北山錄 3.2.5

3.2.5

名𭾠。 字彭祖。 康帝子。 立年二歲。 褚太后臨朝）支道林緇林之奇茂者也。 素風泠然。 清波繁華。 築室林野。 隱居求志。 道德文章為世所仰。 天子三事庶尹（三事三公也庶尹眾鄉也）賢士大夫。 巖藪知名無不高其英邁。 欽承道論。 謝安王濛劉惔殷浩孫綽桓彥表王文度。 若斯之徒。 國華物紀（並東晉公鄉貴族之士也）咸以八關齋法。 山行澤宿假日盤集。 滌濯冠帶供薦香花。 邕邕穆穆周旋顧慕（邕邕穆穆和樂之貌）契賞清奇為一世之盛矣。 王羲之謂人曰。 一往之氣亦何足信。 既見方悔前言殆乎耳（殆墮也。 或本作玷。 並通）夫所以陳有生者昭其類也。 詩曰。 惟其友之。 是以似之（詩小雅常常者華之卒章也。 意以其君子有此高尚之風。 所得之友皆相似之與。 詩少別不以文害意也）是知梟鳳不相群（梟不孝鳥也。 食母而飛冬令捕而磔之於路。 字從木上鳥。 鳳瑞鳥也。 雞頭蛇頸𮨤頷龜背魚尾。 五色高六尺。 其雌曰皇）豹豕不相侶（豹獸如虎而小豕豬也）舉善以求黨。 蓋率古之風也（率循也）仲尼曰。 不知其人觀其所友。 不知其君觀其所使。 賢賢乎哉。 寔孔聖矣。 夫七子從之晉侯霸也（七子謂顛頶魏武子司空季子狐偃趙衰狐毛賈佗。 七人從晉重耳出奔終歸霸晉）四翁來護。 漢儲定也（漢高祖以戚夫人將立太子未定。 上下惶惶。 張良令呂后請於商山輔之入朝。 高皇一見其位乃定矣。 四皓。 一東園公。 二夏黃公。 三綺里季。 四角里先生。 角音祿）張祿去魏秦之興也（范睢為須賈所譖受魏齊之恥。 乃改姓名稱張祿先生。 秦用之為相封侯。 而大興秦國也）惡來相紂殷之亡也（史記云。 飛廉生惡來事紂多力。 又善譖毀諸侯。 武王伐紂。 誅殺惡來也）其言至驗人罕存懷。 故古黨舉黨誅。 誠不失天下之善惡也（古刑。 其黨善者盡賞之。 其黨有惡緣坐而誅之）今之小人多竊君子友生為譽（近日矯詐之徒。 自無德行。 依附高流。 苟求聲譽狐媚於世也）而閭里不討其端倪。 相與納其誣譎。 而高識者難獨謂之不然故朋友焉。 於古則直於今則濫矣（子云友直友諒友多聞益矣。 友便辟友善柔友便佞損矣）林公被留京師三載。 思歸東山。 帝不時允。 固以表辭。 其誠哀焉。 偽秦涉公者（高僧涉公。 本西域。 預言之事多驗。 建元十五年至長安。 十六年卒。 十七年大旱也）不食五穀。 日行五百里。 能呪龍下鉢中令降雨。 涉公沒歲大旱。 符堅謂朱彤曰（朱彤祕書監也）。 涉公若在。 豈使朕燋心於雲漢哉。 初秦太史奏。 有德星現於外國分野。 當有聖人入輔中國。 得之者王。 堅乃分命符丕（丕堅之庶子也）伐襄陽取道安。 呂光討龜茲求羅什（具足云鳩摩羅什此云童真）朱序為秦陷（晉南中郎將朱序為丕所陷）致道安并習鑿齒。 堅喜曰。 朕用師十萬得一人之半也（一人謂道安半謂習鑿齒）國有疑謀并古器服篆隷寶玉所不識者。 俾諮詢于安。 堅甞欲遊東苑命安同輦。 權翼諫曰（權翼秦左僕射）臣聞天子法駕侍中陪乘。 道安毀形賤士。 寧可參逼乘輿。 堅忿然作色曰。 安公道冥至境。 德為時尊。 朕舉天下之重不足以易之。 非公之榮乃朕之榮也。 使翼扶安登輦。 然臣諫顯忠也。 主拒愛賢也。 權則區區之尺度（權翼之諫。 乃臣子之宜。 然不能尊賢重德。 亦器量之未廣也）符則汪汪之陂湖（安公實為一代之賢。 符主深所器重。 雖有強諫之言亦終不納。 信為深識之見也）君臣向背若不相合（若然也似也）而於國則合矣。 故君子和而不同。 匪茲何取焉（君子之道不爭。 然所見各不同。 所謂殊途而同歸也）彼偽符猶愈於真桀（桀雖真主而無道。 秦雖偽覇而有德）誠可謂得霸之道也（道安。 常山扶柳人。 姓衛。 家世英儒。 早失覆蔭。 為外兄所養。

[His personal name was Dan, and his courtesy name was Pengzu. He was the son of Emperor Kang, enthroned at the age of two; Empress Dowager Chu held court as regent.] Zhi Daolin was of outstanding brilliance within the monastic forest. His untainted manner was cool and refreshing, [like] clear ripples amid the flourish of waters. He built a dwelling in the woods and wilds, living in reclusion to pursue his aspirations. His virtue and literary style were revered by his generation. From the Son of Heaven, the three chief ministers, and the myriad magistrates (the 'three chief ministers' are the Three Excellencies, and the 'myriad magistrates' are the various ministers) to worthy literati, none among those renowned in the crags and thickets failed to extol his pre-eminent brilliance and respectfully accept his discourses on the Way. Figures such as Xie An, Wang Meng, Liu Tan, Yin Hao, Sun Chuo, Huan Yanbiao, and Wang Wendu—the glory of the realm and the order of all beings (all of them gentlemen of the noble clans and high ministers of the Eastern Jin)—all observed the eight precepts; on holidays they would gather, traversing mountains and lodging by marshes, washing clean their caps and sashes to offer incense and flowers. Harmonious and reverent, they associated with and looked up to him with mutual affection ('harmonious and reverent' describes an appearance of peace and joy). Their shared appreciation of the pure and extraordinary made this the splendor of an entire era. Wang Xizhi said to others, 'How can one trust someone's initial air [of brilliance]?' Yet once he saw him, only then did he regret his former words, [realizing] they had nearly fallen into error ('nearly' means fallen; some versions have 'blemish'; both are acceptable). Now, the purpose of setting forth the living is to illuminate their kinds. The *Classic of Poetry* says: 'Only when one befriends them, / Can one resemble them' (this is the final stanza of 'Changdi zhi hua' in the Lesser Odes of the *Classic of Poetry*; the meaning is that because the gentleman possesses such a lofty manner, the friends he acquires all resemble him; the words differ slightly from the *Poetry*, but one should not let