| Chinese Text Project |
《人部二十一 - Volume 21: Human Affairs 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
《隱逸下 - Recluses (Lower) 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 隱逸下: | 【碑】《後漢胡廣徵士法高卿碑》曰：言滿天下，發成篇章，行充宇宙，動為儀表，四海英儒，履義君子，企望來臻者，不可勝紀也。翻然鳳舉，匿燿遠遯，名不可得而聞，身難可得而睹，為堯舜所知，不飲洗耳之水，超越青雲之上，德踰巢許之右，所謂逃名而名我隨，避聲而聲我追者已，揆君分量，輕寵傲俗，乃百世之師也。其辭曰：邈玄德，膺懿資，弘聖典，研道機，彪童蒙，作世師，辭皇命，確不移，亞鴻崖，超由夷，垂英聲，揚景暉。 |
| The stele "Houhan Hu Guang Zhengshi Fagaoqing Bei" [Stele of the Post-Han scholar Hu Guang, a recluse and gentleman named Fagaoqing] says: His words filled the world; his utterances became chapters and verses. His conduct permeated the universe; his actions set an example. Learned men of outstanding talent from all over the four seas, gentlemen who upheld righteousness, looked forward to his coming with admiration—too numerous to count. He suddenly rose like a phoenix, concealing his brilliance and retreating far away. His name could not be heard of, nor could his person be seen. He was known by Yao and Shun, yet he did not drink from the water that cleanses one's ears [a reference to Wu Liang and Shi Chong], surpassing the clouds of high office, with virtue exceeding even those of Chao Fu and Xu You. This is what is meant by "fleeing fame but having fame follow me," or "avoiding reputation yet having it pursue me." Judging his stature, he regarded honors lightly and scorned vulgar ways; thus, he was a teacher for generations to come. The inscription reads: Vast and profound was his virtue; he possessed noble endowments. He promoted the teachings of sages, studied the principles of the Dao, illuminated the young and unlearned, and became a teacher to the world. He declined the imperial summons with firm resolve that did not waver. His virtue approached that of Hongya [a legendary recluse], surpassing Youyi [another reclusive figure]. His glorious reputation was left behind, spreading illustrious radiance. | ||
| 2 | 隱逸下: |
《後漢蔡邕伯夷叔齊碑》曰：惟君之質，體清良兮，昔佐殷姬，忠孝彰兮，委國損爵，諫國匡兮，譏武伐紂，欲喻匡兮，時不可救，歷運蒼兮，追念先侯，受命皇兮，憂懷感兮，雖沒不朽，名兮芳兮。 又《郭泰碑》曰：先生誕膺天衷，聰睿明哲，孝友溫恭，仁慈惠敏，夫其器量弘深，姿度廣大，浩浩焉。汪汪焉。奧乎不可測已，于時纓緌之徒，紳佩之士，望形表而景附，聆嘉聲而響臻者，猶百川之歸巨海，鱗介之宗龜龍也。方將蹈鴻崖之遐跡，紹巢許之絕軌，翔區外以舒翼，超天衢以高峙。銘曰：懿乎其純，確乎其操，洋洋縉紳，言觀其高，棲遲祕丘，善誘能教，恭恭三事，幾何其招，委辭名員，保此清妙。 又《玄文先生李休碑》曰：休少以好學，遊心典謨，既綜七經，又精群緯，絇深極奧，窮覽聖旨，居則玩其辭，動則玩其變，雲物不顯，必考其占，故能獨見前識，以先神意，若古今常難，疑議錯謬，前人所希論，後學所不覺，休盡剖判，處約不戚，聞寵不欣，榮不能華，威不能震，有惠云載，惟邦之珍，按典考論，號曰玄文。 又《處士圈典碑》曰：天真淑性，精微周密，包括道要，致思無形。臨歿顧命曰：知我者蔡邕。乃為銘曰：載書休美，俾來昆裔，永有諷誦，以知先生之德，混其若濁，徐然後清，綽其若煥，終其益貞。 又《翟先生碑》曰：世以仁義為質，學問為業，爰暨先生，固天縱德，應運立言，繼期五百，實行形于州里，明哲與聖合契，該通五經，洗洞墳籍，為萬里之場圃，九隩之林澤，挹之若江湖，仰之若華光，玄玄焉測之則無源，汪汪焉酌之則不竭，可謂生民之英者已，國失元傅，學失表式，凡百搢紳，哀矣泣血，人百其身，匪云來復。於是鄉黨乃相與登山伐石而勒銘曰：邈矣先生，厥德孔真，腹心弘道，深高入神，王錫三命，觀國之賓，其樹富貴，忽若浮雲，既不降志，亦不辱身。 |
| The stele "Houhan Cai Yong Boyi Shuqi Bei" [Stele of Post-Han Cai Yong on Boyi and Shuqi] says: The nature of the gentleman was pure and noble. In former times, he assisted Yin and Ji; his loyalty and filial piety were evident. He abandoned his state and its rank to advise and correct the nation. He criticized King Wu for attacking Zhou [King Zhou], wishing to enlighten and save it. When the time could not be salvaged, fate turned darkly. Recalling past lords who had received imperial mandate, he grieved deeply. Though dead, he did not decay; his name remains fragrant. The "Guo Tai Bei" [Stele of Guo Tai] says: The master was born with the favor of Heaven, wise and discerning, filial and kind-hearted, warm and respectful, benevolent, compassionate, and quick-witted. His capacity and breadth were vast and profound; his bearing and demeanor expansive—vast indeed! Vast and boundless was he. Mysterious and unfathomable indeed. At that time, those adorned with official cords and sashes, scholars wearing jade pendants, gazed at his form and followed him as shadows follow their shapes; they heard of his noble reputation and gathered in response—like a hundred rivers flowing into the great sea, or scaled creatures revering turtles and dragons as their sovereigns. He was about to tread the distant footsteps of Hongya, continue the unparalleled path of Chao Fu and Xu You, soar beyond the world with outstretched wings, and rise above the celestial avenues in lofty grandeur. The inscription says: Lo, his virtue was pure; firm indeed was his integrity. The great officials and scholars in abundance spoke of his lofty character. He dwelled quietly on secluded hills, good at guiding and teaching others. With reverence he served the three offices [a reference to high official duties], how few were those who could summon him! He rejected titles and fame, preserving this pure excellence. The "Xuanwen Xiansheng Li Xi Bei" [Stele of Master Xuanwen, Mr. Li Xi] says: From his youth, Xi was fond of learning and devoted himself to the study of classical texts. Having mastered the Seven Classics, he also excelled in all the various astrological treatises. He delved deeply into profound mysteries and thoroughly examined the teachings of sages. When at home, he pondered their words; when acting, he observed their transformations. Even if omens were obscure or unclear, he would surely examine them for signs. Thus, he could foresee things before others, anticipating divine will. If there was something difficult in ancient or modern times—doubts and errors that previous scholars rarely discussed and later students failed to notice—Xi would thoroughly analyze and resolve it. In hardship, he remained undistressed; when honored, he did not rejoice. Honor could not dazzle him, nor could authority shake him. His benevolence bore fruit, making him a treasure of the state. By examining classical texts and offering judgments, he was called Xuanwen [Mysterious Literature]. The "Chushi Quandian Bei" [Stele of Recluse Quandian] says: Naturally gifted with a refined disposition, he was subtle and meticulous. He encompassed the essentials of the Dao and devoted his thoughts to the formless. On his deathbed, he said: "He who knows me is Cai Yong." The inscription reads: May his virtues be recorded in books, so that future generations may inherit and recite them, knowing the virtue of this master. Though he seemed confused like muddy water, gradually he became clear; though he appeared radiant at first, ultimately he grew even more steadfast in integrity. The "Zhai Xiansheng Bei" [Stele of Master Zhai] says: The world regarded benevolence and righteousness as its foundation, learning as its pursuit. When it came to this master, he was indeed endowed by Heaven with virtue, responding to the mandate by establishing his teachings, continuing the legacy for five hundred years. His virtuous conduct became evident in his native district; his wisdom harmonized perfectly with that of sages. He comprehended all Five Classics and thoroughly understood ancient texts. He was a field and garden stretching ten thousand li wide, a forested wetland spanning nine regions. Drawing from him was like drawing water from rivers and lakes; looking up to him was as gazing at brilliant light. Profound beyond measure—when measured, he had no source; vast without end—when drawn upon, his wisdom never ran dry. He could truly be called an outstanding figure among the people. When the nation lost its great teacher, learning lost its model. All officials and scholars mourned bitterly, shedding tears of blood. No number of lives could replace him; it was not a time for return or restoration. Thus, the people of his native district joined together to ascend the mountain, cut stone, and carve an inscription that read: Lo! The master was distant in virtue; his character was profoundly sincere. With heart and soul he promoted the Dao, reaching into the divine with depth and height. Though the king bestowed three official appointments upon him, he remained a guest observing the state's affairs. Wealth and rank were to him as passing clouds. He neither lowered his aspirations nor disgraced himself. | ||
| 3 | 隱逸下: | 《魏劉楨處士國文甫碑》曰：先生執乾靈之貞資，稟神祇之正性，咳笑則孝悌之端著，匍匐則清節之兆見，齠齓以及成人，體無懈容，口無愆辭，兢兢業業，小心思忌，勤讓同儔，敬事長老，雖周之樂正子春，漢之江都董相，其飭躬力行，無以尚之，是以長安師其仁，朋友欽其義，閨門推其慈，宗屬懷其惠，既乃潛身窮巖，遊心載籍，薄世名也。初海內之亂，不視膳羞，十有餘年，憂思泣血，不勝其哀，形銷氣竭，以建安十七年四月卒，于時龍德逸民，黃髮實叟，綴文通儒，有方彥士，莫不拊心長號，如喪同生，咸以為誄所以昭行也。銘所以旌德也。古之君子，既沒而令問不亡者，由斯二者也。銘曰：懿矣先生，天授德度，外清內白，如玉之素，逍遙九皋，方回是慕，不計治萃，名與殊路，知我者希，韞櫝未酤，喪過乎哀，遘疾不悟，早世永頹，違此榮祚，咨爾末徒，聿修歎故。 |
| The "Wei Liu Zhen Chushi Guowenfu Bei" [Stele of Recluse Guowenfu, Mr. Liu Zhen of the Wei dynasty] says: The master possessed the firm nature of Heaven's essence and inherited the upright disposition from spirits and deities. When he laughed or coughed, filial piety and fraternal respect were evident; when he crawled on his hands and knees, signs of purity and integrity appeared. From childhood to adulthood, his body showed no laxity, nor did his words contain any fault. Diligent and conscientious, always cautious in thought and wary of mistakes, he diligently practiced humility among peers and respectfully served elders. Even the Zhou dynasty's Yuezheng Zichun or the Han dynasty's Jiangdu Dongxiang could not surpass him in cultivating virtue through action. Thus, teachers in Chang'an admired his benevolence; friends revered his righteousness; women and families praised his kindness; relatives cherished his grace. Later he withdrew into remote mountains, devoting his mind to books, regarding worldly fame as slight. At the beginning of the turmoil within the realm, he neglected food and delicacies for more than ten years. Grieving deeply with tears staining his blood, he could not bear his sorrow; his body wasted away and his spirit was drained. He died in the fourth month of Jian'an 17 (March 230 AD). At that time, reclusive sages like Longde, old men with white hair, learned scholars versed in literature, and virtuous gentlemen from all directions—none failed to beat their breasts and wail aloud as if mourning a beloved brother. All believed that an elegy should be composed to honor his conduct. An inscription is thus composed to commend virtue. Ancient gentlemen, whose noble reputations did not perish after their deaths, were so because of these two things. The inscription reads: Lo! The master, endowed by Heaven with virtue and measure. Pure outwardly, pure inwardly—like jade in its whiteness. He roamed leisurely on the Nine Marshes, revering Fang Hui as an ideal. He did not calculate worldly success or failure; his name took a different path. Few understood him; hidden like lacquered caskets yet to be opened. His mourning exceeded sorrow itself; he fell ill without recovery and passed away young, leaving behind eternal decline, forsaking this glory and destiny. Alas! You later disciples, cultivate diligently and lament the past. | ||
