佛祖統紀 50.28

50.28

古者能仁氏之王天下也。象無象之象。言無言之言。以復群生之性。由是佛教生焉。教之高下視根之利鈍。是故有頓焉有漸焉。然後混而為一。是謂開顯。而蚩蚩群彙。率其化復其性。蹈乎大方安乎祕藏者。可勝言哉。逮乎後漢其道東傳。時君仰其神。元元陶其訓。乃與仲尼伯陽之說三焉。原夫仲尼之為訓也。揚唐虞三王之道。尊仁而尚義。俾復其王而企於帝也。伯陽之為訓也。揚三王朴略之道。而絕聖棄智。俾復其皇而企於結繩也。矧茲二者。談性命則未極於唯心乎。言報應則未臻於三世乎。然於治天下安國家不可一日而無之矣。美乎哉。其可教乎域中也明矣。若夫釋尊之為訓也。指虛空世界悉我自心焉。非止言其太極生兩儀玄牝為天地根而已。考善惡報應悉我自業焉。非止言其上帝無常天網恢恢而已。有以見伯陽仲尼。雖欲謂之廣大悉備。至於濟神明研至理者。略指其趣耳。大暢其妙者。則存乎釋尊之訓歟。其可教乎域外也。又已明矣。域內則詳乎治身。而尚略乎治心。故謂之外教。域外則善乎治身。而極乎治心。故謂之內教。昔阮孝緒正以內外之名。為不誣矣。世人有謂。三者能混同焉。或幾乎失。或謂三者碩異焉。亦未為得也。何哉。復性有淺深。言事有遠近。則不得不異也。至於遷善而遠罪勝殘則去殺。則不得不同也（此略文耳。淨覺還源記有釋）。

In ancient times, when the Benevolent Capable One reigned over all under heaven, he gave form to the formless form and spoke the wordless word, in order to restore the nature of all living beings; from this, the Buddhist teaching arose. The loftiness or lowness of the teaching corresponded to the sharpness or dullness of faculties; therefore there was the sudden and there was the gradual, and thereafter they were merged into one, which is called opening and revealing. And as for the teeming masses following his transformation, restoring their nature, stepping into the great square, and resting peacefully in the secret store, can they be fully described? When it came to the Later Han, his way was transmitted eastward; the ruler of the time revered its spirit, and the common people were molded by its instruction, so that it formed a trio alongside the teachings of Zhongni and Boyang. Tracing the instruction of Zhongni, he promoted the way of Tang, Yu, and the Three Kings, honouring benevolence and esteeming righteousness, causing people to return to their kingship and aspire to emperors. Tracing the instruction of Boyang, he promoted the simple and unadorned way of the Three Kings, abandoning sageliness and discarding wisdom, causing people to return to their sovereigns and aspire to the era of knotted cords. Moreover, when these two discuss nature and destiny, have they reached the ultimate of mind-only? When they speak of retribution, have they attained the three periods of time? Yet for governing all under heaven and pacifying the state, one cannot do without them for a single day. How admirable! It is clear that they can teach within the realm. But as for the instruction of the Śākya Honoured One, he pointed out that empty space and worlds are all our own mind; he did not merely speak of the Great Ultimate generating the Two Modes, or the mysterious female being the root of Heaven and Earth. Investigating good and bad retribution, they are all our own karma; he did not merely speak of the Lord on High being inconstant, or Heaven's net being vast. This shows that although Boyang and Zhongni wished to be called broad, great, and fully equipped, when it came to succouring spiritual illumination and examining the ultimate principle, they merely pointed toward its direction; but fully expressing its wonder rests with the instruction of the Śākya Honoured One. It is already clear that it can teach beyond the realm. Within the realm, they are detailed in governing the body while remaining rather brief in governing the mind; therefore they are called the outer teachings. Beyond the realm, it is excellent at governing the body and goes to the ultimate in governing the mind; therefore it is called the inner teaching. Formerly, Ruan Xiaoxu's correcting the names of inner and outer was truly not false. Some people in the world say that the three can be merged into identity, which is almost an error; others say that the three are profoundly different, which is also not quite correct. Why? Restoring the nature has shallowness and depth, and speaking of matters has distance and proximity, so they cannot but be different. As for moving toward goodness and distancing oneself from guilt, or overcoming cruelty and eliminating killing, they cannot but be the same. (This is an abridged text; there is an explanation in the Record of Returning to the Source by Jingjue.)