The Poetry and Prose of Wang Wei (王維詩文) 1-2 9781501516023, 1501516027, 9781501519154, 1501519158

Table of contents :
Vol. 1
Table of Contents
Introduction
The complete poet
Happy that Zu Three has come to spend the night
Wang Wei and Buddhism
Recurring clusters of allusions
Conventions of translation and editions
Juan 1: Old style poems (王右丞集卷之一 古詩)
1.1 奉和聖製天長節賜宰臣歌應制
1.2 登樓歌
1.3 雙黃鵠歌送別
1.4 贈徐中書望終南山歌
1.5–1.6 送友人歸山歌
1.7–1.8 魚山神女祠歌
1.9 白黿渦
1.10 酬諸公見過
Juan 2: Old style poems (王右丞集卷之二 古詩)
2.1–2.5 扶南曲歌詞五首
2.6 從軍行
2.7 隴西行
2.8 早春行
2.9 贈裴迪
2.10 瓜園詩（并序）
2.11 同盧拾遺韋給事 東山別業二十韻 給事首春休沐 維已陪遊 及乎是行 亦預聞命 會無車馬 不果斯諾
2.12 和使君五郎西樓 望遠思歸
2.13 酬黎居士淅川作
2.14 奉寄韋太守陟
2.15 林園即事寄舍弟紞
2.16 贈從弟司庫員外絿
2.17 座上走筆贈薛璩 慕容損
2.18 贈李頎
2.19 贈劉藍田
2.20 贈房盧氏琯
2.21 贈祖三詠
2.22 春夜竹亭贈錢少府歸藍田
2.22a 錢起：酬王維春夜竹亭曾別
2.23–2.25 戲贈張五弟諲三首
2.26 至滑州隔河望黎陽憶丁三寓
2.27 秋夜獨坐懷內弟崔興宗
2.28 贈裴十迪
2.29 華嶽
Juan 3: Old-style poems (王右丞集卷之三 古詩)
3.1 胡居士臥病遺米因贈
3.2–3.3 與胡居士皆病寄此詩兼示學人 二首
3.4 藍田山石門精舍
3.5 青溪
3.6 崔濮陽兄季重前山興
3.7 終南別業
3.8 李處士山居
3.9 韋侍郎山居
3.10 丁寓田家有贈
3.11 渭川田家
3.12 春中田園作
3.13 過李揖宅
3.14 飯覆釜山僧
3.15 謁璿上人（并序）
3.16 送魏郡李太守赴任
3.17 送康太守
3.18 送陸員外
3.19 送宇文太守赴宣城
3.20 送綦毋校書棄官還江東
3.21 送六舅歸陸渾
3.22 邱為： 留別王維
3.23 送別
Juan 4: Old style poems (王右丞集卷之四 古詩)
4.1 送張五歸山
4.2 淇上別趙仙舟
4.3 送縉雲苗太守
4.4 送從弟蕃遊淮南
4.5 送權二
4.6 送高道弟耽歸臨淮作
4.7 送綦毋潛落第還鄉
4.8 送張舍人佐江州同薛據十韻
4.9 送韋大夫東京留守
4.10 資聖寺送甘二
4.11 留別山中溫古上人兄并示舍弟縉
4.12 觀別者
4.13 別弟縉後登青龍寺望藍田山
4.14–4.15 盧象: 別弟妹二首
4.16 別綦毋潛
4.17 新晴野望
4.18–4.21 晦日游大理韋卿城南別業四首
4.22 冬日游覽
4.23 自大散以往深林密竹磴道盤曲四五十里 至黃牛嶺見黃花川
4.24 盧象: 休假還舊業便使
4.25 早入滎陽界
4.26 宿鄭州
4.27 渡河到清河作
4.28 苦熱
4.29 納涼
Juan 5: Old style poems (王右丞集卷之五 古詩)
5.1–5.3 濟上四賢詠
5.4–5.9 偶然作六首
5.10 西施詠
5.11 李陵詠
5.12 燕子龕禪師詠
5.13 羽林騎閨人
5.14 冬夜書懷
5.15 早朝
5.16–5.17 寓言二首
5.18 雜詩
5.19 獻始興公
5.20 哭殷遙
5.21 歎白髮
Juan 6: Old style poems (王右丞集卷之六 古詩)
6.1 夷門歌
6.2 新秦郡松樹歌
6.3 青雀歌
6.4 隴頭吟
6.5 老將行
6.6 燕支行
6.7 桃源行
6.8 洛陽女兒行
6.9 黃雀癡
6.10 榆林郡歌
6.11 問寇校書雙溪
6.12 寄崇梵僧
6.13 同崔傅答賢弟
6.14 同比部楊員外十五夜游有懷靜者季
6.15 故人張諲工詩 善易卜兼能丹青草隸頃以詩見 贈聊獲酬之
6.16 答張五弟
6.17 贈吳官
6.18 雪中憶李揖
6.19 送崔五太守
6.20 送李睢陽
6.21 寒食城東即事
6.22 不遇詠
Juan 7: Recent style poems (王右丞集卷之七 近體詩)
7.1 奉和聖製賜史供奉曲江宴應制
7.2 從岐王過楊氏別業應教
7.3 從岐王夜讌衛家山池應教
7.4 和尹諫議史館山池
7.5 同崔員外秋宵寓直
7.6 奉和楊駙馬六郎秋夜即事
7.7 酬虞部蘇員外 過藍田別業不見留之作
7.8 酬比部楊員外暮宿琴臺朝躋書閣率爾見贈之作
7.9 酬嚴少尹徐舍人見過不遇
7.10 慕容承攜素饌見過
7.11 酬慕容十一
7.12 酬張少府
7.13 喜祖三至留宿
7.13a 祖詠：答王維留宿
7.14 酬賀四贈葛巾之作
7.15 寄荊州張丞相
7.16 輞川閒居贈裴秀才迪
7.17 冬晚對雪憶胡居士家
7.18 山居秋暝
7.19 歸嵩山作
7.20 歸輞川作
7.21 韋給事山居
7.22 山居即事
7.23 終南山
7.24 輞川閒居
7.25 春園即事
7.26 淇上即事田園
7.27 與盧象集朱家
7.28 過福禪師蘭若
7.29 黎拾遺昕裴秀才迪見過秋夜對雨之作
7.30 晚春嚴少尹與諸公見過
7.31 過感化寺曇興上人山院
7.31a 裴迪：游感化寺曇興上人山院
7.32 夏日過青龍寺謁操禪師
7.32a 裴迪：夏日過青龍寺謁操禪師
7.33 鄭果州相過
7.34 過香積寺
7.35 過崔駙馬山池
7.36 送李判官赴東江
Juan 8: Recent style poems (王右丞集卷之八 近體詩)
8.1 送封太守
8.2 送嚴秀才還蜀
8.3 送張判官赴河西
8.4 送岐州源長史歸
8.5 送張道士歸山
8.6 同崔興宗送衡岳瑗公南歸
8.6a 崔興宗：同王右丞送瑗公南歸
8.7 送錢少府還藍田
8.8 錢起: 晚歸藍田酬王維給事贈別
8.9 送邱為往唐州
8.10 送元中丞轉運江淮
8.11 送崔九興宗游蜀
8.12 送崔興宗
8.13 送平淡然判官
8.14 送孫秀才
8.15 送劉司直赴安西
8.16 送趙都督赴代州得青字
8.17 送方城韋明府
8.18 送李員外賢郎
8.19 送梓州李使君
8.20 送張五諲歸宣城
8.21 送友人南歸
8.22 送賀遂員外外甥
8.23 送楊長史赴果州
8.24 送邢桂州
8.25 送宇文三赴河西充行軍司馬
8.26 送孫二
8.27 送崔三往密州覲省
8.28 送邱為落第歸江東
8.29 漢江臨汎
8.30 登辨覺寺
8.31 涼州郊外游望
8.32 觀獵
Juan 9: Recent style poems (王右丞集卷之九 近體詩)
9.1 春日上方即事
9.2 汎前陂
9.3 游李山人所居因題屋壁
9.4 登河北城樓作
9.5 登裴秀才迪小臺作
9.6 被出濟州
9.7 千塔主人
9.8 使至塞上
9.9 晚春閨思
9.10 戲題示蕭氏外甥
9.11 秋夜獨坐
9.12 待儲光羲不至
9.13 聽宮鶯
9.14 早朝
9.15–9.17 愚公谷三首
9.18 雜詩
9.19 過秦皇墓
9.20–9.23 故太子太師徐公挽歌四首
9.24–9.26 故西河郡杜太守挽歌三首
9.27–9.28 故南陽夫人樊氏挽歌二首
9.29–9.30 吏部達奚侍郎夫人寇氏挽詞二首
9.31–9.35 恭懿太子挽歌五首
Juan 10: Recent style poems (王右丞集卷之十 近體詩)
10.1 奉和聖製從蓬萊向興慶閣道中留春雨中春望之作應制
10.2 大同殿生玉芝龍池上有慶雲百官共睹 聖恩便賜宴樂敢書即事
10.3 敕賜百官櫻桃
10.3a 崔興宗： 和王維敕賜百官櫻桃
10.4 敕借岐王九成宮避暑應教
10.5 和賈舍人早朝大明宮之作
10.5a 賈至： 早朝大明宮呈兩省僚
10.5b 杜甫： 奉和賈至舍人早朝大明宮
10.5c 岑參： 奉和中書舍人賈至早朝大明宮
10.6 和太常韋主簿五郎溫湯寓目
10.7 苑舍人能書梵字兼達梵音 皆曲盡其妙戲為之贈
10.7a 苑咸: 酬王維（並序）
10.8 重酬苑郎中并序時為庫部員外
10.9 酬郭給事
10.10 既蒙宥罪旋復拜官伏感聖恩竊書鄙意兼奉簡新除使君等諸公
10.11 酌酒與裴迪
10.12 輞川別業
10.13 早秋山中作
10.14 積雨輞川莊
10.15 過乘如禪師蕭居士嵩邱蘭若
10.16 春日與裴迪過新昌里訪呂逸人不遇
10.16a 裴迪： 春日與王右丞過新昌里訪呂逸人不遇
10.17 送方尊師歸嵩山
10.18 送楊少府貶郴州
10.19 出塞作
10.20 聽百舌鳥
Textual notes
Abbreviations
1. Pre-modern editions of Wang Wei’s works
2. Other sources for Wang Wei texts
Juan 1
Juan 2
Juan 3
Juan 4
Juan 5
Juan 6
Juan 7
Juan 8
Juan 9
Juan 10
Selected Bibliography on Wang Wei’s works
Vol. 2
Table of Contents
Juan 11: Recent style poems (王右丞集卷之十一 近體詩)
11.1 奉和聖製慶玄元帝玉像之作應制
11.2 奉和聖製與太子l諸王三月三日龍池春褉應制
11.3 奉和聖製上巳于望春亭觀禊飲應制
11.4 奉和聖製幸玉真公主山莊因題石壁十韻之作應制
11.5 奉和聖製登降聖觀與宰臣等同望應制
11.6 奉和聖製御春明樓臨右相園亭賦樂賢詩應制
11.7 奉和聖製暮春送朝集使歸郡應制
11.8 奉和聖製送不蒙都護兼鴻臚卿歸安西應制
11.9 三月三日曲江侍宴應制
11.10 奉和聖製十五夜燃燈繼以酺宴應制
11.11 奉和聖製重陽節宰臣及群官上壽應制
11.12 三月三日勤政樓侍宴應制
11.13 和陳監四郎秋雨中思從弟據
11.14 和僕射晉公扈從溫湯
11.15 和宋中丞夏日遊福賢觀天長寺之作
11.16 沈十四拾遺新竹生讀經處同諸公作
11.17 贈東嶽焦鍊師
11.18 贈焦道士
11.19 投道一師蘭若宿
11.20 山中示弟
11.21 田家
11.22 過盧員外宅看飯僧共題
11.23 濟州過趙叟家宴
11.24 青龍寺曇壁上人兄院集（并序）
11.24a 王昌齡： 同王維集青龍寺曇壁上人兄院五韻
11.24b 王縉： 同王昌齡裴迪游青龍寺曇壁上人兄院集和兄維
11.24c 裴迪：青龍寺曇壁上人院集
Juan 12: Recent style poems (王右丞集卷之十二 近體詩)
12.1 春過賀遂員外藥園
12.2 河南嚴尹弟見宿弊廬訪別人賦十韻
12.3 送祕書晁監還日本國（并序）
12.4 送徐郎中
12.5 送熊九赴任安陽
12.6 送李太守赴上洛
12.7 遊感化寺
12.8 王縉(?): 遊悟真寺
12.9 與蘇盧二員外期遊方丈寺而蘇不至因有是作
12.10 曉行巴峽
12.11 賦得清如玉壺冰
12.12 春日直門下省早朝
12.13 上張令公
12.14 哭褚司馬
12.15 過沈居士山居哭之
12.16 哭祖六自虛
Juan 13: Recent style poems (王右丞集卷之十三 近體詩)
13.1 答裴迪輞口遇雨憶終南山之作
13.1a 裴迪：輞口遇雨憶終南山因獻王維
13.2 山中寄諸弟妹
13.3 聞裴秀才迪吟詩因戲贈
13.4 贈韋穆十八
13.5–13.9 皇甫岳雲谿雜題五首
13.10–13.29 輞川集（并序）
13.30 臨高臺送黎拾遺
13.31 山中送別
13.32 別輞川別業
13.32a 王縉：別輞川別業
13.33 崔九弟欲往南山馬上口號與別
13.33a 裴迪：崔九欲往南山馬上口號與別
13.33b 崔興宗：留別王維
13.34 息夫人
13.35–13.37 班婕妤三首
13.38 題友人雲母障子
13.39 紅牡丹
13.40 左掖梨花
13.40a 邱為： 左掖梨花
13.40b 皇甫冉：左掖梨花
13.41 口號又示裴迪
13.42–13.44 雜詩三首
13.45 崔興宗寫真詠
13.46 山茱萸
13.47 哭孟浩然
Juan 14: Recent style poems (王右丞集卷之十四 近體詩)
14.1–14.7 田園樂七首
14.8–14.11 少年行四首
14.12 寄河上段十六
14.13 贈裴旻將軍
14.14 九月九日憶山東兄弟
14.15 戲題輞川別業
14.16 戲題盤石
14.17 與盧員外象過崔處士興宗林亭
14.17a 盧象：同王維過崔處士林亭
14.17b 王縉：與廬員外象過崔處士興宗林亭
14.17c 裴迪：與盧員外象過崔處士興宗林亭
14.17d 崔興宗： 酬王摩詰過林亭
14.18 送王尊師歸蜀中拜掃
14.19 送元二使安西
14.20 齊州送祖三
14.21 送韋評事
14.22 靈雲池送從弟
14.23 送沈子福歸江東
14.24 寒食汜上作
14.25 劇嘲史寰
14.26 菩提寺禁裴迪 來相看說逆賊 等凝碧池上作音樂供奉人等舉 聲便一時淚下 私成口號誦示 裴迪
14.27 涼州賽神
14.28 送殷四葬
14.29 歎白髮
Juan 15: Supplemental collection (王右丞集卷之十五　外編)
15.1 東谿翫月
15.2 過太乙觀賈生房
15.3 送孟六歸襄陽
15.4–15.5 孫逖： 淮陰夜宿二首
15.6 孫逖： 下京口埭夜行
15.7 孫逖： 出行遇雨
15.8 孫逖： 夜到潤州
15.9 宋之問： 冬夜寓值麟閣
15.10 賦得秋日懸清光
15.11 山中
15.12–15.13 王涯(?)：從軍行二首
15.14–15.15 王涯(?)：遊春曲二首
15.16 相思
15.17–15.18 王涯(?)：太平樂二首
15.19 王涯(?)： 送春辭
15.20 書事
15.21–15.22 王涯(?)：塞上曲二首
15.23 王涯(?)： 隴上行
15.24–15.28 王涯(?)：閨人贈遠五首
15.29 孟浩然：過友人莊
15.30 鄭谷： 感興
15.31–15.32 王涯(?)：遊春辭二首
15.33–15.34 王涯(?) ：秋思二首
15.35–15.36 王涯(?)：秋夜曲二首
15.37 王涯(?)： 從軍辭
15.38–15.39 王涯(?)：塞下曲二首
15.40–15.41 王涯(?)：平戎辭二首
15.42 王涯(?)：閨人春思
15.43–15.44 王涯(?)：贈遠二首
15.45 王涯(?)：獻壽辭
15.46 失題
15.47 疑夢
Selected Prose From Juan 16: Rhapsodies and memorials (王右丞集卷之十六 賦表)
16.1 白鸚鵡賦
16.2 賀古樂器表
From Juan 17: Memorials (王右丞集卷之十七 表)
17.3 為畫人謝賜表
17.5 為幹和尚進注仁王經表
17.6 為舜闍黎謝御題大通大照和尚塔額表
17.7 為僧等請上佛殿梁表
17.8 責躬薦弟表
17.9 請施莊為寺表
From Juan 18: Reports, prose pieces, letters, and records (王右丞集卷之十八 狀文書記)
18.5 與工部李侍郎書
18.6 山中與裴秀才迪書
18.7 與魏居士書
18.8 冬筍記
From Juan 19: Prefaces (王右丞集卷之十九 序)
19.1 暮春太師左右丞相諸公于韋氏逍遙谷讌集序
19.5 送懷州杜參軍赴京選集序
19.6 送鄆州須昌馮少府赴任序
19.7 送鄭五赴任新都序
19.9 送衡岳瑗公南歸詩序
19.10 薦福寺光師房花藥詩序
From Juan 20: Eulogies (王右丞集卷之二十 文讚)
20.1 讚佛文
20.2 西方變畫讚（並序）
20.3 繡如意輪像讚（並序）
20.4 給事中竇紹為亡弟故駙馬都尉于孝義寺浮圖畫西方阿彌陀變讚（並序）
20.6 皇甫岳寫真讚
20.7 裴右丞寫真讚
Juan 24: Stele inscriptions (王右丞集卷之二十四 碑銘)
24 大唐大安國寺故大德淨覺禪師塔銘（並序）
Juan 25: Stele inscriptions (王右丞集卷之二十五 碑銘)
25.1 能禪師碑
25.2 大薦福寺大德道光禪師塔銘
Textual notes
1. Pre-modern editions of Wang Wei’s works
2. Other sources for Wang Wei texts
Juan 11
Juan 12
Juan 13
Juan 14
Juan 15
Juan 16
Juan 17
Juan 18
Juan 19, 20, 24
Juan 25
Selected Bibliography on Wang Wei’s works

