Ah, this article tells the stories of a group of high-minded hermits. You see, the ancient text "I Ching" states, "The way of a gentleman has four levels: it is reflected between speech and silence." So, some people entered the court, but eventually withdrew; some people mingled in the rivers and lakes, and finally secluded themselves in the mountains and forests, far away from the hustle and bustle of the world, their sentiments and deeds varied.
If their inner morality is sufficient, they are indifferent to fame and fortune, hiding in the deep mountains and old forests, concealing their identities, breaking free from worldly constraints, and showing their pure and natural nature. Then they transcend the worldly moral norms and become one with themselves. Therefore, Emperor Yao has rewarded people who are not saints, and Confucius has also accepted some ordinary people. Next, these individuals show a transcendent integrity, holding fame and fortune in contempt, and do not mingle with the world, setting themselves apart.
Some people worry that they will regret not doing things well, so they simply choose to exercise caution; some people feel that their morality cannot be displayed, so they can only find solace in the mountains and forests through poetry. They can all use the principles of the universe to cultivate their minds and draw wisdom from the changes in nature to reflect on their own lives. Pursuing their aspirations and reaching the realm of life is not wrong. They all maintain pure morals, using their talents and knowledge to cultivate themselves. Otherwise, how are they any different from the woodcutters in the mountains?
So, Fan Ying fought in the army but did not attain the same level of fame as Li Gu; Feng Hui's integrity was inferior to the nobility of Zhang Hua. These individuals seek a life removed from the world's hustle and bustle, hoping to promote noble virtues. Just like these more than ten young people now, they do not seek fame and fortune in their official careers, and do not criticize the world when they retreat, maintaining their own character, following the thoughts of Taoism and Confucianism. This embodies the essence of a hermit, and thus, I compiled their stories into "Gao Yi Chapter."
Chu Boyu, also known as Yuanqu, is from Hangzhou, Zhejiang. His grandfather, Chu Han, served as the Prefect of Shiping; his father, Chu Ti, served as a military officer involved in campaigns against the Xiongnu. Chu Boyu had a hermit-like nature from a young age, with few desires. When he turned eighteen, his father arranged a marriage for him, but he slipped out the back door as the bride entered through the front. He then went to Waterfall Mountain and lived there. He was particularly resilient to both heat and cold, and locals compared him to Wang Zhongdu. He lived among solitary peaks and ridges for over thirty years, entirely isolated from the world.
Later, when Wang Sengda became the Prefect of Wu County, he sent a grand invitation to Chu Boyu. Unable to refuse, Chu Boyu stayed in the county town for one night, exchanged a few words before leaving. General Ning Shuo Qiu Zhen wrote a letter to Wang Sengda, saying: "I heard that Mr. Chu was invited to your mansion as a guest. He is a recluse who has lived a simple life in the mountains for many years. If you did not sincerely respect his talent, would you have invited him? In the past, Wenju lived in Yecheng, An Dao lived in Changmen, these are similar examples. People like him, who shun fame and fortune, can be invited temporarily but should not be kept for long. You should let him continue to maintain his noble character and live freely. When he returns, I hope you can chat with him again and encourage him." Wang Sengda replied: "Mr. Chu has long been used to a secluded life in the mountains. In ancient times, some recluses still worried about their children, and some even built a small market in Huayin. But this Mr. Chu only enjoys the company of pine trees and rocks, living among solitary peaks and ridges for decades. I recently invited him to console him. We discussed immortal herbs and Lingzhi mushrooms, picking wild fruits, as if he has transcended the mundane world, living in a fairyland. I know you also want to see him; I will encourage him again."
In the second year of Song Xiaojian, when the attendant Le Xun was inspecting the customs of the people, he recommended Chu Boyu for the position of council assistant, but he declined. After Song Taizu ascended the throne, he personally issued an edict to Wu County and Kuaiji County to welcome him with the most solemn etiquette, but he still turned it down, citing illness. The emperor did not want to go against his wishes, so he ordered the construction of a Taiping Pavilion for him to live in at Baishishan, Shanyin County. In the first year of Jianyuan, Chu Boyu passed away at the age of eighty-six. He lived on the second floor and was buried on the first floor. Kong Zhigui once studied Daoism with him and erected a stele for him next to the Taiping Pavilion.
Shao, a monk of the Ming Dynasty, courtesy name Chenglie, was a native of Ge County in Pingyuan. His grandfather served as a magistrate, and his father served as an official, coming from a respectable family. Shao took the provincial examination twice during the Yuanjia period of the Song Dynasty, was well-versed in the classics and knowledgeable in Confucianism. During the Yongguang period, he was invited to serve as a magistrate in Zhenbei Prefecture, but he declined the offer. He secluded himself in Mount Lao in Changguang County, taking in students and teaching, living a peaceful life. Later, when northern minority groups occupied the area north of the Huai River, he crossed the Yangtze River to the south. In the sixth year of Taishi of the Ming Emperor, the court summoned him to serve as an official, but he turned it down once more.
During the Shengming years, Emperor Taizu of the Song Dynasty appointed officials to formally invite monks Shao, Gu Huan, Zang Rongxu, and others to serve as military advisors, but Monk Shao declined the invitation. Because of a food shortage, he followed his brother to Yuzhou and lived in the Qiyun Monastery on Yuyu Mountain, enjoying the scenery and living happily there, having never even set foot in the city. In the winter of the first year of Jianyuan, the emperor issued a decree praising Monk Shao's virtues and expressing his desire to appoint him to an official position, but Monk Shao declined, citing illness. Later, he wrote a letter to Cui Zusi expressing his wish to teach in Xiaoliangzhou and asking him to convey his message to his brother to come back together. After Monk Qingfu resigned, Monk Shao returned with him and lived in Sheshan in Jiangcheng. Emperor Taizu praised Monk Qingfu's noble character and sent Monk Shao a ruyi made from bamboo root and a hat crafted from bamboo shoots. Monk Shao visited Monk Shenyuan at Dinglin Temple, where Emperor Taizu wished to meet him. When asked how he would react if the emperor came, Monk Shao replied that he would hide if he could, but if not, he would follow the example of Dai Gong (Dai Kui). In the first year of Yongming, Emperor Shizu summoned Monk Shao, but he still claimed to be ill and did not appear. He was later summoned to serve as a professor at the Imperial Academy, but he also declined and eventually passed away. His son Yuanlin, whose courtesy name was Zhongzhang, inherited the family estate.
Seng Shao's older brother Seng Yin was very skilled in mystical theory. During the Song Dynasty, he served as the Prefect of Jizhou. His younger brother Seng Gao also enjoyed studying, and when Emperor Xiaowu of Song saw him, he personally praised his name, which was considered a great honor by people of that era. In the early Taishi years, Seng Gao became the Governor of Qingzhou.
During the Qingfu and Jianyuan periods, he became the Chancellor of the Yellow Gate. Seng Yin's son Hui Zhao, during the Yuanhui period, became the Chief Clerk of the Southern Expeditions under the Taizu, joining him in quelling the rebellion in Guiyang. He gradually rose through the ranks, rising to the rank of Cavalry Commander, alternating duty with Xun Boyu. In the first year of Jianyuan, he became the Governor of Bazhou, effectively pacifying the frontier regions. The court granted him a promotion to Yizhou, but he passed away before he could assume office.
