1
南齊書卷五十四‧列傳第三十五高逸
Book of Southern Qi, Volume 54, Biography 35: Hermits
2
《易》有君子之道四焉，語默之謂也。 故有入廟堂而不出，徇江湖而永歸。 隱避紛紜，情迹萬品。 若道義內足，希微兩亡，藏景窮巖，蔽名愚谷，解桎梏於仁義，永形神於天壤，則名教之外，別有風猷。 故堯封有非聖之人，孔門謬雞黍之客。 次則揭獨往之高節，重去就之虛名，激競違貪，與世爲異。 或慮全後悔，事歸知殆； 或道有不申，行吟山澤。 咸皆用宇宙而成心，借風雲以爲戒。 果志達道，未或非然。 含貞養素，文以藝業。 不然，與樵者之在山，何殊別哉？ 故樊英就徵，不稱李固之望； 馮恢下節，見陋張華之語。 期之塵外，庶以弘多。 若今十餘子者，仕不求聞，退不譏俗，全身幽履，服道儒門，斯逸民之軌操，故綴爲《高逸篇》云爾。
The Yi speaks of four aspects of the gentleman's Way—by which is meant when to speak and when to remain silent. Some thus enter the halls of government and never depart; others heed the call of lakes and rivers and withdraw for good. In retreat from the world's turmoil, temperament and conduct take endless variety. When one is inwardly complete in the Way and virtue, untroubled by fame or obscurity, dwelling in remote crags under an assumed name in forgotten valleys, freed from the bonds of conventional morality and at one with heaven and earth—then outside the orthodox teaching there flourishes a spirit all its own. Even Yao's domain sheltered men who were no sages; even Confucius's school once misjudged a visitor bearing simple fare. Next come those who tout the noble resolve to go their own way, who care overly much for the reputation of coming and going, who scorn the race for gain and set themselves apart from society. Some, fearing that security will breed remorse, keep watch for peril in every turn of events; others find the Way blocked and wander the hills and waters chanting their laments. All alike take the universe as the measure of their hearts and read wind and cloud as portents to heed. Where resolve is genuine and the Way is reached, such lives are hardly to be faulted. To hold fast to integrity and nourish simplicity, lending grace through learning and art— otherwise, what would separate them from common woodcutters in the hills? Fan Ying answered the call to office and failed Li Gu's expectations; Feng Hui compromised his principles and earned Zhang Hua's contempt. Looking to those who dwell beyond the world's dust, one hopes thereby to broaden the record. The dozen or so figures treated here sought no fame in serving office and showed no disdain for common folk in withdrawal; they kept body and spirit whole in seclusion while honoring the Confucian Way—the very measure of the true recluse. Hence they are gathered in this chapter on Hermits.
3
褚伯玉
Chu Boyu
4
褚伯玉字元璩，吳郡錢唐人也。 高祖含，始平太守。 父逷，征虜參軍。
Chu Boyu, courtesy name Yuanzhang, came from Qiantang in Wu Commandery. His great-grandfather Han served as Administrator of Shiping. His father Ti was a staff officer in the campaign against the barbarians.
5
伯玉少有隱操，寡嗜欲。 年十八，父爲之婚，婦入前門，伯玉從後門出。 遂往剡，居瀑布山。 性耐寒暑，時人比之王仲都。 在山三十餘年，隔絕人物。 王僧達爲吳郡，苦禮致之，伯玉不得已，停郡信宿，裁交數言而退。 寧朔將軍丘珍孫與僧達書曰：「聞褚先生出居貴館，此子滅景雲棲，不事王侯，抗高木食，有年載矣。 自非折節好賢，何以致之。 昔文舉棲冶城，安道入昌門，於茲而三焉。 夫却粒之士，飡霞之人，乃可蹔致，不宜久羈。 君當思遂其高步，成其羽化。 望其還策之日，蹔紆清塵，亦願助爲譬說。」 僧達答曰：「褚先生從白雲遊舊矣。 古之逸民，或留慮兒女，或使華陰成市，而此子索然，唯朋松石。 介於孤峰絕嶺者，積數十載。 近故要其來此，冀慰日夜。 比談討芝桂，借訪荔蘿，若已窺煙液，臨滄洲矣。 知君欲見之，輙當申譬。」
From youth Boyu was drawn to seclusion and had few worldly appetites. At eighteen his father arranged his marriage; as the bride came in the front door, Boyu slipped out the back. He made his way to Shan and settled on Waterfall Mountain. He bore extremes of cold and heat easily; contemporaries likened him to Wang Zhongdu. For over thirty years on the mountain he lived apart from the world of men. When Wang Sengda became governor of Wu, he pressed his invitation with elaborate courtesy; Boyu reluctantly stayed a night or two in the prefectural seat, spoke barely a few words, and left. General Ning-Shuo Qiu Zhensun wrote to Sengda: "I hear that Master Chu has emerged to stay at your distinguished residence. For years this man has hidden his brilliance among the clouds, refused the service of kings and lords, lived aloft on trees and fed on their bounty. Unless you humbled yourself to honor the worthy, how could you have drawn him here? Once Kong Rong sheltered at Ye Castle and Dai Andao entered Chang Gate—now yours makes a third. Men who live without grain and feast on cloud-mist may be hosted briefly—they should not be held long. You should release him to resume his lofty path and fulfill his ascent to transcendence. If on the day he departs you would briefly set aside worldly cares, I too would gladly help persuade him." Sengda replied: "Master Chu has long roamed with the white clouds. Recluses of antiquity sometimes still fretted over their children, or drew crowds until Huayin became a marketplace; this man is utterly spare, with only pines and stones for company. He has lived among solitary peaks and sheer ridges for decades on end. I recently invited him here in the hope of easing my longing day and night. In our talk of fragrant herbs and mountain vines I feel as though I have already glimpsed the misty depths and stood on the shores of the blue isles. Knowing that you wish to see him, I shall convey your message at once."
6
明僧紹
Ming Sengshao
7
明僧紹字承烈，平原鬲人也。 祖玩，州治中。 父略，給事中。
Ming Sengshao, courtesy name Chenglie, came from Ge in Pingyuan Commandery. His grandfather Wan served as a commandery aide. His father Lue held the post of Palace Attendant.
8
僧紹宋元嘉中再舉秀才，明經有儒術。 永光中，鎮北府辟功曹，竝不就。 隱長廣郡嶗山，聚徒立學。 淮北沒虜，乃南渡江。 明帝泰始六年，徵通直郎，不就。
During the Yuanjia reign of Liu Song, Sengshao twice passed the provincial examination and was accomplished in the classics and Confucian learning. During Yongguang the Northern Defense headquarters offered him the post of Registrar; he declined both appointments. He retired to Mount Lao in Changguang Commandery, gathered students, and founded a school. When the north bank of the Huai fell to the invaders, he crossed the Yangzi to the south. In the sixth year of Taishi, Emperor Ming summoned him as Attendant of Direct Communication; he declined.
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慶符罷任，僧紹隨歸，住江乘攝山。 太祖謂慶符曰：「卿兄高尚其事，亦堯之外臣。 朕雖不相接，有時通夢。」 遺僧紹竹根如意，筍籜冠。 僧紹聞沙門釋僧遠風德，往候定林寺，太祖欲出寺見之。 僧遠問僧紹曰：「天子若來，居士若爲相對？」 僧紹曰：「山藪之人，政當鑿坏以遁，若辭不獲命，便當依戴公故事耳。」 永明元年，世祖敕召僧紹，稱疾不肯見。 詔徵國子博士，不就，卒。 子元琳，字仲璋，亦傳家業。
When Qingfu left his post, Sengshao accompanied him and settled on Mount She in Jiangcheng. The founder said to Qingfu: "Your elder brother holds himself aloof in high principle—he is like one of Yao's ministers beyond the court. Though I have no direct dealings with him, at times we meet in dreams." He sent Sengshao a ruyi scepter carved from bamboo root and a hat woven from bamboo sheaths. Hearing of the monk Shi Sengyuan's moral stature, Sengshao went to visit him at Dinglin Temple; the founder wished to go out to the temple to see him. Sengyuan asked Sengshao: "If the emperor comes, how will you receive him?" Sengshao said: "A man of the hills and wilds ought to break through the wall and flee; if I cannot refuse the summons, I shall follow the example of Dai Andao." In the first year of Yongming, Emperor Wu summoned Sengshao by edict; he pleaded illness and would not appear. An edict summoned him as Erudite of the National University; he declined and died. His son Yuanlin, courtesy name Zhongzhang, also carried on the family tradition of learning.
10
長兄僧胤
Elder brother Sengyin
11
僧紹長兄僧胤，能玄言。 宋世爲冀州刺史。 弟僧暠，亦好學，宋孝武見之，迎頌其名，時人以爲榮。 泰始初，爲青州刺史。
Sengshao's elder brother Sengyin was accomplished in arcane learning. Under the Song he served as Inspector of Ji Province. His younger brother Senggao also loved learning; when Emperor Xiaowu of Song met him, he received him with praise of his name—a distinction men of the time counted as glory. At the beginning of Taishi he became Inspector of Qing Province.
12
慶符，建元初，爲黃門。
Qingfu, at the beginning of Jianyuan, served as Yellow Gate Attendant.
13
子惠照
Son Huizhao
14
僧胤子惠照，元徽中，爲太祖平南主簿，從拒桂陽，累至驃騎中兵，與荀伯玉對領直。 建元元年，爲巴州刺史，綏懷蠻蜑，上許爲益州，未遷，卒。
Sengyin's son Huizhao, during Yuanhui, served the founder as Registrar on the Pacify-the-South staff, followed him in resisting the Guiyang rebellion, rose to Central Troops under the Rapid Cavalry General, and with Xun Boyu jointly commanded the palace guard. In the first year of Jianyuan he became Governor of Ba Province, where he pacified the tribal peoples; the throne approved his transfer to Yi Province, but he died before taking up the new post.
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顧歡字景怡，吳郡鹽官人也。 祖赳，晉隆安末，避亂徙居。 歡年六七歲書甲子，有簡三篇，歡析計，遂知六甲。 家貧，父使驅田中雀，歡作《黃雀賦》而歸，雀食過半，父怒，欲撻之，見賦乃止。 郷中有學舍，歡貧無以受業，於舍壁後倚聽，無遺忘者。 八歲，誦《孝經》、《詩》、《論》。 及長，篤志好學。 母年老，躬耕誦書，夜則燃糠自照。 同郡顧顗之臨縣，見而異之，遣諸子與遊，及孫憲之，竝受經句。 歡年二十餘，更從豫章雷次宗諮玄儒諸義。 母亡，水漿不入口六七日，廬于墓次，遂隱遁不仕。 於剡天台山開館聚徒，受業者常近百人。 歡早孤，每讀《詩》至「哀哀父母」。 輙執書慟泣，學者由是廢《蓼莪篇》不復講。
Gu Huan, courtesy name Jingyi, came from Yanguan in Wu Commandery. His grandfather Qiu moved there at the end of the Long'an era to escape the turmoil. At six or seven Huan wrote out the sexagenary cycle; given three bamboo slips to work from, he calculated his way through and mastered the full cycle. The family was poor; his father sent him to chase sparrows from the fields. Huan came back having written an "Ode to the Yellow Sparrow," but the birds had already eaten more than half the crop. His father flew into a rage and was about to thrash him—until he read the ode and stayed his hand. There was a village school, but Huan was too poor to enroll; he listened from behind the wall and forgot nothing he heard. By eight he could recite the Classic of Filial Piety, the Odes, and the Analects. As he grew older, he pursued learning with steadfast devotion. His mother was elderly; he farmed by day while reciting his texts, and at night burned chaff for light to read by. When Gu Yanzhi of the same commandery came to serve as county magistrate, he was struck by Huan's gifts and sent his sons to study with him, as did Sun Xianzhi—all received instruction in the classics from him. In his twenties Huan went on to Lei Cizong of Yuzhang to pursue the arcane and Confucian teachings. When his mother died he took no food or drink for six or seven days, built a mourning hut beside her grave, and thereafter lived in seclusion, refusing office. On Mount Tiantai in Shan he opened a school and gathered students; his pupils often numbered nearly a hundred. Orphaned early, whenever Huan read the Odes and came to the line "Alas, alas, my parents," he would clutch the book and weep; his students therefore stopped teaching the "Laolao" ode altogether.