Citation preview

The Poetry and Prose of Wang Wei Volume I

Library of Chinese Humanities

Editors Sarah M. Allen, Williams College Paul W. Kroll, University of Colorado Christopher M. B. Nugent, Williams College Stephen Owen, Harvard University Anna M. Shields, Princeton University Xiaofei Tian, Harvard University Ding Xiang Warner, Cornell University

The Poetry and Prose of Wang Wei Volume I Translated by Paul Rouzer Volume edited by Christopher M. B. Nugent

De Gruyter

This book was prepared with the support of the Andrew W. Mellon Foundation.

ISBN 978-1-5015-1600-9 e-ISBN (PDF) 978-1-5015-1602-3 e-ISBN (EPUB) 978-1-5015-0759-5 ISSN 2199-966X

This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License. For details go to https://creativecommons.org/licenses/by-nc-nd/4.0/. Library of Congress Control Number: 2020930402 Bibliografische Information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.dnb.de. © 2020 Paul Rouzer, published by Walter de Gruyter Inc., Boston/Berlin The book is published with open access at www.degruyter.com. Typesetting: Meta Systems Publishing & Printservices GmbH, Wustermark Printing and binding: CPI books GmbH, Leck www.degruyter.com

Table of Contents Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

xv

Juan 1: Old style poems (王右丞集卷之一 古詩) 1.1

奉和聖製天長 節賜宰臣歌應制

登樓歌 雙黃鵠歌送別 贈徐中書望終南 山歌 1.5–1.6 送友人歸山歌 二首 1.7–1.8 魚山神女祠歌 1.2 1.3 1.4

1.9 1.10

白黿渦 酬諸公見過

Respectfully harmonizing to the sagely composition on the Festival of Heaven Longevity presented to his high ministers: at imperial command . . . . . . . . . . Song: Climbing a Tower . . . . . . . . . . . . . . . . . . . . . . . . . . . Song: A Pair of Brown Swans (seeing you off ) . . . . Song: Gazing toward Zhongnan Mountain . . . . . . . . Two songs: seeing off a friend on his return to the hills . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Songs: The shrine of the goddess of Fish Mountain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . White Turtle Eddy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Reply to several gentlemen who came to visit (at the time I was out of office and living on my Wangchuan estate) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

2 4 6 8

8 12 14

16

Juan 2: Old style poems (王右丞集卷之二 古詩) 2.1–2.5 扶南曲歌詞五首 2.6 從軍行 2.7 隴西行 2.8 早春行 2.9 贈裴迪 2.10 瓜園詩（并序） 2.11 同盧拾遺韋給事 東山別業二十韻 給事首春休沐 維已陪遊 及乎是行 亦預聞命 會無車馬 不果斯諾 2.12 和使君五郎西樓 望遠思歸 2.13 2.14 2.15

酬黎居士淅川作 奉寄韋太守陟 林園即事寄舍弟紞

Five Lyrics for the Funan Melody . . . . . . . . . . . . . . . . . Ballad: With the Army . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ballad of Longxi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ballad: Early Spring . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Presented to Pei Di . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Melon Patch (with preface) . . . . . . . . . . . . . . . . . . . Matching Reminder Lu and Supervising Secretary Wei: “East Mountain Estate” in 20 rhymes. I had already accompanied the Supervising Secretary on a day off in the first month of spring, and I accompanied him to this estate. Having been given another invitation, it happened that I had no carriage at my disposal and so was unable to fulfill my promise. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Harmonizing with the Emissary Fifth Gentleman: Gazing afar from the western tower and longing to go home . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Replying to Layman Li, written in Xichuan . . . . . . . Respectfully sent to Governor Wei Zhi . . . . . . . . . . . . Things encountered in my garden in the woods: sent to my younger brother Dan . . . . . . . . . . . . . . . . . .

