| 中國哲學書電子化計劃 |
《卷二十六》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
《人部十 - Volume 10: Human Department 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
《言志 - Expressing Aspirations 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 言志: | 《尚書》曰：詩言志。 |
| The Book of Documents says: Poetry expresses one's aspirations. | ||
| 2 | 言志: | 《禮記》：志之所至，詩亦至焉。詩之所至，樂亦至焉。 |
| The Book of Rites states: Where the mind reaches, poetry also reaches. Where poetry reaches, music also reaches. | ||
| 3 | 言志: | 《毛詩序》曰：詩者，志之所之也。在心為志，發言為詩。 |
| The Mao Shi Xu says: Poetry is the expression of one's aspirations. Within the heart it is aspiration; when expressed in words, it becomes poetry. | ||
| 4 | 言志: |
《論語》曰：顏回季路侍。子曰：盍各言爾志。子路曰：願車馬，衣輕裘，與朋友共，弊之而無憾。顏回曰：願無伐善，無施勞。子路曰：願聞子之志。子曰：老者安之，朋友信之，少者懷之。 又。子曰：飯蔬食飲水，曲肱而枕之，樂亦在其中矣。不義而富且貴，於我如浮雲。 又曰：葉公問孔子於子路，子路不對。子曰：汝奚不曰：其為人也。發憤忘食，樂以忘憂，不知老之將至云爾。 又：子路曾晢冉有公西華侍坐。子曰：居則曰不吾知也如或知爾，則何以哉。子路率爾而對曰：千乘之國，攝乎大國之閒，加之以師旅，因之以飢饉，由也為之，比及三年，可使有勇，且知方也。夫子哂之，求爾何如。對曰：方六七十，如五六十，求也為之，比及三年，可使足民，如其禮樂，以俟君子，赤爾何如。對曰：非曰能之，願學焉。宗廟之事，如會同，端章甫，願為小相焉。點爾何如，鼓瑟希，鏗爾，舍瑟而作。對曰：異乎三子者之撰。子曰：何傷乎。亦各言其志也。曰：暮春者，春服既成，冠者五六人，童子六七人，浴乎沂，風乎舞雩，詠而歸。夫子喟然歎曰：吾與點也。 |
| The Analects says: Yan Hui and Ji Lu were attending upon Confucius. Confucius said: Why don't each of you state your aspirations? Ji Lu said: I wish to share my carriages and horses, fine clothes, with my friends; even when they are worn out, I would have no regrets. Yan Hui said: I wish not to boast of my good deeds and not to demand recognition for my labors. Ji Lu said: I would like to hear your own aspirations, Master. Confucius said: For the elderly, bring them peace; for friends, gain their trust; for the young, inspire affection in them. Again. Confucius said: To eat simple food and drink water, to bend one's arm and use it as a pillow—joy is also found in this. Wealth and rank acquired through unjust means are to me like floating clouds. He also said: Ye Gong asked Zi Lu about Confucius, but Zi Lu did not reply. Confucius said: Why didn't you say: "As for his character as a person." He would strive so earnestly that he forgot to eat, and be so joyful that he forgot his worries; he did not even realize old age was approaching, that is all. Again: Ji Lu, Zeng Xie, Ran You, and Gongxi Hua were sitting in attendance. Confucius said: When at home you say, "No one knows me," if someone were to know you, then what would you do? Ji Lu replied hastily: A state with a thousand chariots, sandwiched between great powers, beset by military campaigns and followed by famine—if I were to govern it, within three years I could make its people brave and teach them the principles of righteousness. The Master smiled at him and asked, Ran You, what about you? Ran You replied: A state of sixty or seventy, or fifty or sixty li in size—if I were to govern it for three years, I could make the people sufficient. As for its rites and music, I would await a gentleman to handle them. Gongxi Hua, what about you? Gongxi Hua replied: It is not that I claim ability, but I wish to learn. In ancestral temple rituals or in meetings and alliances, dressed properly with a formal hat, I would be willing to serve as a minor assistant. Master asked: Zeng Dian, what about you? At that moment, Zeng Dian was plucking the se slowly; he struck a note and stopped playing, then set aside his se and rose to speak. Zeng Dian replied: It is different from what those three men have said. Confucius said: What harm is there in that? It is also just stating one's own aspirations. Zeng Dian said: In the late spring, when spring clothes are ready, five or six men in their caps of adulthood and six or seven boys would bathe in the Yi River, enjoy the breeze at Wuyu, and return singing. The Master sighed deeply and said: I agree with Dian's vision. | ||
| 5 | 言志: | 《家語》：孔子北遊，登于農山之上，子路子貢顏回侍側，孔子四望。喟然而歎曰：於斯致思，無所不至矣。二三子各言其志，吾將擇焉。子路進曰：願得白羽若月，赤羽若日，鍾鼓之音，上振于天，旌旗繽紛，下蟠于地，由當一隊而敵之，搴旗執馘，唯由能之，使夫二子從我焉。夫子曰：勇哉。子貢曰：賜願使齊楚合戰，兩壘相當，旗鼓相望，埃塵連接，捉刃交兵，賜著縞衣白冠，陳說其間，推論利害，二國釋患，唯賜能之，使夫二子從我焉。夫子曰：辯哉。顏回曰：回聞薰蕕不同器而藏，堯桀不共國而治，以類異也。回願得明王聖主而相之，敷其五教，遵之禮樂，使城郭不脩，溝洫不越，鑄兵刃為農器，放牛馬於原藪，室家無怨曠之思，千載無戰鬥之患，則由無所施其勇，而賜無所用其辯矣。夫子懍然曰：美哉德也。不傷財，不害民，不繁辭，則顏氏之子有焉。 |
| The Book of the Family Words states: Confucius traveled north and ascended Nong Mountain. Ji Lu, Zi Gong, and Yan Hui stood by his side. Confucius looked out in all directions. He sighed deeply and said: To apply one's thoughts here, there is nowhere it cannot reach. You two or three of you, state your aspirations; I shall choose among them. Ji Lu stepped forward and said: I wish to have white feathers like the moon, red feathers like the sun; the sound of bells and drums rising up to the heavens; colorful banners spreading down to the earth. If one army were to oppose me, I would capture their banner and hold a severed ear—only I could do this. Let those two men follow me. The Master said: How brave! Zi Gong said: I, Zi, wish that Qi and Chu were to fight each other, with their armies evenly matched; banners and drums in sight of one another, dust rising continuously, swords drawn and weapons clashing. I would wear a white robe and a white cap, go between them, explain the pros and cons, and thus resolve the two states' troubles. Only I could do this; let those two men follow me. The Master said: How eloquent! Yan Hui said: I have heard that fragrant and foul things are not stored in the same vessel; Yao and Jie did not govern the same state together, because they were of different kinds. Yan Hui wishes to serve a wise sovereign and a sage ruler as his assistant, spreading the five teachings, following rites and music. Thus, walls of cities would not need repair, ditches would not overflow; weapons would be cast into farming tools, oxen and horses set free in open fields. Households would have no grievances or longing thoughts, and for a thousand years there would be no war—then Ji Lu could have no occasion to display his bravery, nor Zi Gong any use for his eloquence. The Master said solemnly: How noble is this virtue! It does not waste resources, harms the people, or use excessive words—this is what Yan Hui's son possesses. | ||
| 6 | 言志: | 《孝經鉤命決》曰：孔子曰：吾志在春秋，行在孝經，以春秋屬商，以孝經屬參。 |
| The Xiao Jing Gou Ming Jue states: Confucius said: My aspirations are in the Spring and Autumn Annals, my conduct is in the Classic of Filial Piety. I entrusted the Spring and Autumn to Shang, and the Classic of Filial Piety to Can. | ||
| 7 | 言志: | 《史記》：陳涉嘗與人傭耕，輟耕於壟上，悵恨久之。曰：苟富貴，無相忘。傭者笑而應之曰：若為傭耕，何富貴乎。涉太息曰：嗟乎。燕雀焉知鴻鵠之志哉。 |
| The Records of the Grand Historian states: Chen She once worked as a hired farmer with others. One day, he stopped plowing and sat on the ridge, brooding in sorrow for a long time. He said: If any of us becomes rich or noble, do not forget each other. The hired workers laughed and replied: You are a hired farmer—how could you become rich or noble? Chen She sighed and said: Alas! How could sparrows know the aspirations of a swan? | ||
| 8 | 言志: | 《漢楊雄自敘》曰：雄為人簡易佚宕，默而好深湛之思，清淨無為，少嗜慾，不汲汲於富貴，不戚戚於貧賤，不修廉隅，以儌名當世，無擔石之儲，晏如也。自有大度，非聖哲之書不好也。非其意，雖富貴不事也。 |
| The Han Yang Xiong Zi Xu states: Yang Xiong was a simple and easygoing man, quiet yet fond of profound thoughts. He practiced tranquility and non-action, had few desires, did not eagerly pursue wealth or rank, nor was distressed by poverty or low status. He did not cultivate moral rectitude to seek fame in his time; though he had no more than a dan or shi of stored grain, he remained calm and content. He naturally possessed great breadth of mind; if it was not the books of sages and philosophers, he did not like them. If something did not align with his principles, even wealth or rank would not make him pursue it. | ||
| 9 | 言志: | 《東觀漢記》：初光武適新野，聞陰后美，心悅之，後至長安，見執金吾甚盛。因歎曰：仕宦當作執金吾，娶妻當得陰麗華。 |
| The Dongguan Han Ji states: At first, Emperor Guangwu was traveling to Xinye and heard of the beauty of Empress Yin; he was pleased with her. Later when he arrived in Chang'an, he saw the Grand Commandant's procession was very grand. He sighed and said: If one must pursue an official career, it should be as the Grand Commandant; if one must marry, it should be Yin Lihua. | ||
| 10 | 言志: |
《後漢書》：馬少遊謂其從兄援曰：士生一世，但取衣食裁足，乘下澤車，御款段馬，守墳墓，鄉里稱善人，斯可矣。 又：馮衍有大志，不戚戚於貧賤。常慷慨歎曰：衍少事名賢，經歷顯位，懷金垂紫，竭節奉使，不求苟得，常有凌雲之志，三公之貴，千金之富，不得其願，不概於懷，貧而不衰，賤而不恨，年雖疲曳，猶庶幾名賢之風，修道德於幽冥之路，以終身名，為後世法。 又：班超，字仲叔，家貧，傭書以供養。久乃投筆而歎曰：大丈夫無他志略，猶當效傅介子張騫，立功異域，以取封侯，安能久事筆硯間乎。 又：梁竦，字敬叔，自負其才，鬱鬱不得其意，登山遠望。歎息曰：大丈夫生當封侯，死當廟食，如不然，閑居足以養志，詩書足以自娛，州郡之職，但勞人耳。 又：仲長統，字公理，常欲卜居清曠，以樂其志。曰：濯清水，追涼風，釣游鯉，弋高鴻，不受當世之責，永保性命之期，則可以凌雲霄，出宇宙之外矣。 |
| The Later Han Shu states: Ma Shaoyou said to his cousin-by-marriage Yuan: A scholar living in this world needs only enough for clothing and food, ride a modest carriage, drive a slow-moving horse, guard the ancestral tomb, be praised as a good man by one's hometown—this is sufficient. Again: Feng Yan had great aspirations and was not distressed by poverty or low rank. He often sighed with emotion and said: From my youth, I served among renowned sages, held prominent positions; wearing gold seals and purple robes, I devoted myself to missions with integrity. I never sought petty gains. I have always harbored lofty aspirations. Even if the rank of Three Dukes or wealth of a thousand gold were offered, they would not satisfy my wishes. These things do not trouble me in heart. Though poor, I am not discouraged; though lowly, I bear no resentment. Although my years may be weary and worn, I still hope to emulate the conduct of sages, cultivating virtue on a quiet path, so that my name will endure for life, becoming an example for future generations. Again: Ban Chao, courtesy name Zhongshu, was poor at home and worked as a copyist to support his family. After a long time, he threw down his brush and sighed: A true man without other strategies should still emulate Fu Jiezi and Zhang Qian, establishing merit in distant lands to gain the title of marquis. How could I remain forever occupied with brushes and ink? Again: Liang Song, courtesy name Jingshu, bore a sense of his own talent and was deeply frustrated by unfulfilled aspirations. He climbed a mountain to gaze into the distance. He sighed and said: A true man, when alive should be enfeoffed as a marquis; if not, at least honored with ancestral rites after death. If neither is possible, then leisurely residence is enough to nurture one's aspirations, and poetry and books are sufficient for self-entertainment. Posts in the state or commandery are merely burdensome. Again: Zhong Changtong, courtesy name Gongli, often wished to choose a quiet and open place to live in order to enjoy his aspirations. He said: To bathe in clear water, follow the cool breeze, fish for drifting carp, and hunt high geese; to be free from the burdens of this age, forever preserving one's life—then one can ascend through the clouds, beyond the confines of the universe. | ||
| 11 | 言志: | 張璠《漢紀》：孔融拜太中大夫，雖居家失勢，賓客日滿其門，愛才樂士，常若不足。每歎曰：坐上賓常滿，罇中酒不空，吾無憂矣。 |
| Zhang Fan's Han Ji states: Kong Rong was appointed Tai Zhong Da Fu. Although he had lost power while at home, his door was daily filled with guests; he loved talent and enjoyed the company of scholars, always feeling as if it were never enough. He often sighed: If my guests are always full at the table and my wine jar is never empty, I have no worries. | ||
| 12 | 言志: | 《吳書》：鄭泉，博學有奇姿，而性嗜酒，閑居，每日願得美酒滿五百斛舡，以四時甘肥置兩頭，反覆沒飲之，憊即住而啖肴膳，酒有升斗減，隨即益之，不亦快乎。 |
| The Wu Shu states: Zheng Quan was broadly learned and possessed extraordinary talent, but he had a strong fondness for wine. When living in leisure, each day he wished to have a boat filled with five hundred hu of fine wine, placing the most delicious seasonal delicacies at both ends; he would immerse himself in drinking back and forth until exhausted, then stop to eat meat dishes. If the amount of wine decreased by sheng or dou, he would immediately replenish it—was this not delightful? | ||
