1
陶潛宗少文沈道虔孔淳之周續之戴顒翟法賜雷次宗郭希林劉凝之龔祈朱百年關康之漁父褚伯玉顧歡杜京產
Tao Qian; Zong Shaowen; Shen Daoqian; Kong Chunzhi; Zhou Xuizhi; Dai Yong; Zhai Fasi; Lei Cizong; Guo Xilin; Liu Ningzhi; Gong Qi; Zhu Bainian; Guan Kangzhi; the Fisherman; Chu Boyu; Gu Huan; and Du Jingchan
2
陶潛，字淵明，或云字深明，名元亮。 尋陽柴桑人，晉大司馬侃之曾孫也。 少有高趣，宅邊有五柳樹，故常著五柳先生傳云：
Tao Qian, whose style was Yuanming—though some say Shenming—was named Yuanliang. He was from Chaisang in Xunyang, great-grandson of the Jin Grand Marshal Tao Kan. From youth he held lofty tastes; five willows grew beside his home, and he often wrote the Biography of Master Five Willows, which runs:
3
先生不知何許人，不詳姓字。 閒靜少言，不慕榮利。 好讀書，不求甚解，每有會意，欣然忘食。 性嗜酒，而家貧不能恒得。 親舊知其如此，或置酒招之，造飲輒盡，期在必醉。 既醉而退，曾不吝情去留。 環堵蕭然，不蔽風日，裋褐穿結，簞瓢屢空，晏如也。 常著文章自娛，頗示己志，忘懷得失，以此自終。 其自序如此。 蓋以自況，時人謂之實錄。
The Master’s birthplace is unknown; neither surname nor given name is recorded. Retiring and sparing of speech, he cared nothing for rank or gain. He loved books without insisting on exhaustive mastery; whenever meaning dawned on him, he would forget his meal in joy. Wine was in his nature, but poverty kept the house from a steady supply. Relatives and friends, knowing his ways, would sometimes lay out wine and invite him; he would drink it dry at once, resolved always to end drunk. Once drunk he would take his leave, never troubling himself over comings and goings. His bare rooms stood empty, open to wind and sun; his hemp coat was patched and threadbare, his basket and gourd often empty—yet he remained serene. He wrote often for his own pleasure, revealing his mind; forgetting profit and loss, he lived out his days in that spirit. Such was his self-portrait. It was essentially self-portraiture; contemporaries called it an honest account.
4
親老家貧，起為州祭酒，不堪吏職，少日自解而歸。 州召主簿，不就，躬耕自資，遂抱羸疾。 江州刺史檀道濟往候之，偃臥瘠餒有日矣，道濟謂曰：「夫賢者處世，天下無道則隱，有道則至。 今子生文明之世，奈何自苦如此。」 對曰：「潛也何敢望賢，志不及也。」 道濟饋以粱肉，麾而去之。
With aged parents and a poor household, he accepted the post of provincial libationer; unable to endure official service, he resigned after a few days and went home. The province summoned him as chief clerk, but he refused; he tilled the fields to support himself and eventually fell into chronic wasting illness. Tan Daoji, Inspector of Jiangzhou, came to call on him. Qian had lain ill and starving for days. Daoji said, "When the worthy live in the world, in times without the Way they withdraw; when the Way prevails they come forth. You are born in an age of culture and light—why afflict yourself like this? He answered, "How would I dare claim to be worthy? My resolve does not rise to that." Daoji offered him grain and meat; he waved him off and had the gift taken away.
5
後為鎮軍、建威參軍，謂親朋曰：「聊欲弦歌，以為三徑之資，可乎？」 執事者聞之，以為彭澤令。 不以家累自隨，送一力給其子，書曰：「汝旦夕之費，自給為難，今遣此力，助汝薪水之勞。 此亦人子也，可善遇之。」 公田悉令吏種秫稻，妻子固請種粳，乃使二頃五十畝種秫，五十畝種粳。
Later he served as aide to the Pacifying and Establishing Might armies. He told kin and friends, "I only mean to pluck the lute and sing—to earn upkeep for three garden paths. Would that suffice? Those in charge heard of it and appointed him magistrate of Pengze. He did not bring his family along; he sent one laborer to his son with a letter: "Your daily needs are hard to meet alone; I send this man to help with firewood and water. He is someone else’s son as well; treat him kindly. He had all official fields planted with glutinous rice; his wife insisted on common rice, so he allotted two hundred fifty mu to glutinous and fifty to common.
6
郡遣督郵至縣，吏白應束帶見之。 潛歎曰：「我不能為五斗米折腰向鄉里小人。」 即日解印綬去職，賦歸去來以遂其志，曰：
The commandery sent an inspecting clerk to the county; a clerk said he ought to gird himself and go to receive him. Qian sighed and said, "I cannot bend my waist for five pecks of rice before village petty men. That very day he surrendered seal and sash and left office; he wrote Returning Home to fulfill his resolve, saying:
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歸去來兮，田園將蕪胡不歸？ 既自以心為形役兮，奚惆悵而獨悲。 悟已往之不諫，知來者之可追。 實迷塗其未遠，覺今是而昨非。 舟遙遙以輕揚，風飄飄而吹衣，問征夫以前路，恨晨光之熹微。 乃瞻衡宇，載欣載奔，僮僕歡迎，弱子候門。 三徑就荒，松菊猶存，攜幼入室，有酒盈樽。 引壺觴而自酌，眄庭柯以怡顏，倚南窗而寄傲，審容膝之易安。 園日涉而成趣，門雖設而常關。 策扶老以流憩，時矯首而遐觀。 雲無心以出岫，鳥倦飛而知還。 景翳翳其將入，撫孤松而盤桓。
Home I go—how can I not return, when fields and garden lie waste? Having let the heart be slave to the body, why brood and grieve alone? I see the past cannot be warned back; I know what lies ahead may yet be sought. I had strayed, but the wrong road was not far; now I know today is right and yesterday wrong. The boat drifts lightly onward; wind flutters my robe; I ask the boatman the road ahead and regret how dim the dawn still is. I gaze at my house across the threshold—now glad, now running; servants welcome me; my little son waits at the gate. The three paths are nearly overgrown, yet pines and chrysanthemums remain; I lead the young indoors—wine fills the cup. I draw the cup and pour for myself; I glance at courtyard boughs to ease my face; I lean on the south window in proud ease and find how easily a knee’s breadth of room brings peace. Each day I walk the garden and pleasure grows; the gate stands but stays often closed. I lean on my staff where the stream wanders; sometimes I lift my head and gaze afar. Clouds without intent drift from the ridge; birds weary of flight know to return. Light dims toward evening; I stroke the lone pine and linger.
8
歸去來兮，請息交以絕遊，世與我而相遺，復駕言兮焉求。 悅親戚之情話，樂琴書以消憂，農人告餘以春及，將有事於西疇。 或命巾車，或棹扁舟，既窈窕以窮壑，亦崎嶇而經丘。 木欣欣以向榮，泉涓涓而始流，善萬物之得時，感吾生之行休。 已矣乎，寓形宇內復幾時，曷不委心任去留，胡為遑遑欲何之。 富貴非吾願，帝鄉不可期。 懷良辰以孤往，或植杖而芸耔。 登東皋以舒嘯，臨清流而賦詩，聊乘化以歸盡，樂夫天命復奚疑。
Home I go—let me end companionship and cut off travel; the world and I have parted; why drive my words and seek again? I delight in kin’s intimate talk; I rejoice in zither and books to ease sorrow; farmers tell me spring has come and work awaits in the western field. Sometimes I order the covered cart, sometimes pole a small boat—through quiet ravines to their end, over rugged hills along the heights. Trees flourish toward spring; springs trickle and begin to flow; I rejoice that the ten thousand things gain their season and feel my own life’s course nearing its close. It is done—how long may form lodge within the universe? Why not entrust the heart and leave going or staying? Why hurry and haste—whither would you go? Wealth and honor are not my wish; the Emperor’s domain cannot be awaited. I cherish fine days and go alone, or plant my staff and weed the seedlings. I climb the eastern height and give a long whistle; by the clear stream I compose verse; for a while I ride transformation to the end and rejoice in Heaven’s mandate—what doubt remains?
9
義熙末，徵為著作佐郎，不就。 江州刺史王弘欲識之，不能致也。 潛嘗往廬山，弘令潛故人龐通之齎酒具于半道栗裏要之。 潛有腳疾，使一門生二兒舉籃轝。 及至，欣然便共飲酌，俄頃弘至，亦無忤也。
At the end of the Yixi era he was summoned as Assistant Editor but declined. Wang Hong, Inspector of Jiangzhou, wished to know him but could not secure a meeting. Qian once went to Mount Lu; Hong had his old friend Pang Tongzhi carry wine and vessels halfway to Chestnut Lane to waylay him. Qian had a foot ailment and had a student and two sons carry him in a basket litter. When he arrived they drank together gladly; soon Hong came as well, and Qian showed no displeasure.
10
先是，顏延之為劉柳後軍功曹，在尋陽與潛情款。 後為始安郡，經過潛，每往必酣飲致醉。 弘欲要延之一坐，彌日不得。 延之臨去，留二萬錢與潛，潛悉送酒家稍就取酒。 嘗九月九日無酒，出宅邊菊叢中坐久之。 逢弘送酒至，即便就酌，醉而後歸。
Earlier, Yan Yanzhi had served as merit officer to Liu Liu’s Rear Army; in Xunyang he was on intimate terms with Qian. Later, as magistrate of Shi’an, whenever he passed Qian’s home their meetings ended in deep drinking until drunk. Hong wished to have Yanzhi sit with Qian for a day, but could not arrange it. When Yanzhi was leaving he left twenty thousand cash with Qian, who sent it all to the wine shop to draw wine as needed. Once on the Double Ninth he had no wine; he went out and sat long among the chrysanthemums beside his house. Hong arrived with wine; he drank at once, grew drunk, and went home.