Gu Huan, style name Jingyi, was a native of Yanguan in Wu County. His grandfather, Gu Jiu, relocated to escape the turmoil at the end of the Long'an period of the Jin Dynasty. When Gu Huan was six or seven years old, he could already write the stems and branches and had written three short essays. He could also perform calculations, quickly understanding the method of recording days known as "the Six Jia" in ancient times. His family was very poor, and his father made him chase sparrows in the fields. Gu Huan wrote a "Yellow Sparrow Poem" when he returned, but the sparrows had already eaten half the grain. His father was angry and wanted to punish him, but stopped when he saw the poem. In the village, there was a school, but Gu Huan couldn't afford the tuition, so he would hide behind the school walls to eavesdrop, not missing a thing. By the age of eight, he could recite the "Classic of Filial Piety," the "Book of Songs," and the "Analects." As he grew older, he studied even harder. When his mother became old, he personally farmed the fields while studying, using burning straw to light up the night for studying. Gu Yi of the same county came to his county, was impressed by him, and invited his sons and grandson, Xianzhi, to play and study the classics with him. In his twenties, Gu Huan went to Yue Zhang to study metaphysics and the principles of Confucian classics under Lei Cizong. After his mother's death, he abstained from food and drink for several days, staying by her grave, and then withdrew from public life. He opened a school on Mount Tiantai in Shanyin County, accepting students, with nearly a hundred people attending classes regularly. Gu Huan lost his father when he was young, and every time he read the phrase "Alas, my parents" in the "Book of Songs," he would cry with the book in his arms. Because of this, his students no longer recited the "Liao E" poem. When Lao Zhu was in power, he was fond of Zhang Huangyan and sent him to Yangzhou as a minor official, working as a clerk. Later, after Lao Zhu ascended to the throne, Zhang Huangyan went to the capital.
Zhang Huangyan met the emperor, claiming to be a "humble subject from the valley", and then presented a memorial. The memorial stated: "I have heard that governing a country is like casting a net to catch fish; you must first grasp the net's framework, just like arranging a robe, you must first grasp the collar. Once the main points are straightened out, the other details will naturally be arranged. Therefore, morality is the main point, and various situations are the details. By prioritizing morality at the top, national affairs can be orderly; by arranging the various situations below, there will be no gaps in the departments. Therefore, Shang Tang and King Wu of Zhou were able to govern the country for a long time because they valued morality; while Qin Shihuang and Xiang Yu did not value morality, only focusing on power and situation, and eventually met their demise.
The ways of Heaven have been this way since ancient times; as the seasons change, so do our garments. Now that the situation in the world is changing, everything is changing, and Heaven seeks to reveal its virtues, cultivate all things according to the situation, and allow hidden talents to come to light. There will be no more hidden secrets in the world. Therefore, as a simpleton from the mountains, I dare to offer my humble opinions. I have compiled a commentary on the "Laozi" and wrote a book on statecraft titled "The Main Points". I hope that you can carefully study these like the wise kings of ancient times; please do not dismiss them as mere simplicity, or ignore my opinions because of my low status. If so, the peace in the realm will be credited to you, and I will be fortunate.
As long as you respond to my memorial, unity will be achieved, and the people will naturally support you, and Heaven will bless you. With the blessing of Heaven and the love of the people, your throne will be secure! My aspirations are great; I do not care for fame and wealth, I am already content, and do not need any salary. Since you have taken me seriously and are willing to listen to me, I will share my thoughts. Now that I have finished speaking, I respectfully take my leave."
At that time, the Imperial Clerk Liu Sixiao submitted a memorial to the Emperor, stated frankly: "Since the Song and Ming Dynasties, the country has gradually declined, taxes have increased significantly, and the national treasury has become much poorer. In addition to constant warfare, the people have suffered heavy casualties. Those soldiers who have been in battle have no food in their homes, and the common people sigh in sorrow; where is the joy in living? The high-ranking officials, wealthy merchants, and nobles all compete to wear luxurious clothes, play decadent music, build extravagant pavilions and towers, and even the common people living in the mountains and by the water do not dare to harvest water plants. The wealth gap is growing, and the moral fabric of society is deteriorating. Your Majesty should issue a decree, show your benevolence, bestow grace upon the people, put an end to evil and hypocritical practices, reduce taxes, lessen corvée labor, eliminate extravagance and waste, prohibit improper singing and dancing, transform the current state of the country and restore it to normalcy. Isn't this a great thing to do?! In addition, Pengcheng, Bianliang, and other places are full of tyrants lurking like hawks, and the Qingqiu Mountains are full of cunning individuals, like foxes and hares. Their wickedness has surpassed all bounds, and their cruelty is increasing. The people are all weeping, children feel ashamed upon seeing those disheveled individuals, and the elderly feel embarrassed when they see those not wearing Central Plains clothing. Your Majesty should heed the expectations of the people, sympathize with the suffering of the people, appoint generals such as Wei Qing and Huo Qubing, emulate strategists like Xiao He and Zhang Liang, and unite in sweeping away the enemies in the valleys. In this way, even Mount Heng and the Bohai Sea would not suffice; it is far more than simply eliminating the remnants of the bandits!"
The emperor issued a decree, saying, "I rise early and retire late each day, fully dedicated to governing the country well, working tirelessly day and night. Gu Huan from Wu County and Liu Sixiao, a Cavalry Officer, one emerging from seclusion and the other from a busy official role, can both present memorials to me, speak frankly, and offer advice, and their opinions align with my intentions. Now take out their memorials, carefully consider them, see which suggestions can be adopted, and then implement them slowly. I have already elevated Gu Huan to a higher office, and Liu Sixiao can also be included in the selection of officials to commend his frank advice." Gu Huan returned to his hometown, and the emperor rewarded him with a ceremonial whisk (zhuwei) and a plain guqin (suqin).
In the first year of Yongming, the emperor issued a decree summoning Gu Huan to serve as a Doctor of the Imperial Academy, and also summoned Gu An from the same county to serve as a Cavalry Officer. Gu An, courtesy name Changru, was a man of integrity and high moral standing; like Gu Huan, he did not accept the court's summons.
During the New Year, he indulged in feasting and revelry and did not socialize with others. Every morning when he went out, mountain birds would come to his hand to peck at his offerings. He adhered to the teachings of Huang-Lao, understood the principles of Yin and Yang and the Five Elements, and was very accurate in fortune-telling. Around the end of Yuanjia, he left the capital and stayed in the Eastern Mansion, suddenly writing a few words on a pillar: "Twenty-first day of the second month of the thirtieth year," before returning to his hometown. Later, when Emperor Taichu rebelled, it was indeed that year and month. Knowing he was close to death, he wrote poems expressing his wishes, in which he wrote, "The essence moves in accordance with heavenly patterns, while the wandering soul transforms with the material world." On the day he died, in Shanshan, his body lay soft, and he passed away at the age of sixty-four. He was buried in his original grave, where intertwined branches unexpectedly sprouted, and the county magistrate Jiangshan wrote a special report to the court. Later, the emperor ordered his sons to compile his writings, totaling thirty volumes, called "On the Barbarians and the Xia."
To distinguish right from wrong, one should rely on the classics. I have studied the origins of Buddhism and Taoism, so I quoted scriptures from both. The Taoist scripture says, "Laozi left the pass and arrived in the kingdom of Vijaya in India. The king's wife was named Jingmiao. Laozi took in the essence of the sun as she slept. On the night of the eighth day of the second month of the next year, Laozi was born from Jingmiao's left side and walked seven steps as soon as he was born, and thus Buddhism and Taoism came into being." This passage is from "Xuanmiao Neipian." The Buddhist scripture says, "Shakyamuni attained enlightenment after countless lifetimes." This passage is from the "Lotus Sutra." There is also a saying that "He is a Taoist of the realm, a master of Confucianism," from the text "Ruiying Benqi."