| 13 | 言志: | 《晉中興書》：畢卓為吏部郎中。常謂人曰：右手持酒杯，左手持蟹螯，柏浮酒池中，便足了一生。 |
| The Jin Zhongxing Shu states: Bi Zhuo served as a Director of the Ministry of Personnel. He often told people: If my right hand holds a wine cup, and my left hand holds the crab's claw, with pine logs floating in a pool of wine—this would be enough for a lifetime. | ||
| 14 | 言志: | 【詩】《魏陳思王曹植詩》曰：慶雲未時興，雲龍潛作魚，神鸞失其儔，還從燕雀居。 |
| [Poem] The poem by Cao Zhi, the Prince of Chen Si of Wei, says: Auspicious clouds have not yet gathered at their time; divine dragons hide as fish. Divine cranes lose their companions and return to dwell with swallows and sparrows. | ||
| 15 | 言志: |
《晉阮籍詠懷詩》曰：天地煙熅，元精代序，清陽曜靈，和氣容與，於赫帝朝，伊衡作輔，才非允文，器非經武，適彼沅湘，託介漁父，優哉遊哉。爰居爰處。 又曰：月明星稀，天高地寒，嘯歌傷懷，獨寤寐言，臨觴拊膺，對食忘餐，世無萱草，令我哀歎。 又曰：河上有丈人，緯蕭棄明珠，甘彼蔾藿食，樂是蓬蒿廬，豈效繽紛子，良馬騁輕輿，朝生衢路傍，夕瘞橫街隅，歌笑不終宴，俛仰復欷歔，鑒茲二三者，憤懣從此舒。 又：幽蘭不可佩，朱草為誰榮，脩竹隱山陰，射干臨增城。 又曰：駕言發魏都，南向望吹臺，簫管有遺音，梁王安在哉。戰士食糟糠，賢者處蒿萊，歌舞曲未終，秦兵復已來。 又曰：木槿榮丘墓，煌煌有光色，白日頹林中，翩翩零路側，蟋蟀吟戶牖，蟪蛄鳴荊棘，蜉蝣願三朝，采采循羽翼。 又：一日復一日，一夕復一晨，容色改平常，精魂自飄淪，臨觴多哀楚，思我故情人，對酒不能言，悽愴懷酸辛。 又曰：鴻鵠相隨飛，隨飛適荒●，雙翮凌長風，須臾萬里逝，朝餐琅玕實，夕宿丹山際，託身青雲中，網羅不能制，豈與鄉曲士，攜手共言誓。 又曰：鸒鳩飛桑榆，海鳥運天池，豈不識宏大，羽翼不相宜，招搖安可翔，不若栖樹枝，下集蓬蒿間，上遊園囿籬，但爾亦自足，用子為追隨。 又曰：嘉樹下成蹊，東園桃與李，秋風吹飛藿，零落從此始，繁華有憔悴，堂上生荊杞。 又曰：天馬出西北，由來從東道，春秋非有託，富貴焉常保，清露被皋蘭，凝霜霑野草。 又曰：平生少年時，輕薄好絃歌，西遊咸陽中，趙李相經過，娛樂未終極，白日忽蹉跎，驅馬復來歸，反顧望三河，黃金百鎰盡，資用常苦多，北臨太行道，失路將如何。 又曰：步出上東門，北望首陽岑，下有採薇士，上有嘉樹林，良辰在何許，凝霜霑衣襟，寒風振山岡，玄雲起重陰，鳴鴈飛南征，鶗鴃發哀音，素質遊商聲，悽愴傷我心。 又曰：昔年十四五，志尚好書詩，被褐懷珠玉，顏閔相與期，開軒臨四野，登高望所思，丘墓蔽山岡，萬世同一時，千秋百歲後，榮名安所之。 又曰：徘徊蓬池上，還顧望大梁，淥水揚洪波，曠野渀茫茫。 又曰：寧與燕雀翔，不隨黃鵠飛，黃鵠游四海，中路將安歸。 又曰：北里多奇舞，濮上有微音，輕薄閑遊子，俯仰乍浮沉，焉見王子喬，乘雲翔鄧林，獨有延年術，可用慰我心。 又曰：南國有佳人，容華若桃李，朝遊江北岸，夕宿瀟湘沚，時俗薄朱顏，誰為發皓齒。 又曰：夜中不能寐，起坐彈鳴琴，薄帷鑒明月，清風吹我衿，孤鴻號外野，翔鳥歸北林，徘徊將何見，憂思獨傷心。晉傅玄雜詩曰：閑夜微風起，明月照高臺，清響呼不應，玄景招不來，廚人進藿茹，有酒不盈杯，安貧福所與，富貴為禍媒，金玉雖高堂，於我賤蒿萊。 |
| The poem Yong Huai by Ruan Ji of the Jin dynasty says: Heaven and earth are filled with mist and haze; primordial essence succeeds in order. The clear yang radiates brilliance, harmonious qi flows gently. Oh, how glorious is the imperial court! Yi Heng serves as an assistant. My talent does not match literary virtue, my capacity does not reach military expertise. I journeyed to Yuan Xiang, entrusting myself to a solitary fisherman—how leisurely and carefree! Wherever I dwell, wherever I rest. Again: The moon shines bright, stars are sparse; the sky is high and cold. Singing with a sorrowful heart, I wake alone in sleepless nights. Holding my cup and patting my chest, facing food yet forgetting to eat—this world has no sweet-scented grass to relieve my grief, causing me only lamentations. Again: An old man by the river, weaving reeds and abandoning a pearl—content with simple vegetables and herbs, happy in a humble hut of weeds. Why emulate those who are busy and restless? Fine horses and light carriages race about; born beside a main road at dawn, buried across a street corner by dusk. Laughter does not last through the banquet; bowing and looking up again brings sighs. Reflecting on these two or three things, my anger and sorrow begin to ease. Again: The secluded orchid cannot be worn; the red grass, for whom does it flourish? Tall bamboo hides in the mountain shade; the small yellow flower stands by the high city wall. Again: Driving forth from the Wei capital, looking south toward Chuitai. Flutes and pipes still echo with lingering music—where is Prince Liang now? Soldiers eat bran and coarse grain; the virtuous dwell among weeds. Songs and dances are not yet finished when Qin troops come again. Again: Hibiscus thrives on the hills and tombs, glowing with bright color. The sun declines in the woods, petals flutter by the roadside. Crickets sing at windows and doors; cicadas chirp among thorns. Mayflies wish for three days—gathering and spreading their wings. Again: One day follows another, one night after the next. Appearance changes from usual; spirit and soul drift away on their own. Facing my cup, I feel much sorrow—thinking of my beloved. Holding wine in hand, I cannot speak, filled with melancholy and bitter grief. Again: Geese and cranes fly together, flying toward the wilderness. With their wings they ride the strong wind; in a moment, ten thousand li pass by. They eat lapis lazuli fruit at dawn and rest on red mountains at dusk. Dwelling among the blue clouds, nets cannot ensnare them—how could they take hands with petty local scholars to make vows together? Again: The yujiu flies to the mulberry and elm; the sea bird circles the heavenly pool. Is it not aware of grandeur? Its wings are simply unsuitable. How could it soar with the constellation Zhao Yao? It is better to perch on a tree branch, settle among weeds below, or wander above garden fences. Even so, it would be content—why must one follow others? Again: Beneath the noble trees, paths form naturally; peaches and plums grow in the eastern garden. Autumn winds blow fallen leaves—this is where withering begins. Splendor turns to decay; thorny plants sprout on the hall floor. Again: The heavenly horse comes from the northwest, yet has always traveled the eastern road. Spring and autumn do not offer a place to rely on; how can wealth or rank be permanently preserved? Clear dew covers Gaolan, frost condenses upon wild grasses. Again: In my youth, I was light-hearted and fond of music. Traveling west to Xianyang, I passed by Zhao and Li. Pleasures had not yet ended when the sun suddenly set in vain. Driving my horse back home, I looked behind toward the Three Rivers—my hundred yi of gold were gone; expenses were always burdensome. Looking north at Taixing Road, having lost my way, what should I do? Again: Stepping out of Shangdong Gate, I look north toward the Shouyang peak. Below are men gathering wild vegetables; above stand noble trees and forests. Where is a fine time to be found? Frost clings to my clothes. Cold winds shake the mountain ridges; dark clouds gather in heavy gloom. Crying geese fly southward; the cuckoo utters sorrowful cries. Pure essence blends with the merchant's tone—melancholy pierces my heart. Again: When I was thirteen or fourteen, my aspirations were set on books and poetry. Wearing a rough coat yet carrying jade and pearls, I shared hopes with Yan Mi. Opening the window to face all directions, ascending high hills to gaze at what I longed for—tombs cover the mountains; in ten thousand years, we are one time. A thousand autumns and hundred years later, where will fame and honor go? Again: Wandering by the Pengchi, I look back toward Daliang. Green waters surge with great waves; the vast plain stretches boundlessly. Again: Rather fly with swallows and sparrows, I will not follow the yellow crane. The yellow crane travels across four seas—where shall it return in mid-journey? Again: In the northern lanes, many strange dances are performed; faint music rises from Puyang. Light-hearted wanderers drift up and down with ease. Who sees Prince Wang Qiao riding clouds to fly over Denglin? Only the elixir of longevity can comfort my heart. Again: In the southern land, there is a fair maiden; her beauty rivals peach and plum. By morning she roams along the northern bank of the river; by evening she rests at Xiaoxiang shoal.世俗 despises red faces—who will smile with white teeth for her? Again: I cannot sleep at night, rise to sit and play my clear zither. The thin curtain reflects the bright moon; a cool breeze brushes my robe. A lone goose cries in the wilds beyond; flying birds return to northern woods. Wandering about, what can I see? My anxious thoughts wound my heart alone. A miscellaneous poem by Fu Xuan of the Jin dynasty says: On a quiet night, a gentle breeze arises; bright moonlight shines on the high terrace. Clear sounds call but receive no response; dark scenery beckons yet does not come. The cook brings simple vegetables and herbs; there is wine, but it barely fills the cup. Poverty at peace is a gift from heaven; wealth and rank are messengers of misfortune. Though gold and jade adorn lofty halls, to me they are as weeds in the field. | ||
| 16 | 言志: |
《晉張翰詩》曰：暮春和氣應，白日照園林，青條若總翠，黃花如散金，榮與壯俱去，賤與老相尋。 又：東鄰有一樹，三紀裁可拱，無花復無實，亭亭雲中竦，隙禽不為巢，短翮莫肯任。 又：忽有一飛鳥，五色雜英華，一鳴眾鳥至，再鳴眾鳥羅，長鳴搖羽翼，百鳥互相和。 |
| The poem by Zhang Han of the Jin dynasty says: In late spring, harmonious weather responds; bright sunlight shines on gardens and woods. Green branches cluster like jade; yellow flowers scatter like gold. Honor and vigor both depart; lowliness and old age follow each other. Again: A tree in the eastern neighbor's yard, after thirty years, is just large enough to encircle with both arms. It bears no flowers and no fruit; it stands tall and proud among the clouds. Narrow birds do not build nests there; those with short wings refuse to perch upon it. Again: Suddenly, a flying bird appears, its feathers of five colors and brilliant hues. One cry draws many birds; another call gathers them in array. A long cry shakes its wings—hundreds of birds harmonize together. | ||
| 17 | 言志: |
《晉張協詩》：瓴甋夸璵璠，魚目笑明月，不見郢中歌，能否居然別，陽春無和者，巴人皆下節。 又曰：此鄉非吾地，此郭非吾城，折衝罇俎間，制勝在兩楹，巧遲不足稱，拙速乃垂名。 |
| The poem by Zhang Xie of the Jin dynasty: Lingshi boasts of yu and fan, fish eyes mock the bright moon. No one sees the song from Yingzhong—how can ability be clearly distinguished? Yangchun has no harmonizer; all Baren follow a low rhythm. Again: This land is not my home, these walls are not my city. Decisive victories occur between cups and tables; triumphs are decided within the two pillars of a hall. Cleverness delayed is not worth praise; simplicity with speed earns fame. | ||
| 18 | 言志: |
《宋謝靈運憶山中詩》曰：採菱調易急，江南歌不緩，楚人心昔絕，越客腸今斷，斷絕雖殊念，俱為歸慮款。 又詩，韓亡子房奮，秦帝魯連恥，本自江海人，忠義感君子。 |
| The poem "Recalling the Mountains" by Xie Lingyun of the Song dynasty says: Picking lotus, the tune is quick; songs in Jiangnan never slow. The hearts of Chu people were once severed; now the Yue traveler's intestines break. Though their severance differs in thought, both are heartfelt considerations for returning home. Another poem: When Han fell, Zhang Liang rose in anger; before the Qin emperor, Lu Liangan felt shame. Originally men of rivers and seas, loyalty and righteousness moved gentlemen. | ||
| 19 | 言志: | 《宋謝惠連詩》：夕坐苦多慮，行歌踐閨中，房櫳引傾月，步檐結春風。 |
| The poem by Xie Huiyuan of the Song dynasty: Sitting at dusk, I suffer from many worries; walking and singing, I tread within the boudoir. The lattice window draws in a slanting moonlight; the corridor steps are touched by spring winds. | ||
| 20 | 言志: | 《宋鮑昭雜詩》：十五諷詩書，篇翰靡不通，弱冠參多士，飛步遊春宮，側睹君子論，預見古人風，兩說窮舌端，五車摧筆鋒，羞當白璧貺，恥受聊城功，晚節從世務，乘鄣遠和戎，解珮襲犀渠，卷帙奉盧弓，始願力不及，安知命不終。 |
| A miscellaneous poem by Bao Zhao of the Song dynasty: At fifteen, I recited poetry and books; no scroll or writing was beyond my reach. In early adulthood, among many scholars, I strode forward to the spring palace. From a side glance, I saw discussions of gentlemen; in advance, I perceived the style of ancient men. Two arguments exhausted my words; five carts of writings broke my brush's edge. I shamed myself for accepting a white jade gift and felt dishonored by receiving rewards from Lucheng. In later years, following worldly affairs, I rode to distant frontiers to pacify the Hu. Removing my jade pendants, I donned rhinoceros hide armor; gathering scrolls, I presented bows of Lu. My original aspirations were beyond my strength; how could I know fate would not end thus? | ||
| 21 | 言志: | 《齊謝朓冬緒羈懷詩》曰：去國懷丘園，入遠滯城闕，寒燈耿宵夢，清鏡悲曉髮，風草不留霜，冰池共如月。 |
| The poem "Winter Thoughts and Homesickness" by Xie Tiao of the Qi dynasty says: Leaving my country, I long for hills and gardens; going far, I am stuck in city gates. A cold lamp shines through the night's dream; a clear mirror grieves at morning hair. Wind-blown grass does not hold frost; an icy pool reflects the moon like silver. | ||
| 22 | 言志: |