20 24 24 26 28 28

32

36 38 38 40

vi

Table of Contents

2.16

贈從弟司庫員外絿

2.17

座上走筆贈薛璩 慕容損 贈李頎 贈劉藍田 贈房盧氏琯 贈祖三詠 春夜竹亭贈錢少 府歸藍田

2.18 2.19 2.20 2.21 2.22

2.22a 錢起：酬王維春 夜竹亭曾別 2.23–2.25 戲贈張五弟 諲三首 2.26 至滑州隔河望黎 陽憶丁三寓 2.27 2.28 2.29

秋夜獨坐懷內弟 崔興宗 贈裴十迪 華嶽

Presented to my cousin Qiu, Vice Director of the Bureau of Provisions . . . . . . . . . . . . . . . . . . . . . . . . . . . Written ex tempore from my seat and presented to Xue Qu and Murong Sun . . . . . . . . . . . . . . . . . . . . . . . . . Presented to Li Qi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Presented to Liu of Lantian . . . . . . . . . . . . . . . . . . . . . . . . Presented to Fang Guan of Lushi . . . . . . . . . . . . . . . . . . Presented to Zu Yong Three . . . . . . . . . . . . . . . . . . . . . . . Presented to District Defender Qian Qi at a bamboo pavilion on a spring night upon his return to Lantian . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Qian Qi: Answering Wang Wei: “Presented at parting at a bamboo pavilion on a spring night” . . . Playfully sent to younger brother Zhang Yin Five: three poems . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Arriving at Huazhou, I gaze toward Liyang on the other side of the river and remember Ding Yu Three . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sitting alone on an autumn night and remembering my cousin Cui Xingzong . . . . . . . . . . . . Presented to Pei Di Ten . . . . . . . . . . . . . . . . . . . . . . . . . . . The Hua Marchmount . . . . . . . . . . . . . . . . . . . . . . . . . . . .

42 44 46 46 48 50

52 52 54

60 60 62 64

Juan 3: Old-style poems (王右丞集卷之三 古詩) 3.1

Sent to Layman Hu with some rice as he lay sick . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Having fallen sick with Layman Hu, I sent these poems to him and also showed them to some fellow students . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Stone Gate Monastery at Indigo Field Mountain . . Green Creek . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . I am inspired by the mountains in front of the house of my cousin Cui Jizhong of Puyang . . . . My villa at Mt. Zhongnan . . . . . . . . . . . . . . . . . . . . . . . . . Recluse Li’s mountain residence . . . . . . . . . . . . . . . . . . . Vice Director Wei’s mountain residence . . . . . . . . . . . I have a poem to present for Ding Yu’s farm estate . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 渭川田家 A farmhouse on the Wei River . . . . . . . . . . . . . . . . . . . . 春中田園作 Written in fields and gardens in mid-spring . . . . . . . 過李揖宅 Visiting the homestead of Li Yi . . . . . . . . . . . . . . . . . . . 飯覆釜山僧 Feeding the monks of Fufu Mountain . . . . . . . . . . . . . 謁璿上人（并序） Visiting His Reverence Xuan (with preface) . . . . . . .

胡居士臥病遺米 因贈 3.2–3.3 與胡居士皆病 寄此詩兼示學人 二首 3.4 藍田山石門精舍 3.5 青溪 3.6 崔濮陽兄季重前 山興 3.7 終南別業 3.8 李處士山居 3.9 韋侍郎山居 3.10 丁寓田家有贈 3.11 3.12 3.13 3.14 3.15

66

68 72 76 76 78 80 80 82 84 86 86 88 90

Table of Contents 3.16

送魏郡李太守赴任

3.17 3.18 3.19

送康太守 送陸員外 送宇文太守赴 宣城 送綦毋校書棄官 還江東 送六舅歸陸渾 邱為： 留別王維 送別

3.20 3.21 3.22 3.23

vii Seeing off Governor Li of Wei Commandery on the way to his office . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Prefect Kang . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Vice Director Lu . . . . . . . . . . . . . . . . . . . . . . . Seeing off Prefect Yuwen on his way to Xuancheng . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Editor Qiwu after he resigned his post on his return to Jiangdong . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Uncle Six on his return to Luhun . . . . . . Qiu Wei: Taking leave of Wang Wei . . . . . . . . . . . . . . Farewell . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

92 94 96 98 100 102 102 104

Juan 4: Old style poems (王右丞集卷之四 古詩) 4.1

送張五歸山

4.2 4.3 4.4

淇上別趙仙舟 送縉雲苗太守 送從弟蕃遊淮南

4.5 4.6

送權二 送高道弟耽歸 臨淮作 送綦毋潛落第 還鄉 送張舍人佐江州 同薛據十韻

4.7 4.8

4.9

送韋大夫東京留守

4.10 4.11

資聖寺送甘二 留別山中溫古上 人兄并示舍弟縉

4.12 4.13

觀別者 別弟縉後登青龍 寺望藍田山

4.14–4.15 盧象: 別弟妹 二首 4.16 別綦毋潛 4.17 新晴野望 4.18–4.21 晦日游大理 韋卿城南別業四首

Seeing off Zhang Five, who is returning to the hills . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . On the Qi River, parting with Zhao Xianzhou . . . . Seeing off Miao, Prefect of Jinyun . . . . . . . . . . . . . . . . . Seeing off my cousin Fan, who is traveling to Huainan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Quan Two . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Gao Dao’s younger brother Dan on his return to Linhuai . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Qiwu Qian as he returns home after failing the examinations . . . . . . . . . . . . . . . . . . . . . . Seeing off Secretarial Receptionist Zhang, who is going to Jiangzhou as an assistant to the prefect: matching Xue Ju, ten rhymes . . . . . . . . . . . . . . . . . . . . . . Seeing off Grand Master Wei to his post as Regent in the eastern capital . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Gan Two at Zisheng Temple . . . . . . . . . . . On parting with my elder cousin His Eminence Wengu from the mountains; also shown to my younger brother Jin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing people parting . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . After parting with my younger brother Jin, I climb up to Blue Dragon Temple and gaze out at the hills of Lantian . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Lu Xiang: Parting from my younger siblings . . . . . .

106 106 108 108 112 114 118 120 122 124 126 128 130 130

Parting with Qiwu Qian . . . . . . . . . . . . . . . . . . . . . . . . . . 132 Gazing out on the fields after the weather clears . . 136 On the last day of the first month, traveling to the estate south of the city owned by Wei, Chief Minister of the Court of Judicial Review: four poems . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136

viii 4.22 4.23

Table of Contents

4.25

冬日游覽 自大散以往深 林密竹磴道盤 曲四五十里 至黃牛嶺見黃 花川 盧象: 休假還舊業 便使 早入滎陽界

4.26 4.27

宿鄭州 渡河到清河作

4.28 4.29

苦熱 納涼

4.24

Sightseeing on a winter day . . . . . . . . . . . . . . . . . . . . . . . 142 Going on from Dasan Pass, there are deep forests and dense bamboo. The Stone Path twists about for forty or fifty li until it arrives at Brown Ox Ridge, where you can see Yellow Flower Stream. . . 144 Lu Xiang: On my time off I return to my old estate before going on my official mission . . . . . . . . . Entering the Yingyang region early in the morning . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Spending the night at Zhengzhou . . . . . . . . . . . . . . . . . Composed while crossing the Yellow River and Arriving at Qinghe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Suffering from the heat . . . . . . . . . . . . . . . . . . . . . . . . . . . . Enjoying the cool weather . . . . . . . . . . . . . . . . . . . . . . . . .

146 148 148 150 152 154

Juan 5: Old style poems (王右丞集卷之五 古詩) 5.1–5.3 濟上四賢詠 5.4–5.9 偶然作六首 5.10 西施詠 5.11 李陵詠 5.12 燕子龕禪師詠 5.13 羽林騎閨人 5.14 冬夜書懷 5.15 早朝 5.16–5.17 寓言二首 5.18 雜詩 5.19 獻始興公 5.20 哭殷遙 5.21 歎白髮

In praise of the four worthies of the Ji . . . . . . . . . . . . Written at Random: Six Poems . . . . . . . . . . . . . . . . . . . . On Xi Shi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . On Li Ling . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . On the Meditation Master of Swallow Stupa . . . . . . The wives of the palace guard cavalrymen . . . . . . . . . Writing what I feel on a winter night . . . . . . . . . . . . . Morning court audience . . . . . . . . . . . . . . . . . . . . . . . . . . . Moral fables: two poems . . . . . . . . . . . . . . . . . . . . . . . . . . . (Poem without topic) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Presented to the Duke of Shixing . . . . . . . . . . . . . . . . . Mourning Yin Yao . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sighing over white hair . . . . . . . . . . . . . . . . . . . . . . . . . . . .

156 160 170 172 174 176 178 178 180 182 184 186 188

Juan 6: Old style poems (王右丞集卷之六 古詩) 6.1 6.2 6.3 6.4 6.5 6.6 6.7 6.8 6.9 6.10 6.11

夷門歌 新秦郡松樹歌 青雀歌 隴頭吟 老將行 燕支行 桃源行 洛陽女兒行 黃雀癡 榆林郡歌 問寇校書雙溪

The Ballad of Yi Gate . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Song: The Pine Tree in Xinqin Commandery . . . . . Song: The Blue Sparrow . . . . . . . . . . . . . . . . . . . . . . . . . . . Song: Mount Long . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ballad: The Old General . . . . . . . . . . . . . . . . . . . . . . . . . . Ballad: Yanzhi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ballad: Peach Blossom Spring . . . . . . . . . . . . . . . . . . . . . . Ballad: The Girl from Luoyang . . . . . . . . . . . . . . . . . . . . The Brown Sparrow is Foolish . . . . . . . . . . . . . . . . . . . . Song: Yulin Commandery . . . . . . . . . . . . . . . . . . . . . . . . . A question for Editing Clerk Kou of Twin Streams . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

190 192 192 194 194 198 202 204 208 208 210

Table of Contents 6.12 6.13 6.14

6.15

6.16 6.17 6.18 6.19 6.20 6.21 6.22

ix

Sent to a monk from the Chongfan Monastery . . . Matching Cui Fu: “Answering my younger brother” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 同比部楊員外十五 Matching a poem by Director Yang of the Bureau 夜游有懷靜者季 of Review: “Strolling on the night of the fifteenth and thinking of the recluse Ji” . . . . . . . . . . . . . . . . . . . . . 故人張諲工詩 My friend Zhang Yin is a talented poet; he is also 善易卜兼能丹青 good at casting hexagrams, at painting, and at 草隸頃以詩見 the different styles of calligraphy. Recently I 贈聊獲酬之 received a poem from him, and thus have a chance to reply to him. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 答張五弟 Reply to younger brother Zhang Five . . . . . . . . . . . . . 贈吳官 Presented to an official from Wu . . . . . . . . . . . . . . . . . . 雪中憶李揖 In the snow, thinking of Li Yi . . . . . . . . . . . . . . . . . . . . . 送崔五太守 Seeing off Prefect Cui Five . . . . . . . . . . . . . . . . . . . . . . . . 送李睢陽 Seeing off Li of Suiyang . . . . . . . . . . . . . . . . . . . . . . . . . . . 寒食城東即事 Things encountered on the Cold Food Festival east of the city . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 不遇詠 On being unsuccessful . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 寄崇梵僧 同崔傅答賢弟

210 212

214

216 218 218 220 220 222 226 226

Juan 7: Recent style poems (王右丞集卷之七 近體詩) 7.1

奉和聖製賜史供 奉曲江宴應制

7.2

從岐王過楊氏別 業應教

7.3

從岐王夜讌衛家 山池應教

7.4

和尹諫議史館山池

7.5

同崔員外秋宵寓直

7.6

奉和楊駙馬六郎 秋夜即事

7.7

酬虞部蘇員外 過藍田別業不見 留之作 酬比部楊員外暮 宿琴臺朝躋書閣

7.8

At imperial command, respectfully harmonizing with the imperial composition: “Granting Auxiliary Shi a banquet at the Qujiang” . . . . . . . . . . . . . . . . . . . . . Written at the prince’s command: Accompanying the Prince of Qi on a visit to the country estate of the Yang clan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Written at the prince’s command: Accompanying the Prince of Qi to a night banquet at the mountain pond of the Wei family . . . . . . . . . . . . . . . . . Harmonizing with Yin, Grand Master of Remonstrance: The mountain pool at the Historiography Institute . . . . . . . . . . . . . . . . . . . . . . . Matching Supernumerary Cui: “Office duty on an autumn night” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Respectfully harmonizing with Imperial Consort Yang Six’s poem: “Things encountered on an autumn night” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Reply To Vice Director Su of the Bureau of Forestry and Crafts: He visits my mountain estate at Lantian and leaves upon not meeting me . . . . . . . Reply to a Poem by Vice Director Yang of the Bureau of Review: “Spending the night at