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太祖輔政，悅歡風教，徵爲揚州主簿，遣中使迎歡。 及踐阼，乃至。 歡稱山谷臣顧歡上表曰：「臣聞舉網提綱，振裘持領，綱領旣理，毛目自張。 然則道德，綱也； 物勢，目也。 上理其綱，則萬機時序； 下張其目，則庶官不曠。 是以湯、武得勢師道則祚延，秦、項忽道任勢則身戮。 夫天門開闔，自古有之，四氣相新，絺裘代進。 今火澤易位，三靈改憲，天樹明德，對時育物，搜揚仄陋，野無伏言。 是以窮谷愚夫，敢露偏管，謹刪撰《老氏》，獻《治綱》一卷。 伏願稽古百王，斟酌時用，不以芻蕘棄言，不以人微廢道，則率土之賜也，微臣之幸也。 幸賜一疏，則上下交泰，雖不求民而民悅，不祈天而天應，應天悅民，則皇基固矣。 臣志盡幽深，無與榮勢，自足雲霞，不須祿養。 陛下旣遠見尋求，敢不盡言。 言旣盡矣，請從此退。」
While assisting at court, the founder admired Huan's moral influence, summoned him as Registrar of Yang Province, and sent a palace envoy to escort him. When the founder took the throne, Huan at last came. Huan styled himself Gu Huan, subject of the mountain valleys, and submitted a memorial: "Your subject has heard that to lift a net one must take hold of the cord, and to shake out a fur coat one must grasp the collar—once the leading strands are set right, the lesser threads fall into place of themselves. Virtue and the Way are the cord; the forms of things are the mesh. When the ruler orders the leading strand, the myriad affairs fall into season; when those below spread the mesh, the host of officials are not remiss. Thus Tang and Wu, gaining power while honoring the Way as teacher, prolonged their rule; Qin and Xiang, neglecting the Way while trusting in force alone, perished by the sword. The opening and closing of heaven's gate have been so since antiquity; the four seasons renew one another, and light silk gives way to fur. Now Fire and Lake have changed places, the three numina have altered their mandate; Heaven has planted bright virtue in you, that you may respond to the age and nurture all things, seeking out the humble and obscure, so that no worthy voice in the wilds goes unheard. Therefore this ignorant man of the deep valleys dares offer his humble counsel, having abridged the Laozi and respectfully presenting one fascicle entitled "Principles of Governance." I humbly pray that you will examine the hundred kings of antiquity and weigh what suits the present age, neither discarding counsel because it comes from the grass roots nor abandoning the Way because the man is insignificant—this would be a blessing to all within the seas and the good fortune of your humble subject. If you would grant this one memorial a hearing, above and below would be at peace; though you do not court the people, they would rejoice; though you do not pray to Heaven, Heaven would answer—when Heaven answers and the people rejoice, the imperial foundation stands firm. Your subject's aspirations lie wholly in the deep wilds; I have no part in glory or power, am content among clouds and mist, and need no stipend to live. Since Your Majesty has sought me out from afar, how could I not speak my mind fully? I have said all I have to say; I beg leave to withdraw."
17
是時員外郎劉思效表陳讜言曰：「宋自大明以來，漸見凋弊，徵賦有增於往，天府尤貧於昔。 兼軍警屢興，傷夷不復，戍役殘丁，儲無半菽，小民嗷嗷，無樂生之色。 貴勢之流，貨室之族，車服伎樂，爭相奢麗，亭池第宅，競趣高華。 至於山澤之人，不敢採飲其水草。 貧富相輝，捐源尚末。 陛下宜發明詔，吐德音，布惠澤，禁邪偽，薄賦斂，省傜役，絕奇麗之賂，塞鄭、衞之倡，變曆運之化，應質文之用，不亦大哉！ 又彭、汴有鴟梟之巢，青丘爲狐兔之窟，虐害踰紀，殘暴日滋。 鬼泣舊泉，人悲故壤，童孺視編髮而慚生，耆老看左衽而恥沒。 陛下宜仰答天人引領之望，下弔甿黎傾首之勤，授鉞衞、霍之將，遺策蕭、張之師，萬道俱前，窮山蕩谷。 此卽恒山不足指而傾，渤海不足飲而竭，豈徒殘寇塵滅而已哉！」
At this time the Acting Palace Gentleman Liu Sixiao submitted a memorial of blunt counsel: "Since the Daming era of Song, decline has set in; levies have risen above what they once were, and the imperial treasury is poorer than ever. Moreover military alarms have recurred again and again; the wounded are not restored, garrison labor exhausts what men remain, the granaries hold scarcely a handful of grain, and the common people cry out with no joy left in living. The powerful and wealthy vie in extravagant carriages, robes, performers, and music, and compete to build the loftiest pavilions, pools, and mansions. Even those who dwell in hills and marshes dare not gather herbs or drink from the streams. Rich and poor glare at one another across a widening gap; the springs of prosperity run dry, and the worst is not yet over. Your Majesty should issue a clear edict, proclaim virtue, spread grace, forbid falsehood, lighten taxes, reduce corvée, end extravagant gifts, suppress the licentious music of Zheng and Wei, turn the tide of dynastic fortune, and meet the needs of an age that calls for substance over ornament — how great an achievement that would be! Moreover Peng and Bian have become nests of owls and kites, and Qingqiu a warren of foxes and rabbits; tyranny has lasted beyond a full cycle of years, and brutality grows worse by the day. Ghosts weep at the old springs; the people mourn their lost homeland; children who see braided barbarian hair are ashamed to go on living, and elders who see left-lapel dress are shamed even in death. Your Majesty should answer above the hopes of heaven and men who stretch their necks in longing, and below console the common people who bow their heads in weary toil; appoint generals like Wei Qing and Huo Qubing, send forth strategists like Xiao He and Zhang Liang, advance on every road, and sweep from the farthest mountains to the deepest valleys. Then even Mount Heng would not be enough to point to as a measure of what would fall, nor the Bohai Sea enough to drink dry — and would the victory be merely the wiping out of scattered bandits and dust?"
18
上詔曰：「朕夙旦惟夤，思弘治道，佇夢巖濱，垂精管庫，旰食縈懷，其勤至矣。 吳郡顧歡、散騎郎劉思效，或至自丘園，或越在冗位，竝能獻書金門，薦辭鳳闕，辨章治體，有協朕心。 今出其表，外可詳擇所宜，以時敷奏。 歡近已加旍賁，思效可付選銓序，以顯讜言。」 歡東歸，上賜麈尾、素琴。
The emperor issued an edict: "I rise early and retire late, seeking to broaden the way of governance; I await the sage of Yan Bank in my dreams and devote my attention to treasury and granary; I eat after sunset, my mind never at rest — my diligence could hardly be greater. Gu Huan of Wu commandery and Palace Attendant Liu Sixiao — one came from seclusion in field and garden, one was raised from a superfluous post — both submitted memorials at the Golden Gate and presented counsel at the Phoenix Tower, clarifying the principles of governance in ways that accord with my intent. Let their memorials be published; the outer court should carefully choose what is fitting and report on it in due course. Huan has recently been honored with banner and reward; Sixiao may be assigned to the offices of selection and ranking, that his blunt counsel may be made visible." Huan returned east, and the emperor gave him a deer-tail fly-whisk and a plain zither.
19
永明元年，詔徵歡爲太學博士，同郡顧黯爲散騎郎。 黯字長孺，有隱操，與歡俱不就徵。
In the first year of Yongming, an edict summoned Huan to serve as Docent of the Grand Academy and Gu An of the same commandery as Palace Attendant. An, styled Changru, had the character of a recluse; he and Huan both declined the summons.
20
歡晚節服食，不與人通。 每旦出戶，山鳥集其掌取食。 事黃老道，解陰陽書，爲數術多效驗。 初元嘉末，出都寄住東府，忽題柱云：「三十年二月二十一日。」 因東歸。 後太初弒逆，果是此年月。 自知將終，賦詩言志云：「精氣因天行，遊魂隨物化。」 剋死日，卒於剡山，身體柔軟，時年六十四。 還葬舊墓，木連理出墓側，縣令江山圖表狀。 世祖詔歡諸子，撰歡《文議》三十卷。
In his later years Huan took immortality elixirs and kept apart from others. Each morning when he stepped outside, mountain birds would gather on his palm to be fed. He followed the Way of Huang-Lao, mastered the texts of yin and yang, and in numerological arts many of his methods proved effective. Early on, at the end of the Yuanjia era, when he was leaving the capital and lodging at the Eastern Mansion, he suddenly wrote on a pillar: "The thirtieth year, second month, twenty-first day." Then he returned east. Later, when the Taichu regicide and rebellion occurred, it was indeed that year and month. Knowing that his end was near, he composed a poem to express his intent: "Essence and breath move with heaven; the wandering soul follows things into change." On the day he had foretold for his death, he died on Mount Shan; his body remained supple. He was sixty-four. He was buried in his old tomb; trees with conjoined trunks sprang up beside the grave, and Magistrate Jiang Shan submitted a report illustrated with a diagram. Emperor Wu ordered Huan's sons to compile Huan's Literary Discourses in thirty volumes.
21
佛道二家，立教旣異，學者互相非毀。 歡著《夷夏論》曰：
Buddhism and Daoism, in the teachings they established, already differed, and their followers slandered and attacked one another. Huan wrote On Barbarians and Chinese, which reads:
22
夫辨是與非，宜據聖典。 尋二教之源，故兩標經句。 道經云：「老子入關之天竺維衞國，國王夫人名曰淨妙，老子因其晝寢，乘日精入淨妙口中，後年四月八日夜半時，剖左腋而生，墜地卽行七步，於是佛道興焉。」 此出《玄妙內篇》。 佛經云：「釋迦成佛，有塵劫之數。」 出《法華無量壽》。 或「爲國師道士，儒林之宗」。 出《瑞應本起》。
In distinguishing right from wrong, one should rely on the sacred classics. Tracing the origins of the two teachings, I therefore cite passages from both scriptures. The Daoist scripture says: "When Laozi passed through the frontier gate and went to Vaiśālī in India, the king's consort was named Pure Excellence. While she slept by day, Laozi entered her mouth riding the sun's essence. The next year, at midnight on the eighth day of the fourth month, he was born by cutting open her left side; the moment he touched the ground he walked seven steps — and thus Buddhism arose." This is from the Mysterious Marvels Inner Chapters. The Buddhist scripture says: "When Śākyamuni attained buddhahood, the number of aeons was beyond counting." This is from the Lotus Sutra of Immeasurable Life. Or: "as National Master and Daoist priest, leader of the Confucian forest." This is from the Auspicious Responses at the Original Rise.