《梁江淹效阮公詩》曰：歲暮多懷傷，中夕弄清琴，戾戾曙風急，團團明月陰，愁雲出北山，宿鳥驚東林，誰謂人道曠，憂慨自相尋，寧知霜雪後，獨見竹柏心。 又曰：十五學詩書，顏華常美好，不逐世閒人，鬥雞東郊道，富貴如浮雲，金玉不為寶，一旦鶗鴃鳴，嚴霜被勁草，志氣多感失，泣下霑懷抱。 又曰：夕雲映西山，蟋蟀吟桑梓，零落被百草，秋風吹桃李，君子懷苦心，感慨不能止，駕言遠行遊，驅馬清河涘，寒暑更進退，金石有終始，光色俯仰閒，英艷難久恃。 |
| The poem "Imitating Ruan Gong" by Jiang Yan of the Liang dynasty says: At year's end, many thoughts bring sorrow; in mid-night I play my clear zither. Dawn winds howl fiercely; round moons cast shadows. Clouds of worry rise from northern hills; resting birds startle in eastern woods. Who said human life is vast? Grief and sighs seek each other out. How can one know that after frost and snow, only the bamboo and cypress heart remains visible? Again: At fifteen, I studied poetry and books; my youthful beauty was ever fair. I did not chase worldly men or race roosters along the eastern suburbs' road. Wealth and honor were as passing clouds; gold and jade held no value for me. But when the cuckoo cried out, a severe frost covered strong grasses. My aspirations and spirit were greatly affected, and tears fell to wet my bosom. Again: Evening clouds reflect on western hills; crickets sing in mulberry and cypress trees. Fallen leaves cover a hundred herbs; autumn winds blow through peach and plum trees. A gentleman's heart holds bitter thoughts, emotions stir without end. I urge my chariot far away to travel, driving my horse by the banks of the clear river. Cold and heat alternate, advancing and retreating; gold and stone have beginning and end. Light and color shift in a glance; brilliance and beauty are hard to rely upon for long. | ||
| 23 | 言志: |
《梁吳均詠懷詩》曰：僕本報恩人，走馬救東秦，黃龍暗迢遞，青泥寒苦辛，野戰劍鋒盡，攻城才智貧，唯餘一死在，留持贈主人。 又曰：元淑勢位卑，長卿宦情寡，二頃且營田，三錢聊飲馬，懸風白雲上，挂月青山下，心中欲有言，未得忘言者。 |
| The poem "Lamentations" by Wu Jun of the Liang dynasty says: I, a servant bound to repay kindness, rode swiftly to save Dongqin. The Yellow Dragon lay distant in shadow; Qingni mud was bitterly cold and arduous. In field battles, sword edges were worn out; in sieges, wisdom and strength ran thin. Only one death remains with me—left to give as a gift to my master. Again: Yuan Shu held a low rank; Changqing had little interest in officialdom. Two qing of land were tilled for farming, three qian just enough to water my horse. I hang the wind above white clouds and dangle the moon beneath green hills. In my heart words wish to be spoken, yet none can forget speech. | ||
| 24 | 言志: |
《周庾信詠懷詩》曰：步兵未飲酒，中散未彈琴，蕭索無真氣，昏昏有欲心，涸鮒常思水，驚飛每失林，風雲能變色，松竹且悲喑，由來不得意，何必往長岑。 又曰：無悶無不悶，有待何可待，昏昏如坐霧，漫漫疑行海，千年水未清，一代人先改，昔說東陵侯，唯見瓜園在。 又曰：疇昔國士遇，生平知己恩，直言殊可吐，寧知炭欲吞，一顧重尺璧，千金輕一言，悲傷劉孺子，悽愴史皇孫，無因同武騎，歸守灞陵園。 又曰：周王逢鄭忿，楚后值秦冤，梯衝已鶴列，冀馬忽雲屯，武安檐瓦振，昆陽猛獸奔，流星夕照境，烽火夜燒原，古獄饒冤氣，空亭多枉魂，天道或可問，微子不忍言。 又曰：蕭條亭鄣遠，悽愴風塵多，關門臨白狄，城影入黃河，秋風別蘇武，寒水送荊軻，誰言氣蓋世，晨起帳中歌。 |
| The poem "Lamentations" by Yu Xin of the Zhou dynasty says: The foot soldier has not yet drunk wine; the recluse has not yet played his zither. Desolate, without true spirit, I grow drowsy with worldly desires. A dried-up fish longs for water; a startled bird often loses its forest. Winds and clouds can change color; pines and bamboos weep in silence. From ancient times, when one is discontented, why must he go to the distant hills? Again: No sorrow, no unsorrow; what can be awaited? Drowsy as if seated in mist, vague and uncertain like walking the sea. After a thousand years, water remains unclean; one generation of people has already changed. Once spoken of was the Duke of Dongling—now only his melon garden remains visible. Again: In the past, I was treated as a national gentleman; in my life, I received the kindness of a true friend. Straight words were worth speaking—how could one know they would be swallowed like charcoal? One glance valued more than a catty of jade; a thousand golds weighed less than a single word. Sorrowful is Liu Ruzi, mournfully sad is Shi Huangsun. No chance to ride with Wuqi, I return to guard the Baling garden. Again: The Zhou king encountered Zheng's anger; the Chu queen met Qin's injustice. Scaling ladders formed a crane-like array; Ji horses suddenly gathered like clouds. Wu'an's eaves trembled with tiles, Kunyang's fierce beasts fled in panic. Shooting stars illuminated the western border at dusk; beacon fires burned the plains through night. Ancient prisons were filled with unjust air; empty pavilions held many wronged souls. Heaven's way may be questioned—yet even Mi Zǐ could not bear to speak of it. Again: Desolate are the distant beacon towers, sorrowful is the dust and wind. The gate faces Bai Di; the city's shadow falls into the Yellow River. Autumn winds bid farewell to Su Wu; cold waters send off Jing Ke. Who said his spirit could rival the world? At dawn he sang in his tent. | ||
| 25 | 言志: |
《隋顏之推古意詩》曰：十五好詩書，二十彈冠仕，楚王賜顏色，出入章華裏，作賦凌屈原，讀書誇左史，數從明月讌，或侍朝雲祀，登山摘紫芝，泛江採綠芷，歌舞未終曲，風塵闇天起，吳師破九龍，秦兵割千里，狐兔穴宗廟，霜露霑朝市，璧入邯鄲宮，劍去襄城水，不獲殉陵墓，獨生良足恥，憫憫思舊都，惻惻懷君子，白髮闚明鏡，憂傷沒余齒。 又曰：寶珠出東國，美玉產南荊，隨侯曜我色，卞氏飛吾聲，已加明稱物，復飾夜光名，驪龍旦夕駭，白虹朝暮生，華彩燭兼乘，價直距連城，常悲黃雀起，每畏靈蛟迎，千刃安可捨，一毀難復營，昔為時所重，今為時所輕，願與濁泥會，思將垢石并，歸真川岳下，抱潤潛其榮。 |
| The poem "Ancient Meaning" by Yan Zhihui of the Sui dynasty says: At fifteen, I loved poetry and books; at twenty, I wore a hat to begin my official career. The King of Chu bestowed favor upon me; I entered and exited within Zhanghua Palace. Writing fu surpassed Qu Yuan; reading praised the left historian. Often attending moonlit banquets, or serving in ceremonies beneath morning clouds. Climbing mountains to pick purple ginseng, sailing rivers to gather green calamus. Songs and dances had not yet finished when winds of dust darkened the sky. Wu forces broke through the Nine Dragons; Qin troops carved up a thousand li. Foxes and hares burrowed into ancestral temples; frost and dew dampened morning markets. Jades entered Handan Palace; swords vanished from Xiangcheng's waters. I could not die for my ancestors' tombs—living alone is truly a shame. Grieved, I think of the old capital; with deep sorrow, I miss gentlemen. White hair peers into a clear mirror; worries and sorrows consume my remaining years. Again: Precious pearls emerge from the East, fine jade is born in southern Jing. Sui Hou's light shines with my color; Bian Shi's fame flies with my name. Already praised for clarity and form, further adorned with night-glowing names. Black dragons are startled day and night; white rainbows appear morning and evening. Radiant hues illuminate carriages; their worth rivals walled cities. I often grieve at the rise of yellow sparrows, always fear the arrival of divine dragons. A thousand blades—how can one abandon them? Once destroyed, it is hard to rebuild. Once valued by the times, now despised by the age. I wish to join muddy silt; desire to unite with stained stones. Return beneath rivers and mountains, embrace moisture in hidden glory. | ||
| 26 | 言志: | 【賦】《後漢馮衍顯志賦》曰：馮子以大人之德，不碌碌如玉，硌硌如石，風興雲蒸，一龍一蛇，合道翱翔，與時變化，夫豈守一節哉。上隴阪，騰高岡，遊精宇宙，流目八紘，眇然有思凌雲之意，乃作賦自廣，命篇曰顯志云，開歲發春，百卉含英，甲子之朝兮，汨吾西征，發軫新豐兮，徘徊鎬京，凌飛廉而太息，登平陽而懷傷，悲世俗之險阨，哀好惡之無常，棄衡石而意量兮，隨風波而飛揚，陟九嵕而臨嶻嶭，聽涇渭之波聲，歲忽忽而日邁兮，壽冉冉而不與，恥功業之無成兮，赴原野而窮處，陟隴山以踰望，眇然覽於八荒，風波飄其並興兮，情惆悵而增傷，覽天地之幽奧兮，統萬物之維綱，究陰陽之變化兮，昭五德之精光，高吾冠之岌岌兮，長吾珮之洋洋，飲六醴之清液，食五芝之茂英，嘉孔丘之知命兮，大老聃之貴榮玄，德與道其孰能寶，名與身其孰親。 |
| [Prose] The Fu "Xianzhi Fu" by Feng Yan of the Later Han dynasty says: Feng Zi, endowed with the virtue of a great man, was not idle as jade, nor rough as stone. When winds stirred and clouds gathered, he rose like a dragon or coiled like a snake; in harmony with the Dao, he soared and changed with the times. Could such a one be confined to a single virtue? Ascending the Longban, crossing high hills, I roamed my spirit through universe and sky, gazing with eyes to all eight directions. A distant thought arose in my heart, soaring like clouds—thus I composed this fu for self-expansion, naming it "Xianzhi." At the beginning of spring, a hundred flowers bore their beauty; on the day of Jiazi, I wept as I journeyed westward. Setting forth from Xin Feng, I lingered at Haojing. Passing Feilian and sighing deeply, ascending Pingyang with sorrow in my heart—grieving over worldly dangers and narrow paths, lamenting how love and hatred shift without constancy. Abandoning the balance stone to measure by intent alone, following wind and waves as they rise and fall. Climbing Jiuzong Hill and overlooking Jieye, I listened to the rippling sounds of Jing and Wei rivers. Years passed swiftly; life advanced slowly, yet would not grant me time. Ashamed that my achievements were unfulfilled, I went forth into fields and remote places. Ascending Longshan for a distant view, I gazed with awe upon all eight directions. Wind and waves arose together, stirring emotions and adding sorrow. Surveying the profound mysteries of heaven and earth, I grasped the great framework governing all things. Investigating yin-yang transformations, I revealed the luminous essence of the Five Virtues. My tall hat stood high; my long pendants flowed widely. Drinking clear nectar from six springs, eating rich herbs from five plants. Praise Kong Qiu for knowing fate; honor Lao Dan for valuing glory and mystery. Between virtue and Dao, who can truly treasure them? Between fame and body, which is more dear? | ||
| 27 | 言志: | 《後漢班固幽通賦》曰：系高頊之玄冑兮，氏中葉之炳靈，飄凱風而蟬蛻兮，雄朔野以颺聲，皇十紀而鴻漸兮，有羽儀於上京，魂焭焭與神交兮，精誠發於宵寐，夢登山而迴眺兮，覿幽人之髣彿，惟天地之無窮兮，鮮民生之晦在，紛屯邅與蹇連兮，何艱多而智寡，昔衛叔之御昆兮，昆為寇而喪予，管彎弧欲斃讎兮，讎作后而成已，變化故而相詭兮，孰云豫其終始，雍造怨而先賞兮，丁由惠而被戮，栗取弔于由吉兮，王膺慶於所蹙，叛迴穴其若茲兮，北叟頗識其倚伏，宣曹興敗於下夢兮，魯衛名謚於銘謠，妣聆呱而刻石兮，許相理而鞠條，道混成而自然兮，術同源而分流，所貴聖人之至論兮，順天性而斷誼，物有欲而不居兮，亦有惡而不避，三仁殊而一致兮，夷惠異而齊聲，木偃息以藩魏兮，申重蠒而存荊，紀焚躬以衛上兮，皓頤志而弗傾，侯草木之區別兮，苟能實其必榮，要沒世而不朽，乃先民之所程，觀天網之紘覆兮，實匪諶而相訓，謨先聖之大猷兮，亦鄰德而助信，虞韶美而儀鳳兮，孔忘味於千載，素文信而底麟兮，漢賓祚于異代。 |
| The Fu "Youtong Fu" by Ban Gu of the Later Han dynasty says: Descended from the dark line of Gaoxu, my clan shone with brilliance in its middle age. Drifting on the northern wind like a cicada shedding its shell, I rose strong and loud over the northern wilds. After ten generations, I gradually ascended to prominence, serving as an official in the capital city. My soul, lonely yet communing with spirits, sent forth sincere thoughts even in sleep. In dreams, I climbed mountains and gazed back, meeting a faint figure of a recluse. Only heaven and earth are endless; how few mortals understand their hidden truths! Confused by misfortunes and obstacles, why is hardship so great while wisdom so scarce? Once Wei Shu governed Kun, but Kun became an enemy who destroyed me. Guan drew his bow to kill the foe, yet that foe later became his ruler. Change and contradiction are inevitable; who can foresee a beginning or end? Yong created resentment yet was rewarded first; Ding, through kindness, suffered death. Li took mourning where joy should have been; Wang received blessings in times of distress. Rebellions return like this; the old man from the north understood fortune's hidden twists. Xuan Cao rose and fell at Xia Meng; Lu and Wei earned their names and posthumous titles in songs and inscriptions. My mother, hearing my wails, carved stone records; Xu explained reason and nurtured branches. The Dao is complete and natural; methods share a source yet diverge. What the sage values most is to follow heaven's nature and decide righteousness. Things have desires but do not dwell on them; they also have aversions but do not avoid them. Three benevolent men differ in ways, yet reach one goal; Yi and Hui are different, yet their voices harmonize. Trees bent to protect Wei; Shen Zhongjia preserved Jing. Ji burned his body to defend the sovereign; Hao Yizhi remained steadfast without yielding. How can plants be distinguished? If they bear fruit, they will surely flourish. To remain immortal after death is what our ancestors set as a standard. Observing the vast net of heaven's law, it truly does not deceive or teach. The great strategies of ancient sages also neighbor virtue and strengthen trust. Yu Shao was beautiful and attracted phoenixes; Kong forgot food for a thousand years. Su Wenxin brought forth qilin; Han welcomed blessings from another dynasty. | ||
