鐔津文集 10

English (machine translation) 10

Language: English

10.1

Written by the śramaṇa Qisong of Dongshan, Tanjin, Tengzhou

On such a month and day, the śramaṇa [Qisong] respectfully presents this letter to Collator of the Secretarial Court Guan Yanchang. Previously, honoured by Lord Guan Yanchang obtaining Qianzi’s discourse on assisting the teachings and rejoicing that it accorded with his own views, you sent a letter discussing the Way of Great Impartiality in over a hundred words, praising me excessively. Because Yanchang was traveling west, Qianzi then sent a letter to the Prime Minister extolling this Way, fearing only that the letter would not fully express his intent, and recounting that Yanchang was to meet the Prime Minister to speak of it further on his behalf. Now the Way of Great Impartiality is the utmost of the Sage's Way. When the Way of Great Impartiality is practiced, one does not treat all under heaven with casual closeness or distance, nor does one demand power and profit under the guise of loyalty and filiality. For a subject ought to be loyal, and a son ought to be filial; one should be close to those who can be treated with closeness, and distant from those who can be treated with distance. These are what Yao and Shun practiced. Yet the root of the Way of Great Impartiality lies in sincerity and illumination. The Sage preserves sincerity so as to communicate with Heaven and Earth; the Sage displays illumination so as to accord with the August Ultimate. Just as the Zhongyong says: 'When pleasure, anger, sorrow, and joy have not yet arisen, it is called the mean; when they arise and all hit the proper measure, it is called harmony. The mean is the great root of all under heaven; harmony is the penetrating Way of all under heaven.' That Yao and Shun reached this Way was because they were able to be sincere and illuminated, and to maintain its root. Even sages found the Way of sincerity and illumination difficult. Confucius said: 'When the Great Way was practiced, I did not attain it, but my aspiration was there.' In later ages, when loyalty and filiality were encouraged and admired, people took loyalty and filiality to boast and show off, so that those who used loyalty and filiality for power and profit competed in confusion, swarming and blurring across the realm. How could those of genuine loyalty and genuine filiality, neither improper nor partisan, avoid being mixed up with them in the same age? How could they make themselves clear? Those who boast and show off also assume that the minds of others are like their own, no longer believing that there is such a thing as making oneself sincere. Therefore, the Way of sincerity and illumination is swept away and seen no more. The root of the Way of Great Impartiality is likewise no longer known. How much less can anyone keep and maintain it! In these times, Yanchang alone has been able resolutely to promote sincerity and illumination and sustain discourse on the Way of Great Impartiality; is this not because his natural endowment attained what is lofty and far, rather than being merely the result of habitual training and cultivation? When Qianzi's book first came out, the gentlemen of the official class merely praised the fineness of its prose; I have only roughly read the books of the hundred masters. You alone, Yanchang, said that I kept my mind on Great Impartiality, and your letter was diligent and thorough. If not for an earnest love of the Way and deep mutual understanding, how could it be like this? At present, great sages and great worthies gather at court, governing all under heaven precisely through the Way of Utmost Impartiality. It is fitting that Yanchang stir up its source, vigorously setting forth discourse by means of the Way of sincerity and illumination, using it to aid education and transformation; then the efficacy of your meritorious virtue and excellent work will become all the greater. Strive on! Strive on! Respectfully submitted.

10.5

Letter in Reply to Collator of the Secretarial Court Ru

10.6

On such a month and day, the śramaṇa [Qisong] respectfully presents this letter to Collator of the Secretarial Court Lord Ru. Recently I was graced with your handwritten letter, praising me most generously, and modestly regretting that we had not yet met. What kind of man am I to receive such great kindness? Most fortunate! Most fortunate! Being originally mediocre and vulgar, I considered myself without means to settle my mind; thus I sought the teachings of the sages to do good. Having cultivated our Way, I also explored the arts of Confucianism. Having attained something in both, I privately used literary expressions to set them forth, and the worthy heroes of the present age did not reject me for my presumption or wild extravagance, but still regarded me as someone to speak with, taking me in to associate with them. Nevertheless, though I have associated with them in close intimacy just like friends, I have never been openly unreserved so as to pour out my heart entirely. This is because people are partisan toward their teachings and rarely avoid discord; though I wished to speak of it, considering myself, how could my words be certain to be trusted by the world? Therefore I often sighed in dejection, quite dissatisfied with myself. But when I read your preface seeing off the Superior Ying, which also stated that the Buddhist teaching instructs people to do good and is beneficial to the world, not following the clamour of contemporary peers who revile it, I knew: if one were not broad-minded, far-sighted, and able to glimpse the deep mind of the Sage, how could one formulate such an ultimate discourse? Even without having met in person, I truly believed that your insight and caliber were preeminent, far surpassing the peers of the age, and that I should pour out my feelings and heart to converse with you. Moreover, I have been honoured by your letter, where you bowed your status solely out of love and admiration for the Way and literature; even a monk of abundant virtue like those of ancient lofty renown ought to advance his discourse greatly to broaden your aspirations, Secretary, let alone a petty person like me facing this—how could I remain silently concealed? The Buddhist Way is great and ultimate; if promoted and practiced, there is nowhere it cannot reach. Using it to fathom principle and exhaust nature, it can cause people to preserve their spirit completely beyond birth, death, and transformation; even the Way of the Three Sovereigns and Five Thearchs never reached this. This is truly not something that those engaged in worldly affairs can evaluate. Using it to govern the world and guide customs, it can cause people to possess compassionate hearts and clean bodies, to move toward goodness and distance themselves from offenses, to cease disputes, abstain from killing, and bring peace to the state and realm. Its teachings of the five precepts and ten virtuous deeds are one in substance with different names when compared to the five constant virtues and benevolence and righteousness. This is also what men of action ought to maintain. Confucians past and present who have debated this are many; all failed to measure the root when attempting to regulate the branches, merely claiming that what the Buddhists do is either excessive or deficient, and based on this made all manner of criticisms. Alas! Shun took joy in adopting goodness from others to practice good; Yu bowed upon hearing good words; Confucius chose what was good and followed it; Yan Hui, upon obtaining a single good word, clasped it firmly to his chest and dared not lose it. When ancient sages and worthies thus led later generations, people of later times were still unable to follow them, even reaching the point of rebellion, losing their nature, destroying their lives, ruining their families, and bringing downfall to their states. How much more when they falsely denounce the good Way and obstruct people from doing it like this—how then can later generations be encouraged? Alas! That people of later generations do not entirely do good is also the fault of these reckless debaters. You are presently engaged in governance for the state; if you can truly promote this to broaden the Way of Yao and Shun, will your governance and rule not become even greater and further reaching? Facing the wind, I briefly unfold my feelings in reply, to thank you for your generous intent. Respectfully submitted.