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潛不解音聲，而畜素琴一張。 每有酒適，輒撫弄以寄其意。 貴賤造之者，有酒輒設。 潛若先醉，便語客：「我醉欲眠卿可去。」 其真率如此。 郡將候潛，逢其酒熟，取頭上葛巾漉酒，畢，還復著之。 潛弱年薄宦，不潔去就之跡。 自以曾祖晉世宰輔，恥復屈身後代，自宋武帝王業漸隆，不復肯仕。 所著文章，皆題其年月。 義熙以前，明書晉氏年號，自永初以來，唯雲甲子而已。 與子書以言其志，並為訓戒曰：
Qian did not understand music, yet he kept one plain zither. Whenever wine was at hand he would stroke it to lodge his intent. Noble or humble, whoever came—if there was wine he would set it out. If he grew drunk first he would tell guests, "I am drunk and wish to sleep—you may go. Such was his genuine forthrightness. The commandery general called on Qian; finding his wine ready, Qian took the hemp turban from his head to strain it, then put it on again when done. In his younger years Qian held minor office; his record of accepting and refusing posts was not spotless. His great-grandfather had been a Jin chief minister; he was ashamed to bow to a later house, and once Emperor Wu of Song’s enterprise rose steadily he would serve no more. In every work he wrote he dated the year and month. Before Yixi he wrote the Jin reign titles clearly; from Yongchu onward he noted only the sexagenary year. In a letter to his sons he stated his intent and left admonitions, saying:
12
吾年過五十，而窮苦荼毒。 性剛才拙，與物多忤。 自量為己，必貽俗患。 僶俛辭事，使汝幼而饑寒耳。 常感孺仲賢妻之言，敗絮自擁，何慚兒子。 此既一事矣。 但恨鄰靡二仲，室無萊婦，抱茲苦心，良獨罔罔。 少來好書，偶愛閑靖，開卷有得，便欣然忘食。 見樹木交蔭，時鳥變聲，亦復歡爾有喜。 嘗言五六月北窗下臥，遇涼風暫至，自謂是羲皇上人。 意淺識陋，日月遂往，疾患以來，漸就衰損。 親舊不遺，每有藥石見救，自恐大分將有限也。 汝輩幼小，家貧無役，柴水之勞，何時可免。 念之在心，若何可言。 然雖不同生，當思四海皆兄弟之義。 鮑叔、敬仲，分財無猜，歸生、伍舉，班荊道舊，遂能以敗為成，因喪立功。 佗人尚爾，況共父之人哉。 潁川韓元長，漢末名士，身處卿佐，八十而終，兄弟同居，至於沒齒。 濟北泛幼春，晉時操行人也。 七世同財，家人無怨色。 詩云：「高山景行」，汝其慎哉。 又為命子詩以貽之。
I have passed fifty and live in bitter poverty. By nature I am stiff and blunt, at odds with much in the world. Judging myself, I am sure to bring worldly trouble. My stooping to leave office has left you hungry and cold while still young. I often recall the worthy wife of Ru Zhong—wrapping herself in rags, what shame before her sons? That is one matter settled. I only regret having no Zhong for a neighbor, no Lai woman at home—bearing this bitter heart, I stand quite alone. From youth I have loved books and quiet ease; when a book rewards me I forget my meal in delight. When trees cast overlapping shade and season birds change their calls, I am glad again. He once said that lying north of the window in the fifth or sixth month, when a cool breeze came, he felt himself a man of Emperor Xi’s age. My mind is shallow and my learning crude; days pass; since illness came I have gradually declined. Kin and friends do not abandon me; whenever they offer remedies I fear my allotted span is nearly spent. You are still young; the house is poor and without servants—when will the labor of firewood and water end? It weighs on my heart beyond words. Though not born of one mother, remember that within the four seas all men are brothers. Bao Shu and Jing Zhong shared wealth without suspicion; Gui Sheng and Wu Ju broke branches to recall old days—thus they turned defeat to success and made merit from loss. If strangers can be thus, how much more those who share one father? Han Yuanchang of Yingchuan was a late Han man of renown; though he reached ministerial rank he lived to eighty, and brothers dwelt together to the end of their days. Fan Youchun of Jibei was a man of upright conduct in Jin times. Seven generations shared one purse; no one in the household showed resentment. The Odes say, "Lofty mountain, broad path"—take care, my sons. He also wrote the Poem to Command the Son and left it to them.
13
元嘉四年，將復徵命，會卒。 世號靖節先生。 其妻翟氏，志趣亦同，能安苦節，夫耕于前，妻鋤于後云。
In the fourth year of Yuanjia a summons was about to go out when he died. The world styles him Master Tranquil Integrity. His wife was of the Zhai clan, of like mind, able to abide bitter integrity—he plowed ahead, she hoed behind, it is said.
14
宗少文
Zong Shaowen
15
宗少文，南陽涅陽人也。 祖承，宜都太守。 父繇之，湘鄉令。 母同郡師氏，聰辯有學義，教授諸子。
Zong Shaowen was from Nieyang in Nanyang. His grandfather Cheng was Governor of Yidu. His father Yaozhi was magistrate of Xiangxiang. His mother was of the Shi clan of the same commandery—clever, eloquent, learned in righteousness—and she instructed her sons.
16
少文善居喪，為鄉閭所稱。 宋武帝既誅劉毅，領荊州，問毅府諮議參軍申永曰：「今日何施而可？」 永曰：「除其宿釁，倍其惠澤，貫敘門次，顯擢才能，如此而已。」 武帝納之，乃辟少文為主簿，不起，問其故。 答曰：「棲丘飲穀，三十餘年。」 武帝善其對而止。
Shaowen was skilled in mourning rites and praised throughout his district. After Emperor Wu of Song executed Liu Yi and took Jingzhou, he asked Yi’s former adviser Shen Yong, "What should be done today? Yong said, "Remove old grievances, double gracious favors, set kin in order of seniority, and clearly promote talent—that is all." The Emperor accepted this and summoned Shaowen as chief clerk; he declined and was asked why. He answered, "I have dwelt on the hill and drunk valley grain for more than thirty years. The Emperor approved his reply and desisted.
17
少文妙善琴書圖畫，精於言理，每遊山水，往輒忘歸。 征西長史王敬弘每從之，未嘗不彌日也。 乃下入廬山，就釋慧遠考尋文義。 兄臧為南平太守，逼與俱還，乃於江陵三湖立宅，閒居無事。 武帝召為太尉行參軍，驃騎道憐命為記室參軍，並不就。
Shaowen excelled at zither, books, and painting and was skilled in discourse on principle; roaming mountains and rivers he often forgot to return. Wang Jinghong, chief clerk to the Pacifying West, often accompanied him; their outings never lasted less than a full day. He then went to Mount Lu and with the monk Huiyuan pursued textual meaning. His elder brother Zang, Governor of Nanping, forced him to return; he built a dwelling at Jiangling’s Three Lakes and lived in retirement. The Emperor summoned him as acting aide to the Grand Marshal; General Dao Lian of the Rapid Cavalry appointed him record keeper—he accepted neither.
18
二兄早卒，孤累甚多，家貧無以相贍，頗營稼穡。 人有餉遺，並受之。 武帝敕南郡長給吏役，又數致餼賚。 後子弟從祿，乃悉不復受。 武帝開府辟召，下書召少文與雁門周續之並為太尉掾，皆不起。 宋受禪及元嘉中頻征，並不應。 妻羅氏亦有高情，與少文協趣。 羅氏沒，少文哀之過甚，既乃悲情頓釋，謂沙門釋慧堅曰：「死生之分，未易可達，三復至教，方能遣哀。」 衡陽王義季為荊州，親至其室，與之歡宴，命為諮議參軍，不起。 好山水，愛遠遊，西陟荊、巫，南登衡嶽，因結宇衡山，欲懷尚平之志。 有疾還江陵，歎曰：「老疾俱至，名山恐難遍睹，唯澄懷觀道，臥以遊之。」 凡所遊履，皆圖之於室，謂之「撫琴動操，欲令眾山皆響」。 古有金石弄，為諸桓所重，桓氏亡，其聲遂絕，唯少文傳焉。 文帝遣樂師楊觀就受之。 少文孫測，亦有祖風。
Two elder brothers died young; many dependents fell to him; the house was too poor to support them, so he took rather to farming. When people sent gifts he accepted them all. The Emperor ordered the magistrate of Nan Commandery to supply clerks and laborers and repeatedly sent provisions. Later, when younger kinsmen took salaries, he accepted no more. When the Emperor opened his headquarters he summoned Shaowen and Zhou Xuizhi of Yanmen as aides to the Grand Marshal; neither accepted. When Song received the mandate and through the Yuanjia era he was repeatedly summoned, he never responded. His wife of the Luo clan also had lofty feeling and shared his bent. When Lady Luo died he grieved beyond measure; then passion suddenly released itself. He told the monk Huijian, "The boundary of life and death is hard to reach; only after thrice reviewing the highest teaching could I send grief away. Prince Yiji of Hengyang, in Jingzhou, came in person to feast with him and appointed him staff adviser—he declined. He loved mountains, waters, and distant travel—west to Jing and Wu, south to Mount Heng; he built on Mount Heng, wishing to cherish Shang Ping’s resolve. Illness brought him back to Jiangling; he sighed, "Old age and illness have both come; I fear I cannot see all the famous peaks—only by clearing the heart and observing the Way, roaming them while lying down. Every place he traveled he painted in his room, saying he wished "to stroke the zither and move the air until every mountain resounded." Of old there was a metal-and-stone piece the Huan clan cherished; when the Huans perished its sound died—only Shaowen kept it alive. Emperor Wen sent the music master Yang Guan to learn it from him. Shaowen’s grandson Ce also had his grandfather’s manner.
19
測字敬微，一字茂深，家居江陵。 少靜退，不樂人間。 歎曰：「家貧親老，不擇官而仕，先哲以為美談，餘竊有惑。 誠不能潛感地金，冥致江鯉，但當用天之道，分地之利。 孰能食人厚祿，憂人重事乎？」
Ce, styled Jingwei and also Maoshen, lived at home in Jiangling. From youth he was quiet and retiring, taking no delight in worldly affairs. He sighed, "The house is poor and parents aged—choosing any office without scruple the ancients praised; I myself am doubtful. I cannot secretly move earth to gold or darkly summon river carp, but one should use Heaven’s way and share the earth’s profit. Who can eat thick salary yet bear others’ heavy burdens?"
20
齊驃騎豫章王嶷徵為參軍，不起，測答府云：「何為謬傷海鳥，橫斤山木。」 母喪，身自負土，植松柏。 嶷復遣書請之，辟為參軍。 測答曰：「性同鱗羽，愛止山壑，眷戀松雲，輕迷人路。 縱宕岩流，有若狂者，忽不知老至。 而今鬢已白，豈容課虛責有，限魚鳥慕哉。」
Prince Yi of the Rapid Cavalry, King of Yuzhang, summoned him as aide; he declined. Ce replied to the headquarters, "Why wrongly wound the sea bird and swing an axe at mountain trees? At his mother’s mourning he carried earth himself and planted pines and cypresses. Yi again sent a letter inviting him and appointed him aide. Ce answered, "By nature I am like fish and bird; my love stops at mountain valleys; I cherish pine clouds and lightly esteem the road of men. Wandering recklessly along cliffs and streams, there are times like madness when suddenly I do not know old age has come. But now my temples are white—how can I accept empty duty and debt, limited like fish and birds in longing?"
21
永明三年，詔征太子舍人，不就。 欲游名山，乃寫祖少文所作尚子平圖於壁上。 測長子賓宦在都，知父此旨，便求祿還為南郡丞，測遂付以家事。 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，止祖少文舊宅。
In the third year of Yongming he was summoned as Attendant of the Heir Apparent but did not go. Wishing to roam famous mountains, he painted on the wall his ancestor Shaowen’s picture of Master Shang Ping. Ce’s eldest son Bin held office in the capital; knowing his father’s intent, he sought a post and returned as aide to the Governor of Nan Commandery; Ce then entrusted the household to him. Inspector Prince Zijing of Anlu, Chief Clerk Liu Yin, and others sent farewell gifts; Ce accepted none, taking only the Laozi and Zhuangzi. Descendants bowed farewell in tears; Ce gave a long whistle without looking and went to Mount Lu, lodging at his ancestor Shaowen’s old house.
22
魚復侯子響為江州，厚遣贈遺。 測曰：「少有狂疾，尋山采藥，遠來至此，量腹而進松術，度形而衣薜蘿，淡然已足，豈容當此橫施。」 子響命駕造之，測不見。 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。 侍中王秀之彌所欽慕，乃令陸探微畫其形與己相對，又貽書曰：「昔人有圖畫僑、劄，輕以自方耳。」 王儉亦雅重之，贈以蒲褥筍席。
Marquis Zixiang of Yufu, in Jiangzhou, sent rich gifts. Ce said, "From youth I have had wild illness; I seek mountains for medicine and have come far—measuring my belly I take pine fare, fitting my form I wear vine robes; plain ease is enough—how can I accept such lavish gifts? Zixiang ordered his carriage to visit; Ce did not appear. Later Zixiang came unannounced and suddenly reached his lodging; Ce met him in headcloth and coarse robe but exchanged no words. Zixiang was displeased and withdrew. Attendant Wang Xiuzhi greatly admired him and had Lu Tanwei paint his likeness facing his own; he wrote, "Men of old painted Qiao and Zha and lightly set themselves beside them. Wang Jian also esteemed him highly and gave him rush and bamboo mats.
