弘明集 8.89

8.89

釋曰。夫道之名以理為用。得其理也則於道為備。是故沙門號曰道人。陽平呼曰道士。釋聖得道之宗。彭聃居道之未。得道宗者不待言道。而道自顯。居道之末者常稱道而道不足。譬如仲尼博學不以一事成名。游夏之徒全以四科見目。莊周有云。生者氣也。聚而為生散而為死。就如子言道若是氣。便當有聚有散有生有死。則子之道是生滅法。非常住也。嘗聞子道又有合氣之事。願子勿言此真辱矣。莊子又云。道在屎溺。此屎尿之道得非吾子合氣之道乎。

The response says: The name "Dao" takes principle as its function; when one attains its principle, one is complete in the Dao. For this reason, śramaṇas are styled "men of the Dao," while the Yangping [parish] calls [its clerics] "Daoist masters." The Śākya Sage attained the source of the Dao; Peng and Dan occupied the periphery of the Dao. One who attains the source of the Dao does not wait to speak of the Dao, yet the Dao is naturally manifest; those who occupy the periphery of the Dao constantly invoke the Dao, yet their Dao is deficient. For example, Zhongni was broadly learned and did not establish his fame through a single matter; the disciples of You and Xia were known purely through the four subjects. Zhuang Zhou said: "Life is qi; gathering, it becomes life, and dispersing, it becomes death." If, as you say, the Dao were qi, then it must undergo gathering and dispersing, birth and death; in that case, your Dao is a phenomenon of arising and ceasing, not permanently abiding! I have also heard that your Dao includes the matter of "harmonizing qi"; I pray you do not speak of it, for it is truly disgraceful. Zhuangzi also said: "The Dao is in excrement and urine." Could this Dao of excrement and urine be your Dao of harmonizing qi?