| Chinese Text Project |
《卷三十六 - Volume 36》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
《人部二十 - Volume 20: Human Affairs 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
《隱逸上 - Recluses I 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 隱逸上: |
《周易》曰：遯世無悶。 又曰：天地閉，賢人隱。 又曰：不事王侯，高尚其事。 又曰：賁于丘園，束帛戔戔。禮記曰：儒有上不臣天子，下不事諸侯。 又曰：季春之月，聘名士，禮賢者。 |
| The Zhouyi says: "Retreating from the world brings no sorrow." It also says: "When heaven and earth are closed, sages retreat into seclusion." It also says: "Not serving kings or marquises, they hold their deeds in high esteem." It also says: "Honored in the hills and gardens, with modest gifts of silk." The Book of Rites says: "A Confucian scholar does not serve the Son of Heaven above and does not serve feudal lords below." It also says: "In the third month of spring, one invites renowned scholars and honors virtuous men with courtesy." | ||
| 2 | 隱逸上: | 《論語》曰：逸民，伯夷叔齊虞仲夷逸朱張柳下惠少連。 |
| The Analects says: "Retired recluses include Boyi, Shuqi, Yu Zhong, Yiyi, Zhu Zhang, Liu Xiamei, and Shaolian." | ||
| 3 | 隱逸上: |
《莊子》曰：古之所謂隱士者，非伏其身而不見也。非閉其言而不出也。非藏其知而不發也。時命大謬也。 又曰：刻意尚行，離世異俗，此山谷之士，避世之人也。就藪澤，處間曠，釣魚閑處，無為而已矣。此江海之士，避世之人也。閑暇之所好也。 |
| Zhuangzi says: "What the ancients called recluses were not those who hid themselves and remained unseen." "Not those who sealed their words and did not speak out." "Not those who concealed their knowledge and did not express it." "It is a great error in the timing of destiny." It also says: "Those who deliberately cultivate virtue and conduct, separate themselves from worldly customs are the men of the valleys and mountains, recluses avoiding society." "They dwell in marshes and lakes, reside in remote and open places, fish idly, and do nothing but remain at ease." "These are the men of rivers and seas, recluses who avoid society." "They take this as their leisurely pursuit." | ||
| 4 | 隱逸上: |
嵇康《高士傳》曰：廣成子在崆峒之上。黃帝問曰：吾欲取天地之精，以養萬物，為之奈何。廣成子蹶然而起曰：至道之精，窈窈冥冥，無視無聽，抱神以靜，我守其一，以處其和，故千二百歲而形未嘗衰，得吾道者，上為皇，下為王，失吾道者，上見光，而下為土，吾將去汝，入無窮之門，遊無極之野，與日月參光，與天地為常。 又曰：黃帝將見大隗于具茨之山，方明為御，昌宇參乘。黃帝曰：異哉。請問天下。小童曰：予少遊六合之外，適有瞀病，有長者教予，乘日之車，遊於襄城之野，今病少損，將復六合之外，為天下者，予奚事焉。夫為天下，亦奚異牧馬哉。去其害馬而已，黃帝再拜，稱天師而還。 又曰：善卷者，舜以天下讓之。卷曰：予立宇宙之中，冬衣皮毛，夏衣絺葛，日出而作，日入而息，逍遙天地之閒，何以為天下哉。遂入深山，莫知其所終。又曰：石戶之農，不知何許人，與舜為友，舜以天下讓之，石戶夫負妻攜子以入海，終身不返。 又曰：伯成子高者，唐虞之時為諸侯，至禹，去而耕，禹往趨而問之。子高曰：昔堯治天下，至公無私，不賞而民勸，不罰而民畏，今子賞而不勸，罰而不威，德自此衰，刑自此作，夫子盍行乎。無落吾事，俋俋乎耕而不顧。 又曰：魯連好奇偉倜儻，嘗遊趙，難新垣衍以秦為帝，秦軍為卻，平原君欲封連，連三辭，平原君乃以千金為連壽。連笑曰：所貴於天下之士者，為人排患釋難也。即有取之，是商賈之事爾，及燕將守遼城，田單攻之不能下，連乃為書射城中，遺燕將，燕將見書，泣三日，乃自殺，城降，田單欲爵連。連曰：吾與於富貴而詘於人，寧貧賤輕世而肆意。 又曰：閭丘先生，齊宣王獵於社山，社山父老十三人，相與勞王，王賜父老不租，先生獨不謝。曰：願得壽得富得貴，夫選良吏，平法度，則臣得壽矣。振之以時，則臣得富矣。令少敬長，則臣得貴矣。 又曰：田生菅床茅屋，不肯仕宦，惠帝親自往，不出屋。 又曰：鄭仲虞不仕漢朝，章帝自往，終不肯起。曰：陛下何惜不為上世君，令臣得為偃息之民，天子以尚書祿終其身，世號白衣尚書。 又曰：韓福者，以行義脩絜，漢昭帝時，以德行徵，病不進，元鳳元年，詔賜帛五十匹，遣長吏時以存問，常以八月賜羊酒，不幸死者，賜複衾一，祠以中牢，自是至今為徵士之故事，福終身不仕，卒于家。 又曰：嗣世在京師，家有賜書，內足於財，父黨楊子雲以下，莫不造門，桓君山從借莊子。嗣報曰：今吾子聞仁義之羈絆，係聲名之繮鎖，伏孔氏之軌躅，馳顏閔之極藝，何以大道為自眩也。昔有學步邯鄲者，匍匐而歸耳，其行己持論如此，遂終于家。 又曰：尚長，字子平，禽慶，字子夏，二人相善，慶隱避不仕王莽，長通易老子，安貧樂道，好事者更饋遺，輒受之，自足還餘，如有不取也。舉措必於中和，司空王邑，辟之連年，乃欲薦之於莽，固辭乃止，遂求退，讀易至損益卦。喟然歎曰：吾知富貴不如貧賤，未知存何如亡爾，為子嫁娶畢，勅家事斷之，勿復相關，當如我死矣。是後肆意，與同好遊五岳名山，遂不知所在。 又曰：巢父，堯時隱人，年老，以樹為巢，而寢其上，故人號為巢父，堯之讓許由也。由以告巢父。巢父曰：汝何不隱汝形，藏汝光，非吾友也。乃擊其膺而下之，許由悵然不自得，乃遇清泠之水，洗其耳，拭其目。曰：嚮者聞言，負吾友，遂去，終身不相見。 又曰：許由，字武仲，堯舜皆師之，與齧缺論堯而去，隱乎沛澤之中，堯舜乃致天下而讓焉。曰：十日並出，而爝火不息，其光也不亦難乎。夫子為天子，則天下治，我由尸之，吾自視缺然。許由曰：吾將為名乎。名者實之賓，吾將為賓乎。乃去，宿於逆旅之家，旦而遺其皮冠，巢父聞由為堯所讓，以為汙，乃臨池水而洗其耳。池主怒曰：何以汙我水，由乃退而遯耕於中岳，穎水之陽，箕山之下。 又曰：壤父者，堯時人，年五十而擊壤於道中。觀者曰：大哉帝之德也。壤父曰：吾日出而作，日入而息，鑿井而飲，耕地而食，帝何德於我哉。 又曰：子支伯者，舜以天下讓支伯。支伯曰：予適有幽憂之病，方且治之，未暇治天下也。遂不知所之。 又曰：被裘公者，吳人也。延陵季子出遊，見道中遺金，顧而睹之。謂公曰：取彼金，公投鑣瞋目。拂手而言曰：何子居之高，視之卑，吾被裘而負薪，豈取遺金者哉。季子大驚，既謝而問其姓名。曰：吾子皮相之士，何足語姓名哉。 又曰：段干木者，治清節，遊西河，守道不仕，魏文侯就造其門，干木踰牆而避之，文侯以客禮，出過其廬則式，其僕問之。文侯曰：干木不趣勢，隱處窮巷，聲馳千里，敢勿式乎。文侯所以名過齊桓公者，能尊段干木，敬卜子夏，友田子方也。 又曰：莊周少學老子，梁惠王時，為蒙縣漆園吏，以卑賤，不肯仕，楚威王以百金聘周，周方釣於濮水之上。曰：楚有龜，死三千歲矣。今巾笥而藏之於廟堂之上，此龜寧生而掉尾塗中耳，子往矣。吾方掉尾於塗中，後齊宣王又以千金之幣，迎周為相。周曰：子不見郊祭之犧牛乎。衣以文繡，食以芻菽，及其牽入太廟，欲為孤豚，其可得乎。遂終身不仕。 |
| Ji Kang's "Biographies of Exalted Men" says: "Guangchengzi was on the mountain Kōngtóng." The Yellow Emperor asked, saying: "I wish to obtain the essence of heaven and earth in order to nourish all things. How should I do this?" Guangchengzi suddenly rose and said: "The essence of the ultimate Dao is profound and obscure, beyond sight or hearing. One should embrace spirit in stillness. I have preserved unity within me and dwell in harmony; thus, for twelve thousand years my form has never decayed. He who attains my Dao shall ascend to be an emperor above and a king below. He who loses my Dao will see only light above and become dust below. I am now leaving you, entering the gate of infinity, roaming the boundless wilds, sharing radiance with sun and moon, and enduring as heaven and earth." It also says: "The Yellow Emperor was about to visit Taiwei on the mountain Juzi, with Fangming as his charioteer and Changyu riding beside him." The Yellow Emperor said: "How extraordinary!" "I would like to ask about the world." The young boy said: "When I was young, I traveled beyond the Six Directions. At that time, I suffered from a sudden illness. An elder taught me to ride in the chariot of the sun and travel across the plains of Xiangcheng. Now my illness is somewhat alleviated, and I am about to return beyond the Six Directions again. As for those who govern the world, what could they possibly ask of me?" "To govern the world is no different from herding horses." �试 Just remove those harmful to the herd. The Yellow Emperor bowed twice, called him "Heavenly Teacher," and returned. It also says: "Shanjuan was offered the throne of the world by Shun." Shanjuan said: "I stand in the midst of heaven and earth, wearing fur in winter and hemp or gossamer in summer. I work when the sun rises and rest when it sets, wandering freely between heaven and earth. Why should I concern myself with governing the world?" He then entered deep into the mountains, and no one knows where he finally ended up. It also says: "Shihu the farmer, whose origin is unknown, was a friend of Shun. When Shun offered him the throne of the world, the husband of Shihu carried his wife and children into the sea, never to return for the rest of their lives." It also says: "Bocheng Zigao was a feudal lord during the time of Tang and Yu. When Yu came to power, he left office and took up farming. Yu went in haste to ask him about it." Zigao said: "In the past, Yao governed the world with utmost impartiality and no selfishness. Without rewards, the people were encouraged; without punishments, they feared disorder. Now you offer rewards but fail to inspire, impose penalties yet lack authority. From this point on virtue declines and punishment arises. Why don't you go ahead, Master?" "Do not disturb my affairs," he said, "and I will continue plowing diligently without looking back." It also says: "Lu Lian was curious, bold, and unconventional. Once traveling in the State of Zhao, he challenged Xin Yuanyan on recognizing Qin as emperor; because of this, the Qin army withdrew. Pingyuan Jun wished to bestow a title upon Lu Lian, but Lu declined three times. Thus, Pingyuan Jun presented him with one thousand gold pieces as a gift for longevity." Lu Lian smiled and said: "What is precious about men of the world is that they relieve others' troubles and dispel their difficulties." "If one accepts payment for it, that is merely the business of a merchant." When the Yan general was defending Liaocheng, Tian Dan attacked but could not capture it. Lu Lian then wrote a letter and shot it into the city to deliver it to the Yan general. Upon reading the letter, the Yan general wept for three days and then committed suicide; thus the city surrendered. Tian Dan wished to bestow an official rank upon Lu Lian. Lu Lian said: "I would rather be poor and lowly, despising the world while living freely, than accept wealth and rank by bowing to others." It also says: "Lu Qiu Xiansheng, when King Xuan of Qi was hunting at She Mountain, thirteen elders from the village gathered to greet and entertain him. The king granted tax exemption to these elders; only Master Lu Qiu did not express gratitude." He said: "I wish for longevity, wealth, and rank. If you select capable officials and establish just laws and regulations, then I shall attain longevity." "Administering the people at appropriate times will grant me wealth." "If juniors respect seniors, then I shall attain rank and honor." It also says: "Tiansheng lived on a reed mat in a thatched hut and refused to take office. Emperor Huidi personally visited him, but he did not leave his house." It also says: "Zheng Zhongyu refused to serve the Han dynasty. Emperor Zhang personally visited him, yet he still refused to rise." He said: "Your Majesty, why not be a ruler of previous generations and allow me to remain as an idle civilian? The Son of Heaven granted him the salary of a Shangshu for life. He was thus known in later times as the "White-Robed Shangshu." It also says: "Han Fu, who was known for his moral conduct and integrity, was summoned during the reign of Emperor Zhao of Han on account of his virtue. He fell ill and did not proceed to court. In the first year of Yuangfeng, an imperial decree granted him fifty bolts of silk. Senior officials were sent at appropriate times to inquire after his well-being. Every August he received a sheep and wine as gifts. If someone was unfortunate enough to die, one set of funeral shrouds would be bestowed upon them, and they would be honored with a medium-level sacrifice. From then on, this became the established practice for those summoned for their virtue. Han Fu never accepted office during his lifetime and died at home." It also says: "Si Shi was in the capital, where his family received imperial gifts of books. His household had sufficient wealth. All from Yang Ziyun and others among his father's friends came to visit him at his door. Huan Junshan borrowed Zhuangzi from him." Si Shi replied: "Now you, my son, have heard of the restraints of benevolence and righteousness, are bound by the fetters of fame and reputation, follow Confucius' footsteps, and strive for the highest arts of Yan and Min. Why do you confuse yourself with the great Dao?" "In the past, there was a man who tried to learn how to walk in Handan but returned crawling. His conduct and views on life were like this; thus he passed away at home." It also says: "Shang Zhang, courtesy name Ziping, and Qin Qing, courtesy name Zixia, were close friends. Qing withdrew from public life to avoid serving Wang Mang; Zhang studied the Yi Jing and Laozi, content with poverty and joyful in the Dao. Those who admired him sent gifts, which he readily accepted, but after his needs were met, he returned any excess as if he had not taken them at all." He always acted in accordance with the principle of harmony. Sikong Wang Yi repeatedly invited him to take office and even intended to recommend him to Wang Mang, but Zhang firmly declined until they stopped. He then requested retirement and read the Yijing up to the hexagrams of Sun (Damage) and Yi (Increase). With a sigh, he said: "Now I know that wealth and rank are not as good as poverty and lowliness. But I still do not know whether being alive is better than death. After arranging your marriages, I have entrusted all family affairs to you and severed my involvement; from now on, treat me as if I were already dead." After that, he lived freely, traveling with like-minded friends to the Five Sacred Mountains and famous peaks. He eventually disappeared from public knowledge, his whereabouts unknown. It also says: "Chao Fu was a recluse during the time of Yao. In his old age, he built a nest in trees and slept there; thus people called him Chao Fu. When Yao offered to abdicate in favor of Xu You," Xu You informed Chao Fu about it. Chao Fu said: "Why did you not conceal your form and hide your brilliance? He is not my friend." He then struck Xu You's chest and drove him down. Xu You was dejected and unhappy, so he went to the Qinglei River, washed his ears, and wiped his eyes. He said: "Earlier I heard