23
頃之，測送弟喪還西，仍留舊宅永業寺，絕賓友，唯與同志庾易、劉虯、宗人尚之等往來講說。 荊州刺史隨王子隆至鎮，遣別駕宗忻口致勞問。 測笑曰：「貴賤理隔，何以及此。」 竟不答。 建武二年，徵為司徒主簿，不就，卒。
Soon Ce escorted his younger brother’s coffin west and stayed at the old Yongye Temple dwelling, cutting off guests; only with Yu Yi, Liu Qiu, and his clansman Shangzhi did he discourse. Prince Zilong of Sui, Inspector of Jingzhou, on reaching his post sent Vice-Governor Zong Xin to convey courteous inquiry. Ce laughed and said, "Noble and base are separated by principle—how does it reach this? In the end he did not answer. In the second year of Jianwu he was summoned as chief clerk to the Minister of Education; he declined and died.
24
測善畫，自圖阮籍遇蘇門於行鄣上，坐臥對之。 又畫永業佛影台，皆為妙作。 好音律，善易、老，續皇甫謐高士傳三卷。 嘗遊衡山七嶺，著衡山、廬山記。 尚之字敬文，亦好山澤，徵辟一無所就，以壽終。
Ce was skilled at painting; he painted Ruan Ji meeting Su Men on a screen and sat or lay facing it. He also painted Yongye’s Buddha-shadow terrace—both were masterworks. He loved music and was skilled in the Changes and Laozi; he continued Huangfu Mi’s Biographies of High Men in three scrolls. He once roamed Mount Heng’s seven ridges and wrote records of Mount Heng and Mount Lu. Shangzhi, styled Jingwen, also loved mountains and marshes; he accepted no summons and died of old age.
25
彧之字叔粲，少文從父弟也。 早孤，事兄恭謹。 家貧好學，雖文義不逮少文，而真澹過之。 徵辟一無所就。 宋元嘉初，大使陸子真觀采風俗，三詣彧之。 每辭疾不見，告人曰：「我布衣草萊之人，少長壟畝，何宜枉軒冕之客。」 子真還，表薦之，又不就征。 卒於家。
Youzhi, styled Shucan, was Shaowen’s younger cousin. Orphaned early, he served his elder brother with respectful care. Poor yet studious, though his literary reach did not match Shaowen’s, in genuine plainness he surpassed him. He accepted no summons or appointment. At the start of Yuanjia the envoy Lu Zizhen came to observe local customs and thrice called on Youzhi. Each time he pleaded illness and would not be seen, telling others, "I am cloth and straw, long grown in the fields—why trouble carriage and cap with a visit? Zizhen returned and memorialized recommending him; again he did not accept summons. He died at home.
26
沈道虔
Shen Daoqian
27
沈道虔，吳興武康人也。 少仁愛，好老、易，居縣北石山下。 孫恩亂後饑荒，縣令庾肅之迎出縣南廢頭裏，為立宅臨溪，有山水之玩。 時復還石山精廬，與諸孤兄子共釜庾之資，困不改節。 受琴于戴逵，王敬弘深貴重之。 郡州府凡十二命，皆不就。
Shen Daoqian was from Wukang in Wuxing. From youth he was benevolent and loving; he loved the Laozi and Changes and lived below Stone Mountain north of the county. After Sun En’s rebellion came famine; Magistrate Yu Suzhi brought him out to Feitouli south of the county and built a dwelling by the stream amid mountains and waters. At times he returned to the stone mountain hermitage and shared one pot of grain with orphaned nephews; though straitened he did not alter his integrity. He learned the zither from Dai Kui; Wang Jinghong deeply prized him. Commandery, province, and headquarters summoned him twelve times; he accepted none.
28
有人竊其園菜者，外還見之，乃自逃隱，待竊者去後乃出。 人又拔其屋後大筍，令人止之，曰：「惜此筍欲令成林，更有佳者相與。」 乃令人買大筍送與之，盜者慚不取，道虔使置其門內而還。 常以捃拾自資，同捃者或爭穟，道虔諫之不止，悉以其所得與之。 爭者愧恧，後每爭輒云：「勿令居士知」。 冬月無復衣，戴顒聞而迎之，為作衣服，並與錢一萬。 及還，分身上衣及錢悉供諸兄弟子無衣者。
Someone stole vegetables from his garden; returning he saw it and hid himself until the thief left before coming out. Others pulled large bamboo shoots behind his house; he had people stop them, saying, "I mean these shoots to become a grove—there are better ones to share. He had large shoots bought and sent; the thief was ashamed and would not take them—Daoqian had them placed at his gate and withdrew. He often lived by gleaning; when fellow gleaners quarreled over ears he admonished them in vain and gave them all he had gathered. The quarrelers felt shame; afterward whenever they quarreled they said, "Do not let the Recluse know." In winter he had no spare clothes; Dai Yong heard and welcomed him, made clothes, and gave ten thousand cash. On returning he divided his upper garment and all the cash among nephews who had no clothes.
29
鄉里少年相率受學，道虔常無食以立學徒。 武康令孔欣之厚相資給，受業者咸得有成。 宋文帝聞之，遣使存問，賜錢三萬，米二百斛，悉供孤兄子嫁娶。 征員外散騎侍郎，不就。
Village youths came to study together; Daoqian often had no food yet still kept students. Magistrate Kong Xinzhi of Wukang generously supplied him; his students all achieved completion. Emperor Wen of Song heard and sent an envoy to inquire, bestowing thirty thousand cash and two hundred hu of rice, all for nephews’ marriages. He was summoned as Outer Gentleman Attendant Cavalier but did not go.
30
累世事佛，推父祖舊宅為寺。 至四月八日每請像，請像之日，輒舉家感慟焉。
For generations the family served the Buddha; he turned his forefathers’ old dwelling into a temple. Each year on the eighth day of the fourth month he would invite the image; on that day the whole household was moved to grief.
31
道虔年老菜食，恒無經日之資，而琴書為樂，孜孜不倦。 文帝敕郡縣使隨時資給。 卒。 子慧鋒，修父業，不就州辟。
In old age Daoqian ate vegetables and often lacked a full day’s means, yet zither and books were his joy and he never tired. Emperor Wen ordered commandery and county to supply him as needed. He died. His son Huifeng pursued his father’s way and did not accept provincial summons.
32
孔淳之
Kong Chunzhi
33
孔淳之，字彥深，魯人也。 祖惔，尚書祠部郎。 父粲，秘書監征，不就。
Kong Chunzhi, styled Yanshen, was from Lu. His grandfather Tan was Gentleman of the Masters of Rites in the Secretariat. His father Can was summoned as Secretariat Supervisor; he did not go.
34
淳之少有高尚，愛好墳籍，為太原王恭所稱。 居會稽剡縣。 性好山水，每有所遊，必窮其幽峻，或旬日忘歸。 嘗遊山，遇沙門釋法崇，因留共止，遂停三載。 法崇歎曰：「緬想人外三十年矣，今乃傾蓋於茲，不覺老之將至也。」 及淳之還，乃不告以姓。 除著作佐郎、太尉參軍，並不就。
Chunzhi from youth had lofty character and loved the classics; Wang Gong of Taiyuan praised him. He lived in Shan County of Kuaiji. By nature he loved mountains and waters; on every journey he explored their remotest heights, sometimes forgetting to return for ten days. Once while roaming the mountains he met the monk Fachong and stayed with him three years. Fachong sighed and said, "For thirty years I have longed for life beyond men; now at last we meet like old friends at a chance encounter—I do not notice old age about to come. When Chunzhi returned, he still would not reveal his surname. He was appointed Assistant Editor and Military Adjutant to the Grand Marshal, but declined both posts.
35
居喪至孝，廬於墓側。 服闋，與征士戴顒、王弘之及王敬弘等共為人外之游，又申以婚姻。 敬弘以女適淳之子尚，遂以烏羊系所乘車轅，提壺為禮。 至則盡歡共飲，迄暮而歸。 或怪其如此，答曰：「固亦農夫田父之禮也。」
He mourned with utmost filial devotion, living in a hut beside the grave. When mourning ended, he joined the recluses Dai Yong, Wang Hongzhi, and Wang Jinghong in wanderings apart from worldly affairs, and further bound them through marriage. Jinghong gave his daughter to Chunzhi's son Shang in marriage; he then tied a black sheep to his carriage shaft, jug in hand, and came bearing that as his gift. When he arrived they drank together in full merriment and did not return until evening. Some wondered at such conduct; he answered, "This is simply the etiquette of farmers and rustics."
36
會稽太守謝方明苦要之不能致，使謂曰：「苟不入吾郡，何為入吾郭？」 淳之笑曰：「潛遊者不識其水，巢棲者非辯其林，飛沈所至，何問其主。」 終不肯往。 茅室蓬戶，庭草蕪徑，唯床上有數帙書。 元嘉初，復徵為散騎侍郎，乃逃于上虞縣界，家人莫知所在。 弟默之為廣州刺史，出都與別，司徒王弘要淳之集冶城，即日命駕東歸，遂不顧也。 元嘉七年卒。
Xie Fangming, Governor of Kuaiji, importuned him repeatedly but could not win him; he sent a message: "If you refuse to enter my commandery, why do you enter my suburbs? Chunzhi smiled and said, "The hidden wanderer does not inquire whose waters he crosses; the nest-dweller does not argue over whose forest it is — wherever flight or sinking may take one, why ask who is lord?" In the end he would not go. A thatched dwelling with a brushwood door, weeds choking the courtyard path — only a few books upon the bed. Early in Yuanjia he was again summoned as Gentleman Attendant at the Palace Library; he fled into the hills of Shangyu, and his family did not know where he had gone. His brother Mozhi was Governor of Guangzhou; as Mozhi left the capital on his way out, Wang Hong, Minister over the Masses, invited Chunzhi to meet at Yecheng — but that very day Chunzhi ordered his carriage homeward to the east and would not attend. He died in the seventh year of Yuanjia.
37
默之儒學，注谷梁春秋。 默之子熙先，事在范曄傳。
Mozhi was a scholar of the classics and wrote a commentary on the Guliang Annals. Mozhi's son Xixian is treated in the biography of Fan Ye.
38
周續之
Zhou Xuzhi
39
周續之，字道祖，雁門廣武人也。 其先過江，居豫章建昌縣。 續之八歲喪母，哀戚過於成人，奉兄如事父。 豫章太守范甯于郡立學，招集生徒，遠方至者甚眾。 續之年十二，詣甯受業。 居學數年，通五經、五緯，號曰十經，名冠同門，稱為顏子。 既而閒居讀老、易，入廬山事沙門釋慧遠。 時彭城劉遺人遁跡廬山，陶深明亦不應徵命，謂之尋陽三隱。 劉毅鎮姑孰，命為撫軍參軍，征太學博士，並不就。 江州刺史每相招請，續之不尚峻節，頗從之遊。 常以嵇康高士傳得出處之美，因為之注。
Zhou Xuzhi, styled Daozu, came from Guangwu in Yanmen. His ancestors had crossed south of the river and lived in Jianchang county in Yuzhang. Xuzhi lost his mother at eight; his mourning surpassed an adult's, and he served his elder brother as one serves a father. Fan Ning, Governor of Yuzhang, founded a school in the commandery and gathered pupils; students arrived from distant places in great numbers. At twelve, Xuzhi went to study under Ning. After years of study he mastered the Five Classics and Five Wefts — the so-called Ten Classics — and stood first among his peers, who called him "the Yan Hui." He then withdrew to read the Laozi and the Book of Changes, and went to Mount Lu to study under the monk Huiyuan. Liu Yiren of Pengcheng was then in seclusion on Mount Lu, and Tao Shenming likewise refused official appointment; the three were known as the Recluses of Xunyang. When Liu Yi governed Gucu he named Xuzhi Pacification Army Staff Officer and summoned him as University Erudite; Xuzhi declined both. The Jiangzhou governors frequently invited him; Xuzhi was not strict about lofty reclusion and often accepted their hospitality. He admired how Ji Kang's Biographies of Eminent Men illuminated the grace of entering and leaving office, and annotated the work.