| 4 | 隱逸下: | 《齊孔稚珪褚先生百玉碑》曰：夫河洛摛寶，神道之功傳，華吐秘，仙靈之跡可睹，蓋事詳於玉牒，理煥於金符，雖冥默難源，顯晦異軌，測心觀古，可得而言焉。是以子晉笙歌，馭鳳於天海，王喬雲舉，控鶴於玄都，亦有羽化蛻蟬，觸影遁形，神翥帝宮，跡留劍杖，遊瑤池而不返，宴玄圃以忘歸，永嘉惡道者，窮地之險也。欹竇遏日，折石橫波，飛浪突雲，奔湍急箭，先生攀途躋阻，宿枻涉圻，而衡飆夜鼓，山洪暴激，忽乃崩舟墜壑，一倒千仞，飄地淪篙，翻透無底，徒侶判其冰碎，舟子悲其雹散，危魂中夜，赴阻相尋，方見先生，恬然安席。銘曰：關西升妙，洛右飛英，鳳吹金闕，簫歌玉京，絕封萬古，乃既先生，先生浩浩，唯神其道，泉石依情，煙霞入抱，秘影窮岫，孤栖幽草，心圖上玄，志通大造。 |
| The "Qi Kong Zhigui Chuxiansheng Baiyu Bei" [Stele of Mr. Chuxian, the Hundred Jade Stele by Kong Zhigui of the Qi dynasty] says: When rivers and lakes reveal treasures, it is the work of divine ways; when flowers bloom in secret places, traces of immortals can be seen. Indeed, these matters are recorded in jade tablets, their principles shining like golden seals. Though profound and silent with no discernible source, appearing or disappearing on different paths, by observing the hearts of the past one may understand and speak of them. Therefore, Zi Jin played flutes and sang, riding phoenixes across the heavens; Wang Qiao ascended with clouds, controlling cranes in Xuan Du. Others transformed like cicadas shedding their skins, vanishing by touching shadows or escaping forms. They soared as spirits into imperial palaces, leaving traces only in swords and staffs. Some wandered through 瑶池 (Yaochi) without returning, feasted at 玄圃 (Xuanpu) forgetting to go home. The evil path of Yongjia led to the most perilous corners of the earth. The narrow grotto blocked the sun; broken rocks disrupted the waves. Surging water leapt into clouds, rushing torrents like arrows. The master climbed along the treacherous path and spent the night on a boat crossing dangerous shores. Suddenly, fierce winds howled through the night, and mountain floods surged violently. In an instant, his boat collapsed and fell into a deep ravine, plunging down cliffs of a thousand feet. He drifted to the ground, sinking past reeds into bottomless depths. His companions were shattered like ice; the boatmen grieved as if struck by hail. In this perilous hour at midnight, he sought refuge from obstacles—only then was it seen that the master lay calmly and peacefully on his mat. The inscription reads: From Guanxi, he rose to subtlety; from the western banks of Luo, his brilliance flew. Phoenixes sang at golden palaces; flutes echoed in jade capitals. Beyond all seals and titles for ten thousand years—this was indeed the master. Vast was the master's spirit; divine was his way. Springs and rocks followed his feelings; mists and clouds embraced him. Hidden shadows reached into secluded peaks; he dwelled alone among quiet grasses. His heart mapped the highest mysteries; his will connected with the great creation itself. | ||
| 5 | 隱逸下: | 《梁元帝隱居先生陶弘景碑》曰：昔大和中，有許遠遊者，乃雲霄之勝賓，大虛之選客，先生規同矩合，實踵高步，曩基先構，即駕胥宇，千尋危聳，憑牖以望奔星，百拱高懸，倚櫺而觀朝日，飛流界道，似天漢之橫波，觸石起雲，若奇峰之出岫。銘曰：肇彼冥默，翻成協贊，身託外臣，心同有亂，重道遵德，爰積叡衷，顧懷汾射，璽問遙通，朱楊鬱起，華構方崇，靜臺冠月，經榭迎風，嶕嶢高棟，育靄脩櫳，極望山川，周觀京陸，碧嶂千嶺，清流萬谷，景落重崖，煙生岫複。 |
| The "Liang Yuandi Yinju Xiansheng Tao Hongjing Bei" [Stele of Master Yinju, Mr. Tao Hongjing by Emperor Yuan of the Liang dynasty] says: In the Daitai era, there was a man named Xu Yuanyou, who was an honored guest among clouds and skies, a chosen visitor to the great void. The master followed his example in conduct and principles, truly following in his lofty footsteps. He built upon foundations laid before him, as if ascending to a grand hall. A thousand feet high, he looked out from windows at rushing stars; a hundred arches hung above, leaning on lattices to watch the morning sun. Flowing water divided the path like waves across the Milky Way; striking rocks raised clouds, as though strange peaks emerged from mountain ridges. The inscription reads: From the beginning of silence and mystery, he transformed into a harmonious helper. Though his body was entrusted to an outer minister, his heart shared in the turmoil of the world. Revering the Dao and upholding virtue, he accumulated wisdom within. Thinking of Fen and She [ancient sages], imperial inquiries reached him from afar. Red Yang rose vigorously; grand structures flourished. The quiet pavilion crowned the moon; the hall of classics welcomed the wind. Towering beams and lofty eaves stood tall, shaded by long lattices. Looking far across mountains and rivers, he surveyed the capital's land. Green ridges stretched for a thousand peaks; clear streams flowed through ten thousand valleys. Scenery fell upon deep cliffs; mist arose from mountain folds. | ||
| 6 | 隱逸下: | 《梁劭陵王蕭綸貞白先生陶弘景碑》曰：夫夜光結綠，非胠篋之恆珍，逸羽翔鱗，豈園池之近玩，寧期心於遠大，蓋不知其所以然也。道風與星漢同高，勝氣與煙霞共遠，深壑危峭，組織煙霞，枕石漱流，山禽無橈，採藥耦耕，野獸不亂，朗猶懸鏡，鬱似貞筠。 |
| The "Liang Shaoling Wang Xiao Lun Zhenbai Xiansheng Tao Hongjin Bei" [Stele of 贞白先生, Mr. Tao Hongjing, by Prince Xiao Lun of the Liang dynasty's Shaoling Kingdom] says: Night-glowing jade and emerald are not treasures commonly found in unlocked chests; wings of recluses and scales of dragons are no mere amusements for garden pools. How could one expect such minds to be petty? Indeed, it is beyond knowing why they act as they do. The Daoist spirit rose as high as the stars and Milky Way; noble energy stretched as far as mists and clouds. Deep ravines, steep cliffs wove together with mist and clouds. Resting on stones by flowing water, mountain birds did not disturb him. Gathering herbs while tilling in pairs, wild beasts did not trouble him. Bright like a suspended mirror, dense like upright bamboo. | ||
| 7 | 隱逸下: | 《梁裴子野劉虯碑》曰：受川岳之英靈，有清明之淑性，淡乎若深泉之靜，皜乎若寒霜之絜，千仞不足議其高，萬頃不足疇其量，在其幼也。孝敬淳深，貫乎幽顯，廬乎墓所，而暴獸去之，墟里賴焉。樵蘇無犯，及其長也。捧檄動容，薄遊下邑，甘露零於豐草，蒲密致於時雍，有以見賢人之行，動天地，感鬼神，明疾乎影響，如斯之者美矣。夫聲名籍甚，群公側席，鑿室林皋，面流傍隴，咫尺荊衡，表裏巫夢，樹蕙滋蘭，蕪沒庭戶，平疇翠瀲，千里極目，信物外之神區，幽居之勝境，昔許子將謂太丘道廣，廣則不周，仲舉性峻，峻則少納，峻而納，廣而周，君於二陳，折其中矣。其所修孔氏之學，則儒者師之，所明釋氏之教，則淨行傳之，所著文集，則辭人錄之。銘曰：滔滔江漢，實紀南國，篤生居士，高明柔克，峨峨其道，巍巍其德，曰仁曰義，惟民惟則，築室皋壤，考槃郛郭，坐臥山樊，嘯歌林薄，親致甘旨，躬餐上藥，優哉游哉。且以行樂，九丘八索，百家群史，西河疑聖，華陰成市，悠哉荊夢，逖矣江濆，輜軿結轍，羔鴈成群，監觀令範，式如金玉，君子徽猷，誰其與屬，疇咨故老，遵揚實錄。 |
| The "Liang Pei Ziyue Liu Qiu Bei" [Stele of Liu Qiu by Pei Ziyue of the Liang dynasty] says: Endowed with the brilliance and spirit of rivers and mountains, he possessed a clear and pure nature. Calm as deep springs; bright as cold frost in purity. A thousand feet could not measure his height; ten thousand acres could not contain his breadth—this was true even when he was young. His filial piety and reverence were profound, reaching both the hidden and the visible realms. When he dwelled by his parents' tomb, fierce beasts fled from there; the village relied on him for safety. Woodcutters and gatherers of herbs did not trespass—this was so even when he grew older. Holding the official summons, he showed emotion; briefly traveling to a small town. Sweet dew fell upon lush grass; pumice gathered in times of harmony. This demonstrated how the conduct of virtuous men could move heaven and earth, touching spirits and ghosts. Clearly swift was their influence—how beautiful such virtue is! His fame and reputation were widely known; the great officials sat with reverence. He carved a dwelling in forested hills, facing flowing water beside fields. Close to Jing and Heng [regions], within and beyond Wu and Meng [mountains]. Planting orchids and nurturing lilies, they grew wild in courtyards. Verdant fields stretched for miles—truly a divine land beyond worldly concerns, an unparalleled place of seclusion. In the past, Xu Zijiang said that Taiqiu had broad virtue; breadth could lack completeness. Zhongju was lofty in nature; loftiness could reject others. Yet if one is lofty yet accepting, and broad yet complete—this master among the two Chens achieved a balance between them. The Confucian learning he cultivated, scholars of the Ru tradition followed as their teacher; the Buddhist teachings he elucidated, practitioners of pure conduct passed on; his literary works were collected by men of letters. The inscription reads: The surging rivers Han and Jiang—truly the southern land. Here was born a recluse, firm in virtue, lofty in wisdom yet gentle in strength. Majestic his way; towering his virtue. He spoke of benevolence and righteousness, becoming a model for people and their rule. Building a house on marshy ground, he dwelled beyond city walls. Sitting or lying among mountain fences, he sang and whistled through forest thickets. He personally prepared delicious food and medicinal herbs, eating them himself. How leisurely and free was his life! He also pursued joy in travel. The Nine Mountains and Eight Records, the histories of a hundred schools—his knowledge was vast. He questioned sages at Xihe; markets formed at Huayin. How remote were Jing and Meng! How distant the riverbanks! Carriages left tracks behind; flocks of goats and geese gathered in herds. Observing noble examples, he followed them as one would gold and jade. The virtuous plans of gentlemen—who could rival him? Consulting old sages, he upheld and spread true records. | ||
| 8 | 隱逸下: |
【墓誌】《梁簡文帝徵君何先生墓誌》曰：先生履玉燭之禎氣，應大賢之一期，實生而知機，撫塵斯庶，敬非習起，孝乃因心，聚徒教習，學侶成群，與沛國劉瓛汝南周顒為友，陸璉賀瑒之徒，更道北面，永明中，王文憲儉，受詔撰禮，未竟而卒，屬在司徒文宣王，王以讓先生，因廣加刊緝，故以含文燕居，說六典五恩之義，或齊侯所不鎮，孟嘉所未知，皆折茲大物，成此良教，小人道長，每諷考槃之詩，君子道消，便執天山之筮，乃毀車挂冠，拂衣東嶺，始居若耶，來從秦望，今上經綸天地，權輿鼎業，始徵為軍謀祭酒， 實允文若之舉，且光彥先之選，又徵特進右光祿大夫，高尚其事，確乎不拔，玄纁徒往，束帛虛歸，而給白衣尚書祿，固辭不受，卒窆乎其山，正衾在殯，嗤鏤器與玉衣，堯典入棺，恥密章及書綬，知與不知，並懷惋愴，咸以人亡素楷，禮墜文章，洙泗頹經，扶風罷學，關西疑聖之德，自此長淪，高松引風之氣，於茲永息，余昔在殊方，亟枉翰跡，欽風味道，迄淹歲時，既而位阻桂宮，塗乖咫尺，不獲擁經步至，問春卿之痾，徐輪三反，入杜夷之舍，痛祥雲之滅采，悲列曜之晞暉，追勒高鄉。乃為銘曰：文範高世，玄晏絕倫，復有令德，遠之與均，誰與均此，嗚呼哲人，第五肥遁，餘軌尚遵，司空開學，其風不泯，傳茲孝敬，曰悌且仁，氣高瓊岳，心虛谷神，括羽儒囿，舟輿席珍，既遊慧水，兼引法輪，談扇猶在，鳴琴尚陳，如何不憖，德素長淪，寂寥巖穴，荒涼渭濱，橋曰隻雞，徐稱酹素，余欽夫子，風期夙著，蓄思含毫，傳芳寫譽，沉礎雖貞，玄泉無曙。 又《華陽陶先生墓誌》曰：若夫真以歸空為美，送以無形為貴，不知悅生，大德所以為生，不知惡死，谷神所以不死，妙矣哉。隱顯變化，則物莫之測，既而岫開折石，天墜玉棺，銀書息簡，流珠罷灶，九節麗於空中，千和焚於地下，仙宮有得朋之喜，受學震臨谷之悲，余昔在粉壤，早逢汜上之術，今簉元良，屢稟浮丘之教，握留符而惻愴，思化杖而酸情。乃為銘曰：無名曰道，不死為仙，以有元則，兼稱稚川，猗歟夫子，受錄歸玄，災傳苑吏，書因賈舡，鬱鬱方崖，悠悠洞天，三山白鶴，何時復旋。 |