23
歡論之曰：五帝、三皇，莫不有師。 國師道士，無過老、莊，儒林之宗，孰出周、孔。 若孔、老非佛，誰則當之。 然二經所說，如合符契。 道則佛也，佛則道也。 其聖則符，其迹則反。 或和光以明近； 或曜靈以示遠。 道濟天下，故無方而不入； 智周萬物，故無物而不爲。 其入不同，其爲必異。 各成其性，不易其事。 是以端委搢紳，諸華之容； 翦髮曠衣，羣夷之服。 擎跽磬折，侯甸之恭； 狐蹲狗踞，荒流之肅。 棺殯槨葬，中夏之制； 火焚水沈，西戎之俗。 全形守禮，繼善之教； 毀貌易性，絕惡之學。 豈伊同人，爰及異物。 鳥王獸長，往往是佛，無窮世界，聖人代興。 或昭五典，或布三乘。 在鳥而鳥鳴，在獸而獸吼。 教華而華言，化夷而夷語耳。 雖舟車均於致遠，而有川陸之節，佛道齊乎達化，而有夷夏之別，若謂其致旣均，其法可換者，而車可涉川，舟可行陸乎？ 今以中夏之性，效西戎之法，旣不全同，又不全異。 下棄妻孥，上廢宗祀。 嗜欲之物，皆以禮伸； 孝敬之典，獨以法屈。 悖禮犯順，曾莫之覺。 弱喪忘歸，孰識其舊？ 且理之可貴者，道也； 事之可賤者，俗也。 捨華效夷，義將安取？ 若以道邪？ 道固符合矣。 若以俗邪？ 俗則大乖矣。
Huan argued: "The Five Emperors and Three Sovereigns all had teachers. As National Master and Daoist priest, none surpass Laozi and Zhuangzi; as leader of the Confucian forest, who exceeds the Duke of Zhou and Confucius? If Confucius and Laozi are not the Buddha, who else could qualify? Yet what the two scriptures say fits together like matching halves of a tally. The Way is the Buddha; the Buddha is the Way. In sainthood they accord; in outward traces they diverge. One harmonizes its light to illumine what is near; the other displays its radiance to reveal what is far. The Way saves all under heaven, and so enters every quarter; wisdom encompasses the myriad things, and so there is nothing it will not do. Because their entry differs, what they do must differ as well. Each fulfills its own nature and does not alter its proper work. Hence formal robes and belted sashes are the bearing of the civilized peoples; cropped hair and open robes are the dress of the barbarian peoples. Holding up the knees and bowing low are the courtesies of lords and vassals; squatting like foxes and crouching like dogs are the solemnities of the wild frontier. Coffin, bier, outer coffin, and burial are the customs of the Middle Kingdom; cremation and water burial are the customs of the Western barbarians. Preserving the body and keeping to ritual is the teaching that continues goodness; destroying one's appearance and altering one's nature is the learning that cuts off evil. How could these be the same teaching, extending even to different kinds of beings? Kings among birds and chiefs among beasts are often buddhas; in endless worlds sages arise in succession. Some proclaim the Five Classics; others spread the Three Vehicles. Among birds they speak as birds; among beasts they roar as beasts. They teach the civilized in civilized speech and transform barbarians in barbarian tongues — that is all. Boats and carriages alike serve to reach far destinations, yet each has its place on water or land; Buddhism and the Way alike lead to transformation, yet there is a distinction between barbarian and Chinese. If one says their ends are already the same and their methods interchangeable, can a carriage cross a river, or a boat travel on land? Now, when people of the Middle Kingdom imitate the ways of the Western barbarians, the result is neither wholly the same nor wholly different. Below, one abandons wife and children; above, one forsakes ancestral sacrifice. Objects of desire are all given their proper place by ritual; yet the canon of filial respect alone is bent by religious law. Ritual is violated and proper order transgressed, yet no one seems to notice. Lost since childhood, they forget the way home — who still recognizes the old ways? What is valuable in principle is the Way; what is base in practice is custom. To abandon civilization and imitate barbarians — where is the principle in that? If it is for the sake of the Way? The Way itself already accords. If it is for the sake of custom? Custom then deviates greatly.
24
屢見刻舷沙門，守株道士，交諍小大，互相彈射。 或域道以爲兩，或混俗以爲一。 是牽異以爲同，破同以爲異。 則乖爭之由，淆亂之本也。 尋聖道雖同，而法有左右。 始乎無端，終乎無末。 泥洹仙化，各是一術。 佛號正真，道稱正一。 一歸無死，真會無生。 在名則反，在實則合。 但無生之教賒，無死之化切。 切法可以進謙弱，賒法可以退夸強。 佛教文而博，道教質而精。 精非麤人所信，博非精人所能。 佛言華而引，道言實而抑。 抑則明者獨進，引則昧者競前。 佛經繁而顯，道經簡而幽。 幽則妙門難見，顯則正路易遵。 此二法之辨也。
Again and again one sees monks who mark the boat and Daoists who guard the tree stump, disputing matters great and small and attacking one another. Some fence the Way off into two separate teachings; others mix customs together as if they were one. That is to drag difference into sameness and break sameness into difference. This is the source of perverse contention and the root of confusion. The sacred Way is one, yet the methods differ in emphasis. It begins without origin and ends without end. Nirvana and immortal transformation are each a distinct technique. The Buddha is called Correct Truth; the Way is called Correct One. One returns to deathlessness; true union is birthlessness. In name they diverge; in substance they unite. But the teaching of no-birth is deferred, while the transformation of no-death is immediate. The immediate method can advance humility in the weak; the deferred method can restrain arrogance in the strong. Buddhism is literary and broad; Daoism is plain and refined. Refinement is not for coarse minds to accept; breadth is not for refined minds to need. The Buddha's words are ornate and draw people forward; the Way's words are plain and hold people back. Restraint lets the clear-minded advance alone; allurement makes the dull-minded rush forward in competition. Buddhist scriptures are elaborate and explicit; Daoist scriptures are simple and obscure. What is obscure makes the subtle gate hard to see; what is explicit makes the correct path easy to follow. Such is the distinction between the two methods.
25
聖匠無心，方圓有體，器旣殊用，教亦異施。 佛是破惡之方，道是興善之術。 興善則自然爲高，破惡則勇猛爲貴。 佛跡光大，宜以化物； 道跡密微，利用爲己。 優劣之分，大略在茲。
The sacred craftsman has no fixed intent; square and round each have their form. Vessels differ in use, and teachings differ in how they are applied. Buddhism is the method for breaking evil; the Way is the technique for promoting good. In promoting good, naturalness is supreme; in breaking evil, courage is prized. The Buddha's traces are vast and luminous, suited to transforming others; the Way's traces are subtle and hidden, useful for benefiting oneself. The broad distinction between superior and inferior lies here.
26
夫蹲夷之儀，婁羅之辯，各出彼俗，自相聆解。 猶蟲嚾鳥聒，何足述效。
Squatting barbarian rites and Louluo-style disputation each arise from those customs and are understood only among themselves. They are like the chirping of insects and the clamor of birds — what point is there in recounting or imitating them?
27
歡雖同二法，而意黨道教。 宋司徒袁粲託爲道人通公駮之，其略曰：
Although Gu Huan reconciles the two teachings, at heart he favors Daoism. Song Grand Steward Yuan Can had the Daoist master Tong Gong refute him; the gist of his argument was:
28
白日停光，恒星隱照，誕降之應，事在老先，似非入關，方炳斯瑞。
When the sun stopped in the sky and the stars hid their light, these were signs of a sage's birth — and such signs attended Laozi first; they did not wait until he entered the pass to manifest.
29
又老、莊、周、孔，有可存者，依日末光，憑釋遺法，盜牛竊善，反以成蠹，檢究源流，終異吾黨之爲道耳。
As for Laozi, Zhuangzi, Zhou, and Confucius, what can be salvaged from their teachings leans on the waning light of the sun and borrows from Buddhist survivals — stealing the ox and pilfering goodness until it becomes a pestilence. Trace the source and stream, and in the end their Way is not the Way of our school.
30
西域之記，佛經之說，俗以膝行爲禮，不慕蹲坐爲恭，道以三繞爲虔，不尚踞傲爲肅。 豈專戎土，爰亦茲方。 襄童謁帝，膝行而進； 趙王見周，三環而止。 今佛法在華，乘者常安； 戒善行交，蹈者恒通。 文王造周，大伯創吳，革化戎夷，不因舊俗。 豈若舟車，理無代用。 佛法垂化，或因或革。 清信之士，容衣不改； 息心之人，服貌必變。 變本從道，不遵彼俗，教風自殊，無患其亂。
In Western Region records and Buddhist scriptures, custom treats advancing on the knees as ritual and does not esteem squatting as respect; the Way treats three circumambulations as piety and does not value arrogant sprawling as solemnity. Surely these are not exclusive to barbarian lands; they exist in our own realm as well. Xiang Tong, attending upon the emperor, advanced on his knees; when the Lord of Zhao met the Duke of Zhou, he circled three times and stopped. Now that the Buddhist dharma is in China, those who embrace it are always secure; precepts and good conduct intertwined, those who walk its path are always unimpeded. King Wen established Zhou, and Taibo founded Wu — they transformed and civilized the barbarians without clinging to old customs. Are they not like boats and carriages — by their nature they cannot substitute for one another? When the Buddhist teaching spreads its transforming influence, sometimes it follows local custom and sometimes it reforms it. For pure believers, appearance and dress need not change; but those who still the mind must change dress and appearance. To change one's root and follow the Way rather than those customs is to let teaching winds differ naturally — there is no need to fear disorder.
31
孔、老、釋迦，其人或同，觀方設教，其道必異。 孔、老治世爲本，釋氏出世爲宗。 發軫旣殊，其歸亦異。 符合之唱，自由臆說。
Confucius, Laozi, and Shakyamuni — though their persons may be one, each observed his region and set forth teaching accordingly, and their paths must differ. Confucius and Laozi take governing the world as their foundation; the Shakya teaching takes withdrawal from the world as its core. Since their starting points already differ, their destinations differ as well. The claim that they accord is nothing but a freely invented assertion.
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又仙化以變形爲上，泥洹以陶神爲先。 變形者白首還緇，而未能無死； 陶神者使塵惑日損，湛然常存。 泥洹之道，無死之地，乖詭若此，何謂其同？
Moreover, immortal transformation prizes changing the body as supreme, while nirvana prizes refining the spirit first. Changing form means white hair turning black again, yet one still cannot escape death; refining the spirit means day by day reducing worldly defilements until one is tranquil and ever abiding. The Way of nirvana is a realm without death — so divergent as this; how can one call them the same?
33
歡答曰：
Gu Huan replied:
34
案道經之作，著自西周，佛經之來，始乎東漢，年踰八百，代懸數十。 若謂黃老雖久，而濫在釋前，是呂尚盜陳恒之齊，劉季竊王莽之漢也。
Examining the matter: Daoist scriptures were composed as early as the Western Zhou, while Buddhist scriptures arrived only in the Eastern Han — more than eight hundred years apart and spanning dozens of dynastic generations. If one says that although Huang-Lao is ancient, it was wrongly placed before Buddhism, that is like saying Lü Shang stole Chen Heng's Qi, or Liu Ji stole Wang Mang's Han.
35
經云，戎氣強獷，乃復略人頰車邪？ 又夷俗長跽，法與華異，翹左跂右，全是蹲踞。 故周公禁之於前，仲尼戒之於後。 又舟以濟川，車以征陸，佛起於戎，豈非戎俗素惡邪？ 道出於華，豈非華風本善邪？ 今華風旣變，惡同戎狄，佛來破之，良有以矣。 佛道實貴，故戒業可遵； 戎俗實賤，故言貌可棄。 今諸華士女，民族弗革，而露首偏踞，濫用夷禮，云於翦落之徒，全是胡人，國有舊風，法不可變。
Scripture says barbarian nature is fierce and untamed — would it then again seize upon people's cheek and jaw? Moreover, barbarian custom favors long kneeling; its rites differ from China's — left foot raised, right foot on tiptoe, entirely a matter of squatting and crouching. Therefore the Duke of Zhou forbade it in earlier times, and Confucius warned against it afterward. Moreover, boats cross rivers and carriages travel on land; the Buddha arose among the Rong — is this not because Rong customs are inherently evil? The Way arose from China — is this not because Chinese custom is inherently good? Now Chinese custom has already changed, becoming as evil as the Rong and Di; the Buddha came to break it — and with good reason. The Buddhist Way is truly precious, so its precepts and karmic discipline can be followed; barbarian custom is truly base, so its speech and appearance can be discarded. Now all Chinese men and women, their ethnicity unchanged, yet bare their heads and sit askew, abusing barbarian rites — saying of the tonsured that they are wholly barbarians; the state has its old customs, and law cannot be changed.