40
武帝北討，世子居守，迎續之館于安樂寺，延入講禮，月餘復還山。 江州刺史劉柳薦之武帝，俄辟太尉掾，不就。 武帝北伐，還鎮彭城，遣使迎之，禮賜甚厚，每曰：「真高士也」。 尋復南還。 武帝踐阼，復召之。 上為開館東郭外，招集生徒，乘輿降幸，並見諸生，問續之禮記「傲不可長」、與我九齡「射於矍圃。」 之義，辯析精奧，稱為名通。
During the Emperor's northern campaign the heir apparent stayed behind; Xuzhi was lodged at Anle Monastery to expound ritual, and after more than a month returned to the hills. Liu Liu, Governor of Jiangzhou, recommended him to the throne; he was soon invited as Attendant of the Grand Marshal but would not serve. When the Emperor returned from the northern campaign to hold Pengcheng, he sent messengers to welcome Xuzhi with rich gifts and honor, repeatedly calling him "a man of true elevation." Before long he went south again. When the Emperor took the throne he summoned Xuzhi again. The emperor established a school outside the eastern gate, gathered students, and came in person by imperial carriage; he saw the pupils and asked Xuzhi to explain the Record of Rites passage "Arrogance must not be indulged" and the line from "Give me your nine years," "They shot at Juoyuan." His exegesis was subtle and profound, and he was hailed as a leading authority.
41
續之素患風痹，不復堪講，乃移病鍾山。 景平元年卒。 通毛詩六義及禮論，注公羊傳，皆傳於世。 無子。 兄子景遠有續之風。
Xuzhi had long suffered rheumatism and could lecture no more; citing illness, he retired to Zhongshan. He died in the first year of Jingping. He was versed in the six categories of the Mao Odes and in ritual theory; his commentary on the Gongyang Annals survives. He left no son. His nephew Jingyuan bore his uncle's character.
42
戴顒字仲若，譙郡銍人也。 父逵，兄勃，並隱遁有高名。 顒十六遭父憂，幾於毀滅，因此長抱羸患。 以父不仕，復修其業。 父善琴書，顒並傳之。 凡諸音律，皆能揮手。 會稽剡縣多名山，故世居剡下。 顒及兄勃並受琴于父，父沒，所傳之聲不忍復奏，各造新弄。 勃制五部，顒制十五部，顒又制長弄一部，並傳於世。 中書令王綏嘗攜客造之，勃等方進豆粥，綏曰：「聞卿善琴，試欲一聽。」 不答，綏恨而去。
Dai Yong, styled Zhongruo, was from Qiao commandery. His father Kui and elder brother Bo were both recluses of high reputation. Yong lost his father at sixteen and nearly wasted away in mourning; from then on he was chronically weak. Since his father had never taken office, he too pursued that path. His father excelled at the zither and at calligraphy; Yong mastered both arts. He could perform every sort of music at will. Shan county in Kuaiji abounded in famous peaks, and the family made their home there. Yong and Bo had learned the zither from their father; after his death they could not bear to play his repertoire and each devised new compositions. Bo composed five suites, Yong fifteen, and Yong also one extended suite — all of which circulated. Wang Sui, Secretariat Director, once came with guests; Bo and his brothers were eating bean porridge. Sui said, "I hear you play the zither well — might we hear something? They did not reply; Sui departed in annoyance.
43
桐廬縣又多名山，兄弟復共游之，因留居止。 勃疾，患醫藥不給。 顒謂勃曰：「顒隨兄得閒，非有心於語默，兄今疾篤，無可營療，顒當幹祿以自濟耳。」 乃求海虞令，事垂行而勃卒，乃止。 桐廬僻遠，難以養疾，乃出居吳下。 吳下土人共為築室，聚石引水，植林開澗，少時繁密，有若自然。 乃述莊周大旨，著逍遙論、注禮記中庸篇。 三吳將守及郡內衣冠，要其同遊野澤，堪行便去，不為矯介，眾論以此多之。
Tonglu too had many celebrated mountains; the brothers traveled there together and settled. Bo fell ill, and medicine was scarce. Yong told Bo, "I have kept you company in idleness — not from any principle about speech or silence. Your illness is now grave and beyond remedy; I must seek an office to support us. He sought the post of magistrate of Haiyu; the appointment was nearly secured when Bo died, and he abandoned the plan. Tonglu was too remote for nursing the sick; he moved to the Wu region. The gentry of Wu built him a dwelling, laid stone channels for water, planted groves and opened rivulets — soon the place was thick with growth, seemingly untouched by artifice. He expounded Zhuangzi's great themes in his Discourse on Wandering at Ease and wrote a commentary on the Doctrine of the Mean. The Three Wu commanders and local gentlemen joined his excursions into marsh and wilderness whenever he was fit to travel — he did not affect aloofness, and many esteemed him for it.
44
宋國初建、元嘉中徵，並不就。 衡陽王義季鎮京口，長史張邵與顒姻通，迎來止黃鵠山，山北有竹林精舍，林澗甚美，顒憩於此澗。 義季亟從之遊，顒服其野服，不改常度。 為義季鼓琴，並新聲變曲； 其三調遊弦、廣陵、止息之流，皆與世異。 文帝每欲見之，嘗謂黃門侍郎張敷曰：「吾東巡之日，當宴戴公山下也。」 以其好音，長給正聲伎一部。 顒合何嘗、白鵠二聲以為一調，號為清曠。
At the founding of Song and again under Yuanjia he was summoned; he declined each time. Prince Yiji of Hengyang governed Jingkou; Zhang Shao, Chief Administrator and related by marriage, received Yong at Yellow Crane Mountain, where a bamboo hermitage stood in a lovely glen — Yong made his home by that brook. Yiji often accompanied him on outings; Yong wore country clothes and kept his ordinary habits. He played the zither for Yiji, including new works and variant melodies; among them the three pieces Wandering Strings, Guangling, and Cease of Breath differed from common versions. Emperor Wen often wished to meet him and once told Zhang Fu, Gentleman at the Yellow Gate, "When I journey east I shall hold a feast below Mount Dai Gong. Because Yong loved music, the court long provided him a full company of court musicians. Yong merged the pieces He Chang and White Swan into a single mode he named Clear and Open.
45
自漢世始有佛像，形制未工，逵特善其事，顒亦參焉。 宋世子鑄丈六銅像於瓦官寺，既成，面恨瘦，工人不能改，乃迎顒看之。 顒曰：「非面瘦，乃臂胛肥耳。」 及減臂胛，瘦患即除，無不嘆服。 十八年卒，無子。 景陽山成，顒已亡矣。 上歎曰：「恨不得使戴顒觀之。」
Buddha images had existed since Han times but were still crude in form; Kui was especially adept, and Yong assisted him. The Song heir apparent cast a bronze statue one zhang six tall at Waguan Monastery; when it was done the face seemed too lean and artisans could not fix it — they asked Yong to inspect it. Yong said, "The face is not thin — the shoulders and upper arms are too heavy. Once the shoulders and arms were slimmed, the face looked right; all marveled at his eye. He died in the eighteenth year, leaving no son. By the time Jingyang Mountain was finished, Yong was already dead. The emperor sighed, "What a pity Dai Yong could not have seen it."
46
翟法賜
Zhai Fasi
47
翟法賜，尋陽柴桑人也。 曾祖湯，祖莊，父矯，並高尚不仕，逃避徵辟。 法賜少守家業，立室廬山頂。 喪親後，便不復還家，不食五穀，以獸皮及結草為衣，雖鄉親中表莫得見焉。 徵辟一無所就。 後家人至石室尋求，因復遠徙，違避徵聘，遁跡幽深，卒於岩石間。
Zhai Fasi was from Chaisang in Xunyang. His great-grandfather Tang, grandfather Zhuang, and father Jiao were all recluses of high standing who evaded official appointment. In youth Fasi upheld the family tradition and built a dwelling on Mount Lu's summit. After mourning his parents he never went home, ate no grain, and clothed himself in hides and grass-woven garments — even kin and cousins could not see him. He accepted no appointment of any kind. When his family later searched for him in his stone cell, he moved still farther off, shunning recruiters and hiding in remote depths until he died among the cliffs.
48
雷次宗
Lei Cizong
49
雷次宗，字仲倫，豫章南昌人也。 少入廬山，事沙門釋慧遠，篤志好學，尤明三禮、毛詩。 隱退不受徵辟。
Lei Cizong, styled Zhonglun, was from Nanchang in Yuzhang. As a youth he went to Mount Lu to study under Huiyuan; devoted to learning, he was especially expert in the three Rites and the Mao Odes. He lived in seclusion and refused official appointment.
50
宋元嘉十五年，徵至都，開館於雞籠山，聚徒教授，置生百餘人。 會稽朱膺之、潁川庾蔚之並以儒學總監諸生。 時國子學未立，上留意藝文，使丹陽尹何尚之立玄學，太子率更令何承天立史學，司徒參軍謝元立文學，凡四學並建。 車駕數至次宗館，資給甚厚。 久之，還廬山，公卿以下並設祖道。 後又征詣都，為築室於鍾山西岩下，謂之招隱館，使為皇太子、諸王講喪服經。 次宗不入公門，乃使自華林東門入延賢堂就業。 二十五年，卒於鍾山。 子肅之頗傳其業。
In the fifteenth year of Yuanjia he was called to the capital; a school was opened on Cock Cage Mountain where he taught more than a hundred students. Zhu Yingzhi of Kuaiji and Yu Weizhi of Yingchuan, both classicists, oversaw the pupils. The imperial university did not yet exist; the emperor valued learning and had He Shangzhi establish a school of Mysteries, He Chengtian a school of History, and Xie Yuan a school of Letters — four academies in all. The emperor often visited Cizong's academy and lavished support upon him. After a long stay he returned to Mount Lu; officials down to the ministers held a parting banquet. He was summoned again; a dwelling was built on Zhongshan's western cliff — the Lodge for Summoning Recluses — and he instructed the crown prince and princes in mourning ritual. Cizong would not pass through the main gate; he was admitted by Hualin's east gate to teach in the Hall for Extending Worthies. In the twenty-fifth year he died on Zhongshan. His son Suzhi largely carried on his scholarship.
51
郭希林
Guo Xilin
52
郭希林，武昌人也。 曾祖翻，晉世高尚不仕。 希林少守家業，徵召一無所就，卒。 子蒙亦隱居不仕。
Guo Xilin was from Wuchang. His great-grandfather Fan in Jin times lived in reclusion and never took office. Xilin in youth upheld the family tradition, refused every summons, and died. His son Meng likewise lived in seclusion and held no office.
53
劉凝之
Liu Ningzhi
54
劉凝之，字隱安，小名長生，南郡枝江人也。 父期公，衡陽太守。 兄盛公，高尚不仕。
Liu Ningzhi, styled Yin'an, called Changsheng in childhood, was from Zhijiang in Nan commandery. His father Qigong had been Governor of Hengyang. His elder brother Shenggong was a recluse who never took office.