those words; it is a betrayal of my friend." Thus he left, and they never met again for the rest of their lives. It also says: "Xu You, courtesy name Wuzhong, was a teacher to both Yao and Shun. After discussing Yao with Nie Que, he left and withdrew into the marshes of Pei Ze. Thus, Yao and Shun offered the world to him." He said: "If ten suns rise together and yet the torches continue burning, is it not difficult for their light to shine?" "If you, Master, were emperor, then the world would be well governed. But if I, Xu You, were to hold that position, I would feel lacking and inadequate." Xu You said: "Shall I do it for the sake of fame?" "Names are guests to reality. Shall I be a guest?" He then left and stayed at an inn. In the morning, he abandoned his fur hat. When Chao Fu heard that Xu You had been offered the throne by Yao, he considered it a pollution of virtue and went to the poolside to wash his ears. The owner of the pond became angry and said: "Why have you polluted my water?" Xu You then withdrew and went to cultivate in seclusion on the southern bank of Ying Shui, beneath Jishan Mountain in Zhongyue. It also says: "Rang Fu was a man of Yao's time, who at the age of fifty played with a soil block in the middle of the road." A spectator said: "How great is the virtue of the emperor!" Rang Fu said: "I work when the sun rises, rest when it sets. I dig a well for water and till the land for food. What virtue does the emperor have to do with me?" It also says: "Zizhibo was offered the throne of the world by 舜." Zizhibo said: "I have just contracted a deep and troubling illness, which I am currently treating. I do not yet have the time to govern the world." He then disappeared without anyone knowing where he went. It also says: "Bei Qiu Gong was a native of Wu." Yanling Jizi went traveling and saw gold left on the road; he looked back and noticed it. He said to Bei Qiu Gong: "Take that gold." Bei Qiu Gong threw down his reins in anger, glaring at him. He waved his hand and said: "How arrogant you are in your position, yet so low in character! I wear a fur coat and carry firewood; how could I possibly be the one to take lost gold?" Yanling Jizi was greatly surprised, apologized, and asked for his name. He said: "You are a man who judges by appearances; why should I even tell you my name?" It also says: "Duangan Mu cultivated a life of purity and integrity. He traveled to the western river, adhering to his principles without accepting office. Wei Wenhòu visited him at his door, but Duangan Mu jumped over the wall to avoid him. Wenhòu treated him with the courtesy due to a guest; whenever he passed by his house, he would bow from his carriage. His attendant asked about this." Wenhòu said: "Duangan Mu does not seek power or influence; he lives in a remote alley, yet his reputation spreads for thousands of miles. How could I dare to neglect showing respect?" This is why Wenhòu's reputation surpassed that of Duke Huan of Qi: he was able to honor Duangan Mu, respect Bu Zixia, and befriend Tian Zifang. It also says: "Zhuang Zhou studied Laozi when he was young. During the reign of King Hui of Liang, he served as an official in charge of lacquer gardens in Meng Xian. Because his position was lowly and menial, he refused to accept office. King Wei of Chu offered a hundred gold pieces to recruit Zhuang Zhou, but at that time Zhuang Zhou was fishing by the river Pu." He said: "Chu has a turtle which is already three thousand years old." "Now it is wrapped in silk and stored on the ancestral temple altar. This turtle would rather live freely, dragging its tail through the mud than be honored like this. Go away, my lord." "I would rather drag my tail in the mud!" Later, King Xuan of Qi again sent a thousand gold offering to invite Zhuang Zhou as his prime minister. Zhuang Zhou said: "Have you not seen the sacrificial oxen in the suburbs?" "They are dressed in embroidered robes and fed with straw and beans. But when they are led into the Grand Temple for sacrifice, even if they wish to be a lone piglet, is that possible?" Thus he never accepted office for the rest of his life. | ||
| 5 | 隱逸上: | 《續晉陽秋》曰：謝敷隱居會稽山，初月犯少微星，一名處士星，時戴逵名重於敷，時人憂之，俄而敷死，故會稽士人嘲吳人云，吳中高士，求死不得。 |
| The Continued Spring and Autumn Annals of Jin says: "Xie Fu lived in seclusion in Kuaiji Mountain. At first, the moon was said to have invaded the star Shaowei, also known as the Star of Recluse Scholars. At that time, Dai Kui's reputation overshadowed Xie Fu's; people were worried about this omen. Soon after, Xie Fu died. Hence, scholars from Kuaiji mocked Wu people by saying: 'The highbrow recluse of Wu could not even find death.'" | ||
| 6 | 隱逸上: |
《世說》曰：郤超每聞欲高尚隱退者，輒為辦百萬資，并為造立居宇，在剡，為戴公起宅甚精，戴始往居。與所親書曰：近在剡，如入官舍，又為傅約亦辦百萬，傅隱事差互，故不果述。 又曰：支道林因人就深公買印山。深公曰：未聞巢由買山而隱。 |
| The Shishuo says: "Xi Chao, whenever he heard of someone wishing to retire and live in seclusion, would always prepare a fortune worth one hundred thousand coins for them and build houses for their residence. In Shan, he built an elegant house for Lord Dai, who then moved there to live." In a letter to his close friends, he said: "Recently in Shan, it was like entering an official residence. I also prepared one hundred thousand for Fu Yue." However, because the details of Fu's reclusive life were inconsistent, they did not come to fruition. It also says: "Zhi Daolin asked someone to buy Yanshan Mountain from Shen Gong." Shen Gong said: "I have never heard of Chao You buying a mountain in order to live in seclusion." | ||
| 7 | 隱逸上: |
袁淑《真隱傳》曰：鬼谷先生，不知何許人也。隱居韜智，居鬼谷山，因以為稱，蘇秦張儀師之，遂立功名。先生遺書責之曰：若二君豈不見河邊之樹乎。僕御折其枝，波浪盪其根，上無徑尺之陰，身被數千之痕，此木豈與天地有仇怨，所居然也。子不見嵩岱之松柏，華霍之檀桐乎。上枝干於青雲，下根通於三泉，千秋萬歲，不受斧斤之患，此木豈與天地有骨肉哉。蓋所居然也。 又曰：鶡冠子，或曰楚人，隱居幽山，衣敝履空，以鶡為冠，莫測其名，因服成號，著書言道家，馮諼常師事之，後顯於趙，鶡冠子懼其薦己也。乃與諼絕。 |
| Yuan Shu's "Biography of the True Hermit" says: "Master Guigu is unknown as to his place of origin." He lived in seclusion and concealed his wisdom, residing on Guigu Mountain, from which he got his name. Su Qin and Zhang Yi were his disciples; thus they achieved fame and success. The master left a letter rebuking them, saying: "Have the two of you not seen the trees by the river?" "The servants and charioteers broke its branches, the waves eroded its roots. It has no shade even an inch wide above, and its body is marked with thousands of scars. Is this tree in enmity with heaven and earth? No—it is simply where it ended up." "Have you not seen the pines and cypresses of Songshan and Taishan, or the camphor and paulownia trees of Huashan and Huaoshan?" "Their upper branches reach into the blue clouds, their roots extend to three springs below. For thousands of years they suffer no harm from axes or chisels. Is it because these trees are blood relatives of heaven and earth?" It is simply a matter of where one ends up. It also says: "Heguanzi, some say he was a native of Chu. He lived in seclusion on You Mountain, wearing tattered clothes and worn-out shoes, with a pheasant's feather as his hat. No one could discern his name; thus, the name came from what he wore. He wrote books expounding Daoist teachings. Feng Xuan often studied under him. Later, Feng became prominent in Zhao, and Heguanzi feared that Feng would recommend him." Thus, he cut ties with Feng Xuan. | ||
| 8 | 隱逸上: | 【詩】《魏阮瑀詩》曰：四皓潛南岳，老萊竄河濱，顏回樂陋巷，許由安賤貧，伯夷餓首陽，天下歸其仁，何患處貧苦，但當守明真。 |
| [Poem] In a poem by Ruan Yu of the Wei dynasty: "The Four Sages retreated to Mount Nan, Laizi fled to the riverside. Yan Hui found joy in his humble lane; Xu You accepted poverty with peace. Boyi starved on Shouyang Mountain, yet the world praised his virtue. Why fear hardship and poverty? One should only uphold truth and clarity." | ||
| 9 | 隱逸上: |
《晉張華招隱詩》曰：隱士託山林，遁世以保真，連惠亮未遇，雄才屈不申。 又詩曰：栖遲四野外，陸沉背當時，循名奄不著，藏器待無期，羲和策六龍，弭節越崦嵫，盛年俛仰過，忽若振輕絲。 |
| In the poem "Inviting a Recluse" by Zhang Hua of the Jin dynasty: "A recluse entrusts himself to mountains and forests, retreating from society to preserve his sincerity. Lian Hui and Liang had not yet met their fate; outstanding talents were suppressed without opportunity." Another poem says: "Dwelling in the four wilds, he sinks into obscurity, turning his back on his time. Following names fade without trace; concealing talents, waiting for no fixed day. Xihe drives the six dragons, halting to pass Yanzhi Mountain. Vigorous years pass with a bow of the head, suddenly like the fluttering of a light thread." | ||
| 10 | 隱逸上: | 《晉張載招隱詩》曰：出處雖殊塗，居然有輕易，山林有悔恡，人間實多累，鵷鶵翔穹冥，蒲且不能視，鸛鷺遵皋渚，數為矰所繫，隱顯雖在心，彼我共一地，不見巫山火，芝艾豈相離，去來捐時俗，超然辭世偽，得意在丘中，安事愚與智。 |
| In the poem "Inviting a Recluse" by Zhang Zai of the Jin dynasty: "Though their paths differ, whether emerging or retreating, they are still subject to ease and hardship. There is regret in the mountains and forests; indeed, human life brings many burdens. The yuanchu soars into the vast sky, but Puque cannot see it. The guanlu follows the marshes, yet often becomes entangled by arrows. Whether hidden or revealed may lie within one's heart, but we all share this same land. One does not see the fire of Wushan; how can zhi and ai be separated? Leaving behind worldly customs, transcending falsehoods of society, true satisfaction lies in the hills—why concern oneself with foolishness or wisdom?" | ||
| 11 | 隱逸上: | 《晉張協詩》曰：結宇窮嵐曲，耦耕幽藪陰，荒庭寂以閑，山岫峭且深，凄風起東谷，有弇興南岑，雖無箕畢期，膚寸自成霖，澤雉登壟雊，寒猿擁條吟，溪壑無人跡，荒楚鬱蕭森，投禾脩岸垂，時聞樵採音，重棋可擬志，回淵可比心，養真尚無為，道勝貴陸沉，遊思竹素園，寄辭翰墨林。 |
| In a poem by Zhang Xie of the Jin dynasty: "Building a house in the winding mist, tilling fields in the shade of secluded marshes. The desolate courtyard is quiet and leisurely; mountain ridges are steep and deep. A bleak wind rises from the eastern valley, while clouds gather over southern hills. Though no Jibi constellation appears, even slight rain accumulates into a downpour. Water pheasants ascend the fields in call, cold monkeys cling to branches in song. The gullies and ravines bear no human footprints; wild grasses grow thick and somber. Throwing grain from high riverbanks, one occasionally hears the voices of woodcutters. Stacking chess pieces can mirror aspirations; returning to deep waters reflects the heart. Cultivating truth values non-action; Dao prevails in quiet seclusion. Wandering thoughts through bamboo and paper gardens, I entrust my words to ink and brush forests." | ||
| 12 | 隱逸上: |
《晉左思招隱詩》曰：杖策招隱士，荒塗橫古今，巖穴無結構，丘中有鳴琴，白雪傍陰崗，丹葩耀陽林，非必絲與竹，山水有清音，何事待嘯歌，灌木自悲吟。 又《招隱詩》曰：經始東山廬，果下自成榛，前有寒泉井，聊可瑩心神。 |
| In the poem "Inviting a Recluse" by Zuo Si of the Jin dynasty: "With staff in hand, I call upon the recluse. The wild path stretches across past and present. Caves and grottoes need no architecture; within hills, a zither plays its song. White snow leans against shady slopes; red blossoms shine through sunny woods. It is not necessarily silk or bamboo—mountains and rivers have their own clear music. Why must one wait to chant? The trees themselves weep in sorrowful melody." Another "Inviting a Recluse" poem says: "Building my hut on Dongshan, fruit trees grow wild with hazel. In front lies a well of cold spring water, which can briefly purify the mind and spirit." | ||
| 13 | 隱逸上: |
《晉陸機招隱詩》曰：駕言尋飛遁，山路鬱盤桓，芳蘭振蕙葉，玉泉涌微瀾，嘉卉獻時服，靈朮進朝餐，朝採南澗蘃，夕息西山足，輕條象雲構，密葉成翠屋，結風佇蘭林，回芳薄秀木。 又詩曰：尋山求逸民，穹谷幽且遐，清泉盪玉渚，文魚躍中波。 |
| In the poem "Inviting a Recluse" by Lu Ji of the Jin dynasty: "Driving forward to seek those who have fled from fame, mountain paths wind and linger. Sweet orchids sway with their fragrant leaves; jade springs rise in gentle ripples. Fine herbs offer timely food; miraculous roots serve as morning meals. In the morning I gather herbs from Nanjian Stream; at dusk I rest my feet on Xishan Mountain. Delicate branches resemble clouds, dense foliage forms a green house. Gathering winds linger among orchid groves, returning fragrance brushes against beautiful trees." Another poem says: "Seeking the mountain for a reclusive man, vast valleys are deep and remote. Clear springs wash over jade-like islets; patterned fish leap in midstream waves." | ||
| 14 | 隱逸上: | 《晉閭丘沖招隱詩》曰：大道曠且夷，蹊路安足尋，經世有險易，隱顯自存心，嗟哉巖岫士，歸來從所欽。 |
