鐔津文集 11.32

11.32

駕部姚公將之潯陽（亦謂潯州）道過鷰（鷰乃余卿）潛子欲因其從者致信。吾伯氏李主簿姚公。不以其賢自高。乃更遺書累紙。盛稱潛子善用六經之筆著書。發揮其法以正乎二教之學者。謂雖古之大禪鉅師。未有如潛子之全也。其廣且博也。此姚公汲引人為善。欲使其至至耳。潛子無謂。豈果若是耶。雖然潛子初著原教書。其心誠為彼執文習理者也（執文儒者習理釋者。習以俗語以諭其法此姚公來書云）二者皆蔽道而不自發明。適欲救此耳。其書既出。雖四方稍傳。而文者徒玩吾文。不文者不辨吾道亦復不見潛子所趨之至。潛子孤無有徒。與講求尚皇皇憂其道之未詳於人也。潛子之道。生靈之大本。天下為善之至也。苟其本不明其至未審。天下之人欲其所歸也何之。行道之士安忍而不為惻然邪。故潛子嘗不避流俗嗤笑。乃以其書而求通於天子宰相賢士大夫者。蓋為斯也。然縉紳先生之徒。知潛子如是之心者幾人乎。姚公乃謂我所得之法如此也。所為之志又如此。引古之高僧鉅師相與較之。又如此也。是豈不為之知己乎。相知之深乎。姚公始以大臣薦。自布衣徒步。不由常科而直擢入官。其文章才業卓卓過人可知。今來出潯。潯故南方也。潛子南人習知其山川風俗頗詳。姑為公言之。嶺外自邕管之東。潮陽之西。桂林之南。合浦之北。環數千里。國家政教所被。即其霜露雪霰霑洽已繁。瘴癘之氣消伏不發。秀民瑞物日出。其風土日美。香木桂林寶花琦果（寶花琦果南人舊稱）殊名異品。聯芳接茂而四時不絕。若梧若藤若容若潯。凡此數郡者。皆帶江五戴山。山尤佳江尤清。有神仙洞府。有佛氏樓觀。村郭相望而人煙縹緲。朝暾夕陽當天地澄霽。則其氣象清淑如張畫圖。然其俗質其人淳。寡諍訟而浸知嚮方。吾知姚公治此民也。則其仁義之化易行。臨此景也則其清明之志益得。姚公心通。又能以大道自勝。潛子輔教之說。亦賴之而益傳也。待公趨詔北還。當與數得此道者。其人之幾何耶。道途上下舟車之勞。公宜自適自慎。

Lord Yao of the Ministry of War was about to go to Xunyang (also called Xunzhou) and passed through Yan on his way (Yan is my home district). Qianzi wished to send a letter by means of his attendants. My elder brother, Registrar Li, said: 'Lord Yao does not hold himself aloof out of his own worthiness.' Thereupon, Lord Yao sent a letter of multiple sheets, lavishly praising Qianzi for being skilled at employing the pen of the Six Classics to compose books and displaying their principles so as to rectify the students of both teachings, saying that even among the great Chan masters and prominent figures of antiquity, none had Qianzi's completeness, breadth, and erudition. This was Lord Yao drawing others into goodness and wishing to bring them to the utmost. But Qianzi has nothing worthy of mention—how could it truly be so? Even so, when Qianzi first composed the book *Yuanjiao* (On the Origin of the Teaching), his intention was truly on behalf of those who cling to texts and those who study the ultimate principle. (Those who cling to texts are the Confucians; those who study the ultimate principle are the Buddhists. 'Study' is used in the vernacular to instruct them in their methods; this is what Lord Yao said in his letter.) Both of them obscure the Way and fail to illuminate it themselves; I simply wished to remedy this. After that book appeared, although it circulated somewhat throughout the four quarters, literary men merely toyed with my literary style, while those who were uncultured failed to discern my Way, nor did they perceive the ultimate goal toward which Qianzi was striving. Qianzi is solitary and has no followers; in discourse and investigation, he still anxiously frets that his Way has not been made clear to others. Qianzi's Way is the great root of all living beings and the utmost goodness under heaven. If that root is not made clear and that utmost is not scrutinized, where would the people under heaven go when wishing to find that to which they may return? How can a gentleman who practices the Way bear not to be moved to sorrow? Therefore, Qianzi once did not avoid the ridicule and sneers of the common crowd, but sought with his book to reach the Son of Heaven, the prime ministers, and worthy scholar-officials—it was entirely for this reason. Yet among the gentlemen of the gentry, how many understand this mind of Qianzi? Lord Yao, however, stated that the Dharma I have attained is like this, that the intent of what I have done is also like this, and citing the eminent monks and prominent teachers of antiquity to compare with me, was also like this. How could he not be considered my true confidant? How deep is his mutual understanding! Lord Yao was originally recommended by high ministers; rising as a commoner on foot, he did not pass through the ordinary examinations but was directly elevated into official service. That his literary works, talent, and accomplishments are toweringly superior to others can well be known. Now he is departing for Xun; Xun was formerly part of the south. Qianzi is a southerner and knows its mountains, rivers, and customs quite thoroughly. Allow me to speak of them for you, my lord: beyond the mountain passes, east of Yongguan, west of Chaoyang, south of Guilin, and north of Hepu, for several thousand li around, it is reached by the governance and education of the state. There, the moisture of frost, dew, snow, and sleet has already been abundant and universal; the miasmic pestilences have dissipated, subsided, and do not break out; outstanding people and auspicious creatures appear daily; and its climate and soil grow ever finer. Aromatic trees, cassia forests, precious flowers, and rare fruits (precious flowers and rare fruits are an old southern expression)—varieties of unique names and distinct sorts—link their fragrances and interlock their luxuriance unceasingly throughout the four seasons. As for Wuzhou, Tengzhou, Rongzhou, and Xunzhou, all these commanderies are bordered by rivers and ringed by mountains. The mountains are especially fine and the rivers especially clear; there are cavernous dwellings of immortals and multi-storied monasteries of the Buddhists; villages and towns face each other while the smoke of human dwellings rises faintly into the distance. In the morning sunrise and evening glow, when heaven and earth are bright and clear, the scenery is as fresh and lovely as an unrolled painting. Furthermore, their customs are plain and their people are honest, with few disputes and litigations, and they gradually know which direction to pursue. I know that as Lord Yao governs these people, his transformation based on humaneness and righteousness will easily be carried out; when facing such scenery, his aspiration for clarity and brightness will be further attained. Lord Yao's mind is penetrating, and he is also able to overcome himself through the Great Way; Qianzi's explanations in *Fujiao pian* also rely upon him to be ever more transmitted. Waiting until you hasten to the imperial decree and return to the north, I shall count those who have attained this Way—how many such people could there be? In the toil of boat and carriage along the roads above and below, you, my lord, ought to keep yourself at ease and take care.