55
凝之慕老萊、嚴子陵為人，推家財與弟及兄子，立屋於野外，非其力不食。 州裏重其行，辟召一無所就。 妻梁州刺史郭銓女也，遣送豐麗，凝之悉散之屬親。 妻亦能不慕榮華，與凝之共居儉苦。 夫妻共乘蒲笨車，出市買易，周用之外，輒以施人。 為村裏所誣，一年三輸公調，求輒與之。 又嘗有人認其所著屐，笑曰：「僕著已敗，令家中覓新者備君。」 此人後田中得所失屐，送還不肯復取。
Ningzhi took Old Lai and Yan Ziling as his models; he gave the family estate to his brother and nephew, built a hut in the wilderness, and ate only what his own hands produced. The region honored his way of life; he accepted no summons. His wife was a daughter of Guo Quan, Governor of Liangzhou; her dowry was lavish, but Ningzhi distributed it all among relatives. His wife likewise scorned worldly splendor and lived in frugality with him. Together they drove a rough rush cart to market; whatever exceeded their needs they gave away. The village wrongfully taxed him; three times in one year he paid the public levy — whenever they asked, he paid. Once a man claimed the clogs on his feet; he smiled and said, "Mine are worn through — let your people find you a new pair. The man later recovered his own clogs in the fields and tried to return them; Ningzhi would not accept them.
56
臨川王義慶、衡陽王義季鎮江陵，並遣使存問。 凝之答書頓首稱僕，不為百姓禮，人或譏焉。 凝之曰：「昔老萊向楚王稱僕，嚴陵亦抗禮光武，未聞巢、許稱臣堯、舜。」 時戴顒與衡陽王義季書亦稱僕。 荊州年饑，義季慮凝之餒斃，餉錢十萬。 凝之大喜，將錢至市門，觀有饑色者悉分與之，俄頃立盡。
Prince Yiqing of Linchuan and Prince Yiji of Hengyang, when stationed at Jiangling, both sent messengers to greet him. Ningzhi's letters bowed and called himself "servant," not using the commoner's style — and some ridiculed him for it. Ningzhi said, "Old Lai once addressed the King of Chu as 'servant,' and Yan Ziling stood on equal terms with Emperor Guangwu — yet who ever heard that Chao Fu and Xu You styled themselves subjects of Yao and Shun? At the time Dai Yong likewise signed himself "servant" in writing to Prince Yiji of Hengyang. Famine struck Jingzhou that year; Yiji feared Ningzhi might starve and sent a hundred thousand cash. Ningzhi was delighted; he carried the money to the market gate, gave it to everyone who looked hungry, and in an instant it was spent.
57
性好山水，一旦攜妻子泛江湖，隱居衡山之陽，登高嶺，絕人跡，為小屋居之。 采藥服食，妻子皆從其志。 卒年五十九。
He loved landscape; one day he took wife and children onto the waterways, retired to the southern face of Mount Heng, climbed a high ridge beyond human paths, and dwelt in a small hut. He gathered medicinal plants for sustenance; his wife and children followed his way. He died at fifty-nine.
58
龔祈字孟道，武陵漢壽人也。 從祖玄之，父黎人，並不應徵辟。 祈風姿端雅，容止可觀。 中書郎範述見之歎曰：「此荊楚之仙人也。」 自少及長，徵辟一無所就。 時或賦詩，而言不及世事。 卒年四十二。
Gong Qi, styled Mengdao, was from Hanshou in Wuling. His grand-uncle Xuanzhi and his father Liren both refused official appointment. Qi bore himself with refined grace; his manner was striking. Fan Shu, Secretariat Gentleman, saw him and exclaimed, "Here is an immortal of the Jing-Chu lands. From youth to old age he accepted no appointment. He sometimes wrote verse, but never spoke of public affairs. He died at forty-two.
59
朱百年
Zhu Bainian
60
朱百年，會稽山陰人也。 祖凱之，晉左衛將軍。 父濤，揚州主簿。
Zhu Bainian was from Shanyin in Kuaiji. His grandfather Kaizhi had been Jin's Left Defender General. His father Tao was Chief Clerk of Yangzhou.
61
百年少有高情，親亡服闋，攜妻孔氏入會稽南山，伐樵采箬為業，每以樵箬置道頭，輒為行人所取，明旦已復如此，人稍怪之，積久方知是朱隱士所賣，須者隨其所堪多少，留錢取樵箬而去。 或遇寒雪，樵箬不售，無以自資，輒自榜船送妻還孔氏，天晴迎之。 有時出山陰為妻買繒采五三尺，好飲酒，遇醉或失之。 頗言玄理，時為詩詠，往往有高勝之言。 隱跡避人，唯與同縣孔覬友善。 覬亦嗜酒，相得輒酣對盡歡。
From youth Bainian cherished high ideals; when mourning ended he took his wife Lady Kong into Kuaiji's southern hills, making a living by cutting firewood and gathering bamboo leaves. Each day he left bundles at the roadside for passersby to take; by morning it was always the same. People grew curious; in time they learned the recluse Zhu was selling — buyers left what they thought fair and carried off wood and leaves. In bitter snow when nothing sold and he could not support himself, he poled his boat to send his wife to her family and brought her back when fair weather returned. Sometimes he went to Shanyin to buy silk for his wife; he loved wine and when drunk would sometimes lose it on the way. He often discoursed on metaphysics and wrote poems that frequently rose to rare heights. He hid from the world; only Kong Yi of his district was his close friend. Yi too loved wine; when they met they drank together until utterly content.
62
百年室家素貧，母以冬月亡，衣並無絮，自此不衣綿帛。 嘗寒時就覬宿，衣悉夾布，飲酒醉眠，覬以臥具覆之，百年不覺也。 既覺，引臥具去體，謂覬曰：「綿定奇溫。」 因流涕悲慟，覬亦為之傷感。 除太子舍人，不就。 顏竣為東揚州，發教餉百年穀五百斛，不受。
Bainian's family had always been poor; his mother died in winter with no cotton padding in her garments — thereafter he wore no silk or padded cloth. Once in cold weather he lodged with Yi wearing only layered cloth; drunk, he fell asleep while Yi covered him with quilts — Bainian never noticed. When he woke he pushed the covers away and told Yi, "Cotton is marvelously warm. He wept in anguish, and Yi grieved with him. He was named Attendant of the Heir Apparent but declined. Yan Jun, Eastern Governor of Yangzhou, sent orders gifting Bainian five hundred hu of grain; he refused.
63
時山陰又有寒人姚吟亦有高趣，為衣冠所重。 竣餉吟米二百斛，吟亦辭之。
At the time Shanyin also had the poor scholar Yao Yin, a man of elevated spirit whom the gentry respected. Jun sent Yin two hundred hu of rice; Yin likewise refused.
64
百年卒山中。 蔡興宗為會稽太守，餉百年妻米百斛。 百年妻遣婢詣郡門奉辭固讓，時人美之，以比梁鴻妻。
Bainian died in the hills. Cai Xingzong, Governor of Kuaiji, sent Bainian's wife a hundred hu of rice. His wife sent a servant to the commandery gate with a letter of firm refusal; people praised her, likening her to Liang Hong's wife.
65
關康之
Guan Kangzhi
66
關康之，字伯愉，河東楊人也。 世居京口，寓屬南平昌。 少而篤學，姿狀豐偉。 下邳趙繹以文義見稱，康之與友善。 特進顏延之等當時名士十許人入山候之，見其散發被黃布帊，席松葉，枕一塊白石而臥，了不相眄。 延之等咨嗟而退，不敢幹也。 晉陵顧悅之難王弼易義四十餘條，康之申王難顧，遠有情理。 又為毛詩義，經籍疑滯，多所論釋。 嘗就沙門支僧納學算，妙盡其能。 徵辟一無所就，棄絕人事，守志閒居。 弟雙之為臧質車騎參軍，與質俱下至赭圻，病卒，瘞于水濱。 康之時得病小差，牽以迎喪，因得虛勞病，寢頓二十餘年。 時有閑日，輒臥論文義。
Guan Kangzhi, styled Boyu, was from Yang in Hedong. His clan had long resided in Jingkou and was enrolled in Nanpingchang. He studied devotedly from youth and was tall and imposing in bearing. Zhao Yi of Xiapi was renowned for classical learning; Kangzhi befriended him. Yan Yanzhi and some ten celebrated men of the day climbed the mountain to see him; they found him with hair unbound, a yellow cloth about his shoulders, sleeping on pine needles with a white stone for a pillow — he never looked their way. Yanzhi and the rest sighed in wonder and withdrew, not daring to disturb him. Gu Yuezhi of Jinling challenged more than forty points in Wang Bi's commentary on the Changes; Kangzhi defended Wang against Gu with cogent argument. He also wrote exegesis on the Mao Odes and clarified many cruxes in the canon. He studied mathematics under the monk Sengna and mastered it completely. He refused every appointment, renounced worldly affairs, and lived in tranquil resolve. His brother Shuangzhi served Zang Zhi as Cavalry Staff Officer; he accompanied Zhi to Zhuchi, fell ill and died, and was buried by the water. Kangzhi was then slightly improved; drawn out to meet the bier, he contracted consumption and lay bedridden more than twenty years. On his better days he would lie abed and discourse on the classics.
67
普明字文達，少就康之受業，至性過人。 居貧與兄共處一帳，兄亡，仍以帳施靈。 蚊甚多，通夕不得寢，而終不道侵螫。 僑居會稽，會稽士子高其行，當葬兄，皆送金為贈，後至者不復受。 人問其故，答曰：「本以兄墓不周，故不逆親友之意。 今實己足，豈可利亡者餘贈邪。」 齊豫章王嶷為揚州，徵為議曹從事，不就。
Puming, styled Wenda, studied under Kangzhi in youth; his filial devotion was extraordinary. Poor, he shared one canopy with his brother; when his brother died he gave even that canopy for the funeral. Mosquitoes swarmed; he could not sleep all night yet never complained of their bites. Sojourning in Kuaiji, the local scholars honored him; when he buried his brother they sent gold as gifts — but he refused those who came after the grave was complete. Asked why, he said, "At first my brother's tomb was unfinished, so I did not refuse friends and kin. Now it is truly sufficient — how could I profit from gifts meant for the dead? Prince Liao of Yuzhang, Governor of Yangzhou under Qi, summoned him as Discussion Bureau Retainer; he declined.
68
惠明字智遠，立性貞固，有道術。 居金華山，舊多毒害，自惠明居之，無復辛螫之苦。 藏名匿跡，人莫之知。 宋明帝召不至，齊高帝征又不至。 文惠太子在東宮，苦延方至，仍又辭歸。 俄自金華輕棹西下，及就路，回之豐安。 旬日之間，唐宇之祅賊入城塗地，唯豐安獨全，時人以為有先覺。 齊武帝敕為立館。
Huiming, styled Zhiyuan, was steadfast by nature and versed in the Way. He lived on Mount Jinhua, once rife with venomous creatures; after Huiming settled there, stinging pests troubled the place no more. He concealed his name and tracks; none knew who he was. Emperor Ming of Song summoned him in vain; Emperor Gao of Qi summoned him again — he would not come. Crown Prince Wenhui at the Eastern Palace urged him repeatedly; when he came he soon asked to return. Soon he poled lightly down from Jinhua; on the road he turned back to Feng'an. Within days the rebel Tang Yu's forces entered the city and slaughtered without mercy — only Feng'an was spared; people said he had foreseen it. Emperor Wu of Qi ordered a residence built for him.
