world." The worldly marks that adorn the bodies of wheel-turning kings and Māras are all false and empty, hence it says "already renounced". The bright mirror of the middle way originally has no marks; that which is without marks yet has marks, whose beauty or ugliness depends on the other, whose abundance or scarcity resides in conditions, universally manifesting a physical body: this is the true marks.