| 28 | 言志: |
《魏陳王曹植玄暢賦》曰：夫富者非財也。貴者非寶也。或有輕爵祿而重榮聲者，或有受性命以殉功名者，是以孔老異旨，楊墨殊義，聊作斯賦，名曰玄暢，夫何希世之大人，罄天壤而作皇，該仁聖之上義，據神位以統方，補五帝之漏目，綴三代之維綱，僥余生之幸祿，遘九二之嘉祥，上同契於稷𥜽，降合穎於伊望，思薦寶以繼佩，怨和璞之始鐫，思黃鍾以協律，怨伶夔之不存，考所圖之莫合，悵蘊結而延佇，志鵬舉以補天，蹶青雲而奮羽，舍余駟而改駕，任中才之法御，望前軌而致策，顧後乘而安驅，匪逞邁之短修，取全真而保素，弘道德而為宇，築無怨以作蕃，播慈惠以為圃，耕柔順以為田，不媿景而慚魄，信樂天之何欲，逸千載而流聲，超貴黎而度俗。 又《幽思賦》曰：倚高臺之曲嵎，處幽僻之閑深，望翔雲之悠悠，差朝濟而夕陰，顧秋華之零落，感歲暮而傷心，觀躍魚於南沼，聆鳴鶴乎北林，搦素筆而慷慨，揚大雅之哀吟，仰清風以歎息，寄予思於悲絃，信有心而在遠，重登高以臨川，何余心之煩錯，寧翰墨之能傳。 |
| The Fu "Xuanchang Fu" by Cao Zhi, Prince of Chen, of the Wei dynasty says: Wealth is not about riches. What is noble is not treasures. Some value honor and reputation more than titles or salary; others sacrifice their lives for fame and achievement. Thus, Confucius and Laozi held different views, Yang Zhu and Mozi had distinct doctrines. I have composed this fu, naming it "Xuanchang." What kind of great man is he who matches the age? He fills heaven and earth with majesty, encompasses the highest virtue of benevolence and sainthood, occupies a divine position to govern all directions. He mends what the Five Emperors missed, and restores the framework of the Three Dynasties. By fortune I was born into this lucky era, encountering auspicious signs at the time of Jiu'er. Above, he harmonizes with Ji and Hou; below, he unites with Yi Wang. I wish to present treasures as a continuation of my pendants, yet lament that Hetu has only just been carved. I long for Huangzhong to harmonize the law, but mourn the absence of Lingkui. Investigating what is planned without success, sorrow and frustration linger within me. My ambition soars like Peng, striving to mend the sky; I leap through blue clouds with outstretched wings. Abandoning my four horses to change chariots, I entrust a mediocre talent to manage affairs. Looking ahead at past tracks, I urge forward with reins; glancing back at those behind, I ride calmly and steadily. Not seeking short-lived advancement, but preserving truth and simplicity. Expanding morality as my dwelling, building without resentment for protection, sowing kindness and grace in gardens, tilling gentleness and obedience as fields. I do not shame the sun or feel ashamed of the moon; indeed, how little desire does a man who rejoices in heaven have? His name flows through a thousand years; he transcends common people to surpass the world. Again, the Fu "Yusi Fu" says: Leaning against a curved corner of a high terrace, I dwell in quiet and secluded depths. Gazing at drifting clouds so free, morning brings crossing rivers while evening brings shade. Looking back on autumn blossoms falling, I feel sorrow as the year ends. Watching fish leap in southern ponds, listening to cranes cry in northern woods. Holding my white brush with emotion, I raise a mournful chant of grand elegance. Gazing at the clear wind and sighing, I entrust my thoughts to sad strings. Indeed, though my heart is far away, again I climb high hills by riverside. How complicated are my feelings—can ink and brush truly convey them? | ||
| 29 | 言志: | 《魏劉楨遂志賦》曰：幸遇明后，因志東傾，披此豐草，乃命小生，生之小矣。何茲云當，牧馬于路，役車低昂，愴恨惻切，我獨西行，去峻溪之鴻洞，觀日日於朝陽，釋藂棘之餘刺，踐檟林之柔芳，皦玉粲以曜目，榮日華以舒光，信此山之多靈，何神分之煌煌，聊且遊觀，周歷高岑，仰攀高枝，側身遺陰，磷磷䃹䃹，以廣其心，伊天皇之樹葉，必結根於仁方，梢吳夷於東隅，掣畔臣乎南荊，戢干戈於內庫，我馬縶而不行，揚洪恩於無涯，聽頌聲之洋洋，四宇莫以無為，玄道穆以普將，翼俊乂於上列，退仄陋於下場，襲初服之蕪薉，託蓬蘆以遊翔，豈放言而云爾，乃旦夕之可忘。 |
| The Fu "Sui Zhi Fu" by Liu Zhen of the Wei dynasty says: Fortunate to meet a wise ruler, I set my aspirations eastward. Wearing this abundant grass, I name myself Xiao Sheng. How small is this life! Why should I, like a cloud, be bound to the road, herding horses and driving low wagons up and down? Sorrow and regret cut deep into my heart. Alone I journey westward, leaving behind the vast gorges of Junxi, watching day after day at Chaoyang. Freeing myself from thorns' remaining prickles, treading through soft fragrances in the jia forest. Pure jade shines dazzlingly; blooming flowers spread their light. Indeed, this mountain is rich with spirits—how brightly do divine divisions shine! I wander and tour leisurely, circling high hills. Climbing upward to grasp tall branches, leaning sideways beneath shadows. Smooth and level paths broaden my heart. The heavenly emperor's tree must take root in the land of benevolence. Its boughs reach Wu and Yi in the east; it restrains rebellious ministers in southern Jing. Weapons are stored within the inner treasury. My horse is tethered, unable to move forward. I spread boundless grace, listening to songs that flow widely. The four quarters need not be idle—mysterious Dao quietly pervades all things. Supporting virtuous men above and retreating from narrow-mindedness below. Donning my old clothes, now worn with neglect, I rely on reeds and grasses for wandering flights. Is this mere empty talk? No—it is something that cannot be forgotten day or night. | ||
| 30 | 言志: | 《魏丁儀厲志賦》曰：覽前志而博觀，求余心之所安，雖疲駑而才弱，敢舍力而不攀，懿躬稼之克任，賤善射而隕殘，羨首陽之遺譽，憎千駟之餘訕，宗舍藏之偉節，薄鼎角之自干，嘉法言之令揚，悼說難之喪韓，鑒登險之敗績，顧清道以自閑，瞻亢龍而懼進，退廣志於伐檀，雖德厚而祚卑，猶不忘於盤桓，薰以芬香而自燒，兔亦取斃於豪翰，援大雅以為戒，眺龔勝而自歎，嗟世俗之參差，將未審乎好惡，咸隨情而與議，固真偽以紛錯，穢杯盂之周用，令瑚璉以抗閣，恨騾驢之進庭，屏騏驥於溝壑，疾青蠅之染白，悲小弁之靡託，惡晨婦之蒙厚，痛三代之見薄，惟受性之樸拙，亮未達乎測度，顧鍾子之既沒，牙輟絃而不作，敦三思之彌憤，勤循墻之茲恪，勉夕改以補朝，履日新而悔昨。 |
| The Fu "Lizhi Fu" by Ding Yi of the Wei dynasty says: Surveying past records and broadly observing, I seek where my heart may rest. Though weary and weak in talent, how dare I abandon effort without striving? Praise those who till their own fields with endurance; despise those skilled at archery yet ruined. Admire the reputation left by Shouyang; hate the remaining mockery of a thousand carriages. Honor the great virtue of Zong Shecang; look down on self-serving men like Dingjiao. Applaud the noble words of Fa Yan; mourn how Han was lost in "Shuonan." Reflecting on past failures, I turn to clear paths for my own leisure. Gazing at a dragon ascending too high, I fear advancing further and instead retreat to broaden my aspirations with "Fatai." Though virtue is deep, destiny remains low—I still cannot forget lingering thoughts. Incense burns itself in fragrance; the rabbit falls prey to hawk and crane. Drawing from the great elegance as warning, gazing at Gong Sheng and sighing for myself. Alas, how varied are worldly standards—how can one discern good or evil? All follow emotions when judging, confusing truth with falsehood. Dirty cups and bowls are used daily; precious vessels like hu and lian remain unused on shelves. Regret that donkeys enter the court while qiji stallions are cast into ditches. Hate how green flies stain white purity; mourn the orphaned child without support. Dislike morning wives who feign virtue, grieving how three dynasties treated them lightly. My nature is simple and clumsy—truly I cannot be measured. Thinking of Zhongzi's death, Ya ceased to play his zither again. Encouraging triple reflection against anger; diligently following walls with reverence. Striving to correct the evening so as to mend the morning, walking in daily renewal while regretting yesterday. | ||
| 31 | 言志: | 《魏韋鋋敘志賦》曰：胤鴻烈之末流，蒙祖考之餘德，奉過庭之明訓，納微躬於軌則，勉四民之耕耘，遂能辯乎菽麥，自弱冠而立朝，無匡時之異才，每寤寐以歎息，思損己而降階，遭大魏之革命，罔群士於行職，雖固陋之無用，猶收錄而序飾，歷文武於機衡，擁大璫於帝側，隨倫儕以按牒，乃剖符而封殖，顧儀服而增憤，心夕惕以愧恧，蒙聖皇之宏恩，過待罪於卿士，奏朝請於朔望，恭禋享於郊祀，念余年之冉冉，忽一過其如馳，微奇功以佐時，徒曠官其何為，匪遜讓之足殉，信神氣之稍衰，將訴誠於明后，乞骸骨而告歸。晉夏侯惇懷思賦曰：何天地之悠長，悼人生之短淺，思縱慾以求歡，苟抑沉以避免，嗟聖王之制作，所以貴夫善善，信循道以從法，何世路之迍蹇，始絜操以迄今，每適道而靡違，思典言以攝事，弗履過而循非，恆戰戰以矜慄，杜穢釁而防微，斂規節以踐跡，冀天鑒之祐誠，勤恭肅以端厲，常苦心而勞形，桑榆掩其薄沒，既白首而無成，世務多故，吾固甘夫無為，名不足以為尚，空勞穢以自卑，永無事以安神，故幸歿之無知。 |
| The Fu "Xuzhi Fu" by Wei Chuan of the Wei dynasty says: Descended from a later branch of great achievements, I inherited my ancestors' remaining virtue. Receiving clear teachings in the family hall, I placed my humble self within proper rules and standards. Encouraging the four classes to till and farm, I learned to distinguish beans from wheat. Since early adulthood entering court service, I lacked extraordinary talent to correct the age. Often waking and sleeping with sighs, wishing to lower myself by sacrificing for others. Meeting the Wei dynasty's revolution, many scholars were left idle in their posts. Though obscure and useless, I was still collected and decorated. Serving among civil and military officials at the central court, holding a large jade seal near the emperor. Following my peers through official records, I received a fú and was granted land. Gazing upon ceremonial robes only increased my anger; my heart trembled with shame each night. Receiving the great grace of the sage emperor, I served as an official despite being unworthy. Presenting court requests at new and full moons, I respectfully participated in sacrifices at suburban altars. Thinking on how my years pass slowly—suddenly one year flies by like a galloping horse. Without remarkable achievements to assist the age, what is the use of holding office? Not worth sacrificing for modesty or yielding; indeed, my spirit has gradually declined. I will now appeal sincerely to the wise ruler and request retirement with my bones. Fu "Huasi Fu" by Xiahou Dun of the Jin dynasty says: How vast and long are heaven and earth! I mourn how short and shallow is human life. Thinking to indulge desires for joy, yet suppressing myself to avoid misfortune. Alas, the sage kings' institutions—how they value goodness and virtue. Truly following Dao and law, why then does this world's path remain difficult? From beginning with pure conduct until now, I have always followed the right way without deviation. Thinking of classical words to guide affairs, never stepping into excess or wrong paths. Always trembling in caution and fear. Closing out filth and guarding against small evils, restraining rules and virtues to follow footsteps. Hoping heaven's gaze will protect sincerity; diligently respectful and upright, I constantly labor my mind and body. The sun sets behind mulberry trees, my twilight years fade—now with white hair yet no achievements. Worldly affairs are full of troubles; thus I am content in doing nothing. Fame is not worth pursuing; toiling in vain only brings self-debasement. To live without worries and calm the spirit—thus death's ignorance becomes a blessing. | ||
| 32 | 言志: | 《晉棗據表志賦》曰：據忝職門下，在帷幄之末，與群士斜齊，登玉陛，待日月，久矣。出為冀州刺史，犬馬戀主，既有微情，且志之所存，不能無言。因而賦之曰：過承嘉惠，擢身泰晨，俯躡丹墀，仰承三辰，當樂夏之颽南，蒙朱陽之和仁，接鳴鸞之垂翼，因神虯之光鱗，浮眇末之𡣳質，濟吾身於天津，邈盧敖之所涉，階多士之遺塵，登九垓之虛軌，覿汗漫之威神，情飄飄而凌雲，意髣彿于真人，扶搖薄於懸圃，增城鬱以嵯峨，被羽衣之飛飛，握若蕙之芳華，蹈糾紛之絕軌，攀大椿之疏柯，意翹翹而慕遠，思濯髮於天波，悲落葉之思條，情戀戀於昊倉，懷聖德之弘施，情慘切而內傷，感有莘之媵臣，願致主於陶唐。 |
| The Fu "Biaozhi Fu" by Zao Ju of the Jin dynasty says: I, Ju, hold a humble post in the Menxia Department, standing at the edge of the imperial council. Among many scholars, I ascend the jade steps and await the sun and moon—this has been long indeed. I was appointed as governor of Ji Zhou, yet like a dog or horse I yearn for my master. Though this feeling is slight, and where the heart's aspirations lie—how could there be no words? Thus I composed this fu: Having received great grace, I rose in the morning of peace. Stepping down onto red steps, I looked up to receive the three celestial lights. In the southern winds of summer joy, I was blessed with warm and kind virtue. Approaching the descending wings of resounding 鸾 birds, riding on the luminous scales of divine qiu dragons. Floating as a tiny leaf, my frail body crossed the Heavenly Ford. Far beyond Luao's journey, I followed in the dust left by many scholars. Ascending the empty tracks of nine heavens, I met the mighty and mysterious gods. My emotions soared into clouds; my thoughts vaguely resembled those of true men. Soaring upward to the hanging garden, the towering city rose steeply before me. Draped in feathered robes that fluttered, holding fragrant orchid blossoms, I stepped upon a path beyond all others, grasping the sparse branches of the great cypress tree. My heart longed for distant things; I wished to wash my hair in heavenly waves. Grieving over fallen leaves longing for their boughs, my feelings clung deeply to heaven and earth. Thinking of the sage's vast grace, sorrow pierced me from within. Moved by the story of Shenshen's attendants, I wished to bring our ruler back to Taotang. | ||
