緇門警訓 1.53

1.53

言善則千里之外應之。言不善則千里之外違之。詩陳褒貶語順聲律。國風敦厚雅頌溫柔。才華氣清詞富彬蔚。久習則語論自秀。纔誦乃含吐不俗。彼稱四海習鑿齒。此對彌天釋道安。陳留阮瞻時忽嘲曰。大晉龍興天下為家。沙門何不全髮膚去袈裟。釋梵服被綾紗。孝龍對曰。抱一以逍遙。唯寂以致誠。剪髮毀容改服變形。彼謂我辱我棄彼榮。故無心於貴而愈貴。無心於足而愈足。此乃氣蘊蘭芳言吐風采。雖不近乎聾俗而可接於清才。佛法既委王臣。弘道須習文翰。支遁投書北闕。道林方逸東山。自非高才豈感君主。宜省狂簡之言。徒虛語耳。

If words are good, they will be answered from a thousand li away; if words are not good, they will be opposed from a thousand li away. Poetry presents praise and blame, and its language accords with tonal meter. The 'Airs of the States' are sincere and generous; the 'Odes' and 'Hymns' are gentle and mild. Talent and brilliance make the spirit pure; rich phrases are elegant and refined. With prolonged practice, one's speech and discussion become naturally outstanding; as soon as one recites, one's utterance is free of vulgarity. The other claimed 'Xi Zaochi of the four seas'; this side replied 'Shi Dao'an of the filling sky.' Ruan Zhan of Chenliu once suddenly mocked: 'The great Jin has arisen like a dragon, taking the whole world as its house; why do śramaṇas not preserve their hair and skin, cast off the kāṣāya, remove Indian attire, and put on silk gauze?' Xiaolong replied: 'Embracing the One to wander freely, only through quiescence can one achieve sincerity. Shaving hair, disfiguring the appearance, changing clothes, and altering form: others call this our disgrace, but we renounce their glory. Hence, having no mind for nobility, one becomes all the more noble; having no mind for sufficiency, one becomes all the more sufficient.' This was a spirit harboring the fragrance of orchids, words uttering refinement. Though not accessible to the deaf and vulgar, it could engage with pure talents. Since the Buddha's Dharma has been entrusted to kings and ministers, propagating the Way requires learning literature. Zhi Dun submitted a memorial to the Northern Palace; only then did Daolin retire leisurely to East Mountain. Were it not for lofty talent, how could one move the sovereign? One should reflect on 'wild and simple' words; mere empty talk is of no use.