36
又若觀風流教，其道必異，佛非東華之道，道非西戎之法，魚鳥異淵，永不相關，安得老、釋二教，交行八表。 今佛旣東流，道亦西邁，故知世有精麤，教有文質。 然則道教執本以領末，佛教救末以存本。 請問所異，歸在何許？ 若以翦落爲異，則胥靡翦落矣。 若以立像爲異，則俗巫立像矣。 此非所歸，歸在常住。 常住之象，常道孰異？
Moreover, if one observes customs to set forth teaching, the paths must differ; the Buddha is not the Way of Eastern China, and the Way is not the law of the Western Rong — fish and birds dwell in different depths and are forever unrelated; how can the two teachings of Laozi and the Buddha intercourse across the eight directions? Now the Buddha has already flowed east, and the Way has also advanced west — thus one knows the world has refined and coarse aspects, and teachings have cultured and plain forms. Thus Daoism grasps the root to govern the branches, while Buddhism saves the branches to preserve the root. Tell me, then: where does the difference lie — where does the return lie? If one takes tonsure as the difference, then criminals are tonsured too. If one takes erecting images as the difference, then folk shamans erect images too. These are not the return — the return lies in eternal abiding. As for the image of eternal abiding — how do the eternal Ways differ?
37
神仙有死，權便之說。 神仙是大化之總稱，非窮妙之至名。 至名無名，其有名者二十七品，仙變成真，真變成神，或謂之聖，各有九品，品極則入空寂，無爲無名。 若服食茹芝，延壽萬億，壽盡則死，藥極則枯，此修考之士，非神仙之流也。
The claim that immortals die is an expedient teaching. "Immortal" is the general term for great transformation, not the ultimate name of utmost subtlety. The ultimate name is nameless; those with names are twenty-seven grades — immortal transforms to true, true transforms to spirit, or is called sage; each has nine grades, and when grades reach their limit one enters empty silence, non-action, and namelessness. If one ingests elixirs and eats fungus to extend life for billions of years, when life is exhausted one still dies, and when medicine reaches its limit it withers — these are cultivation and examination scholars, not of the immortal stream.
38
明僧紹《正二教論》以爲「佛明其宗，老全其生。 守生者蔽，明宗者通。 今道家稱長生不死，名補天曹，大乖老、莊立言本理」。 文惠太子、竟陵王子良竝好釋法。 吳興孟景翼爲道士，太子召入玄圃園。 衆僧大會，子良使景翼禮佛，景翼不肯，子良送《十地經》與之。 景翼造《正一論》。 大略曰：「《寶積》云『佛以一音廣說法』。 老子云『聖人抱一以爲天下式』。 『一』之爲妙，空玄絕於有境，神化贍於無窮，爲萬物而無爲，處一數而無數，莫之能名，強號爲一。 在佛曰『實相』，在道曰『玄牝』。 道之大象，卽佛之法身。 以不守之守守法身，以不執之執執大象。 但物有八萬四千行，說有八萬四千法。 法乃至於無數，行亦逮於無央。 等級隨緣，須導歸一。 歸一曰回向，向正卽無邪。 邪觀旣遣，億善日新。 三五四六，隨用而施。 獨立不改，絕學無憂。 曠劫諸聖，共遵斯『一』。 老、釋未始於嘗分，迷者分之而未合。 億善徧修，修徧成聖，雖十號千稱，終不能盡。 終不能盡，豈可思議。」 司徒從事中郎張融作門律云：「道之與佛，逗極無二。 吾見道士與道人戰儒墨，道人與道士獄是非。 昔有鴻飛天首，積遠難亮。 越人以爲鳧，楚人以爲乙，人自楚越，鴻常一耳。」 以示太子僕周顒。 顒難之曰：「虛無法性，其寂雖同，位寂之方，其旨則別。 論所謂『逗極無二』者，爲逗極於虛無，當無二於法性耶？ 足下所宗之本一物爲鴻乙耳。 驅馳佛道，無免二末。 未知高鑒緣何識本，輕而宗之，其有旨乎？」 往復文多不載。
Ming Sengshao's Correcting the Two Teachings Essay holds that "the Buddha clarifies its school, and Laozi preserves life completely. Preserving life is blind; clarifying the school is penetrating. Now Daoists speak of immortality without death and call it filling the heavenly registers — greatly deviating from the foundational principle of Laozi and Zhuangzi's teaching." Crown Prince Wen Hui and Jiling Prince Xiao Ziliang both loved Buddhist dharma. Meng Jingyi of Wuxing was a Daoist; the crown prince summoned him to the Xuanyuan Garden. At a great assembly of monks, Ziliang had Jingyi bow to the Buddha; Jingyi refused, and Ziliang sent him the Dasabhumi Sutra. Jingyi composed the Correct One Essay. The summary says: "The Maharatnakuta Sutra says, 'The Buddha with one sound broadly expounds the dharma. Laozi says, 'The sage embraces the One as the model for all under Heaven.' The wonder of the 'One' is empty and mysterious, transcending the realm of being; divine transformation suffices in the infinite; acting for the ten thousand things yet non-acting, dwelling in one number yet numberless — none can name it, so it is forcibly styled the One. In Buddhism it is called 'true mark'; in the Way it is called 'mysterious female.' The Way's great image is precisely the Buddha's dharma body. With non-guarding guard one guards the dharma body; with non-grasping grasp one grasps the great image. But things have eighty-four thousand practices, and teachings have eighty-four thousand laws. Laws extend to numberlessness, and practices reach to boundlessness. Grades follow conditions, yet all must be guided back to the One. Return to the One is called 'turning toward'; turning toward the correct then there is no evil. Once evil views are dismissed, countless merits are renewed day by day. Three, five, four, and six — applied as needed. Stand alone unchanged; cease learning without worry. Sages across vast kalpas all follow this 'One.' Laozi and the Buddha were never from the beginning divided; the deluded divide them but have not united. Cultivating countless merits throughout — when cultivation is complete one becomes a sage; though there are ten titles and a thousand names, ultimately they cannot be exhausted. Ultimately they cannot be exhausted — how can this be conceived?" Attendant Gentleman Zhang Rong of the Grand Steward wrote Gate Rules saying: "The Way and the Buddha, arriving at the ultimate, are without two. I see Daoists and Buddhist masters battling Confucian and Mohist doctrines, and Buddhist masters and Daoists wrangling over right and wrong. Once a swan flew at heaven's head, and accumulated distance made it hard to discern. The people of Yue took it for a duck, and the people of Chu took it for the character yi — people differ between Chu and Yue, but the swan is always one." He showed this to Palace Supervisor Zhou Yong. Yong challenged it, saying: "Void and dharma-nature — their silence is the same, but the position of silence differs, and their intent differs. What your essay calls 'arriving at the ultimate without two' — if one arrives at the ultimate in void, should one not be without two in dharma-nature? The root of what you revere is merely the one thing seen as duck or yi — a swan. Racing through the Buddha-Way, one cannot escape two branches. I do not know on what basis your lofty insight recognizes the root and lightly reveres it — is there meaning in this?" The back-and-forth texts are mostly not recorded.
39
歡口不辯，善於著筆。 著《三名論》，甚工，鍾會《四本》之流也。 又注王弼《易》二《繫》，學者傳之。
Gu Huan was not eloquent in speech, but he was skilled with the pen. He wrote the Three Names Essay, which was very accomplished — in the line of Zhong Hui's Four Foundations. He also annotated Wang Bi's two Appended Texts to the Changes, and scholars transmitted his work.
40
始興人盧度，亦有道術。 少隨張永北征。 永敗，虜追急，阻淮水不得過。 度心誓曰：「若得免死，從今不復殺生。」 須臾見兩楯流來，接之得過。 後隱居西昌三顧山，鳥獸隨之。 夜有鹿觸其壁，度曰：「汝壞我壁。」 鹿應聲去。 屋前有池養魚，皆名呼之，魚次第來，取食乃去。 逆知死年月，與親友別。 永明末，以壽終。
Lu Du of Shixing also possessed Daoist techniques. In youth he followed Zhang Yong on the northern campaign. Yong was defeated, the enemy pursuit was urgent, and he was blocked at the Huai River and unable to cross. Du vowed in his heart, saying: "If I escape death, from now on I shall never again kill living beings." In a moment he saw two shields float by; he took hold of them and crossed. Later he lived in seclusion on Sangu Mountain in Xichang, and birds and beasts followed him. One night a deer bumped his wall, and Du said: "You are ruining my wall." The deer departed at the sound. Before his house was a pond where he kept fish; he called each by name, and the fish came in order, took food, and then left. He foreknew the year and month of his death and bade farewell to kin and friends. In the late Yongming era, he died of natural causes.
41
初，永明三年，徵驃騎參軍顧惠胤爲司徒主簿。 惠胤，宋鎮軍將軍覬之弟子也。 閑居養志，不應徵辟。
Initially, in the third year of Yongming, Cavalry General Staff Officer Gu Huiyin was summoned to serve as Chief Clerk to the Grand Steward. Huiyin was a disciple of Song General Who Pacifies the Army Gu Yizhi. He lived in quiet retirement, cultivating his aspirations, and declined the summons.
42
臧榮緒
Zang Rongxu
43
臧榮緒，東莞莒人也。 祖奉先，建陵令，父庸民，國子助教。
Zang Rongxu was a native of Ju in Dongguan Commandery. His grandfather Fengxian served as Magistrate of Jianling; his father Yongmin was an Erudite at the National University.
44
榮緒幼孤，躬自灌園，以供祭祀。 母喪後，乃著《嫡寢論》，掃灑堂宇，置筵席，朔望輙拜薦，甘珍未嘗先食。
Orphaned in youth, Rongxu personally tended the garden to supply offerings for ancestral rites. After his mother's death, he composed the "Treatise on the Principal Chamber," swept the hall clean, laid out mats and seats, and at every new and full moon unfailingly offered homage and tribute; never once did he taste delicacies before presenting them.
45
純篤好學，括東西晉爲一書，紀、錄、志、傳百一十卷。 隱居京口教授。 南徐州辟西曹，舉秀才，不就。 太祖爲揚州，徵榮緒爲主簿，不到。 司徒褚淵少時嘗命駕尋之。 建元中，啟太祖曰：「榮緒，朱方隱者。 昔臧質在宋，以國戚出牧彭岱，引爲行佐，非其所好，謝疾求免。 蓬廬守志，漏濕是安，灌蔬終老。 與友關康之沈深典素，追古著書，撰《晉史》十袠，贊論雖無逸才，亦足彌綸一代。 臣歲時往京口，早與之遇。 近報其取書，始方送出，庶得備錄渠閣，採異甄善。」 上答曰：「公所道臧榮緒者，吾甚志之。 其有史翰，欲令入天祿，甚佳。」
Sincere and devoted, a dedicated scholar, he gathered the Eastern and Western Jin dynasties into a single history — annals, records, treatises, and biographies in one hundred and ten scrolls. He lived in seclusion at Jingkou, where he taught. Southern Xuzhou summoned him to the Western Section; he was recommended as a Filial and Incorrupt graduate but declined. When the Founding Emperor was governor of Yangzhou, he summoned Rongxu to serve as Chief Clerk; Rongxu did not come. Grand Steward Chu Yuan, in his youth, once had his carriage sent to find him. During the Jianyuan era, Chu submitted a memorial to the Founding Emperor, saying: "Rongxu is a recluse of Zhufang. Formerly, when Zang Zhi held office in Song, a kinsman of the imperial house sent out to govern Peng and Dai, he took Rongxu on as a traveling staff officer; it was not to Rongxu's liking, and he cited illness to seek release. In a thatched hut he kept his resolve; leaky and damp though it was, he found it sufficient; tending his vegetable garden, he lived out his days. With his friend Guan Kangzhi — profound, dignified, and plain — he turned to antiquity in his writing, compiling the Jin History in ten fascicles; though the laudatory essays lacked outstanding brilliance, they sufficed to span a generation. Your subject visits Jingkou season by season and met him there long ago. I have lately heard that he is gathering his books and has only just begun to send them out; I hope they may be fully recorded in the imperial archive, gathering what is uncommon and selecting what is finest." The emperor replied: "This Zang Rongxu of whom you speak — I have been keenly mindful of him. If he has historical writings, to have them enter the Archive of Heaven's Endowment would be excellent."
