鐔津文集 2.14

2.14

佛者何謂也。正乎一者也。人者何謂也。預乎一者也。佛與人一而已矣。萬物之謂者名也。至理之謂者實也。執名而昧實。天下其知至乎。道在乎人謂之因。道在乎佛謂之果。因也者言乎未至也。果也者言乎至也。至則正矣。正則無所居而不自得焉。佛乎豈必形其形迹其迹。形迹者乃存其教耳。教也者為其正之之資也。別萬物莫盛乎名。同萬物莫盛乎實。聖人以實教人。欲人之大同也。聖人以遺名勸人。防人之大異也。觀夫聖人之所以教。則名實之至斷可見矣。

What is the Buddha called? One who rectifies the One. What are humans called? Those who participate in the One. The Buddha and humans are just one. What the myriad things are called is names; what the ultimate principle is called is reality. Clinging to names while remaining blind to reality, how could the world know what is ultimate? When the Way is in humans, it is called the cause; when the Way is in the Buddha, it is called the fruit. 'Cause' speaks of not yet having reached it; 'fruit' speaks of having reached it. Once reached, then it is rectified; once rectified, there is no place where one abides without being self-fulfilled. As for the Buddha, how could he be confined to his physical form or his traces? Physical forms and traces merely preserve his teaching. The teaching is the resource for rectifying them. In distinguishing the myriad things, nothing is greater than names; in unifying the myriad things, nothing is greater than reality. The sage teaches people through reality, wishing for people's great unification; the sage encourages people by discarding names, guarding against people's great divergence. If one examines that by which the sage teaches, the culmination of name and reality can conclusively be seen.