10.7

Letter to Secretary Zhang Biaomin

10.8

On the [day of the] month, the śramaṇa So-and-so respectfully presents this letter to Collator Biaomin: I have read the writings you showed me and investigated what their meaning aims at. Only after three or four days did I begin to glimpse its boundaries: vast as if gazing upon rivers and seas without knowing their source, distant as if looking at the stars without grasping their cause, towering and majestic, making one marvel and wonder whether such things could exist in this present age. When we were not yet acquainted at first, Biaomin, you came to my cottage to ask about literary composition, accepting one who is unworthy and forgetting your family's noble and exalted standing, willing to associate with one withered and secluded through the Way and righteousness. Just in this did I see the breadth of your insight and knowledge. Later, when traveling and observing alongside you, your conduct toward yourself was sincere, and your dealings with others were trustworthy, standing out markedly from the vulgar currents of the day, which made me see all the more how worthy you are, Biaomin. Now that I have obtained your writings, I also see how you employ your mind: taking the achievements of the sages and worthies as your own responsibility, your wording and reasoning are profound and pure, your meaning concise yet correct, truly worthy of trust and practical application. Even the skilled writers among the ancients could not have differed from this. While I scarcely have enough time to clasp them firmly to my breast, how could I stop at merely praising your worthiness? I am a dweller of the mountain forests; by rights I should silently keep to myself. How could I debate right and wrong? Yet to remain silent when one can speak is something a person of resolve cannot bear. I have heard that a gentleman's learning aims at deeply investigating the Way; and in investigating deeply, he aims to attain it within himself. If he truly attains it within himself regarding the Way, then whatever he gives voice to will achieve the utmost. What is called 'the Way' refers to benevolence and righteousness. Benevolence and righteousness emerge from human nature. People live in great multitude, and not one lacks human nature; that they do not attain benevolence and righteousness is because they do not study. That those who study do not attain it within themselves is because their study is shallow and their habits are improper. Now, although the terms used to praise the sage and the worthy differ, how could that which makes them sages and worthies be different? The sage attains it through sincerity leading to enlightenment, while the worthy attains it through enlightenment leading to sincerity. 'Sincerity' means knowing it from birth; 'enlightenment' means knowing it through learning. When they arrive at benevolence and righteousness, they are one. Biaomin, your learning is earnest and deep, and you have attained something within yourself regarding the Way; therefore, your literary expressions are splendid and flourishing. It is just as Master Han said: 'The words of a benevolent and righteous person are gentle and bountiful.' The ten essays are all excellent; and the 'Discourse on Yu' and 'Resolution on Dispelling Fate' are especially outstanding, regarding those whom the world considers writers as amounting to nothing. If your expression does not cease here, but bursts forth on a grand scale to shake Heaven and Earth and hold high the sun and moon, then one could not say that Han and Meng lack their successors. I rashly offer these wild words in response to your splendid collection. I do not elaborate further. So-and-so respectfully states this.