69
漁父者，不知姓名，亦不知何許人也。 太康孫緬為尋陽太守，落日逍遙渚際，見一輕舟陵波隱顯。 俄而漁父至，神韻蕭灑，垂綸長嘯，緬甚異之。 乃問：「有魚賣乎？」 漁父笑而答曰：「其釣非釣，寧賣魚者邪？」 緬益怪焉。 遂褰裳涉水，謂曰：「竊觀先生有道者也，終朝鼓枻，良亦勞止。 吾聞黃金白璧，重利也，駟馬高蓋，榮勢也。 今方王道文明，守在海外，隱鱗之士，靡然向風。 子胡不贊緝熙之美，何晦用其若是也？ 「漁父曰：「僕山海狂人，不達世務，未辨賤貧，無論榮貴。」 乃歌曰：「竹竿籊籊，河水浟浟。 相忘為樂，貪餌吞鉤。 非夷非惠，聊以忘憂。」 於是悠然鼓棹而去。
The Fisherman — neither his name nor his origin is known. Sun Mian of Taikang was Governor of Xunyang; at dusk he strolled the shoals and saw a light boat cresting the waves, now visible, now lost. Presently the fisherman arrived — bearing at ease, line cast, singing long; Mian was deeply struck. He asked, "Do you have fish to sell? The fisherman smiled and said, "This fishing is not fishing — would I be a man who sells fish?" Mian was still more astonished. He waded through the water, saying, "I see you are a man of the Way; to ply the oar from morning on is hard labor indeed. Gold and white jade, I hear, are great profit; teams of four with high canopies are glorious rank. The royal Way is now bright and civilized, guardians stand beyond the seas, and hidden men of talent turn homeward like grass in the wind. Why not lend your voice to this radiant age — why seclude yourself thus? The fisherman said, "I am a madman of mountain and sea, unversed in the world, unable to tell poor from rich — how should I weigh honor against glory?" Then he sang: "Bamboo poles, tall and slender; river waters, broad and flowing. Mutual forgetting is our joy; greedy for bait, one swallows the hook. Neither recluse nor sophist — only to lay care aside for a while." With that he leisurely poled away.
70
緬字伯緒，太子僕興曾之子也。 有學義，宋明帝甚知之。 位尚書左丞，東中郎司馬。
Mian, styled Boxu, was son of Xing, Director of the Palace Servants. He was learned and principled; Emperor Ming of Song held him in high regard. He rose to Left Vice Director of the Secretariat and Staff Officer to the Eastern Palace General.
71
褚伯玉
Chu Boyu
72
褚伯玉，字元璩，吳郡錢唐人也。 高祖含，始平太守。 父逿，征虜參軍。 伯玉少有隱操，寡欲。 年十八，父為之昏。 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。 王僧達為吳郡，苦禮致之，伯玉不得已，停郡信宿，才交數言而退。 甯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。 卻粒之士，餐霞之人，乃可暫致，不宜久羈。 君當思遂其高步，成其羽化。 望其還策之日，暫紆清塵，亦願助為譬說。」 僧達答曰：「褚先生從白雲遊舊矣。 古之逸人，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，輒當申譬。」
Chu Boyu, styled Yuanqu, was from Qiantang in Wu commandery. His ancestor Han had been Governor of Shiping. His father Dao was Staff Officer to the General Who Conquers the Barbarians. From youth Boyu lived reclusively and desired little. When he was eighteen, his father arranged his marriage. As his bride came in the front door, Boyu slipped out the back. He fled to Shan and made his home on Waterfall Mountain. He bore cold and heat with ease, and contemporaries likened him to Wang Zhongdu. For over thirty years on the mountain he kept apart from the world. Wang Sengda, as governor of Wu, pressed him with repeated invitations until Boyu could refuse no longer. He lodged at the prefectural seat for a night or two, spoke a few words, and left. General Ning Shuo Qiu Zhensun wrote to Sengda: "I hear Master Chu is staying at your residence. For years this man has lived apart from the world—refusing kings and lords, eating from the wild and dwelling in the heights. Unless you had humbled yourself to win a recluse, how could he have come? Long ago Kong Wenju lived on Ye City and Dai Andao entered Chang Gate—yours makes a third such tale. A man who lives on dew and forgoes grain may visit briefly; he ought not be held too long. You should help him resume his lofty path and achieve his ascension. When he takes up his staff again, clear your official dust for a moment if you can—I will gladly add my own persuasion." Sengda answered: "Master Chu has wandered among white clouds for years. Ancient recluses sometimes troubled over wives and children, or turned Mount Hua into a market; this man is utterly bare—only pines and rocks for company—on isolated peaks for decades. I recently asked him here, hoping his presence would ease my loneliness. We have lately spoken of herbs and hills as though already gazing on misted seas and distant isles. Since I know you wish to see him, I will certainly pass on your words."
73
顧歡，字景怡，一字玄平，吳郡鹽官人也。 家世寒賤，父祖並為農夫，歡獨好學。 年六七歲，知推六甲。 家貧，父使田中驅雀，歡作黃雀賦而歸，雀食稻過半。 父怒欲撻之，見賦乃止。 鄉中有學舍，歡貧無以受業，於舍壁後倚聽，無遺忘者。 夕則然松節讀書，或然糠自照。 及長，篤志不倦。 聞吳興東遷邵玄之能傳五經文句，假為書師，從之受業。 同郡顧顗之臨縣，見而異之，遣諸子與游，及孫憲之並受經焉。 年二十餘，更從豫章雷次宗諮玄儒諸義。
Gu Huan, courtesy name Jingyi and also called Xuanping, was from Yanguan in Wu Commandery. His family had long been poor; father and grandfather were farmers, but Huan alone loved study. At six or seven he could work the sexagenary cycle. Poor as they were, his father sent him to scare birds from the fields. Huan wrote an Ode to the Yellow Sparrow and came home—by then the birds had eaten more than half the crop. His father was about to thrash him, but read the ode and stayed his hand. A village school stood nearby. Too poor to enroll, he listened from behind the wall and forgot nothing he heard. At night he read by pine-knot fire, or sometimes by the light of burning chaff. As he matured, his zeal for learning never flagged. Learning that Shao Xuanzhi of Dongqian could teach the phrasing of the Five Classics, he posed as a copyist and studied under him. When Gu Yan of the same commandery became magistrate, he was struck by Huan and sent his sons to study with him; Sun Xianzhi received the classics from him as well. In his twenties he went to Lei Cizong in Yuzhang to pursue the subtler meanings of the learning.
74
母亡，水漿不入口六七日，廬於墓次，遂隱不仕。 於剡天臺山開館聚徒，受業者常近百人。 歡早孤，讀詩至「哀哀父母」，輒執書慟泣，由是受學者廢蓼莪篇，不復講焉。
When his mother died he took no food or drink for six or seven days, lodged by her tomb, and thereafter lived apart from office. On Mount Tiantai in Shan he opened a school; nearly a hundred students studied with him. Orphaned young, he wept whenever he reached "Alas, alas, my parents" in the Odes. His students therefore dropped the Laolai chapter and would not teach it.
75
晚節服食，不與人通。 每旦出戶，山鳥集其掌取食。 好黃、老，通解陰陽書，為數術多效驗。 初以元嘉中出都，寄住東府。 忽題柱云：「三十年二月二十一日」，因東歸。 後元凶弑逆，是其年月日也。
In later years he took elixirs and kept apart from others. Each morning when he stepped outside, mountain birds alighted on his palm to be fed. He favored Huang-Lao teaching, mastered yin-yang lore, and his divinations often came true. Early in the Yuanjia era he went to the capital and lodged in the Eastern Residence. Suddenly he wrote on a pillar, "Year 30, second month, twenty-first day," and returned east. Later the crown prince murdered his father—it was indeed that year, month, and day.
76
弟子鮑靈綬門前有一株樹，大十餘圍，上有精魅，數見影。 歡印樹，樹即枯死。 山陰白石村多邪病，村人告訴求哀，歡往村中為講老子，規地作獄。 有頃，見狐狸黿鼉自入獄中者甚多，即命殺之。 病者皆愈。 又有病邪者問歡，歡曰：「家有何書？ 「答曰：「唯有孝經而已。」 歡曰：「可取仲尼居置病人枕邊恭敬之，自差也。」 而後病者果愈。 後人問其故，答曰：「善禳惡，正勝邪，此病者所以差也。」
Before his disciple Bao Ling's door stood a tree more than ten arm-spans around, haunted by a spirit that often cast a shadow. Huan stamped the tree, and it withered at once. Baishi Village in Shanyin suffered many demonic afflictions. Villagers begged his aid; he went there, expounded Laozi, and marked out ground for a spirit-prison. Soon foxes, turtles, and crocodiles filed into the prison of their own accord; he had them killed. The afflicted all recovered. Another man possessed by evil spirits asked Huan for help. Huan said, "What books do you keep at home? " He answered, "Only the Classic of Filial Piety." Huan said, "Place the chapter 'Confucius at Rest' beside the patient's pillow with reverence. He will recover." The man did recover. Asked why, he said, "Good drives out evil; the upright defeats the crooked—that is why they were healed."
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齊高帝輔政，徵為揚州主簿。 及踐阼乃至，稱「山谷臣顧歡上表」，進政綱一卷。 時員外郎劉思效表陳讜言，優詔並稱美之。 歡東歸，上賜麈尾、素琴。
When Emperor Gao of Qi was regent, Huan was summoned as Registrar of Yang Province. When Gao took the throne, Huan styled himself "Gu Huan, subject of the valleys" and submitted a memorial with a chapter on statecraft. Liu Sixiao, Outer Gentleman, also submitted frank counsel; an edict praised them both. Huan returned east; the emperor gave him a fly-whisk and a plain zither.
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永明元年，詔徵為太學博士，同郡顧黯為散騎侍郎。 黯字長孺，有隱操，與歡不就征。 會稽孔珪嘗登嶺尋歡，共談四本。 歡曰：「蘭石危而密，宣國安而疏，士季似而非，公深謬而是。 總而言之，其失則同； 曲而辯之，其塗則異。 何者？ 同昧其本而競談其末，猶未識辰緯而意斷南北。 群迷暗爭，失得無准，情長則申，意短則屈。 所以四本並通，莫能相塞。 夫中理唯一，豈容有二？ 四本無正，失中故也。」 於是著三名論以正之。 尚書劉澄、臨川王常侍朱廣之，並立論難，與之往復； 而廣之才理尤精詣也。 廣之字處深，吳郡錢唐人也，善清言。
In Yongming's first year an edict summoned him as Erudite of the Imperial Academy; Gu An of the same commandery became Gentleman Attendant at Leisure. An, styled Changru, shared Huan's reclusive bent; neither accepted office. Kong Gui of Kuaiji once climbed the hills to visit Huan, and they debated the Four Roots. Huan said, "Lanshi is perilous yet dense; Xuanguo is secure yet loose; Shiji seems right but is not; Gong Shen is wrong yet is right. Taken together, their errors are the same; examined closely, their paths diverge. How so? They alike miss the root yet wrangle over branches—like fixing north and south without knowing the stars. The lost wrangle in the dark with no measure of truth; passion stretches their case, brevity shrinks it. Thus all Four Roots seem to hold, yet none can shut out the rest. Truth is one—how could there be two? The Four Roots lack a true center because they have lost it." He then wrote the Treatise on the Three Names to set them right. Minister Liu Cheng and Zhu Guangzhi, Regular Attendant to the Prince of Linchuan, wrote treatises against him and debated back and forth; but Guangzhi's reasoning was especially keen. Guangzhi, styled Chushen, was from Qiantang in Wu and excelled at pure talk.