| [Epitaph] The "Liang Jianwen Di Zhengjun He Xiansheng Mu Zhi" [Epitaph of Master He, a recluse summoned by Emperor Jianwen of the Liang dynasty], says: The master was born in an age of auspicious harmony, responding to the destined time for great sages. Indeed, he knew the signs from birth; touching dust brought clarity. Reverence did not arise from habit but from nature itself; filial piety came from his heart. He gathered disciples and taught them, forming a circle of scholars. He became friends with Liu Huan of Pei Guo and Zhou Yong of Ruyang. Scholars such as Lu Lian and He Zan would bow to him in the north [a sign of respect], following his teachings. In the Yongming era, Wang Wenxian Jian was commissioned by imperial decree to compile rites but died before completing them. The task then fell to Simu Wenxuanwang, who passed it on to this master. Thus he expanded and edited the work in leisurely study, explaining the meanings of the Six Classics and Five Graces. Some matters were not settled even by Duke Qi or unknown to Meng Jia; all were resolved through his great learning, forming excellent teachings. When the way of small men prevailed, he often recited poems about withdrawing from the world [referring to the "Kao Pan" poem]; when virtue of gentlemen declined, he clung to divination as if consulting Heaven's will. Thus, he destroyed his carriage and hung up his official hat, casting off his robe on Dongling Mountain. He first dwelled at Ruyehu, later coming from Qinwang. When the current emperor planned the world and began founding a great dynasty, he was summoned to serve as Junmou Jiu [a military advisor], truly fulfilling Wenruo's recommendation and shining as an example of virtue. Later, he was again summoned as Tejin You Guanglu Dafu [an honorary title]. He held his position in high esteem, firm and unshakable. Though envoys came with black silk and red ribbons, offering gifts of cloth that returned empty, he received the salary of a civilian Shangshu but firmly refused it. Finally, he was buried on this mountain; his shroud lay in the coffin, mocking carved vessels and jade burial suits. He placed 尧典 (Yao Dian) [a classical text] into the casket, ashamed to include secret edicts or official seals. Whether known or unknown by others, all mourned with sorrow, believing that a model of purity had perished, rites and writings collapsed, Confucian classics at Shu and Si declined, schools in Fufeng ceased, and the virtue once doubted as divine from Guanxi would now forever fade. The lofty pines that bore the wind's breath were silenced for good. In my youth, I was far away but often received his letters; I admired his spirit and studied his meaning, until years passed. Later, my position blocked me at Gui Gong [a palace], and our paths diverged beyond reach. I could not personally follow the classics to visit him or inquire about Spring 卿's illness. Three times I sent messengers back, entering Du Yi's home, grieving as the auspicious clouds lost their color, mourning as brilliant stars faded in light. Thus, I inscribed his virtue on a high hill. The inscription reads: His literary example surpassed the world; his profound tranquility was unmatched. He possessed noble virtue, equaling Yuan Zhi and Jun [a reference to other sages]. Who could rival him? Alas! A wise man indeed. The fifth generation of reclusive scholars, his remaining footsteps still followed. When Simu opened schools, his influence did not fade. Transmitting filial piety, he spoke of fraternal respect and benevolence. His spirit was as lofty as jade mountains; his heart as empty as the valley's divine essence. He embraced Confucianism like a bird in an orchard, sailing through treasures on a chariot. Having traveled by wisdom's waters, he also guided the wheel of Dharma [Buddhism]. His eloquent words still echoed; his zither music remained. How could such virtue not vanish? Pure and enduring, it faded forever. Solitary were the caves; desolate the banks of Wei River. The bridge called Zhiji [Bridge of One Chicken], where Xu poured wine in tribute. I admired this master whose reputation was long established. With thoughts gathered and brush held, I passed on his fragrance and fame. Though deep as a stone foundation, he remained true—yet no dawn came from the dark spring. The "Huayang Tao Xiansheng Mu Zhi" [Epitaph of Mr. Tao, the Huayang Recluse] says: As for true virtue, to return to emptiness is beautiful; to depart without form is precious. Not knowing joy in life—thus great virtue becomes life itself. Not fearing death—thus the valley spirit remains undying. Marvelous indeed! His concealment and appearance, transformation and change—none could fathom them. Then came the opening of mountain ridges, broken rocks; Heaven dropped a jade coffin. Silver scrolls ceased their writing; flowing pearls abandoned their hearths. Nine joints shone in midair; a thousand harmonies burned beneath the earth. The immortal palace rejoiced with new companions, yet mourned the sorrow of Shouxue at Lin Gu [a place name]. In my youth among dust and soil, I early encountered the teachings on Fen River. Now, joining the worthy, I often received instruction from Fuqiu's teachings. Holding his left-over talisman, I felt deep sorrow; thinking of the staff that transformed, my heart ached with emotion. The inscription reads: Nameless is the Dao; undying is the immortal. With original principles, he was also known as Zhichuan [a famous alchemist]. Lo! This master, receiving records and returning to transcendence. Disasters passed through garden officials; books traveled by merchant ships. Majestic were the cliffs; boundless the cave heavens. Three mountains of white cranes—when will they return again? | ||
| 9 | 隱逸下: | 《梁元帝庾先生承先墓誌》曰：悠哉掌庾，興自陶唐，伯舅居晉，連鑣渭陽，爰斯厥後，世挺珪璋，乃登靈岳，言遵洞府，乃陟石山，將從輕舉，實惟貞吉，實惟退讓，皎皎不群，超超高尚，本同壽夭，寧論得喪，諸方未遊，佳城已望，蓬生蔣徑，釣罷磻谿，檟悲新隴，桃餘故蹊，風翻嶺背，月下松西，揚名不朽，高蹈夷齊。 |
| The "Liang Yuandi Yu Xiansheng Chengxian Mu Zhi" [Epitaph of Recluse Mr. Chengxian by Emperor Yuan of the Liang Dynasty] says: Lo! The lineage of Zhangyu, rising from Taotang. An uncle dwelled in Jin; they rode together to Weiyang. From then on, their descendants produced jade and precious stones generation after generation. He ascended sacred mountains, following the teachings of hidden realms. He climbed stone hills, preparing for a light ascent [to immortality]. Indeed, he was loyal and auspicious, indeed, modest and yielding. Bright and unique, surpassing all others in virtue. Life and death were one; how could gain or loss be discussed? Before traveling to distant lands, his fine tomb already stood before him. Reeds grew along Jiang Jing [a path]; fishing ceased at Ban Xi [a river]. The cypress mourned new mounds; peach trees remained on old paths. Winds flipped over mountain ridges; moonlight shone west of pines. His name was immortalized, his lofty steps equaling Boyi and Shuqi. | ||
| 10 | 隱逸下: | 【誄】《魯柳下惠妻柳下惠誄》曰：夫子之不伐兮，夫子之不竭兮，三黜終不弊兮，愷悌君子，永能厲兮，嗟兮惜哉。乃下世兮。晉張華烈文先生鮑玄泰誄曰：於鑠烈文，續蕤皇祚，夏后基命，靈根已固，杞鄫既微，枝離葉布，爰暨叔牙，世贊齊風，翼桓濟管，遂登霸功，越在漢隆，三司並縱，烈考中丞，妙世顯名，峨峨先生，誕資英俊，淑質清醇，蘭芳玉潤，抗行崇邈，遊心大順，允文文明，聰昭秀哲，啟冥演幽，守文命世，抱道沖虛，執義貞厲，栖遲無悶，不營不拔，擬志雲霄，致命窮達，行為範軌，言成隱括，宜登遐年，弘此徽猷，濟濟搢紳，永挹清流，取識遺音，目想表儀，孰云玄泰，曾不我知，感傷慷慨，揮涕滲澌，已矣鮑子，寧爾玄陰，振聲竹帛，永播徽音。 |
| [Elegy] The "Lu Liu Xiaohui Qi Liu Xiaohui Lei" [Elegy of Lady Liu, wife of Master Liu Xiaohui of Lu] says: How the master did not boast! How his virtue never waned! Though dismissed three times, he never faltered. Gentle and kind was this gentleman; forever could he inspire others. Alas, how pitiable! Thus did he leave the world. The elegy "Jin Zhang Hua Liewen Xiansheng Bao Xuantai Lei" [Elegy for Master Liewen, Mr. Bao Xuantai by Zhang Hua of the Jin dynasty] says: Lo! The noble and virtuous Liewen continued the flourishing mandate of Heaven. When Xia Hou laid the foundation, its spiritual roots were firm. But Qi and Zeng declined; branches scattered and leaves spread. Then came Shuya [a historical figure], who praised the customs of Qi for generations. Assisting Huan and aiding Guan, he achieved dominance in power. In later Han's prosperity, three high offices flourished together. My late father, Zhongcheng, was a marvel of his age, renowned for his virtue. Lo! The master—naturally endowed with heroic talent; refined nature, pure and sincere. Fragrant as orchids, smooth as jade. His conduct lofty and distant; his mind followed the great harmony. Truly learned in civilization, wise and luminous, he opened up mysteries and explained the profound. Upholding classical teachings for the age, embracing the Dao with humility and emptiness, holding righteousness firmly and resolutely. He lived quietly without distress, unoccupied yet unmoved. His aspirations reached clouds and skies; his life was devoted to destiny's trials. His actions became models; his words formed guiding principles. He should have enjoyed a long life, spreading noble virtue. Scholars and officials gathered in admiration, forever drawing from the pure stream of his wisdom. Remembering his legacy, we look upon him as an example. Who could say Xuantai did not know me? Grieved and stirred with emotion, I wipe away tears like melting ice. Thus it is—Master Bao, how can you dwell in eternal darkness? Your name will echo through bamboo and silk, forever spreading noble sound. | ||
| 11 | 隱逸下: | 《晉陸機吳貞獻處士陸君誄》曰：我聞有命，天祿有秩，如斯吉人，而有斯疾，兄弟之恩，離形合氣，矧我與君，年相亞逮，綢繆之遊，自矇及朗，孩不貳音，抱或同襁，撫髫並育，攜手相長，行焉比跡，誦必共響，庶君偕老，靈根克固，拊翼雲霄，雙飛天路，人皆年長，君獨短祚，穀則同朝，遊矣先暮。 |
| The "Jin Lu Ji Wu Zhenxian Chushi Lu Jun Lei" [Elegy for Recluse Lu Jun, a Virtuous Man of Wu by Lu Ji of the Jin Dynasty] says: I have heard that fate is ordained; Heaven's blessings are measured. How could such a virtuous man suffer such an illness? The bond between brothers separates form but unites breath. How much more so me and you, whose ages were nearly equal! We played together from childhood to maturity—since the days of ignorance until enlightenment. As infants we shared one voice; in arms, we wore the same swaddling clothes. In our youth, we grew up side by side; as we walked, our steps matched; when reading aloud, our voices echoed. I had hoped you would live long with me, your spiritual roots firmly grounded, wings beating toward clouds and skies, flying together on Heaven's path. Others have lived out their years—yet you alone were cut short. We rose in the same morning but you departed first at dusk. | ||
| 12 | 隱逸下: | 《晉處士劉參妻王氏夫誄》曰：猗猗嘉穎，朝陽方翹，烈風嚴霜，殞此秀條，琁璣倏忽，四序競征，清商激宇，蟋蟀吟櫺。 |
| The "Jin Chushi Liu Can Qi Wang Shi Fu Lei" [Elegy for the Wife of Recluse Liu Can, Lady Wang] says: Lo! The graceful sprout, just beginning to rise in morning light. Sudden gales and severe frost broke this fine branch. The jade loom moved swiftly; the four seasons raced forward. Cool autumn winds stirred the eaves; crickets sang by the lattices. | ||
| 13 | 隱逸下: | 《宋顏延之陶徵士誄》曰：夫琁玉致美，不為池湟之寶，桂椒信芳，而非園林之實。 |
| The "Song Yan Yanzhi Tao Zhengshi Lei" [Elegy for Mr. Tao, a Recluse Summoned by the Song Dynasty, by Yan Yanzhi] says: Jade and xuan stones are beautiful but not treasures of ponds or rivers; cinnamon and pepper are fragrant yet do not grow in gardens. | ||