| In the poem "Inviting a Recluse" by Lu Qiu Chong of the Jin dynasty: "The great Dao is vast and level; why seek narrow paths? Managing worldly affairs has its dangers and ease, but retreat or prominence lies in one's own heart. Alas, you men of the mountains—return to follow what you admire." | ||
| 15 | 隱逸上: | 《晉王康琚招隱詩》曰：登山招隱士，褰裳躡遺蹤，華條當圜室，翠葉代綺窗。 |
| In the poem "Inviting a Recluse" by Wang Kangju of the Jin dynasty: "Climbing the mountain to call upon recluses, I lift my robes and tread their old traces. Flowering branches form round rooms; emerald leaves replace brocade windows." | ||
| 16 | 隱逸上: | 《晉辛曠贈皇甫謐詩》曰：顒顒朝士，亦孔其依，莫不遲想，載渴載飢，我弓我旄，禮亦無違，企望高岡，來儀來歸，其暉伊何，與帝同心，明明天子，如日之臨，臨照四方，探賾幽深，山無逸民，水無潛龍，爰彼九皋，克量德音，茂哉先生，皇實是欽。 |
| In the poem "Presented to Huangfu Mi" by Xin Kuang of the Jin dynasty: "The upright officials of the morning court, greatly relied upon. None but long for you, suffering thirst and hunger alike. My bow and my banner—rituals are not neglected. Looking up toward high hills, may you come in harmony and return. What is this radiance? It aligns with the Son of Heaven's will. The bright and wise emperor shines like the sun above. Illuminating all directions, he explores the profound and hidden. No mountain holds a reclusive man; no river hides a dragon. From those distant marshes, his virtue resounds far and wide. Splendid indeed is this master—truly honored by the Son of Heaven." | ||
| 17 | 隱逸上: | 《宋謝靈運越嶺行溪詩》曰：猿鳴誠知曙，幽谷光未顯，巖下雲方合，花上露猶泫，逶迤傍㟪㠗，迢遰陟陘峴，蘋萍泛深沉，蒲菰冒清淺，企石挹飛泉，攀林摘葉卷，想見山阿人，蘿薜若在眼。 |
| In the poem "Crossing the Mountain and Following the Stream" by Xie Lingyun of the Song dynasty: "The cries of monkeys truly announce dawn, yet the secluded valley still lacks light. Below the cliffs, clouds gather thick; on the flowers, dewdrops glisten. Winding along rugged hillsides, I travel far up steep ridges. Water caltrops drift in deep pools; reeds and water chestnuts rise from shallow streams. Standing on stones, I draw springwater upward; climbing trees, I pluck curling leaves. Thinking of the man in the mountain nook, ivy and vines seem to appear before my eyes." | ||
| 18 | 隱逸上: | 《梁武帝逸民詩》曰：如壟生木，木有異心，如林鳴鳥，鳥有殊音，如江游魚，魚有浮沉，巖巖山高，湛湛水深，事跡易見，理相難尋。 |
| In the poem "Recluse" by Emperor Wu of Liang: "Like a tree growing on a field, each tree has its own heart. Like birds singing in the forest, each bird has its distinct voice. Like fish swimming in rivers, some float and others sink. Majestic are the high mountains; profound is the deep water. Traces and deeds may be easily seen, but their underlying principles remain hard to find." | ||
| 19 | 隱逸上: | 《梁劉孝標始居山營室詩》曰：自昔厭諠囂，執志好栖息，嘯歌棄城市，歸來事耕織，鑿戶闚嶕嶢，開軒望嶄崱，激水簷前溜，脩竹堂陰植，香風鳴紫鸚，高梧巢綠翼，泉脈洞沓沓，流波下不極，髣彿玉山隈，響像瑤池側，夜誦神仙記，旦吸雲霞色，將馭六龍輿，行從三鳥食，誰與金門士，撫心論胸臆。 |
| In the poem "First Settling in a Mountain Home" by Liu Xiaobiao of the Liang dynasty: "Since ancient times, I have tired of noise and clamor; my resolve has always favored quiet retreat. Laughing and singing, I left behind cities; returning home to till and weave. Chiseling doors to gaze at towering cliffs, opening windows to look upon steep ridges. Guiding water to drip from the eaves, planting tall bamboos in shade before the hall. Sweet winds stir purple parrots; lofty ginkgo trees nest green-winged birds. Spring channels flow deep and dark; cascading streams descend endlessly. Vaguely resembling a jade mountain's bend, echoing like the banks of 瑶池 (Yaochi). At night I recite tales of immortals; at dawn I inhale clouds and rosy hues. Soon I shall ride the six-dragon chariot, follow three birds in their food. Who among those at the Golden Gate can share my heart's thoughts?" | ||
| 20 | 隱逸上: | 《梁范雲答句曲先生詩》曰：終朝吐祥霧，薄晚孕奇煙，洞澗生芝草，重崖出醴泉，中有懷真士，被褐守沖玄，石戶栖十祕，金壇謁九仙，乘鵷方履漢，轡鶴上騰天。 |
| In the poem "Reply to Juqu Xiansheng" by Fan Yun of the Liang dynasty: "Throughout the day, auspicious mist is exhaled; in late afternoon, strange smoke arises. In deep gullies, lingzhi mushrooms grow; from towering cliffs, sweet springs emerge. Within this place dwell those who cherish truth, clad in coarse robes, guarding emptiness and mystery. Stone doors house ten secrets; golden altars invite nine immortals. Riding the yuanguan across the Han River, guiding cranes upward to reach heaven." | ||
| 21 | 隱逸上: |
《梁吳筠詩》曰：山際見來煙，竹中窺落日，鳥向簷上飛，雲從窗裏出。 又詩曰：綠竹可充食，女蘿可代裙，山中自有宅，桂樹籠青雲。 又詩曰：具區窮地險，稽山萬里餘，奈何梁隱士，一去無還書。 |
| In a poem by Wu Jun of the Liang dynasty: "Smoke appears at the mountain's edge; through bamboo, I glimpse the setting sun. Birds fly above the eaves; clouds emerge from within the window." Another poem says: "Green bamboo can serve as food; female tarekraut may replace a skirt. In the mountains, there is already a home—cinnamon trees shroud blue clouds." Another poem says: "Juqu's perilous terrain reaches the edge of the land; Ji Mountain stretches for ten thousand li. How could a recluse from Liang, once gone, leave no letter to return?" | ||
| 22 | 隱逸上: |
《梁任昉答劉居士詩》曰：君子之道，亦有其四，高行絕俗，盛德出類，才同文錦，學非書肆，望之可階，即之難至，輟精天理，躔象少微，人與俗異，道與人違，庭飛熠燿，室滿伊威，行無轍跡，理絕心機。 又《答何徵君詩》曰：散誕羈鞿外，拘束名教裏，得性千乘同，山林無朝市，勿以耕蠶貴，空笑易農仕，宿昔仰高山，超然絕塵軌，傾壺已等藥，命管亦齊□，無為歎獨遊，若終方同止。 又《贈徐徵君詩》曰：促生悲永路，早交傷晚別，自我隔容徽，於焉徂歲月，情非山河阻，意似河湖悅，東皋有儒素，杳與榮名絕，曾是違賞心，曷用箴余缺，眇焉追平生，塵書廢不閱，信此伊能已，懷抱豈暫輟，何以表相思，貞松擅嚴節。 |
| In the poem "Reply to Liu Jushi" by Ren Fang of the Liang dynasty: "The way of a gentleman has four aspects. High conduct transcends 俗世; great virtue surpasses the common. Talent matches brocade in richness, learning is not confined to bookshops. From afar, one may ascend step by step; up close, it proves hard to reach. Devoting oneself to heavenly principles, tracing constellations of Xiao Wei. Different from 俗人, his Dao diverges from others. Fireflies flutter through the courtyard; centipedes fill the room. His path leaves no wheel tracks; his mind is free of scheming." Another poem, "Reply to He Zhengjun," says: "Free and unrestrained beyond the bridle of worldly bonds; confined within the teachings of fame. Nature's joy is shared by both noble chariots and recluses; in mountains and woods, no morning markets exist. Do not value farming or silkworms highly—why mock those who turn to agriculture? Long ago I revered high mountains, transcending the tracks of worldly dust. Pouring wine as if it were medicine, commanding flutes like a sage. Do not lament solitary wandering; in the end, we shall rest together." Another poem, "Presented to Xu Zhengjun," says: "The shortening of life brings sorrow on the long road; early friendship grieves at late parting. Since we parted from each other's company and expressions, time has passed us by. Feelings are not hindered by mountains or rivers; our hearts find joy as if in lakes and streams. On Donggao there is a scholar of simplicity, far removed from fame and honor. Once I defied my own desires—why then should I criticize my shortcomings? Distant now, I recall past life; worldly letters are abandoned unread. Indeed, this is how it must be—how can heartfelt thoughts ever cease? What may express my longing but the upright pine with its firm virtue?" | ||
| 23 | 隱逸上: |
《梁庾肩吾贈周處士詩》曰：九丹開石室，三徑沒荒林，仙人翻可見，隱士更難尋，籬下黃花菊，丘中白雪琴，方欣松葉酒，自和遊山吟。 又《尋周處士弘讓詩》曰：試遂赤松遊，披林對一丘，梨紅大谷晚，桂白小山秋，石鏡菱花發，桐門琴曲愁，泉飛疑度雨，雲積似重樓，王孫若不去，山中定可留。 又《賦得嵇叔夜詩》曰：山林重明滅，風月臨囂塵，著書惟隱士，談玄止谷神，鴈重翻傷性，蠶寒更養身，廣陵餘故曲，山陽有舊鄰，俗儉寧妨患，才多反累身，寄言山吏部，無以助庖人。 |
| In the poem "Presented to Zhou Chushi" by Yu Jianwu of the Liang dynasty: "Nine red elixirs open stone chambers; three paths vanish into wild woods. Immortals may still be seen, but recluses are even harder to find. Yellow chrysanthemums bloom beneath the fence; white snow zithers echo in the hills. I joyfully sip pine-leaf wine and compose mountain songs of my own." Another poem, "Seeking Zhou Chushi Hongrang," says: "Let me follow the journey of Chi Song, entering woods to face a single hill. Red pears mark late Da Gu; white cinnamon announces autumn on Xiao Shan. Stone mirrors bloom with water lilies; cypress gates echo with sorrowful zither tunes. Waterfalls fly like rain descending; clouds gather as if forming towers. If you, Master Wangsun, do not depart, surely the mountains will keep you." Another poem, "On Ji Shuye," says: "Mountains and forests see light and shadow shift; wind and moon approach worldly dust. Writing books is the recluse's task; discussing Daoism reaches only Gu Shen. Geese in flocks wound their nature; cold silkworms nurture themselves more carefully. Guangling still echoes with old melodies; Shanyang holds former neighbors. Frugality cannot prevent misfortune; too much talent often burdens one's life. I send words to the mountain official: do not assist the cook." | ||
| 24 | 隱逸上: | 《周明帝贈韋居士詩》曰：六爻貞遁世，三辰少光微，潁陽去猶遠，滄洲遂不歸，風動秋蘭佩，香飄蓮葉衣，坐石窺仙洞，乘槎下釣磯，嶺松千仞直，巖泉百丈飛，儻能同四隱，來參余萬機。 |
| In the poem "Presented to Wei Jushi" by Emperor Ming of Zhou: "The six lines remain steadfast in retreat from the world; three stars shine faintly.颍 yang still lies far away, and Cangzhou has become his final home. Autumn orchids sway with the wind, their fragrance drifting through lotus-leaf robes. Sitting on stones, he gazes into immortal caves; riding a raft, he descends to fish at the jetty. Pine trees on ridges rise straight for thousands of feet; mountain springs cascade hundreds of feet in flight. If you could join the Four Recluses, come and consult my myriad affairs." | ||
| 25 | 隱逸上: |
《周王褒贈周處士詩》曰：我行無歲月，征馬屢盤桓，崤曲三危阻，關重九折難，猶持漢節使，尚服楚臣冠，巢禽疑上幕，驚羽畏虛彈，飛蓬去不已，客思漸無端，壯志與時歇，生年隨事闌，百齡悲促命，數刻念餘歡，雲生隴坻黑，桑疏薊北寒，鳥道無蹊徑，清溪有波瀾，思君化羽翮，要我鑄金丹。 又《和趙王隱士詩》曰：鳧鵠均長短，鵰鷃共逍遙，清襟蘊秀氣，虛席滿風飆，斷絃唯續葛，獨酌止傾瓢，菖蒲九重節，桑薪七過燒。 |
| In the poem "Presented to Zhou Chushi" by Wang Bao of the Zhou dynasty: "My journey has no measure of time; my horse often circles in hesitation. The winding Xiao Valley presents three dangers, and nine bends make crossing the pass difficult. I still hold the Han envoy's staff, wearing yet the crown of a Chu minister. Nesting birds seem to fear the upper tent; startled wings dread empty arrows. Like drifting tumbleweed, I go on without end; my thoughts as a traveler grow aimless. My bold aspirations wane with time; life passes away with worldly affairs. A hundred years bring sorrow at fleeting fate; in mere moments, joy lingers but briefly. Clouds rise black over Longdi Hill; mulberry trees thin out in the cold of Jibei. Bird paths have no trails; clear streams ripple with waves. Thinking of you transformed into wings and feathers, I summon you to forge golden elixirs." Another poem, "Harmonizing with the Recluse of Zhao Wang," says: "Fuchu measure length and shortness alike; diaoyan share in carefree flight. Pure robes hold refined energy; empty seats fill with gusts of wind. Broken strings are mended only by kudzu vines; solitary toasts stop at tilted gourds. The Chinese water calamus bears nine layers of joints; mulberry firewood has burned through seven times." | ||
| 26 | 隱逸上: |
《周庾信奉和趙王隱士詩》曰：洛陽徵五隱，東都別二賢，雲氣浮函谷，星光集潁川，灞陵採樵路，成都賣卜錢，鹿裘披稍裂，藜床坐欲穿，阮籍唯長嘯，嵇康訝一絃，澗險無平石， 山深足細泉，低松猶百丈，少鶴已千年，野鳥繁絃囀，山花燄火然，雖無亭長識，終見野人舩。 又《窮秋寄隱士詩》曰：王倪逢齧缺，桀溺遇長沮，藜床負日臥，麥隴帶經鋤，自然曲木几，無名科斗書，聚花聊飼雀，穿池試養魚，小村治澁路，低田補壞渠，秋水牽沙落，寒藤抱樹疏，空枉平原騎，來過仲蔚廬。 |
| In the poem "Responding to Zhao Wang's Recluse Poem" by Yu Jin of the Zhou dynasty: "Luoyang summoned five recluses; Dongdu bid farewell to two sages. Clouds drift over Hangu Pass, starlight gathers in Yingchuan. At Balin I gather firewood, in Chengdu I sell divination money. My deer robe is slightly torn; my gooseneck bed sits worn through. Ruan Ji only longs with his howls; Ji Kang marvels at a single string. Ravines are treacherous without flat stones; deep mountains abound with tiny springs. Low pines still stretch hundreds of feet, young cranes have already lived for a thousand years. Wild birds trill in endless melody; mountain flowers blaze like fire. Though no innkeeper recognizes me, I shall eventually see the boat of a hermit." Another poem, "Autumn Thoughts to a Recluse," says: "Wang Ni met Nieque; Jie Ni encountered Changju. Lying on a gooseneck bed in the sun, I till wheat fields with my hoe. Naturally curved wooden stools, unnamed books like 蝌蚪 (tadpole) script. Gathering flowers just to feed sparrows, digging pools to try raising fish. Repairing rough paths through small villages; patching broken ditches in low fields. Autumn waters drag sand downward; cold vines loosely embrace trees. In vain I ride the plains' horse—come visit Zhongwei's hut." | ||