| 33 | 言志: | 《晉潘尼懷退賦》曰：伊疇昔之懷憤，思天飛以遠跡，望循塗而投軌，溯翔風以理翮，冀雲霧之可憑，希天路之開闢，何時願之多違，奄就羇以服役，困吳阪之峻岨，畏鹽車之嚴筴，嗟遊處之弗遇，奚鬱悒之難任，背宇宙之寥廓，羅網罟之重深，常屏氣以斂跡，焉遊豫以娛心，傅釋板以亮殷，望投竿而相姬，窮獨善以全質，達兼利以濟時，聃安志於柱史，由抗跡於嵩箕，理殊塗而同歸，雖百慮其何思，敢因虛以託談，遂逡巡而造辭。 |
| The Fu "Huaigui Fu" by Pan Ni of the Jin dynasty says: In ancient times, filled with anger and sorrow, I wished to fly into heaven and leave my tracks far behind. Looking for a path to follow, I turned back against the wind to straighten my wings. Hoping clouds and mist might support me; longing for heavenly roads to open up. Why do so many wishes go unfulfilled? Suddenly I am bound in servitude. Tired by the steep slopes of Wu Ban, fearing the strict demands of salt carts. Alas! No fortune in wandering or staying—how can such sorrow be borne? Turning away from the vastness of heaven and earth, caught in a dense net of snares. Often holding my breath and hiding my steps, how could I still find joy to please my heart? Fu released his board to enlighten Yin; Wang looked toward casting his rod for Ji. Seeking personal virtue to preserve one's nature, reaching out to benefit others and assist the age. Lao Dan found peace in Zhushi; You left traces on Mount Song and Ji. Though paths differ, they all return to the same goal—though a hundred thoughts arise, what need is there to ponder? I dare to use emptiness as my foundation and compose these words with hesitation. | ||
| 34 | 言志: | 《晉傅咸申懷賦》曰：何天施之弘普，廁瓦礫於瓊瑛，備東宮之妙選，奉儲君之聖明，穆穆清禁，濟濟群英，鸞翔鳳集，羽儀上京，芬芳並發，我穢其馨，德音光宣，我累厥聲，豈伊不媿，顧影慚形，雖自百於殞越，懼恩隆而命輕，命既輕而才下，諒無補於明時，塞賢哲之顯路，而塵損之日滋，匪躭榮而忘替，實結戀之有違，忍厚顏於寮類，甘獲戾而受譏，不悟皇恩之彌崇，授大縣乎近畿，畿云近而防遠，情眷眷而含悲，悲則兼懷，憂慮寔深，雍可南面，千載晞心，微微小子，斯之莫任，莫斯之任，求仁在我，將反初服，畢志訓雅，盡烏鳥之至情，竭歡敬於膝下，進抗疏以歸誠，退抽簪而脂車，庶所乞之克從，永收跡於蓬廬。 |
| The Fu "Shenhuai Fu" by Fu Xian of the Jin dynasty says: How vast and generous is heaven's grace, yet I am but a tile or gravel among jade and crystal. Selected for the Eastern Palace, serving the wise crown prince. Quietly in the pure palace, many talents gather—鸾 and phoenixes fly together, their feathers adorning the capital city. Fragrances bloom side by side; my own is tainted with foulness. Virtuous words shine forth; I am burdened with a poor reputation. Is it not shame enough? Gazing at my reflection, I feel ashamed of my form. Though I may fall a hundred times in failure, I fear the weight of grace and lightness of fate. Fate is light, talent weak—surely I can offer nothing to this enlightened age. Blocking the clear path for sages; each day more dust accumulates on me. Not that I crave honor or forget decline—but my heart's attachment defies reason. How can I bear such shame among my peers? Willingly accepting blame and ridicule, I fail to understand how deeply the emperor's grace extends—appointing me as governor of a major county near the capital. Though close in name, it feels distant; my feelings remain attached with sorrow. Sorrow brings dual thoughts; worries grow deep within. How could I face ruling from the south? A thousand years have passed since such sincerity was desired. A small man like me cannot bear this responsibility. If no one else can take on this duty, then seeking benevolence lies in my own hands. I shall return to my simple clothes and devote myself entirely to teaching and elegance, fulfilling a son's deepest feelings, offering joy and respect at my parents' feet. Submitting a memorial to express my loyalty, removing my hairpin and preparing my carriage for departure. May my request be granted—forever retreating into the humble hut of reeds. | ||
| 35 | 言志: | 《晉曹攄述志賦》曰：慕浮雲以抗操，躭簞食之自娛，羨首陽之皎節，歎南山之高疏，哀夫差之溷惑，詠楚懷之失圖，悲伍員之沉悴，痛屈平之無辜，嘉沮溺之隱約，羨接輿之狂歌，顧大雅之先智，緯明哲之所經，微見機而遂逝，比舍生而親名，道殊塗而同歸，要踰世而並榮，舜拘忤於焚廩，孔怵惕於陳匡，紛迍蹇之若斯，何遭命之可常，情怳惚以回迷，夢乘雲而飛颺，駕麟鳳之靡靡，截龍旂之洋洋，周九州而騁目，登四岳而永望，承聖喆而砥礪，奮羽儀而翱翔，被蘭戺之芳華，帶鍾山之玉英，飾吾冠之岌岌，美吾珮之玲玲，悲盛衰之遞處，情悠悠以紆結，攬萱草以掩淚，曾一歎而九咽。 |
| The Fu "Shuzhi Fu" by Cao Xu of the Jin dynasty says: I admire drifting clouds and uphold my principles, content with a simple meal in self-pleasure. Admiring the pure virtue of Shouyang, sighing at Mount Nan's lofty seclusion. Mourning Fuchai's confusion and delusion, singing of Chu Huaiwang's lost strategy. Grieving for Wu Yuan's sorrowful fate, lamenting Qu Ping's innocence. Praise Ju Ni's quiet retreat; envy Jieyu's mad songs. Reflecting on the wisdom of ancient sages, weaving through the paths of enlightened men. Perceiving subtle omens and departing swiftly, comparing death with closeness to fame. Though roads differ, they all lead home—excelling the world while sharing glory. Shun was imprisoned in burning granaries; Confucius trembled at Chen Kuang. How many misfortunes like this? Why should fate remain constant? My emotions are confused and lost, dreaming of riding clouds to soar upward. Driving a procession of qilin and phoenixes, cutting through the flowing banners of dragons. Circling all nine provinces with my gaze, ascending the four mountains for an eternal view. Following sages as I sharpen myself, spreading wings to fly freely. Cloaked in fragrant orchids, girded with jade from Zhongshan. Adorning my tall hat and beautiful pendants—how sorrowful is the cycle of rise and fall! My feelings drift endlessly, tied up in knots. Plucking xuancao to hide tears, once I sigh, nine times I weep. | ||
| 36 | 言志: | 《晉陸機遂志賦》曰：昔崔篆作詩，以明道述志，而馮衍又作顯志賦，班固作幽通賦，皆相依倣焉。張衡思玄，蔡邕玄表，張叔哀系，此前世之可得言者也。崔氏簡而有情，顯志壯而泛濫，哀系俗而時靡，玄表雅而微素，思玄精練而何惠，欲麗前人，而優游清典，漏幽通矣。班生彬彬，切而不絞，哀而不怨矣。崔蔡沖虛溫敏，雅人之屬也。衍抑揚頓挫，怨之徒也。豈亦窮達異事，而聲為情變乎。余備託作者之末，聊復用心焉。武定鼎于洛汭，胡受瑞於汝墳，繇鳴鳳於百祀，啟敬仲乎方震，苟天光之所炤，豈舜族其必陳，厭禋祀於故墟，饗禴祭于東鄰，禰八葉而松茂，舞九韶乎降神，系姜叟於海曲，表滄流以遠震，仰前蹤之綿邈，豈孤人之能冑，匪世祿之敢懷，傷茲堂之不構，理或睽而後合，道有夷而弗順，傅栖巖而神交，伊荷鼎以自進，蕭綢繆於豐沛，故攀龍而先躍，陳傾覆於楚魏，亦陵霄以自濯，伍被刑而伏劍，魏和戎而擁樂，彼殊塗而並致，此同川而偏溺，禍無景而易逢，福有時而難學，惟萬物之運動，雖紛糾而相襲，隨性類以曲成，故圓行而方立，要信心而委命，援前脩以自呈，擬遺跡於成軌，詠新曲於故聲，任窮達以逝止，亦進仕而退耕，庶斯言之不渝，抱耿介以成名。又懷土賦曰：余去家漸久，懷土彌篤，方思之殷，何物不感，曲街委巷，罔不興詠，水泉草木，咸足悲焉。故述斯賦，背故都之沃衍，適新邑之丘墟，遵黃川以葺宇，被蒼林而卜居，悼孤生之已晏，恨親沒之何速，排虛房而永念，想遺塵其如玉，眇綿邈而莫覯，徒佇立其焉屬，感亡景於存物，惋隤年於拱木，悲顧眄而有餘，思俯仰而自足，留茲情於江介，寄瘁貌於海曲，玩通川以悠想，撫歸塗而躑躅，伊躑躅之徒勤，慘歸途之良難，愍栖鳥於南枝，弔離禽於別山，念庭樹以悟懷，憶路草而解顏，甘堇荼於飴茈，緯蕭艾其如蘭，神何寑而不夢，形何興而不言。 |
| The Fu "Sui Zhi Fu" by Lu Ji of the Jin dynasty says: In ancient times, Cui Zhuan composed poetry to clarify the Dao and express his aspirations. Later, Feng Yan wrote the "Xianzhi Fu," Ban Gu wrote the "Youtong Fu"—all followed each other's examples. Zhang Heng with his "Suxuan," Cai Yong with his "Xuantiao," Zhang Shu with his "Aixi"—these are the ones from past ages whose works can be spoken of. Cui's work is simple yet full of emotion; "Xianzhi" is grand but excessive. "Aixi" laments the world and follows fashion, while "Xuantiao" is elegant with subtle simplicity. "Suxuan" is refined and precise—how wise! Seeking to surpass predecessors by leisurely following classical elegance, yet missing the depth of "Youtong." Ban Sheng was courteous and refined—his writing was sharp but not harsh; sorrowful but without resentment. Cui and Cai were modest, gentle, and warm—they belonged to the class of refined men. Yan's writing rose and fell with pauses—his was a voice of resentment. Is it not that different fates bring about varied matters, and thus voices change according to emotion? I, as a humble writer at the end of this line, merely offer my thoughts. Wu Ding established the tripod at Lu Ru; Hu received auspicious omens from Rufen. Yao's phoenix sang for a hundred generations, and Jing Zhong was honored in Fangzhen. If heaven's light shines upon one, why must descendants of Shun necessarily be prominent? Tired of sacrifices at old ruins, they now offer spring and autumn rites to eastern neighbors. Ancestral temples flourish after eight generations; the Nine 韶 dances summon spirits. Tracing Jiang 叟's lineage by the sea, marking distant waves with 沧流. Looking up at the long traces of predecessors—how could a lone man alone inherit them? Not daring to covet hereditary wealth, I mourn this hall's failure to be built. Paths may part and later reunite; roads may seem smooth yet remain difficult. Fu dwelled in rocks and communed with spirits; Yi carried his tripod forward by himself. Xiao was entangled in Fengpei; thus he climbed the dragon first. Chen recounted downfall at Chu and Wei, also cleansing himself above clouds. Wu was punished and fell on his sword; Wei made peace and embraced music. Though paths differ, their goals align—though rivers are shared, some drown while others survive. Disaster comes without warning yet is easily encountered; blessings arrive with timing but are hard to learn. All things move and change, though entangled they follow each other. Following nature's categories in subtle completion, thus circles move and squares stand firm. The key lies in trusting the heart and entrusting fate, drawing from past sages for self-presentation. I trace their footsteps on established paths, singing new songs with old melodies. Whether advancing or retreating, whether official or farmer—may these words remain unshaken, holding integrity to achieve a name. Another Fu, "Huatu Fu," says: I have been away from home for a long time; my longing for it grows stronger. The more I think of it, the more everything stirs emotion. Every winding street and alleyway brings forth songs; every spring, plant, and tree is enough to make me sad. Thus I composed this fu: Turning my back on the fertile plains of my old capital, I journey to a new town's ruins. Following yellow rivers to build my house, I settle beneath green woods and choose my home. Mourning how lonely life has become; grieving at how quickly parents passed away. Opening empty rooms for endless remembrance, imagining their dust as jade still lingers. Far off and distant, no one can be seen—only standing in place with no direction. Feeling lost scenes among existing things, lamenting the years that have fallen like arching trees. Sad to look back yet full when I bow my head. Leaving these feelings by riverside, entrusting my weary face to sea curves. Enjoying flowing streams and distant thoughts, touching returning roads while hesitating. This hesitation is only effort; indeed, the return path is truly hard. Pity birds nesting on southern branches, mourning birds parting from other mountains. Thinking of courtyard trees brings understanding; recalling roadside grasses eases my face. Sweet are bitter herbs like honeyed grapes; weaving fragrant reeds and wormwood as if they were orchids. Why does the spirit sleep without dreams? Why does the body arise without words? | ||
| 37 | 言志: |
《梁元帝玄覽賦》曰：歲次旃蒙，月建司空，變蕤賓之呂，扇廣莫之風，蕭子褰帷九水，作牧三宮。乃盱衡而言曰：唯天為大，唯堯則之，唯地為厚，唯王國之，粵羲皇之握鏡，實乃神而乃聖，陳六聯於八則，弘九職於三令，惟天縱於副后，踰啟誦而為首，既論儒而肅成，復斷獄於長壽，爾其湘水之東，即我龜蒙，魏正元而分邑，吳太平而定中，鎮鱗山之崔嵬，傍龍跡而穹隆，將遊目於五湖，夕結覽於姑蘇，臨閶門之跨水，聳重闕而開都，觀泉亭之涌波，窟巍巍而峨峨，張素蓋而縈洲嶼，馳白馬而赴江沱，登舜橋而延首，暇禹井而淹留，御史之床猶在，督護之門不脩，詳夫皇王爰處，本無定所，堯都平陽，舜在冀方，商王居亳，成周卜洛，故知黃旗紫蓋，域中為大，天地之所合，風雲之所會，爰八命而建旟，誠非親而勿居，應鳴鞞於龍角，覆緹幕於熊車，經釣臺而高邁，過鄂渚而西浮，變青門之三襲，為黃塵之一丘，臨章華而留眄，見舊楚之悽涼，試極目乎千里，何春心之可傷，其渚宮也。夾江帶阡，布濩井田，通逵交迸，高門接連，人腰水心之劍，家給火耕之田，爾乃樹之榛栗，椅桐梓漆，三巴黃甘，千戶朱橘，矧高宴於城隅，駐五馬而踟躕，乃有青琴碧玉，絳樹綠珠，西河王豹，東野綿駒，蘭缸夕燃，合璧斜天，照流風之迴雪，映出水之初蓮，奉信珪而入朝，驅駿駟而乘軺，既總司於戍旅，亦兼飾於豐貂，幼墳籍以自娛，迄方今而不渝，雲氣芝英之簡，懸針倒薤之書，擬河獻之留真，希淳于之席珍，臨秋水之至樂，登春臺而目欣，鑿戶牖而長望，混木鴈而兼陳，嗟今來而古往，聊絕筆於獲麟。 又《言志賦》曰：天文既表，人文可觀，知負扆之來易，信握鏡之云難，差立極而補天，驗璧合而珠連，有庖羲之八索，稱朱襄之五絃，聞夏王之鑄鼎，重農皇之播田，雖車軌之未同，亶彌媿於棟隆，戮封豕於海內，斬長狄於區中，懷宿昔之璵璠，並來遊於菟園，悲元瑜之已逝，歎靈光之獨存，想延賓於北閣，因置酒於南軒，聞鸚鳴而懷友，聽長笛其何言，夙有尚於清靜，叨再●於鄢郢，東窺文命之穴，南望鴻崖之井，遂撫運而登庸，謬垂旒而卷領，雖有愧於前英，每求衣於未明，召司烜而照夜，觀執珪而滿庭，誠雖休以勿休，寔旨酒之忘憂，絕何楊之妙舞，廢綿駒之善謳，彼知止與知足，復何營而何欲，柱何用於黃金，案寧勞於青玉，爾乃高步北園，用蕩囂煩，桂偃蹇而臨棟，石穹隆而架門，對灌木之脩聳，觀激水之飛奔，澗不風而自響，天無雲而晝昏，聞賓鴻之夜飛，想過沛而霑衣，況登樓而作賦，望懷海而思歸。 |