Hi, let's talk about this. Since ancient times, the Five Emperors and Three Sovereigns all had mentors. If we discuss national sages and Taoist masters, Laozi and Zhuangzi are among the top. The founders of Confucianism are Zhou Gong and Confucius. If Confucius and Laozi aren't considered Buddhas, then who else qualifies? However, the teachings of Laozi and the Buddhist scriptures are actually quite similar—the Tao is the Buddha, and the Buddha is the Tao. Their teachings align, but their methods are opposite. Some use gentle light to approach the masses, while others use dazzling light to reveal their brilliance. The Tao can help the world and save the people, thus, there is no place it cannot reach; wisdom permeates all things, so there is nothing it cannot achieve. Their approaches to engaging with the world differ, leading to different methods. Everyone maintains their own nature and does not change their behavior. So, you see, dressing neatly is the attire of the Central Plains people; unkempt hair is characteristic of the barbarians. Bowing in a proper manner is the etiquette of the Central Plains; squatting casually is the custom of barbarians. Burial in a coffin is the customs of the Central Plains; cremation and water burial are the customs of the Western Rong people. Maintaining one's appearance and following etiquette is inheriting the teachings of the virtuous way; altering one’s appearance and nature represents a study in breaking bad habits. This is not only reflected in humans, but also in other living beings. Many avian kings and beastly figures are considered Buddhas. In the endless world, generations of sages arise. Some propagate the Five Classics, some spread the teachings of the Three Vehicles. Among birds, they use bird language; among animals, they use animal roars; to educate the people of the Central Plains, they use Central Plains language; to educate barbarians, they use barbarian language. Although boats and carriages can travel far, there remains a distinction between land and water travel; both Buddhism and Taoism can educate people, but there is also a difference between barbarians and the Xia. If we claim their goals are identical and methods interchangeable, can a carriage truly traverse water or a boat travel on land?
Now, if one were to imitate the ways of the Westerners with the nature of the people of the Central Plains, it would not be completely the same nor completely different. Abandoning one's family and forsaking ancestral sacrifices in the country. Those who seek pleasure enforce etiquette; the principles of filial piety are stifled by laws. They act contrary to etiquette and common sense, yet remain completely unaware. Becoming weak and incompetent, forgetting their true nature, who even remembers the original rules anymore? Furthermore, reason is the most precious, while the secular is the most contemptible. Abandoning the rituals of the Central Plains to imitate the barbarians, what's the reasoning behind this? If one were to say this is in accordance with reason, then indeed the reason can be justified; if one were to say this is an approach to secularism, then this approach is utterly ridiculous.
Ah, look at those monks and Taoists, arguing endlessly and attacking one another. Some insist on treating Buddhism and Taoism as entirely separate, while others believe they are actually the same. This boils down to confusing the different with the same and vice versa, resulting in endless debate and confusion.
Although the principles of sages are the same, the specific methods of practice differ. It has no beginning or end, like Nirvana and becoming an immortal, which represent different practices. Buddhism says "Buddha's name is true," Taoism says "the Tao is the one truth," one seeks immortality, the other seeks non-existence. From the names, they seem opposite, but in reality, they lead to the same destination. However, the profound teachings of Taoism are suited for those who are proud, while the direct practical teachings of Buddhism are more suitable for humble and cautious individuals. The rich and colorful teachings of Buddhism and the concise and profound teachings of Taoism; profound teachings are not understood by vulgar people, and the rich teachings are not fully grasped by the knowledgeable. The teachings of Buddhism are grand and captivating, while the teachings of Taoism are simple and implicit; implicit teachings enable clever individuals to grasp them independently, while magnificent teachings make foolish people eager to learn. The classics of Buddhism are many and clear, while the classics of Taoism are few and profound; the profound teachings make it hard to uncover the subtle paths, while the clear teachings make it easy to follow the right path. This is the difference between Buddhism and Taoism.
Sages do not seek fame or recognition in their actions, but they have a sense of propriety; each object has its own purpose, and teachings also have different methods of application. Buddhism is a way to eliminate evil, while Taoism is a way to promote goodness. Promoting goodness is naturally noble, and eliminating evil is naturally courageous. Buddhism has a wide influence and is suitable for saving all beings; Taoism is quiet and secretive, suitable for individual practice. The advantages and disadvantages of Buddhism and Taoism probably lie here.
The customs of squatting and bowing are unique to each nation. It's enough to understand one another, like the chirping of insects and the singing of birds; there's nothing more to say.
Although everyone is discussing Buddhism and Taoism, I lean more towards Taoism. During the Song Dynasty, Minister Yuan Can once refuted Buddhism in the identity of a Taoist, with the following meaning: The white light stops during the day, the stars hide during the night, the occurrence of events, the matter is with the old first, seems to be not entering the pass; it shines brilliantly and is rare.
He also said that the philosophies of Laozi, Zhuangzi, and Confucius have merits worth considering, but Buddhism resembles the fading light of sunset, relying on the remnants of its teachings, appropriating the strengths of others, and ultimately becoming a detrimental parasite. A careful examination of their origins reveals that they are ultimately distinct from our Taoism.
In the Western Regions, the Buddhist scriptures say that the locals are accustomed to bowing in reverence and do not view squatting or sitting as respectful; Daoists emphasize circling three times as a sign of piety, believing that standing straight is not solemn enough. This is not a custom unique to the Western Regions; we have similar practices here as well. When Xiangtong pays respects to the emperor, he advances on his knees; when the King of Zhao pays respects to the Zhou emperor, he also circles the Zhou emperor three times before stopping. Since Buddhism has spread to China, its followers tend to live peaceful lives; those who observe precepts and do good deeds while practicing Buddhism often enjoy smooth sailing. King Wen of Zhou established the Zhou Dynasty, Taibo established the state of Wu, changing the customs of the Di people, without blindly adhering to old rules. Just like traveling by boat or carriage, why should we limit ourselves to just one mode of transport? The spread of Buddhism sometimes adapts to local conditions and at times innovates old customs. While devout believers may not change their attire or appearance, those who genuinely convert in their hearts will certainly see changes in their behavior and demeanor. Such change is rooted in the principles of Buddhism rather than blind adherence to old customs, ensuring that Buddhism's teachings remain distinct and free from chaos.
Confucius' Confucianism, Laozi's Daoism, and Shakyamuni's Buddhism, although the figures may have some similarities, the teaching methods tailored to different geographical environments must inherently differ in principles. With differing starting points, the ultimate goals are bound to diverge. Those who engage in arguments are merely speculating without basis.
Furthermore, the Daoists advocate seeking immortality by changing one's appearance, while Buddhism emphasizes achieving Nirvana through nurturing the mind. Those who change their appearance may turn white hair black, but ultimately they will still die; those who nurture their minds can gradually lessen the confusions of the world, maintain the purity of their minds, and endure eternally. The Buddhist path to Nirvana is about attaining a state of immortality and imperishability. These two paths are so different, how can they be considered the same?
Huan replied:
Looking at the classic works of Huang-Lao Daoism, they can be traced back to the Western Zhou Dynasty; while the introduction of Buddhist scriptures to China began in the Eastern Han Dynasty, separated by more than eight hundred years and spanning several dynasties. If you say that the teachings of Huang-Lao Daoism, although ancient, appeared earlier than Buddhism, it is as absurd as Lü Shang seizing Chen Heng's legacy, or Liu Bang usurping Wang Mang's rule in the Han Dynasty.
The scriptures say that the Rong and Di people have strong and rough characters, so do we still need to use barbaric methods like scraping faces or cutting wheel spokes? Also, the customs of the Yi and Di people involve prolonged kneeling, different from the etiquette of the Central Plains, with alternating postures. Therefore, before the Duke of Zhou, this behavior was prohibited, and Confucius later admonished it. Moreover, taking a boat to cross a river or riding a carriage on land, Buddhism originated in the Rong and Di regions; is it because the old customs of the Rong and Di people were undesirable? Daoism originated in the Central Plains; is it because the customs of the Central Plains were originally good? Nowadays, the customs of the Central Plains have changed and become as coarse as those of the Rong and Di, so Buddhism came to change these customs, which makes sense. The teachings of Buddhism hold great value, so its precepts should be followed; the customs of the Rong and Di people are vulgar, so their rituals can be abandoned. Many scholars and women in the Central Plains still expose their heads and sit in a slouched manner, abusing the customs of the Yi and Di people. Those who promote cutting off hair are often seen as outsiders; the country has its own traditional customs, and the law shouldn't be changed lightly.