the phrasing harm the sense). By this we know that owls and phoenixes do not flock together (the owl is an unfilial bird that eats its mother before flying away; in winter regulations it is captured and torn apart on roads; the character is written with a bird atop wood. The phoenix is an auspicious bird, with a chicken's head, snake's neck, swallow's chin, turtle's back, and fish's tail, five-colored, six feet tall; the female is called *huang*); leopards and swine do not companion each other (a leopard is a beast like a tiger but smaller; a swine is a pig). To promote the good so as to seek their company—this is indeed to follow the manner of antiquity ('follow' means conform to). Zhongni said: 'If you do not know the man, observe those he befriends; if you do not know the ruler, observe those he employs.' How worthy is the appreciation of worthies! This was truly the Sage Confucius. When the seven gentlemen followed him, the Marquis of Jin became hegemon (the seven gentlemen refer to Dian Jie, Wei Wuzi, Minister of Works Jizi, Hu Yan, Zhao Cui, Hu Mao, and Jia Tuo; these seven followed Chong'er of Jin when he fled into exile and ultimately returned to bring hegemony to Jin); when the Four Elders came to protect him, the heir of Han was established (Emperor Gaozu of the Han favored Consort Qi and was on the verge of establishing a new crown prince, which remained unsettled; superiors and inferiors were fearful. Zhang Liang instructed Empress Lü to invite them from Mount Shang to support the prince in attending court. As soon as Emperor Gao saw them, his position was settled. The Four White-Haired Elders were: first, Dongyuan Gong; second, Xia Huang Gong; third, Qi Liji; and fourth, Master Jiao Li; 'Jiao' is pronounced Lu); when Zhang Lu left Wei, Qin arose (Fan Sui was slandered by Xu Jia and suffered disgrace under Wei Qi; he then changed his surname and personal name, calling himself Master Zhang Lu. Qin employed him as prime minister and enfeoffed him as a marquis, greatly raising up the state of Qin); when Elai served as prime minister to Zhou, Yin perished (the *Records of the Grand Historian* says: Feilian fathered Elai, who served Zhou; he had great strength and was also adept at slandering the feudal lords. King Wu attacked Zhou and executed Elai). These words have been fully verified, yet men rarely bear them in mind. Therefore, in antiquity, entire factions were promoted or entire factions were executed; in truth, this did not fail regarding the good and evil of all under heaven (in the penal codes of antiquity, when a faction was good, all were rewarded; when a faction committed evil, all were executed through collective liability). Today's petty men mostly appropriate the friendship of gentlemen to win acclaim (deceitful knaves of recent times lack virtue themselves; they attach themselves to the high and eminent, improperly seeking reputation and fawning upon the world like foxes), yet the neighborhoods do not investigate their beginnings or ends, mutually accepting their deceit and trickery, and men of high discernment find it difficult to dispute them alone. Therefore, regarding friendships, antiquity was straightforward, while today it is careless (the Master said: 'Friendship with the upright, friendship with the sincere, and friendship with the well-informed are beneficial. Friendship with the obsequious, friendship with the smooth-tongued, and friendship with the glib are harmful'). Master Lin was detained at the capital for three years, yearning to return to East Mountain. The emperor did not promptly grant permission, so he firmly submitted a memorial to take his leave, his sincerity deeply moving. In the spurious Qin, there was the