10.9

Letter to the Two Collators, Zhang and Pan

10.10

So-and-so, holding the official rank [stated above], sends this letter to the two celebrated scholars: Recently you graced me by extending an invitation with poetry, and Shuzhi followed suit; your refined styles rivaled one another, both truly capable of winning people's admiration. Although I wished to repay them, it was like looking at tall trees too lofty to climb; I therefore write this merely to express my sentiment of gratitude. However, Biaomin referred to me in terms of literary skill, and Shuzhi spoke of me in terms of talent, addressing me in such manner. Now, literary skill and talent are the business of sages and worthies; how could a rustic person like me be fit to partake in them? In the beginning, this poor monk was exceedingly foolish; relying on the sagely Way of the Buddha to discipline myself, my understanding and reflection barely attained rectitude. Coming to investigate what the Confucians do, my concern was to comprehend the minds of the sages of both teachings, and I also wished to use literature to support my own Way so as to adapt to the customs of the world; it was not done for the sake of vain worldly fame. In general, those who receive grace from others with sincerity dare not forget their beginnings whether in poverty or prominence; now that I have obtained the Way of the sages and attained the utmost sincerity, how could I forget it? This poor monk has always been distressed by those mediocre monks of scant understanding who, without cultivating our Way, when their names are made and their virtues are empty, rush in confusion to seek the words of Confucians on trivial matters, wishing to adorn themselves therewith; and when they incur ridicule, they bring disgrace upon the teachings of the Way without even realizing it. Yet they further carve them on stone and print them on blocks to boast to the mundane world, spending their days thoroughly pleased with themselves and taking this to be their virtue. Such as these ought especially to be expelled from our Buddha['s community]; and this poor monk finds even less favor with men on their account. How then could I abandon our Way and presume to seek fame among worthy gentlemen through petty literature and talent? Even unto death I would not dare. Therefore, when I received what you bestowed, I almost cast aside the letter and wept, saying: 'At present, the Son of Heaven is vastly enlightened, perceptive, and far-seeing; he has just turned his attention to the true Dharma of the Southern School. Having firmly abandoned myself to the weeds, I have ultimately failed to make any slight progress in this Way to assist the sagely brilliance of our lord; how could I again burden the teachings of the Way with my unworthiness?' Gentlemen, you once regarded me as cultivating myself through the Buddhist teachings, whose sincerity does not deceive Heaven and Earth and feels no shame before the spirits; if you consider that I have not yet attained it, you ought to encourage me with the virtues of a monk, but otherwise leave it at that. If you regard me as a lodging-guest and instruct me solely through literature, I dare not comply with your command. Fearing that my wretched name will sully your splendid collection, I hope you will remove it. I return your fine verses one by one. I do not elaborate further.

10.11

Letter to Editorial Director Ma

10.12

So-and-so, holding the official rank [stated above], presents this letter to Editorial Director Lord Ma: You have favored me with the preface and inscription on the Solitary Prominence Stone; its diction is remarkably talented and unrestrained, and its meaning lofty and succinct, as if you accomplished the composition in a single stroke of the brush without straining your thoughts. Yet this is fit to give voice to the magnificent virtues and great deeds of sages; how could an idle object like a mountain stone be worthy of such beauty? Having held and cherished it all day, admiring it, I reflect that as an incapable person, how could I reciprocate your profound condescension? My submission begins here. The stone and the mountain had both been drowned in the desolate wilderness for I know not how many thousands or hundreds of years; only recently did a curious person bring it to light. The rocks of Nanping are mostly extraordinary, but this stone is uniquely extraordinary. That mountain has been known to the world for several decades, yet the Solitary Prominence Stone was mixed in indistinguishably with the myriad stones. Was its singular and ancient excellence unrecognizable to the common sort, perhaps awaiting your true appreciation and exquisite appraisal to be discerned? Once you, sir, indeed brought it forth with your writing, the report spread among people; within a few days, sightseers coming to seek the stone have appeared everywhere. Thus the Solitary Prominence Stone encountered you, sir, and rather than remaining hidden, it became manifest. From this I am moved to reflect on how many people from ancient times to the present have harbored extraordinary and exceptional qualities only to end up submerged and discarded in the weeds, not even faring as well as this stone! Even if such a person embraces rare talent and insight, without a soulmate who understands him, he merely drifts up and down among the vulgar; if by chance he encounters scholars, he may count it a blessing if he merely avoids their jealousy and slander, so how could he dare hope that they would promote him with weighty words? Alas, many in the world take no joy in speaking of others' good qualities! If you, sir, do not cast aside the beauty of a single object, but still praise it to the world in literary words, truly your magnanimity exceeds that of ordinary people a hundred or a thousandfold. Were you to attain a position in the imperial court and extend this mind to men, then which of the scholars submerged among the vulgar throughout the world would not be able to exert their talents and careers? And your virtue would be all the more glorious than it is today. I have heard that in ancient times there were Shun and Yanzi, who were most capable of acknowledging goodness in others; therefore later generations have praised their sagely and worthy character without cessation, even for ten thousand generations. If you, sir, truly advance resolutely like this without stopping, I will see the world praise your worthiness and virtue, overflowing across the four seas without end. I have also composed an ancient-style poem on the Solitary Prominence Stone to humbly offer to your lofty intention; its verses are commonplace and inferior, and I feel utterly ashamed. I do not elaborate further. So-and-so respectfully states this.

