廣弘明集 19.22

19.22

王又與南郡太守劉景[卄/(麩-夫+壬)]書曰。去冬因君與劉居士書。今春得其返文。辭趣翩翩足有才藻。實子雲之筆札。元瑜之書記。申復咨嗟彌用欽想。此子含真抱璞比調雲霞。背俗居幽寓歡林漵。養志南荊。可與卞寶爭價。韜光楚服。固同隋照共明。雖顏段之栖遲偃仰楊鄭之寂寞恬惔。取之若人。信可同日而語矣。且道性天悠禪心自謐。敦悅九部研味三乘。在家菩薩行之而不艱。白衣居士即之而方易。誓將燭昏霾於慧炬。拯淪溺於法橋。扇靈崿之留風。鏡貞林之絕影。僕栖尚既同情契彌至。而悠悠京苑間以江山。假復神通遠邇冥交。曉曙譸得寫析深衿。辨明幽旨。迹生滅之中談。究真俗之諦義。故重有別書。招來畿邑君問道之次。具為敦請。此蘭山桂水既足逍遙。儒侶玄宗復多朋往。非以一爵相加。豈其旌蒲為分。直闇投誠素。庶必能玄了。脫倏爾來儀想。時加資遣也。

The prince also wrote to the governor of Nanjun, Liu Jingren, saying: 'Last winter, through you, I sent a letter to Layman Liu. This spring I received his reply; its phrasing is lively and full of literary brilliance, truly possessing the brush and paper of Ziyun and the correspondence of Yuanyu. Rereading it with sighs of admiration, my reverence and longing grew even greater. This gentleman embraces truth and holds uncarved jade, his tone harmonizing with the clouds and mist. Turning his back on the vulgar to dwell in seclusion, he lodges his joy among forests and sandbanks. Nurturing his aspirations in southern Jing, his value rivals the jade of Bian He; concealing his brilliance in the garb of Chu, his radiance matches the pearl of Sui. Though the leisurely ease of Yan and Duan and the tranquil serenity of Yang and Zheng be taken, when compared with this man, they can truly be spoken of in the same day. Moreover, his nature in the Way is naturally vast, and his dhyāna mind is inherently calm. Deeply delighting in the ninefold division of scriptures, he relishes the three vehicles. For a householder bodhisattva to practice it is not difficult; for a white-robed layman to approach it is easy. He has vowed to illumine the darkness and haze with the torch of wisdom, to rescue those sinking and drowning with the bridge of the Dharma, to fan the lingering wind of the sacred crags, and to mirror the peerless form of the chaste forest. Since my aspirational lodging is the same as his, our affinity of heart is all the deeper. Yet the expansive imperial parks are separated by rivers and mountains; even if spiritual powers allow distant communion in the dark, how could that compare to baring and unravelling our innermost thoughts at dawn, clarifying the obscure purports, discussing the middle path of arising and cessation, and investigating the true truths of the ultimate and the conventional? Therefore, I send another separate letter, inviting him to come to the metropolitan capital. When you inquire after his health in the Way, please urge and invite him fully. These orchid mountains and cassia waters are ample for wandering at ease; companions of Confucianism and the dark doctrine also visit in abundance. This is not to add a single rank of nobility, nor is it merely a token of summon with flags and reeds; it is simply pouring out my sincere feelings in the dark, hoping he will surely understand mystically. Should he suddenly deign to come, I trust you will provide him with travel expenses in due time.'