翻譯名義集 7.101

7.101

【佛陀】肇曰：「佛者何也？蓋窮理盡性，大覺之稱也。其道虛玄，固已妙絕常境。心不可以智知，形不可以像測。同萬物之為，而居不為之域。處言數之內，而止無言之鄉。非有，而不可為無。非無，而不可為有。寂寞虛曠，物莫能測。不知所以名，故強謂之覺。其為至也，亦以極矣。何則？夫同於得者，得亦得之；同於失者，失亦失之。是以則真者同真，法偽者同偽。如來冥照靈諧，一彼實相，實相之相，即如來相。」無機子敘六即佛曰：「癡禪任性，濫上聖以矜高，狂慧隨情，居下凡而自屈。由是天台智者祖師，明六即佛，破二種見，揀其太過，六分因果之事殊，收彼不收，即顯聖凡之理等。沈生死海，如寶在暗而不失。升涅槃山，猶金出鑛以非得。不一不異，其道融通，無是無非，此智圓妙。今述鄙頌，式讚大猷，庶幾見聞，咸得開悟云爾！

[Buddha]: Sengzhao said: 'What is the Buddha? It is the designation for the Great Awakened One, who exhausts principle and fulfills his nature. His path is subtle and profound, already wonderfully transcending ordinary realms. Mind cannot know him through intellect, and bodily form cannot measure him through likeness. Aligning with the activities of the myriad things, he resides in the realm of non-action. Dwelling within the confines of words and numbers, he abides in the country of wordlessness. He is not existent, yet cannot be called non-existent; he is not non-existent, yet cannot be called existent. Silent and vast, nothing can measure him. Not knowing how to name him, we arbitrarily call him awakened. His reach as the ultimate is indeed the supreme! Why so? One who accords with gain is attained by gain; one who accords with loss is lost by loss. Therefore, one who models upon the real unites with the real, and one who imitates the false unites with the false. The Tathāgata's luminous illumination is spiritually harmonious, unified with that true mark; the mark of the true mark is itself the mark of the Tathāgata.' Wujizi, narrating the six identities of Buddhahood, stated: 'Deluded meditators indulge their natures, presumptuously claiming identity with the highest sages in their conceit; wild intellectualists follow passions, lingering in inferior worldly status and debasing themselves. Therefore, Ancestral Master Zhizhe of Tiantai clarified the six identities of Buddhahood to refute these two views. Checking what was excessive, the six aspects distinguish the differences of causes and effects; including what they failed to include, "identity" reveals the equality of principle between sage and ordinary being. Sinking in the ocean of birth and death, it is like a jewel in the dark that is never lost; ascending the mountain of nirvāṇa, it is like gold emerging from ore, not something newly obtained. Neither one nor different, its path is thoroughly integrated; free of right and wrong, this wisdom is perfectly wondrous. Now I compose these humble verses to praise the great path, hoping that all who see and hear them may attain awakening!'