Look, if you study Taoism and Buddhism, you will find that their paths are completely different. Buddhism is not the same as Taoism, and Taoism is not the same as Buddhism, just like fish and birds that live in different environments; they will never cross paths. How could both Taoism and Buddhism possibly be widespread around the world? Now Buddhism has spread to the East, and Taoism has spread to the West, so there are distinctions in the world, with various sects having their strengths and weaknesses. Taoism focuses on the fundamentals before branching out, while Buddhism addresses immediate issues before returning to the core principles. So, what exactly are their differences? Where do these differences lie? If haircutting and ordination are considered differences, many people have their hair cut and are ordained; if the establishment of statues is considered different, folk wizards also establish statues. These aren't the key points; the real key lies in the concept of "permanence." How does the concept of "permanence" differ from the fundamentals of Taoism?
The idea of immortality for gods and immortals is merely a makeshift explanation. The term "immortals" broadly refers to natural transformations, rather than being a particularly refined title. Even if one relies on herbs to extend their life for billions of years, they will eventually have to die peacefully, and when the herbs run out, they will wither. These individuals are merely ordinary people seeking longevity and should not be considered true immortals at all.
As the Ming Dynasty monk Shaolong stated in "The Doctrine of the Two Teachings": "Buddhism clarifies its purpose, while Taoism focuses on health preservation. People who prioritize health preservation tend to have a narrow perspective, while those who clarify their purpose have far-sighted vision. Nowadays, the Taoists advocate immortality, saying that they can mend the heavens, which stands in stark contrast to the teachings of Laozi in the 'Tao Te Ching' and Zhuangzi!"
Prince Wen Hui and Prince Liang of Jingling both have a keen interest in Buddhist studies. In Wuxing, there was a Taoist named Meng Jingyi, and the princes invited him to Xuanpu Garden. At that time, many monks were gathered for a meeting there, and Prince Liang asked Jingyi to pay homage to the Buddha, but Jingyi declined. Prince Liang then presented him with a copy of the "Ten Grounds Sutra." Jingyi later wrote an article titled "On the Unity," which essentially argued: "The 'Treasure Accumulation Sutra' says 'The Buddha broadly speaks the Dharma with one sound.' Laozi says 'The sage holds on to the one as the model for the world.' The essence of this 'one' is found here; it is empty, profound, transcending concrete realms, mysterious and unpredictable, constantly changing. It is for all things yet does nothing, seeming to be singular yet encompassing countless others, unable to be described in words, only reluctantly referred to as 'one.' In Buddhism, it is referred to as the true aspect; in Taoism, it is known as the mysterious female. The origin of the Tao is the Buddha's Dharma body. Guard the Dharma body with a non-attached attitude, grasp the origin of Tao with a non-attached attitude. However, the world has eighty-four thousand phenomena, and there are also eighty-four thousand ways of speaking the Dharma; both the Dharma and the phenomena are countless. All levels of phenomena should be guided back to the 'one.' Returning to the 'one' is referred to as dedication; dedication to the right means no evil thoughts. As evil thoughts are eliminated, good deeds continually evolve. Three, five, four, six—adapt as needed. Independent and unchanged, profound in knowledge, without worries. Throughout the ages, countless sages have adhered to this 'one.' The Tao of Laozi and the principles of the Buddha have no fundamental differences; it is merely the confused who have separated them. Accumulate good deeds, cultivate all phenomena, and ultimately become a saint; even with countless expressions, they can never be fully exhausted. Since it is impossible to exhaust them all, how can one articulate this clearly?"
Situ Cengshi wrote an article titled "The Rules of the Door," in which he said: "Dao and Buddha, when taken to their extremes, are actually the same. I see Daoists attacking Confucianism and Mohism, while Daoists argue among themselves about right and wrong. It's like a wild goose that once flew high in the sky, so high and far that it couldn't be clearly seen. The people of Yue thought it was a wild duck, the people of Chu thought it was a certain type of bird; everyone had their own opinions, but in the end, it was just a wild goose." Zhang Rong showed this article to Prince Zhou Yu. Zhou Yu retorted: "The emptiness of the Dharma, while silent and seemingly the same, has different realms and meanings. When you say 'there is no difference at the extreme,' are you suggesting that when it reaches the extreme of emptiness, it becomes indistinguishable from the Dharma? What you claim is the origin is merely a wild goose. You speak of Buddhism one moment and Daoism the next, always wavering between two lesser paths. I don't know how you can recognize the origin, blindly adhering to it; is there any reason in this?" They debated extensively, but the details are not recorded here. Huan Koutai may not have been a great speaker, but he excelled in writing. He wrote an article titled "Three Names Theory," which was exceptionally well-written, rivaling Zhong Hui's "Four Books." He also annotated two series of comments on the "Book of Changes" by Wang Bi, which later scholars would come to study.
Once upon a time, there was a man from Shixing named Lu Du, who was a man with magical abilities. When he was young, he followed General Zhang Yong to the north to fight in a war. However, Zhang Yong was defeated, and the enemy army chased them relentlessly. Lu Du was blocked by the Huai River and was unable to cross it. Lu Du made a silent vow, "If I can escape this disaster, I will never take another life again!" As soon as he finished speaking, he saw two large wooden shields floating by. He grabbed onto the shields and managed to cross the Huai River. Later, he secluded himself in Sangushan Mountain in Xichang, where animals flocked to him. One night, a deer bumped into his house, and Lu Du said, "You've damaged my wall!" Upon hearing this, the deer quickly ran away. In front of his house, there was a pond with fish. He could name each fish, and when he called their names, the fish would swim over to eat and then leave. He foresaw his own death, said goodbye to his family and friends, and passed away peacefully during the final years of the Yongming era.
Next, let's talk about another hermit. In the third year of the Yongming era, the court summoned Gu Huiyin, a cavalry officer, to take on the role of chief secretary of the Ministry of Rites. Gu Huiyin was the son of Gu Ji, the general of the Song Dynasty. He preferred peace and quiet, focusing on cultivating his mind and body, and paid no attention to the court's summons.
Now, let's talk about Zang Rongxu, who hailed from Dongguan in Juxian. His grandfather, Zang Fengxian, served as the magistrate of Jianling County, and his father, Zang Yongmin, served as an assistant professor at the National University. Zang Rongxu became an orphan at a young age and supported himself by working hard in his vegetable garden for offerings. After his mother passed away, he wrote an essay called "On Filial Piety," cleaned the courtyard daily, set up offerings, and worshipped on the first and fifteenth day of every month, never taking the best parts of the offerings for himself. He was simple and honest, loved learning, and compiled a comprehensive history of the Eastern Jin Dynasty, including annals, biographies, records, and more, totaling one hundred and ten volumes. He later secluded himself in Jingkou, teaching and mentoring others. The governor of South Xuzhou once invited him to take a position as a junior official in the Western Bureau, and even recommended him as a scholar, but he turned down both offers.
Later, when Taizu was working in Yangzhou, he summoned Zang Rongxu to serve as the chief scribe, but Zang Rongxu declined the invitation. When Situ Chu Yuan was younger, he personally visited Zang Rongxu and recommended him to Taizu, saying: "Zang Rongxu is a recluse of Zhu Fang Mountain. In the past, Zang Zhi served as an official in the Song Dynasty and was appointed as the magistrate of Pengdai due to his connections to the royal family. He wanted Zang Rongxu to be his deputy, but Zang Rongxu did not like it and resigned from his post, claiming illness. He lived in a simple thatched house, found contentment even in his leaky, damp dwelling, earned a living by cultivating vegetables, and continued this way of life until his old age. He and his friend Guan Kang devoted themselves to studying the classics, tracing ancient historical facts, compiling works, and authored a ten-volume 'History of Jin.' Although his writing lacks fancy rhetoric, it sufficiently complements the history of his time. I have known him for many years, visiting Jingkou annually. I recently heard that he had completed his manuscript and just sent it out, hoping it could be included in the Imperial Library for preservation and study." Taizu replied, "I admire this Zang Rongxu you speak of. It would be great if his historical book could be included in the Tianlu Pavilion!"