| 27 | 隱逸上: | 《陳周弘正還草堂尋處士弟詩》曰：四時易荏苒，百齡倏將半，故老多零落，山僧盡凋散，宿樹倒為查，舊水侵成岸，幽尋屬令弟，依然歸舊館，感物自多傷，況乃春鸚亂。 |
| In the poem "Returning to the Thatched Cottage, Seeking My Recluse Brother" by Zhou Hongzheng of the Chen dynasty: "The four seasons pass easily; a hundred years vanish in an instant. Old friends have mostly perished; mountain monks are all scattered and faded. Ancient trees fall into trunks; old streams encroach upon banks. A quiet search belongs to my esteemed brother, returning still to this old hall. Feeling things naturally brings much sorrow—how much more so with spring parrots in chaos." | ||
| 28 | 隱逸上: | 《陳周弘讓無名詩》曰：行行訪名岳，處處必留連，遂至一巖裏，灌木上參天，忽見茅茨屋，曖曖有人煙，一士開門出，一士呼我前，相看不道姓，焉知隱與仙。 |
| In the poem "Nameless" by Zhou Hongrang of the Chen dynasty: "Walking and walking, I visit famous mountains; wherever I go, I linger. Soon I arrive at a rocky valley where thick trees reach to the sky. Suddenly I see a thatched hut, faintly visible with smoke rising. One recluse opens the door and comes out; another calls me forward. Looking at each other without mentioning names—how could we know if they are recluses or immortals?" | ||
| 29 | 隱逸上: | 《陳伏知道賦得招隱詩》曰：招隱訪仙楹，丘中琴正鳴，桂叢侵石路，桃花隔世情，薄暮安車近，林喧山鳥驚。 |
| In the poem "On Inviting a Recluse" by Fu Zhiyao of the Chen dynasty: "Calling upon recluses and visiting immortal halls, within hills the zither still plays. Cinnamon groves encroach on stone paths; peach blossoms cut off worldly feelings. At dusk, the palanquin draws near; birds in the woods startle at the noise." | ||
| 30 | 隱逸上: | 《陳正見賦得落落窮巷士詩》曰：楊雲不邀名，原憲本遺榮，草長三徑合，花發四鄰明，塵隨幽巷靜，嘯逐遠風清，門外無車轍，自可絕公卿。 |
| In the poem "On the Poor Lane Scholar" by Zheng Jian of the Chen dynasty: "Yang Yun did not seek fame; Yuan Xian originally abandoned honor. Grass grows, filling three paths; blossoms bloom, lighting four neighbors. Dust follows the quiet lane's stillness; howls chase distant winds' clarity. No cart tracks appear at the gate—thus one may easily sever ties with ministers and nobles." | ||
| 31 | 隱逸上: |
《隋江總夏日還山庭詩》曰：獨於幽栖地，山庭暗女蘿，澗漬長低篠，池開半卷荷，野花朝暝落，盤根歲月多，停樽無賞慰，狎鳥自經過。 又《春夜山庭詩》曰：春夜芳時晚，幽庭野氣深，山疑刻削意，樹接縱橫陰，戶對忘憂草，池驚旅浴禽，樽中良得性，物外知余心。 |
| In the poem "Summer Return to Mountain Courtyard" by Jiang Zong of the Sui dynasty: "Alone in this secluded place, mountain courtyards are shaded with female tarekraut. Ravine water moistens low bamboo; pools open half-covered lotuses. Wild flowers fall at dawn and dusk; tangled roots accumulate through years. Stopping my cup without praise or comfort, wild birds pass by freely." Another poem, "Spring Night in the Mountain Courtyard," says: "The fragrant spring night lingers; secluded courtyards sink deep into wild air. Mountains seem carved with intent; trees stretch shadows in tangled patterns. Doors face forgetfulness grass; pools startle birds bathing on journeys. The cup brings true nature—beyond things, I know my own heart." | ||
| 32 | 隱逸上: | 《隋王由禮賦得巖穴無結搆詩》曰：巖閒無結搆，谷處極幽尋，葉落秋巢迫，雲生石路深，早梅香野徑，清澗響丘琴，獨有栖遲客，留連芳杜心。 |
| In the poem "On Caves Without Structures" by Wang Youli of the Sui dynasty: "Caverns hold no buildings; valleys reach deep into quiet exploration. Leaves fall, pressing autumn nests; clouds rise, darkening stone paths. Early plum perfumes wild trails; clear streams echo with mountain zithers. Only the lingering guest remains, his heart attached to fragrant mugwort." | ||
| 33 | 隱逸上: | 【賦】《後漢張衡歸田賦》曰：遊都邑以永久，無明略以佐時，徒臨川以羨魚，俟河清乎未期，感蔡子之慷慨，從唐生以決疑，諒天道之微昧，追漁父以同嬉，於是仲春令月，時和氣清，原隰鬱茂，百草滋榮，王睢鼓翼，倉庚哀鳴，交頸頡●，關關嚶嚶，於焉逍遙，聊以娛情，于時曜靈俄景，繼以望舒，極盤遊之至樂，雖日夕以忘劬，感老氏之遺誡，且迴駕乎蓬廬，彈五絃之妙指，詠周孔之圖書，揮翰墨以奮藻，陳三皇之軌模，苟縱心於域外，焉知榮辱之所拘。 |
| [Prose] In the essay "Returning to My Native Land" by Zhang Heng of the Later Han dynasty: "Roaming through cities for a long time, I lacked clear strategy to assist my age. Only gazing at rivers did I envy fish; waiting for the river's clarity remains uncertain. Moved by Cai Zi's boldness, I followed Tang Sheng to resolve doubts. Understanding how subtle and obscure heaven's way is, I follow the old fisherman in joyful play. Thus, on this bright spring month of mid-spring, when weather is harmonious and air clear, lowlands flourish with lush growth; myriad herbs thrive. The king quail flaps its wings; the yellow oriole cries mournfully. They turn their necks together, calling out in harmony—'guan guan,' 'ying ying.' Thus I wander freely, indulging my emotions. At that time, the sun's light wanes, followed by the moon's glow. Reaching the utmost joy of leisurely travel, even as day turns to night and labor is forgotten, moved by Laozi's ancient warning, I return my carriage to the reed hut. Plucking the five-string zither with refined fingers, I chant the teachings of Zhou and Kong. Waving brush and ink to display literary brilliance, I present the models of the Three Sovereigns. If one lets his heart roam beyond worldly bounds, how could he know the constraints of honor or disgrace?" | ||
| 34 | 隱逸上: | 《魏陳王曹植潛志賦》曰：潛大道以遊志，希往昔之遐烈，矯貞亮以作矢，當苑囿乎藝窟，驅仁義以為禽，必信中而後發，退隱身以滅跡，進出世而取容，且摧剛而和謀，接處肅以靜恭，亮知榮而守辱，匪天路以焉通。 |
| In the essay "Assigning Hidden Aspirations" by Cao Zhi, Prince of Chenwang of Wei: "Hiding in great Dao to wander my aspirations, I yearn for the heroic deeds of ancient times. Correcting sincerity and brightness as arrows, I dwell within the 苑囿 (garden) of artistry. Driving benevolence and righteousness like hunting birds, I must believe firmly before releasing them. Retreating to conceal myself without trace; advancing into the world to seek acceptance. Softening rigidity while blending with strategy, meeting others with solemn respect. Truly knowing honor yet guarding disgrace—without heavenly paths, how can one reach through?" | ||
| 35 | 隱逸上: | 《晉張華歸田賦》曰：隨陰陽之開闔，從時宜以卷舒，冬奧處以城邑，春遊放於外廬，歸郟鄏之舊里，託言靜以閑居，育草木之藹蔚，因地勢之丘墟，豐蔬果之林錯，茂桑麻之紛敷，用天道以取資，行藥物以為娛，時逍遙於洛濱，聊相佯以縱意，目白沙與積礫，玩眾卉之同異，揚素波以濯足，泝清瀾以蕩思，低徊住留，栖遲菴藹，存神忽微，遊精域外，藉纖草以為茵，援垂陰以為蓋，瞻高鳥之陵風，臨鯈魚於清瀨，眇萬物而遠觀，脩自然之通會，以退足於一壑，故處否而忘泰。 |
| In the essay "Returning to My Native Land" by Zhang Hua of the Jin Dynasty: "Following the opening and closing of yin and yang, I expand or contract according to the seasons. In winter, I dwell in city walls; in spring, I wander freely beyond my hut. Returning to my old village of Ji Ru, I entrust myself to quiet words and leisurely residence. Cultivating lush grasses and trees, adapting to the terrain's hills and ruins, enriching orchards with a mix of vegetables and fruits, flourishing mulberry and hemp fields—drawing resources from heaven's way, using herbs for pleasure. Occasionally strolling by Luobin, I pretend freely, indulging my will. Gazing at white sand and accumulated pebbles, contemplating the similarities and differences among flowers. Raising clear waves to wash my feet, tracing pure ripples to cleanse my thoughts. Circling slowly, lingering in quiet shade—my spirit rests in subtle awareness, wandering beyond worldly limits. Using fine grass as a mat, supporting hanging shadows as a canopy. Watching high-flying birds conquer the wind; facing swift fish in crystal streams. Gazing afar at all things, refining nature's universal harmony. Satisfying my needs within one valley, thus I dwell in adversity yet forget prosperity." | ||
| 36 | 隱逸上: |
《晉陸機幽人賦》曰：世有幽人，漁釣乎玄渚，彈雲冕以辭世，披宵褐而延佇，是以物外莫得窺其奧，舉世不足揚其波，勁秋不能凋其葉，芳春不能發其華，超塵冥以絕緒，豈世網之能加。 又《應嘉賦》曰：友人有作嘉遁賦與余者，作賦應之，號曰應嘉云，傲世公子，體逸懷遐，意邈澄宵，神夷靜波，仰群軌以遙企，頓駿翮以婆娑，寄沖氣於大象，解心累於世羅，襲三閭之奇服，詠南榮之清歌，濯下泉於浚澗，泝凱風於卷阿，指千秋以厲響，俟寂寞之來和，懷前脩之彷彿，覿幽人乎所過，抱玄景以獨寐，含芳風而寤語，發蘭音以清唱，摻玉懷而喻予，於是葺宇中陵，築室河曲，軌絕千途，而門瞻百族，假妙道以達觀，考賁龜而貞卜，苟形骸之可忘，豈投簪其必谷，方介丘於尺阜，託雲林乎一木，佇鳴條以招風，聆哀音其如玉，窮覽物以盡齒，將弭跡於餘足。 |
| In the essay "The Recluse" by Lu Ji of the Jin Dynasty: "There are recluses in this world, who fish and cast nets on dark islets. They play zithers beneath clouds, rejecting worldly affairs; wearing rough clothes at night, they wait patiently. Thus, beyond material concerns, none can fathom their depth; to all mankind, their ripples cannot be stirred. Even the fierce autumn cannot wither their leaves; even fragrant spring cannot bloom their flowers. Transcending dust and oblivion, cutting off all ties—how could worldly nets ever ensnare them?" Another essay, "Yingjia Fu," says: "A friend composed a 'Jiadun Fu' for me; I responded with this essay, naming it Yingjia. The proud gentleman of the world, his body at ease and mind far-reaching, thoughts lofty as clear skies, spirit calm like still water. Looking up to ancient models in distant aspiration, pausing his swift wings in graceful dance. Entrusting emptiness to great Dao, freeing mental burdens from worldly snares. Wearing strange robes of Sanlv, singing pure songs of Nanrong. Washing lower springs in deep gullies; following the southern wind through winding hills. Pointing toward a thousand autumns with echoing resonance, waiting for silence and harmony to arrive. Thinking of past sages vaguely, meeting recluses on my journey. Embracing dark light alone in sleep, awakening to speak with fragrant winds. Singing clear songs of orchids, clasping jade pendants as if speaking to me. Thus I build a house on central hills, construct a dwelling by river bends. Paths vanish from a thousand roads; the gate faces a hundred clans. Borrowing subtle Dao for enlightened observation, consulting tortoises and divining with sincerity. If one can forget body and form, why must he resign his hairpin to become an official? Comparing small mounds to great hills, entrusting cloud forests to a single tree. Waiting for rustling branches to summon the wind; listening to sorrowful tones as pure as jade. Surveying all things thoroughly with my own eyes, I will finally leave no trace behind." | ||
| 37 | 隱逸上: | 《晉陸雲逸民賦》曰：富貴者，是人之所欲，而古之逸民，輕天下，細萬物，而欲專一丘之懽，擅一壑之美，豈不以身重於宇宙，而恬貴於芬華哉。天地不易其樂，萬物不干其志，然後可以妙有生之極，固無疆之休。乃為賦曰：世有逸人，栖遲乎一丘，委天形以外心，淡浩然其何求，杖短策而遂往，乃枕石而漱流，靜芬響於詠言，滅絕景於質，相荒土以卜居，度山河而考室，曾丘翳薈，穹谷重深，巖木振穎，葛藟垂陰，潛魚泳沚，嚶鳥來吟，仍疏圃於茲薄，即蘭堂於芳林，靡飛飄以赴節，揮天籟以興音，假樂之於神造，詠幽人於鳴琴。 |
| In the essay "The Recluse" by Lu Yun of the Jin dynasty: "Wealth and honor are what people desire. Yet ancient recluses regarded the world lightly, saw all things as insignificant, desiring only joy in a single hill or beauty within one valley. Is this not because their own worth surpasses that of the universe, and they find peace more precious than fragrant splendor?" Heaven and earth cannot change their joy; all things cannot sway their will. Only then can one grasp the ultimate of life's subtlety, thus securing boundless peace. Thus I compose this essay: "There are recluses of the world, dwelling in one hill. Entrusting their hearts to heaven's form beyond worldly concerns, they remain calm and content—what could they possibly seek? With a short staff, they go forth; resting on stones, they rinse streams. Quietly, fragrance echoes through song; fading light vanishes from substance. Surveying barren land for a home, crossing mountains and rivers to build their dwelling. Hills are covered with dense foliage; deep valleys stretch upward. Rock trees sprout new shoots; vines cast shadows. Hidden fish swim in pools; birds sing in harmony. They still cultivate gardens here, building halls of orchids among fragrant woods. No drifting flight follows the season's rhythm; they summon natural sounds to create music. Drawing joy from divine creation, they chant recluses' songs on zithers." | ||
| 38 | 隱逸上: | 《晉孫承嘉遁賦》曰：有嘉遁之玄人，含貞光之凱邁，靡薜荔於苑柳，蔭翠葉之雲蓋，揮脩綸於洄瀾，臨崢嶸而式墜，泝清風以長嘯，詠九韶而忘味，若乃御有撫生，應物宅心，曜應春圃，凋葉秋林，振藻陽波，清景玄陰，形猶與以徙靡，神曠寂而難尋，渾無名於域外，和丘中以草音，於是混心齊物，遨翔容與，薄言采薇，收蘿中野，朝觀夷陸，夕步蘭渚，仰弋鳴鴈，俯釣魴鱮，遊無方之內，居無形之域，詠休遁之貞亨，察天心而觀復，委性命於玄芒，任吉凶而靡錄。 |