10.13

Letter to Vice Director Zhou Ganzhi

10.14

So-and-so, holding the official rank [stated above], respectfully presents this letter to Vice Director Ganzhi: The other day you wished to visit my residence to talk about your new garden, saying its site was exceptionally fine and that you would place your late father's grave within it. Having discussed this with Duke Tianxiu, he was pleased as well. At that time, in our haste, I did not learn the details of your conversation, and I waited for evening to see you again; but as it happened, business prevented our meeting. Although I had heard these words before, I suspected they were merely casual remarks on your part, Ganzhi. Only after hearing it from that high official did I believe that you were truly doing so, Ganzhi, and I was alarmed and surprised, unable to find peace of mind for several days. Alas, Ganzhi, you are renowned for your loyalty and filial piety; for what reason have you suddenly departed from what you have maintained like this? Formerly, you told me that when your late father was on the verge of death, he instructed that his bones be returned to his native place to be buried alongside your worthy mother. At that time, you were earnestly and constantly afraid of violating his final instructions; I thought that your way of serving your father would remain unchanged for your entire life. Yet how could your worthy late father's intention not have been because he had grown up in Feng, and had begotten you and your brothers as southern men, straightforward and lovable? Regarding Feng as his ancestral land was also his wish. The wish to return for burial was to make his descendants cherish the past and not forget their origins. Alas, your worthy father's intention was indeed far-reaching! Even if the spiritual energies of the land in another region were pure and auspicious, able to make one's descendants become generals and ministers the day after burial, how could a filial descendant bear to violate his parents' instructions just to scheme for his descendants? What is more, there is not the slightest chance of such an effect. Ganzhi, you read books without forgetting the Way and righteousness; could you fail to reflect that the Book of Changes speaks of burial merely to take the meaning of generous coverage? Mencius said that a filial son buries his parents simply because he cannot bear to look upon their bodies lying exposed. Coming to the Three Dynasties, they only feared that high and low would usurp ranks, or luxury and frugality would lose their proper place; therefore they created the ritual classics, wishing people to conduct funerals and burials with moderation. I have never heard of seeking mountain and river topography to bury one's parents so as to use it as a means for wealth and nobility. Those who maintain such theories are merely the masters of yin and yang who recklessly fabricate fortune and misfortune to stir up the vulgar world; and the vulgar world, eagerly pursuing wealth and nobility, pays no heed to cultivating virtue, but pell-mell delights in following their doctrines, hoping to fulfill their wishes—is this not delusion? If you, Ganzhi, are worthy and discerning, you ought to stand out and take the sages and worthies of antiquity as your model; how could you drift along with the vulgar? This is what I cannot approve of in you. I have heard that in antiquity there was the Duke of Zhou; as a descendant, he possessed sagely virtue and great achievements, assisting the world without equal for ten thousand generations, which truly resulted from the accumulated virtues of his ancestors over successive generations. Now, if you are scheming for your descendants, Ganzhi, you ought to be mindful of loyalty, filial piety, benevolence, and righteousness; if there is any area where you have not attained them, strive to attain them. Why pay any attention to those trivial theories of the masters of yin and yang? In my heart, I have always marveled at your fine moral integrity and generous nobility, which bear the spirit of the ancients; at this juncture, I greatly fear there may be some flaw in it, and therefore I dare not remain silent on whether it is permissible. It is all the more proper that you reconsider it. If you consider yourself to possess an exceptional view and indeed carry out your intention, that is not something this humble person would dare to know. I await our next meeting to discuss it further. I do not elaborate further.

10.15

Letter in Reply to Collator Wang Zhengzhong

10.16

I, [Qisong], holder of official rank, present this letter to Secretary Zhengzhong. Recently a traveler came from a pharmacy bearing the letter you favored me with in the seventh month. Opening and reading it was as if encountering your presence and refinement, which greatly comforted my heart. Yet that you specially exalt me because people who come and go often praise me seems something I have never deserved. As a Buddhist, moreover, my virtue is insufficient to be heard and renowned; remaining silent in the mountains and forests while being disregarded by the times is indeed fitting. What is there worth discussing? Yet your virtue, Zhengzhong, is sufficient to establish yourself greatly, and nonetheless you still laboriously worry over not attaining your aims and being tempered by adversity. If you are like this, why worry that your Dao and virtue will not be perfected? Long ago, when Yuezhengzi took charge of the government, Mencius rejoiced, saying that he was a man who loved goodness, and that those who made light of traveling a thousand li would come to tell him of what is good. Your inclination toward goodness, Zhengzhong, matches that of Yuezhengzi—how could it only be that people would come a thousand li to inform you? It will suffice to draw support from all good men under Heaven. Although you are humbled in that town for now, pray press forward for the present; your Way will surely find expansion. As for the collection of writings: although I recently completed a single book of barely five thousand words, its purpose is to elucidate our Way. Since you are just now devoted exclusively to Confucianism, I feared you would not have leisure for this, so I dared not send it lightly. At the end of autumn, if the Jiayou ji is completed, I shall certainly present it first to your staff. Before we meet, please take double care of yourself. Respectfully submitted.