230

232

232

234 234

236

238

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Table of Contents 率爾見贈之作

7.9 7.10 7.11 7.12 7.13

酬嚴少尹徐舍人 見過不遇 慕容承攜素饌 見過 酬慕容十一 酬張少府 喜祖三至留宿

7.13a 祖詠：答王維留宿 7.14 7.15

酬賀四贈葛巾之作 寄荊州張丞相

7.16

7.18 7.19 7.20 7.21

輞川閒居贈裴秀 才迪 冬晚對雪憶胡居 士家 山居秋暝 歸嵩山作 歸輞川作 韋給事山居

7.22 7.23 7.24 7.25 7.26

山居即事 終南山 輞川閒居 春園即事 淇上即事田園

7.17

7.27 7.28 7.29

與盧象集朱家 過福禪師蘭若 黎拾遺昕裴秀才 迪見過秋夜對雨 之作 7.30 晚春嚴少尹與諸 公見過 7.31 過感化寺曇興上 人山院 7.31a 裴迪：游感化寺 曇興上人山院　 7.32 夏日過青龍寺謁 操禪師

Zither Terrace and on the following morning climbing up to the library, I sent you a poem on the spur of the moment” . . . . . . . . . . . . . . . . . . . . . . . . . . Reply to Vice-Governor Yan and Secretary Xu coming to visit me and not finding me at home . . Murong Cheng visits me, bringing vegetarian food . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Reply to Furong Eleven . . . . . . . . . . . . . . . . . . . . . . . . . . . Reply to Assistant Magistrate Zhang . . . . . . . . . . . . . . Happy that Zu Three has come to spend the night . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Zu Yong: Reply to Wang Wei inviting me to spend the night . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Reply to He Four for his gift of a hemp headcloth Sent to Zhang of Jingzhou, the head of the Department of State Affairs . . . . . . . . . . . . . . . . . . . Living at ease at Wangchuan: sent to Flourishing Talent Pei Di . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Facing the snow on a winter evening and thinking of the house of Layman Hu . . . . . . . . . . . . . . . . . . . . . . . Living in the mountains: autumn dusk . . . . . . . . . . . . Written while returning to Mount Song . . . . . . . . . . . Written while returning to Wangchuan . . . . . . . . . . . . The mountain dwelling of Supervising Secretary Wei . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Living in the mountains: things encountered . . . . . . Zhongnan Mountain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Living at ease at Wangchuan . . . . . . . . . . . . . . . . . . . . . . Things encountered in my spring garden . . . . . . . . . . Things encountered among fields and gardens by the Qi River . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . With Lu Xiang, a gathering at the Zhu house . . . . . Visiting the aran.ya of Meditation Master Fu . . . . . . Reminder Li Xin and Flourishing Talent Pei Di visited me on an autumn night; we watched the rain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . In late spring Vice Governor Yan and several gentlemen come to visit me . . . . . . . . . . . . . . . . . . . . . . . Visiting the mountain cloister of His Reverence Tanxing at Ganhua Monastery . . . . . . . . . . . . . . . . . . . . Pei Di: Traveling to the mountain cloister of His Reverence Tanxing at Ganhua Monastery . . . . . . . . . Visiting Blue Dragon Monastery on a summer day and paying a call on Meditation Master Cao . .

238 240 242 242 244 244 246 246 248 248 250 252 252 254 254 256 256 258 258 260 260 262

262 264 266 266 268

Table of Contents 7.32a 裴迪：夏日過青 龍寺謁操禪師　 7.33 7.34 7.35

鄭果州相過 過香積寺 過崔駙馬山池

7.36

送李判官赴東江

xi Pei Di: Visiting Blue Dragon Monastery on a summer day and paying a call on Meditation Master Cao . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Zheng of Guozhou visits . . . . . . . . . . . . . . . . . . . . . . . . . . Visiting the Temple of Incense Amassed . . . . . . . . . . . Visiting the mountain pool of Imperial Consort Cui . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Administrative Assistant Li on his way to the eastern Jiang . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

268 270 270 272 274

Juan 8: Recent style poems (王右丞集卷之八 近體詩) 8.1 8.2

送封太守 送嚴秀才還蜀

8.3

送張判官赴河西

8.4

送岐州源長史歸

8.5

送張道士歸山

8.6

同崔興宗送衡岳 瑗公南歸 崔興宗：同王右 丞送瑗公南歸

8.6a

8.7

送錢少府還藍田

8.8

錢起: 晚歸藍田酬 王維給事贈別

8.9 8.10

送邱為往唐州 送元中丞轉運江淮

8.11

送崔九興宗游蜀

8.12 8.13 8.14 8.15 8.16

送崔興宗 送平淡然判官 送孫秀才 送劉司直赴安西 送趙都督赴代州 得青字 送方城韋明府 送李員外賢郎 送梓州李使君

8.17 8.18 8.19

Seeing off Governor Feng . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Flourishing Talent Yan on his return to Shu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Administrative Assistant Zhang on his way to Hexi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Administrator Yuan of Qizhou on his way home . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Daoist Master Zhang on his return to the hills . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Matching Cui Xingzong: “Seeing off Master Yuan of Heng Marchmount on his return south” . . . . . . . Cui Xingzong: Matching Assistant Director of the Right Wang: “Seeing off Master Yuan on his return south” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off District Defender Qian on his return to Lantian . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Qian Qi: Returning to Lantian in the evening: replying to a poem Supervising Secretary Wang Wei presented to me on parting . . . . . . . . . . . . . . . . . . . Seeing Qiu Wei off to Tangzhou . . . . . . . . . . . . . . . . . . Seeing off Yuan, Vice Censor-in-Chief and Transport Commissioner, to the Jiang and Huai . . . Seeing off Cui Nine Xingzong on his travels to Shu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Cui Xingzong . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Administrative Assistant Ping Danran . . Seeing off Flourishing Talent Sun . . . . . . . . . . . . . . . . . Seeing off Rectifier Liu on his way to Anxi . . . . . . . . Seeing off Commander-in-Chief Zhao on his way to Daizhou; I received the rhyme “qing” [green] . . Seeing off Magistrate Wei of Fangcheng . . . . . . . . . . . Seeing off the worthy son of Vice Director Li . . . . . Seeing off Prefect Li of Zizhou . . . . . . . . . . . . . . . . . . . .

276 278 278 280 282 282

284 286

286 288 290 290 292 294 294 296 296 298 300 300

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8.20

送張五諲歸宣城

8.21 8.22 8.23

送友人南歸 送賀遂員外外甥 送楊長史赴果州

8.24 8.25

8.29 8.30

送邢桂州 送宇文三赴河 西充行軍司馬 送孫二 送崔三往密州 覲省 送邱為落第歸 江東 漢江臨汎 登辨覺寺

8.31 8.32

涼州郊外游望 觀獵

8.26 8.27 8.28

Seeing off Zhang Yin Five on his return to Xuancheng . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off a friend on his return south . . . . . . . . . . . . Seeing off Vice-Director He Sui’s nephew . . . . . . . . . Seeing Off Administrator Yang on his way to Guozhou . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Xing of Guizhou . . . . . . . . . . . . . . . . . . . . . . . Seeing off Yuwen Three to Hexi to take the post of adjutant . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing Off Sun Two . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Cui Three on his way to Mizhou to see his parents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Qiu Wei upon his failing the examinations and returning to Jiangdong . . . . . . Drifting on the Han River . . . . . . . . . . . . . . . . . . . . . . . . Climbing to the Monastery of Discerning Enlightenment . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Gazing afar on the outskirts of Liangzhou . . . . . . . . . Observing the hunt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

302 304 304 306 306 308 310 310 312 314 314 316 316

Juan 9: Recent style poems (王右丞集卷之九 近體詩) 9.1

春日上方即事

9.2 9.3

汎前陂 游李山人所居因 題屋壁 登河北城樓作 登裴秀才迪小 臺作 被出濟州 千塔主人 使至塞上 晚春閨思 戲題示蕭氏外甥

9.4 9.5 9.6 9.7 9.8 9.9 9.10

9.11 秋夜獨坐 9.12 待儲光羲不至 9.13 聽宮鶯 9.14 早朝 9.15–9.17 愚公谷三首 9.18 雜詩 9.19 過秦皇墓 9.20–9.23 故太子太師徐 公挽歌四首

Things encountered on a spring day at a mountain monastery . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Drifting on the front lake . . . . . . . . . . . . . . . . . . . . . . . . . Traveling to Mountain Recluse Li’s residence; I then wrote this on the wall of the house . . . . . . . . . Written when climbing the gate tower at Hebei . . . Written when climbing the small terrace of Flourishing Talent Pei Di . . . . . . . . . . . . . . . . . . . . . . . . . . I am sent to Jizhou . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . My host at Thousand Pagodas . . . . . . . . . . . . . . . . . . . . . Sent to the frontier on a mission . . . . . . . . . . . . . . . . . . Boudoir thoughts in late spring . . . . . . . . . . . . . . . . . . . Composed as a joke and shown to my maternal nephew of the Xiao clan . . . . . . . . . . . . . . . . . . . . . . . . . . . Autumn night, sitting alone . . . . . . . . . . . . . . . . . . . . . . . Waiting for Chu Guangxi, who never came . . . . . . . Listening to orioles in the palace . . . . . . . . . . . . . . . . . . Early dawn . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Valley of Master Foolish: three poems . . . . . . . . (Poem without topic) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Visiting the tomb mound of the First Emperor . . . Four coffin-pulling songs for the Grand Preceptor of the Heir Apparent, the Duke of Xu . . . . . . . . . . . .

