高僧傳 6.76

6.76

什、[(丰*力)/石]等答曰：「蓋聞太上以道養民，而物自是，其復有德而治天下，是以古之明主，審違性之難御，悟任物之多因。故堯放許由於箕山，文軾干木於魏國，高祖縱四皓於終南，叔度辭蒲輪於漢岳，蓋以適賢之性為得賢也。今恒、標等德非圓達，分在守節，少習玄化，伏膺佛道，至於敷折妙典，研究幽微，足以啟悟童稚，助化功德。願陛下施既往之恩，縱其微志也。」

Kumārajīva, Sengqi, and the others replied, saying: 'We have heard that the highest rulers nurture the people by means of the Dao so that all beings naturally find their place, after which there are those who possess virtue to govern all under Heaven. Thus the enlightened rulers of antiquity understood the difficulty of going against innate nature and realized that accommodating all things involves many causes. Therefore Yao gave free rein to Xu You at Mount Ji; Duke Wen of Wei bowed from his chariot to Duan Ganmu; Emperor Gaozu indulged the Four White-Headed Recluses at Mount Zhongnan; and Fan Shudu declined the carriage with rush-wrapped wheels at Mount Han. These rulers considered suiting the nature of the worthy to be the true way of obtaining worthies. Now, Daoheng, Daobiao, and their companions do not possess comprehensive perfection of virtue; their lot lies in guarding their monastic resolve. From their youth they have studied the profound transformation and submitted their hearts to the Buddha's path; as for expounding the wondrous scriptures and investigating their obscure subtleties, they are sufficient to enlighten the young and assist the merits of spiritual transformation. We pray that Your Majesty will extend your past grace and indulge their humble aspirations.'