10.17

Preliminary Memorial upon Receiving the Invitation to Mount Fori, Submitted to Vice Minister Cai Junmo

10.18

The above-named [Qisong] states: Now I have humbly received the exalted command of the Prefect, Academician of the Duanming Hall and Vice Minister, who specially dispatched Yamen-attendant Xu Xin and others to convey from afar a petition, an invitation, and four warrants directly to Runzhou, inviting and summoning me to assume the abbotship of Jinghui Chan Cloister. On the twentieth of this month, at Dengyun Chan Monastery, I reverently received your esteemed directive. I humbly reflect that my Dao and virtue are empty and meager, and my capacity and insight shallow and superficial; to be included in this great bestowal is truly an undeserved presumption. Yet the teachings and the Dharma have fallen into decline, and the monastics are slack and indolent. This is surely because you, Vice Minister, mindful of the Western Sage's intention of entrustment, specially wish to revive the decadent ways, generously gathering up my mediocre reputation to bestow upon me the master's seat. The text of the invitation is gracious and elegant, its grand encouragement earnest and weighty. I fear only that I am unequal to what you have advanced and will bring blemish to your brilliance. Both ashamed and fortunate, my humble feelings are overcome with the utmost trepidation and gratitude. I respectfully prepare this memorial to offer my thanks.

10.19

To the Vice Prefect and the Officials Below Him

10.20

Recently, I humbly received the transmission of official documents sent from afar by the great prefecture, summoning me to oversee this renowned mountain and bestowing upon me the master's seat. Having examined my own emptiness and shallowness, upon hearing the order I was seized with alarm. When I reflect upon the fact that there is no time to decline, I am ashamed of this undeserved advancement and of having no merit to show. I humbly consider that you, respected officials, have brought your Dao to the utmost of unity and comprehensive insight across the Nine Streams; you unite diverse opinions to realize public fairness, and consult all goods to achieve good order. You delight in following the teachings of the Western Sage to broaden his superior affinities, and honor the governance of the eastern marquis to elevate his illustrious commands. The wording and intent are so refined, and your kindness and affection are profoundly deep. Having received your virtue with cause, I divine that hastening toward your presence will not be far off. I have respectfully dispatched a monk in advance to rush this memorial to inform you and to extend my consultation and thanks. I humbly pray that your honorable benevolence will deign to look upon this with favor.

10.21

To the Venerable Elders and Monastic Officials of the Various Mountains

10.22

The above-named [Qisong] states: Now, having by chance undeservedly met with this grand appointment owing to a hollow reputation, I share in the grand promotion of the prefecture and head the foremost ranks of the Chan assembly. Examining my foolishness and ignorance, I truly consider it an undeserved assumption. This is surely because you, honorable gentlemen, minding the decline of the sacred Dharma and giving primacy to refined righteousness, have generously selected my meager talents and allowed me to join this great office, choosing to preserve superior virtue and making the power of the Dao fully flourish. Though being drawn upward has its reason, I am ashamed of being promoted without merit. My hastening to pay respects will not be far off, but my praise and appreciation cannot be fully expressed. I have respectfully dispatched a monk in advance to rush this memorial, to disclose my humble sincerity and further offer my high thanks.

10.23

Letter to the Various Dānapatis

10.24

I, [Qisong], state: Recently, on the basis of a hollow reputation, I have presumptuously met with an auspicious appointment, receiving the praise and promotion of the Prefect and heading an eminent advancement in the monastic assembly. Examining my foolish mind, it is truly an undeserved presumption. This is surely because you, gentlemen, with your refined grasp of Dao and righteousness, humbly support the Buddha vehicle, uphold the pure regulations of external protection, and expand this inconceivable and superior affair. I shall soon hasten to our gathering to divine an auspicious date. Cherishing gratitude in my heart, I leave the rest to be discussed in person. Respectfully submitted.

10.25

Memorial of Departure to Take up the Invitation to Mount Fori

10.26

The above-named [Qisong] states: Now I have humbly received the exalted command of the Prefect, Academician of the Duanming Hall and Vice Minister, directing me to proceed to Jinghui Chan Cloister to assume the abbotship. Reverently bearing this gracious favor, how could I bear my feelings of gratitude and shame? On the fifth day of this month, I have already set out from Runzhou; meeting with you is imminent. I respectfully prepare this memorial to report.

10.27

Preliminary Memorial Welcoming Prefect of Hangzhou, Academician of the Guanwen Hall and Vice Minister Hu

10.28

I have recently learned with humble respect that you, having been granted your request at the northern palace, have received your appointment to the eastern command, laden with the exceptional favor of the imperial dew and relieved of your confidential responsibilities in the pivotal council. The praises of 'relief and revival' have already arisen, and the style of pacifying the realm from your seat is swiftly proclaimed. I humbly consider that you, Prefect, Academician of the Guanwen Hall and Vice Minister, are a grand Confucian of the garden of arts, a supreme sage among living beings, treading the inner sanctuary of the sages and reigning as the exemplar of literature. You shower beautiful rhetoric upon the forest of letters to elucidate imperial edicts, and store immense merit in the Bureau of Military Affairs to magnify the sagely ruler's achievements. Reliance upon you was just then profound, yet your earnest memorials requesting relief were all the more devoted. You bestow fine customs upon all of Wu and inspire grand spectacles in our old domain. The people's hopes overturn the city as they wait to behold their father and mother; welcoming vessels fill the roads, yearning to gaze upon your banners. Presumptuously presiding over a Jetavana cloister, I unduly rank among the master monastics. I recall that long ago I was fortunate to come into your pure presence; how could I have expected that in my declining years I would dwell in your honorable jurisdiction? Mindful that my exhaustion and debility are so severe, I am ashamed that I have not yet advanced to meet and welcome you. I humbly pray that your exalted benevolence will deign to consider this with sympathy. My humble feelings are overcome with the utmost yearning, reverence, and praise.

