北山錄 10.2.9

10.2.9

用謂之不幸）黨則失賢與惡（故君子不黨）保姦害善。 悖亂無法。 使服箱之馬而見忌角於凶犢（車旁之馬）而隱遁者患山林之不深矣。 彼二者真若率信不得信之樞也。 北山野人瞰余之斐詞（謂所居之□□者□）曰夫為道德□□乎□□□□□□□□□□□□□□□經。 外有六典百氏。 足以遊神娛目端思默聽今乃鑽研簡牘（□□□也□□□也）輕役精魂。 規規皇皇。 其殆也已（自有內外典籍。 何須更區區撰此）余𧹞而失據徐思而對曰。 夫坳塘不足以隘於江湖而不孕於雚葦（不可以隘小之故便不生於雚葦）培塿不足以下於衡霍而不載於枳棘（衡霍南岳也。 培塿堆阜也。 枳棘刺也）萬物今古各有分也。 昔楊雄見知於君山（楊雄。 字子雲。 好古甞著擬周易。 草太玄經十卷。 張平子見之曰。 只可蓋於醬瓿。 及桓譚見之曰。 可以偕聖也。 後欝林大守陸績注之也）左沖得譽於皇甫（左思。 字太沖。 閉戶十年。 著三都賦。 門戶井溷。 皆有紙筆。 得□□□□輒書之賦成。 皇甫謐見而譽之。 都下謂之紙貴）愚智否臧。 亦何有定在乎。 遇不遇□□□□憫余（奚何也。 憫惻念也）尋繹往修。 遠慕前識（慕子雲太沖也）託彼□□□□□□庶幾善道。 刻鳳成雞。 猶利其半。 既非吾徒。 終日飽食。 則高天厚□曾何腆乎（人若不學。 則終日飽食。 無所用心。 焉知高天厚地哉。 腆厚顏也。 亦不以無知為愧也）跼踖哉（身心悚然貌也）。

it is called misfortune.) The partisan fail to recognize the worthy and the wicked, (hence the gentleman is not partisan,) protecting treachery and harming goodness, being rebellious, chaotic, and lawless. They cause the cart-horse to be envied and horned by an unruly calf, (the horse beside the carriage,) while recluses lament that the mountain forests are not deep enough. These two indeed follow their beliefs without grasping the hinge of genuine faith! A rustic of North Mountain peeked at my modest writing (referring to the one residing in [...] said:) and said: "When practicing the Way and virtue, [...] scripture; externally there are the Six Regimes and the Hundred Schools, quite enough to wander the spirit, delight the eyes, adjust thoughts, and listen in silence. Why now bore into bamboo slips (meaning [...] and [...]), lightly expending your essential spirit, anxiously and restlessly? How perilous it is!" (Since there are already inner and outer scriptures and texts, why bother with compiling this?) Flustered and unsettled, I slowly pondered and replied: "A hollow pool is not so narrow compared to rivers and lakes that it cannot give birth to reeds; (just because it is small and narrow does not mean it cannot produce reeds;) a small mound is not so low compared to Mount Heng and Mount Huo that it cannot support thorns and brambles. (Mounts Heng and Huo are the Southern Peak; a mound is an earthen hillock; zhi and ji are thorns.) All things have their allotted share in past and present. Formerly, Yang Xiong was recognized by Junshan; (Yang Xiong, style Ziyun, loved antiquity and once composed an imitation of the Zhouyi, drafting the Taixuan jing in ten fascicles. Zhang Pingzi saw it and said it could only be used to cover sauce jars; but when Huan Tan saw it, he said it could stand alongside the sages. Later, Lu Ji, Administrator of Yulin, annotated it.) Zuo Chong won praise from Huangfu. (Zuo Si, style Taichong, shut his doors for ten years to compose the Rhapsody on the Three Capitals. At his doors, wells, and privies, paper and brush were always placed; whenever he got [...], he immediately wrote it down. When the rhapsody was completed, Huangfu Mi saw it and praised it, causing paper to become expensive in the capital.) As for foolishness and wisdom, approval and condemnation, how could there be a fixed standard? Meeting with recognition or not, [...] commiserating with me, (xi means what; min means commiseration,) I trace the cultivations of the past and yearn from afar for the foresight of former thinkers, (admiring Ziyun and Taichong,) relying on that [...] hoping for the good Way. If one carves a phoenix and it turns out like a chicken, it is still half advantageous. If they are not of our company, eating their fill all day, then before the high heavens and the thick earth, what shamelessness could compare? (If a person does not study, but eats their fill all day without using their mind, how could they comprehend the high heavens and thick earth? Tian means thick-skinned, not being ashamed of one's ignorance.) How apprehensive and uneasy!" (A description of body and mind trembling with fear.)