| The Fu "Xuanlan Fu" by Emperor Yuan of the Liang dynasty says: The year is Zhanmeng, the month governed by Sikong. Changing from Ruibin to new bamboo, stirring winds across vast emptiness. Xiao Zi lifts his curtain at Jiushui and becomes governor of Sanguan. He looked up and said: Heaven is the greatest; only Yao followed its example. Earth is the thickest; only kings govern it. The Emperor Xi held a mirror—truly divine and sage. He arranged six links in eight principles, expanded nine duties through three commands. Heaven bestowed him as deputy to the empress, surpassing Qi and Song to lead first. Having discussed Confucianism and established order, he also judged cases at Changshou. To the east of Xiang River lies my Guimeng. Wei divided its territory in Zhengyuan; Wu settled it in Taiping. Controlling the towering Lin Mountain, near the dragon's footprint and vast dome. He would gaze across five lakes, ending his evening tour at Gusu. Approaching Changmen crossing water, rising with twin gates to open a capital city. Viewing Spring Pavilion where waves surge up, caves towering high and steep. Spreading white canopies around islets, galloping white horses toward river mouths. Climbing Shun Bridge and gazing ahead, pausing at Yu's well for a while. The magistrate's bed still remains; the supervisor's gate lies in disrepair. Considering where emperors once dwelled—there was no fixed place. Yao ruled Pingyang;舜 governed Ji Fang. Shang kings lived in Bo; Cheng Zhou chose Luoyang. Thus we know that yellow banners and purple canopies mark the greatest domain, where heaven and earth unite, winds and clouds gather. Eight commands raised flags there; indeed, none but kin could dwell. Resounding drums at dragon horns, red curtains over bear chariots. Passing Fishing Terrace with lofty steps, floating past Ezhu to the west. Changing from three layers of green gates into a single mound of yellow dust. Approaching Zhanghua and gazing back, seeing old Chu's desolate ruins. Stretching my eyes across a thousand miles—how sorrowful this spring heart is! This is Zhugu Gong. Rivers run between fields, spreading out like checkerboard farmland. Wide roads intersect; tall gates connect one after another. Every man carries a sword from the heart of water; every family owns land for fire-farming. There are hazelnuts and chestnuts planted, yew,桐,梓, and lacquer trees. Three Ba regions grow yellow sweetness; a thousand households have red tangerines. How much more so is there high feasting in city corners, where five horses pause hesitantly? Here are Qing Qin and Biyu, Jiangshu and Luzhu, Xi He's Wang Bao, Dongye Mianju. Blue lamps burn at dusk; twin moons tilt across the sky, illuminating swirling snow-like winds, reflecting lotus flowers rising from water. Presenting jade seals to court, driving swift four-horse chariots on light carriages. Managing military forces while also adorned with rich sable furs. Young men study books for their own pleasure, until now without change. Cloud patterns and ginseng inscriptions appear; hanging needles and inverted leek scripts are written. I emulate He Xian's preserved truth, hope to match Chunyu's treasured seat. Approaching autumn water's greatest joy, ascending spring platforms with joyful eyes. Carving doors and windows for long gazes, mixing wooden geese and arranging them together. Alas! How many have come now who once passed? I stop my brush at the moment of capturing a qilin. Another Fu, "Yan Zhi Fu," says: Celestial patterns are already displayed; human culture is worth observing. Knowing how easily the ruler comes, believing how difficult it is to hold a mirror of wisdom. Establishing the pole and mending the sky, verifying jade's union and pearls' connection. There was Paoxi's Eight Su, praised as Zhu Xiang's Five Strings. Hearing of Xia Wang casting tripods, valuing Nong Huang spreading fields. Though chariot tracks differ, surely shame lingers in the great hall. Slaying wild boars within seas, cutting down tall Di people from among lands. Carrying jade and pearls from old times, all came to tour Tu Yuan. Grieving Yu's passing, sighing that only Lingguang remains. Imagining inviting guests to North Pavilion, setting wine at South Hall. Hearing parrots call brings thoughts of friends; listening to long flutes—what words can be said? Early on I cherished quietude and peace, twice honored in Yanying. Looking east into Wenming's cave, gazing south toward Hongya's well. Thus grasping fate and ascending office, mistakenly wearing a crown and lifting my collar. Though ashamed of past sages, each morning I seek clothes before dawn. Summoning fire-keepers to light the night, watching jade-holders fill the court. Indeed, even when resting, never truly rest—this is the wine that forgets sorrow. Ending He Yang's graceful dance, abandoning Mianju's fine singing. Knowing contentment and sufficiency, what more must one seek or desire? Why use golden pillars? Why labor with jade tables? Thus I stride into North Garden to dispel noise and worry. Sweet osmanthus leans over the eaves; stones arch above the gate. Facing tall trees stretching upward, watching rushing water fly downward. Gullies echo without wind; skies darken without clouds. Hearing wild geese flying at night, imagining passing 沛 and wetting my clothes. How much more when ascending a tower to compose fu—gazing toward the sea while longing for home? | ||
| 38 | 言志: | 【書】《漢司馬遷報任安書》曰：僕亦嘗廁下大夫之列，陪奉外廷末議，不以此時，引維綱，盡思慮，今已虧形為埽除之隸，在闒茸之中，乃欲仰首伸眉，論列是非，不亦輕朝廷羞當世之士邪，僕與李陵，俱居門下，素非相善也。趨舍異路，未嘗銜杯酒，接殷勤之餘歡，今舉事一不當，而全軀保妻子之臣，隨而媒蘖其短，僕誠私心痛之，且李陵提步卒，不滿五千，深踐戎馬之地，矢盡道窮，救兵不至，士卒死傷如積，然李陵一呼勞軍，士卒無不起，張空拳，冒白刃，北嚮爭死敵者，愚以為李陵素與士大夫絕甘分少，能得人之死力，雖古名將不過也。身雖陷敗，亦足以曝於天下也。適會召問，即以此指，推言陵之功，欲以廣主上之意，塞睚眦之辭，未能盡明，明主不曉，以為僕沮貳師，而為李陵遊說，遂下於理，奉拳拳之忠，終不自明，交遊莫救視，左右親近不為一言，身非木石，獨與法吏為伍，深幽囹圄之中，誰可告愬者，此真少卿所親見，僕行事豈不然乎。且夫臧獲婢妾，猶能引決，況僕之不得已乎。所以隱忍苟活，身函糞土之中而不辭者，鄙沒世而文采不表於後世也。古者富貴而名磨滅，不可勝記，唯倜儻非常之人稱焉。蓋西伯拘而演周易，仲尼厄而作春秋，屈原放逐，乃賦離騷，左丘失明，厥有國語，孫子臏腳，兵法修列，不韋遷蜀，世傳呂覽，韓非囚秦，說難孤憤，詩三百篇，大抵賢聖發憤之所為作也。僕竊不遜，近自託於無能之辭，網羅天下放失舊聞，略考其行事，綜其終始，稽其成敗興壞之紀，欲以究天地之際，通古今之變，成一家之言，惜其不成，是以就極刑而無慍色，僕誠已著此書，藏之名山，傳之其人，通邑大都，則僕償前辱之責，雖萬被戮，豈有悔哉。然此可為智者道，難為俗人言也。 |
| [Letter] In the letter "Reply to Ren An" by Sima Qian of the Han dynasty: I, too, once ranked among minor officials, accompanying discussions in the outer court. At that time, I did not use this opportunity to uphold the great framework or exhaust my thoughts and considerations. Now, having lost form and become a lowly cleaner, I find myself among the vulgar. If now I were to lift my head proudly and speak of right and wrong, would it not be disrespectful to the court and bring shame upon the men of today? I and Li Ling both served in the Menxia Office, but we had never been particularly close. We took different paths, never sharing cups of wine or exchanging warm greetings. Now that one act was inappropriate, those who preserve their bodies and protect their wives and children immediately seize upon my faults to spread rumors. I truly feel this in my heart with pain. Moreover, Li Ling led foot soldiers numbering less than five thousand into deep enemy territory. Arrows were exhausted; the path ran out; no reinforcements arrived. Soldiers died or were wounded by the hundreds. Yet when Li Ling called out to encourage his troops, not a single soldier failed to rise up, raising empty fists and facing white blades, rushing northward to fight death for their enemies. I believe that although Li Ling had always shared little with the gentry—giving them only bitter food and small portions—he was able to command such loyalty from men's lives. Even ancient famous generals could not surpass this. Though his body fell into defeat, it was still enough to be exposed before the world. Just as I was summoned for questioning, I immediately used this opportunity to speak of Li Ling's merits, hoping to broaden the emperor's understanding and block malicious accusations. But my words were not fully clear. The wise ruler misunderstood, thinking that I had discouraged General Ershi and instead spoken in favor of Li Ling. Thus I was handed over to be judged. Devoting my loyal heart, I could never defend myself; no friends came to help me see justice done, nor did those close to the emperor speak a single word for me. Though not made of wood or stone, I alone faced the law's officials in deep prison—was there anyone left to whom I might appeal? This is exactly what you, Master Shaoqing, have seen with your own eyes. Could my actions be otherwise? Moreover, even slaves and servants or concubines can choose to die by their own hands; how much more so for me in this unavoidable situation? The reason I endure humiliation and live on, remaining in filth without complaint, is because I despise the thought of dying in obscurity with my literary achievements never shining for future generations. In ancient times, many who were rich and noble had their names erased from memory—too numerous to count. Only those bold and extraordinary individuals are remembered. It was when Ji Xi (King Wen of Zhou) was imprisoned that he compiled the Yijing; it was in adversity that Confucius wrote the Chunqiu. Qu Yuan, exiled, composed the Lysao. Zuo Qiuming, after losing his sight, produced Guoyu. Sun Bin, despite having his knees broken, arranged and refined military strategies. Li Si, banished to Shu, left behind the Lüshi Chunqiu for future generations. Han Fei, imprisoned in Qin, wrote Shuonan and Gufen. The 300 poems of the Shi were mostly composed by sages and virtuous men expressing their frustrations. I, though humble and not arrogant, have recently entrusted myself to the power of words. I have gathered lost knowledge from across the world, briefly examined their deeds, summarized their beginnings and ends, investigated records of success and failure, rise and fall—hoping thereby to explore the boundaries between heaven and earth, understand changes through ancient and modern times, and form my own school of thought. Regretfully, this work remains unfinished; thus I endure extreme punishment without resentment. If indeed I have completed this book, hidden it in famous mountains, passed it on to worthy people, and spread it among great cities—then I shall repay the debt of past humiliation. Even if punished a thousand times, could there be any regret? Yet this may be spoken to the wise; it is difficult to explain to ordinary people. | ||
| 39 | 言志: | 《漢楊惲報孫會宗書》曰：惲家方隆盛時，乘朱輪者五十人，位在列卿，爵為通侯，總領從官，與聞政事，曾不能以此時有所建明，以宣德化，已負竊位素餐之責久矣。懷祿貪勢，不能自退，遂遭變故，橫被口語，身幽北闕，妻子滿獄，當此之時，自以夷滅不足以塞責，豈意得全首領，復奉先人之丘墓乎。伏惟聖主之恩，不可勝量，君子游道，樂以忘憂，小人全軀，悅以忘罪，竊自思念，過已久矣。行已虧矣。長為農夫，以沒世矣。是故身奉妻子，戮力耕桑，灌田治產，以給公上，不意當復用此為譏議也。田家作苦，歲時伏臘，烹羊炮羔，斗酒自勞，家本秦地，能為秦聲，婦趙女也。雅善鼓瑟，奴婢歌者數人，酒後耳熱，仰天撫缶而呼嗚嗚。其詩曰：田彼南山，蕪穢不治，種豆一頃，落而為萁，人生行樂耳，須富貴何時，是日也。拂衣而喜，奮袖低昂，頓足起舞，誠淫荒無度，不知其不可也。惲幸有餘祿，方糴賤販貴，逐什一之利，下流之人，眾毀所歸，不寒而慄，雖雅知憚者，猶隨風而靡，尚何稱譽之有，道不同，不相為謀，今子尚安得以卿大夫之制而責僕哉。 |
