翻譯名義集 5.152

5.152

[Nīlapīṭha] The Xiyu ji says: 'In the language of Tang it is called the Blue Storehouse (Qingzang). For recording words and chronicling affairs, each had an official department. As a general title for historical records and proclamations, it is called Nīlapīṭha. Good and evil are both recorded, and portents and auspicious signs are fully noted.' The Qian Han shu explains the Seven Summaries (Qilüe) of Liu Xin: The Summary of Compilations (Jilüe)—ji is the same as ji (collection); [Yan] Shigu says: 'It refers to the general essentials of all the books'—the Summary of the Six Arts (Liuyi lüe), which are the Six Classics; the Summary of the Masters (Zhizi lüe); the Summary of Poetry and Rhapsodies (Shifu lüe); the Summary of Military Treatises (Bingshu lüe); the Summary of Divinatory Arts (Shushu lüe), which are books of divination; and the Summary of Recipes and Techniques (Fangji lüe), which are books of medicine. The Shuoyuan explains that among the conduct of ministers there are six kinds of rectitude and six kinds of depravity: First, one who sees the crucial signs of preservation and ruin before the omens have manifested is called a sage minister. Second, one who advances the good and leads the way in the Dao, attributing the merit to the ruler, is called a great minister. Third, one who humbles himself to promote the worthy and cites ancient deeds to encourage the lord's resolve is called a loyal minister. Fourth, one who scrutinizes clearly and perceives early so that there is ultimately no anxiety or disaster is called a wise minister. Fifth, one who maintains the statutes and obeys the laws, being pure and frugal in food and drink, is called a chaste minister. Sixth, one who, when the state is mired in dark chaos and cannot be made to understand, braves the lord's stern countenance, speaks of the lord's errors, and dies so that the state may be at peace, is called an upright minister. Ruan Yu, in discussing accomplished gentlemen, held that surpassing men of four extraordinary talents must inevitably provoke four taboos of difficulty: for one whose speech embraces many directions, the middle course is difficult to keep; for one whose arts are rich in crossings, the essentials are difficult to seek; for one whose aspirations are vast and broad, his sentiments are difficult to satisfy; and for one whose nature is discerning and clear, it is difficult for inferiors to serve him. Ruan Yu, in discussing simple gentlemen, held that although they offend others through four shortcomings, they must certainly receive the recompense of four forms of peace: for one of few words, the administration is not burdensome (this was why Meng Xi could not respond to the suburban reception); for one of sparse knowledge and views, matters are not disturbed (this was why the Qing clan was trapped by the poem 'Look at the Rat'; the Zuo zhuan says: 'Qing Feng of Qi came on a mission; Shusun ate with Qing without respect and chanted "Look at the Rat" for him, yet he did not realize it either'); for one devoted to a single way, his thoughts are not scattered; and for one who is dull, dim, and simple, the people make no evasive schemes.