| In the essay "Jiadun Fu" by Sun Cheng of the Jin dynasty: "There is a reclusive sage, who contains truth and radiates noble strides. He does not rely on 薜荔 in 苑柳; instead, he shades himself with emerald leaves like clouds. Waving long lines through swirling waves, standing before towering cliffs as if about to fall. Following clear winds for a long howl, chanting the Nine 韶 until forgetting taste. When governing life and responding to things, his mind dwells at ease. Radiant in spring gardens; autumn woods shed their leaves. Stirring up bright ripples on sunny waters; pure scenes under dark shadows. His form moves freely yet follows no pattern; his spirit is vast and silent, hard to trace. Merging without name beyond worldly bounds; harmonizing with grassy sounds within the hills. Thus he unites heart and things, wandering at leisure. Gently gathering wild vetch, collecting vines in fields. In morning, observing level land; at dusk, walking by orchid islets. Looking up, shooting flying geese; looking down, fishing for carp and catfish. Roaming within boundless realms, dwelling beyond form's domain. Chanting the pure truth of retreat, observing heaven's will to see renewal. Entrusting life and death to darkness, accepting fortune or misfortune without record." | ||
| 39 | 隱逸上: |
《宋謝靈運逸民賦》曰：于止唯舍唯用，其見也則如遊龍，其潛也則如隱鳳，來無所從，去無所至，有酒則舞，無酒則醒，不明不晦，不昧不類，蕭條秋首，兀我春中，弄琴明月，酌酒和風，御清風以遠路，拂白雲而峻舉，指寰中以為期，望繫外而延佇。 又《入道至人賦》曰：爰有名外之至人，乃入道而館真，荒聰明以削智，遁支體以逃身，於是卜居千仞，左右窮懸，幽庭虛絕，荒帳成煙，水縱橫以觸石，日參差於雲中，飛英明於對溜，積氤氳而為峰，推天地於一物，橫四海於寸心，超埃塵以貞觀，何落落此胸襟。 又《辭祿賦》曰：荷賞延之渥恩，在弱齡而覃惠，蒙聖達之眷顧，得乘閑以沉泄，雖鑣羈之有名，恆遊獎而匪滯，解龜紐於城邑，反褐衣於丘窟，判人事於一朝，與世物乎長絕，自牽綴於朱絲，奄二九於斯年，服纓佩於兩宮，執鞭笏於宰蕃。 |
| In the essay "The Recluse" by Xie Lingyun of the Southern Song dynasty: "To stop is to abandon and use; when seen, he appears like a wandering dragon; when hidden, like a concealed phoenix. He comes without following anyone, departs without reaching anywhere. With wine, he dances; without it, he awakens. Neither clear nor obscure, neither confused nor out of place. Desolate at the start of autumn, yet solitary in spring's heart. Playing zither beneath bright moons, drinking wine with gentle winds. Riding cool breezes on distant roads, brushing white clouds to rise high. Pointing toward the world as his destination, gazing beyond boundaries and waiting patiently." Another essay, "On the Perfect Man Who Enters Dao," says: "There is a perfect man beyond fame and name who enters Dao to dwell in truth. He abandons wisdom by dulling his senses; escapes from body to flee self. Thus he chooses a home on thousand-foot cliffs, surrounded by endless precipices. Secluded courtyards stand empty and cut off; wild tents vanish into mist. Water flows freely, striking rocks; the sun flickers through clouds. Flying blossoms shine in opposing streams; accumulated vapor forms peaks. He places heaven and earth within one thing, spans four seas with a single heart. Transcending worldly dust for pure observation—how vast is his chest!" Another essay, "On Resigning from Official Rank," says: "Bearing the generous grace of imperial favor, I received deep kindness in my youth. Under the care of a wise ruler, I was allowed leisure to retreat and release myself. Though bound by official titles, I often wandered freely without entanglement. Unfastening the turtle seal at city walls, returning rough clothes to mountain caves. Separating from worldly affairs in one morning, forever cutting ties with material things. Bound for years by red threads—two cycles of nine years passed. Wearing ribbons and pendants in two palaces; holding whip and tablet among ministers." | ||
| 40 | 隱逸上: | 《梁簡文帝玄虛公子賦》曰：有玄虛之公子，輕滅喧俗，保此大愚，居榮利而不染，豈聲色而能拘，迴還四始，出入三墳，心溶溶於玄境，意飄飄於白雲，追寂圃而逍遙，任文林而佚宕，忘情於物我之表，縱志於有無之上，不為山而自高，不為海而彌廣。 |
| In the essay "Xuanxu Gongzi Fu" by Emperor Jianwen of Liang: "There is a nobleman of Xuanxu, who lightly rejects noisy 俗世 and protects his great foolishness. Dwelling in honor and profit without being tainted—how could sound or color ever bind him? Returning to the four origins, entering and exiting the three classics. His heart melts into the realm of mystery; his thoughts drift with white clouds. Following silent gardens for carefree wandering, freely roaming through literary woods. Forgetting emotions beyond self and object, releasing aspirations above existence and non-existence. Not because of mountains is he high; not because of seas is he vast." | ||
| 41 | 隱逸上: | 《梁陸倕思田賦》曰：歲聿忽其云暮，庭草颯以萎黃，風飀飀以吹隙，燈黯黯而無光，獨展轉而不寐，何增歎而自傷，於是踟躕徙倚，顧景興懷，魂煢煢以至曙，綴予想於田萊，彼五畝其焉在，乃爰洎乎江隈，出郭門而東鶩，入溆浦而南迴，爾乃觀其水陸物產，原隰形便，林藪挺直，丘陵帶面，臨九曲之迴江，對千里之平甸，風去蘋其已開，日登桑而先見，聽啁哳之寒雞，弄差池之春鷰，臨場圃以築館，對櫺軒而鑿池，集游泳於階下，引朝派於堂垂，瞻巨石之前卻，玩激水之推移，雜青莎之靃靡，拂細柳之長枝，感風燭與石火，嗟民生其如寄，苟有胸而無心，必行難而言易，幸少私而寡欲，兼絕仁以棄智，忽學步而學趾，又追飛而厲翅，瞻鹿囿而竊高，仰疆臺而慕義，歷四時於遊水，馳三稔於申臂，望歸流而載懷，情鬱悒其何寘。 |
| In the essay "Sutian Fu" by Lu Chui of the Liang dynasty: "The year passes swiftly into dusk; courtyard grasses wither yellow. Wind whistles through cracks; lamps dim without light. Alone, I turn and cannot sleep—why do I sigh and wound myself? Thus I hesitate and lean, gazing at my shadow to stir emotion. My soul lingers until dawn, linking my thoughts to fields of wild grass. Where lies that five-mu land? It reaches the river's bend. Leaving city gates toward the east, entering Xupu and turning southward. Then observe its water and land resources, flat and convenient terrain; forests and marshes stand tall; hills and ridges form faces. Facing a winding river with nine bends, opposite vast plains stretching for thousands of li. Wind stirs floating water caltrops already blooming; the sun rises over mulberry trees first seen. Listening to cold chickens chirp in disarray, playing with uneven spring swallows. Building halls by fields and gardens, digging pools facing latticed windows. Gathering swimming fish beneath steps, drawing morning streams down from hall eaves. Gazing at great stones advancing and retreating; watching rushing water shift and move. Mixed with green 莎草 swaying gently, brushing long willow branches. Feeling the wind's candle and stone's fire—how fleeting is human life! If one has a chest yet no mind, surely actions are hard while words easy. Fortunately, few desires and little greed, abandoning benevolence to discard wisdom. Suddenly learning steps and footprints, then chasing flight with wings. Gazing at deer enclosures secretly admiring height; looking up at high platforms yearning for righteousness. Traveling four seasons through flowing water, racing three harvests in outstretched arms. Looking toward returning streams filled with longing—my emotions are stifled, where can I place them?" | ||
| 42 | 隱逸上: | 《宋陶潛歸去來》曰：歸去來兮，田園將蕪胡不歸，既自以心為形役，奚惆悵而獨悲，悟已往之不諫，知來者之可追，寔迷途其未遠，覺今是而昨非，舟遙遙而輕颺，風飄飄而吹衣，乃瞻衡宇，載欣載奔，僮僕歡迎，稚子候門，三徑就荒，松菊猶存，攜幼入室，有酒盈樽引壺觴以自酌，眄庭柯以怡顏，倚南窗以寄傲，審容膝之易安，策扶老以流憩，時矯首以遐觀，雲無心而出岫，鳥倦飛而知還，農人告余以春將及，有事乎西疇，或命巾車，或棹孤舟，既窈窕而尋壑，亦崎嶇而經丘，木欣欣以向榮，泉涓涓而始流，善萬物之得所，感吾年之行休，已矣乎。寓形宇內，復得幾時，曷不委心任去留，胡為乎遑遑欲何之，富貴非吾願，帝鄉不可期，懷良辰以孤往，或植杖而耘耔，登東皋以舒嘯，臨清流而賦詩，聊乘化以歸盡，樂夫天命復奚疑。 |
| In the essay "Guiqu Lai" by Tao Qian of the Southern Song dynasty: "Return, return! Why not go back when fields and gardens are about to grow wild? Having long let my heart serve my body in labor—why should I grieve alone with regret? Realizing past mistakes cannot be undone, yet knowing future paths can still be pursued. Indeed, though lost, the journey was not far; now I see what is right, realizing yesterday's errors. The boat drifts gently forward, wind blows softly against my clothes. There it stands—the house of Hengyu! Joyful and running toward home. Servants welcome me at the door; young children wait by the gate. Three paths have grown wild, yet pines and chrysanthemums remain. Carrying a child into the hall, I pour wine from full cups, raising my gourd to drink alone. Gazing at courtyard trees with a joyful face, leaning on southern windows to express pride. Realizing how easy it is to be content in a small space. Supporting an old cane for rest and leisure, now lifting my head to gaze afar. Clouds emerge carelessly from hills; tired birds know when to return. Farmers tell me spring approaches—there are tasks in the western fields. Sometimes I command my carriage with a scarf; sometimes I row alone on a boat. Searching deep valleys through narrow paths, crossing rugged hills along winding roads. Trees flourish joyfully toward life; springs trickle gently at first flow. Delighted that all things find their place—I feel my years drawing to an end. Enough of this!" To house one's form within the universe—how many years can we truly have? Why not entrust our hearts to fate, accepting departure or stay? Why rush anxiously toward where? Wealth and honor are not my desires; the imperial homeland cannot be expected. Cherishing fine days for solitary travel, sometimes planting a staff while tending crops. Climbing Donggao to let out a long howl; facing clear streams to compose poetry. Let me ride transformation until death—rejoice in heaven's will and have no more doubts. | ||
| 43 | 隱逸上: | 《梁沈約八詠守山東》曰：守山東，山東萬嶺鬱青蔥，兩谿共一瀉，水絜望如空，岸側青莎被，巖間丹桂叢，上瞻既隱軫，下睇亦冥蒙，遠林響咆獸，近樹聒鳴蟲，路出若溪右，澗吐金華東，萬仞倒危石，百丈注懸潀，掣曳寫流電，奔飛似白虹，洞井含清氣，漏穴吐飛風，玉竇膏滴瀝，石室乳空籠，余平生之所愛，欻暮年而此逢，欲一去而不還，恨邦君之未禘，秩滿撫白雲，淹留事芝髓。 |
| In the essay "Baiyong: Guarding the East of Shandong" by Shen Yue of the Liang dynasty: "Guarding the east of Shandong, where ten thousand ridges flourish with green. Two streams flow as one; clear waters appear like empty sky. On the shore, emerald 莎草 spreads; in cliffs, red cinnamon clusters grow thick. Looking upward, constellations vanish into darkness; gazing downward, all is dim and obscure. Distant woods echo with roaring beasts; nearby trees buzz with chirping insects. The path winds to the right of Ruoxi; ravines pour eastward from Jinhua. Ten-thousand-foot cliffs tilt precariously; hundred-foot waterfalls cascade down. Pulling like lightning in motion, rushing as white rainbows fly. Cavernous wells hold pure air; hidden holes exhale flying wind. Jade-like springs drip with oil; stone chambers are veiled by milkstone. This has been my lifelong love—suddenly encountered in old age. I wish to leave and never return, yet regret the ruler of this land who has not honored me. My term is full—I touch white clouds, lingering over elixirs." | ||
| 44 | 隱逸上: | 【頌】《晉潘岳許由頌》曰：邈哉許公，執真履貞，辭堯天下，抱朴隱形，川停岳峙，澹泊無營，栖遲高山，與世靡爭，虛薄忝任，來宰斯城，愧無惠化，豹產之政，峨峨治所，樂慕景名，登基逍遙，來過暮庭，通於時憲，頃匡不盈，恨無旨酒，奠公之靈，死而不朽，公有其榮，聊述雅美，揚公馨聲。 |
| [Ode] In the ode "Xu You Song" by Pan Yue of the Jin dynasty: "How distant was Master Xu! Upholding truth, walking with sincerity. He rejected Yao's empire, embracing simplicity and hiding his form. Rivers ceased their flow; mountains stood still—calm and untroubled, seeking nothing. Dwelling on high hills in leisure, he sought no conflict with the world. A humble official, I am unworthy of this post, coming to govern this city. Ashamed that my benevolent governance cannot match the policies of Bao Chan. Majestic is the seat of government; joyfully I admire its name and scenery. Ascending the base of carefree hills, I come at dusk to visit his courtyard. Though he understood the laws of time, his upright guidance was never full. Regretting no wine to offer—how can I honor his spirit? Though dead, he remains immortal, honored with glory. Let me briefly recount his noble virtues and spread his fragrant reputation." | ||
| 45 | 隱逸上: | 《晉孫綽聘士徐君墓頌》曰：晉南昌相太原縣君，白漢故聘士徐君之●，惟君風軌英邃，德音徽遠，播餐仰芳，流宗播揖，在昔古人有言，聞伯夷之風者，懦夫有立志，仰先生之道，豈無青雲之懷哉。余以不才，忝宰茲邑，遐宗有道，思揖遠風，乃與友人殷浩等，束帶靈墳，奉瞻祠宇，雖玉質幽潛，而目想令儀，雅音永寂，而心存高範，徘徊墟壟，仰眄松林，哀有形之短，悼令德之長泯，憮然有感，悽焉增傷，夫諷謠生於情託，雅頌興乎所欽，匪於詠述，孰寄斯懷。頌曰：巖巖先生，邁此英風，含真獨暢，心夷體沖，高蹈域表，淑問顯融，昂昂五賢，赫赫八俊，雖曰休明，或嬰險愆，豈若先生，保茲玉潤，超世作範，流光遐振，墳塋壘落，松竹蕭森，薈叢蔚蔚，虛宇愔愔，遊獸戲阿，嚶鳥鳴林，嗟乎徐君，不聞其音，徘徊丘側，悽焉流襟，何以舒蘊，援翰託心。 |