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初，歡以佛道二家教異，學者互相非毀，乃著夷夏論曰：夫辯是與非，宜據聖典。 道經云：「老子入關之天竺維衛國，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，剖右腋而生。 墜地即行七步，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「為國師道士，儒林之宗」。 出瑞應本起。 歡論之曰：五帝三皇，不聞有佛； 國師道士，無過老、莊； 儒林之宗，孰出周、孔。 若孔、老非聖，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，其跡則反。 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，故無物而不為。 其入不同，其為必異，各成其性，不易其事。 是以端委搢紳，諸華之容； 剪發曠衣，群夷之服。 擎跽罄折，侯甸之恭； 狐蹲狗踞，荒流之肅。 棺殯槨葬，中夏之風； 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。 若謂其致既均，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，既不全同，又不全異。 下棄妻孥，上絕宗祀。 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，舍華效夷，義將安取？ 若以道邪？ 道固符合矣。 若以俗邪？ 俗則大乖矣。 屢見刻舷沙門，守株道士，交諍小大，互相彈射。 或域道以為兩，或混俗以為一，是牽異以為同，破同以為異，則乖爭之由，淆亂之本也。
Because Daoist and Buddhist teachings differed and scholars attacked one another, Huan wrote the Treatise on Barbarian and Chinese: "To judge right and wrong one must appeal to sacred texts. The Daoist scripture says: "Laozi, entering the Pass, went to Kapilavastu in Vaiśālī; the queen-consort Pure Excellence slept by day; he entered her mouth on a sunbeam; on the eighth night of the fourth month he was born from her right armpit. He fell to earth and walked seven steps at once—thus Buddhism arose." This is from the Inner Chapter of Mystery and Wonder. The Buddhist sutra says, "Śākyamuni's buddhahood spans dust-kalpas," from the Lotus and Infinite Life sutras. Or that he was "National Teacher, Daoist master, patriarch of the Confucian grove." This is from Responses and Origins. Huan argued: The Five Emperors and Three August Ones never heard of Buddha; as National Teacher none surpass Laozi and Zhuangzi; as Confucian patriarch, who exceeds Zhou and Confucius? If Confucius and Laozi are not sages, who is? Yet what the two scriptures say matches like tally-sticks. The Way is Buddha, Buddha is the Way; in holiness they agree, in footprints they differ. Sometimes they soften their radiance for the near, sometimes blaze forth for the far. The Way saves the world and enters everywhere; wisdom embraces all things and leaves nothing undone. Their entry differs, their work must differ; each fulfills its nature without changing its charge. Thus court robes and girdled sashes are the bearing of the Hua; shorn hair and flowing robes are the dress of the Yi. Kneeling upright and bowing deep are the courtesy of lords and vassals; crouching like fox or dog is the solemnity of the frontier wilds. Coffin, bier, and nested cases are central Hua custom; burning or sinking the body are western Rong ways. Keeping the body whole and observing rites teaches continuing goodness; destroying the countenance and changing nature is the learning of cutting off evil. How could the same people reach different creatures—bird-kings and beast-lords are often called buddhas. In endless worlds sages arise in turn, sometimes expounding the Five Canons, sometimes spreading the Three Vehicles. Among birds birds sing, among beasts beasts roar; among Hua, Hua speech; among Yi, Yi words. Boat and carriage both reach far, yet river and land have their rules; Buddha and Way both transform, yet Yi and Hua differ. If their reach is equal and methods interchangeable, can carriages cross rivers or boats run on land? Now central Hua imitates western Rong ways—neither wholly same nor wholly different. Below they abandon wives and children; above they sever ancestral sacrifice. Desire is restrained by ritual everywhere, yet filial piety alone is bent by monastic law. They rebel against ritual yet never wake; orphans forget the way home—who remembers the old path? In principle the Way is precious; in practice custom is base—abandoning Hua for Yi, where does righteousness lie? If you mean the Way? The Way indeed accords. If you mean custom? Custom then errs greatly. Monks notch the boat's gunwale and Daoists guard the tree stump, wrangling and shooting barbs at each other. Some fence the Way as two, some melt custom into one—forcing difference into sameness, breaking sameness into difference: the root of strife.
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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，賒法可以退誇強。 佛教文而博，道教質而精，精非粗人所信，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。
The sage Way is one, yet methods have left and right; beginning without source, ending without end—nirvana and immortal transformation are each a path. Buddha is called True Correctness, the Way Correct Unity—in name reversed, in reality united. In name reversed, in reality united. The teaching of no-birth is gradual, no-death urgent; urgency advances humility, gradualness retires pride. Buddhism is literary and broad, Daoism plain and refined; the coarse cannot believe refinement, the refined cannot master breadth. Buddha's words flower and draw the crowd forward; the Way's words are solid and hold back—the clear advance alone, the dim race ahead. Buddhist sutras are complex and plain to see; Daoist scriptures simple and hidden—hidden obscures the subtle gate, manifest eases the true path. Such is the distinction between the two teachings.
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聖匠無心，方圓有體，器既殊用，教亦易施。 佛是破惡之方，道是興善之術，興善則自然為高，破惡則勇猛為貴。 佛跡光大，宜以化物。 道跡密微，利用為己。 優劣之分，大略在茲。
The sage craftsman has no fixed mind; square and round have form; vessels differ, and teaching changes with them. Buddha breaks evil, the Way raises good; raising good lifts one naturally, breaking evil honors courage. Buddha's traces are broad and bright, fit to transform the multitude. The Way's traces are subtle and close, for one's own use. Superior and inferior divide roughly here.
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夫蹲夷之儀，婁羅之辯，各出彼俗，自相聆解。 猶蟲躍鳥聒，何足述效。 歡雖同二法，而意黨道教。 宋司徒袁粲托為道人通公駁之。 其略曰：
Squatting Yi rites and coarse-robe debate each spring from their own customs and are understood within them. Like insects leaping and birds crying—what is there to imitate? Though Huan treated both teachings as one, in heart he favored Daoism. Song Minister of Works Yuan Can had the Daoist Tong Gong answer him. In summary:
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白日停光，恒星隱照，誕降之應，事在老先，似非入關，方昭斯瑞。 又西域之記，佛經之說，俗以膝行為禮，不慕蹲坐為恭。 道以三遶為虔，不尚踞傲為肅。 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，俗風自殊，無患其亂。
The white sun halted, fixed stars hid their light—the sign of descent came in remote antiquity, not merely on Laozi's entering the Pass. Western records and Buddhist scriptures take knee-walking as ritual, not squat-sitting as respect. The Way takes three circuits as devotion, not sprawling pride as solemnity. This is not only Rong custom—it exists here as well. Xiang the lad approached the emperor on his knees; the King of Zhao received Zhou and halted after three circuits. Now Buddhism spreads, sometimes following custom, sometimes changing it. The devout may keep their dress; those who quiet the heart must change their appearance. They change the root to follow the Way, not foreign custom—customs differ by nature, so no disorder follows.
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孔、老、釋迦，其人或同，觀方設教，其道必異。 孔、老教俗為本，釋氏出世為宗，發軫既殊，其歸亦異。 又仙化以變形為上，泥洹以陶神為先。 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？ 歡答曰：
Confucius, Laozi, and Śākyamuni may be one in person; viewing the land they teach, their Ways must differ. Confucius and Laozi root teaching in custom; Śākyamuni takes leaving the world as his aim—their starting points differ, and so do their destinations. Immortal transformation prizes changing the body; nirvana prizes refining the spirit. Changing form turns white hair black yet cannot escape death; refining spirit lessens delusion day by day until clarity abides. Nirvana is a realm without death—if they diverge so wildly, how are they the same? Huan replied:
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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。 又夷俗長跽，法與華異，翹左跂右，全是蹲踞。 故周公禁之于前，仲尼誡之於後。 又佛起於戎，豈非戎俗素惡邪？ 道出於華，豈非華風本善邪？ 今華風既變，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，氏族弗革，而露首偏踞，濫用夷禮。
The Daoist classics were written in Western Zhou; Buddhist scriptures came in Eastern Han. Eight hundred years and dozens of reigns lie between them. To say Huang-Lao wrongly precede Buddha is like Lü Shang stealing Chen Heng's Qi or Liu Bang stealing Wang Mang's Han. Yi custom favors long kneeling unlike Hua; raising the left foot while planting the right is pure squatting. The Duke of Zhou forbade it early, Confucius warned of it later. Buddha arose among the Rong—are the Rong not evil by nature? The Way arose among the Hua—are the Hua not good by nature? Now Hua custom has turned as vicious as the Rong; Buddha came to break it—and rightly so. The Buddhist Way is truly noble, so its precepts may be followed; Rong custom is truly base, so its manners may be cast off. Now Hua men and women keep their clans yet go bare-headed and squatting, recklessly using Yi rites.
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又若觀風流教，其道必異。 佛非東華之道，道非西夷之法，魚鳥異川，永不相關。 安得老、釋二教，交行八表。 今佛既東流，道亦西邁，故知俗有精粗，教有文質。 然則道教執本以領末，佛教救末以存本。 請問所歸，異在何許？ 若以翦落為異，則胥靡翦落矣； 若以立像為異，則俗巫立像矣。 此非所歸，歸在常住，常住之象，常道孰異。
View the wind of each land and its teaching must differ. Buddha is not eastern Hua's Way, the Way is not western Yi's method—fish and birds differ in stream and never meet. How could Laozi and Śākyamuni's teachings cross the realm together? Buddha has flowed east, the Way marched west—custom has coarse and fine, teaching literary and plain. Daoism holds the root to lead branches; Buddhism saves branches to preserve the root. I ask where they return—where does difference lie? If shorn hair is the difference, convicts are shorn; if setting up images is the difference, vulgar shamans set up images. That is not the return; return lies in eternal abiding—and in eternal abiding, how does the eternal Way differ?
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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，無為無名。 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。
Immortals die—that is a provisional teaching. Immortal is the general name of great transformation, not the utmost of wonder. The utmost name is nameless; what has names are twenty-seven ranks. Immortal becomes true, true becomes spirit, or is called sage—each has nine ranks. At the rank's extreme one enters empty stillness, non-action, namelessness. Those who eat elixirs and lichen to live a hundred million years still die when life ends and wither when medicine fails—they cultivate longevity, not immortality.
