廣弘明集 19.24

19.24

虬內固已決。非復外物所動。建武初。徵為國子博士。二年冬疾甚迻在江州。白雲徘徊似入櫩戶。有異香氣空中磬聲因卒。年六十。弟子等若喪父而無服。道俗赴葬者數百人。餘論為集。二十四卷。梁大通三年。諸子稽於諡法。高人庾詵曰。道德博聞曰文。可進之諡也。陳寔曰。文為世範行為士則。迺諡曰文範先生。南郡太守任彥昇曰。余與先生雖年世相接。而荊吳數千。未嘗膝行下風稟承餘論。豈直發憤當年。固亦恨深終古。然叔夜之敘黔婁。韓卓之慕巨仲。未必接光塵承風采。正復希向遠理。長想千載。然其人自高。假使橫經擁帚日夜掃門。會不覩千刃之一咫萬頃之涓澮。終於對面萬古莫能及門。故以此弭千載之恨。幽貞子虞孝敬曰。其子之達。仕梁太常。與余善。求其先人遺書。次以為傳云。

Liu Qiu's mind was already firmly decided within, no longer to be moved by external things. In the early Jianwu era, he was summoned to be Erudite of the National University. In the winter of the second year, when his illness grew severe, he moved to Jiangzhou. White clouds hovered as if entering the eaves and doors; an extraordinary fragrance and the sound of lithophones in the air arose, and thereupon he passed away at the age of sixty. His disciples mourned him as if for a father, yet wore no mourning garments. Several hundred monastics and laypeople attended the funeral. His remaining treatises formed a collection of twenty-four fascicles. In the third year of the Datong era of the Liang, his sons consulted the rules for posthumous names. The lofty man Yu Shen said: 'To have virtue and wide learning is called *Wen* (cultivated); this can be advanced as his posthumous name.' Chen Shi said: 'Culture serves as a model for the world; conduct serves as a norm for scholars.' Thereupon he was given the posthumous title Master Wenfan (Cultural Model). Ren Yansheng, governor of Nanjun, said: 'Although the Master and I were close in years and generation, separated by several thousand li between Jing and Wu, I never had the chance to walk humbly in his breeze and receive his remaining discourses. How could this merely cause indignation in that age? It is truly a deep regret for all antiquity. Yet when Shuye described Qianlou, or Han Zhuo admired Juzhong, they did not necessarily receive their radiance or behold their demeanor; they simply yearned toward distant principles and thought longingly over a thousand years. But that man was noble in himself; even if one were to carry scriptures and hold a broom day and night at his gate, one would never perceive an inch of a thousand fathoms or a trickle of ten thousand acres. In the end, though face-to-face across ten thousand ages, none could reach his threshold. Therefore I use this to dispel the regret of a thousand years.' Yu Xiaojing, the Master of Reclusive Integrity, said: 'His son Zhida served as Minister of the Court of Imperial Sacrifices in the Liang; he was on good terms with me. He sought out the lingering writings of his late father and arranged them to compile this biography.'