| In the epitaph "Eulogy for Xv Jun, a Retired Scholar" by Sun Chuo of the Jin dynasty: "The late county official of Taiyuan in Nanchang, Han, was the son-in-law of retired scholar Xu Jun. This gentleman possessed noble conduct and profound virtue; his moral influence reached far and wide. His reputation spread like fragrance, his family's courtesy passed through generations. As ancient sages said: 'He who hears of Boyi's virtue will find even a timid man set firm resolve.' To revere this master's way—how could one lack the aspiration to rise into blue skies?" Though lacking talent, I humbly govern this county. Revering the virtuous of old, I long to greet distant winds. Thus with friends like Yin Hao, I gird our robes and visit his sacred tomb, respectfully visiting his shrine. Though jade-like virtue lies hidden, my eyes still imagine noble bearing; though elegant music is forever silent, in heart I preserve lofty example. Wandering among ruins and mounds, looking up at pine groves—grieving the brevity of form, mourning how noble virtue fades away. Moved deeply by emotion, sorrow grows heavier. Lamentations arise from heartfelt 寄托; odes are born from admiration. Without these verses, to whom could I entrust such feelings? Ode: "Noble was the master, surpassing all in virtue. Containing truth alone, his spirit calm and body balanced. Stepping beyond worldly bounds, his noble reputation shone widely. Majestic were the Five Sages; illustrious the Eight Worthies. Though some may have lived in peace or faced misfortune—how could they compare to this master who preserved jade-like purity? Transcending the world as a model, his light spreads far and wide. Tombs lie quiet among mounds; pines and bamboo stand solemnly. Verdant clusters flourish; empty halls remain still. Wild beasts play in shade; birds sing through woods. Alas! Master Xu—his voice is silent now. Wandering by the hillside, sorrow flows down my sleeves. How can I express my thoughts? With brush in hand, I entrust them to these words." | ||
| 46 | 隱逸上: | 《隋江總莊周畫頌》曰：玉絜蒙縣，蘭薰漆園，丹青可久，雅道斯存，夢中化蝶，水外翔鯤，出俗靈府，師心妙門，垂竿自若，重聘忘言，悠哉天地，共是籠樊。 |
| In the ode "Zhuang Zhou Hua Song" by Jiang Zong of the SUI dynasty: "Jade-like purity in Meng Xian, orchid fragrance in Qiyuan. Brushwork endures; refined Dao remains. In dreams he transforms into a butterfly; beyond water soars the great Kun. A spiritual mind transcending 俗世, learning from the heart through wondrous doors. Holding his rod calmly, he forgets words despite repeated invitations. How vast are heaven and earth—both but cages." | ||
| 47 | 隱逸上: | 【贊】《後漢蔡邕焦君贊》曰：猗歟焦君，常此玄墨，衡門之下，栖遲偃息，泌之洋洋，樂以忘食，鶴鳴九皋，音亮帝側，乃徵乃用，將受袞職，昊天不弔，賢人遘慝，不惟一志，并此四國，如何穹蒼，不詔斯或，惜哉朝廷，喪茲舊德，恨以學士，將何法則。 |
| [Praise] In the praise "Jiao Jun Zan" by Cai Yong of the Later Han dynasty: "Magnificent is Master Jiao, who always dwelled in black ink. Beneath humble gates, he rested and withdrew. The flowing stream brought joy so great that food was forgotten. Like a crane calling from distant marshes, its voice reached the Son of Heaven's side. Summoned and employed, about to receive high office—yet Heaven did not show mercy; virtuous men encountered misfortune. Not only one aspiration perished, but four states were lost together. How could such a vast sky fail to heed this? Alas! The court has lost its old virtue. Regretful is the scholar—who now shall follow as an example?" | ||
| 48 | 隱逸上: |
《魏陳王曹植許由巢父池主贊》曰：堯禪許由，巢父是恥，穢其圂聽，臨河洗耳，池主是讓，以水為濁，嗟此三士，清足厲俗。 又《卞隨贊》曰：湯將伐桀，謀於卞子，既克讓位，隨以為恥，薄於殷世，著自汙己，自投潁水，清風邈矣。 又《南山四皓贊》曰：嗟爾四皓，避秦隱形，劉項之爭，養志弗營，不應朝聘，保節全貞，應命太子，漢嗣以寧。 |
| In the praise "Xu You and Chao Fu Chi Zhu Zan" by Cao Zhi, prince of Chenwang of Wei: "Yao ceded to Xu You; Chao Fu found it shameful. Disgusted by the filth in his ears, he washed them at the riverbank. The pool's master yielded, calling water itself impure. Alas these three men—how their purity could inspire the world!" Another praise, "Bian Sui Zan," says: "Tang was about to attack Jie and consulted Bian Zi. After victory, when offered the throne, Bian considered it a disgrace. Refusing wealth in the Yin dynasty, he chose self-defilement instead. Throwing himself into Ying River—how distant his pure spirit remains!" Another praise, "Nanshan Sihao Zan," says: "Alas! The Four Sages of Nanshan, who fled Qin and hid their forms. During Liu Bang and Xiang Yu's struggle, they nurtured aspirations without seeking fame. Refusing imperial invitations, preserving virtue and integrity. When summoned by the crown prince, Han's succession found peace." | ||
| 49 | 隱逸上: |
《晉夏侯湛范蠡贊》曰：悠悠范子，求仁在己，進報危國，退弘妙理，身與勳偕，名與身否，逸群遠遊，永齊終始。 又《魯仲連贊》曰：峨峨先生，有邈其節，流仁憂亂，抗道自絜，隨事抑揚，與時開閉，在幽能泰，處悶惟悅。 又《莊周贊》曰：邁邁莊周，騰世獨遊，遁時放言，齊物絕尤，垂釣一壑，取戒犧牛，望風寄心，託志清流。 |
| In the praise "Fan Li Zan" by Xiahou Zhan of the Jin dynasty: "Far-reaching was Master Fan, who sought benevolence within himself. Advancing to serve a troubled state; retreating to promote profound truths. His life and achievements matched; his fame did not follow. Escaping the crowd for distant travel—his virtue remained consistent from beginning to end." Another praise, "Lu Zhonglian Zan," says: "Noble was the gentleman, with lofty virtue. Spreading benevolence and worrying over chaos; upholding Dao to remain pure. Adjusting actions according to circumstances, opening or closing with the times. In seclusion he remained at peace; in hardship his joy never wavered." Another praise, "Zhuang Zhou Zan," says: "Outstanding was Zhuang Zhou, who soared beyond the world alone. Escaping his time with bold words; unifying all things to avoid blame. Fishing in one valley, he took warnings from the ox sacrificed at sacrifice. Looking toward the wind and entrusting his heart, he entrusted his aspirations to clear streams." | ||
| 50 | 隱逸上: |
《晉孫楚莊周贊》曰：莊周曠蕩，高才英俊，本道根貞，歸於大順，妻之不哭，亦何所懽，慢弔鼓缶，放此誕言，殆矯其情，近失自然。 又《榮啟期贊》曰：榮公溫雅，既怡既懌，濁以徐清，寂然澹泊，援琴自娛，詠此三樂，眉壽無疆，惟德之宅。 又《原壤贊》曰：壤之輈張，絕滅禮教，實交仲尼，同機合奧，聖以之臧，俗以之笑，獨協區外，孰知其妙。 |
| In the praise "Zhuang Zhou Zan" by Sun Chu of the Jin dynasty: "Zhuang Zhou was unrestrained and bold, a man of great talent and brilliance. Rooted in Dao's truth, he returned to ultimate harmony. When his wife died without weeping—what joy could there be? Slowly drumming a clay pot, speaking wild words—perhaps feigning emotion, nearly losing naturalness." Another praise, "Rong Qiqi Zan," says: "Master Rong was warm and refined, both joyful and content. Though murky at first, he gradually became clear; quiet and detached from worldly concerns. Playing the zither for his own pleasure, singing of these three joys—longevity without bounds, virtue's true home." Another praise, "Yuan Rang Zan," says: "Rang's carriage was wild and unrestrained; he rejected rites and teachings. Yet truly connected with Confucius, sharing profound understanding. The sage saw his virtue; the 俗人 laughed at him. Alone in harmony beyond worldly bounds—who could know its subtlety?" | ||
| 51 | 隱逸上: | 《晉左九嬪巢父惠施贊》曰：泱泱長流，沔沔清波，思文巢惠，載詠載歌，垂綸一壑，萬象匪多，神乎暢矣。緬同基阿。 |
| In the praise "Chao Fu and Hui Shi Zan" by Zuo Jiupin of the Jin dynasty: "Vast is the long river, flowing with clear waves. Thinking of Chao and Hui, they sang and recited together. Casting their lines in one valley—ten thousand things are not many. How profound was their joy!" Truly united with the foundation of A. | ||
| 52 | 隱逸上: | 《晉庾闡孫登贊》曰：靈巖霞蔚，石室鱗構，青松標空，蘭泉吐漏，籠薈可遊，芳津可漱，玄谷蕭寥，鳴琴獨奏，先生體之，寂坐幽岸，凝冰結樸，熙陽靡煥，潛真內全，飛榮外散，凌崖高嘯，希風朗彈，道有冥廢，運有昏消，達隱不巖，玄跡不標，或曰先生，晦德逍遙，嵇子秀達，英風朗烈，道俊薰芳，鮮不玉折，兆動初萌，妙鑒奇絕，翹首丘冥，仰想玄哲。 |
| In the praise "Sun Deng Zan" by Yu Chan of the Jin dynasty: "Spiritual cliffs are veiled in rosy clouds; stone halls rise like fish scales. Green pines point to the sky; orchid springs seep through cracks. Surrounded by lush foliage, one can wander freely; fragrant streams offer a place to rinse. Deep valleys echo with silence; zithers play alone. The master embodied this—sitting in quiet on secluded banks. Pure ice forms simplicity; bright sunlight cannot melt it. Hiding truth within, outwardly scattering glory. Standing high on cliffs and howling, he longed for the wind's clear melody. Though Dao may fade into darkness, fate may vanish into gloom, true understanding does not hide in rocks, nor mark its traces. Some say this master—hid virtue while wandering freely. Ji Zi was refined and bright; his noble spirit shone clearly. Virtuous men spread fragrance—few did not break like jade. When signs first stirred, he saw the extraordinary with keen insight. Looking up at hills and heavens, I revere the sage of mystery." | ||
| 53 | 隱逸上: |
《晉戴逵閑遊贊》曰：昔神人在上，輔其天理，知溟海之禽，不以籠樊服養，櫟散之質，不以斧斤致用，故能樹之於廣漢，栖之於江湖，載之以大猷，覆之以玄風，使夫淳朴之心，靜一之性，咸得就山澤，樂閑曠，自此而箕嶺之下，始有閑遊之人焉。降及黃綺，逮于臺尚，莫不有以保其太和，肆其天真者也。且夫巖嶺高則雲霞之氣鮮，林藪深則蕭瑟之音清，其可以藻玄瑩素，疪其皓然者，舍是焉。故雖援世之彥，翼教之傑，放舞雩以發詠，聞乘桴而懍厲，況乎道乖方內，體絕風塵，理揖長謝，歌鳳逡巡，盪八疵於玄流，澄雲崖而頤神者哉。然如山林之客，非徒逃人患，避爭門，諒所以翼順資和，滌除機心，容養淳淑，而自適者爾，凡物莫不以適為得，以足為至，彼閑遊者，奚往而不適，奚待而不足，故蔭映巖流之際，偃息琴書之側，寄心松竹，取樂魚鳥，則澹泊之願，於是畢矣。然奇趣難均，玄契罕遇，終古皆孤栖於一巖，獨玩於一流，苟有情而未忘，有感而無對，則綴斤寢絃之歎，固已幽結於林中，驟感於遐心，為日久矣。我故遂求方外之美，略舉養和之具，為雜贊八首，暢其所託，始欣閑遊之遐逸，終感嘉契之難會，以廣一往之詠，以抒幽人之心云爾，茫茫草昧，綿邈玄世，三極未鼓，天人無際，萬器既判，●朴乃翳，寔有神宰，忘懷司契，冥外傍通，潛感莫滯，總順巢卨，兼應夷惠，緬矣遐心，超哉絕步，顧揖百王，仰怡泰素，矜其天真，外其囂務，詳觀群品，馳神萬慮，誰能高佚，悠然一悟。 又《尚長贊》曰：尚叟沖順，庸行昏世，和龍婉約，玄識罔滯，瞻彼崇高，俄為塵翳，亦有同好，潛莊宿契，超超增翥，眇眇偕逝，跡絕青崖，影滅雲際。 |
| In the praise "Xianyou Zan" by Dai Kui of the Jin dynasty: "Long ago, sages above assisted heavenly principles. Knowing sea birds do not need cages to be tamed; knowing scattered oaks are not shaped by axes for use—thus they planted them in vast lands, let them dwell in rivers and lakes, carried them with great virtue, sheltered them under the Dao's wind. Thus pure hearts and tranquil natures could all find mountains and marshes, delighting in leisure and openness. From then on, beneath Ji Ling Hill, there were first those who wandered idly." Later came Huang Qi and Tai Shang—none failed to preserve their great harmony, expressing their natural innocence. Moreover, high mountains bring fresh clouds and rosy mists; deep forests produce clear, rustling sounds. To purify the dark with clarity, to polish purity into brightness—where else but here? Thus, even those who support the world's sages and lead in teaching—those who sang at Wuyu or heard of floating rafts with awe—how much more so for one whose Dao transcends worldly bounds, whose body is free from wind and dust. Bowing to principles while withdrawing from society, hesitating like a phoenix before song. Washing away eight flaws in dark streams, calming the spirit by clear cliffs. Yet these mountain and forest dwellers are not merely escaping human troubles or avoiding contention. Truly, they assist harmony by following nature, purging scheming thoughts, nurturing purity, and finding self-contentment. All things find fulfillment in suitability; all reach completion through sufficiency. For those who wander idly—where could they go without comfort? What need remains unmet? Thus, under shaded cliffs and streams, resting beside zithers and books, entrusting their hearts to pines and bamboos, finding joy with fish and birds—their wish for simplicity is fully realized. Yet rare is the shared wonder, seldom met is the profound accord. Through ancient times they have dwelled alone in one cliff, played with a single stream. If feelings remain and are not forgotten; if emotions arise without response—then sighs of abandoned axes and silent zithers must already be entwined deep within the woods, stirring distant hearts repeatedly for many days. Thus I have pursued beauty beyond the mundane, briefly listing tools for cultivating harmony. Composing eight varied praises to express their 寄托—beginning with joy in distant leisure, ending with sorrow at rare accord. To expand one's journey through verse and release the recluse's heart. Thus: Vast and formless was chaos; boundless were ancient times. The Three Extremes had not yet stirred; heaven and man were without boundary. All forms divided—simplicity faded. Indeed, there is a divine ruler who forgets self to govern fate. Beyond darkness, he connects broadly; hidden feelings flow freely. Embracing both Chao Shang and Yi Hui, harmonizing extremes. Far-reaching are distant thoughts; transcendent their steps. Gazing back at past kings, elevating peace and purity. Admiring natural innocence, rejecting worldly affairs. Carefully observing all things, the mind races with myriad concerns—Who can achieve lofty leisure? Who attains sudden enlightenment in quiet ease? Another praise, "Shang Zhang Zan," says: "Old Master Shang was calm and compliant, living simply in a dark age. Gentle as the dragon's harmony; profound understanding never hindered. Gazing at lofty heights—suddenly obscured by dust. Yet others shared his ideals, secretly aligning with Zhuangzi's fate. Soaring ever higher together, vanishing into distant flight. Traces disappear from green cliffs; shadows vanish beyond clouds." | ||