10.29

Preliminary Memorial Welcoming the Magistrate of Qiantang

10.30

I, [Qisong], state: I have humbly learned that you have gloriously received the imperial edict to illuminate our county territory with your presence. The benevolence of the parent of several hundred li fulfills the eager longing of the people like clouds in a drought. Everyone rejoices to see you, and praises of 'relief and revival' have arisen. I humbly consider that you, Magistrate and Director of the Simen, possess lofty and brilliant talent and insight, and your capacity is profound and vast. Inheriting the carriages and caps of successive generations, you raise up the model of a distinguished family. Your fine reputation overflows the flourishing court, winning the admiration of the eastern marquis; your noble deeds are manifest in benevolent governance, earning the esteem of western Zhejiang. The countryside dares not deceive you beforehand; with pots of broth the people already vie to be first in welcoming you. Presumptuously superintending a Chan seat, my dust mingles in this illustrious territory. Together with the bright sun I incline my heart, gazing up to the azure clouds that cast their shade. I respectfully send this memorial ahead to welcome you. I humbly pray you will deign to keep this in mind. And so forth.

10.31

Preliminary Letter Welcoming Chan Master Dajue

10.32

I, [Qisong], state: Recently I have learned that you have condescended to comply with the community's request to oversee this humble mountain. The ancestral seat is enhanced with glory, and our Dao is revived once again. At this moment, I humbly hope your Dharma health is flourishing and pure. Lodging temporarily on Longshan, traveling north is especially inconvenient for me, and that I failed to go far to welcome your vessel fills me with great shame and apprehension. I respectfully send this letter in advance to inform you. Respectfully submitted.

10.33

Thanking Grand Reader and Vice Minister Wang

10.34

I, [Qisong], state again: I earnestly consider that you, Prefect, Grand Reader, and Vice Minister, with your grand capacity and pure sincerity, are truly a famous minister of this sagely age. Repeatedly promoted to illustrious posts, your family has been held in high regard for generations. Furthermore, you have a vast and thorough knowledge of distant matters and grandly encourage the Buddha vehicle, so that the monastics throughout the empire look up to you as their fortress. In the past, in my foolishness, not measuring my own capacity, I presumptuously presented a private letter to the court to uphold the ultimate teaching. You, Vice Minister, mindful of my slight efficacy, specially recommended and explained it, and the Son of Heaven assented, thereby fulfilling my longstanding aspiration. This was entirely because you, Vice Minister, brought its excellence to perfection; it was through your tremendous power of support and protection that it reached this point. Together with the monastics under Heaven, I shall exert all strength in practicing the Way so as to honor your great grace and immense kindness, never daring to forget it. My humble feelings are overcome with the utmost yearning for your ways, praise of your virtue, and prayerful dedication of where our allegiance lies.

10.35

Thanking Judicial Commissioner Shen of the Bureau of Honors

10.36

I, [Qisong], state: Yesterday I was favored with your condescending visit and was privileged to bow before your refined presence, which greatly comforted my thoughts of our long separation. Moreover, I was fortunate to hear that the customs of Tanjin have become somewhat fine; this has been brought about by the benevolent, worthy, and transformative governance of the governor, which is indeed the great fortune of these people. I have often lamented that in those distant regions of strange customs the Buddha vehicle is incomplete; though very old and decrepit, I still wish to use the remnant community of the Sakyan Sage to guide the local people toward superior goodness. I still rely on the legacy of love left by Gongyi to assist me, so that within a year or two my humble wish may be fulfilled. This would also be the great good fortune of the people and customs of Mengling, and superior affinities reside therein. As your immortal vessel sets out on its journey, I regret that I cannot go out past the passes to see you off, which only adds to my dejection. As we are suddenly separated by distance, I beg you above all to take good care of your honorable self. I respectfully dispatch a monk to rush this letter with my respects and thanks.

10.37

Thanking Prefect Wang, Policy Critic-Adviser, for Bestowing a Poem

10.38

I, [Qisong], state: On the fourteenth of this month, an envelope containing the fine verses you bestowed was delivered from Hangzhou. Opening and reading them, I was both astonished and joyful; looking up to your gracious favor, I am overwhelmed with gratitude and shame. I humbly consider that you, Prefect and Critic-Adviser, hold exalted status and weighty renown, being a famous minister of the Sagely Song, with lofty and far-reaching talent and insight, a model for the ministries and pavilions. Yet you specially deigned to be mindful of an obscure, rustic person outside the mundane world, matching and developing my crude and unpolished words. Your tonal regulations are elegant and weighty, your style and rhyme lofty and transcendent. This may be called lending the lingering brilliance of the sun and moon to a torch, or borrowing the great sounds of the Shao and Hu music for an earthen drum, thereby adorning my slight goodness and encouraging my junior learning. To receive such a great bestowal is truly a tremendous fortune. Just now, as I dwell in the mountains instructing a small assembly, I have no leisure to hasten in person to your staff. I respectfully send this letter in advance to present my thanks. I humbly beg your exalted benevolence to deign to look upon this with favor.