| 14 | 隱逸下: | 【弔】《後漢胡廣弔夷齊》曰：遭亡辛之昏虐，時繽紛以蕪穢，恥降志於汙君，溷雷同於榮勢，抗浮雲之妙志，遂蟬蛻以偕逝，徼六軍於河渚，叩王馬而慮計，雖忠情而指尤，匪天命之所謂，賴尚父之戒慎，鎮左右而不害。 |
| [Condolence] The "Houhan Hu Guang Diao Yiqi" [Condolence for Boyi and Shuqi by Hu Guang of the Post-Han Dynasty] says: In an age of darkness and cruelty, when chaos and corruption prevailed, they shamed themselves to lower their aspirations before a corrupt ruler or be tainted by following the crowd in pursuit of honor and power. Upholding lofty ideals as pure as floating clouds, they finally shed their mortal forms together and passed away. They sought six armies at the river islet, knocking on royal horses with careful plans. Though loyal hearts were blamed for their actions, it was not what Heaven decreed. Fortunately, Shangfu [a sage] warned them with caution, calming both sides without harm. | ||
| 15 | 隱逸下: | 《魏王粲弔夷齊文》曰：歲旻秋之仲月，從王師以南征，濟河津而長驅，踰芒阜之崢嶸，覽首陽於東隅，見孤竹之遺靈，心於悒而感懷，意惆悵而不平，望壇宇而遙弔，抑悲古之幽情，知養老之可歸，忘除暴之為世，絜己躬以騁志，愆聖哲之大倫，忘舊惡而希古，退採薇以窮居，守聖人之清概，要既死而不渝，厲清風於貪士，立果志於懦夫，到于今而見稱，為作者之表符，雖不同於大道，今尼父之所譽。 |
| The "Wei Wang Can Diao Yiqi Wen" [Condolence for Boyi, Shuqi by Wang Can of the Wei Dynasty] says: In the middle month of autumn in a certain year, I followed the royal army on a southern campaign. Crossing the river and advancing far, we passed over the rugged hills of Mangfu. Looking eastward at Shouyang Mountain, I saw the lingering spirits of Guzhu [the fief of Boyi and Shuqi]. My heart grew sorrowful with emotion; my thoughts were filled with melancholy and unrest. Gazing afar toward their altar, I expressed deep mourning, suppressing ancient griefs within me. I understood that retirement in old age was a path to return, forgetting the world's need for justice. Purifying myself, I pursued my aspirations—yet this violated the great principles of sages. Forgetting past grievances and longing for antiquity, they withdrew to gather wild vegetables in solitude, upholding the pure example of sages. Their resolve remained unshaken even at death, inspiring integrity among greedy men and firmness in cowards. To this day, their story is praised as a model for writers. Though not aligned with the great Dao, Confucius himself commended them. | ||
| 16 | 隱逸下: | 《魏阮瑀弔伯夷》曰：余以王事，適彼洛師，瞻望首陽，敬弔伯夷，東海讓國，西山食薇，重德輕身，隱景潛暉，求仁得仁，報之仲尼，沒而不朽，身沈名飛。 |
| The "Wei Ruan Yu Diao Boyi" [Condolence for Master Boyi by Ruan Yu of the Wei Dynasty] says: I undertook royal duties and traveled to Luoshi. Gazing toward Shouyang, I respectfully mourned Master Boyi. In the East Sea he yielded his state; on Western Mountains he ate wild vegetables. Valuing virtue over life, he concealed his form and hid his brilliance. Seeking benevolence, he attained it—Zongni [Confucius] praised him in return. Though dead, he was not forgotten; though buried, his name soared. | ||
| 17 | 隱逸下: | 《魏靡元弔夷齊》曰：少承洪烈，從戎于王，側聞先生，處于首陽，敢不敬弔，寄之山岡，夫五德更運，天祚靡常，如見絕代之主，必有受命之王，故堯德終于虞舜，禹祚滅于成湯，且夏后之末禮，亦殷氏之所亡，若周武而為失，則帝乙亦有傷，子不棄殷而餓死，何獨背周而深藏，是識春香之為馥，而不知秋蘭之亦芳也。首陽誰山，而子匿之，彼薇誰菜，而子食之，行周之林，讀周之書，彈周之琴，飲周之水，食周之芩，而謗周之主，謂周之淫，是誦周之文，聽聖之音，居聖之世，而異聖之心，嗟乎二子，何痛之深。 |
| The "Wei Mi Yuan Diao Yiqi" [Condolence for Boyi & Shuqi by Mi Yuan of the Wei Dynasty] says: From youth I inherited great virtue, serving in the royal army. I heard of the master living on Shouyang Mountain and dared not fail to mourn him, offering my respects upon this hillside. The Five Virtues change with time; Heaven's mandate is never constant. When one sees a dynasty end, another must rise. Thus Yao's virtue ended with Yuanshuang [Shun], Yu's mandate perished at Chengtang [Tang of Shang]. Even the rites of Xia Hou were lost by Yin; if Zhou Wu failed, then Di Yi would also suffer. If you did not abandon Yin and starve to death, why alone reject Zhou and hide in seclusion? You recognized spring's fragrance as sweet but failed to know that autumn's orchid is also fragrant. Shouyang—what mountain is it, yet you hide there? That wild vegetable—what plant is it, yet you eat it? Walking in Zhou's forests, reading Zhou's books, playing Zhou's zither, drinking Zhou's water, eating Zhou's herbs, yet you curse Zhou's ruler and call Zhou corrupt. You recite Zhou's writings, listen to the sages' music, live in a sage's age—yet your heart differs from theirs! Alas, these two men, how deeply tragic is their fate! | ||
| 18 | 隱逸下: | 【祭文】《宋謝惠連為學生祭周居士文》曰：維君陶造化之純元，侔先哲之遐蹤，體無事於高尚，蹈虛素乎中庸，不臣天子，不事諸侯，公辟弗盻，王命匪酬，窮歡極樂，帶索被裘。 |
| [Funeral Eulogy] The "Song Xie Huilian Wei Xuexiaoj Zhou Jushi Wen" [Eulogy for Master Zhou, a Recluse, by Xie Huilian of the Song Dynasty] says: You were shaped from the pure essence of Heaven and Earth; your footsteps matched those of ancient sages. Your body bore no burden of lofty virtue; you walked the middle path with simplicity and emptiness. You did not serve emperors or attend lords. Public appointments held no interest for you, nor did imperial commands receive your response. In poverty, you found joy and contentment, wearing a rope as belt and a rough coat on your back. | ||
| 19 | 隱逸下: |
【詔】《梁沈約為武帝搜訪隱逸詔》曰：高尚其志，義煥通爻，山林不出，訓光惇史，朕聽朝晏罷，尚想幽人，蒲玉之禮，佇聞峻節，可班下州郡，博訊巡遠，若有道映丘園，事孚高尚，可以弭競遷澆，還風拯俗，皆以名聞，靡或遺漏，朕將闢衢室而寘几杖，開東序而授袞職，庶令江海無遺，異人必至。 又《資給何點詔》曰：遠趣高情，前王所貴，義兼昔款，倍用興懷，徵士何點，居貞物表，縱心塵外，夷任之風，率由自遠，往因素志，頗申宴言，眷彼子陵，情兼惟舊，昔仲虞邁俗，受俸漢朝，安道逸志，不辭晉祿，此蓋前代盛軌，往賢所同，可詳加資給，並出所，曰契資須，太官別給，人高曜卿，故事同垣下。 |
| [Imperial Edict] The "Liang Shen Yue Wei Wudi Soufang Yin Yi Zhao" [Edict by Shen Yue on behalf of Emperor Wu of the Liang Dynasty to Search for Recluses] says: Let lofty aspirations shine, their virtue as radiant as the interwoven lines of divination. Though they dwell in mountains and forests without emerging, their teachings illuminate history with sincerity. When I sit in court at dawn or retire at dusk, I still think of those hidden away. The courtesy of Pu Yu [a reference to ancient rituals] awaits noble integrity. Therefore, this decree is issued to all states and districts: widely inquire and travel far and wide. If any person's virtue shines from the hills and gardens, if their deeds truly reflect lofty virtue—such individuals can curb competition and restore simple customs. All such names must be reported without omission. I shall prepare halls with mats and staffs, open eastern schools to bestow official robes and duties, hoping that no hidden talent in rivers or seas will escape notice, and that extraordinary people will surely arrive. The "Zige He Dian Zhao" [Edict Granting Support to Mr. He Dian] says: Remote aspirations and lofty sentiments were valued by past kings; their virtue matched ancient sincerity, stirring thoughts anew. The recluse He Dian dwelled in integrity beyond worldly affairs, freely giving his heart to matters outside the dust of life. His simple and natural spirit naturally arose from afar. In previous times, he expressed his sincere words at banquets. Thinking of Zhang Zilei [Zhang Liang], I cherished old ties with deep feeling. In ancient days, Zhong Yu surpassed 俗 (worldly concerns) yet accepted Han dynasty 俸禄 (official salary). And An Dao, though a recluse, did not refuse Jin dynasty 禄 (salary). These were the noble precedents of past ages, shared by former sages. Therefore, you may carefully provide him with support and supplies, including special provisions from the imperial kitchen. Let this be known as "Qizi Xusu," with separate rations provided by the Taiguan [Imperial Kitchen]. For those of high virtue like Yao Qing, such precedents were followed in past times. | ||
| 20 | 隱逸下: |
【敕】《梁沈約為武帝與謝朏敕》曰：吾以菲德，屬當期運，鑒與吾言，思隆治道，而明不遠燭，所蔽者多，實寄賢能，正其寡闇，常謂山林之志，上所宜弘，激貪厲薄，義等為政，自居元首，臨對百司，雖復執文經武，各修厥職，群才競爽，以致和美，而鎮風靜俗，變教論道，自非箕穎高人，莫膺茲寄，是用虛心側席，屬想清塵，不得不屈茲獨往，同此濡足，便望釋蘿襲袞，出野登朝，必不以濩有慚德，武未盡善，不降其身，不屈其志，使璧帛虛往，蒲輪空歸，傾首東路，望兼立表，羲軒邈矣。古今殊事，不獲總駕崆峒，依風問道，今方復引領雲臺，虛己宣室，紆賢之愧，載結寑興。 又《與何胤敕》曰：吾猥當期運，膺此樂推，而顧己多蔽，昧於治道，雖復劬勞日昃，思致隆平，而先生遺範，尚蘊方策，息舉之用，存乎其人，兼以世道澆暮，諍詐繁起，改俗遷風，良有未易，自非以儒雅弘朝，高尚軌物，則泊流所至，莫知其限，治人之與治身，獨善之與兼濟，得失去取，為用孰多，吾雖不學，頗好博古，尚想高塵，每懷擊節，今世務紛糾，憂責是當，不得不屈道巖阿，共成世美，必望深達往懷，不愆濡足。 |
| [Imperial Order] The "Liang Shen Yue Wei Wudi Yu Xie Fei Chi" [Order by Shen Yue on Behalf of Emperor Wu to Xie Fei] says: I, with humble virtue, have been entrusted with this era's mandate. Reflecting upon your words, I seek to promote the path of good governance. Yet my wisdom does not reach far; much is obscured. Thus I rely on virtuous and capable men to correct my ignorance. I always believed that aspirations for seclusion in mountains and forests should be honored by rulers, for inspiring integrity and transforming greed are as important as governing itself. As sovereign, facing the hundred officials, though they may manage literature or military affairs, each fulfilling their duties, and many talents shine together to bring harmony—yet to calm customs and transform education through moral instruction requires none but lofty sages of rare virtue. Therefore I listen with humility, longing for your pure presence. I cannot help but invite you from solitude into service, sharing in this duty. I hope you will leave the vines behind and accept official robes, leaving the wilds to enter court. You must not feel ashamed by my lack of virtue or incomplete strength; do not lower yourself nor bend your aspirations, so that jade silk may go forth in vain, and chariots with embroidered wheels return empty. Looking eastward with longing, I await your arrival as one awaits a standard set for all. How distant are Fuxi and Xuanyuan! Ancient and modern times differ in their affairs; I cannot personally visit Kongsong Mountain or inquire of the wind for the Dao. Now, I can only raise my gaze toward Yuntai [a mountain associated with immortals], emptying myself before Xuanshi Hall [where emperors received sages]. The shame of delaying a virtuous man's arrival binds me in sleep and wakefulness. The "Yu He Yin Chi" [Order to Mr. He Yin] says: I, unworthy as I am, have been entrusted with the mandate of this era and accepted the people's support. Yet I see many shortcomings in myself, lacking understanding of governance. Though I labor day after day, seeking a golden age, your master's teachings remain preserved in ancient texts, their power resting in those who live them. In these times of moral decline and deceit rising, changing customs and guiding society is no easy task. Unless Confucian virtue can be promoted to uphold the court, and lofty principles set as examples for all—then drifting tides will have no bounds. Governing others or oneself; personal cultivation or benefiting many—how much more useful is one than the other? Though I am not learned, I do love ancient wisdom, always admiring noble footsteps, often moved by their rhythm. Now worldly affairs are entangled and burdens of worry fall upon me. Thus I cannot but invite you from your mountain retreat to help complete this era's beauty. I hope you deeply understand my past longing and will not refuse this call. | ||