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明僧紹正二教論，以為「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、竟陵王子良並好釋法，吳興孟景翼為道士，太子召入玄圃，眾僧大會。 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：「寶積雲，'佛以一音廣說法'。 老子雲，'聖人抱一以為天下式'。 一之為妙，空玄絕於有境，神化贍於無窮。 為萬物而無為，處一數而無數。 莫之能名，強號為一。 在佛曰'實相'，在道曰'玄牝'。 道之大象，即佛之法身。 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，行亦達於無央，等級隨緣，須導歸一。 歸一曰回向，向正即無邪。 邪觀既遣，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。 億善遍修，修遍成聖，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，道人與道士辨是非。 昔有鴻飛天首，積遠難亮，越人以為鳧，楚人以為乙。 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，為逗極於虛無，當無二於法性邪。 足下所宗之本一物為鴻乙耳，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 says, "Buddha clarifies its aim, Laozi completes life. Guarding life blinds; clarifying aim opens. Daoists now claim eternal life and filling the celestial register—far from Laozi and Zhuangzi's founding intent." Crown Prince Wenhuai and Prince Jingling Zi Liang loved Buddhism; Wu's Meng Jingyi was a Daoist. The crown prince summoned him to the Dark Garden for a great assembly of monks. Zi Liang ordered Jingyi to bow to Buddha; Jingyi refused. Zi Liang sent him the Ten Grounds Sutra; Jingyi wrote the Treatise on Correct Unity: "In Treasure Accumulation, 'The Buddha with one sound broadly expounds the Law. Laozi says, 'The sage embraces unity as the world's pattern.' Unity's wonder: empty mystery beyond being, spirit transformation endless. Acting for all things yet non-acting, dwelling in one yet beyond number. None can name it—forced, it is called unity. In Buddhism 'true mark,' in the Way 'mysterious female.' The Way's great image is Buddha's dharma-body. Not holding, hold the dharma-body; not grasping, grasp the great image. Things have eighty-four thousand practices, teaching eighty-four thousand methods. Methods reach beyond number, practices to the boundless; ranks follow conditions, all guided back to unity. Return to unity is turning toward; turning toward correctness leaves no perversity. Perverse views gone, goodness renews daily by the billion. Three, five, four, six—applied as needed; standing alone unchanged, cutting off learning without worry. Through kalpas all sages honor this one unity. Laozi and Śākyamuni never divided; the lost split what was never apart. Cultivate goodness without end until sagehood—ten titles, a thousand names, yet never exhausted. Never exhausted—how could it not be beyond thought?" Zhang Rong, Attendant of the Ministry of Works, wrote a gate-rule: "Way and Buddha converge without two. I see Daoists fight Confucians, Buddhist masters dispute Daoists. Once a swan flew high beyond sight; Yue men called it a duck, Chu men a mere hook-shaped stroke. Men were Chu and Yue; the swan was always one." He showed this to Palace Attendant Zhou Yong. Yong objected: "Emptiness and dharma-nature share stillness, yet the locus of stillness differs. You say 'convergence has no two'—is convergence ultimate in emptiness, so dharma-nature has no two? You take one thing as swan and yi, yet drive Buddhist and Daoist ways—you cannot escape two ends. On what mirror do you know the root? You treat it lightly yet honor it—is there sense in that?" Their exchanged writings were many and are not recorded.
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歡口不辯，善於著論。 又注王弼易二系，學者傳之。 知將終，賦詩言志曰：「五塗無恒宅，三清有常舍。 精氣因天行，遊魂隨物化。 鵬從適大海，蜩鳩之桑柘。 達生任去留，善死均日夜。 委命安所乘，何方不可駕。 翹心企前覺，融然從此謝。」 自克死日，自擇葬時，卒於剡山，時年六十四。 身體香軟，道家謂之屍解仙化焉。 還葬舊墓，木連理生墓側。 縣令江山圖表狀，武帝詔歡諸子撰歡文議三十卷。
Huan was no debater but excelled at treatises. He annotated Wang Bi's commentaries on the Changes, which scholars passed on. Foreseeing his end, he wrote a poem: "The five paths have no fixed home, the three clarities a constant dwelling. Essence and breath follow heaven; the roaming soul follows things in change. The peng reaches the great sea, cicada and dove the mulberry. In life accept going or staying; in good death, day equals night. Entrust life to what you ride—what road cannot be taken? Lift the heart toward prior awakening, melt away and depart." From the day he chose his death he fixed his burial; he died on Mount Shan at sixty-four. His body was fragrant and soft; Daoists called it corpse-dissolution and ascension. He was buried in his old tomb; trees joined trunk beside the grave. Magistrate Jiang Shantu memorialized; Emperor Wu ordered Huan's sons to compile thirty scrolls of his writings.
90
又始興人廬度字孝章，亦有道術。 少隨張永北侵魏。 永敗，魏人追急，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。 後隱居廬陵西昌三顧山，鳥獸隨之。 夜有鹿觸其壁，度曰：「汝勿壞我壁。」 鹿應聲去。 屋前有池養魚，皆名呼之，次第來取食乃去。 逆知死年月，與親友別。 永明末，以壽終。
Also Lu Du of Shixing, styled Xiaozhang, possessed Daoist arts. In youth he followed Zhang Yong north against Wei. Yong was defeated; Wei pursuers pressed hard; the Huai blocked their crossing. Du vowed: "If I escape death, I will never kill again." Soon two shields floated by; he used them to cross. Later he lived on Mount Sangu in Xichang, Luling; birds and beasts followed him. At night a deer bumped his wall; Du said, "Do not break my wall." The deer left at once. He kept fish in a pool before his house, called each by name; they came in order, ate, and left. He foreknew his death, bade kin and friends farewell. At the end of Yongming he died at his full span.
91
杜京產
Du Jingchan
92
杜京產，字景齊，吳郡錢唐人也。 祖運，劉毅衛軍參軍。 父道鞠，州從事，善彈棋。
Du Jingchan, styled Jingqi, was from Qiantang in Wu Commandery. His grandfather Yun was staff officer in Liu Yi's Guard Army. His father Daoju was a commandery aide, skilled at pitch-pot.
93
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，一見而為款交。 郡命主簿，州辟從事，稱疾去。 與同郡顧歡同契。 于始寧東山開舍授學。 齊建元中，武陵王曄為會稽，齊高帝遣儒士劉瓛入東為曄講，瓛故往與之遊，曰：「杜生，當今之台、尚也。」 京產請瓛至山舍講書，傾資供待。 子棲躬自屣履，為瓛生徒下食。 孔珪、周顒、謝瀹並致書以通殷勤。
From youth Jingchan was tranquil, shunning glory and office; he read widely and devoted himself to Huang-Lao. Kong Gui of Kuaiji was pure and stern; at one meeting they became close friends. The commandery made him chief clerk, the province summoned him as aide; he pleaded illness and declined. He and Gu Huan of the same commandery were sworn friends. On East Mountain in Shining he opened a school. In Qi's Jianyuan era Prince Ye of Wuling governed Kuaiji; Emperor Gao sent Liu Huan east to lecture for the prince. Huan visited Jingchan and said, "Master Du is today's Tai and Shang." Jingchan invited Huan to lecture at his mountain lodge and spent all he had to host him. His son Qi wore sandals himself and served Huan's students their meals. Kong Gui, Zhou Yong, and Xie Tiao all wrote letters of warm regard.
94
永明十年，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，徵為奉朝請，不至。 於會稽日門山聚徒教授。 建武初，征員外散騎侍郎。 京產曰：「莊生持釣，豈為白璧所回。」 辭疾不就，卒。
In Yongming's tenth year Gui, Lu Cheng, Yu Kai, Shen Yue, and Zhang Rong jointly recommended Jingchan; he was summoned as Court Gentleman for the Assembly but did not come. At Rimen Mountain in Kuaiji he gathered disciples and taught. Early in Jianwu he was summoned as Outer Gentleman Attendant at Leisure. Jingchan said, "Zhuangzi held his line—would a white jade turn him?" He pleaded illness, did not go, and died.
95
會稽山陰人孔道徽，守志業不仕，與京產友善。 道徽父佑至行通神，隱於四明山，嘗見山谷中有數百斛錢，視之如瓦石不異。 采樵者競取，入手即成沙礫。 曾有鹿中箭來投佑，佑為之養創，愈然後去。 太守王僧虔與張緒書曰：「孔佑，敬康曾孫也。 行動幽祗，德標松桂，引為主簿，遂不可屈。 此古之遺德也。」 道徽少厲高行，能世其家風。 隱居南山，終身不窺都邑。 豫章王嶷為揚州，辟西曹書佐，不至。 鄉里宗慕之。 道徽兄子總，有操行，遇饑寒不可得衣食，縣令吳興丘仲孚薦之，除竟陵王侍郎，竟不至。
Kong Daohui of Shanyin in Kuaiji kept his resolve and would not serve; he was Jingchan's friend. Daohui's father You had conduct that touched the spirits and hid on Mount Siming; once he saw hundreds of piculs of cash in a valley and took it for tile and stone. Woodcutters who seized it found it turn to gravel in their hands. Once a wounded deer came to You; he nursed it until healed, then it left. Governor Wang Sengqian wrote Zhang Xu: "Kong You is Jingkang's great-grandson. His conduct moves the hidden powers, his virtue like pine and cassia; I made him chief clerk, yet he would not bend. This is virtue remnant from antiquity." Daohui from youth cultivated lofty conduct and inherited his family's way. He lived on South Mountain and never looked toward the capital. Prince Ye of Yuzhang, governor of Yang, summoned him as Western Cao Secretary; he did not come. Village and clan admired him. Daohui's nephew Zong had moral conduct but in hunger and cold lacked food and clothing; Magistrate Qiu Zhongfu recommended him as Attendant to the Prince of Jingling, yet he never came.
96
永明中，會稽鍾山有人姓蔡，不知名，隱山中，養鼠數千頭，呼來即來，遣去即去。 言語狂易，時謂之謫仙，不知所終。
In Yongming on Mount Zhong in Kuaiji a man surnamed Cai, name unknown, lived in the hills raising thousands of rats—they came when called and went when sent. His speech was wild; men called him a banished immortal; none knows his end.
97
京產高祖子恭以來及子棲世傳五斗米道不替。 棲字孟山，善清言，能彈琴。 刺史齊豫章王嶷聞其名，辟議曹從事，仍轉西曹書佐。 竟陵王子良數致禮接。 國子祭酒何胤掌禮，又重棲，以為學士，掌昏冠儀。 以父老歸養。 棲肥白長壯，及京產病，旬日間便皮骨自支。 京產亡，水漿不入口七日，晨夜不罷哭，不食鹽菜。 每營買祭奠，身自看視，號泣不自持。 朔望節歲，絕而復續，嘔血數升。 時何胤、謝朏並隱東山，遺書敦譬，誡以毀滅。 至祥禫，暮夢見其父，慟哭而絕。 初，胤兄點見棲歎曰：「卿風韻如此，雖獲嘉譽，不永年矣。」 卒時年三十六，當時咸嗟惜焉。
Since Jingchan's ancestor Zigong, the Five Pecks of Rice teaching passed through Qi without lapse. Qi, styled Mengshan, excelled at pure talk and played the zither. Prince Ye of Yuzhang heard his name and summoned him as Aide for Discussion, then Western Cao Secretary. Prince Jingling Zi Liang repeatedly invited him with courtesy. Director of Studies He Yin valued Qi, made him Academician in charge of marriage and cap rites. When his father aged he returned home to care for him. Qi had been fat, fair, tall, and strong; when Jingchan fell ill, within ten days he was skin on bone. When Jingchan died, Qi took no food or drink for seven days, wept without cease, ate no salt or vegetables. Each offering he oversaw himself, wailing beyond control. On new and full moons and festivals he would break off and resume, vomiting blood by the pint. He Yin and Xie Tiao, both reclusive on East Mountain, wrote urging him not to destroy himself. When mourning ended, one evening he dreamed of his father, wailed, and died. Once Yin's brother Dian, seeing Qi, sighed: "With such bearing you will win praise but not long life." He died at thirty-six; all mourned him.
98
建武二年，剡縣有小兒年八歲，與母俱得赤班病，母死，家人以小兒猶惡，不令其知。 小兒疑之，問云：「母嘗數問我病，昨來覺聲羸，今不復問，何也？」 因自投下床，扶匐至母屍側，頓絕而死。 鄉鄰告之縣令宗善才，求表廬，事竟不行。
In Jianwu's second year in Shan County an eight-year-old boy and his mother both caught red macules; the mother died; the family, thinking the boy still ill, hid it from him. The boy grew suspicious: "Mother always asked after my illness; yesterday her voice was weak, today she does not ask—why?" He threw himself from the bed, crawled to his mother's corpse, and died in a fit. The village reported to Magistrate Zong Shancai, who sought to memorialize a commemorative lodge; in the end it was not granted.