鐔津文集 2.25

2.25

天下不信性為聖人之因。天下不信性為聖人之果。天下惑性而不知修性。天下言性而不知見性。不信性與聖人同因。自昧也。不信性與聖人同果自棄也。不修性而性溺惑也。不見性而其言性非審也（或無上二而字）是故指修莫若乎因。剋成莫若乎果。全性莫若乎修。審性莫若乎證。因也者修性之表也。果也者成性之效也。修也者治性之具也。證也者見性之驗也。天下其心方散之亂之惰之慢之。謂不必因而罔其表者。則天下何以勸其修性而趨其成乎。天下之心方疑之惑之而不定也。謂不必果而罔其效者。則天下何以示其成性而顯其果有所至乎。謂不必修而罔其具者。則天下其性能不蔽而果明且淨乎。天下之有見無見斷見常見。其說方紛然相糅而不辨。謂不必證而罔其驗者。則天下可以別其見性之正乎邪乎至哉不至哉。百家者皆言性。而不事乎因焉果焉修焉證焉。其於性也果效白乎。諸子務性而不求乎因也果也修也證也。其於性果能至之乎。是故吾之聖人道性。必先夫因果修證者也。旨哉天下可以思之矣。

The world does not believe that nature is the Sage's cause; the world does not believe that nature is the Sage's fruit. The world is deluded about nature and does not know how to cultivate nature; the world speaks of nature and does not know how to see nature. Not believing that nature shares the same cause with the Sage is self-blindness. Not believing that nature shares the same fruit with the Sage is self-abandonment. Not cultivating nature so that nature is drowned is delusion. Not seeing nature while speaking of nature is unverified. Therefore, to point out cultivation, nothing is better than cause; to achieve success, nothing is better than fruit; to preserve nature whole, nothing is better than cultivation; to examine nature, nothing is better than realization. Cause is the outer manifestation of cultivating nature; fruit is the efficacy of perfecting nature; cultivation is the instrument for regulating nature; realization is the verification of seeing nature. When the minds of all under Heaven are currently scattered, confused, indolent, and arrogant, if one says cause is unnecessary and disregards its manifestation, how can all under Heaven be encouraged to cultivate their nature and hasten toward its perfection? When the minds of all under Heaven are currently doubting, deluded, and unsettled, if one says fruit is unnecessary and disregards its efficacy, how can all under Heaven be shown the perfection of nature and have it manifested that the fruit truly attains somewhere? If one says cultivation is unnecessary and disregards its instruments, can the nature of all under Heaven be unobscured and truly bright and pure? The views of all under Heaven—the view of existence, the view of nonexistence, the view of annihilation, and the view of permanence—are currently mixed in confusion without discrimination; if one says realization is unnecessary and disregards its verification, can all under Heaven distinguish whether seeing nature is orthodox or heterodox, whether it reaches the ultimate or does not reach the ultimate? The hundred schools all speak of nature, but they do not attend to cause, fruit, cultivation, and realization. Has their efficacy regarding nature truly been made clear? The various masters pursue nature, but do not seek cause, fruit, cultivation, and realization. Can they truly attain nature? Therefore, when our Sage spoke of nature, he necessarily put cause, fruit, cultivation, and realization first. How profound! All under Heaven may reflect upon this.