鐔津文集 11.26

11.26

公濟初與潛子約為詩前後敘。潛子不自知量。既緒其端。公濟乃謙讓。不復為之。然詩之意所敘未盡。始公濟視潛子山中值雪詩。愛其孤與獨往謂瀟灑有古人風。遂浩然率冲晦袖詩尋之。留山之意極欵曲。潛子亦以公濟既相喜好其意非常。頗不自拘介樂與游詠。潛子禪者罕以思慮亂。在吳中二十有餘載。辱士大夫游從數矣。如故侍郎郎公之顧其最厚深。郎公又以詩名顯天下。而潛子奉其唱和。亦不類今恣肆。而不自慎也。然潛子雖固平生長欲晞於高簡雅素。如支道林廬山遠者為方外人。患力不足及之。雖然老矣。而吾方袍之徒肯相喜而從其游者。幾其人乎。公濟儒者才俊與予異教。乃相善如此之懃也。此不與游且詠而孰與游乎。唱和總六十四篇。始山中游詠。而成者三十七篇。其後相別。而諸君懷寄賡唱往來者又二十七篇。並編之為集。嘉祐已亥仲春之五日。潛子復題云。

Gongji and Qianzi had originally agreed to write a preface and a postface to the poems. Qianzi did not know his own limitations and had already composed the preface; Gongji then modestly deferred and would not write the other. Yet what was narrated did not fully convey the meaning of the poems. At first, Gongji looked at Qianzi's poem on encountering snow in the mountains, loved its solitary and independent spirit, called it untrammeled with the style of the ancients, and so, full of resolve, led Chonghui with poems in his sleeve to seek him out. His intention to stay in the mountains was exceedingly sincere. Qianzi also felt that since Gongji took delight in him, his intentions were extraordinary, so he did not hold himself aloof, but gladly wandered and chanted with him. Qianzi is a Chan practitioner, rarely distracted by discursive thoughts. Having stayed in the Wu region for more than twenty years, he has repeatedly been honored by socializing with scholar-officials. For instance, the late Vice Minister Lord Lang showed him the deepest and most generous regard. Lord Lang was also renowned throughout the empire for his poetry; yet when Qianzi responded to his chanted verses, it was not like today's unrestrained indulgence without self-restraint. However, though Qianzi throughout his life has always longed to emulate those of lofty simplicity and refined plainness—like Zhi Daolin and [Hui]yuan of Mount Lu as men beyond the worldly pale—he worries that his strength is insufficient to equal them. Even though I am old, among those of my square-robed order, how many are willing to delight in me and follow my outings? Gongji is a Confucian scholar of talented brilliance, belonging to a different teaching than mine, yet he is this attentive in befriending me. If I do not wander and chant with him, with whom should I wander? The sung and chanted verses total sixty-four pieces. Those begun and completed during the outings in the mountains number thirty-seven pieces. Later, after parting, the verses sent back and forth among the gentlemen in poetic exchange amounted to another twenty-seven pieces. All these have been compiled into a collection. On the fifth day of the second month of spring in the yihai year of the Jiayou era, Qianzi wrote this inscription once more.