| In the letter "Reply to Sun Huizong" by Yang Yun of the Han dynasty: When my family was at its height, fifty men rode in red-wheeled carriages. I held a position among high officials and bore the title of Tong Hou, leading attendants and participating in political affairs. Yet I could not even use this time to make any contribution or promote virtue—long ago I had already borne the guilt of holding office without merit and consuming food without labor. Holding onto wealth and power, unable to resign myself, I eventually encountered misfortune and was falsely accused by malicious words. My body was imprisoned in the northern palace; my wife and children filled the prisons. At that time, I believed even death could not atone for my guilt. How could I have expected to retain my head and once again serve as guardian of my ancestors' graves? I bow my head and think of the boundless grace of our wise ruler, which cannot be measured. A gentleman travels on the Dao, rejoicing to forget sorrow; a petty man preserves his body, happy to forget guilt. I secretly reflect—this has passed long ago. My conduct has already failed. I shall remain a farmer for the rest of my life. Therefore, I personally support my wife and children, laboring in farming and mulberry cultivation, tending fields and managing property to provide for the state. I never expected this would become a subject of mockery and criticism. Farming is hard work; in seasons and festivals, we slaughter sheep and roast kids, preparing a bowl of wine to reward ourselves. My family originally came from Qin land, so I can sing Qin songs. My wife is a woman from Zhao. She is especially skilled at playing the se; several servants and maids sing along. After drinking, our ears grow warm as we raise our eyes to the sky, patting clay pots and chanting "Wu Wu." His poem says: "Fields lie in the southern mountain, overgrown and untended. A mu of beans is planted but falls to futility. Life is for joy alone—when will wealth and honor come?" On this day. I brushed my robe with delight, raised my sleeves high and low, stamped my feet and danced—truly indulgent without restraint, unaware of what was improper. Yun is fortunate to have remaining wealth, buying cheap and selling expensive grain for tenfold profit. A man of low character, the target of public censure, I shiver without cold, though even those who know me well fear me, still following the wind like grass. What reputation could there be left? Different paths cannot plan together. Now how can you still use the standards of high officials to blame me? | ||
| 40 | 言志: |
《魏文帝與吳質書》曰：季重無恙，塗路雖局，官守有限，願言之懷，良不可任，足下所治僻左，書問致簡，益用增勞，每念昔日南皮之遊，誠不可忘，既妙思六經，逍遙百氏，彈琴閒設，終以博弈，高談娛心，哀箏順耳，馳騁北場，旅食南館，浮甘瓜於清泉，沉朱李於寒水，白日既匿，繼以朗月，同乘共載，以遊後園，輿輪徐動，賓從無聲，清風夜起，悲笳微吟，樂往哀來，愴然傷懷，余顧而言，斯樂難常，足下之徒，咸以為然，今果分別，各在一方，元瑜長逝，化為異物，每一念至，何時可言，方今蕤賓紀時，景風扇物，天意和暖，眾果具繁，時駕而遨，北遵河曲，從者鳴笳以啟路，文學託於後車，節同時異，物是人非，我勞如何。 又曰：昔日遊處，行則連輿，立則接席，何曾須臾相失，每至觴酌流行，絲竹並奏，酒酣耳熱，仰而賦詩，當此之時，忽然不自知樂也。何圖數年之間，零落略盡，言之傷心，頃撰其遺文，都為一集，觀其姓名，已為鬼錄，追思昔遊，猶在心目，而此諸子，化為糞壤，可復道哉。歷覽諸子之文，對之收淚，既痛逝者，行自念也。年行已長大，所懷萬端，時有所慮，至乃通夕不暝，志意何時復類往昔邪，已成老翁，但未白頭爾。 |
| In the letter "To Wu Zhi" by Emperor Wen of Wei: Ji Zhong, I hope you are well. Though our paths are limited and official duties constrained, my longing for your words is truly unbearable. Your place of residence is remote; letters from you have become infrequent, which only increases my worries. Often thinking back to those past days in Nanpi—truly unforgettable. We once studied the Six Classics with deep thought, roamed freely among a hundred schools of thought, played the qin at leisure, and ended our time playing games. High talk delighted the heart; mournful zithers pleased the ear. Racing on northern fields, dining together in southern halls, floating sweet melons in clear springs, submerging red plums in cold water. When daylight faded, we continued with bright moonlight. Riding together through the back garden, our chariots moved slowly and silently; attendants followed without sound. A cool wind rose at night; a sad flute softly sang. Joy passed into sorrow, leaving my heart deeply wounded. I turned to speak: "Such happiness cannot last." You and your companions all agreed. Now we are indeed separated, each in our own place. Yuan Yu has long since passed away, transformed into another thing. Every time this thought comes to me, how can words express it? Today marks the season of Ruibin, when bright winds stir things. Heaven is warm; fruits abound. I ride out for a journey, following the northern river's winding course. Followers sound flutes ahead; scholars travel in the rear carriage. Seasons change and times differ—things remain but people are not the same. How weary am I! Again: In the past, when we roamed together, we traveled in linked carriages and stood side by side on mats. We never parted for a moment. Whenever cups of wine flowed freely and music played at once, with wine warm to our ears, we would raise our eyes and compose poetry. At such times, joy came so suddenly that I did not even realize it was happiness. Who could have imagined that within a few years, we would all be scattered and nearly gone? To speak of this is heartbreaking. Recently I compiled their remaining writings into one collection. Looking at their names, they are already recorded among the dead. Recalling our past wanderings, they still appear in my mind's eye. Yet these friends have turned to dust—how can such things be spoken again? Reviewing the writings of all my friends, I weep before them. Grieving for those who have passed, I also think of myself and what is to come. Years have passed and I am now grown. My heart holds countless thoughts, often worrying so much that I cannot sleep through the night. When will my aspirations ever return to what they were in the past? I am already an old man—only not yet with white hair. | ||
| 41 | 言志: | 《魏陳王曹植與吳質書》曰：前日雖因常調，得為密坐，雖宴飲彌日，其於別遠會稀，不盡其勞積也。若夫觴酌淩波於前，笳簫發音於後，足下鷹揚其體，鳳翔虎視，謂蕭曹不足儔，衛霍不足侔也。左顧右盻，謂若無人，豈若吾子之壯志哉。過屠門而大嚼，雖不得肉，貴且快意，當斯之時，願舉太山以為肉，齊東海以為酒，伐雲夢之竹以為笛，斬泗濱之梓以為箏，食若填巨壑，飲若灌漏卮，其樂固難量，豈非大丈夫之樂哉。然日歲不我與，曜靈急節，面有逸景之速，別有參商之闊，思抑六龍之首，頓羲和之轡，折若木之華，閉濛汜之谷，天路高邈，良無由緣。 |
| In the letter "To Wu Zhi" by Cao Zhi, the Prince of Chen of Wei: The other day, though I was invited as usual to sit in close company, even with feasts lasting all day, such gatherings are rare and cannot relieve my accumulated labor. As for those days when cups and wine floated before us, flutes and reed pipes sounded behind, you strode with the might of an eagle, soared like a phoenix, and gazed as fiercely as a tiger. You considered Xiao He and Cao Can unworthy to be your peers; Wei Qing and Huo Qubing not equal to you. Looking left and right, as if no one else existed—how bold was your ambition! Passing by a butcher's gate and feasting with great bites, even without meat, it is precious and joyful. At such moments, I would wish to raise Mount Tai as meat, fill the East Sea as wine, cut bamboo from Yunmeng for flutes, and carve cypress from the Si River banks into zithers. Eating until a vast chasm was filled; drinking until even a leaking cup overflowed—such joy is truly immeasurable. Could this not be the happiness of a true man? Yet time does not wait for me. The bright sun moves swiftly, its passage as quick as a shadow's escape; partings grow wide like Shen and Shang in the sky. I wish to restrain the six dragons' heads, pull back Xihe's reins, break off flowers from Ruomu, and close the valley of Mengsi. Heaven's path is high and distant—truly there is no way to reach it. | ||
| 42 | 言志: |
《魏吳質答太子書》曰：奉讀手命，追亡慮存，恩哀之隆，形於文墨，日月冉冉，歲不我與，昔侍左右，廁坐眾賢，出有微行之遊，入有管絃之歡，置酒樂飲，賦詩稱壽，自謂可終始相保，並聘材力，效節明主，何意數年之閒，死喪略盡，臣獨何德，以堪久長，徐陳劉應，才學所著，誠如來命，惜其不遂，可謂痛切，凡此數子，於雍容侍從，實其人也。若乃邊境有虞，群下鼎沸，軍書輳至，羽檄交馳，於彼諸賢，非其任矣。往者孝武之世，文章為盛，若東方朔枚皋之徒，不能持論，即阮陳之流也。其唯嚴助壽王，與聞政事，然皆不損其身，善謀於國，卒以敗亡，臣竊恥之，至於司馬長卿，稱疾避事，以著撰為務，則徐生庶幾焉。而今各逝，已為異物。 又《答陳思王曹植書》曰：信到，奉所惠貺，發函伸紙，是何文采之巨麗，而慰喻之綢繆乎。夫登東岳者，然後知眾山之迤邐也。奉至尊，然後知百里之卑微也。身賤犬馬，德輕鴻毛，至乃歷玄關，排金門，升玉堂，伏櫺檻於前殿，臨曲池而行觴，既威儀虧替，言辭漏泄，雖恃平原養士之懿，愧無毛遂耀穎之才，深蒙薛公折節之禮，而無馮諼三窟之效，屢獲信陵虛左之德，又無侯生可述之美，凡此數者，乃質之所以憤積於胸襟，懷眷而於邑者也。若追前宴，謂之未究，欲傾海為酒，并山為肴，伐竹雲夢，斬梓泗濱，然後極雅意，盡歡情，信公子之壯觀，非鄙人之所庶幾也。若質之志，實在所天，思投印釋黻，朝夕侍坐，鑽仲父之遺訓，覽老氏之要言，對清酤而不酌，抑嘉肴而不享，使西施出帷，嫫母侍側，斯盛德之所蹈，明哲之所保也。若乃近者之觀，實蕩鄙心，秦箏發徽，二八迭奏，塤簫激於華屋，靈鼓動於坐左，耳嘈嘈而無聞，情踊躍於鞍馬，謂可北懾肅慎，使貢其楛矢，南震百越，使獻其白雉，又況權備，夫何足視乎。還治諷集所著，觀省英瑋，實賦頌之宗，作者之師表也。 |
| In the letter "Reply to the Crown Prince" by Wu Zhi of Wei: I received your handwritten command and, thinking back on those who have passed away while considering those still alive, feel deep sorrow and great kindness expressed in words. Days and months pass quickly; time does not wait for us. In the past, serving at your side among many sages, we traveled together in small groups and enjoyed music within. We drank wine joyfully, composed poetry to toast longevity, believing then that we could remain united from beginning to end, offering our talents and loyalty to a wise ruler. Who could have imagined that in just a few years, nearly all of us would die or be lost? What virtue do I possess to endure so long? Xu Chen and Liu Ying—whose talents and learning were well known—are indeed as you described them. It is regrettable they did not complete their paths; this is truly painful. All these men, in terms of graceful service and attendance, were the very people needed. If there is sudden danger at the border, and chaos spreads among officials; if military orders arrive in waves and urgent messages fly—then those sages would not be suited for such duties. In the days of Emperor Wu, literature flourished greatly. Men like Dongfang 朔 and Mei Gao could not uphold their arguments—they were merely the likes of Ruan Chen. Only Yan Zhu and Shou Wang participated in political affairs, yet they did not harm themselves. Though skillful in state planning, they ultimately failed and perished—this I secretly regard as a shame. As for Sīmǎ Xiangrú, he claimed illness to avoid duties, devoting himself instead to writing—then Xu Sheng might be considered somewhat comparable. Now they are all gone, transformed into other things. Again, in the letter "Reply to Prince Cao Zhi of Chen Si": Your message arrived. I received your generous gift. Opening the envelope and unrolling the paper—what magnificent literary beauty! What a warm and detailed comfort you have given me. He who climbs Mount Tai understands that all other mountains are but low hills in comparison. Serving the Son of Heaven, one then knows how humble a hundred li is. Though my body is as lowly as a dog or horse, and my virtue lighter than a goose's feather, I have yet entered the dark gate, passed through golden doors, ascended jade halls, knelt before latticed railings in the front hall, and walked by curved pools with cups of wine. My dignity has been neglected; my words have leaked out. Though relying on Pingyuan Jun's virtue in nurturing scholars, I am ashamed to lack Mao Sui's brilliance. Deeply honored by Xue Gong's humble courtesy, yet lacking Feng Xu's three burrows' effectiveness. Repeatedly receiving Xinling Jun's respect for a lower seat, but possessing no Hou Sheng's deeds worth recounting. All these things are why Zhi feels such accumulated frustration in his chest and sorrowful longing in his heart. If I were to recall past banquets and call them incomplete, I would wish to drain the sea for wine, pile mountains as food, cut bamboo in Yunmeng, and carve cypress by the Si River. Only then could we fully express refined feelings and complete our joy—truly a magnificent sight befitting a noble lord, but something beyond the reach of a humble man like me. If Zhi's aspirations are truly directed toward heaven, I wish to resign my seal and robes, serving day and night at your side. Studying the teachings of Zhongfu, reading Laozi's essential words, facing clear wine without drinking, resisting fine food without partaking—let Xi Shi emerge from behind curtains while Momu stands by. This is the path of great virtue; this is what enlightened men protect. As for recent events, they truly cleanse my vulgar heart. Qin zithers strike their notes; sixteen musicians play in turn. Xun and xiao echo through the grand hall; spirit drums beat to our left. My ears are filled with sound yet I hear nothing; my emotions leap as if on horseback. It seems we could make the northern Su Shen tremble, offering their pine arrows, or shake the southern Baiyue into submission, presenting white pheasants. As for Quan Bei—what is he but a trifle? Returning to study the collected works of those who composed, examining their brilliance and splendor—truly they are the masters of fu and song, exemplary figures for all writers. | ||
| 43 | 言志: | 《晉羊祜與從弟書》曰：吾以布衣，忝荷重任，每以尸素為愧，大命既隆，唯江南未夷，此人臣之責，是以不量所能，畢力吳會，當憑朝廷之威，賴士大夫之謀，以全克之舉，除萬世之患，年已朽老，既定邊事，當有角巾東路，還歸鄉里，於墳墓側，為容棺之墟，假日視息，思與後生味道，此吾之至願也。以凡才而居重位，何能不懼盈滿以責邪，疏廣吾師也。聖主明恕，當不奪微志爾。 |