| 54 | 隱逸上: | 《晉庾亮翟徵君贊》曰：夫所謂至人者，體包傑量，神凝域表，該落萬動，玄心獨融，故能虯驤慶霄，而不紲豢龍之轡，鳳鳴瑤林，而不屈伶倫之籠，豈必欣太清而樂瓊藹哉。顧蹄涔不足以濯神鬚，翳薈不足以翔雲翮，是故藐姑有綽約之廬，箕阜有高嘯之宇，唐勳表於玄庭，夏功忘於虛室，晉徵士南陽翟君，稟逸韻於天陶，含沖氣於特秀，體虛任而委順，恢昭曠而高蹈，先生載營抱一，泊然獨處，神栖飆藹之表，形逸巖澤之隅，雖束帛仍降，軺冕屢招，而弓旌屈於匪石，帝命慚於虛復矣。是以高風振宇宙遠詠冠當時，方將表大庭於絕代，恢玄解以釋紛，仰朝霞而晞翼，陵扶搖以獨翔，景命不延，卒于尋陽之南山，哲人其萎，高軌孰倣，余欽若人之風，常問道於無何之廬，賓想玄珠，主以瞻授，沐道霑淳，固以實而歸矣。自昔之違，于茲七稔，何悟先生，忽焉升遐，感至德之長泯，悼仁風之永翳，標爾其傷，潸然增欷，乃援翰詠跡，以宣來葉。其辭曰：卓哉先生，逸韻遐超，虯盤玉津，鳳戢瓊條，滌耳夏鼎，高揖唐朝，洪崖邈矣。玄跡載劭，淳風沐世，飛芳九霄。 |
| In the praise "Zhai Zhengjun Zan" by Yu Liang of the Jin dynasty: "What is called a perfected man—his body contains great capacity; his spirit dwells beyond worldly bounds. Embracing all movement, his profound mind alone unites. Thus he can gallop through clouds without being tamed like a dragon; sing in jade forests without bending to Ling Lun's cage. Why must one delight only in the pure sky and fragrant mists?" Gazing at shallow streams, insufficient to wash the spirit's beard; dense foliage, inadequate for wings of cloud. Thus, Miaogu holds a graceful dwelling; Jifu has halls where high howls echo. Tang's merit is recorded in heavenly courts; Xia's achievements vanish from empty rooms. Master Zhai of Nanyang, Jin dynasty recluse—born with refined charm by heaven's hand, containing emptiness within unique brilliance. His body follows nature and yields to fate; his spirit expands into vast openness and lofty steps. The master cultivated unity while embracing solitude, dwelling calmly alone. Spirit dwells beyond stormy mists; form escapes the corner of cliffs and marshes. Though silk gifts still descend, carriages and hats frequently summon—yet bows and banners bend not like stone; imperial commands blush in vain repetition. Thus, his lofty virtue stirred the universe; his distant songs crowned his age. He was to establish a great example for future generations, expanding Dao's principles to resolve confusion, gazing at morning clouds and drying wings, soaring alone on rising winds—yet fate did not extend long life. He died in Nanshan of Xunyang. The wise man withered; whose footsteps shall follow his noble path? I admire this man's virtue, often seeking the Dao from his unseen dwelling. Guesting thoughts after hidden pearls, host gazing and offering. Bathed by Dao's purity, indeed, I return enriched. Since his departure, seven harvests have passed. How could I know the master had suddenly ascended beyond? Moved by virtue's eternal fading, mourning benevolence's winds forever veiled—my sorrow deepens; tears flow and sighs grow heavier. Thus with brush in hand, tracing his footsteps to express my feelings for future generations. The verse says: "Outstanding was the master, whose refined charm transcended all. Dragon-like in jade springs; phoenix-like with jade branches. Washing ears from summer tripods, bowing high to Tang's court—Hongya is distant indeed." Mysterious traces shine; pure winds bathe the world. Fragrance soars into nine heavens. | ||
| 55 | 隱逸上: | 《晉方湛北叟贊》曰：樂為憂根，禍為福始，數極則旋，往復迭起，世人迷之，橫生欣恥，滔滔北叟，獨亮真理，喪馬弗希，折肱愈喜，淡哉一生，無泰無否。 |
| In the praise "Bei Sou Zan" by Fang Zhan of the Jin dynasty: "Joy is sorrow's root; disaster, fortune's start. When numbers reach their peak, they turn and return in cycles. The world misunderstands this, creating joy and shame at random. Vast was Old Man Bei, who alone saw truth clearly. Losing his horse, he did not hope for gain; breaking an arm, he grew even happier. How plain was his life—neither prosperity nor misfortune." | ||
| 56 | 隱逸上: |
《宋陶潛張長公贊》曰：達哉長公，蕭然何事，世路皆同，而我獨異，斂轡朅來，閑養其志，寢跡窮年，誰知斯意。 又《周妙珪贊》曰：美哉周子，稱疾閑居，寄心清商，恬然自娛，翳翳衡門，洋洋泌流，日玩群書，顧眄寡疇，飲河既足，自外皆休，緬懷千載，託契孤遊。 又《魯二儒贊》曰：易大隨時，迷變則愚，芬芬若人，特為貞夫，德不百年，汙我詩書，逝焉不顧，被褐幽居。 又《夷齊贊》曰：二子讓國，相隨海隅，天人革命，絕景窮居，採薇高歌，慨想黃虞，貞風凌俗，爰感懦夫。 又《尚長禽慶贊》曰：尚子昔薄宦，妻孥共早晚，貧賤與富貴，讀易悟益損，禽生善周遊，周遊日已遠，去矣尋名山，上山豈知反。 |
| In the praise "Zhang Changgong Zan" by Tao Qian of Southern Song: "Outstanding was Master Zhang, who lived in quiet detachment. All worldly paths are alike—yet I alone differ. Reining back and departing, he leisurely nurtured his aspirations. Hiding traces for a lifetime—who could know this intent?" Another praise, "Zhou Miaogui Zan," says: "Beautiful was Master Zhou, who feigned illness to live in leisure. Entrusting his heart to pure music, he found peace and joy. Shadows of humble gates; flowing streams so clear. Daily reading many books, gazing at few fields. Drinking from the river satisfied—beyond that, all ceased. Thinking back through a thousand years, entrusting fate to solitary wandering." Another praise, "Lu Er Ru Zan," says: "The Yi changes with time; those who fail to understand transformation are foolish. Fragrant was this man, uniquely a paragon of virtue. Virtue did not last a hundred years—defiling my poetry and books. Passing away without regret, he dwelled in seclusion, clad in rough clothes." Another praise, "Yi Qi Zan," says: "Two sons yielded the throne, following each other to a sea corner. Heaven and man changed dynasties; they cut off all light in remote dwellings. Gathering vetch while singing high songs, deeply thinking of Huang Yu's golden age. Their upright virtue surpassed 俗世, moving even timid men." Another praise, "Shang Chang Qin Qing Zan," says: "Master Shang once held low office; wife and children shared morning and night. Poverty or wealth—reading Yi to understand gain and loss. Qin's life was good at wandering freely, wandering ever farther each day. Departing in search of famous mountains—who knows if returning is possible?" | ||
| 57 | 隱逸上: |
《宋范泰張長公贊》曰：長公秉心，獨逸世表，量物難同，審己彌了，情雖高邃，跡無抗矯，靡當夷惠，孰識多少。 又《高鳳贊》曰：遐哉玄古，邈矣皇羲，自茲已降，顯默參差，智為世駭，才為物奇，跡出無泯，潛躍俱馳，曖曖若人，孰測其為，戢曜幽壑，採真重崖，沖情莫亮，汙跡示疵，輕俗無際，肆志莫羈。 又《吳季子札贊》曰：延州高遠，棄國帥誠，優遊大邑，觀風上京，仁懷邦壤，道暢聖明，鑒徹昔代，樂察未形，嬴博遠死，解劍在生，夫子戾止，爰詔作名。 |
| In the praise "Zhang Changgong Zan" by Fan Tai of Southern Song: "Master Zhang held a heart unique among men, transcending the world. Measuring things, none could match; understanding himself, he became ever clearer. Though feelings were lofty and deep, his actions showed no defiance or pretense. Neither yielding nor arrogant—how many truly know this?" Another praise, "Gao Feng Zan," says: "Far was the ancient past; distant were Fuxi and Huangdi. Since then, fame and silence have varied. Wisdom shocks the world; talent amazes things. Traces emerge without fading; hidden or active, both race forward. Obscure is this man—who can fathom his deeds? Concealing brilliance in deep valleys, gathering truth from high cliffs. Pure feelings remain unknown; worldly traces show flaws. Lightly regarding 俗世 with no bounds, free will unbound by any tether." Another praise, "Wu Jizi Zha Zan," says: "Yanzhou was lofty and distant; abandoning the throne to lead with sincerity. Leisurely touring great cities, observing customs in the capital. Benevolent heart for the nation's land; Dao flourished under sage rule. Insight penetrating past ages, joyfully discerning what is yet unformed. Winning glory beyond death, sword removed while still alive. The Master arrived—thus was his name decreed." | ||
| 58 | 隱逸上: | 《齊王儉竟陵王山居贊》曰：升堂踐室，金暉玉朗，亹亹大韶，遙遙閑賞，道以德弘，聲由業廣，義重實歸，情深虛往，濠梁在茲，安事遐想。 |
| In the praise "Jingling Wang Shanjū Zan" by Wang Jian of Qi dynasty: "Ascending halls and entering rooms, golden light and jade brilliance. Steadily great harmony; leisurely distant appreciation. Dao flourishes through virtue; fame grows from deeds. Righteousness is honored in truth's return; deep feelings travel with empty hearts. Hao Liang lies here—why seek far thoughts?" | ||
| 59 | 隱逸上: |
《梁沈約高士贊》曰：余之所謂高士者，悠悠皆是，請試言之，聖人蒞天下，則賢人贊務，卨益皋陶是也。自中智以下，莫有不學以從政佐國安民者也。易曰：聖人之大寶曰位，非學則不得也。學所以行其志，孝悌慈仁信義是也。雖誦先王之典謨，而不行其志，聖人之大寶，亦不可得也。要須學行兼有，然後取之，悠悠之徒，莫不攘袂而議進取，怒目而爭權利，悅愚謟闇，苟得忘廉，若斯人者，豈入國士之塗，動衣冠之眄，藉此而登高位，未或有也。贊曰：亦有哲人，獨執高志，避世避言，不友不事，恥從汙祿，靡惑守餌，心安藜藿，口絕炮胾，取足落毛，寧懷組織，如金在沙，顯然自異，猶玉在泥，涅而不緇，身標遠跡，名重前記，有美高尚，處知若無，劣哉群品，事靜心驅，苟能立志，爭此疋夫，進忘隕穫，退守恬愉，曰仁與義，其徑不迂，為之則至，非物所拘，宦成名立，陟彼高衢。 又《銷聲贊》曰：寂矣栖魂，非海非樊，若人焉往，斯理空存，天標已曖，絕羽孤騫，堯逢豈讓，札值奚言。 |
| In the praise "Gao Shi Zan" by Shen Yue of Liang dynasty: "What I call a recluse is everywhere, let me explain. When sages govern the world, then virtuous men assist in affairs—Xie Yi and Gao Yao are examples." From those of moderate wisdom downward, none fail to study and serve in governance, assisting the state and securing its people. The Yi says: "A sage's great treasure is position; without learning, it cannot be attained." Learning serves to fulfill one's aspirations—filial piety, fraternal respect, compassion, benevolence, trustworthiness, and righteousness are these. Though one recites the doctrines of past kings, if one does not act upon their aspirations, the sage's great treasure cannot be attained. One must possess both learning and action before attaining it. Those who are idle all raise sleeves to debate advancement, glare with anger over rights and power, flatter the foolish and serve the ignorant, seeking gain while forgetting integrity. Such people—how could they enter the path of national worthies, attract the gaze of officials? To rely on this to attain high rank has never happened. Praise says: "There are wise men who hold lofty aspirations alone, avoiding the world and words, neither befriending nor serving. Ashamed to accept corrupt salaries, unmoved by temptation or bait. Content with simple food; rejecting rich delicacies. Satisfied with coarse clothes—preferring simplicity over fine weaving. Like gold in sand, clearly distinct; like jade in mud, unblackened even when stained. Their deeds mark distant paths; their names weigh heavily in history. How noble is virtue, dwelling as if nothing. The vulgar are inferior, seeking peace while hearts drive them forward. If one can set aspirations, who would not strive to be this man? Advancing without fear of loss or gain, retreating with tranquil joy—this is the path of benevolence and righteousness, direct and unconvoluted. Follow it and arrive; no worldly things can bind. Official success and fame achieved, ascending high roads." Another praise, "Xiaosheng Zan," says: "Silent is the soul's dwelling—not sea nor cage. Where has this man gone? This truth remains empty. Heaven's mark already dim; wings cut off, alone he soars. If Yao had met him, would he not yield? What could be said to Zi Zha?" | ||
| 60 | 隱逸上: |
《周庾信五月披裘負薪畫贊》曰：披裘當夏，俗外為心，雖逢季子，不拾遺金，禽巢欲遠，魚穴惟深，消聲滅跡，何必山林。 又《張良遇黃石公畫贊》：張良取履，跪授無辭，兵書一卷，長者之期，昔稱韓相，今為漢師，穀城餘石，還歸舊祠。 又《榮啟期三樂畫贊》曰：榮期三樂，惟人與年，夫子相遇，即以為賢，性●造化，風雲自然，雅音雖古，獨有鳴絃。 |
| In the praise "Wuyue Pi Qiu Fu Xin Tu Zan" by Yu Xin of Zhou dynasty: "Wearing furs in summer, his heart dwells beyond 俗世. Though meeting Ji Zi, he would not pick up lost gold. Birds' nests seek distant places; fish's holes grow ever deeper. To vanish and erase traces—why must it be mountains or forests?" Another praise, "Zhang Liang Yu Huangshi Gong Tu Zan": "Zhang Liang retrieved the shoe; kneeling to receive it without words. A scroll of military strategy—the elder's appointment. Once called Han's chancellor, now teacher to Han. Remaining stones in Gucheng—returning to old shrines." Another praise, "Rong Qiqi Sanle Tu Zan," says: "Rong Qi's three joys—only people and longevity. When the Master met him, he called him wise. Nature-born by Heaven; winds and clouds natural. Ancient music though old—still strings sing alone." | ||
| 61 | 隱逸上: | 【箴】《晉庾凱幽人箴》曰：有物混成，先天地生，乃剖乃判，二儀既分，高卑以陳，貴賤攸位，榮辱相換，乾道尚謙，人神同符，危由忽安，溢緣釋虛，苟識妙膏，厥美有腴，韓信耽齊，殞首鍾室，子房辭留，高跡卓逸，貴不足榮，利不足希，華繁則零，樂極則悲，歸數明白，勢豈容違，人徒知所以進，而忘所以退，穰侯安寵，襄公失愛，始乘夷道，終嬰其類，羲和升而就翳，望舒滿而就虧，盈挹之分，自然之規，悠悠庶人，如何弗疑，幽人守虛，仰鑽玄遠，敢草斯箴，敬咨黻冕。 |
| [Zhēn] "Youren Zhen" by Yu Kai of Jin dynasty says: "There is a thing, formed in confusion, existing before heaven and earth. Then split and divided; the two principles separated. High and low arranged; noble and humble assigned their places. Honor and disgrace exchanged. The 乾 Dao values humility; humans and gods share this symbol. Danger arises from sudden peace; overflow comes from releasing emptiness. If one understands subtle nourishment, then beauty is rich. Han Xin trusted Qi, lost his head in Zhongshi Hall. Zi Fang refused to stay—his lofty path surpassed all. Nobility brings no honor; profit brings no hope. Flowers bloom and fall; joy peaks into sorrow. Return to clarity and understanding—who can resist fate? People know only advancement, forgetting retreat. Rang Hou enjoyed favor; Xiang Gong lost love. Starting on smooth paths, ending in their own downfall. Xi He rises then hides; Wang Shu fills then wanes. Fullness and emptiness—natural law. Idle commoners, how could they not doubt? The recluse guards emptiness, gazing upward at the distant Dao. Daring to write this admonition, respectfully advising those in official robes." | ||