318 318 320 320 322 322 324 324 326 326 328 328 330 330 332 336 336 338

Table of Contents 9.24–9.26 9.27–9.28 9.29–9.30

9.31–9.35

故西河郡杜太 守挽歌三首 故南陽夫人樊 氏挽歌二首 吏部達奚侍 郎夫人寇氏 挽詞二首 恭懿太子挽 歌五首

xiii Three coffin-pulling songs for the Late Prefect Du of Xihe Commandery . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Two coffin-pulling songs for the late Madam Fan, Duchess of Nanyang . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Two coffin-pulling songs for Madam Kou, the wife of Vice Minister Daxi of the Ministry of Personnel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Five coffin-pulling songs for Crown Prince Gongyi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

342 346

348 350

Juan 10: Recent style poems (王右丞集卷之十 近體詩) 10.1

10.2

奉和聖製從蓬萊 向興慶閣道中留 春雨中春望之作 應制 大同殿生玉芝 龍池上有慶雲 百官共睹 聖恩便賜宴樂 敢書即事

10.3

敕賜百官櫻桃

10.3a 崔興宗： 和王維 敕賜百官櫻桃 10.4

敕借岐王九成宮 避暑應教

10.5

和賈舍人早朝大 明宮之作 10.5a 賈至： 早朝大明 宮呈兩省僚 10.5b 杜甫： 奉和賈至 舍人早朝大明宮 10.5c 岑參： 奉和中書 舍人賈至早朝大 明宮 10.6 和太常韋主簿五 郎溫湯寓目 10.7

苑舍人能書梵 字兼達梵音

Respectfully harmonizing with the imperial composition “On the covered walkway from Penglai Palace to Xingqing Palace, detaining spring: gazing out on the rain”: to imperial command . . . . Angelica appeared growing at the Datong Hall, and auspicious clouds were seen over the Dragon Pool. This was seen by all the court officials. The sagely ruler then graciously granted a banquet and music. I dared write describing what I saw there. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Cherries granted to the court officials by the emperor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Cui Xingzong: Harmonizing with Wang Wei: “Cherries granted to the court officials by the emperor” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The emperor has loaned the Prince of Qi the Jiucheng Palace for avoiding the heat: at princely command . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Harmonizing with Secretariat Drafter Jia: “Morning audience at the Daming Palace” . . . . . . . Jia Zhi: Morning audience at the Daming Palace: shown to my two colleagues at the office . . . . . . . . . . Du Fu: Respectfully harmonizing with Drafter Jia Zhi: “Morning audience at the Daming Palace” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Cen Shen: Respectfully harmonizing with Secretariat Drafter Jia Zhi: “Morning audience at the Daming Palace” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Harmonizing with Recorder Wei Wulang of the Court of Imperial Sacrifices: “Things seen at the warm springs” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Secretariat Drafter Yuan can write Sanskrit and understands its sounds. I playfully wrote this to

358

360 360

362

364 364 366

366

368

370

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皆曲盡其妙 戲為之贈 10.7a 苑咸: 酬王維 （並序） 10.8 重酬苑郎中并序 時為庫部員外 10.9 酬郭給事 10.10 既蒙宥罪旋復 拜官伏感聖恩 竊書鄙意兼奉 簡新除使君等諸 公 10.11 10.12 10.13 10.14

酌酒與裴迪 輞川別業 早秋山中作 積雨輞川莊

10.15 過乘如禪師蕭居 士嵩邱蘭若 10.16 春日與裴迪過新昌 里訪呂逸人不遇 10.16a 裴迪： 春日與 王右丞過新昌里 訪呂逸人不遇 10.17 送方尊師歸嵩山 10.18 送楊少府貶郴州 10.19 出塞作 10.20 聽百舌鳥

fathom fully the marvelousness of this and presented it to him. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 370 Yuan Xian: Answering Wang Wei (with preface) . . 372 A reply in turn to Secretariat Drafter Yuan (with preface; at the time I was Director of the Bureau of Provisions) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Reply to Supervising Censor Guo . . . . . . . . . . . . . . . . . After receiving an imperial pardon and being appointed to a post once more, I am humbly moved by imperial grace as I write my lowly thoughts; I offer the poem on paper to various gentlemen such as the newly appointed prefects and others. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Drinking ale with Pei Di . . . . . . . . . . . . . . . . . . . . . . . . . . My estate at Wangchuan . . . . . . . . . . . . . . . . . . . . . . . . . . Early autumn, written in the mountains . . . . . . . . . . . Written on the sustained rainfall at my Wangchuan estate . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Visiting the aran.ya of Meditation Master Chengru and Layman Xiao at Mount Song . . . . . . . . . . . . . . . . . On a spring day I went with Pei Di to Xinchang Ward to visit the recluse Lü but he was out . . . . . . . Pei Di: On a spring day I went with Wang Assistant Director of the Right to Xinchang Ward to visit the recluse Lü but he was out . . . . . . . . . . . . . Seeing off Revered Master Fang returning to Mount Song . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off District Defender Yang who has been demoted to a post in Chenzhou . . . . . . . . . . . . . . . . . . . Written going out to the frontier . . . . . . . . . . . . . . . . . . Listening to the gray starlings . . . . . . . . . . . . . . . . . . . . .

Textual notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

374 376

376 378 378 380 382 382 384

386 386 388 388 390

393

Selected Bibliography on Wang Wei’s works . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 407

Introduction Wang Wei (701–61) is one of a very small group of Chinese poets whose fame can be said to be truly international. Along with Li Bo 李白 (701–62), Du Fu 杜甫 (713–70), and Tao Qian 陶潛 (365–427), he defines what Chinese poetry essentially is to readers around the world. Moreover, his verse has come to epitomize in global terms (for better or ill) what a Chinese representation of nature looks like – often a reclusive gentleman sitting in a thatched hut nestled in a mountain nook or a pine grove, playing his zither, reading his books, and observing the beauties of the season pass before him. For many, his poems seem precise visualizations of traditional Chinese landscape painting. No wonder, then, that critics within China and without are quick to connect his verse to his paintings (though few if any of his artworks survive in anything other than copies). And rarely do people fail to quote the prominent literatus Su Shi’s 蘇軾 (1037–1101) comment on him: “When you savor a poem by Wang Wei, there is a painting within; and when you behold a painting by Wang Wei, there is a poem within.”1 Yet there is a good bit more to Wang Wei than this picturesque quality, even if most selections of his verse tend to downplay his considerable poetic range. This complete translation should help to broaden our vision of who Wang Wei was exactly, and the scope of his talents. Active during the so-called “High Tang” (roughly the reign of Emperor Xuanzong 玄宗, 712–756), Wang Wei helped define the art of poetry during its cultural high water mark, along with his great contemporaries Li Bo and Du Fu. One could argue that his work was more pervasively influential than that of either Li or Du: unlike Li, Wang was not an eccentric with a powerful poetic persona stamped on almost every line he wrote; and, unlike Du, Wang was immediately successful while still alive and was widely read from the 730s on. This meant that Wang was perceived as a more imitable model for the poetry of social interaction. For every poet who aspired to the greatness of Li or Du, there

1 味摩詰之詩。詩中有畫。觀摩詰之畫。畫中有詩。 From a painting colophon, “Written on a painting by Wang Wei: ‘Misty Rain on Lantian’” 書摩詰 藍天煙雨. Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-203

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were a thousand literati who wanted to write competent poems to commemorate moments of their lives spent with friends or to impress their superiors. Wang Wei helped provide them a template. This can be seen already in the decades after the death of Xuanzong; during the Dali 大曆 era (766–780), poets like Qian Qi 錢起 and Liu Changqing 劉長卿 perfected Wang Wei’s regulated verse and turned it into a general style. Jia Dao 賈島 refined it further, giving it some late-Tang tweaks; and with that, the model for mass-produced quatrains and octets of East Asian poetry over the next millennium was created. This is not to say that Wang Wei’s work is bland or mediocre. Critics recognized from the beginning that he was a master poet; and that while the general poetic rhetoric of his work was imitable, he wielded that rhetoric with a skill that was unsurpassed. Most traditional poetic criticism in China occurs in the form of “poetry talks” (shihua 詩話), collections of comments from prominent literati. They have tended to pair Wang Wei with other High Tang contemporaries, usually Meng Haoran 孟浩然 (691–740) and Wei Yingwu 韋應物 (737?–ca. 792), and have attempted to capture his style in distinctive descriptive phrases. They did not always view him uncritically, especially during the Song, but Wang was always one of the touchstones for what High Tang poetry (and poetry in general) was supposed to do. By the Ming, when the preference for High Tang style was largely dictating critical tastes, his place as a canonical master was assured. One trait that continued to make him a source of admiration was his ability to break the tendency of other great Tang poets to favor one particular genre over another; critics acknowledged that he could produce examples of very high quality in every available form: long yuefu ballads, short yuefu quatrains, epigrammatic quatrains, regulated verse poems in seven or five lines, old-style epistle poems, and elegant pailü. Of course, the fact that he could do so also made him a little problematic: he could compose great yuefu comparable with Li Bo’s, though still not quite as masterful as his; similarly, his regulated verse could compete with Du Fu’s while never surpassing him. And the fact that he was so seemingly chimeric and adaptable perhaps made him a little suspect among those late imperial and modern readers who held self-expression as the most important aspect of poetics. In more recent times we have seen the gradual development of a sort of conceptual canon of Wang Wei poems that has proved influential

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among modern readers. The outsized impact of the eighteenth-century anthology Three Hundred Tang Poems (Tang shi san bai shou 唐詩三百首) on modern pedagogy helped set that taste: Wang is represented by twenty-nine poems there (in comparison, Li Bo has twenty-seven – though many of them quite long – and Du Fu has thirty-six).2 Though a dozen or so other poems are often added to this “canon,” depending on individual preferences, we have here the Wang Wei verses that most readers educated in the East Asian literary tradition know. This canon has been affected in turn by certain concerns and issues connected to the globalization of literature. The popularity of English romantic-era poetry among twentieth-century Chinese intellectuals helped create the category of “nature poetry” in the Chinese context, and Wang Wei was seen as an exemplar of that cross-cultural genre. Meanwhile in the United States the countercultural tendencies that produced American Buddhism wanted to see Wang Wei as a Zen poet who concealed transcendent wisdom within his imagery. The fact that many of the canonical Wang Wei poems came relatively free of cultural baggage (historical and literary allusions, culture-specific concerns and rhetoric) also helped with this Western popularity, especially among poet-translators. As a result, he is one of the most frequently translated of Chinese poets. Obtaining a deeper understanding of Wang Wei – one that transcends the impressions provided by the anthology pieces – requires a reading of all 371 poems that can be reliably attributed to him. Hence the advantage of having a complete translation. What do we learn about Wang Wei from doing this? In the comments that follow, I make some suggestions that may prove useful in reading him in a more comprehensive way.

The complete poet Much of the scholarship on Wang Wei is focused on relating his poetry to his life; so the first question we might ask is: does reading the com-

2 Here is a list of Wang’s poems anthologized in The Three Hundred: 3.5, 3.7, 3.11, 3.23, 4.7, 5.10, 6.5, 6.7, 6.8, 7.12, 7.16, 7.18, 7.19, 7.23, 7.34, 8.19, 8.29, 10.1, 10.5, 10.9, 10.14, 13.14, 13.26, 13.31, 13.43, 14.14, 14.19, 15.16, 15.36 (of doubtful attribution).

