高僧傳 4.29

4.29

遁淹留京師，涉將三載，乃還東山。上書告辭曰：「遁頓首言：敢以不才，希風世表，未能鞭後，用愆靈化。蓋沙門之義，法出佛聖，彫純反朴，絕欲歸宗。遊虛玄之肆，守內聖之則，佩五戒之貞，毘外王之化。諧無聲之樂，以自得為和。篤慈愛之孝，蠕動無傷；銜無恤之哀，永悼不仁。秉未兆之順，遠防宿命；挹無位之節，履亢不悔。是以哲王御南面之重，莫不欽其風尚，安其逸軌，探其順心，略其形敬，故令歷代彌新矣。陛下天鍾聖德，雅尚不勌，道遊靈模，日昃忘御，可謂鍾鼓晨極，聲振天下。清風既邵，莫不幸甚。上願陛下，齊齡二儀，弘敷至化，去陳信之妖誣，尋丘禱之弘議，絕小塗之致泥，奮宏轡於夷路。若然者，太山不婬季氏之旅，得一以成靈；王者非圓丘而不禋，得一以永貞。若使貞靈各一，人神相忘，君君而下無親舉，神神而呪不加靈，玄德交被，民荷冥祐，恢恢六合，成吉祥之宅；洋洋大晉，為元亨之宇。常無為而萬物歸宗，執大象而天下自往，國典刑殺，則有司存焉，若生而非惠，則賞者自得；戮而非怒，則罰者自刑。弘公器以厭神意，提銓衡以極冥量。所謂天何言哉，四時行焉。貧道野逸東山，與世異榮，菜蔬長阜，漱流清壑，襤縷畢世，絕窺皇階。不悟乾光曲曜，猥被蓬蓽，頻奉明詔，使詣上京，進退惟谷，不知所厝。自到天道，屢蒙引見，優以賓禮，策以微言。每愧才不拔滯，理無拘新，不足對揚玄模，允塞視聽，踧踖侍人，流汗位席。曩四翁赴漢，干木蕃魏，皆出處有時，默語適會。今德非昔人，動靜乖哀，遊魂禁省，鼓言帝側，將困非據，何能有為。且歲月僶俛，感若斯之歎，況復同志索居，綜習遼落，延首東顧，孰能無懷。上願陛下，時蒙放遣，歸之林薄，以鳥養鳥，所荷為優。謹露板以聞，申其愚管，裹糧望路，伏待慈詔。」詔即許焉，資給發遣，事事豐厚，一時名流，並餞離於征虜。蔡子叔前至，近遁而坐，謝萬石後至，值蔡暫起，謝便移就其處。蔡還，合褥舉謝擲地，謝不以介意。其為時賢所慕如此。

Dun lingered in the capital for nearly three years, and then returned to Dongshan. He submitted a memorial taking his leave, which said: 'Dun knocks his head to the ground and states: Daring with my lack of talent to aspire to the ways beyond the world, I have failed to spur myself forward, thus erring against your sagely transformation. As for the meaning of a śramaṇa, his teaching originates from the Buddha and the sages; carving away ornamentation to return to simplicity, severing desires to return to the source. He wanders in the realm of emptiness and mystery, adheres to the norms of the inner sage, maintains the chastity of the five precepts, and assists the governance of the outer ruler. Harmonizing the music of the soundless, he takes self-contentment as harmony. Devoted to filial piety of loving-kindness, he harms not even wriggling creatures; bearing sorrow that requires no condolence, he ever laments unrighteousness. Holding to compliance before omens arise, he guards from afar against karmic retribution; partaking of the moderation of having no rank, he treads in supremacy without regret. Therefore, when wise kings hold the solemnity of facing south, none fail to admire their style and custom, put their reclusive path at ease, search into their compliant hearts, and overlook their bodily reverence; hence it has grown ever fresher through successive dynasties. Your Majesty is endowed by Heaven with sagely virtue; your elegant taste never tires. Traveling in the spiritual pattern of the Way, you forget to eat even as the sun sets; this may be called bells and drums resounding to the morning zenith, your voice shaking the world. With your pure reputation already brilliant, nothing could be more fortunate. I pray that Your Majesty will match the longevity of Heaven and Earth, widely unfold the utmost transformation, discard the deceptive falsehoods of Chen and Xin, pursue the grand counsel of Confucius's prayer, cut off the petty paths that lead to mud, and wield the grand reins upon the level road. If so, Mount Tai will not accept unlawful sacrifices from the Ji clan, gaining the One to become spiritual; the king will not offer holocaust except at the Circular Mound, gaining the One to remain ever steadfast. If the steadfast and spiritual each remain one, humans and spirits will forget one another; the ruler will be a ruler and below there will be no partisan promotions; the spirits will be spirits and no prayers will add to their efficacy. When mysterious virtue is mutually bestowed, the people will receive unseen blessings; the vast six directions will become an abode of auspiciousness; the magnificent Great Jin will be a realm of supreme prosperity. Constantly practicing non-action, all things will return to their source; holding fast to the Great Image, the world will come of itself. As for state statutes and executions, the officials will attend to them: if granting life is not personal favor, those rewarded will naturally attain it; if execution is not out of personal wrath, those punished will suffer the penalty themselves. By broadening the public instruments to satisfy the divine will, and upholding the weighing scale to exhaust the unseen measure—this is what is called: "What does Heaven say? The four seasons run their course." I, this poor monk, am a rustic recluse of Dongshan, having different glories from the worldly; gathering vegetables on the long hills, rinsing my mouth in the clear ravines, dressed in rags all my life, never peering toward the imperial steps. Unexpectedly, the heavenly light shone obliquely, foolishly gracing my thatched hut; repeatedly receiving your luminous edicts, I was made to travel to the capital. Advancing or retreating, I was in a dilemma, not knowing where to place myself. Since arriving at the Heavenly Path, I have repeatedly been granted audience, treated generously as a guest, and probed with subtle words. Constantly ashamed that my talent cannot escape dullness and my reasoning does not overcome conventionality, unable to respond to and extol the mysterious pattern or satisfy your sight and hearing, I was flustered before the attendants, sweating on my seat. Formerly, the Four Elders came to the Han, and Duan Ganmu acted as a hedge for Wei; both knew their time to come forth or retire, and their silence and speech met the right occasion. Today, my virtue is not that of the ancients; my movement and stillness contradict proprieties. Wandering as a phantom in the forbidden palace, declaiming by the sovereign's side, I would soon fall into distress through occupying a place not mine; what could I accomplish? Furthermore, the months and years pass swiftly, stirring such laments of transience; how much more so when my companions are separated and my studies left neglected—turning my head to gaze eastward, who could be without longing? I pray that Your Majesty will timely grant me dismissal to return to the forests and thickets, raising the bird as a bird, which would be a supreme favor. Respectfully I present this plain tablet to express my humble views; packing my provisions and looking to the road, I prostrate and await your compassionate edict.' The edict immediately granted it, providing provisions and sending him off with great abundance in every matter. The celebrities of the time all saw him off at Zhenglu. Cai Zishu arrived first and sat near Dun; Xie Wanshi arrived later, and when Cai briefly stood up, Xie moved over to take his seat. When Cai returned, he picked up Xie along with the mat and threw him to the ground; Xie did not mind at all. Such was the admiration he enjoyed among the worthy of his time.