Rongxu had a particular fondness for the 'Five Classics' and often said to others, "In ancient times, Lü Shang received the Red Book; King Wu fasted and abdicated; Li Si and Shi Zhi all taught people and had respectful ceremonies." Because he believed he had found the ultimate truth, he wrote the article "Introduction to the Five Classics." Every year on Confucius' birthday, he would display the 'Five Classics' in worship. He styled himself as "Mr. Beihao." He also often reminded himself to overcome his bad habit of drinking. In the sixth year of Yongming, Rongxu passed away at the age of seventy-four years.
Rong Xu and Guan Kang initially lived together in seclusion in Jingkou, and people called them "the two hermits." Kang Zhi, whose courtesy name was Boyu, was from Hedong and had been living in Dantu for generations. He took studying the classics as his career; he did not leave home for forty years and refused all summons from the local government. During the reign of Song Taishi, the court summoned him to serve as a direct official, but he refused. Later, because his mother was old and his family was poor, he requested a position as an official in a small county in Lingnan. He was honest and frugal, living alone in a single room, rarely seeing his wife, and seldom receiving guests. His students learned from him through a traditional apprenticeship, and he was particularly skilled in the "Zuo Zhuan." When Song Taizu was leading the army, he was fond of this field of study, so he gifted him the "Five Classics of the Spring and Autumn Annals." Kang Zhi personally proofread and revised them, and wrote over ten commentaries on the "Book of Rites." Taizu was very happy and cherished these things, and in his final wishes, he had these scriptures placed in the Xuan Palace. Guan Kang Zhi passed away towards the end of the Song Dynasty.
He Qiu, with the courtesy name Zizi, was a native of Lujiang's Lin County. His ancestors were Shang Zhi, a Minister of Works in the Song Dynasty, and his father was Shuo, the Prefect of Yidu. He served as a junior official during the Yuanjia reign of Emperor Wen of Song, and later held various official positions such as a Scholar, an Assistant in the Central Army Guard, an Attendant to the Crown Prince, a Military Advisor in the South, a Chief Scribe of the Pacification Army, a Stable Master to the Crown Prince, and the Magistrate of Danyang and Wu County. He was known for his integrity and lack of personal desires. He also served as a Military Advisor for the Northern Expedition, the Chief Clerk of the Minister of Works, and an Attendant to the Crown Prince. During the Taishi period, his wife passed away, prompting him to return to Wu and bury her in the old cemetery. Although appointed as an Imperial Clerk by the court, he declined the position and chose to remain in Wu, living at Boro Temple, hardly ever seen by anyone. When Emperor Ming died, he came out to mourn, but turned down the appointment as an Assistant in the Ministry of Works. He was then appointed as the Prefect of Yongjia, residing in the Nanjian Temple, where he requested to take up the appointment at the temple rather than going to the provincial capital, which was granted by the court. One night, however, he suddenly slipped away back to Wu on a small boat and secluded himself in Huqiu Mountain. Even after being appointed as a Chamberlain of the Yellow Gate by the court, he turned it down. In the fourth year of Yongming's reign, Emperor Shizu wanted him to be a Grand Master of the Palace, but he turned it down again. He died in the seventh year of Yongming at the age of fifty-six. He Qiu's mother, Lady Wang, was murdered by his father, which caused He Qiu and his brother to lose interest in government positions.
My younger brother Xie Tao, in his youth, did not want to become an official. During the Song Dynasty, the court summoned him to be an attendant for the Crown Prince, but he did not go. He lived in seclusion near the tomb of Bian Wang at Donglimen. He had a straightforward personality and rarely interacted with the nobility. During the Jianyuan era, Chu Yuan and Wang Jian served as prime ministers. Xie Tao told someone, "I have already finished writing 'Book of Qi,' in which my assessment of Chu Yuan and Wang Jian is: 'Yuan comes from a prominent family, while Jian is a national treasure. They do not rely on their relatives, but care for their external families.'" Wang Jian wanted to meet him, but when he found out he couldn't, he ultimately gave up. In the first year of Yongming, the court summoned him to be an official in the Imperial Secretariat. Prince Yuzhang personally visited him, but Xie Tao escaped through the back door. When Prince Zhuling heard about this, he said, "Even Prince Yuzhang couldn't keep him, that's something I can't manage." So he sent him a wine cup from Ji Shuye and a wine pot from Xu Jingshan as a gesture of respect. Xie Tao was usually carefree, getting drunk easily, and never stopped drinking with friends. During the Yongyuan era, there was frequent military unrest in the capital. Xie Tao once switched to wearing pants and engaged in discussions about Buddhist philosophy with Cui Huijing. That's the kind of person he was, not paying attention to minor details.
Xie Tao's younger brother, Xie Yin, was well-versed and also aspired to a reclusive life. He lived in a place called Xiaoshan. During the Longchang era, he served as the Minister of the Palace, and because he was the Empress's cousin, he was held in high regard. After Emperor Ming ascended the throne, Xie Yin sold his garden and house, in preparation for a reclusive lifestyle. In the fourth year of Jianwu, he became the Cavalry Attendant and the Prince of Balang. When he heard that Xie Pu, the Prefect of Wuxing, had resigned, he was worried about future repercussions. So he submitted his resignation, left before the court responded, and went into seclusion on Mount Kuaiji. The Emperor was very angry and ordered the relevant authorities to impeach him, but later issued a lenient edict. In the second year of Yongyuan, the court summoned him once more to serve as the Cavalry Attendant and Minister of Ceremonies.
Liu Qiu, courtesy name Lingyu, was a native of Nieyang in Nanyang. He came from a prestigious family but later relocated to Jiangling. He would seclude himself as long as he could secure an official position. During the Taishi period of the Song Dynasty, he served as the Secretary of the Jinping Prince's Mounted Guard and the County Magistrate of Dangyang. After resigning from his official position and returning home, he quietly secluded himself, subsisting on herbs and sesame seeds. In the early years of the Jianyuan era, Prince Yuzhang served as the Inspector of Jingzhou and invited Liu Qiu to serve as his Deputy, along with Zong Ce from the same county and Yu Yi from Xinye. Liu Qiu and the others all respectfully declined the invitation. In the third year of Yongming, Prince Luling, Xiao Ziqing, recommended Liu Qiu, Zong Ce, Zong Shangzhi, Yu Yi, and Liu Zhao to the court, requesting the court to grant them carriages, horses, and silk. The court issued an edict summoning Liu Qiu to serve as a Tongzhi Lang, but he did not go. Prince Jingling, Zi Liang, wrote to him expressing his sentiments. Qiu's reply was: "I have been bedridden for a long time and have been receiving treatment all day, enjoying the tranquility of the mountains and marshes, and entrusting my twilight years to the fish and birds. Isn't this the great kindness of the legendary emperors Tang Yao, Yu, and Shun, and the grand generosity of King Shao Yong of the Zhou Dynasty? I am of limited ability and cannot grasp profound truths; I am indifferent and do not seek fame or fortune. Since I have already distanced myself from the world, the principles of benevolence and righteousness have long been engraved in my heart. I remain true to my principles and do not seek wealth or status." Qiu was devout in Buddhism, wearing coarse clothes, and often practicing Buddhist fasting. He also annotated the Lotus Sutra and explained Buddhist teachings himself. Because there were few people on the west sandbank of Jiangling, he moved there to live. In the second year of Jianwu, the court summoned him to serve as a Doctor in the National Academy, but he did not accept. In the winter of that year, Qiu fell ill, and at noon, white clouds hovered under the eaves, and the fragrance and chimes were heard. That day, he passed away at the age of fifty-eight years. Liu Zhao, who was of the same clan as Qiu, was summoned by the county to serve as a sacrificial official, but he too declined and secluded himself in the mountains.