| 21 | 隱逸下: | 【教】《江淹為宋建平王聘逸士教》曰：府州國綱紀，雖周德之富，猶有漁潭之士，漢教之隆，亦見西山之夫，跡絕雲氣，意負青天，皆待絳螭驤首，翠虯來儀，是以清風扇百代，餘烈激後生，斯乃王教之助，古人之意焉。 |
| [Instruction] The "Jiang Yan Wei Song Jianping Wang Pin Yishi Jiao" [Instruction by Jiang Yan on Behalf of Prince Jianping of the Song Dynasty to Summon Recluses] says: The state and its officials are the framework of governance. Even in Zhou's virtuous age, there were still scholars fishing at Tantang; during Han's flourishing rule, we saw men like those of Western Mountains [a reference to Boyi and Shuqi], whose footsteps vanished into clouds, their minds bearing the blue sky. All awaited vermilion dragons rising proudly or emerald qiu arriving in harmony. Thus did pure winds inspire generations past, and their enduring virtue stirred future youth. This was indeed a support for royal instruction, embodying the intent of ancient men. | ||
| 22 | 隱逸下: | 【表】《魏桓範薦管寧表》曰：臣聞殷湯聘伊尹於畎畝之中，周文進呂尚於渭水之濱，竊見東莞管寧，束脩著行，少有令稱，州閭之名，亞故太尉華歆，遭亂浮海，遠客遼東，於混濁之中，履絜清之節，篤行足以厲俗，清風足以矯世，以簞食瓢飲，過於顏子，漏屋蔽衣，踰於原憲，臣聞唐堯寵許由，虞舜禮支父，夏禹優伯成，文王養夷齊，及漢祖高四皓之名，屈命於商洛之野，史籍歎述，以為美談，陛下紹五帝之鴻烈，並三王之逸軌，膺期受命，光昭百代，仍有優崇之禮，於大夫管寧，寵以上卿之位，榮以安車之稱，斯之為美，當在魏典，流之無窮，明世之高士也。臣以為既加其大，不受其細，可重之以玄纁，聘之殊禮矣。 |
| [Memorial] The "Wei Huan Fan Jian Guan Ning Biao" [Memorial by Huan Fan of the Wei Dynasty Recommending Guan Ning] says: I have heard that King Tang of Yin summoned Yi Yin from among the fields, and King Wen of Zhou promoted Jiang Shang at Weishui's banks. Privately, I observe Dongguan Guan Ning—his moral cultivation is renowned; since youth he has been praised for virtue. His reputation in his native state ranks second only to the late Grand Marshal Hua Xin. During turmoil, he crossed the sea and became a distant guest in Liaodong. Amidst chaos, he upheld purity and integrity. His steadfast conduct could inspire society; his pure spirit could correct the world. With a single basket of food and gourd for water, he surpassed Yanzi [Yan Hui]; with leaky huts and tattered clothes, he exceeded Yuan Xian. I have heard that Tang Yao honored Xu You, Yu Shun treated Zhifu respectfully, Xia Yu favored Bo Cheng, King Wen nurtured Boyi and Shuqi; when Emperor Gaozu of Han revered the Four Sages, he bent imperial commands in the wilds of Shangluo. Historians praised these as beautiful tales. Your Majesty continues the great achievements of the Five Emperors, follows the noble paths of the Three Kings, accepts Heaven's mandate and shines for a hundred generations. Yet still, you honor this gentleman Guan Ning with superior rites, bestow upon him the rank of senior minister, and grant him an honored carriage as recognition. This is a beauty to be recorded in Wei's annals, flowing endlessly—truly, a high-minded scholar of enlightened times. I believe that having bestowed great honors upon him, we should not dwell on minor matters; thus, we may further honor him with black silk and red ribbon, offering a special summons in extraordinary rites. | ||
| 23 | 隱逸下: | 《晉皇甫謐讓徵聘表》曰：臣因病抽簪，散髮林阜，人綱否●，鳥獸為群，伏自惟忖，瓶缻瑣器，實非瑚璉之求，稊稗之賤，不中粢盛之用，小人致災，久嬰篤疾，仰迫天威，不能淹留，所苦加篤，不任進路，委身待罪，伏枕歎息，仰惟陛下，留神恕恩，垂憐微命，索隱於傅巖，收釣於渭濱，無令泥滓，久濁清流，臣聞鄒子一歎，霜為之降，杞妻一感，城為大崩，以臣況之，乃知精誠不可以賤致，古人言為虛也。 |
| The "Jin Huangfu Mi Rang Zhengping Biao" [Memorial of Refusal by Huangfu Mi of the Jin Dynasty to an Imperial Summon] says: I have removed my hairpin due to illness, let my hair loose on forested hills. Human order has collapsed; birds and beasts now gather in groups. Reflecting upon myself, I am but a petty vessel—no jade or precious object sought after. A weed of low value, unfit for sacred offerings. My humble self brings disaster, long afflicted by serious illness. Pressured by Heaven's might, I cannot remain longer. My condition has worsened; I can no more bear the journey. I submit my body to punishment, lying on my pillow in sighs. I humbly hope Your Majesty will spare me with mercy and pity this low life. Search for hidden sages at Fuyan [a place where Fu Shu was found], seek fishermen by Weishui's banks. Do not let the muddy stain long pollute the clear stream. I have heard that one sigh from Zouzi caused frost to fall; one emotion from Qi's wife made a city collapse. Compared with them, I know sincerity cannot be summoned lightly—thus, the ancients' words were no exaggeration. | ||
| 24 | 隱逸下: |
【啟】《梁何胤答皇太子啟》曰：胤性愛山泉，情篤魚鳥，而從鷗未狎，入獸相驚，兼年齒衰暮，荒徑榛梗，既無語稼之客，寧有論書之賓，緘嘿畎畝，栖息丘壑，秀木清潭，於茲永已，伏惟明察之德，誕縱自天，忠孝之規，不待因習，猶復留神六經，降意百代，同仁博古，等物簉聞，闢承華而延儒雅，埽黃闥而列文學，嘉美聿宣，無思不勸，胤無解歸之談，屢蒙獎飾之重，匪南皮之舊，每荷存問之恩，銜茲污朽，罔知攸寘。 又《梁沈約謝齊竟陵王教撰高士傳啟》曰：竊聞高尚其事，義光爻象，賢者避世，聲煥典墳，豈徒激貪勉競，澡身浴德而已，爾乃大弘義訓，百代通風，是以梁鴻蘇伯，記遠跡於前，叔夜士安，書高麈於後，雖去取異情，群略殊軫，而獨行必彰，斥言罔極，貞操與日月俱懸，孤芳隨山壑共遠，明公得一含道，體二居宗，跡屈巖廊之下，神遊江海之上，愛奇商洛，訪美東都，蓋欲隱顯高功，出處同致，巢由與伊旦並流，三辟與四門共軌，肅奉明規，思自罄勗。 |
| [Letter of Response] The "Liang He Yin Da Huang Taizi Qi" [Response by Mr. He Yin to the Crown Prince of the Liang Dynasty] says: I am naturally fond of mountains and springs, deeply attached to fish and birds. Yet even with gulls not yet tamed or wild beasts startled at my presence, combined with old age and advancing years, paths have grown overgrown with thorns. No longer are there guests who speak of farming; how could there be visitors discussing books? I remain silent in the fields, dwelling among hills and valleys. Lush trees and clear pools—this is where I shall stay forever. I humbly believe Your Majesty's enlightened virtue was born from Heaven itself; your principles of loyalty and filial piety need no cultivation to take root. Still, you have shown concern for the Six Classics, interest in a hundred generations past. You value learning broadly, treat all knowledge equally, open Chenghua Hall [a hall for scholars] to welcome Confucian sages, sweep yellow halls clean to arrange literary men. Your praise spreads widely; no thought is left unencouraged. I have no words of return or farewell, yet often received your generous commendations. Though not from Nanpi's old days, I always bear the grace of your inquiries and care. Carrying this humble and worn self, I know not where to place my gratitude. The "Liang Shen Yue Xie Qi Jingling Wang Jiao Zhuan Gao Shi Zhuan Qi" [Letter by Shen Yue of the Liang Dynasty in Response to Prince Jingling of the Qi Dynasty's Commission to Compile a Biography of Recluses] says: I have heard that lofty virtue and deeds illuminate the lines of divination; sages who withdraw from the world shine through ancient texts. This is not merely about inspiring integrity or cleansing one's body with moral cultivation, but rather greatly promoting ethical instruction, allowing its influence to reach across generations. Thus, Liang Hong and Su Bo recorded distant footsteps in antiquity; Cao Zhi and Ruan Ji wrote of noble dusts in later times. Though their choices differed and strategies varied, solitary virtue was always evident, and censure had no bounds. Their steadfast integrity hung with sun and moon; lonely fragrance followed mountains and valleys into eternity. Your Excellency possesses the unity of Dao within you, embodying two great principles as a leader. Though your footsteps are confined to halls and corridors below, your spirit roams above rivers and seas. You cherish the wonders of Shangluo [a region], seeking beauty in Dongdu [the Eastern Capital]. This is surely because you wish to honor both hidden virtue and public achievement, aligning retreat with service as one path. Thus Boyi and Shuqi flow alongside Yi Yin; the Three Appointments and Four Doors share a single course. I respectfully accept your clear instructions, determined to exert myself fully in this task. | ||
| 25 | 隱逸下: | 【書】《後漢張奐與宋季文書》曰：攬手跡，知遂遵南山之志，繼四賢之蹤，時止則止，時行則行，其道光明，奐以鄙固，少復道訓，于今五十載矣。 |
| [Letter] The "Houhan Zhang Huan Yu Song Jiwen Shu" [Letter from Zhang Huan of the Post-Han to Song Jiwen] says: Holding your handwriting, I know you have followed the aspiration of Southern Mountains and continued the footsteps of four sages. When it is time to stop, you stop; when it is time to act, you act. Your path is luminous. Though I am humble and stubborn, I have rarely spoken of instruction for many years—fifty years now. | ||
| 26 | 隱逸下: | 《魏桓範與管寧書》曰：鑿坏而處，養德顯仁，堯舜在上，許由在下，箕山之志，於是復顯，嚴平鄭真，未足論比，清聲遠播，頑鄙慕仰，思請見於蓬廬之側，承訓誨於道德之門，厥塗無由，託思晨風。 |
| The "Wei Huan Fan Yu Guan Ning Shu" [Letter from Huan Fan of the Wei dynasty to Guan Ning] says: You dwell in simplicity, cultivating virtue and manifesting benevolence. With Yao and Shun above and Xu You below, the aspirations of Jishan are once again revealed. Yan Ping and Zheng Zhen cannot be compared with you. Your pure reputation spreads far; even the stubborn and vulgar admire and revere you. I long to meet you by your humble dwelling, receive instruction at the gate of virtue and morality—but no path is open for me to do so. Thus I entrust my thoughts to morning winds. | ||
| 27 | 隱逸下: | 《魏管寧答桓範書》曰：乾道輔誠，誕膺嘉祚，膺受多福，為國蕃維，雖分陝之任，未足比盛，遠近□望，何慶如之，昔值險阻，越竄海表，於裔歷載，風綱不紀，暨蒙國恩，還踐舊土，簿佐多難，恆嬰篤疾，愧使區區，展之無偕，泛愛遇隆，遠辱綸墨，降尊誘卑，訓喻過泰，見得思義，抱以踧踖，不勝來顧，裁因答辱。 |
| The "Wei Guan Ning Da Huan Fan Shu" [Letter from Guan Ning of the Wei dynasty in reply to Huan Fan] says: Heaven's way supports sincerity; thus I have received a blessed mandate. Endowed with many blessings, I serve as a pillar for the state. Though my duty is but a small part of Shaanxi's responsibilities, it cannot compare to your greatness. Near and far look upon you—what greater joy could there be? In past years of danger, I fled beyond the sea; for many years in exile, customs were lost. Now, having received the nation's grace, I return to my native land. My duties have been difficult, often afflicted by serious illness. It is a shame that such humble efforts cannot match your expectations. Your generous affection reaches far, and you have honored me with your letter. You descend from high rank to guide one of low status, instructing me beyond measure. I receive your words with deep respect and humility, unable to repay them fully. I write this brief reply in response to your kindness. | ||
| 28 | 隱逸下: |