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plete poems provide a biographical framework for understanding the poet’s development and aesthetic preoccupations? Unfortunately, reliable biographical detail is scarce, and the handful of significant moments in his life that are available to us can be summarized briefly. Wang Wei was born in 701, a member of the powerful Wang clan of Taiyuan, though his immediate forbears were only moderately successful office-holders. He soon gained a reputation for precocity and befriended princes of the royal blood while still a teenager. He passed the jinshi examination in 721, and this initiated his official career. Over the course of his life, he held increasingly important (but not major) offices until his death in 761. During those forty years, a number of events stand out: 1. In 721, shortly after earning the jinshi degree, he offended his superiors (for reasons that are not entirely clear) and was exiled to a minor post in Jizhou in Shandong. There he remained until 726. 2. He eventually received the patronage of the chief minister Zhang Jiuling 張九齡; after Zhang fell from power in 737, Wang received the support of Zhang’s enemy Li Linfu 李林甫 as well. In 737, Wang was sent as an Investigating Censor to assist the military governor Cui Xiyi 崔希逸 on the northwestern frontier at Liangzhou 涼州. He returned to the capital of Chang’an after Cui’s death the following year. 3. When he was appointed Palace Censor in 740, he was sent to the south to supervise official selections in the provinces. This resulted in a year of traveling. 4. Sometime in the 740s he acquired an estate at Wangchuan 輞川 (Wang Stream) at Lantian 藍田 in the Zhongnan mountain range south of the capital. The estate provided a rural retreat for the poet, and he probably divided his time between retirement there and his court duties in the capital. 5. When the An Lushan rebellion broke out, Wang Wei was captured by rebel troops in 756. When Wang faked an illness in order to avoid being pressed into the rebel administration, An Lushan sent him as a prisoner to Luoyang. Eventually Wang took up a post under duress. When he was captured in turn by the loyalists in 757, he was imprisoned once more and threatened with punishment; but the intercession of his younger brother Wang Jin 縉 and the surfacing of two poems he claimed to have written during the

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rebel occupation that suggested his continuing loyalty to the emperor led to his pardon. He resumed official office and was promoted several times before his death, eventually achieving the office of Assistant Director of the Right (右丞 youcheng) in the Department of State Affairs. As a result, he is often referred to in later times as Wang Youcheng. 6. After his death, the emperor Daizong 代宗 (r. 762–779) expressed his admiration for Wang Wei and requested his brother, Wang Jin (then serving as Chief Minister) to submit a copy of his works. Jin told him probably only one of ten poems still survived; he then made inquiries among Wang’s friends and associates and compiled the first collection of his work. He submitted it to the emperor, who then deposited it in the imperial library. These specific events allow for the dating of a certain fraction of Wang Wei’s surviving poems. Beyond that, scholars can determine date of composition in many cases through other clues connected to the various offices held by Wang Wei and by the friends and associates mentioned in his verse. Nonetheless, a systematic chronological ordering of Wang Wei’s poetry is still largely speculative, and many poems cannot be dated at all. Consequently, we cannot create a coherent “literary biography” of the poet in which life events can help serve as a frame for discussing stylistic developments in the poetry – a strategy that tends to dominate Du Fu scholarship, for example. But even if we had more biographical detail, it is doubtful that Wang Wei’s corpus would permit such a reading. Unlike Du Fu, Wang Wei spent most of his life as a courtier in the capital, and his verse does not convey the same sense of confession and revelation that is found in Du. In fact, Wang Wei might be termed the last great “medieval” poet of the Chinese tradition. The speaking self in his verse consists of a matrix of social contexts and relationships; who Wang Wei “is” in any particular poem is largely a product of whom he is addressing and the situation in which he is composing. He would not have seen this variability as hypocritical, or as the mere projection of an assumed persona, however: any temporarily held position would be perfectly valid for the moment. This may help explain why he was one of the most versatile poets of the Tang, equally comfortable writing paeans to the emperor, Confucian critiques of policy, celebrations of the rural recluse, descriptions of Daoist Transcen-

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dents, and militaristic frontier ballads. Though evidence suggests that he was most concerned with Buddhist principles (more on this below), he certainly felt no discomfort entering into other modes of life experience. This variety is particularly evident when we read all of the poetry, not just the group of nature poems that tend to attract modern attention and which gives us the illusion of a coherent poetic personality in the modern sense. In fact, this social aspect needs to be placed at the center of any discussion. When we divide his poetry up by thematic categories, as modern critics often do (“nature poetry,” “Buddhist poetry,” “court poetry,” “reclusion poetry,” etc.), we tend to ignore the fact that Wang wrote with an immediate audience in mind and that almost every verse was meant to ornament a social occasion of some sort, from the highly formal to the intimate. He does not use the social moment as an excuse to express himself and his intellectual and aesthetic concerns; rather, he deploys these concerns in ways to ornament the poem and make it more effective as a form of communication that assists in the maintenance of public and private relationships. The most attractive aspect of this sociality is the way that it commemorates and celebrates friendship. Most famously, there was the poet’s close relationship with Pei Di (about whom we know little other than what these shared texts tell us).3 But there are many friends in Wang Wei’s verse, and when he speaks to these friends, he relies on a wide variety of themes, tropes, and rhetorical devices:

Happy that Zu Three has come to spend the night Before my gate, a guest from Luoyang Dismounts and brushes off his traveling clothes. An old friend’s carriage does not come in vain, Though in the course of my life I’ve often shut my door. Strollers return to their secluded lanes, And accumulated snow bears the lingering sunlight.

3 Compositions that reference Pei Di or are authored by him in this collection: 2.9; 2.28; 7.16; 7.29; 7.31a; 7.32a; 9.5; 10.11; 10.16; 10.16a; 11.24b; 11.24c; 13.1; 13.1a; 13.3; 13.10–29; 13.33a; 13.41; 14.17c; 14.26; 18.6.

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You’re a bosom friend from our earliest years – So where else could your lofty carriage find refuge? (7.13) The Wang Wei touch here is the sensitive, “painterly” evocation of bucolic calm in the third couplet. But it is placed here not out of a desire to portray Nature as such but rather as an evocation of mood, a background to the pleasure of two friends sharing an evening together. One could write a good bit about the way that shared experiences and comradeship are expressed in Wang Wei’s verse – writing as he did to a male elite with an education and career goals in common, he could easily articulate their concerns in a variety of modes. Perhaps one largely ignored mode is humor; there are a substantial number of poems that indulge in gentle satire. In “Presented to an Official from Wu,” for example, he sympathizes with (but also teases) an official from southeast China put off by the climate and cuisine of Chang’an: The Chang’an guest-house is boiling hot With no tea-infused congee to mitigate the heat. In vain you wave your white fan – this is the Truth of Suffering; You wish to take your blue book bag and head back home. The shipment of salted carp from your river home doesn’t arrive; How could you tolerate the noodle soup of these Qin people? “I’d rather let myself wander free, Go shrimping in straw sandals on a Fuchun River islet.” (6.17) To ignore this social aspect of Wang Wei’s verse and to treat him as a “serious poet” in the modern sense – an artist struggling to capture the nature of the self and the world in order to fulfill some internalized compulsion – results in a thorough misreading. The social aspect of Wang’s verse also accounts for his taste for sophisticated parallelism that he inherited from the court poetry tradition of the Southern Dynasties and the Early Tang. This dominates not merely his poetry but most of his prose as well (which is written in the highly formal and euphuistic style of the time). Parallelism is perhaps the chief vehicle for wit in medieval Chinese literature, and that is a quality that emerges only when there is a cultivated community available to appreciate it. Though this is a difficult quality to appreciate now (and its beauty is often lost in translation), paying sympathetic

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attention to it has its rewards. For example, in writing of a country excursion with the Prince of Qi early in his writing career, the poet delicately evokes the event: By the time our enthusiasm is satisfied, the singing birds have changed; As we sit there long, falling blossoms grow many. The path swerves, makes our silver candles turn back; The forest opens, dispersing our jade bridle pendants. (7.2.3–6) The party-goers themselves seem so wrapped in their pleasures that they only notice the passage of time when Nature reminds them (with the transition of birds and the increase of fallen blossoms). As the excursion wends its way back to the city, he imagines a trail of lights as the only indication of the curving country paths; and the change from forest to plain is indicated by a dispersal of the sound of the bridle pendants over a wider space. In both couplets, he subtly suggests that Nature is controlling the event – warning the party-goers when it is time to go home, and laying out the path they have to follow on their way. He concludes with a surprisingly original couplet, in which raucous entertainers pile up in front of the closed city gates waiting for dawn: By curfew law the city gates have yet to open; On the road in front our musicians and singers throng. (7.2.7–8) The use of elegant parallelism is even more evident in the formal poetry he wrote for imperial occasions. In a poem on the emperor’s patronage of the worthy, Wang writes: He pulls back the tassels from his crown to let his four pupils see keenly; He leans over the rail, stooping to humble himself thrice to worthies. (11.6.5–6) Xuanzong, possessed of the sage-emperor Yao’s double pupils, releases these keen minister-seeking organs as he brushes aside the crown-tassels of office; and when he sees such worthy men, he abases himself for the sake of his empire, just like Liu Bei, who visited Zhuge Liang three times before the latter agreed to enter his service. Wisdom and humility

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are combined within the parallel structure, hanging together partly through the symmetrical deployment of numbers (four and three). Appreciation of lines like these is an acquired taste, but they display a profound mastery of style. Other ways in which sociality influences Wang’s verse have also been largely ignored. Note, for example, the famous Wang Stream Collection (13.10–19). While these elegant nature quatrains are often held up as the epitome of Wang’s interest in capturing the workings of Nature, few critics lay stress on the social context for their production: Wang Wei and his friend Pei Di are wandering Wang’s estate, giving names to the most picturesque sites, and exchanging poems that attempt to capture the essential feel of each. It is a combination of tourism, literary gamesmanship, and territorial mapping.4 If we ignore this playfulness (and if we read the poems deprived of the matching Pei Di verses), then we miss much of their pleasure, and we end by fetishizing certain of them through decontextualization, as has happened with “Deer Fence” (13.14) or “Lodge in Bamboo” (13.26). For example, we might notice the interactions occurring in two of the lesser-known poems of the collection, 13.22, “Gold-Dust Creek”: Daily drink from Gold-dust Creek And at the least you’ll live for over a thousand years. Then on emerald phoenix, with patterned wyverns hovering, With feathered standards you’ll come to the Jade Emperor’s court. (Wang Wei) The eddy trembles and does not flow on, So that it seems like you could pluck the gold and jade-green. In the dawn, when it is filled with white blossoms, I go alone to the task of fetching our morning water. (Pei Di) We cannot actually be sure which one was written first (we tend to assume that Pei is always responding to Wang, but we have no proof of this). But simply juxtaposing these two quatrains brings out the

4 Ding Xiang Warner (2005) is one of the few scholars who has written about the cycle’s social dimensions.

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inherent humor of both. Wang Wei engages in a Daoist fantasy, imagining that the gold-enriched waters can be used for an elixir of immortality that will turn its drinker into a Transcendent; but underlying that second couplet is the common substitution of Daoist tropes for the secular court of Xuanzong, so there is a secondary hint at the continuing thematic tension between service and reclusion – the ideal reclusive activity (becoming a Transcendent) brings the individual back into public service. Pei Di deflates this facetious resplendence by relocating the inhabitant in the modest world of the present and not in the world of future goals and fantasies: he goes to fetch water. The repetition of the word chao/zhao 朝 here accentuates these two opposing views of reclusion in a particularly clever way: “morning” and “attending [morning] court.” Another social aspect that becomes evident on a complete reading is the disproportionate number of “seeing off ” poems (usually but not exclusively marked by song 送): out of 371 poems, no fewer than 71 fit this category.5 These span many different levels of formality – from the yuefu generality and simplicity of 3.23, to the personal affection of 3.20 and 8.11, to the complex rhetoric of 3.18 and 12.3 (with its lengthy parallel-prose preface). All of Wang Wei’s concerns emerge in these poems in one place or another: reclusion, government service, Daoist Transcendents, even Buddhist detachment. But one can detect certain recurring rhetorical strategies as well: historical tourism, for example, in which the poet evokes the famous sites his recipient will encounter on his journey; consolation and sorrow, depending on the reason for separation; and recurring allusions to the biographies of Confucian officials throughout the centuries. To divide this body of verse among certain modern thematic categories and ignore the social occasions that inspired it is to ignore the way the poet could deploy his poetic tools to fit the circumstances – possibly the skill that he himself valued the most as a courtier.

5 This is made more obvious in the Zhao Diancheng edition, which tends to follow the ordering of earlier Ming editions that place all the “seeing off ” poems together – see especially juan 3, 4, and 8. It is difficult to be sure why there should be so many. Perhaps it has something to do with the conditions of the collection’s initial compilation by Wang Wei’s brother Wang Jin.