Yu Yi, courtesy name You Jian, was from Xinye and later moved to Jiangling. His grandfather Yu Mei was the Prefect of Ba County, and his father Yu Daoji was an officer in the military of Anxi. Yu Yi was a man of humble disposition who preferred seclusion and avoided social interactions. In the first year of the Jianyuan era, the Governor of Yuzhang summoned him to serve as a military officer, but he declined. The local official, King Ying of Linchuan, valued Yu Yi highly and recommended him, even gifting him one hundred bushels of wheat. Yu Yi told the messenger, "I am like those who chop wood and hunt, dressed in coarse cloth; they ride swiftly like chariots that race like the sun and moon, yet manage to sustain themselves. I am truly grateful for Your Majesty's kindness." He then politely declined the reward. In the third year of Yongming, the court summoned him to be an attendant to the Crown Prince, but he refused. He found joy in literary pursuits. The Chief Historian of Anxi, Yuan Tuan, admired his character and sent him letters and gifts. Yu Yi reciprocated by making a bookshelf out of intertwined bamboo for him. In the second year of Jianwu, the court once again summoned him to be a registrar of the Ministry of Works, but he still declined. He later passed away.
Zong Ce, courtesy name Jingwei, was from Nanyang and was the grandson of the scholar Zong Bing from the Song dynasty. Their family had lived in Jiangling for generations. Zong Ce was quiet and humble from a young age, not a fan of the world's clamor. He lamented, "My family is poor, my parents are elderly, I shouldn't take on an official position just to support them. While ancient tales consider this noble, I am skeptical. I cannot obtain the gold from the earth or the carp from the river as the legends say; I can only go with the flow of nature and make use of local resources. Who can handle the court's generous rewards and take on the state's serious matters?"
He passed the scholar's examination and was appointed as a county magistrate, but he declined the position. When Prince Yuzhang summoned him to join the army, he replied in a letter: "Why harm seabirds and cut down trees on the mountains?" After his mother passed away, he personally carried soil to plant pine and cypress trees. Prince Yuzhang wrote to him again, appointing him as a military officer. He replied: "My nature is like that of fish and birds, fond of mountains and forests, attached to pine and bamboo, and indifferent to the paths of the world. I have wandered freely among the mountain streams like a madman, and have aged unknowingly. Now my hair has turned white, how can you impose false responsibilities on me and force me to do things I dislike?" In the third year of Yongming, the court summoned him to serve as a palace attendant to the crown prince, but he did not go.
He wanted to visit famous mountains, so he copied the painting "Shang Ziping" by Zhubing on the wall. His eldest son, who was working as an official in the capital, understood his father's intentions and requested to resign and return home to manage family matters. Officials such as Prince Jing of Anlu and Liu Yin sent him gifts, but he turned them all down. He only took two books, the "Laozi" and "Zhuangzi," with him. As his descendants tearfully bid him farewell, he let out a long, mournful whistle, paid them no mind, and went to Lushan to reside in the old home of Zhubing.
Yu Fu Houzi Xiang was appointed governor of Jiangzhou and received many gifts. He said, "When I was young, I was a bit crazy; I liked to search for herbs in the mountains, that's why I came here from afar. When I’m full, I eat the fruits from pine trees, and I wear clothes made of ivy when I have enough. This is already enough; how can I accept your generous gifts!" Xiang sent someone to invite him, but he avoided him. Later, Xiang came without notice, suddenly arrived at his place, and he had no choice but to meet him in his coarse clothes, but he didn't say a word. Xiang was very unhappy and left. Wang Jian, the Minister of Personnel, sent him a mat made of reeds. Soon after, he returned his brother’s remains to their hometown and returned to live in his old residence at Yuyuesi in Lushan, isolated from the world; he only engaged in discussions with like-minded friends such as Yu Yi, Liu Qiu, and Zongren Shangzhi. When the governor arrived in town accompanied by Prince Zilong, Zong Zhe, the deputy official, came to visit him. He smiled and said, "We have different social statuses; why bother?" Ultimately, he did not respond. In the second year of Jianwu, the court summoned him to be the chief clerk of the Minister of Education, but he still did not attend, and eventually passed away.
He was skilled in painting; he painted a scene of Ruan Ji's encounter at Sumen Mountain on a screen and looked at it while sitting or lying down. He also painted the Buddha Shadow Pavilion at Yuyuesi, all of which were exquisite works. He also enjoyed music, was proficient in the I Ching and the Tao Te Ching, and continued the 'Biography of the High Scholars' by Emperor Fu Mi in three volumes. He had also visited the Seven Ridges of Hengshan and wrote The Records of Hengshan and The Records of Lushan.
Shang Zhi, whose style name was Jingwen, also had a fondness for mountains and rivers. He and Liu Qiu were appointed as secretaries of the Cavalry, but neither of them accepted the positions. In the late Song Dynasty, the Prince of Wuling invited him to serve as a commendator, and the Prince of Yuzhang also invited him to be an assistant driver, but he still declined. During the Yongming period, he and Liu Qiu were summoned as supervisors, and in the early stages of the Emperor's reign, he was summoned as a consultant, but he still declined. Ultimately, he passed away peacefully.
Du Jingchan, courtesy name Jingqi, was from Qiantang, Wu County, and was the great-grandson of Du Zigong. His grandfather, Du Yun, served as a military officer for Liu Yi; his father, Du Daoju, served as a state official and was skilled at chess. Their family was said to have always followed the Way of the Five Pecks of Rice, continuing through Du Jingchan and his son Du Qi. Du Jingchan had a calm and quiet demeanor from a young age, showing little interest in fame or fortune. He was well-read, particularly in the teachings of Huang-Lao. There was a man named Kong Ji in Kuaiji, known for his integrity and righteousness, and Du Jingchan instantly became good friends with him. When he was invited to serve by county and state officials, he declined, citing illness. Even when the court offered him an official position, he also turned it down. He had a good relationship with Gu Huan from the same county, and they established a residence together in Dongshan where they taught students. During the Jianyuan period, Prince Wuling, Ye, served as the governor of Kuaiji, and the emperor dispatched Confucian scholar Liu Zhen to Kuaiji to teach Prince Wuling. Du Jingchan invited Liu Zhen to his mountain cottage to teach, spared no expense in hosting him, and his son Du Qi personally cleaned and served meals to Liu Zhen's students, demonstrating his deep respect for talented individuals. Kong Zhigui, Zhou Yong, and Xie Mao all sent him letters expressing their respect.
In the tenth year of Yongming, Kong Zhigui, Minister of Rites Lu Cheng, Minister of Rites Yu Cong, Prince's Right Commandant Shen Yue, and Minister of Works Right Chief Clerk Zhang Rong jointly recommended Du Jingchan in a memorial, stating: "Privately, we believe that Du Jingchan of Wu County is pure of heart and humble, with a naturally amiable disposition. His intelligence and talent come naturally. He is well-versed in the teachings of Confucianism and Daoism, well-read in history and philosophy, fond of literature and art, and skilled in deep principles. During the Taishi era, he resigned from office, abandoned his family business, and secluded himself in Taiping Mountain. He built a house in the mountains, foraged for herbs, grew his own food, and entertained himself by singing. He is unique, unconcerned with fame and fortune, wearing coarse clothes and eating simple meals for more than twenty years. Even ancient scholars and virtuous men would find it hard to surpass him. If he were to come out to serve as an official, the valleys would rejoice and the trees would dance!" However, the emperor did not heed their recommendation. In the early years of Jianwu, the court summoned him to serve as an Assistant Cavalryman, but Du Jingchan declined, citing illness as the reason. He passed away in the first year of Yongyuan at the age of sixty-four. Kong Daozheng, an official in Kuaiji, was a good friend of Jingchan as he held noble aspirations and was unwilling to serve as an official. During the Yongming era, there was a man surnamed Cai living on Zhongshan in Kuaiji, but his exact name is lost to history. This man kept dozens of mice that would come and go as he pleased, talking nonsense, and people at the time called him the "Exiled Immortal." No one knows what happened to him afterward.