《晉辛曠與皇甫謐書》曰：夫三光懸象，式揚天德，岳瀆山澤，廣開地道，賢人顯進，實興聖治，故力牧佐黃，而涿鹿之征捷，舜禹翼唐，而滔天之災殄，阿衡在商，而成湯之功著，姜望入周，而文武之業建，聖人光濟四海，欲垂大化者，莫不收才取良，而致股肱，忠賢大才之人，願立名跡，思在利見大人，而主聖時治，此所以應天順民之神龜，利涉大川之元吉，大晉合天地之中和，經日月之重光，四目視其明，四聰達其聽，巖穴出其隱，四門啟其矇，登高陽之八子，御高辛之群龍，俊才在官，時亮天工，鳥獸非君子之儔，九皋無長鳴之鶴，萬國黎獻，咸仰南風之仁，而抱聖化之隆，此其至治也。而先生固執沖虛，塞淵其心，殉文人之耿介，忘宣尼之所沽，步幽山之窮徑，背漢津之明衢，日月遂往，時不我須，此惜寸陰者之所以為懼，而臨川者之所懷慨也。竊謂先生降匪石於高岡，迴羽儀於皇京，順震驚而翔撫，奮六翮于天庭，邈禹稷之遐蹤，騁大往之夷塗，招不世之洪勳，同先哲之丕模，使瞻仰者所以藉之美也。希藉人六義之一，獻斯一篇，惟蒙采覽。 又《與皇甫謐書》曰：伏惟先生，黃中通理，經綸稽古，既好斯文，述而不作，將邁卜商於洙泗之上，超董生於儒林之首，含光烈於千載之前，吐英聲於萬世之後，亦以盛矣。曠以不敏，感佩厚惠，願附驥尾，撫塵而遊，諮睹未因，而西望延企。 |
| The "Jin Xin Kuang Yu Huangfu Mi Shu" [Letter from Xin Kuang of the Jin dynasty to Huangfu Mi] says: The three lights—sun, moon, and stars—hang in the heavens, displaying Heaven's virtue. Mountains, rivers, hills, and marshes open widely as Earth's paths. When virtuous men rise to prominence, it truly brings about a sage's rule. Thus, Limu assisted Huangdi, achieving victory at Zhuolu; Shun and Yu aided Tang, ending floods that overwhelmed the sky. Yi Zhong served in the Shang dynasty, making Chengtang's achievements renowned; Jiang Ziya entered Zhou, establishing King Wen and Wu's great deeds. When sages illuminate all under Heaven, seeking to spread great transformation, they always gather talent and select the worthy to serve as their pillars. Virtuous and capable men wish to establish names and legacies, longing for an opportunity to meet a wise ruler. In times when the sovereign is sage and governance just—this is the divine turtle responding to Heaven and people, the supreme good fortune of crossing great rivers. The Great Jin dynasty unites the harmony of Heaven and Earth, shining with the light of sun and moon. With four eyes it sees clearly; with four ears it hears widely. Hidden sages emerge from caves; four gates open minds once closed. It ascends to the eight sons of Gao Yang [a mythical ruler], commands the dragons of Gao Xin [another mythical ruler]. Talented men hold office, aiding Heaven's work in their time. Birds and beasts are not companions for gentlemen; no long-calling cranes echo from the Nine Marshes. All nations and people revere the southern wind's benevolence, embracing the flourishing virtue of sages—this is the height of good governance. Yet the master clings to emptiness and humility, his heart sealed like a deep spring. He follows the integrity of literati, forgetting Confucius' teachings on worldly success. Walking lonely paths through secluded mountains, he turns away from the bright roads by Han River's ferry. Days and months pass; time does not wait for me. This is why those who cherish every moment fear loss, and those standing at riverside feel deep sorrow. I secretly believe the master should descend from his lofty perch like a stone falling from a high hill, return with wings to the imperial capital. Following Heaven's command, he would soar and spread his six feathers in the celestial hall. Far surpassing Yu and Ji's distant footsteps, he would ride the great path of peace, achieving unparalleled glory, matching the grand model of ancient sages—thus becoming an object of admiration for all who look up to him. I hope this piece, embodying one aspect of the Six Virtues, may be accepted and reviewed by you. The "Yu Huangfu Mi Shu" [Letter to Mr. Huangfu Mi] says: I humbly consider you, Master, whose golden center connects with principle; your learning and wisdom trace back to ancient times. You love this literature, expounding without creating—thus surpassing Bo Shang on the banks of Zhu Si, outshining Dong Sheng at the head of Confucian scholars. Containing brilliance for a thousand years past, you will emit noble reputation through ten thousand generations yet to come. How great is your virtue! I, Xin Kuang, am not wise or capable, yet I feel deeply honored by your generous grace. I wish to follow in the shadow of a great horse, brushing dust and traveling alongside you. Though we have not yet met face-to-face, I look westward with longing and anticipation. | ||
| 29 | 隱逸下: | 《晉皇甫謐答辛曠書》曰：聞服有素，委心無量，加昔州壤，通門舊儀，虛想之積，過於陵阜，汎愛不遺，猥降德音，清喻爛煥，情義款篤，執誨欣然，若饗太牢，抱佩至眷，銘乎心膂，且箕山之叟，超跡於堯帝之世，首陽之老，抗操於有周之隆，故能名奮百代，使聞之厲節，皆經聖明之論，所以邈世卓時者也。至於鄙薄，才頑行穢，疾奪其志，神迷其心，因託虛靜，遂竊美選，聖上仁聰，亮其辛苦，每自陳訴，輒見寬放，雖大君有命，實小人勿用也。匪敢盤桓，疾與榮競，巾車順命，非劣憊所堪也。密雲雖興，知枯木難植，昔人有言，欲之必為之辭，豈來惠之謂矣。猥承告示，欲備七十，木非梧桐，豈敢栖鳳，聞命悚灼，如蹈春冰，非苟崇謙，實懼陷墜，幸恕不假，明亮志心。 |
| The "Jin Huangfu Mi Da Xin Kuang Shu" [Letter from Huangfu Mi of the Jin dynasty in reply to Xin Kuang] says: I have heard your reputation is pure, and you entrust yourself without measure. Added to this, our native states were once connected by old customs and rituals. My accumulated longing for you surpasses hills and mounds. Your generous affection leaves nothing unconsidered; you humbly descend with words of virtue. Your clear instruction shines brightly, your sincere feelings deep and earnest. I hold your teachings joyfully as if feasting on the grandest sacrifice. I cherish this profound bond, engraving it in my heart and limbs. Thus, old men like those of Jishan transcended their age under Emperor Yao; elders at Shouyang upheld integrity during Zhou's flourishing era. Therefore, they could inspire virtue across generations, making all who heard them strengthen their principles—this is what sages have always taught as the way to stand apart and excel in one's time. As for myself, humble and unworthy, my talent is dull and my conduct unclean. Illness has stolen my aspirations; confusion clouds my mind. I have thus relied on false tranquility to falsely claim a place among the worthy. Yet the Son of Heaven, kind and wise, understands my hardships. Whenever I have spoken out for myself, he has shown leniency and release. Though the great ruler issues commands, in truth such as I should not be used at all. I do not dare to linger or compete for honor and glory; I will obey the summons with my carriage, though it is beyond what a weak and weary man can bear. Though dark clouds may gather, I know a dead tree cannot sprout again. As the ancients said: "Desire it and you must find words for it." How could this be what your kindness refers to? I humbly receive your message, which honors me as one of the seventy disciples. But I am no phoenix-wood; how dare I hope a phoenix would perch here? Hearing your command fills me with alarm, like treading on spring ice. This is not mere humility but real fear of falling and failing. May you kindly forgive my unworthiness and illuminate my sincere aspirations. | ||
| 30 | 隱逸下: | 《梁昭明太子與何胤書》曰：園公道勝，漢盈屈節，春卿明經，漢莊北面，況乃義兼乎此，而顧揆不肖哉。但經途千里，眇焉莫因，何嘗不夢姑胥而鬱陶，想具區而杼軸，心往形留，於茲有年載矣。方今朱明在謝，清風戒寒，想攝養得宜，與時休適，耽精義，味玄理，息囂塵，玩泉石，激揚碩學，誘接後進，志與秋天競高，理與春泉爭溢，樂可言乎。樂可言乎。豈與口厭芻豢，耳聆絲竹者之娛，同年語哉。方今泰階端平，天下無事，修日養夕，差得從容，每鑽閱六經，汎濫百氏，研尋物理，顧略清言，既以自慰，且以自警，而才性有限，思力匪長，熱疾憒其神，風眩弊其體，多慚過目，釋卷便忘，是以蒙求之懷，於茲彌軫。 |
| The "Liang Zhaoming Taizi Yu He Yin Shu" [Letter from Crown Prince Zhaoming of the Liang dynasty to Mr. He Yin] says: Yuan Gong's virtue surpassed all, and Han Ying lowered his rank in respect; Chun Qing mastered classics, while Han Zhuang bowed northward in reverence. How much more should I, who embodies these virtues, not measure myself as unworthy? Yet the journey spans a thousand li, and I am far removed with no means to connect. How often have I dreamed of Gu Xu and felt sorrowed, longed for Juqu [a lake] while my thoughts churn like loom threads? My heart has gone forth, but my body remains behind—this separation has lasted many years now. Now, as the bright summer declines and cool winds warn of cold, I hope you are taking care to preserve your health in harmony with the season. Devoting yourself to profound meanings, savoring subtle truths; resting from worldly noise, enjoying springs and stones. Stimulating great learning, guiding young scholars—your aspirations rival the height of autumn skies, your principles surge like spring waters. How joyful this must be! How can such joy be put into words? It is not the same as the pleasure of those who grow tired of meat and grain, or whose ears delight in music. How could they be compared? Now, the great balance of Heaven is upright and peaceful; there are no affairs in the world. I spend my days and nights cultivating leisure, occasionally managing to be at ease. Often I study the Six Classics or broadly explore a hundred schools, seeking understanding of principles while briefly engaging in refined conversation—both for comfort and self-discipline. Yet my talent and nature have limits; my thoughts are not enduring. Fever clouds my spirit, wind-dizziness weakens my body. I am often ashamed to look over what I read, forgetting it as soon as I close the book. Thus, my longing for guidance grows ever more urgent. | ||
| 31 | 隱逸下: | 《梁任昉為昭明太子答何胤書》曰：得書，知便遠追疏董，超然高蹈，雖朝旨殷勤，而輕棹已遠，供踐莫申，瞻言增慨，善保嘉猷，比致音息，懷人望古，潸悵久之。又為庾杲之與劉居士虯書曰：自別荊南，迄將二紀，杲之牽滯形有，推遷物保，丈人沒志外身，超然獨善，雖心路咫尺，而事阻山河，悠悠白雲，依然有道，金涼佇運，想恆納宜，沖明在襟，履候無爽，體道為用，蹈理則和，杲之牽綴疲朽，愧心已多，訪德則山林窅然，觀道則風雲自遠，歲暮之期，指塗衡岳，神虛氣懋，無待怡和，江湖相望，安事行李，司徒竟陵王，懋於神者，言象所絕，接乎士者，遐邇所宗，鍾石非禮樂之本，纓褐豈朝野之謂，想闇投之懷，不以形體為阻，一日通籍梁邸，親奉話言，夢想清塵，為歲已積，以大人非羔鴈所榮，故息蒲幣之典，勝寄冥運，諒有風期之遲，君王卜居郊郭，榮帶川阜，顯不絢功，晦不摽跡，從容乎人野之間，以窮二者之致，且弘護為心，廣孚真俗，思聞繫表，共剖眾心，妙域筵山河，虛館帶川涘，實望賁然，少詶側遲，昔東平樂善，旌君大於東閤，今王愛素，致吾子於西山，豈不盛歟，百齡飄驟，凝滯自物，千載一朝，為仁由己，且凌雪戒塗，非滅跡之郊，鴻鍾在御，豈銷聲之道，已摽異人之跡，故有同物之勞，夫山水無情，應之以會，愛閑在我，觸目蕭條，衡岳何親，鍾嶺何薄，想弘思有在，不俟繁言。 |