46
榮緒惇愛五經，謂人曰：「昔呂尚奉丹書，武王致齋降位，李、釋教誡，竝有禮敬之儀。 因甄明至道，乃著拜《五經序論》。 常以宣尼生庚子日，陳《五經》拜之。 自號「被褐先生」。 又以飲酒亂德，言常爲誡。 永明六年，卒。 年七十四。
Rongxu cherished the Five Classics with deep devotion, saying to others: "Formerly Lü Shang received the cinnabar scroll, and King Wu observed fasting and lowered his seat; the teachings of Laozi and the Buddha both have their rituals of respect. Accordingly, to clarify the supreme Way, he composed the "Treatise on Bowing to the Prefaces of the Five Classics." On the day of Confucius's birth — a gengzi day — he regularly arrayed the Five Classics and bowed to them. He styled himself "Master Clad in Coarse Cloth." He also held that wine disorders virtue, and this saying was his constant admonition. In the sixth year of Yongming, he died. He was seventy-four.
47
初，榮緒與關康之俱隱在京口，世號爲「二隱」。 康之字伯愉，河東人。 世居丹徒。 以墳籍爲務。 四十年不出門。 不應州府辟。 宋太始中，徵通直郎，不就。 晚以母老家貧，求爲嶺南小縣。 性清約，獨處一室，稀與妻子相見。 不通賔客。 弟子以業傳受。 尤善《左氏春秋》。 太祖爲領軍，素好此學，送《春秋五經》，康之手自點定，幷得論禮記十餘條。 上甚悅，寶愛之。 遺詔以經本入玄宮。 宋末卒。
Earlier, Rongxu and Guan Kangzhi both lived in seclusion at Jingkou, and their contemporaries called them "the Two Recluses." Kangzhi, courtesy name Boyu, was a man of Hedong. His family had long resided in Dantu. He devoted himself to classical texts. For forty years he never left his door. He did not respond to summons from prefecture or province. During the Taishi era of Song, he was summoned to serve as Direct Attendant but declined. Late in life, his mother being aged and his family poor, he sought appointment to a small county in Lingnan. Abstemious and plain by nature, he dwelt alone in a single room and rarely saw his wife or children. He received no guests. His disciples received and transmitted his learning. He was especially skilled in the Zuo Tradition to the Spring and Autumn Annals. When the Founding Emperor was Commandant-in-Chief, he had long favored this learning and sent the Five Classics with the Spring and Autumn; Kangzhi personally collated and corrected them, and also produced more than ten entries discussing the Record of Rites. The emperor was greatly pleased and treasured them. By his testamentary decree, the scriptural copies were deposited in the Mysterious Palace. He died near the end of Song.
48
何求字子有，廬江灊人也。 祖尚之，宋司空，父鑠，宜都太守。
He Qiu, courtesy name Ziyou, was a native of Qian in Lujiang Commandery. His grandfather Shangzhi served as Minister of Works under Song; his father Shuo served as Administrator of Yidu.
49
求元嘉末爲宋文帝挽郎，解褐著作郎，中軍衞軍行佐，太子舍人，平南參軍，撫軍主簿，太子洗馬，丹陽、吳郡丞。 清退無嗜欲。 又除征北參軍事，司徒主簿，太子中舍人。 泰始中，妻亡，還吳葬舊墓，除中書郎，不拜。 仍住吳，居波若寺，足不踰戶，人莫見其面。 明帝崩，出奔國哀，除爲司空從事中郎，不就。 乃除永嘉太守。 求時寄住南澗寺，不肯詣臺，乞於寺拜受，見許。 一夜忽乘小船逃歸吳，隱虎丘山，復除黃門郎，不就。 永明四年，世祖以爲太中大夫，又不就。 七年，卒。 年五十六。
At the end of the Yuanjia era, Qiu served as a Mourning Officer for Emperor Wen of Song; upon entering official life he became a Drafting Secretary, staff officer to the Guard General and Central Army, Attendant-in-Ordinary to the Heir Apparent, Adjutant to the General Who Pacifies the South, Chief Clerk to the General Who Pacifies the Insurrection, Groom of the Heir Apparent's Household, and Assistant Administrator of Danyang and Wu commanderies. Pure and retiring, without cravings or attachments. He was further appointed Staff Officer to the General Who Campaigns North, Chief Clerk to the Grand Steward, and Central Attendant to the Heir Apparent. During the Taishi era, after his wife died, he returned to Wu to bury her in the family tomb; he was appointed Secretariat Gentleman but declined. He continued to dwell in Wu, residing at the Prajna Temple; his feet never crossed the threshold, and no one saw his face. When Emperor Ming died, he came out to join the national mourning; he was appointed Attendant-in-Ordinary to the Minister of Works but declined. He was then appointed Administrator of Yongjia. Qiu was then staying at the Southern Stream Temple; he refused to go to the capital, begged to receive the appointment at the temple, and permission was granted. One night he suddenly took a small boat and fled back to Wu, hiding on Tiger Hill; he was again appointed Gentleman at the Yellow Gate but declined. In the fourth year of Yongming, the Shizu Emperor made him Grand Master of the Palace, but he again declined. In the seventh year, he died. He was fifty-six.
50
初，求母王氏爲父所害，求兄弟以此無宦情。
Earlier, Qiu's mother, Lady Wang, had been killed by his father; for this reason Qiu and his brothers had no desire for office.
51
點弟胤，有儒術，亦懷隱遁之志。 所居宅名爲小山。 隆昌中，爲中書令，以皇后從叔見親寵。 明帝卽位，胤賣園宅，將遂本志。 建武四年，爲散騎常侍、巴陵王師。 聞吳興太守謝朏致仕，慮後之，於是奉表不待報而去，隱會稽山。 上大怒，令有司奏彈胤，然發優詔焉。 永元二年，徵散騎常侍，太常卿。
Dian's younger brother Yin had Confucian learning and also harbored the resolve to withdraw in seclusion. The residence where he lived was called Little Hill. During the Longchang era, he became Director of the Secretariat; as the empress's maternal uncle he was treated with intimate favor. When Emperor Ming ascended the throne, Yin sold his gardens and residence, intending to fulfill his original resolve. In the fourth year of Jianwu, he became Attendant-in-Ordinary of the Loose Riders and Tutor to the Prince of Baling. Hearing that Xie Tiao, Administrator of Wuxing, had retired, anxious not to be left behind, he submitted a memorial and, without awaiting reply, departed to hide on Mount Kuaiji. The emperor was greatly angered and ordered the relevant offices to impeach Yin, yet issued an edict commending him nonetheless. In the second year of Yongyuan, he was summoned to serve as Attendant-in-Ordinary of the Loose Riders and Minister of Ceremonies.
52
劉虯字靈預，南陽涅陽人也。 舊族，徙居江陵。 虯少而抗節好學，須得祿便隱。 宋泰始中，仕至晉平王驃騎記室，當陽令。 罷官歸家，靜處斷穀，餌朮及胡麻。
Liu You, courtesy name Lingyu, was a native of Niyang in Nanyang Commandery. An old clan, they had moved and settled in Jiangling. From youth You was upright in principle and fond of learning; once he had secured a salary, he withdrew in seclusion. During the Taishi era of Song, he served up to Staff Secretary to the Cavalry General of the Prince of Jinping and as Magistrate of Dangyang. Leaving office he returned home, dwelt in quiet, abstained from grain, and subsisted on atractylodes and sesame.
53
建元初，豫章王爲荊州，教辟虯爲別駕，與同郡宗測、新野庾易竝遣書禮請，虯等各修牋答，而不應辟命。 永明三年，刺史廬陵王子卿表虯及同郡宗測、宗尚之、庾易、劉昭五人，請加蒲車束帛之命。 詔徵爲通直郎，不就。
At the beginning of Jianyuan, when the Prince of Yuzhang was governor of Jingzhou, he summoned You to serve as Administrator Assistant; together with Zong Ce of the same commandery and Yu Yi of Xinye, he sent letters of invitation with full ritual courtesy; You and the others each composed reply notes but did not accept the summons. In the third year of Yongming, the Inspector, Prince Ziqing of Luling, memorialized concerning You, Zong Ce, Zong Shangzhi, Yu Yi, and Liu Zhao — five men of the same commandery — requesting that they be granted the honor of an envoy's carriage with silks and cloth. An edict summoned him to serve as Direct Attendant; he declined.
54
竟陵王子良致書通意。 虯答曰：「虯四節卧病，三時營灌，暢餘陰於山澤，託暮情於魚鳥，寧非唐、虞重恩，周、邵宏施？ 虯進不研機入玄，無洙泗稷館之辯； 退不凝心出累，非冢間樹下之節。 遠澤旣灑，仁規先著。 謹收樵牧之嫌，敬加軾躔之義。」
Ziliang, Prince of Jingling, sent a letter expressing his intent. You replied: "I lie ill through the four seasons and tend irrigation in three; I enjoy lingering shade in mountains and marshes and entrust twilight feelings to fish and birds — is this not the heavy grace of Tang and Yu, the grand bestowal of the Zhou dukes? Advancing, I do not investigate subtleties and enter the profound, and lack the disputation of the schools of Zhu and Si; Retreating, I do not concentrate the mind and release worldly burden, and lack the integrity of one who dwells beneath the family tomb or beneath a tree. Your distant gracious dew has already been sprinkled; humane rule is already manifest. I respectfully accept the charge of being no more than woodcutter and herdsman, and reverently add the meaning of the chariot bar and reins."
55
虯精信釋氏，衣麤布衣，禮佛長齋。 注《法華經》，自講佛義。 以江陵西沙洲去人遠，乃徙居之。 建武二年，詔徵國子博士，不就。 其冬虯病，正晝有白雲徘徊檐戶之內，又有香氣及磬聲，其日卒。 年五十八。
You faithfully believed in the Buddha's teaching, wore coarse hemp cloth, worshipped the Buddha, and kept long fasts. He annotated the Lotus Sutra and himself lectured on Buddhist doctrine. Because West Sandbar of Jiangling was far from human habitation, he moved and dwelt there. In the second year of Jianwu, an edict summoned him to serve as Erudite of the National University; he declined. That winter You fell ill; at midday white clouds lingered within the eaves and doorway, and there were also fragrance and the sound of chimes; that day he died. He was fifty-eight.
56
劉昭與虯同宗。 州辟祭酒從事，不就。 隱居山中。
Liu Zhao was of the same clan as You. The province summoned him to serve as Staff Officer to the Libationer; he declined. He lived in seclusion in the mountains.