Shen Linshi, courtesy name Yunzhen, was a native of Wukang in Wuxing. His grandfather Shen Yingqi once served as the Grand Minister of the Taizhong during the Jin Dynasty. Shen Linshi was diligent in his studies from a young age, even though his family was poor. He would weave curtains while studying, never stopping. As the Song Yuanjia era was coming to an end, Emperor Wen ordered the Minister of Works, He Shangzhi, to compile the "Five Classics" and search for talented individuals. Shen Linshi was recommended locally. He Shangzhi said to his son He Yan, "What a remarkable talent from Shandong!" When Shen Linshi was young, he returned home due to illness and cut off ties with the outside world. He also took care of his older brother's orphaned son and was well-respected in the community. Some advised him to become an official, but he replied, "Being an official is like a fish in a net or a beast in a cage; it's the same everywhere. Sages can see through the world's vanities, so they think carefully about the consequences before taking each step. Although I cannot be as indifferent to fame and fortune as the sages, how could I not want to improve every day?" He then wrote a work titled "Xuan San Fu" to express his determination to live in seclusion. The magistrate Kong Shanshi wanted him to become an official, but he chose not to respond. His relatives, the Inspector of Xuzhou Shen Tanqing, the Attendant Shen Huaiwen, and the Left Commander Shen Bo, all visited him, but he chose not to respond. He lived in seclusion on Chashan Mountain in Wuxing, teaching and giving lectures. He had hundreds of followers building homes around him. Shen Linshi had a deep admiration for Lu Ji's "Lianzhu" and often shared insights about it with his students.
General Zhang Yong was serving in Wuxing and wanted to invite Shen Linshi to work in the county. Upon hearing that the scenery in the county was beautiful, Shen Linshi decided to stay for a few months. Zhang Yong wanted to appoint him as an official, so he sent someone to convey this intention. Shen Linshi replied, "Your moral character is noble, honest, and unpretentious. You devote yourself wholeheartedly to governing the mountains, forests, and fields, so that the common people can wear coarse clothes, lean on crutches, and forget about fatigue and illness. If you want to use gorgeous decorations to cover up natural simplicity, and use the attire of a civil official to adorn a recluse, though my abilities are limited, I am willing to follow your noble character, even if it means dying like walking into the sea!" Zhang Yong had no choice but to give up.
As the Shengming years of the Song Dynasty were coming to an end, Governor Wang Huan recommended Shen Linshi to the court, and the emperor issued a decree appointing him as an official to serve the court, but he did not go. In the sixth year of Yongming, Ministry of Personnel official Shen Yuan and Ministry of Rites official Shen Yue recommended Shen Linshi in a memorial, praising his noble character as something innate, and his profound knowledge and talents as the result of long-term hard work. Coming from a poor family, he often went hungry, studying and farming at the same time, persisting even as he grew older, chopping wood and singing songs, never stopping. His brother passed away early, leaving behind several nephews, whom he took on the responsibility to raise, enduring hardships and leaving the best for his nephews. In his seventies, his integrity remained steadfast. Since the Yuanjia years, the court had summoned him multiple times, but he always refused. He was as pure as jade and as unyielding as frost. If he were appointed to serve in the court, he would surely convey the court's rules and regulations to remote areas, spreading the emperor's benevolence to distant places. The emperor decreed that he should serve as a Tai Xue scholar, then as a Compiler during the Jianwu era; in the Yongyuan era, he was appointed as a Tai Zi Chamberlain; but he declined all of these appointments.
Shen Linshi chopped wood and carried water every day, grew his own food, and maintained high moral standards until old age. He had a passion for learning and never let up. Once, when his house caught on fire and destroyed thousands of volumes of books, in his eighties, he still had sharp eyes and ears, and carefully transcribed the remaining manuscripts by hand under the firelight, meticulously copying two to three thousand volumes, filling many boxes. People believed this was a result of his regular practice of maintaining his health and calmness. He wrote "The Two Parts of the Zhou Yi," "Zhuangzi Nei Pian Xun," and annotated "Yi Jing," "Li Ji," "Spring and Autumn Annals," "Shang Shu," "Analects," "Classic of Filial Piety," "Mourning Attire," "Essentials of Laozi," and several dozen other volumes. He believed that those who were knowledgeable about life and death, like Yang Wangsun and Huang Fu Mi, were ultimately bound by secular rituals and laws, pretending and acting, so he created a distinctive funeral ceremony for himself. He passed away at the age of eighty-six.
Shen Yanzhi, whose courtesy name was Shigong, was the son of Tan Qing, the Governor of Xu Zhou, and he also did not hold any official position. The court summoned him to serve as the Prince's Stableman, and in the first year of the Yongming era, he was summoned to be a Gentleman in the Palace Library. Three years later, the court issued a decree summoning the former National Attendant of Nan County, Shen Yi, to be a Compiler. In the second year of Jianwu, he was summoned to be the Prince's Attendant, and in the second year of Yongyuan, he was summoned to be a Direct Gentleman. Shen Yi, courtesy name Cumo, was the grandson of Shen Yin, the military general of the Song Dynasty.
Wu Bao, courtesy name Tiangai, hailed from Juancheng in Puyang. He was well-versed in Confucianism, particularly skilled in the "Three Rites," as well as in the works of Laozi and Zhuangzi. During the Taishi reign of the Song Dynasty, he crossed the Yangtze River and gathered students to lecture. Wearing a yellow cap and carrying a bamboo whisk, he followed a vegetarian diet for over twenty years. In the first year of Longchang, the emperor issued a royal decree: "The hermit Wu Bao of Puyang, secluded in the mountains, with a noble and steadfast character, deeply immersed in ancient classics, and working even harder in his old age. He is hereby summoned to be a doctor of the Imperial Academy." However, he turned it down. At that time, Prince Shi'an Yaoguang and General Jiang Shi set up a lecture hall in his honor south of Jiangshan, where many scholars came to study after the death of Liu Zhan. Eventually, Wu Bao passed away peacefully.
Kong Sizi, courtesy name Jingbo, was from the state of Lu. During the Song Dynasty, he served as a scholar in the Imperial Academy during the same period as Emperor Taizu. However, he did not like the position, so he resigned from his post in Luling County and retired to Zhongshan. The court later appointed him as a Grand Master of the Court. In the third year of Jianwu, he passed away.
Xu Bozhen, courtesy name Wenchu, was from Dongyang Taizuo. Both his grandfather and father were officials in the county. Bozhen grew up in poverty, writing on bamboo leaves and studying on the ground. During a flash flood, his house was swept away, and neighbors fled for their lives. He simply raised his bed higher and kept studying without missing a beat. His uncle Fan had a good relationship with Yan Zhi and built a study on Qumeng Mountain for lectures. Bozhen went there to study for ten years, delving deeply into the classics, and many students flocked to him. The Prefect of Langye, Wang Tansheng, and the Prefect of Wu County, Zhang Yan, politely invited him to take up an official position, but he turned them down every single time. The scholar Shen Yan visited him, having long conversations and expressing their strong friendship. Gu Huan from Wu County raised questions about some challenging passages in the "Book of Documents," and Bozhen explained them clearly and convincingly, gaining the respect of many Confucian scholars.