10.39

To Supervising Secretary Li of Yingzhou

10.40

In trepidation I, [Qisong], state: Last year, through an envoy returning north, I was able to send a memorial, which I trust was surely presented to your brilliant discernment. At this moment, I humbly hope your exalted health is exceptionally fine. The governance of Gaoyang is simple and tranquil, peaceful and secure; your spirit of the Dao must surely attain the wondrous principle all the more. As I dwell obscurely in the mountains, remaining hidden and secluded here, I only feel ashamed of being distant from your refined bearing, and for this I am constantly longing. As the Collator of Texts has announced his departure to attend upon you in your glory, I take this opportunity to convey a ten-thousandth part of my humble sincerity. I only hope you will consider it with favor. Respectfully submitted.

10.41

To Judicial Commissioner Wang of Guangxi

10.42

I, [Qisong], state: A man of no merit, I have presumptuously incurred the jealousy of their clique, with unending clamor; for this reason I dared not come and go, which has truly shown me to be one cast aside by the local community. Yesterday I was fortunate that you graced me with your visit, providing much comfort and solace. That I was able to meet a great worthy inspecting the offices in my humble district, and was about to prepare a gift of greeting by the roadside when I first received your instructive visit—how could I express the depth of my gratitude and shame? Standing alone without ties, my words often offend others; I am about to hide myself far away on Mount Luofu. Governor Shen Gongyi of Tengzhou, a worthy Confucian, and I have made an appointment; at the end of winter or early spring, I shall resolutely return south with broad resolve. I shall first pay my respects to your commissioner's carriage before parting far from your honorable brilliance. I pray above all that you take care of yourself for the realm. I respectfully send this letter to set forth my slight sincerity. Respectfully submitted.

10.43

To Worthy and Excellent Chen Lingju

10.44

I, [Qisong], state: Since we braved the snow by the lake to meet, several months have passed. After our parting, I have felt only lingering affection. In mid-autumn, when I received the letter you showed me, I learned that your arrival at your post went very well, and that you do not mind your demotion. In your leisure from public duties, opening the window and sitting opposite the clouds, your feelings for the Dao are pure and superior, looking down upon the worldly dust and enjoying yourself in transcendence. Even Bai Letian in Jiujiang, how could he have surpassed this? Hearing of your style, people have no time for anything but admiration. You, a worthy and heroic figure of the age, look upon external things in this manner; your pure standards and immaculate virtue surpass others all the more distantly. Old and worn out, drifting like floating clouds and falling leaves, my state remains unsettled. Though I share the desire to accompany you to the Three Gorges and the Five Old Men Peaks, how could I fulfill it? Still distant from your lofty discourses, I pray above all that you take good care of your honorable self. Respectfully submitted.

10.45

To Supervising Secretary Wang of Runzhou

10.46

In trepidation I, [Qisong], state to the Prefect and Supervising Secretary at your desk: Dwelling in the wild and secluded mountains is inconvenient, and my travel has long been lacking in dispatching memorials, leaving me overcome with longing. I have humbly learned that your banners and jade pendants have already taken up garrison over Nanxu. Moreover, how could those tens of thousands of households side by side not once again receive your great boon? I am overcome with the utmost reverence and admiration. The weather is intensely hot. I humbly pray that above all you will take care of yourself for the state. Reverently praying, I respectfully enclose this letter to report. Respectfully submitted.

10.47

To Judicial Commissioner and Academician Wang

10.48

I, [Qisong], state: Humbly, since ceasing my attendance upon the noble circles in the capital and returning to the mountains, although I heard you were extensively inspecting the regions beyond the River, I ultimately had no way to present a letter. Having just learned that your carriage and retinue have arrived in this commandery, I humbly hope your honorable health is fine and flourishing. Recently, carrying books from Suzhou, I intended to submit them to the throne, but due to illness I have not had the leisure to hasten forward; once I have slightly recovered, I shall lay my humble thoughts before you. I respectfully send this in advance to express my slight sentiments. I humbly pray you will look upon this with mindful favor. Respectfully submitted.

10.49

To Administrative Assistant Lu

10.50

I state: Since parting from our clear conversations, the fine seasons have abruptly changed. The forest groves are secluded and concealed; my circular enclosure is tranquil and silent. Being wholly free from worldly troubles is sufficient for self-contentment. As for the rest—recalling our old friendship and gazing from afar upon your lucid talent—the wavering state of my longing mind is difficult to describe fully. I have heard that your clarity and sharpness in presiding over affairs surpass those of your contemporaries; myriad tongues speak with one voice in mutual praise. How much more so for one who has shared your personal regard—how could I not be joyful? In the summer heat, I most earnestly hope that you will take good care of yourself. [Respectfully,] no further.

