[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [樂邦遺稿](https://indike.org/pramana/in.bauddha.taisho.1969b) › 1.55 # 樂邦遺稿 1.55 樂邦遺稿 1.55 - **Language:** Classical Chinese ### [1.55](https://indike.org/pramana/in.bauddha.taisho.1969b.1.55) 遠公事跡，學者雖見而鮮能盡之，使世不昭昭見先賢之德，亦後學之過也。予讀《高僧傳．蓮社記》及九江新舊錄，愛遠公凡六事，謂可以勸也，乃引而釋之，列之於影堂，以示來者。陸脩靜，異教學者，而送過虎溪，是不以人而棄言也。陶淵明，酖湎于酒，而與之交，蓋簡小節而取其達也。跋陀高僧，以顯異被擯，而延且譽之，蓋重有識而矯嫉賢也。謝靈運，以心雜不取，而果沒於刑，蓋識其器而慎其終也。盧循欲叛，而執手求舊，蓋自信道也。桓公振威，而抗對不屈，蓋有大節也。大凡古今人情，莫不畏威而苟免、忘義而避疑，好名而昧實、黨世而忍孤，飾行而畏累、自是而非人。孰有道尊一代、為賢者師，肯以片言而從其人乎？孰有夙稟勝德、為行耿潔，肯交醉鄉而高其達乎？孰有屈人師之尊、禮斥逐之客，而伸其賢乎？孰有拒盛名之士、不與於教，而克全於終乎？孰有義不避禍、敦睦故舊，而信道乎？孰有臨將帥之威、在殺罰暴虐之際，守道不撓而全節乎？此故遠公識量遠大，獨出於古今矣。若其扶荷至教、廣大聖道、垂裕於天人者，非蒙乃能盡之，其聖歟賢耶偉乎。大塊噫氣、六合清風，遠公之名聞也。四海秋色、神山中聳，遠公之清高也。人龍僧鳳、高揖巢許，遠公之風軌也。白雲丹嶂、玉樹瑤草，遠公之棲處也。蒙後公而生，雖慕且恨也。瞻其遺像，稽首作禮，願以弊文題于屋壁。（見《鐔津集》） > Although students see the deeds of Master Yuan, few are able to comprehend them fully. That the world cannot clearly see the virtue of this former worthy is also a failing of later students. Reading the \*Gaoseng zhuan\*, the \*Lianshe ji\*, and the old and new records of Jiujiang, I cherish six matters regarding Master Yuan, deeming them suitable for encouragement. Thereupon I have cited and explained them, displaying them in his portrait hall to show to those who come after. As Lu Xiujing was a scholar of an heterodox teaching, yet \[Master Yuan\] saw him off past Tiger Creek, this was not discarding his words on account of the man. As Tao Yuanming was addicted to wine, yet \[Master Yuan\] associated with him, this was disregarding minor details to adopt his broad-mindedness. When the eminent monk \[Buddha\]bhadra was expelled for displaying wonders, \[Master Yuan\] invited and praised him, which was valuing the discerning while correcting jealousy toward the worthy. Because Xie Lingyun had a scattered mind, \[Master Yuan\] would not admit him, and in the end \[Xie\] indeed perished by execution; this was recognizing his capacity and being cautious about his end. When Lu Xun was about to rebel, \[Master Yuan\] held his hand to seek the old friendship; this was trusting in the Way within himself. When Duke Huan showed forth his awe-inspiring power, \[Master Yuan\] stood up against him without yielding; this was possessing great integrity. In general, regarding human sentiments past and present, none do not fear power and seek base escape, forget righteousness to avoid suspicion, crave fame while remaining blind to reality, side with the world while enduring isolation, adorn their conduct while fearing entanglement, and consider themselves right while censuring others. Who, possessing a Way venerated by an entire generation and serving as a teacher to the worthy, would be willing to follow someone on the basis of a single word? Who, naturally endowed from of old with superior virtue and pure and upright in conduct, would be willing to associate with a drunkard and hold his broad-mindedness in high regard? Who would compromise the veneration due a teacher of men to pay respect to an expelled guest and vindicate his worthiness? Who would reject a gentleman of illustrious fame by refusing him admission to the teaching, and thus fully safeguard the outcome? Who, out of righteousness, would not flee misfortune, maintain cordial relations with an old friend, and hold firm faith in the Way? Who, confronting the awe-inspiring might of a commanding general in the midst of slaughter, punishment, and violence, would maintain the Way without bending and preserve integrity? This is why Master Yuan's discernment and capacity were vast and far-reaching, standing alone throughout past and present. As for his upholding the supreme teaching, magnifying the sacred Way, and bequeathing abundance unto gods and humans, it is not something that an ignorant person like me can fully relate—is he not a sage, a worthy, a great man! The breathing of the Great Clod and the clear wind of the six directions—this is Master Yuan's renown. The autumn colors of the four seas and the divine mountain towering in their midst—this is Master Yuan's pure loftiness. A dragon among men and a phoenix among monks, bowing high to Chao and Xu—this is Master Yuan's exemplary track. White clouds and vermilion peaks, jade trees and fairy herbs—these are Master Yuan's dwelling place. Born after the Master, I admire him yet feel regret. Looking up to his bequeathed portrait, I bow my head in reverent homage, wishing to inscribe these poor words upon the room's wall. (Found in the \*Tanjin ji\*.) > — English (machine translation) (machine translation) - [Previous: 1.54](https://indike.org/pramana/in.bauddha.taisho.1969b.1.54) - [Next: 1.56](https://indike.org/pramana/in.bauddha.taisho.1969b.1.56) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1969b.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1969b~en-mt.1.55) — English, machine translation ## Linked texts (1) - [廬山蓮宗寶鑑](https://indike.org/pramana/in.bauddha.taisho.1973.4.12) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1969b.1.55](https://indike.org/pramana/in.bauddha.taisho.1969b.1.55) · Pramāṇa