Venerable She (the eminent monk, the Venerable She, was originally from the Western Regions; his prophecies were mostly verified. In the fifteenth year of Jianyuan he arrived in Chang'an; in the sixteenth year he passed away; in the seventeenth year there was a great drought), who did not eat the five grains, could travel five hundred *li* a day, and could chant spells over a dragon so that it descended into his almsbowl and made rain fall. In the year the Venerable She passed away, there was a great drought. Fu Jian said to Zhu Tong (Zhu Tong was the director of the Palace Library), 'If the Venerable She were here, how could he let Us scorch Our heart over the Milky Way?' Earlier, the Qin Grand Astrologer had memorialized that a Star of Virtue had appeared in the planetary division of the foreign kingdoms, signaling that a sage was to enter to assist the Central State, and whoever obtained him would rule as king. Fu Jian then separately ordered Fu Pi (Pi was Jian's concubine-born son) to attack Xiangyang and capture Dao'an, and Lü Guang to chastise Kucha and seek Kumārajīva (the full name is Jiūmóluóshí; here translated as 'Youthful Purity'). When Zhu Xu was captured by Qin (Zhu Xu, General of the Southern Gentlemen of the Household for the Jin, was captured by Pi), Dao'an and Xi Zuochi were brought. Jian rejoiced and said, 'In employing a host of a hundred thousand, We have obtained a man and a half!' (the one man refers to Dao'an; the half refers to Xi Zuochi). Whenever the state had doubts in deliberation, or ancient vessels, garments, seal-script, clerical-script, or precious gems that could not be identified, he would have Dao'an consulted. Fu Jian once wished to tour the Eastern Park and ordered Dao'an to share his carriage. Quan Yi remonstrated, saying (Quan Yi was the Qin Left Assistant Director), 'Your servant has heard that for the Son of Heaven's official carriage, the Palace Attendants ride along. Dao'an has disfigured his form and is a lowly fellow; how could he improperly approach the imperial carriage?' Jian angrily changed countenance and said, 'Master An's Way is merged with the ultimate realm, and his virtue is honored by the age. Were We to weigh the whole realm against him, it would not suffice to match him. This is not the Master's glory, but Our own glory!' He made Quan Yi assist Dao'an into the carriage. Thus, the minister's remonstrance made manifest his loyalty, while the ruler's refusal showed his love for the worthy. Quan [Yi]'s [mind] was a petty measuring stick (Quan Yi's remonstrance was what was proper for a subject, yet he was unable to honor the worthy and esteem virtue; his capacity was indeed not broad), whereas Fu [Jian's] was a vast, overflowing lake (Master An was truly a worthy of an era, and Lord Fu deeply valued him; although there were strong remonstrances, he ultimately did not accept them; truly this was a vision of profound insight). The ruler and minister seemed opposed, as if not in accord ('seemed' means like or as if), yet regarding the state, they were in accord. Therefore, the gentleman is harmonious but does not conform. Without this, what could be made of it? (The Way of the gentleman is not to contend, yet what they see differs; this is what is called arriving at the same destination by different routes.) That spurious Fu was still better than the genuine Jie (although Jie was a legitimate ruler, he was devoid of the Way; although Qin was a spurious hegemon, he possessed virtue). Truly, he may be said to have attained the Way of hegemony! (Dao'an was a native of Fuliu in Changshan; his surname was Wei. His clan was of eminent Ruists. He lost his parents' protection early and was raised by his maternal cousin.)