| In the letter "To His Nephew" by Yang Hu of the Jin dynasty: I, a commoner, have been honored with great responsibilities. Often I feel ashamed for holding office without merit. Though my fate has risen high, only southern Jiangnan remains unsettled—this is the duty of a subject. Thus, without measuring my ability, I will exhaust myself in Wu and Hui. Relying on the court's might and the strategies of gentlemen, I shall complete this great task to remove an eternal threat. Now that I am old and worn, once border affairs are settled, I wish to don a scholar's cap and return eastward home. By my ancestors' graves, I will prepare a simple burial place. On days off, breathing in peace, I hope only to share wisdom with the young—this is my greatest wish. To hold a high position with ordinary talent, how could one not fear the dangers of excess and blame? Shuguang is my teacher. The holy sovereign is wise and forgiving; he should not take away this humble wish of mine. | ||
| 44 | 言志: | 《晉劉琨答盧諶書》曰：書及詩，備辛酸之苦言，暢經通之遠旨，執玩反覆，不能釋手，慨然以悲，歡然以喜，昔在少壯，未當檢括，遠詠老莊之齊物，近嘉阮生之放曠，怪厚薄何由而生，哀樂何由而至，自頃譸張，困於逆亂，國破家亡，親友凋殘，塊然獨處，愧憤雲集，負杖行吟，則百憂俱至，時復相與，舉觴對膝，破涕為笑，排終身之積慘，求數刻之蹔歡，譬由疾疹彌年，而欲以一丸銷之爾，夫才生於世，而世實須才，和氏之璧，焉得獨曜於郢握，夜光之珠，無緣得玩於隨掌，天下之寶，固當與天下共之，但離索之日，不能不以悵恨爾。 |
| In the letter "Reply to Lu Chen" by Liu Kun of the Jin dynasty: Your letter and poetry are filled with bitter words of sorrow, yet they express profound meanings. Holding them in my hands and rereading them again and again, I cannot let go. My heart is moved—grieved and joyful at once. In our youth we were vigorous and unrestrained; we recited Laozi and Zhuangzi's teachings on equality, admired Ruansheng's free-spiritedness. We wondered how could there be such differences in fortune, or why joy and sorrow came to us so suddenly. But since these recent years of turmoil, trapped by rebellion and disorder, the country has fallen, families destroyed, relatives and friends lost. Alone I sit, my shame and anger gathering like clouds. Supporting myself with a staff as I walk and chant, all kinds of worries come at once. Occasionally we meet again, raise cups side by side, wiping away tears to laugh—banishing years of accumulated sorrow for just a few moments of fleeting joy. It is like suffering from an illness for many years, yet hoping to cure it with one pill alone. Talent arises in the world, and the world indeed needs talent. The He Shi 璧 cannot shine only in the hand of Ying; the night pearl has no reason to be held by Sui alone. Treasures of the world should naturally belong to all under heaven. But on days when we are separated, how can one avoid sorrow? | ||
| 45 | 言志: | 《齊謝朏與王儉書》曰：夫所貴天下之士者何，其上則閟景山壑，凌氣風霞，次則投緡捨築，鬱為上佐，次則服秦楚而辭其功，振燕魏而逃其賞，凡此數輩，皆英懿之士也。自茲已降，參差萬緒，或跡著明晦，或才兼默語，若桓譚之褰俗，馮衍之忤時，北海之凝峭，中散之峻絕，率以方寸之情，喪不訾之德，蓋無取焉。若相如之愛奇，任偉長之淹粹弘遠，樂廣融通，裴楷夷淡，彼四賢者，並純神絕景，徇物傷意，其慕之而未可以言，但心之所暗，咫尺千里，志之所符，滄洲曖然，揣而論之，寔山河之不肖者也。 |
| In the letter "To Wang Jian" by Xie Qi of the Qi dynasty: What is it that makes men of the world precious? The highest are those who hide in mountains and valleys, transcending worldly affairs. Next are those who abandon wealth to build no houses, rising instead as noble assistants. Then there are those who serve Qin or Chu but refuse credit for their achievements, or rise from Yan and Wei yet escape rewards. All these kinds of men are truly virtuous and outstanding individuals. Since then, the ranks have varied greatly. Some leave clear or obscure footprints; some possess both eloquence and silence. Like Huan Tan who defied convention, Feng Yan who opposed his time, the austere man of Beihai, or the lofty Zhong San—these men all lost their priceless virtue for a moment's emotion. Such examples are not worth following. If Xiangru loved the extraordinary, Ren Weichang was profound and far-reaching in his depth; Yue Guang was harmonious and open-minded, Pei Kai gentle and unassuming. These four virtuous men were all pure spirits of transcendent beauty, yet they suffered for their devotion to worldly things. To admire them is beyond words. What the heart cannot grasp may be as distant as a thousand miles though near at hand; where one's aspirations align, even the misty Cangzhou becomes clear. Judging by this, I am truly unworthy of rivers and mountains. | ||
| 46 | 言志: | 《梁簡文帝答徐摛書》曰：山濤有云，東宮養德而已，但今與古殊，時有監撫之務，竟不能黜邪進善，少助國章，獻可替不，仰裨聖政，以此慚遑，無忘夕惕，驅馳五嶺，在戎十年，險阻艱難，備更之矣。觀夫全軀具臣，刀筆小吏，未嘗識山川之形勢，介冑之勤勞，細民之疾苦，風俗之嗜好，高閣之閒可來，高門之地徒重，玉饌羅前，黃金在握，足訾粟斯，容與自喜，亦復言軒羲以來，一人而已，使人見此，良足長歎。 |
| In the letter "Reply to Xu Chi" by Emperor Jianwen of Liang: Shan Tao once said, "The Crown Prince should cultivate virtue alone." But now is different from ancient times; there are indeed matters of supervision and governance. Yet I have failed to remove evildoers or promote the virtuous, offering little help in upholding national order, nor have I submitted what is right while replacing what is wrong, thus assisting the holy rule. For this, I feel ashamed and anxious, never forgetting vigilance even at night. Rushing about among the Five Ridges for ten years in military service, I have endured all kinds of dangers and hardships. Looking at those who preserve their bodies and serve as complete ministers, mere clerks with brushes and knives—never having known the terrain of mountains and rivers, the toil in armor, the hardships of common people, or the customs and preferences of the folk. They may come leisurely into high halls, yet their noble estates are but empty weights. Fine food is laid before them; gold lies in their hands. They criticize others with ease, boast idly of themselves, even claiming to be the only one since Xuanxi. When people see such men, it truly causes a long sigh. | ||
| 47 | 言志: |
《梁王僧孺與何遜書》曰：昔李叟入秦，梁生適越，猶懷恨悵，且或吟謠，況歧路之日，將離嚴網，辭無可憐，罪有不測，所以握手戀戀，離別珍重，弟愛同郭李，淫淫承睫，吾猶抗手分背，羞學婦人，顧實不肖，文質無所抵，蓋困在衣食，迫於飢寒，非有奇才，絕略高談，吐一言可以匡俗振民，動一議可以固邦興國，全璧歸趙，飛矢投燕，偃息藩魏，甘臥安郢，腦日逐，髓月支，擁十萬而橫行，提五千而深入，將能執珪裂壤，功勒景鍾，錦繡為衣，朱丹被轂，斯蓋大丈夫之志，非吾曹之所能及，除舊布新，清晷方旦，抱樂銜圖，訟謳有主，一旦陪武帳，仰文㮰，備聃佚之柱下，充嚴朱之席上，入班九棘，出專千里，未有躡景追風，奔驟之若此者也。蓋基薄牆高，塗遙力躓，司隸懍懍，思得應弦，譬懸廚之獸，如離繳之鳥，將充庖鼎，以餌鷹鸇，雖事異鑽皮，文非次骨，猶復因茲舌杪，成此筆端，上可以投畀北方，次可以論諭左校，幸聖主留善貸之德，紆好生之施，解網祝禽，下車泣罪，所謂還魄斗極，追風奉高，蓋士無賢不肖，在朝見嫉，女無美惡，入宮見妒，外無奔走之友，內乏彊近之視，是以媾市之徒，隨相媒蘖，一朝捐棄，以快怨者之心，吁可悲矣。蓋先貴後賤，古富今貧，李流所以發此哀音，雍門所以扣其悲曲，又迫以嚴秋殺氣，萬物多悲，長夜展轉，百憂俱至，況復露鋪草色，風搖樹影，寒蟲夕叫，含輕重而同悲，秋葉晚傷，雜黃紫而俱墜，悲夫，豈復得與二三士友，抗首接膝，履足差肩，摛綺縠之清文，談希夷之至道，唯吳憑之遇夏馥，范式之值孔嵩，愍其留賃，憐此行乞爾。 又《答江琰書》曰：猥惠嘉音，用蠲疾首，發函伸紙，朗若披雲，等嶰谷之清音，比洞庭之高曲，辭則美矣。而擬其非倫，譬享海鳥以醇醪嘉膳，栖林狖以崇楹曾栱，苟非其實，立有驚怖，況復以一離訴棄，賓實漼然，豈復能使一笥可輕，八廚斯引，且登清漢，乍棄黃汙，望影析支，爭塗再楫，其或蹲林臥石，籍卉班荊，不過田畯野老，漁父樵客，酌醴焚枯，嗚嗚相勞，羹藜含糗，果然滿腹，寧有幡旗貴客，車馬大賓，獻書盡先賢之德，作頌罄前皇之美，豈不俯拾青紫，坐享大夫，況復詠高梧而賦脩竹，背清淮而遊長范，留東閤以從容，登石室而高視，豈與夫身沒名隕，同年而共毀譽哉。 |
| In the letter "To He Xun" by Wang Sengru of the Liang dynasty: In ancient times, when Li 叟 went to Qin and Liang Sheng traveled to Yue, they still felt regretful and melancholy, even composing songs. How much more so on this day of parting, leaving behind strict nets? Words cannot express my sorrow; guilt is unpredictable. Thus we hold hands with deep affection, bidding farewell carefully. My younger brother loves me as Guo and Li did, tears streaming down his cheeks. I still raise my hand to part ways, ashamed to imitate a woman's sentimentality. Indeed, I am unworthy, lacking both literary virtue and talent. Trapped by the need for food and clothing, pressed by hunger and cold, I possess no extraordinary ability or lofty strategies, no grand speeches that can correct customs or uplift people, nor any proposal capable of strengthening the state or reviving the nation. I cannot return a flawless jade to Zhao, shoot an arrow at Yan, or rest in peace under Wei's banner, contented in Jing. My mind is not set on chasing the Ruzhu or marrow of Yuezhi; I do not lead ten thousand men to march freely nor command five thousand to penetrate deeply. I cannot hold a jade seal and carve my name into bells, wear brocade as clothing, or have red lacquer cover my carriage wheels—these are the aspirations of great men, beyond our reach. Now is the time for renewal; the clear sun has just risen. Holding joy in my heart and bearing plans to serve, I sing praises with purpose. One day I will join the military tent, look up at the literary hall, stand among Dān Yì's pillars or fill Yan Zhu's banquet. Entering the ranks of high officials, commanding a thousand li—never before have I seen such swift advancement as this! Indeed, with a weak foundation and lofty walls, the road is long and my strength falters. The Office of Censorates stands sternly, seeking to strike like a bowstring. I am like an animal hanging in a kitchen or a bird freed from its tether—fated for the cauldron, bait for hawks and eagles. Though this situation differs from drilling through skin or writing on bones, my words are still formed at the tip of my tongue, written with ink. At best, I may be cast to the north; at worst, condemned in a prison. Fortunately, the holy sovereign retains his virtue of kindness, extends mercy by sparing lives, loosens nets for captured birds, and weeps over criminals upon arrival—this is what it means to return one's soul beneath the North Star or chase the wind toward Fenggao. Indeed, whether virtuous or not, scholars in court are envied; whether beautiful or not, women entering the palace face jealousy. Without friends who run for me outside and no close relatives within, those seeking profit take advantage, spreading rumors like yeast. One day I am cast aside to satisfy the hearts of my enemies—how sad! To be honored first and then despised, to have wealth in the past but poverty now—this is why Li Liu lamented with such sorrowful words, and Yongmen struck his mournful tune. Added to this are the harsh autumn winds of killing energy; all things feel grief. Through endless nights I turn restlessly, a hundred worries descending at once. How much more when dew lies on grass, wind stirs tree shadows, cold insects cry in the evening—light or heavy, their sorrow is shared. Autumn leaves fall late, yellow and purple mingling as they drop. Alas! Could I still meet with two or three scholarly friends, raising our heads to sit knee-to-knee, feet nearly touching? We would compose elegant writings of fine silk, discuss profound truths of the Dao. Only Wu Ping meeting Xia Fu, Fan Shi encountering Kong Song—pitying their lingering debts, feeling sorrow for their begging on the road. Again, in the letter "Reply to Jiang Yan": Your kind message has soothed my aching head. Opening your envelope and unrolling your paper, it is as clear as parting clouds—equal to the pure sounds of Xiegou, comparable to the lofty melodies of Dongting. Your words are beautiful indeed. Yet to compare it with something inappropriate is like feeding a sea bird strong wine and fine food, or placing a forest gibbon in lofty beams. If not suited for the thing itself, disaster follows immediately. How much more so when one complaint of separation leads to complete disillusionment—how could such a person make even a single bamboo basket light, let alone attract eight kitchens? Rising suddenly from clear rivers only to be cast into yellow filth, chasing shadows and splitting branches, competing on roads with two oars—perhaps they crouch in forests or lie upon stones, resting among grasses and spreading rhododendrons. They are no more than farmers, old men of the fields, fishermen, woodcutters, drinking sweet wine while burning dry firewood, murmuring to each other in labor, eating bitter gourds with dried food, their bellies full. How could there be banners and honored guests, carriages and great visitors? No one presents books embodying sages' virtues or composes songs praising past emperors' excellence. Could such people not easily attain official rank, sitting to enjoy the dignity of a gentleman? Much less would they recite lofty wutrees and compose essays on tall bamboos, travel against the clear Huai River toward Changfan, linger in eastern halls with leisure, or ascend stone chambers for an elevated view—how could these people be compared to those who die nameless, sharing equal disgrace and praise? |
URN: ctp:yiwen-leiju/26