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Wang Wei and Buddhism The presence of Buddhist ideas and allusions in Wang Wei’s work deserves special attention and discussion. Many scholars in China, Japan, and the West have claimed that there is an underlying Buddhist metaphysical perspective in Wang that manifests itself in the way he deploys images (especially nature images). There is also a recurring argument that his poetry shows a serious engagement with the intellectual concerns of the Chan (Zen) movement. Unfortunately, much of this discussion is rooted in two misconceptions. First, recent scholarship from Buddhologists (John McRae, Bernard Faure, and others) has clarified the state of the Chan movement during the first half of the eighth century.6 Later accounts in traditional Chan historiography dating from the Song era tend to portray the Chan movement – especially the more radical “southern” school – as a fully formed manifestation of classic Chan from its earliest days, with its use of paradox, of radical intellectualism, and hostility to ritual and to the religious establishment. But Chan as Wang Wei would have known it was nothing like this; it was still largely defined by a group of monks who placed meditation in the center of their practice and who received court and aristocratic patronage. It was by no means seen as anti-establishment. Wang Wei’s mother studied with Puji, a disciple of Shenxiu, who exemplified in many ways this urban and courtly Chan. And though Wang Wei was asked by Shenxiu’s opponent Shenhui to write a stele inscription for the so-called founder of Southern Chan, Huineng (25.1), there is nothing in his piece that suggests that he viewed Huineng in the way that the later lineage accounts saw him. It should also be pointed out that later Chan literature, though often formally innovative in its use of the vernacular language and creation of new religious literary genres, usually employed a vocabulary derived from a sutra literature well-known to the educated Chinese believer. It is hardly surprising in such a case that Wang Wei would use philosophical Buddhist terms also employed by Chan texts. If Wang Wei’s Buddhist allu-

6 See especially McRae’s two books: The Northern School and the Formation of Early Ch’an Buddhism (University of Hawai’i Press, 1987); and Seeing Through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism (University of California Press, 2004).

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sions show a fondness for paradox and humor, for example, he is not borrowing this from Chan, but more probably from his favorite Buddhist text, the Vimalakīrti Sutra – which derives much of its terminology from the rhetoric on non-duality found in the prajñāpāramitā literature.7 The sutra’s literary qualities, as well as its central conceit – that a lay believer with a secular life can understand Buddhist enlightenment better than the Buddha’s own disciples – would be particularly attractive to the poet as well. But other sutras make their mark on his writing also: in particular, the Lotus Sutra, the Nirvana Sutra, the Pure Land Sutras, and occasionally the Huayan Sutra. These were all texts that an educated believer would be familiar with to a greater or lesser extent. The Wang Wei commentator Chen Tiemin also makes a strong case that Daoguang, whom Wang Wei names as his own teacher in his stele inscription (25.2), was most likely a Huayan practitioner from Wutai (the center of the Huayan movement). I suspect that Wang, like most lay believers, was not terribly interested in sectarian differences.8 The second misconception that tends to occur in the literature on Wang Wei and Buddhism is the modern tendency to see Buddhism not as an actual religion with its rituals, devotions, and forms of practice but rather as a sort of psychological affect or as a cluster of philosophical tenets. It is assumed that as a well-read “intellectual,” the poet would mainly engage with Buddhism in terms of its ontology, and this would be reflected in subtle ways in his Nature poetry – especially in images that show a preoccupation with emptiness, impermanence, or seemingly epiphanic insights into the cosmos. Unfortunately, this sort of interpretation is largely unprovable. While it is not unlikely that some of these ideas influenced the way that Wang Wei wrote, showing conclusively that he would not have derived the same language and use of imagery from the Chinese poetic tradition as it was practiced in the early eighth century is a difficult task.9 7 The importance of this sutra for Wang Wei cannot be underestimated. He chose his polite name (Mojie 摩詰) so that it would combine with his personal name (Wei) to spell out the Chinese rendering of Vimalakīrti (Weimojie 維摩詰). 8 The case against Wang Wei’s poetry as Chan-influenced is ably made by Yang Jingqing (2007). 9 Owen (1981) and Chou (1982) both tend to see Wang’s use of imagery as having roots in a strictly literary tradition.

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There is an irony here that when critics address this issue they tend to ignore the poetry that Wang Wei wrote that explicitly addresses his Buddhist interests. Again, this may reflect modern prejudices: that Buddhism should be psychological and aesthetic, and not doctrinal; and looking at poems where he openly says what he believes, rather than interpreting Buddhist profundity in the movement of a cloud or a stream, may seem unsatisfying. Perhaps even less attractive to many modern critics are the times in which Wang Wei displays his devotion to Buddhist ritual and to traditional forms of piety.10 But it is hard to deny that this was a very important aspect of his belief. This is evident enough in poems addressed to monks, or poems visiting temples; but it is most strongly displayed in the prose that he wrote for fellow believers, especially in some of his memorials and eulogies (juan 19 and 20). One might argue that the devotion he expresses in such pieces is merely catering to the tastes of his recipients and does not express his own perspective. But ultimately it is equally likely that he was simply devout, and saw ritual, prayer, and other forms of practice as just as valid as intellectual speculation. It may also seem a little intimidating when Wang Wei employs Buddhist jargon, and this may explain why critics have preferred to look at the descriptive poems for Buddhist influence, rather than the poems and prose where he is explicitly articulating his Buddhist world view. I have done my best to translate these passages clearly, but I admit that many lines are open to interpretation. However, regardless of their precise meaning, they tend to revolve around the poet’s concern with the concept of non-duality and the way it is articulated in prajñāpāramitā texts and in the Vimalakīrti Sutra. In these passages, Wang Wei tends to express his main position in this way: whenever we attempt to understand and express the difference between our world of suffering (samsara) and the realm of enlightenment or absolute reality (nirvana or bhūtatathatā), we are doomed to failure, because our language is inherently limited by samsaric values.

10 This probably also influences the desire to see Wang as a Chan poet – since there is an assumption among many modern intellectuals and academics that Chan is rational and opposed to ritual and “superstition” – a position that has been largely debunked by recent Buddhological scholarship.

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Moreover, one of the chief characteristics of samsara that dooms us to suffering is our tendency to think in oppositional categories, and that one such oppositional category is the very placing of samsara and nirvana in opposition. A similar paradox results if we think in terms of the category śunyatā or “emptiness”: if we assert that all phenomena are essentially “empty” – that is, that they have no inherent existence in themselves – then we run the risk of creating the conceptual categories of “empty” and “not empty,” which would not be valid if we hope to truly comprehend actual, true reality. So “emptiness” is not really “empty” (unless we are thinking of the category “emptiness” that we use to designate it as such in order to talk about it; that really is “empty”). However (and this is important for Wang Wei’s role as a poet and as a courtier), we should not give up on language in order to attain some deeper wisdom, because it is a basic tool in the samsaric world. We can use language, not to express adequately the true non-dualistic nature of ultimate reality, but to constantly question and undermine our excessive dependence on duality. If we realize that every time we make an assertion about ultimate reality we must simultaneously acknowledge that assertion’s limitations, we are engaged in a fruitful exploration of the problem, even if we can only ultimately experience that reality in a way that transcends language. There is some resemblance here to the via negativa in Christian theology. Wang Wei uses prajñāpāramitā techniques to make this point, but he also relies on Daoist rhetoric, especially when the Laozi, the Zhuangzi, and other texts question the ability of language to express the nature of reality. This can be frustrating to read, because it often means that the poet says (in highly rhetorical and parallelistic fashion) that something is simultaneously true and not-true. However, he can deploy this philosophical insight in ways that have concrete relevance to real-life situations. For example, in 19.10, “Preface to a poem: ‘Flowering herbs at the lodging of Master Daoguang at Jianfu Monastery,’” he begins: The mind is lodged in the midst of Being and Nonbeing, and the eye is bounded by rūpa [sensuous appearance] on the one hand and Emptiness on the other. All is illusory, and detachment from them is illusory as well. The Fully Realized Person does not cast aside illusion, but he does go beyond the limits of Being and Nonbeing, of rūpa and Emptiness. For that reason his eye may reside

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in the dust while his mind never once shares in that condition. His mind is not in the world, and his body never becomes an object; for identifying oneself as an object causes the Self to be attached through limitless realms, and this is dangerous indeed. Here we have a typical attempt to undermine dualistic tendencies. The purpose of this rhetoric is more practical, however: he wants to explain why a monk is fond of his herb garden: “His Reverence follows the movements of yin and yang, and acts in company with the passions. At the twin tree’s place of practice he turns all the flowers into a form of Buddhist activity.” Analysis of non-duality is perhaps most important for the poet when he uses it to resolve the ever-present tension between government service and retirement – which had a long history in Chinese philosophy and literature, and was a major preoccupation of his own. In 3.14 he provides a meal for monks of a local monastery, then argues that he does not need to withdraw from public service to practice: Already awakened to the joy of Stillness, I have more than enough leisure for this life. A desire to retire – why must it be serious? For both self and world are truly empty. He makes this argument in a much more detailed way in his “Letter to Layman Wei” (18.7) – introducing a general critique of Chinese reclusion in the process: A lofty one of old said, “Xu You hung his gourd from a tree; but because the wind blew through it, he disliked it and tossed it aside. When he heard that Yao had abdicated, he came to the river and washed out his ears.” But the ears are not the place to block sounds, nor do sounds have traces that stain the ear; rather, if one despises things on the outside, one is polluted within; and a dislike for external things springs up from within the Self. Someone like this cannot attain the status of a truly open-hearted man. How is this truly entering the gate of the Buddhist path? And when it came to Xi Kang, he as well has said, “When a deer is captured, it will toss its head wildly to throw off its bonds, and will long more and more

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for its tall forest trees and will pine for its lush grasses.” “Tossing its head wildly to throw off its bonds” – how is that any different from lowering one’s head and accepting the restrictions of office? “Tall forest trees and lush grasses” – how is that any different from the gates leading to government office? When discriminating views arise, then the true nature is obscured; when sensuous phenomena intervene, then our ability to apply wisdom weakens. How could this be a viewpoint that allows for the sole existence of a vision that sees all things as equally empty, so that emptiness pervades all things and brings illumination to all? This is also something that you know. In other words, from a non-dualistic perspective, being a hermit is the same as being in office – an ideal position to take for a devout courtier and an admirer of Vimalakīrti.

Recurring clusters of allusions In the translations that follow, I have attempted to footnote allusions to the extent that it makes the poems comprehensible – it would take too much space to explore every way in which Wang echoes or plays with the phrasing of an old text or is engaged in dialogue with the literary past. However, it may help the reader here to make some generalizations about what texts and what historical references occur most often, beyond the Buddhist concerns mentioned above. Textual allusions: Though Wang was probably familiar with the full range of Chinese literature up to his own time, he tends to allude to the same small group of texts over and over again. Most evident are allusions to The Analects, the Zuo zhuan, the Shijing, and the Zhuangzi. The Yijing and the Liezi show up occasionally as well, but not nearly as often. Historical allusions: these tend to fall into four general categories: 1) Han era topography and administration: Tang era palaces, institutions, bureaucratic titles and (often) place names are replaced with their Han equivalents. This perhaps should not even be termed allusion; it is more a form of elegant substitution. In particular, the use of Han era palace names is meant to glorify the Tang court by

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comparing it (especially) to the reign of Emperor Wu. Very little Confucian criticism of Emperor Wu’s excesses is ever suggested. 2) The Xiongnu wars: any frontier poetry inevitably alludes to the history of conflict with the Xiongnu during the Western Han, especially during the reign of Emperor Wu. The great generals of the time (Huo Qubing, Wei Qing, Li Ling, Li Guangli, etc.) are regularly evoked. The degree to which the foreign policy conflicts of Xuanzong’s reign are being seen through the lenses of a distant and idealized past (though common enough in Tang verse) is quite striking. 3) Eastern Jin and Southern dynasties eccentrics: Not surprisingly, Wang draws on the anecdotal literature of this period (usually found in the Shishuo xinyu): Xie An, Wang Xizhi, Shi Chong, Huiyuan, and others are mentioned fairly often. 4) Tales of Daoist Transcendents: While Wang deploys the technical language of the Daoist faith, he leans toward the anecdotal when addressing poems to Daoist friends and acquaintances. This suggests that he is sympathetic to Daoism and broadly familiar with it, but not at the level of an initiate.