57
庾易字幼簡，新野新野人也。 徙居屬江陵。 祖玫，巴郡太守，父道驥，安西參軍。
Yu Yi, courtesy name Youjian, was a native of Xinye in Xinye Commandery. They moved and settled, becoming subjects of Jiangling. His grandfather Mei served as Administrator of Ba Commandery; his father Daoqi served as Staff Officer to the General Who Pacifies the West.
58
易志性恬隱，不交外物。 建元元年，刺史豫章王辟爲驃騎參軍，不就。 臨川王映臨州，獨重易，上表薦之，餉麥百斛。 易謂使人曰：「民樵採麋鹿之伍，終其解毛之衣，馳騁日月之車，得保自耕之祿，於大王之恩，亦已深矣。」 辭不受。 永明三年，詔徵太子舍人，不就。 以文義自樂。 安西長史袁彖欽其風，通書致遺。 易以連理机竹翹書格報之。 建武二年，詔復徵爲司徒主簿，不就。 卒。
Tranquil and retiring by nature and resolve, Yi did not mingle with the world outside. In the first year of Jianyuan, the Inspector, the Prince of Yuzhang, summoned him to serve as Cavalry General Staff Officer; he declined. When the Prince of Linchuan Ying came to the province, he alone valued Yi highly, submitted a memorial recommending him, and sent a gift of one hundred bushels of wheat. Yi said to the messenger: "This commoner belongs among woodcutters and deer-hunters; to the end I wear deerskin clothes, drive the chariot of sun and moon, and secure the salary of self-cultivation — toward the great prince's grace, it is already more than enough." He declined and did not accept. In the third year of Yongming, an edict summoned him to serve as Attendant-in-Ordinary to the Heir Apparent; he declined. He took delight in literary learning for its own sake. Yuan Can, Chief Secretary to the General Who Pacifies the West, admired his character and sent a letter with gifts. Yi replied with a linked-grain bamboo writing tablet bound with ornamental book clasps. In the second year of Jianwu, an edict again summoned him to serve as Chief Clerk to the Grand Steward; he declined. He died.
59
宗測字敬微，南陽人，宋徵士炳孫也。 世居江陵。 測少靜退，不樂人間。 歎曰：「家貧親老，不擇官而仕，先哲以爲美談，余竊有惑。 誠不能潛感地金，冥致江鯉，但當用天道，分地利。 孰能食人厚祿，憂人重事乎？」
Zong Ce, courtesy name Jingwei, was a man of Nanyang, grandson of the Song recluse Bing. His family had long resided in Jiangling. From youth Ce was quiet and retiring, and took no delight in worldly life. He sighed and said: "When one's family is poor and one's parents aged, taking office without choosing the post — former sages held this up as fine talk, but I privately have my doubts. Truly one cannot secretly move earth's gold or in darkness obtain the river carp; one ought only to follow Heaven's Way and apportion earth's advantage. Who can eat another's rich salary yet bear the weight of his heavy affairs?"
60
州舉秀才，主簿，不就。 驃騎豫章王徵爲參軍，測答府召云：「何爲謬傷海鳥，橫斤山木？」 母喪，身負土植松柏。 豫章王復遣書請之，辟爲參軍。 測答曰：「性同鱗羽，愛止山壑，眷戀松筠，輕迷人路。 縱宕巖流，有若狂者，忽不知老至，而今鬢已白，豈容課虛責有，限魚慕鳥哉！」 永明三年，詔徵太子舍人，不就。
The province recommended him as a Filial and Incorrupt graduate and summoned him as Chief Clerk; he declined. The Cavalry General, the Prince of Yuzhang, summoned him to serve as Staff Officer; Ce replied to the prefectural summons: "Why wrongly harm the seabird and wield the axe against mountain trees?" After his mother's death, he personally carried earth and planted pines and cypresses. The Prince of Yuzhang again sent a letter inviting him and summoned him to serve as Staff Officer. Ce replied: "By nature I am like fish scales and bird feathers — my affection stops at mountains and valleys; I cherish pines and bamboo and hold lightly the path that draws men into the world. Roaming recklessly on cliffs and streams like one possessed, I suddenly knew not that old age had come; and now my temples are white — how can I tolerate empty demands for what exists, confining a fish that envies birds!" In the third year of Yongming, an edict summoned him to serve as Attendant-in-Ordinary to the Heir Apparent; he declined.
61
欲遊名山，乃寫祖炳所畫尚子平圖於壁上。 測長子宦在京師，知父此旨，便求祿還爲南郡丞，付以家事。 刺史安陸王子敬、長史劉寅以下皆贈送之，測無所受。 齎《老子》《莊子》二書自隨。 子孫拜辭悲泣，測長嘯不視，遂往廬山，止祖炳舊宅。
Wishing to roam famous mountains, he copied on the wall his ancestor Bing's painting of Shang Zizping. Ce's eldest son held office in the capital; knowing his father's intent, he sought a post and returned as Assistant Administrator of Nan Commandery to take charge of family affairs. The Inspector, Prince Zijing of Anlu, the Chief Secretary Liu Yin, and others all sent gifts; Ce accepted none. He carried with him only the Laozi and the Zhuangzi. His descendants bowed in farewell and wept; Ce gave a long whistle and did not look back, then went to Mount Lu and lodged at his ancestor Bing's old residence.
62
魚復侯子響爲江州，厚遣贈遺。 測曰：「少有狂疾，尋山採藥，遠來至此。 量腹而進松朮，度形而衣薜蘿，淡然已足，豈容當此橫施！」 子響命駕造之，測避不見。 後子響不告而來，奄至所住，測不得已，巾褐對之，竟不交言，子響不悅而退。 尚書令王儉餉測蒲褥。
Zixiang, Marquis of Yufu, was governor of Jiangzhou and sent lavish gifts. Ce said: "From youth I have had a mad disorder; I seek mountains and gather herbs, and came from afar to this place. Measuring my belly I take pine and atractylodes; measuring my form I wear rushes and moss — plainly this is enough; how can I accept such an imposition!" Zixiang ordered his carriage to visit him; Ce avoided him and refused to meet. Later Zixiang came without announcement, suddenly arriving at his dwelling; Ce had no choice and, in headcloth and coarse cloth, faced him but exchanged no words; Zixiang withdrew displeased. Wang Jian, Director of the Secretariat, sent Ce a rush mat.
63
頃之，測送弟喪還西，仍留舊宅永業寺，絕賔友，唯與同志庾易、劉虯、宗人尚之等往來講說。 刺史隨王子隆至鎮，遣別駕宗哲致勞問，測笑曰：「貴賤理隔，何以及此。」 竟不答。 建武二年，徵爲司徒主簿，不就，卒。
Before long, Ce escorted his younger brother's coffin westward, then remained at the old residence at Yongye Temple, cutting off guests and friends; only with kindred spirits Yu Yi, Liu You, and clansman Shangzhi and others did he exchange visits and discourse. When the Inspector, Prince Zilong of Sui, arrived at his post, he sent Administrator Assistant Zong Zhe to convey regards; Ce laughed and said: "Noble and base are separated by principle — how could it reach this far?" In the end he did not reply. In the second year of Jianwu, he was summoned to serve as Chief Clerk to the Grand Steward; he declined, and died.
64
測善畫，自圖阮籍遇蘇門於行障上，坐卧對之。 又畫永業佛影臺，皆爲妙作。 頗好音律，善《易老》，續皇甫謐《高士傳》三卷。 又嘗遊衡山七嶺，著《衡山》、《廬山記》。
Ce was skilled at painting; he painted on a portable screen the scene of Ruan Ji meeting Sumen, and sat and lay facing it. He also painted the Buddha-shadow terrace at Yongye — all were masterworks. He was rather fond of music, skilled in the Changes and Laozi, and continued Huangfu Mi's Biographies of Exalted Worthies in three scrolls. He also once roamed the seven peaks of Mount Heng and composed Records of Mount Heng and Mount Lu.
65
尚之字敬文，亦好山澤。 與劉虯俱以驃騎記室不仕。 宋末，刺史武陵王辟贊府，豫章王辟別駕，竝不就。 永明中，與劉虯同徵爲通直郎，和帝中興初，又徵爲諮議，竝不就。 壽終。
Shangzhi, courtesy name Jingwen, also loved mountains and marshes. Together with Liu You he declined office as Staff Secretary to the Cavalry General. Near the end of Song, the Inspector, the Prince of Wuling, summoned him to the praise office; the Prince of Yuzhang summoned him as Administrator Assistant — he declined both. During Yongming, together with Liu You he was summoned to serve as Direct Attendant; at the beginning of the Restoration under Emperor He, he was again summoned as Adviser — he declined both. He died at the end of his years.
66
杜京產
Du Jingchan
67
杜京產字景齊，吳郡錢唐人。 杜子恭玄孫也。 祖運，爲劉毅衞軍參軍，父道鞠，州從事，善彈棋，世傳五斗米道，至京產及子栖。
Du Jingchan, courtesy name Jingqi, was a man of Qiantang in Wu Commandery. He was the great-great-grandson of Du Zigong. His grandfather Yun served as Staff Officer to the Guard General Liu Yi; his father Daoju was a provincial staff officer, skilled at pitch-pot; the family transmitted the Way of the Five Pecks of Rice from generation to generation, down to Jingchan and his son Qi.
68
京產少恬靜，閉意榮宦。 頗涉文義，專修黃老。 會稽孔覬，清剛有峻節，一見而爲款交。 郡召主簿，州辟從事，稱疾去。 除奉朝請，不就。 與同郡顧歡同契，始寧東山開舍授學。 建元中，武陵王曄爲會稽，太祖遣儒士劉瓛入東爲曄講說，京產請瓛至山舍講書，傾資供待，子栖躬自屣履，爲瓛生徒下食，其禮賢如此。 孔稚珪、周顒、謝蘥竝致書以通殷懃。
From youth Jingchan was tranquil and quiet, shutting off all desire for glory and office. He had considerable acquaintance with literary learning and devoted himself exclusively to Huang-Lao teaching. Kong Yi of Kuaiji was pure, firm, and of lofty integrity; at one meeting they became warm friends. The commandery summoned him as Chief Clerk; the province summoned him as staff officer; he cited illness and withdrew. He was appointed Attendant at Court Audience but declined. With Gu Huan of the same commandery he shared a deep bond; on the Eastern Hill of Shining he opened a dwelling to teach. During Jianyuan, when the Prince of Wuling Ye was governor of Kuaiji, the Founding Emperor sent the Confucian Liu Huan east to lecture for Ye; Jingchan invited Huan to his mountain dwelling to lecture on books, expending his entire fortune to host him; his son Qi personally put on sandals and served food to Huan's disciples — such was his courtesy to worthies. Kong Zhigui, Zhou Yong, and Xie Yue all sent letters to express warm regard.