| The "Liang Ren Fang Wei Zhaoming Taizi Da He Yin Shu" [Letter by Ren Fang on behalf of Crown Prince Zhaoming to Mr. He Yin] says: I received your letter and learned that you have already distanced yourself from worldly affairs, following in the footsteps of Su Dong and ascending beyond them with lofty steps. Though the imperial court's intentions are earnest, you have long since set sail away. We cannot offer any further service; gazing ahead only deepens my sorrow. May you preserve your noble virtue well. I await news from you soon. Thinking of you and longing for ancient sages fills me with tears and melancholy for a long time. The "Yue Wei Yu Gao Zhi Yu Liu Jushi Qiu Shu" [Letter by Ren Fang for Mr. Yu Gaozhi to Recluse Liu Qiu] says: Since parting at Jingnan, nearly two decades have passed. I, Gaozhi, am bound by my physical form and burdened by worldly affairs; time passes as things remain unchanged. You, Master, have abandoned self for the outside world, transcending all to perfect yourself alone. Though our hearts are but a short distance apart, matters are blocked by mountains and rivers. White clouds drift on endlessly—still, there is the Way. In golden autumn I await your fortune; I hope you always find peace in what suits you best. Clarity and brightness dwell within you; your steps follow no deviation from seasons or duties. To embody the Dao is to be useful; to walk by principle brings harmony. I, Gaozhi—tied down by fatigue and decayed age—already feel much shame. Seeking virtue leads one into distant mountains and forests; observing the Way makes winds and clouds naturally far away. When winter comes, your path will point toward Hengshan Mountain. Your spirit is empty yet vigorous, needing no comfort or ease. Rivers and lakes lie between us; why then need for travel? The Grand Simu Prince of Jingling, devoted to spiritual matters beyond words, connects with scholars—thus becoming a model near and far. Bell stones are not the essence of ritual and music; sashes and plain clothes do not define court or countryside. I believe your longing heart does not let physical distance hinder you. One day, when you register in Liang's palace, we shall personally speak face to face. For years now, my dreams have followed your pure footsteps. Since great men are not honored by mere offerings of lambs and geese, the custom of silk and money has been abandoned. I entrust this matter to Heaven's will; surely there is a time when our fates align. The king chooses his residence in suburbs and hills, adorned with rivers and mountains. He shines without seeking glory, remains hidden without leaving traces. Moving freely between people and nature, he explores the full depth of both paths. With compassion as his heart, he widely inspires truth and common folk. I long to hear your words and share my thoughts with you, cutting through confusion together. The grand hall overlooks mountains and rivers; empty halls face riverbanks—truly, I hope for your arrival soon, a small repayment for my longing. In the past, Dongping loved virtue so much he honored you more than his eastern gate. Now, the king loves simplicity, bringing you to Western Mountains. Is this not great? A hundred years pass quickly; things remain as they are. Though a thousand years may seem but one morning, benevolence begins with oneself. Snow warns of travel ahead—this is no place for erasing footprints. Great bells resound in the hall—how could it be a path to silence? You have already marked your unique footsteps, thus sharing labor with others. Mountains and rivers are emotionless; yet they meet when fate brings them together. My love for leisure lies within me; all I see is desolation. Hengshan, how close you seem! Zhongling, how distant! I believe your great thoughts remain, needing no elaborate words. | ||
| 32 | 隱逸下: |
《梁劉孝標與宋玉山元思書》曰：驅馬金張之館，飛蓋許史之廬，習匡鼎之說詩，騁谷雲之雕篆，賓徒波涌，輿輪靡息，當是時也。樂可言哉。然靜思夫君，愀焉軫歎，何則，方鑿圓枘，鉏鋙難從，翔鳥游魚，蹉跎不狎，是以賈生懷琬琰而挫翮，馮子握璵璠而鍛羽，夫誕英逸，獨擅民秀，心貞筠箭，德潤珪璋，信人水鏡，一性之鎔範，而荊南雅曲，高音鮮和，河西名驥，滅沒誰賞，故若先生者，進有三難，退有三樂，竊觀先生，未能鴻翔鸞起，騰霞躋漢，將由囿空桑麻，田無負郭，俛眉翕肩，以斯故爾，今賢弟賓從，抗鱗奮翼，或衣繡江塘，或鳴騶洛渚，連騎方驅，擊鍾乃食，萼跗若是，吾子復何憂哉。唯當纂兩仲之微跡，襲二疏之風流，生與漁父同僖，死葬要離墓側，金石可碎，聲華無寂，斯道坦坦，先生幸其勗與。 又《陶弘景答謝中書》曰：山川之美，古來共談，高峰入雲，清流見底，兩岸石壁，五色交暉，青林翠竹，四時俱備，曉霧將歇，猿鳥亂鳴，夕日欲頹，沉鱗競躍，實是欲界之仙都，自康樂以來，未復有能與其奇者。 又《答虞仲書》曰：栖六翮於荊枝，望綺雲於青漢者，有日于茲矣。而春華來被，草石開鮮，辭動情端，志交衿曲，信知鄰德之談，無虛往牘，夫子雖跡躔朱閤，而心期岱嶺，豈但散髮乎高岫，以將飛霜於絕谷，良為欽哉。野人幸得託形崇阜，息影長林，每對月流歎，臨風軫慨，徒事累可豁，而髮容難待，自非齊生死於一致者，孰不心熱者乎。舉世悠悠，孰云同此，儻遇知己，相與共憂，朅來虞公，茲焉可邁，何為栖栖，空勞鼓缶，迨及暇日，有事還童，不亦皎絜當年，而無忸前修也。 又《答趙英才書》曰：子架學區中，飛才甸外，不肯埽門覓仕，復懶彈鋏求通，故偃蹇園巷，從容郊邑，昔所謂傲賓者，此其是乎。巖下鄙人，守一介之志，非敢蔑榮嗤俗，自致雲霞，蓋任性靈而直往，保無用以得閑，壟薪井汲，樂有餘歡，切松煮朮，此外何務，然亦以天地棟宇，萬物同於一化，死生善惡之能聞。 |
| The "Liang Liu Xiaobiao Yu Song Yushan Yuanshi Shu" [Letter from Liu Xiaobiao of the Liang dynasty to Song Yushan and Yuanshi] says: Horses galloped past Jin Zhang's halls, carriages flew over Xu Shi's mansions. They studied Kuang Ding's interpretations of poetry, displayed Gu Yun's carved seals. Guests surged like waves; chariots never ceased their motion—this was the time. How can such joy be described? Yet in quiet reflection on you, my heart grows sorrowful and full of sighs. Why is this so? Because a square peg cannot fit into a round hole; the plow and hoe are difficult to follow. Soaring birds and swimming fish pass by without stopping—thus Jia Sheng held jade but could not spread his wings, Feng Zi grasped precious stones yet had no chance to refine them. You were born with rare brilliance, uniquely outstanding among men. Your heart is as firm as bamboo arrows; your virtue as smooth as jadeware. Truly a mirror of water and man—molded by one nature alone. Yet the elegant music of Jingnan lacks harmony; the famed steeds of Hexi are forgotten, no one to admire them. Thus for gentlemen like you, advancement is difficult in three ways, while retreat offers three joys. I secretly observe that you have not yet soared as a crane or phoenix, rising through clouds into the sky. Instead, you remain confined within empty mulberry fields and hemp plots, tilling land without fertile fields near your home, bowing your head with shoulders hunched—this is why it is so. Now my worthy younger brother's guests arrive, displaying their scales and spreading wings: some wear embroidered robes by Jiangtang; others sing at Luozhu. Riding together in procession, they strike bells before eating. With such a flourishing family, what more could you fear? You should only follow the subtle footsteps of the two Zhongs, inherit the elegance of the two Shus. In life, you share joy with the fisherman; in death, be buried beside Yao Li's tomb. Though jade and stone may break, your reputation will never fade. This path is broad and clear—may you, Master, take heart and strive forward! The "Tao Hongjing Da Xie Zhongshu" [Reply by Tao Hongjing to Minister of the Interior Xiao Zhi] says: The beauty of mountains and rivers has long been a subject of discussion. High peaks pierce the clouds; clear streams reveal their depths. On both banks, stone walls reflect five-colored light; green forests and emerald bamboo flourish all year round. At dawn, mist begins to dissipate as apes and birds cry out in confusion; at dusk, the setting sun declines while fish leap in competition beneath the water. This is truly a fairyland of the mortal world. Since Kangle [Xie Lingyun], no one has been able to match its wonders. The "Da Yu Zhong Shu" [Reply to Mr. Yu Zhong] says: For some time now, I have rested my six wings on the branches of Jing, gazing at brocade clouds in the blue sky above. And now spring blossoms arrive, covering grass and stone with freshness. Words stir the heart; aspirations intertwine in hidden corners of my robe. I truly know that our discussions on virtue are not empty letters. Though you dwell within the vermilion halls, your heart yearns for Mount Dai. It is no mere act to let loose hair atop high peaks or scatter frost into secluded valleys—how admirable indeed! I, a humble man, am fortunate to take form upon lofty hills and cast my shadow among tall forests. Often I gaze at the moon in sighs, face the wind with deep emotion. Though burdens may be lifted, time waits for no one's hair or complexion. Unless one can unify life and death as one, who would not feel their heart burning? In this world, so full of drifting souls, who else could share such thoughts? If I were to meet a true friend, we would share our burdens together. Now comes Master Yu, and thus the path is open. Why then wander anxiously, idly striking pots in vain? Wait for leisure days; there will be time to return youth. Is it not bright and pure as before, without shame toward those who came before? The "Da Zhao Yingcai Shu" [Reply to Zhao Yingcai] says: You have built your learning within the district, let your talent soar beyond fields. You refuse to sweep doors in search of office or lazily strike sword for recognition. Thus you remain humble in garden lanes and leisurely among villages. This is what was once called an "arrogant guest"—is this not exactly who you are? I, a lowly man beneath the cliffs, guard my single-minded aspiration. I do not dare to despise honor or mock 俗 (worldliness), nor seek clouds and 霞 (radiance) for myself. Rather, I follow nature's spirit directly, preserving uselessness to gain leisure. Gathering firewood in fields, drawing water from wells—there is more than enough joy. Boiling pine needles with ginseng—what else could one desire? Yet I also understand that Heaven and Earth are but a great hall; all things share the same transformation. What can death or life, good or evil, truly mean to me? | ||
| 33 | 隱逸下: | 《梁沈約答沈麟士書》曰：獨往之業，雖聞前載，高塵逸軌，罕或共時，未嘗不拊袠興懷，望古遐矚，尊賢拔俗，遙然沉冥，自遠幽貞之操，義高篆策，雖蔣詡不窺城市，鄭真名動京師，何遠之有，名山既鄉內所豐，清川又坐臥可對，不出戶庭，而與禽尚齊美哉。約少不自涯，早愛蟲鳥，逐食推遷，未諧夙願，冀幽期可託，克全素履，與尊弋釣泉皋，以慰閑暮，則生平之心，於此遂矣。 |
| The "Liang Shen Yue Da Shen Linshi Shu" [Letter from Shen Yue of the Liang dynasty in reply to Shen Linshi] says: The path of solitary retreat, though mentioned in ancient records, is rare for its lofty dust and transcendent footsteps. I have never failed to hold my book close with emotion, gazing longingly at those of old. Honoring virtue and rising above 俗 (worldliness), you remain remote and deep in meditation. From afar, your pure integrity shines; your righteousness surpasses records carved on jade. Though Jiang Xu did not look upon cities or markets, Zheng Zhen's name stirred the capital—how much closer are you to such ideals? With famous mountains within sight and clear rivers before you while seated or lying down, without leaving home, you rival birds in beauty! I, Shen Yue, from youth did not set limits for myself; I loved insects and birds early on. Following food and time's passage, my long-cherished wishes remain unfulfilled. I hope to entrust this quiet expectation, preserving a life of purity. If I may hunt with bow or fish by spring banks in old age, then the desires of my lifetime will be fulfilled here. | ||
| 34 | 隱逸下: | 《梁王僧孺與陳居士書》曰：雲波遙夐，燕越數千，行雲鬱術，征禽難使，用隔巾車，未能搦札，引領南望，悵矣心飛，幸因劣薄，懷章貴壤，依然谷口，覺子真之咫尺，靜睇巖灘，信子陵之非遠，林鹿以入虛白之室，用披蓬蒿之徑，稟紛綸之高論，承希微之妙旨，虛往實歸，用袪塵惑。 |
| The "Liang Wang Sengru Yu Chen Jushi Shu" [Letter from Wang Sengru of the Liang dynasty to Master Chen] says: Clouds and waves stretch far, thousands of miles between Yan and Yue. Rolling clouds obscure the path; migrating birds are hard to command. Thus we remain separated by veils and carriages, unable to write letters. I raise my eyes southward in longing—my heart flies with sorrow. Fortunately, through humble means, I carry your letter into noble land. Still at Gu Kou, it feels as if Master Zhen is but a step away; gazing quietly at rocky shores, I believe Master Ziling is not far off. Deer enter the empty white chamber, revealing paths through thorny grasses. I receive lofty discussions and subtle teachings, returning with truth to dispel worldly confusion. | ||
| 35 | 隱逸下: | 《孔德璘北山移文》曰：鍾山之英，草堂之靈。 |
| The "Kong Delin Beishan Yiwen" [Notice from Kong Delin on Mount Beishan] says: The brilliance of Zhongshan, the spirit of Caotang. | ||