Bozhen is very knowledgeable about Buddhism and Daoist philosophy, and is also well-versed in some Daoist practices. During a drought, he performed a divination, and it indeed rained heavily on the day he predicted. He is very polite, always making a point to walk quickly around the gnarled trees. He lost his wife early in life and often compared himself to Zeng Shen. Nine li to the south of his home, there is a high mountain called Jiuyan Mountain, where Long Qiu Chang once lived in seclusion during the Eastern Han Dynasty. The mountain is home to many colorful dragon cypresses, which locals affectionately call "Women's Rock." Two years later, Bozhen moved there. In front of his house, a catalpa tree grew thick enough to be embraced within just a year. One night, a red light suddenly appeared on the eastern rock wall of his house, illuminating the area before vanishing; two white magpies perched on his door and window. People believed this was a reflection of his noble character. In the second year of Yongming, the governor of Yuzhang, Wang, wanted him to be a councilor, but he respectfully declined. His family was very poor, with four brothers who supported each other through life, and they were known locally as the "Four Haos." In the fourth year of Jianwu, he passed away at the age of 84. Throughout his lifetime, he taught over a thousand students.
His fellow countyman, Lou Youyu, was also a prominent Confucian scholar, authoring thirty volumes of "Li Jun Yi." Later, he became a censor and held a respectable official position.
Another fellow countyman, Lou Huiming, was also knowledgeable in Daoist practices. He lived on Jinhua Mountain, where the local wildlife, including poisonous insects, avoided him. Upon hearing this, Emperor Song Ming invited him to reside in Hualin Garden and bestowed upon him an official title, but he steadfastly refused, insisting on returning to his hometown. In the third year of the Yongming era, he suddenly took a small boat to Lin'an County, and no one understood why he did this. Shortly thereafter, Tang Yuzhi's rebel forces breached the county. Prince Wen Hui extended an invitation for him to reside in Jiangshan, but he requested to return home, and the emperor graciously agreed. The emperor also commanded the construction of accommodations for him.
In historical records, it is said that Gu Huan evaluates various schools of thought, favoring Laozi and belittling Buddhism. Buddhism, its principles are silent yet timeless, permeating throughout the ages. Its signs manifest in the world, with profound origins that are endless and vast beyond the comprehension of the universe. Its vastness is beyond calculation, truly remarkable! Only a true master can utter such insights! It can explore the essence of things, perceive the silent truths. It will respond if you have the insight; it can encompass all grand and subtle matters.
The teachings of Confucianism emphasize benevolence, righteousness, propriety, and harmony, advocating love, justice, rituals, and harmony. Buddhism, on the other hand, is based on compassion, with the pursuit of lasting joy as its aim. Even small acts of generosity should be approached with mindfulness and respect. Confucian teachings follow ancestral rules, using ancient examples to explain modern times, making them easy to understand. Buddhism teaches the principle of cause and effect, with present actions determining future consequences, where karma and actions are interlinked. Yin-Yang teachings involve divination and the observation of celestial phenomena, guiding people to follow seasonal changes and understand their benefits and drawbacks. Buddhism holds that humans possess keen senses and clear minds, akin to the stars, so why depend on divination methods like casting lots?
The teachings of Legalism are based on laws and governance, prohibiting evil and clearly defining rewards and punishments; Buddhism says that ten evil deeds will lead to downfall, and five serious crimes will suffer the suffering of Avici Hell, Knife Mountain, Sea of Fire, and Boiling Oil, all of which are self-inflicted without any deviation. The teachings of Mohism advocate frugality and simplicity, even if their heels are worn and their heads are bloodied, they remain stingy; Buddhism says that for faith, one can abandon one's skin as one would cut a gourd, abandon one's eyes like stars in a well, and abandon one's wife and children for faith, like an eagle sheltering a dove. The teachings of the School of Diplomacy value strategy and eloquence, with the ultimate goal of adapting to change; Buddhism says that a sentence of Buddhist teachings can have multiple interpretations, and there's no need to seek guidance; wisdom can be obtained from various debates and gatherings. The teachings of the Eclectic School integrate the thoughts of Confucianism and Mohism; Buddhism says that it explains the laws of the universe, is there anything it can't encompass? The teachings of the Agriculturalists focus on sowing and cultivating, being familiar with the five agricultural tasks, and planting nine kinds of grains; Buddhism says that the rice grown is unlike ordinary rice, can obtain heavenly rewards, and naturally receive food. The teachings of Taoism seek emptiness, obtain their nature, discard emotions, and concentrate the mind; Buddhism says, as it states in the Prajnaparamita Sutra, everything is empty; what kind of path can even be named? What can be obtained? Compared with Taoism, Buddhism reveals the distinctions between truth and falsehood, and between high and low. The profound principles of Buddhism are omnipresent. By skillfully using it, one can be liberated from the secular world. The nine schools of thought serve to educate the world; the Legalists, Taoists, and Mohists have different methods of thinking, and Confucianism does not study these, nor does it hinder one from becoming a qualified Confucian; whereas the profound principles of Buddhism are rich in wisdom, if one knows nothing about the world, one cannot become a perfect sage.
As for the power of the deities in Daoism and the incredible transformations that take place, they are difficult to describe with language and images. The spells practiced by Zhang Jiao, Mi Xiu, and others are said to have been passed down from the ancient Boyangzi. People chase after fame and fortune, often choosing between these two teachings, while monks and Taoists attack each other. They value both morality and profit. Upon careful study, the two teachings ultimately lead to the same goal. The emergence of these doctrines may differ, resulting in variations in their quality. The essence of Daoism is rooted in emptiness, which cannot be achieved through study alone. They discard the wisdom of sages, yet engage in many purposeful actions. This kind of purposeful action is ultimately not the essence of Daoism. If both the means and ends are empty, then what distinction is left?
Buddhism, on the other hand, is based on ordinary people, transforming them from ignorance to enlightenment, guiding the ignorant towards the path of holiness. Though the journey is long, it can be undertaken; though the goal is lofty, there is a path to follow. Buddhism advocates for goodness, emphasizing the oneness of self and others. However, superficial individuals often fail to comprehend this. The ups and downs of worldly life hinge on the principles of cause and effect. Good deeds may not always bring rewards, and harming living beings may not always bring disaster. Gifted individuals might face setbacks, while those of average talent might enjoy wealth and success. Loyalty may lead to abandonment, while deceitfulness may lead to promotion. Therefore, there are no absolute notions of sin or virtue in the world, and karmic retribution is not always certain. This is reflected in Buddhist teachings, which elucidate the concepts of karma spanning three lifetimes. Historians admire Buddhism, believing in karmic retribution and considering it the noblest doctrine.
This person is truly of noble character and profound knowledge. The phrase "praising him: embodying integrity and simplicity, walking the path of learning" refers to him. He has always focused on self-cultivation, without seeking fame and fortune, like a dragon giving up its extravagant exterior to focus on inner cultivation.
Just look at him; he usually keeps a low profile, silently studying and improving himself. This starkly contrasts with those who are always flaunting themselves. He understands that true strength lies not in superficial glamour, but in inner cultivation. His indifference to fame and fortune, along with his dedication to self-cultivation, is truly admirable. His life motto is to be down-to-earth, constantly learning, and improving himself. This stands in stark contrast to those who chase quick success. He remains steadfast in his principles and is not swayed by external temptations. He is like a raw piece of jade, quietly waiting to be discovered and shaped.
As a result, he ultimately achieved success, which is a testament to his consistent efforts. Through his actions, he embodies what true "integrity and simplicity, and dedication to learning" means. His life experiences are worth learning from and should be emulated. His life resembles a silent poem, rich in philosophy. "Only this hidden, abandon scales and grow horns," these eight characters perfectly encapsulate his life journey.