69
永明十年，稚珪及光祿大夫陸澄、祠部尚書虞悰、太子右率沈約、司徒右長史張融表薦京產曰：「竊見吳郡杜京產，潔靜爲心，謙虛成性，通和發於天挺，敏達表於自然。 學徧玄、儒，博通史、子，流連文藝，沈吟道奧。 泰始之朝，掛冠辭世，遁捨家業，隱于太平。 葺宇窮巖，採芝幽澗，耦耕自足，薪歌有餘。 確爾不羣，淡然寡欲，麻衣藿食，二十餘載。 雖古之志士，何以加之。 謂宜釋巾幽谷，結組登朝，則喦谷含懽，薜蘿起抃矣。」 不報。 建武初，徵員外散騎侍郎，京產曰：「莊生持釣，豈爲白璧所回。」 辭疾不就。 年六十四，永元元年，卒。
In the tenth year of Yongming, Zhigui together with Palace Attendant Lu Cheng, Minister of Ceremonies Yu Song, Right Leader of the Heir Apparent's Household Shen Yue, and Right Chief Secretary to the Grand Steward Zhang Rong submitted a memorial recommending Jingchan, saying: "We have observed Du Jingchan of Wu Commandery — purity and quietness form his heart, humility and modesty his nature; harmonious openness springs from Heaven's endowment, keen understanding shows in what is natural. His learning spans the arcane and Confucian; he broadly masters histories and philosophical works; he lingers in literary arts and meditates on the Way's depths. In the Taishi era he hung up his cap and withdrew from the world, abandoning family estate and hiding at Taiping. He built a dwelling in remote cliffs, gathered fungus in hidden streams, paired-plowed for self-sufficiency, and had surplus for woodcutting songs. Steadfast and not of the crowd, plain and with few desires, he wore hemp clothes and ate mallow for more than twenty years. Even the aspiring worthies of antiquity — how could they surpass this? We hold that he ought to cast off his kerchief in the hidden valley and tie regalia to ascend court — then stream valleys would hold joy and rushes and moss would leap up in delight." No reply was given. At the beginning of Jianwu, he was summoned to serve as Extraordinary Attendant-in-Ordinary of the Loose Riders; Jingchan said: "Master Zhuang held his fishing rod — how could he be turned by a white jade?" He cited illness and declined. At the age of sixty-four, in the first year of Yongyuan, he died.
70
會稽孔道徵，守志業不仕，京產與之友善。
Kong Daozheng of Kuaiji kept to his resolve and did not take office; Jingchan was on friendly terms with him.
71
永明中，會稽鍾山有人姓蔡，不知名。 山中養鼠數十頭，呼來卽來，遣去便去。 言語狂易，時謂之「謫仙」。 不知所終。
During Yongming, on Mount Zhong in Kuaiji there was a man surnamed Cai whose given name was unknown. In the mountains he kept several dozen rats; when called they came, when sent away they departed. His speech was wild and erratic; his contemporaries called him "Banished Immortal." No one knows how he ended.
72
沈驎士
Shen Linshi
73
沈驎士字雲禎，吳興武康人也。 祖膺期，晉太中大夫。
Shen Linshi, courtesy name Yunzhen, was a native of Wukang in Wuxing Commandery. His grandfather Yingqi served as Grand Master of the Palace under Jin.
74
驎士少好學，家貧，織簾誦書，口手不息。 宋元嘉末，文帝令尚書僕射何尚之抄撰五經，訪舉學士，縣以驎士應選。 尚之謂子偃曰：「山東故有奇士也。」 少時，驎士稱疾歸郷，更不與人物通。 養孤兄子，義著郷曲。
From youth Linshi loved learning; his family was poor; he wove bamboo blinds and recited books, mouth and hand never ceasing. Near the end of the Yuanjia era in Song, Emperor Wen ordered Vice Director of the Secretariat He Shangzhi to compile the Five Classics and to seek out and recommend scholars; the district recommended Linshi for selection. Shangzhi said to his son Yan: "East of the mountains there truly are extraordinary men." After a short time, Linshi cited illness and returned to his home district, and no longer mingled with others. He raised his orphaned nephew; his righteousness was renowned throughout the district.
75
或勸驎士仕，答曰：「魚縣獸檻，天下一契，聖人玄悟，所以每履吉先。 吾誠未能景行坐忘，何爲不希企日損。」 乃作《玄散賦》以絕世。 太守孔山士辟，不應。 宗人徐州刺史曇慶、侍中懷文、左率勃來候之，驎士未嘗答也。 隱居餘不吳差山，講經教授，從學者數十百人，各營屋宇，依止其側。 驎士重陸機《連珠》，每爲諸生講之。
Some urged Linshi to take office; he replied: "Fish on the hook and beasts in the pen — under Heaven it is one bond; the sage darkly comprehends, and therefore each time treads auspicious ground first. I truly cannot follow the good example and sit in forgetfulness — why should I not aspire to daily diminishment?" He then composed the "Rhapsody on Mysterious Withdrawal" to break with the world. The Administrator Kong Shanshi summoned him; he did not respond. Clansmen — the Inspector of Xuzhou Tan Qing, Palace Attendant Huaiwen, and Left Leader Bo — came to visit him; Linshi never once responded. He lived in seclusion on Mount Wu Cha in Yubu, lecturing on the classics and teaching; those who came to study numbered in the hundreds, each building a dwelling and lodging at his side. Linshi prized Lu Ji's Linked Pearls and regularly lectured on them for his students.
76
征北張永爲吳興，請驎士入郡。 驎士聞郡後堂有好山水，乃往停數月。 永欲請爲功曹，使人致意。 驎士曰：「明府德履沖素，留心山谷，民是以被褐負杖，忘其疲病。 必欲飾渾沌以蛾眉，冠越客於文冕，走雖不敏，請附高節，有蹈東海而死爾。」 永乃止。
Zhang Yong, General Who Campaigns North, was governor of Wuxing and invited Linshi into the commandery. Linshi heard that behind the commandery hall there was fine landscape, and went to stay several months. Yong wished to invite him to serve as Merit Officer and sent a messenger to convey his intent. Linshi said: "Your Excellency's virtue and conduct are pure and plain, your heart rests in mountains and valleys; for this reason this commoner wears coarse cloth and leans on his staff, forgetting his weariness and illness. If you must adorn Chaos with painted eyebrows and crown a Yue guest with an ornate cap, though I am not keen, I beg to attach myself to lofty integrity — there is only drowning in the Eastern Sea." Yong then stopped.
77
昇明末，太守王奐上表薦之，詔徵爲奉朝請，不就。 永明六年，吏部郎沈淵、中書郎沈約又表薦驎士義行，曰：「吳興沈驎士，英風夙挺，峻節早樹，貞粹稟於天然，綜博生乎篤習。 家世孤貧，藜藿不給，懷書而耕，白首無倦，挾琴採薪，行歌不輟。 長兄早卒，孤姪數四，攝尪鞠稚，吞苦推甘。 年踰七十，業行無改。 元嘉以來，聘召仍疊，玉質踰潔，霜操日嚴。 若使聞政王庭，服道槐掖，必能孚朝規於邊鄙，播聖澤於荒垂。」 詔又徵爲太學博士，建武二年，徵著作郎，永元二年，徵太子舍人，竝不就。
Near the end of the Shengming era, the Administrator Wang Huan submitted a memorial recommending him; an edict summoned him to serve as Attendant at Court Audience; he declined. In the sixth year of Yongming, Director of the Ministry of Personnel Shen Yuan and Secretariat Gentleman Shen Yue again submitted a memorial recommending Linshi's righteousness and conduct, saying: "Shen Linshi of Wuxing — heroic bearing sprang up early, lofty integrity was planted young; pure essence was endowed by nature, comprehensive breadth arose from devoted study. His family for generations was solitary and poor; wild greens were insufficient; he carried books and plowed, white-haired yet never weary; with lute in arm he gathered firewood, walking and singing without cease. His elder brother died early; he had four orphaned nephews; he cared for the weak and reared the young, swallowing bitterness and offering sweetness. Past seventy years, his conduct and practice were unchanged. Since the Yuanjia era, summons and invitations have piled up repeatedly; jade quality grows ever purer, frost integrity daily stricter. If he were to hear governance at the royal court and serve the Way in the palace side-chambers, he would surely extend court norms to the borderlands and spread sage grace to remote regions." An edict again summoned him to serve as Erudite of the Grand Academy; in the second year of Jianwu he was summoned as Drafting Secretary; in the second year of Yongyuan he was summoned as Attendant-in-Ordinary to the Heir Apparent — he declined all.
78
驎士負薪汲水，幷日而食，守操終老。 篤學不倦，遭火，燒書數千卷，驎士年過八十，耳目猶聦明，手以反故抄寫，火下細書，復成二三千卷，滿數十篋，時人以爲養身靜嘿之所致也。 著《周易兩繫莊子內篇訓》，注《易經》、《禮記》、《春秋》、《尚書》、《論語》、《孝經》、《喪服》、《老子》要略數十卷。 以楊王孫、皇甫謐深達生死，而終禮矯偽，乃自作終制。 年八十六，卒。
Linshi carried firewood and drew water, eating every other day, keeping his resolve to the end of his life. Devoted to learning without weariness, he suffered a fire that burned several thousand scrolls of books; Linshi, past eighty, eyes and ears still keen, copied by hand on the reverse of old paper, writing fine script by lamplight, and again produced two or three thousand scrolls, filling several dozen cases; people of the time took this to result from nourishing the body in quiet silence. He composed Exegesis on the Two Appended Sections of the Book of Changes and the Inner Chapters of the Zhuangzi, and annotated the Classic of Changes, Record of Rites, Spring and Autumn Annals, Documents, Analects, Classic of Filial Piety, Mourning Garments, and Laozi — essential summaries in several tens of scrolls. Because Yang Wangsun and Huangfu Mi deeply understood life and death yet ultimately observed rites that were forced and false, he himself composed his own final arrangements. At the age of eighty-six, he died.
79
同郡沈儼之，字士恭，徐州刺史曇慶子，亦不仕。 徵太子洗馬，永明元年，徵中書郎。
Shen Yanzhi of the same commandery, courtesy name Shigong, was the son of Tanqing, Regional Inspector of Xuzhou; he too declined office. He was summoned to serve as Groom of the Heir Apparent's Household; in the first year of Yongming he was summoned as Secretariat Gentleman.
80
三年，又詔徵前南郡國常侍沈顗爲著作郎，建武二年，徵太子舍人，永元二年，徵通直郎。 顗字處默，宋領軍寅之兄孫也。
In the third year, an edict again summoned the former Regular Attendant of the Principality of Nan Commandery, Shen Yi, to serve as Drafting Secretary; in the second year of Jianwu he was summoned as Attendant-in-Ordinary to the Heir Apparent; in the second year of Yongyuan he was summoned as Attendant of Direct Communication. Yi, courtesy name Chumo, was a grandson of the elder brother of Yin, General of the Household under Song.
81
魯國孔嗣之，字敬伯。 宋世與太祖俱爲中書舍人，竝非所好，自廬陵郡去官，隱居鍾山，朝廷以爲太中大夫。 建武三年，卒。
Kong Sizhi of Lu, courtesy name Jingbo. Under Song he and the Founding Emperor had both served as Palace Attendants of the Secretariat; neither post suited him, so he resigned from Luling commandery, withdrew to Mount Zhong, and the court appointed him Grand Master of the Palace. He died in the third year of Jianwu.
82
徐伯珍
Xu Bozhen
83
徐伯珍字文楚，東陽太末人也。 祖父竝郡掾史。
Xu Bozhen, courtesy name Wenchu, came from Taimo in Dongyang. Both his grandfather and his father had served as commandery clerks.
84
伯珍少孤貧，書竹葉及地學書。 山水暴出，漂溺宅舍，村隣皆奔走，伯珍累牀而止，讀書不輟。 叔父璠之與顏延之友善，還祛蒙山立精舍講授，伯珍往從學，積十年，究尋經史，遊學者多依之。 太守琅邪王曇生、吳郡張淹竝加禮辟，伯珍應召便退，如此者凡十二焉。 徵士沈儼造膝談論，申以素交。 吳郡顧歡擿出《尚書》滯義，伯珍訓答甚有條理，儒者宗之。
Orphaned and poor from boyhood, Bozhen practiced writing on bamboo leaves and on the bare ground. When mountain floods suddenly burst forth and submerged his house, the neighbors all fled; Bozhen stacked beds to hold back the water and never stopped reading. His uncle Fanzhi, a friend of Yan Yanzhi, returned to Mount Meng and built a private academy where he lectured; Bozhen went to study under him. After ten years he had thoroughly mastered the classics and histories, and many traveling scholars came to rely on him. The Administrators Wang Tansheng of Langye and Zhang Yan of Wu both honored him with formal invitations; Bozhen would answer each summons and then withdraw — twelve times in all. The recluse Shen Yi would come to sit knee-to-knee with him in discussion, renewing their long-standing friendship. When Gu Huan of Wu commandery raised obscure passages in the Documents, Bozhen's explanations were lucid and well ordered, and Confucian scholars looked to him as a master.