| 62 | 隱逸上: | 《晉江逌逸民箴》曰：至人應務，是統是營，乃制上下，以牧群生，君位孰在，匪聖伊明，賢愚相奉，臣主以成，如彼百節，各役天形，率分委質，仰應一情，心膂有位，股肱有經，豈以處下，為戚為榮，各安其所，舉體用平，夫設爵列土，懸弓垂旌，卑尊之級，貴賤之名，匪以恣物之欲，寔大猷而是經，處遁之士，奚眷于時，行矣先覺，捐俗長辭，明乎憂患，故超爾不疑，解髮靈崖，被褐絃絲，飄飄臺上，輕舉高之，穆穆二仲，攜策相期，盤幽隱寂，與物無治，凡厥後來，順乃所往，鑒茲俗累，戒于顛蕩，無殉外物，心煩披養，無棄恬曠，憂勤是掌，林人司箴，敢進善黨。 |
| "Yimin Zhen" by Jiang You of Jin dynasty says: "The perfected man manages affairs, unifying and organizing. He governs above and below to nurture all beings. Who holds the throne? None but sages are clear. Wise and foolish serve together; ministers and rulers form a whole. Like a hundred joints, each serves its natural shape. Following their roles, they submit to one will. The heart has its place; limbs have their laws. How can being low bring sorrow or honor? Each rests in its proper place—thus the body remains balanced. When ranks are set and lands divided, bows hung and banners raised, distinctions of high and low, names of noble and base—these do not satisfy desires but serve great principles. Those who retreat from the world, why should they care for time's fashions? Departing first to awaken others, leaving 俗世 behind forever. Understanding suffering and worry, thus transcending without doubt. Unbinding hair on sacred cliffs, clad in coarse clothes yet playing zithers. Drifting above platforms, light steps ascending high. Quiet were the two sages, holding staffs together, wandering deep and silent, harmonizing with all things without governance. All who follow must go this way. Reflecting on 俗世's burdens, warning against chaos. Do not sacrifice to external things; let the mind rest in cultivation. Do not abandon tranquility and openness—govern worries and diligence. The forest man keeps this admonition, daringly advancing good counsel." | ||
| 63 | 隱逸上: | 【誌】《梁陶隱居尋山誌》曰：倦世情之易繞，乃杖策而尋山，既沿幽以達峻，窮實阻而備艱，眇來心其未已，方際夕乎雲根，欣夫得志者忘形，遺形者神存，於是散髮解帶，盤旋巖上，心容曠朗，氣宇條暢，玄雖遠其必存，累無大而必忘，害馬之弊既去，解牛之刀乃王，荊門晝掩，蓬戶夜開，室迷夏草，徑惑春苔，庭虛月映，琴響風哀，夕鳥依簷，暮獸爭來，時復歷近壟，尋遠巒，坐盤石，望平原，日負障以共隱，月披雲而出山，風下松而含曲，泉縈石而生文，草靃靃以拂露，塵颯颯而來群，捫虛蘿以入谷，傍洪潭而比清，照石壁以端色，攀桂枝而齊貞，函扈蘭而佩蕙，及春鴃之未鳴，且含懷以屏氣，待惠風而舒情，遂乃陵巖峭，至松門，背通林，面長源，右聯山而無際，左憑海而齊天，草泫泫以垂露，柳依依而近蟬，鳥雙雙以赴水，鷺軒軒而歸田。 |
| [Zhi] "Xunshan Zhi" by Tao Yinju of Liang dynasty says: "Tired of worldly emotions so easily entangled, I took staff and searched the mountains. Following deep paths to reach lofty heights, reaching where reality ends and hardship abounds. My distant heart remains unceasing; as dusk approaches, clouds gather at the mountain roots. Joyful are those who forget form in achieving their aspirations; those who abandon form retain spirit. Thus I loosened hair and sash, circling on rocky peaks. The mind expands with openness; breath flows freely through the body. Though Dao may seem distant, it surely exists; though burdens may be great, they will surely vanish. Removing harmful distractions, the knife that dissects oxen becomes sovereign. Doors of Jingmen close at daybreak; huts of Peng open by night. The room is lost in summer grass; paths confuse with spring moss. Moonlight fills the empty courtyard; wind and sorrow echo from zither strings. Evening birds perch on eaves; dusk beasts gather nearby. Sometimes I walk near fields, seeking distant peaks, sitting on flat stones to gaze at plains. Sun hides behind barriers together; moon breaks through clouds beyond mountains. Wind flows down pines with winding melodies; springs circle rocks forming patterns. Grasses sway gently in dew; dust swirls in groups. Grasping empty vines into the valley, beside vast pools comparing clarity. Illuminating stone walls with pure color; climbing laurel branches to share virtue. Holding orchids and wearing hui, until spring's first bird has not yet sung. Containing feelings and holding breath, waiting for gentle winds to release emotion. Then ascending steep cliffs to reach Pine Gate, back facing open woods, face toward long rivers. Right side connects with mountains without end; left leans on the sea reaching sky. Grasses weep dew; willows sway near cicadas. Birds fly in pairs to water; herons return proudly to fields." | ||
| 64 | 隱逸上: | 《梁劉孝標山栖誌》曰：夫鳥居山上，曾巢木末，魚潛川下，窟穴沙泥，豈好異哉。蓋性然也。故有忽白璧而樂垂綸，負玉鼎而要卿相，行藏紛糾，顯晦踳駮，無異火炎水流，圓動方息，斯則廟堂之與江海，蓬戶之與金闔，並然其所然，悅其所悅，余每思濯清瀨，息椒丘，寤寐永懷，其來尚矣。所居東陽郡金華山，山川秀麗，皋澤坱鬱，若其群峰疊起，接漢連霞，喬林布濩，春青冬綠，回溪映流，則千仞洞底，膚寸雲合，必千里雨散，所住三面，山皆周繞，有象郛郭，南則平野蕭條，極目通望，東西帶二澗，則四時飛流泉，瀾清微澍，滴瀝生響，白波跳沫，洶湧成音，楓楮椅櫪之樹，梓柏桂樟之木，分形異色，千族萬種，結朱實，苞綠裏，搖白蔕，抽紫莖，橚矗苯䔿，梢風鳴籟，垂柯簷戶，布葉房櫳，中谷澗濱，華葩攢列，至於青春受謝，萍生泉動，則都梁含馥，懷香送芬，長樂負霜，宜男泫露，芙蕖紅菙，照水皋蘇，縹葉從風，憑軒永眺，蠲憂忘疾，歲始年季，農隙時閑，濁醪初濟，縹清新則有田家野老，提壺共至，班荊林下，陳樽置爵，酒酣耳熱，屢舞嚾呶，盛論箱庾，高談穀稼，不求於世，不迕萬物，莫辨榮辱，匪知毀譽，浩蕩天地之閒，心無怵惕之警。 |
| "Shanqi Zhi" by Liu Xiaobiao of Liang dynasty says: "Birds dwell on mountains, building nests at the tips of trees; fish hide in rivers, burrowing into sand and mud. Is this a preference for difference?" It is simply their nature. Thus, some neglect white jade to enjoy fishing lines, bear jade tripods and seek high ministers. Their actions are entangled; fame and obscurity mixed—just like fire burning or water flowing, round movement and square stillness. Thus the court and rivers differ no more than huts and golden gates. Each follows what they follow, delights in what they delight. I often think of washing in clear streams, resting on fragrant hills, waking and dreaming with endless longing—this desire has lasted long. The place I dwell is Jinhua Mountain in Dongyang Commandery. Mountains and rivers are beautiful; marshes and wetlands thick with mist. Its many peaks rise, connecting to the sky and clouds. Tall forests spread out—green in spring, green in winter. Winding streams reflect flowing water, revealing a thousand-foot deep cave where even an inch of cloud gathers, inevitably dispersing rain over thousands of miles. Three sides around my dwelling are encircled by mountains like city walls. To the south lies open plains; gazing far and wide. East and west flow two brooks—year-round cascading springs, clear ripples with gentle showers, dripping sounds echoing. White waves leap foam, surging into music. Trees of maple, paper mulberry, elm, and others; woods of catalpa, cypress, camphor, and laurel—each shape and color different, thousands of kinds. Red fruits cluster; green husks enclose. White stems sway; purple stalks rise. Tall trees stand proudly, their branches swaying in wind, leaves rustling like flutes. Branches hang over eaves and doors; foliage spreads across windows and lattices. In the valley by brooks, flowers gather thickly. When spring passes into autumn, water stirs with floating algae—then Duliang carries fragrance, Huixiang sends scent. Changle bears frost; Yinannu weeps dew. Lotus blooms red, reflecting on water's edge. Pale leaves follow wind, leaning from windows for endless gazing, cleansing worries and forgetting illness. At the start or end of years, when farming pauses and time is free—cloudy wine just poured, fresh green tea served. Then come old farmers with jugs, gathering under trees to set out cups and jugs. Drunken faces flushed, dancing and shouting often. Deep discussions on granaries; lofty talks about harvests. Seeking no fame in the world, offending nothing. No distinction of honor or disgrace—no knowledge of praise or blame. Vast between heaven and earth, heart free from fear or alarm. | ||
| 65 | 隱逸上: | 【訓】《魏繁欽祿里先生訓》曰：處則抗區外之志，出則規非常之功，寔哲士之高趣，雅人之遠圖，故呂尚垂翼北海，以待鷹揚之任，黃綺削跡南山，以集神器之贊。 |
| [Xun] "Luli Xiansheng Xun" by Fan Qin of Wei dynasty says: "When staying, one holds lofty aspirations beyond the world; when emerging, one plans extraordinary achievements. This is indeed the noble aspiration of a wise man and the distant plan of a cultivated gentleman. Thus Lü Shang folded wings in Bohai, waiting for the call to soar. Huang Qi erased traces on Nanshan Mountain, gathering divine instruments' praise." | ||
| 66 | 隱逸上: | 【譏】《魏麋元譏許由》曰：潛居默靜，隱於箕山，身在布衣，而輕天下，世人歸其高行，學者以為美談，夫際會之閒，矯時所譽，至乃抽簪散髮，背時逆命，隱于山林之中，以此自高，非以勸智能之士，入通遠之教。故譏而責之曰：太上貴德，其次立功，世殊時異，不得而同，故伯禹過門而不入，稷契刻節而奮庸，股肱帝室，作民王公，今子生聖明之世，得觀雍熙之法，則當攄不朽之功，暢不羈之志，龍飛鳳起，修攝君司，佐天理物，幹成王事，若子以堯為闇主，則歷代載其功，以民為貪亂，則比屋可封，若夫世濁時昏，上無賢君，忠臣不出，小人聚群，即當撥煩理亂，跨騰風雲，光顯時主，拔濟生民，何得偃蹇，藏影蔽身，夫道不虛行，士不徒生，生則幹時，為國之楨，故伊尹干湯，周公相成，興治濟世，以致太平，生有顯功，沒有美名，人生於世，貴能立功，何得逃位，矯世絕蹤，丹朱不肖，朝有四凶，堯放求賢，遜位于子，度才處分，不能則已，何所感激，臨河洗耳，山居巢處，執心不傾，辭君之祿，忘君之榮，居君之地，避君之庭，立身若此，非子之貞，欲言子智，則不仕聖君，欲言子高，則鳥獸同群，無功可紀，無事可論。 |
| [Ji] "Ji Xu You" by Mi Yuan of Wei dynasty says: "Hiding in silence, concealed on Jishan Mountain. Though clad in common clothes, he disdained the world. The people praised his lofty conduct; scholars called it a beautiful tale. In times of opportunity, they exaggerated their virtue for praise. Even to remove hairpins and let hair loose, defying time and rejecting fate—hiding in mountains and forests to elevate themselves. This does not encourage wise and capable men to enter the path of distant teachings." Thus, I criticize and rebuke him: "Highest is virtue; next is establishing merit. Times differ—how can they be the same? Thus Boyu passed his door without entering; Ji Qi cultivated virtue to achieve great deeds. Supporting the emperor's household, becoming kings and ministers for the people. Now you live in a sage's age, witnessing peace and order. You should establish immortal achievements, express boundless aspirations, rise like dragon or phoenix, assist the ruler, govern heaven and earth, complete royal affairs. If you call Yao an ignorant king, then history records his deeds; if you say the people are greedy and chaotic, then every household could be ennobled. In a corrupt age with dark times, when no wise rulers exist, loyal ministers do not emerge, and small men gather—then one should clear confusion and chaos, ride winds and clouds to shine for the ruler and rescue the people. How can you hide in shadows, concealing yourself? Dao does not travel without purpose; worthy men are not born in vain. Born, they serve their time as pillars of the state. Thus Yi Yin advised Tang, and Zhou Gong assisted Cheng Wang—reviving order and saving the world to bring peace. Living with great achievements, dying with a good name. To live is to establish merit. How can one escape duty, pretend virtue by vanishing? Dan Zhu was unworthy; four villains ruled in Yao's court. Yao exiled them, seeking worthy men, yielding throne to his son. If talent is lacking, then stop—why feign emotion? Standing at the river washing ears, living among birds and beasts, holding fast without yielding, refusing a king's salary, forgetting royal honor. Occupying royal land yet avoiding the court. To stand thus—how can this be called virtue? Calling you wise would mean not serving a sage ruler; calling you lofty means joining beasts in the wilds. No achievements to record, no deeds worth discussion." | ||
| 67 | 隱逸上: | 【銘】《晉慮播阮籍銘》曰：峨峨先生，天挺無欲，玄虛恬澹，混齊榮辱，盪滌穢累，婆娑止足，胎胞造化，韜光縕韣，鼓棹滄浪，彈冠嶠岳，頤神太素，簡曠世局，澄之不清，溷之不濁，翱翔區外，遺物度俗，隱處臣室，友真歸樸，汪汪川原，邁跡圖籙。 |
| [Ming] "Ruan Ji Ming" by Lu Bo of Jin dynasty says: "Ere was the master, born with no desire. Profound and tranquil, he blended honor and disgrace. Washing away filth and burdens, he wandered content in sufficiency. Born from Heaven's creation, concealing brilliance within deep folds. Rowing through Canglang waters, dusting caps on Qiao peaks. Nourishing spirit in primordial simplicity, detached from worldly affairs. Clarifying it did not make clear; mixing it did not stain. Soaring beyond the world, abandoning things to transcend 俗世. Hiding in a minister's house, befriending truth and returning to simplicity. Vast were rivers and plains—his footsteps surpassed records." |
URN: ctp:yiwen-leiju/36