10.51

To Magistrate Zhang, Erudite of the National University

10.52

I state: In early summer it is growing warm. I humbly hope that you, Erudite and Magistrate, in your revered condition and daily life, enjoy myriad blessings. Today I have received your shelter and all is well. Recently I learned with respect that you have gloriously received the luminous mandate to oversee the administrative seat of this district. You are kind and generous to this populace, properly fulfilling public expectations. I have not yet had the leisure to pay my respects and offer congratulations; in my humble feelings, I am endlessly filled with rejoicing, admiration, and the utmost earnestness. I respectfully submit this letter. [Respectfully,] no further.

10.53

Thanking Vice Magistrate Fang of Qiantang

10.54

With titles detailed on the right. Recently I have received the extraordinary favor of your immortal carriage and retinue visiting and appreciating my rocky portal. My humble brushwood gate has increased in radiance, and the black-robed sangha rejoices. Constrained by the summer retreat, I have been slow to hasten into your presence; my shame and awe are profound indeed, and my admiration is earnest in vain. I respectfully present this letter to express my gratitude. I humbly hope that your revered kindness will condescend to consider and examine it. [Respectfully,] no further.

10.55

To Vice Magistrate Zhao of Renhe

10.56

I state: The other day I was honored by your visit to my mountain hermitage. Having nothing with which to entertain you, I was overcome with shame and trepidation. Following that, you favored me with your fine verse, which was generous, weighty, and of lofty and elegant style. How could an obscure and rustic person like me match it? Without considering my own absurdity, I have forced myself to harmonize with it, only to court laughter from a master craftsman. In the summer dampness, please take good care of yourself. [Respectfully,] no further.

10.57

To Vice Director Shen on His Visit

10.58

With trepidation I state: Yesterday I was favored by your condescending visit to my guest quarters. Receiving your revered kindness, I am overwhelmed with gratitude and shame. Yet being old and worn out, I am unequal to worldly courtesies and could not immediately hasten before your table. I have respectfully sent a disciple to ride swiftly with this letter to convey my gratitude. I humbly hope that you will briefly grant me your gracious consideration. [Respectfully,] no further.

10.59

To Academician of the Dragon Diagram Zu on Leaving His Post in Hangzhou

10.60

I state: Recently I learned with respect that you, Prefect and Academician of the Dragon Diagram, have relinquished control of this famous region, and on this day are hastening to obey the imperial summons and return to the palace, setting your boat upon the road. Being an escapee in the mountain forests and sick, I cannot hasten to the distant outskirts to see you off; this only adds to my melancholic longing. With sincere gratitude for your benevolence and virtue, I present this disclosure. I humbly hope for the compassionate consideration of your Excellency.

10.61

Sending Poems to Yang Gongji

10.62

I state: Since parting from your presence, more than ten days have swiftly passed. The spring air is still shallow, and the scenery remains cold. Are you well in body? Recently, because my Chan barrier was not firm and my habit-energies were hard to forget, I produced these erroneous compositions. They merely served to suit my nature; how could I dare think they could join the elegance of poetry? Yet an clumsy man using an engraver's knife is not as good as a wise man wielding a hoe. Moreover, you have talent and strength to spare; could you perhaps give them a hoeing for me, so that onlookers will not cover their mouths and burst into laughter?

10.63

Returning the Visiting Card of Supervisor of the Bureau of Public Revenue Zhang

10.64

I report: Previously I was honored by your graceful favor, which ordinarily adorns my lodgings; I am endlessly grateful. When my lingering illness is somewhat cured, I shall hasten before you to receive your splendid calling card. I respectfully prepare this letter to submit it. I humbly hope that you will deign to examine it. [Respectfully,] no further.

10.65

To Chan Master Yue of Shimen

10.66

I state: In the third month of last year, I received your letter, Gonghui, along with the postface you composed for the 'Lament of the Autumn Wind.' Your consolations and instructions were diligent and thorough. If not for a deep and intimate friendship, who would be willing to act thus? I am grateful beyond measure. Yet your preface is remarkably fine, whereas my virtue is meager and unequal to such praise; this is truly shameful for me. Having been parted from you, Gonghui, for so long, how is it that you become ever wiser as you age, as shown in your instructions? I am extraordinarily pleased. I, on the other hand, am merely white-haired, dispirited, and unable to rouse myself, let alone have leisure for the teaching of the Dharma. Looking upon this, how could I not feel ashamed? I have resided at Stone Cliff for almost two years. Although I am quite happy following my own inclination, when looking upon human life, it is like a dream—how could it be relied upon? Apart from a paper quilt and an earthenware bowl, there are only books and paintings lying scattered in my room. Of what the common world values, not a thing is kept. Recently I composed the Xiaolun in twelve chapters, modeled on the Confucian Classic of Filial Piety to elucidate the Buddhist intention; it also seems presentable. Though I am unworthy, as a monk and as a person, it may indeed be said that my aspiration lies in the Yuanjiao and my practice in the Xiaolun. I send it to you now because you, Gonghui, are good to your parents. Although my dwelling is desolate, my mind does not dare to be indolent regarding the Buddha Dharma. In time I shall compose a great work for the gate of the teaching, but I worry that the labor is immense. If it is indeed completed, I shall inform you first. You, Gonghui, have already propagated the Way in your region; what more can I say? Only that taking good care of yourself in this life is my utmost prayer. I send this specially via a returning courier.

First 66 of 92 passages. Read on

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鐔津文集 — Classical Chinese