85
好釋氏、老莊，兼明道術，歲常旱，伯珍筮之，如期雨澍。 舉動有禮，過曲木之下，趨而避之。 早喪妻，晚不復重娶，自比曾參。 宅南九里有高山，班固謂之九巖山，後漢龍丘萇隱處也。 山多龍鬚柏，望之五采，世呼爲婦人巖。 二年，伯珍移居之。 門前生梓樹，一年便合抱。 館東石壁夜忽有赤光洞照，俄爾而滅。 白雀一雙栖其戶牖，論者以爲隱德之感焉。 永明二年，刺史豫章王辟議曹從事，不就。 家甚貧窶，兄弟四人，皆白首相對，時人呼爲「四皓」。 建武四年，卒。 年八十四。 受業生凡千餘人。
He was devoted to Buddhism, Laozi, and Zhuangzi, and also mastered Daoist arts; in years of persistent drought, Bozhen would perform divination, and rain would fall exactly as foretold. His every movement showed propriety; passing beneath a bent tree, he would quicken his step to avoid it. He lost his wife early and never remarried in his later years, taking himself as another Zeng Shen. Nine li south of his home stood a high mountain that Ban Gu called Mount Jiuyan — the very place where Longqiu Chang of Later Han had withdrawn from the world. The mountain was thick with dragon-whisker cypresses that, seen from a distance, shimmered in five colors; people called it Lady's Cliff. In the second year he moved his dwelling there. A catalpa tree sprang up before his gate and within a year its trunk could be spanned by a man's arms. One night the stone cliff east of his lodge was suddenly pierced by red light; in an instant it vanished. A pair of white magpies came to roost at his doors and windows; commentators took this as heaven's response to his hidden virtue. In the second year of Yongming, the Prince of Yuzhang, serving as Regional Inspector, invited him to serve as Attendant in the Bureau of Deliberation; he declined. His household was desperately poor; all four brothers, white-haired, sat facing one another, and people called them the "Four Ho." He died in the fourth year of Jianwu. He was eighty-four. More than a thousand students had studied under him.
86
同郡樓幼瑜，亦儒學。 著《禮捃遺》三十卷。 官至給事中。
Lou Youyu of the same commandery was also a Confucian scholar. He wrote thirty scrolls of Collected Remnants of Ritual. He rose to the post of Palace Attendant.
87
又同郡樓惠明，有道術。 居金華山，禽獸毒螫者皆避之。 宋明帝聞之，勑出住華林園，除奉朝請，固乞不受，求東歸。 永明三年，忽乘輕舟向臨安縣，衆不知所以。 尋而唐宇之賊破郡。 文惠太子呼出住蔣山，又求歸，見許。 世祖敕爲立館。
Also from the same commandery was Lou Huiming, a master of Daoist arts. He lived on Mount Jinhua, where even wild beasts and venomous creatures kept their distance. When Emperor Ming of Song heard of him, he ordered Huiming to come and stay in Hualin Garden and appointed him Attendant at Court Audience; Huiming firmly refused and begged to return east. In the third year of Yongming he suddenly took a light boat toward Lin'an county, and no one knew his reason. Soon afterward the rebel Tang Yuzhi overran the commandery. Crown Prince Wenhu summoned him to stay on Mount Jiang; he again asked to return home, and his request was granted. Emperor Shizu ordered a lodge built for him.
88
史臣曰：顧歡論夷夏，優老而劣釋。 佛法者，理寂乎萬古，迹兆乎中世，淵源浩博，無始無邊，宇宙之所不知，數量之所不盡，盛乎哉！ 真大士之立言也。 探機扣寂，有感必應，以大苞小，無細不容。 若乃儒家之教，仁義禮樂，仁愛義宜，禮從樂和而已； 今則慈悲爲本，常樂爲宗，施舍惟機，低舉成敬。 儒家之教，憲章祖述，引古證今，於學易悟； 今樹以前因，報以後果，業行交酬，連璅相襲。 陰陽之教，占氣步景，授民以時，知其利害； 今則耳眼洞達，心智他通，身爲奎井，豈俟甘石。 法家之教，出自刑理，禁姦止邪，明用賞罰； 今則十惡所墜，五及無間，刀樹劔山，焦湯猛火，造受自貽，罔或差貳。 墨家之教，遵上儉薄，磨踵滅頂，且猶非吝； 今則膚同斷瓠，目如井星，授子捐妻，在鷹庇鴿。 從橫之教，所貴權謀，天口連環，歸乎適變； 今則一音萬解，無待戶說，四辯三會，咸得吾師。 雜家之教，兼有儒墨； 今則五時所宣，于何不盡。 農家之教，播植耕耘，善相五事，以藝九穀； 今則鬱單梗稻，已異閻浮，生天果報，自然飲良。 道家之教，執一虛無，得性亡情，凝神勿擾； 今則波若無照，萬法皆空，豈有道之可名，寧餘一之可得。 道俗對校，真假將讎，釋理奧藏，無往而不有也。 能善用之，卽真是俗。 九流之設，用藉世教，刑名道墨，乖心異旨，儒者不學，無傷爲儒； 佛理玄曠，實智妙有，一物不知，不成圓聖。 若夫神道應現之力，感會變化之奇，不可思議，難用言象。 而諸張米道，符水先驗，相傳師法，祖自伯陽。 世情去就，有此二學，僧尼道士，矛楯相非。 非唯重道，兼亦殉利。 詳尋兩教，理歸一極。 但迹有左右，故教成先後。 廣略爲言，自生優劣。 道本虛無，非由學至，絕聖棄智，已成有爲。 有爲之無，終非道本。 若使本末同無，曾何等級。 佛則不然，具縛爲種，轉暗成明，梯愚入聖。 途雖遠而可踐，業雖曠而有期。 勸慕之道，物我無隔。 而局情淺智，鮮能勝受。 世途揆度，因果二門。 雞鳴爲善，未必餘慶； 膾肉東陵，曾無厄禍。 身才高妙，鬱滯而靡達； 器思庸鹵，富厚以終生。 忠反見遺； 詭乃獲用。 觀此而論，近無罪福，而業有不定，著自經文，三報開宗，斯疑頓曉。 史臣服膺釋氏，深信冥緣，謂斯道之莫貴也。
The historian says: In his discussion of barbarian and Chinese teachings, Gu Huan favored Daoism and ranked Buddhism lower. The Buddha-dharma: its principle is still through all ages, its traces appear in the middle age; its source is vast and fathomless, without beginning or end — beyond what the cosmos knows, beyond what any reckoning can exhaust. How magnificent! Such is the teaching proclaimed by a true great being. It probes the hidden and knocks upon silence; where there is feeling, there is response; the great embraces the small, and nothing however minute lies outside it. Confucian teaching speaks of benevolence, righteousness, rites, and music — love and propriety, rites arising from harmony — and that is all; whereas Buddhism takes compassion as its root and eternal joy as its foundation, gives according to circumstance, and makes both humility and exaltation forms of reverence. Confucian teaching codifies ancestral doctrine and cites antiquity to illuminate the present — easy to grasp in study; whereas Buddhism plants causes in former lives and reaps effects in later ones, with karma and conduct endlessly reciprocating in linked chains. Yin-yang teaching divines qi and tracks the sun's shadow, teaching the people the seasons and discerning benefit and harm; whereas Buddhism opens ears and eyes, joins mind and spirit to others, and makes the body itself the Dipper and Well — why wait upon the methods of Gan De and Shi Shen? Legalist teaching springs from penal doctrine, forbidding wickedness and restraining evil through clear reward and punishment; whereas Buddhism holds that the ten grave evils cast one down, that the five heinous crimes lead to uninterrupted hell, to knife-trees and sword-mountains, boiling cauldrons and raging fire — what one creates, one receives, without the slightest deviation. Mohist teaching honors those above and practices frugality, wearing down heels and risking crown and life, yet still does not stint; whereas Buddhism demands skin hanging loose as a severed gourd, eyes deep as the Well constellation, the giving away of sons and abandonment of wives — clutching the hawk yet sheltering the dove. The strategists' teaching values expedient stratagem, the heaven-sent mouth and linked rings, and returns always to apt adaptation; whereas Buddhism gives myriad meanings to a single word, needs no door-to-door persuasion, and in the four eloquences and three assemblies all may find their teacher. Eclectic teaching combines Confucian and Mohist doctrines; whereas what the five periods of the Buddha's teaching proclaim — what is not fully encompassed? Agrarian teaching teaches sowing, planting, cultivation, and plowing, skilled management of the five affairs, and the cultivation of the nine grains; whereas Buddhism speaks of Uttarakuru's rice stalks unlike those of Jambudvipa, of rebirth in heaven and karmic fruit, and of feasting naturally upon the finest fare. Daoist teaching holds to the One and to emptiness, attains nature and forgets emotion, and concentrates the spirit without disturbance; whereas Buddhism holds that prajna has no fixed illumination, that myriad dharmas are all empty — how then can the Way be named? How can even one more "One" be grasped? Set Daoist and lay teachings side by side, and truth and falsehood must contend; Buddhist doctrine's profound treasury is present everywhere one turns. Used well, truth and the secular become one. The Nine Schools were established to serve worldly instruction; Legalism, Names, Daoism, and Mohism differ in mind and aim — a Confucian need not study them and still remain a Confucian; but Buddhist principle is vast and profound, its real wisdom and subtle existence such that not to know one thing is not to become a perfect sage. As for the divine Way's power of responsive manifestation and the marvel of sympathetic transformation — these are inconceivable and cannot be conveyed in words or images. Yet the various Zhang rice-Dao lineages offer talisman-water with proven effect, transmit master-disciple doctrine, and trace their ancestry to Boyang. In worldly choice between the two teachings, monks and nuns and Daoist priests oppose one another like spear against shield. They cherish the Way, but they also pursue profit. Examined closely, both teachings return to one ultimate principle. Yet their traces diverge to left and right, and so their teachings arose earlier and later. Stated broadly or narrowly, superiority and inferiority arise of themselves. Dao's root is emptiness and non-being, not attained through study; to "abandon sages and discard wisdom" is already to become purposeful action. Non-being pursued through purposeful action is ultimately not Dao's root. If root and branch were equally non-being, what distinction of rank could there be? The Buddha is not so: he takes full bondage as seed, turns darkness into light, and climbs from folly into sagehood. The path, though distant, can be walked; karma, though vast, has its term. In the Way of exhortation and aspiration, self and things are not divided. Yet narrow feeling and shallow wisdom can rarely receive it fully. Measured by the world's path, cause and effect seem two separate gates. Doing good from cockcrow does not necessarily bring surplus blessing; minced meat at Dongling never brought disaster in turn. Men of lofty talent and refinement languish without advancement; while coarse and dull minds live out their days in wealth and plenty. Loyalty is cast aside; while cunning wins employment. Judged by this, reward and retribution seem absent in the near term; yet karma is not fixed — as the sutras establish, the doctrine of the three retributions opens the teaching, and this doubt is instantly resolved. The historian submits to Buddhism, deeply believes in hidden karmic affinity, and holds this Way to be beyond price.
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贊曰：含貞抱樸，履道敦學。 惟茲潛隱，棄鱗養角。 [1]
Eulogy: Holding fast to integrity and plainness, walking the Way with earnest devotion to learning. Only these hidden ones, shedding their scales and nurturing their horns. Editorial footnote marker in the source.
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全文以中華書局、一九七二年一月版《南齊書》爲本校。
The full text has been collated against the January 1972 Zhonghua Shuju edition of the Book of Southern Qi.