| 36 | 隱逸下: | 【論】《魏阮籍達莊論》曰：天道貴順，地道貴貞，聖人修之，以建其名，吉凶有分，是非有經，務利高勢，惡死重生，故天下安而大功成也。今莊子周，乃齊禍福而一死生，以天地為一物，以萬類為一指，無乃徼惑以失真，而自以為誠者也。於是先生乃撫琴容與，慨然而歎，俛而微笑，仰而流盻，噓噏精神，言其所見，天地名焉。天地者有內，故萬物生焉。當其無外，誰謂異乎。當其有內，誰謂殊乎。地沉其燥，天抗其濕，月東出，日西入。故曰：自其異者視之，則肝膽楚越矣。自其同者視之，則萬物一體也。以生言之，則物無不壽，推之以死，則物無不夭，自小視之，則萬物莫不小，由大觀之，則萬物莫不大，殤子為壽，彭祖為夭，秋毫為大，泰山為小，故以死生為一貫，是非為一條也。夫至人者，恬於生而靜於死，恬生則不惑，死靜則神不離生，故能與陰陽化而不易，從天地變而不移，生究其壽，死終其宜，心氣平治，消息不虧，故求得者喪，爭明者失，無欲者自足，空虛者受實，是以作智造巧者害於物，明是考非者危其身，脩飾以顯絜者惑於生，畏死而崇生者失其貞。 |
| The "Wei Ruanji Da Zhuang Lun" [Treatise on Daoist Attitudes by Ruan Ji of the Wei dynasty] says: The Way of Heaven values harmony; the Way of Earth values constancy. Sages cultivate these to establish their names. Fortune and misfortune have their divisions; right and wrong follow fixed principles. Seeking advantage in high positions, hating death yet cherishing life—thus peace prevails throughout the world and great achievements are accomplished. Now, Master Zhuangzi Zhou regards fortune and misfortune as one, death and life as equal. He sees Heaven and Earth as a single entity, all creatures as but one finger. Is this not misleading and losing truth, while he himself believes it to be sincere? Thus, the master took up his zither leisurely and sighed with emotion. He smiled gently while looking down, gazed upward with wandering eyes, inhaled and exhaled spirit, spoke of what he had seen—Heaven and Earth named as such. Heaven and Earth contain an interior; thus all things are born within them. When they have no exterior, who could say they differ? When they possess an interior, who could claim they are different? Earth sinks in dryness; Heaven resists with dampness. The moon rises in the east; the sun sets in the west. Therefore it is said: From the perspective of differences, even liver and gallbladder become as distant as Chu and Yue. From the perspective of unity, all things form a single body. From the perspective of life, no thing is not long-lived; from that of death, no thing does not die young. From a small viewpoint, all things appear tiny; from a great one, all seem vast. A child's early death becomes longevity; Peng Zu's old age becomes premature demise. An autumn hair becomes large; Mount Tai becomes small. Thus, life and death are seen as one thread, right and wrong as a single line. The perfected person remains tranquil in life and still in death. Tranquility in life brings no confusion; stillness in death ensures the spirit does not depart from life. Thus, they harmonize with yin and yang without change, follow Heaven and Earth's transformations without shifting. Life reaches its full span; death ends as it should. The mind remains calm and orderly, neither gaining nor losing essence. Therefore, those who seek to obtain lose; those who strive for clarity fall into confusion. Those without desire are naturally fulfilled; the empty receive substance. Hence, those who create clever devices harm things; those who distinguish right from wrong endanger themselves. Those who polish themselves to appear pure become confused by life; those fearing death and revering life lose their integrity. | ||
| 37 | 隱逸下: | 《晉石崇許巢論》曰：客有問於余曰：昔許由巢父，距堯之讓，逍遙頤神，寶己貴世，司馬遷以假託之言，必無此實，竊以為然。余答之曰：是何言歟，蓋聞聖人在位，則群材必舉，官才任能，輕重允宜，大任已備，則不抑大材使居小位，小材已極其分，則不以積久而合處過材之位，然則稷播嘉穀，契敷五教，皋陶夔龍，各已授職，其聯屬之官，必得其材，則必不重載兼置，斯可知也。巢許則元愷之儔，大位已充，則宜敦廉讓以勵俗，崇無為以化世，然後動靜之教備，隱顯之功著，故能成巍巍之化，民莫能名，將何疑焉。 |
| The "Jin Shichong Xu Chao Lun" [Discussion by Shi Chong of the Jin dynasty on Xu You and Chao Fu] says: A guest once asked me: In ancient times, Xu You and Chao Fu refused Yao's abdication, wandering freely to nourish their spirits, valuing themselves highly while esteeming the world. Sima Qian regarded these as fabrications, claiming they must not have been real. I secretly agree with this view. I replied: What absurd words these are! I have heard that when a sage occupies the throne, all talents must be appointed. Officials are assigned according to ability; responsibilities and ranks are properly allocated. When great positions are already filled, no one suppresses outstanding talent by placing it in minor roles. When lesser talents reach their proper limits, they will not accumulate over time into positions meant for greater ones. Thus, Ji sowed good grain, Qi spread the Five Teachings, Gao Tao and Kuilong each received their posts. For subordinate officials, suitable talents must be chosen—there would certainly be no overlapping or excessive appointments. This is clear to see. Xu You and Chao Fu were peers of Yuankai. When high positions were already filled, they should have encouraged integrity and humility to inspire the people, promoted non-action to transform society. Only then would teachings on action and stillness be complete, and achievements in seclusion or prominence become evident. Thus, their great influence was achieved; the people could not name it—what doubt remains? | ||
| 38 | 隱逸下: | 《晉庾闡郭先生神論》曰：夫天地者，陰陽之形魄，變化者，萬物之遊魂，神籟與無窮並吹，大冶與造運齊根，生資聚氣之跡，死寄玄牝之門，視榮辱其猶塵埃，邈高尚而不顧，故能外安恬逸，內體平和，鳴鳥可拊翼而遊，猛獸可頓羈而羅，矧乎樵巖之樂，呂梁之波，疾雷破岳，而憂在山河者乎。觀夫郭先生之為體也。可謂含真履信，純朴自然。 |
| The "Jin Yu Chan Guo Xiansheng Shen Lun" [On the Spirit of Master Guo by Yu Chan of the Jin dynasty] says: Heaven and Earth are the form and spirit of yin and yang. Change is the wandering soul of all things. Divine sounds blow alongside infinity; great forges share roots with creation's course. Life arises from gathered qi, death rests at the gate of the mysterious womb. Honor and disgrace appear as dust; lofty virtue remains distant without regret. Thus they find peace in tranquility outwardly, harmony inwardly. Singing birds may be gently touched and played with; fierce beasts may be tamed and caged. How much more so for the joy of chopping wood on cliffs or riding waves at Lüliang? What concern could there be when thunder cracks mountains and rivers tremble? Behold, the nature of Master Guo. He may be said to embody truth and integrity, pure simplicity and naturalness. | ||
| 39 | 隱逸下: | 《晉王叔之遂隱論》曰：崇退儒生。問於抱朴丈人曰：請問隱何為者也而生，上古徇之，至今繼踵，何哉。丈人曰：夫全朴之道，萬物一氣，三極湛然，天人無際，豈有朝野之別，隱顯之端哉。則夫隱者，於己失者也。平原既開，風流散漫，故隱者所以全其真素，養其浩然之氣也。 |
| The "Jin Wang Shuzhi Su Yin Lun" [On Retreating into Seclusion by Wang Shuzhi of the Jin dynasty] says: Honor and retreat from Confucian scholars. I asked Master Baopu: May I ask, what is it about seclusion that causes life? In ancient times people followed it; to this day, they continue. Why is this so? The master said: The Way of preserving simplicity sees all things as one breath. Three extremes remain clear; Heaven and humanity have no boundary. How could there be distinctions between court and wilderness, or beginnings to seclusion and prominence? Thus, those who retreat into seclusion are those who have lost something within themselves. When the plains open and winds flow freely, it is precisely why those who retreat do so—to preserve their true nature and nurture their vast, righteous spirit. | ||
| 40 | 隱逸下: | 《宋范曄逸民傳論》曰：堯稱則天，而不屈穎陽之高。 |
| The "Song Fan Ye Yimin Zhuan Lun" [Commentary on the biography of recluses by Fan Ye of the Song dynasty] says: Yao praised following Heaven, yet did not force the lofty men of Yingyang to bend. | ||
| 41 | 隱逸下: | 《梁沈約七賢論》曰：嵇生是上智之人，值無妄之日，神才高傑，故為世道所莫容，風邈挺特，蔭映於天下，言理吐論，一時所莫能參，屬馬氏執國，欲以智計傾皇祚，誅鉏勝己，靡或有遺，玄伯太初之徒，並出嵇生之流，咸已就戮，嵇審於此時，非自免之運，若登朝進仕，映邁當時，則受禍之速，過於旋踵，自非霓裳羽帶，無用自全，故始以餌朮黃精，終於假塗託化，阮公才器宏廣，亦非衰世所容，但容貌風神，不及叔夜，求免世難，如為有塗，若率其恆儀，同物俯仰，邁群獨秀，亦不為二馬所安，故毀行廢禮，以穢其德，崎嶇人世，僅然後全，仲容年齒，不齒不懸，風力粗可，慕李文風尚，景而行之，彼嵇阮二生，志存保己，既託其跡，宜慢其形，慢形之具，非酒莫可，故引滿終日，陶兀盡年，酒之為用，非可獨酌，宜須用侶，然後成歡，劉伶酒性既深，子期又是飲客，山王二公，悅風而至，相與莫逆，把臂高林，徒得其遊，故於野澤，銜杯舉樽之致，寰中妙趣，固冥然不睹矣。自嵇阮之外，山向五人，止是風流器度，不為世匠所駭，且人本含情，情性宜有所託慰，悅當年隱，蕭散懷抱，非五人之與，其誰與哉。 |
| The "Liang Shen Yue Qixian Lun" [On the Seven Sages by Shen Yue of the Liang Dynasty] says: Ji Sheng was a man of supreme wisdom, born in an age of chaos. His divine talent and lofty excellence made him unacceptable to society's ways. His spirit soared uniquely, casting shade over all under Heaven. When he spoke of principles or offered arguments, none at that time could rival his depth. At this moment, the Ma clan held power; they sought to overthrow imperial destiny with cunning schemes, exterminating those who surpassed them without exception. Figures like Xuanbo and Taichu, both belonging to Ji Sheng's circle, were all executed. Ji Sheng realized clearly at that time: there was no way for him to escape disaster. If he had entered court service and risen in prominence, the calamity would have come swiftly, faster than a turning heel. Unless he wore rainbow robes and feathered sashes, there was no means of preserving himself. Thus, he began by eating medicinal herbs like huangjing, and finally feigned transformation to escape. Ruan Gong also possessed great talent and breadth, but such a world could not contain him either. However, his appearance and spirit did not match Ji Shunye's (Ji Kang). To avoid the world's troubles was as impossible as finding a path through a wall. If he followed conventional ways and conformed to others, standing out among the crowd would still have made him unacceptable to the two Ma rulers. Therefore, he destroyed his conduct and abandoned rites in order to sully his virtue, enduring life's hardships only barely surviving. Zhongrong was of an age that neither counted nor was recorded; though his spirit was rough, he admired Li Wenfeng's style and followed it with reverence. These two men, Ji Kang and Ruan Gong, both held the aspiration to preserve themselves. Having entrusted their traces to seclusion, they naturally neglected outward form. To neglect form required nothing but wine. Thus, they drank all day long, living in a state of drunken oblivion until death. Wine was not meant for solitary drinking; it needed companions to bring joy. Liu Ling had deep love for wine, and Ziqi was also a connoisseur. The two sages Shan and Wang came because of their admiration for this spirit, clasping arms together beneath the tall trees—only achieving leisurely wandering. Thus in wild marshes, they raised cups and shared mugs, enjoying the subtle pleasures of the world, which others could never perceive. Beyond Ji Kang and Ruan Ji, the other five of the Seven Sages were merely men of charm and grace, not shocking to the world's craftsmen. Moreover, human beings naturally contain emotion; emotions must find a place for comfort. To delight in seclusion from their time, to cherish a carefree heart—without these five, who else could they turn to? |
URN: ctp:n543689