Conventions of translation and editions Some translation conventions: Daoist xian 仙 are translated as “Transcendents.” The Yangtze is translated as “the Jiang.” When poem titles refer to the recipient’s age rank within his extended family, this is rendered as a cardinal number rather than an ordinal one (e.g., “Zu Yong Three”). Official titles are translated for the most part using Charles O. Hucker, A Dictionary of Official Titles in Imperial China (Stanford University Press, 1985). The edition translated follows the basic order and text of the Zhao Diancheng 趙殿成 edition of 1733. This is by far the best known. It follows the structure of Ming editions in organizing the poems by metrical genre. In this case, Juan 1 consists of “old style verse” of irregular and 4-syllable lines; Juan 2–5 consist of old-style verse in five-syllable lines; juan 6 consists of old-style verse in seven-syllable lines; juan 7–9 consist of five-syllable regulated octets; juan 10 consists of seven-syllable regulated octets; juan 11–12 consist of five-syllable pailü; juan 13 consists of five-syllable quatrains; juan 14 consists of six-syllable and seven-

xxxii

Introduction

syllable quatrains; and juan 15 consists of a supplement of poems of doubtful provenance. There is a tendency to group poems by occasional subgenre within these groups (e.g., all the parting poems are placed together). The prose collection is also arranged by genre. There is no attempt to order things chronologically (not surprising, since the majority of Wang’s poems and much of the prose cannot be dated with certainty). Zhao decided to include all of the poems available to him that had been attributed to Wang Wei, even if he himself was convinced that they were not by him. I have decided to be completist as well and translate all of them, noting when evidence suggests a different author. Poems likely misattributed by Zhao that are not in juan 15 include: 3.22; 4.14–15; 4.24; 8.8; 12.8. The most striking example of misattribution is the group of thirty poems likely composed by Wang Ya that have been included in many (but not all) early editions; their inclusion seems to stem originally from Guo Maoqian’s attribution of them to Wang Wei in the Yuefu shi ji. Zhao also includes matching or answering poems by other poets, and I have translated most of those as well, since I believe that seeing the compositional context of a poem when possible increases our understanding; this is especially true of the famous Wang Stream Collection, where the inclusion of the Pei Di poems is essential. The only exceptions are a number of “blue sparrow” poems (6.3) and some long imitations of Wang by Chu Guangxi (to 5.4–5.9 and 5.20) that Zhao has included, but which I find insufficiently engaged with the Wang Wei texts to warrant their translation. In selecting what prose to translate I have tried to pick the pieces a modern reader would find most interesting. I have tended to favor those with Buddhist content, since this gives us a better context for understanding the poet’s engagement with the faith in its entirety. Even in his letters Wang tends to write in a florid style with frequent use of parallelism. I was tempted to translate all of the prose as verse, but I decided eventually that that would detract from the narrative coherence of each piece. Readers should also take note that one of his best prose pieces, the preface bidding farewell to Abe no Nakamaro, is here placed with the poem it prefaces and not with the prose (12.3).

Introduction

xxxiii

I have reluctantly decided not to translate the discourse on landscape (Shanshui lun), in spite of its fame: scholars have known for a very long time that it is not by Wang Wei, and it deserves the attention of an art historian. Besides, we already have an excellent translation of it by Susan Bush and Hsiao-yen Shih.11 As with the works any great Tang poet, Wang Wei’s collection has a large variety of variant readings, and I have included the important ones in a section at the end.12 Not surprisingly, the poems that were famous from early on often have the widest variety of variants. The amount of variation within the textual lines of the Wang Wei collection itself is fairly reasonable, but there is a good bit of difference when the collection text is collated with the early compendia (Wenyuan yinghua, Yuefu shiji, Tang wen cui, etc.). I have largely kept to the Zhao edition, but have often accepted the practical emendations suggested by Chen Tiemin (1997). The Quan Tang shi text also has a surprising number of unique variants, suggesting that its editors relied on earlier editions of the collection no longer extant.

11 Early Chinese Texts on Painting (Cambridge: Harvard University Press, 1985), 173–76. 12 To prevent too large a selection, I have only included actual surviving edition variants. I have omitted variants listed as such in pre-modern editions that do not cite a source (usually marked only by yi zuo 一作).

The Poetry and Prose of Wang Wei

王右丞集卷之一 古詩

1.1

奉和聖製天長節賜宰臣歌應制

4

8

太陽升兮照萬方， 開閶闔兮臨玉堂。 儼冕旒兮垂衣裳， 金天淨兮麗三光。 彤庭曙兮延八荒， 德合天兮禮神遍。 靈芝生兮慶雲見， 唐堯后兮稷孭臣。 匝宇宙兮華胥人， 盡九服兮皆四鄰。 乾降瑞兮坤獻珍。

1 Sagely composition: a poem composed by the emperor. Festival of Heaven Longevity was the name established in 748 for the celebration of the emperor’s birthday on the fifth day of the eighth month. 2 To let the robe drape down means to rule virtuously through non-action, a Daoist ideal. 3 Sky of Metal is the sky of autumn; the Three Lights are the sun, the moon, and the stars. 4 Crimson Court was a Han era palace; here used as a general term for the imperial palaces. Eight Wilds is a general term for the full breadth of the empire. 5 An auspicious fungus that appears in response to virtue.

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-001

Juan 1: Old style poems

1.1 Respectfully harmonizing to the sagely composition on the Festival of Heaven Longevity presented to his high ministers: at imperial command 1 The Great Yang rises and shines on a myriad sites; They open the palace gate and He looks down from His jade hall; He sets right His crown’s tassels, lets His robes drape down;2 4 The metal sky is clear and makes lovely the Three Lights.3 It is dawn in the Crimson Court; the light extends to the Eight Wilds.4 His virtue harmonizes with the Heavens as he sacrifices to spirits everywhere. The numinous polypore has arisen and felicitous clouds have appeared;5 8 Lord Yao of Tang, the ministers Ji and Qi:6 All of them circuit the cosmos; they are men of Huaxu.7 Every part of the Nine Feudatories: neighbors in every four direction:8 And Heaven lets descend its auspicious signs and Earth presents its treasure.9

6 Tang Yao is the ancient sage emperor Yao. Ji was the ancestor of the Zhou people and served Yao as a minister of agriculture; Qi was the ancestor of the Shang people and served Yao’s successor Shun as a minister of works. Here Wang Wei is referring to the emperor and his ministers. 7 In the Liezi, the Yellow Emperor dreams of a Daoist utopia called Huaxu; when he wakes up, he strives to put what he dreamt into practice in the empire. 8 Nine Feudatories was a way of classifying the various states that owed allegiance to the house of Zhou, from closest to most remote (barbarian lands). 9 Perhaps a reference to the numinous polypores and felicitous clouds mentioned in the seventh line.

4

王右丞集卷之一 古詩

1.2

登樓歌

4

8

12

16

20

聊上君兮高樓， 飛甍鱗次兮在下。 俯十二兮通衢， 綠槐參差兮車馬。 卻瞻兮龍首， 前眺兮宜春。 王畿鬱兮千里， 山河壯兮咸秦。 舍人下兮青宮， 據胡牀兮書空。 執戟疲于下位， 老夫好隱兮牆東。 亦幸有張伯英草聖兮龍騰虬躍， 擺長雲兮捩迴風。 琥珀酒兮彫胡飯， 君不御兮日將晚。 秋風兮吹衣， 夕鳥兮爭返。 孤砧發兮東城， 林薄暮兮蟬聲遠。

Juan 1: Old style poems

5

1.2 Song: Climbing a Tower

4

8

12

16

20

I shall climb your lofty tower, sir The flying eaves overlap like fish scales below me I look down upon twelve open avenues, Mid the sophoras’ uneven rows are carts and horses. I turn and look up at Dragon Head Hill,1 Gaze afar in front at Yichun Palace.2 The king’s realm is densely forested for a thousand li; Hills and rivers grand in Qin’s Xianyang.3 The secretary comes down from the Crown Prince’s Palace, Props himself on a folding stool he writes in the air. Fatigued from grasping his halberd in his lowly place, The old man cherishes reclusion to the east of the wall.4 Fortunately we have Zhang Boying, the sage of grass calligraphy here, with his galloping dragons and leaping wyverns.5 He parts the long clouds and twists the whirlwind. Amber ale and cooked wild rice – If you won’t make use of them it will soon be too late. An autumn wind blows our robes, Evening birds hurry each other home. Solitary fulling blocks sound by the eastern city wall, The forest turns to dusk cicada’s sound distant.

1 A mountain in Shaanxi, south of the Wei 渭 River not far from Chang’an. 2 Detached palace of the Qin era; in the Tang it was located in the southeast corner of Qujiang 曲江 Park. 3 Xianyang was the capital of the Qin dynasty; here it is a poetic substitution for nearby Chang’an. 4 When the Eastern Han official Wang Jungong 王君公 encountered political turmoil, rather than fleeing into the country (like his friends), he chose to stay in the city and hide among cattle merchants. An expression of the time described him as “Wang Jungong, who fled from the world east of the wall.” “East of the wall” then became a cliché for reclusion. 5 Zhang Boying is Zhang Yin 諲, a drinking companion of Wang Wei’s, good at calligraphy and painting. See also 2.23–2.25.

6

王右丞集卷之一 古詩

時不可兮再得， 君何為兮偃蹇。 1.3

雙黃鵠歌送別（時為節度判官。 在涼州作。）

4

8

12

天路來兮雙黃鵠， 雲上飛兮水上宿。 撫翼和鳴整羽族， 不得已。 忽分飛， 家在玉京朝紫微。 主人臨水送將歸， 悲笳嘹唳垂舞衣。 賓欲散兮復相依， 幾往返兮極浦。 尚徘徊兮落暉， 岸上火兮相迎。 將夜入兮邊城， 鞍馬歸兮佳人散， 悵離憂兮獨含情。

Juan 1: Old style poems

7

The season will not come again, Why do you, sir, stand there waiting?

1.3 Song: A Pair of Brown Swans (seeing you off ) (At the time, serving as Administrative Assistant to the Military Commissioner, written in Liangzhou) 1 On Heaven’s Road coming a pair of brown swans, Flying above the clouds roosting on the waters. They beat their wings, cry in harmony, preen their feathers. 4 Being discontented, They part in sudden flight; One heads home to Jade Capital Mountain, the other goes to court in the Purple Tenuity.2 The host on the bank sees you off, about to return; 8 Grieving reed pipes are shrill and sharp, dancing robes hang down. Guests about to disperse yet they still linger together, Soon to return to the farther shore. Yet still they hesitate amid the setting radiance, 12 Fires on the riverbank welcome us. As it turns to night you enter the frontier town, Your saddled horse returns, the fine guests disperse. I hate this sadness of parting yet I keep my feelings to myself.

1 Composed when serving Cui Xiyi 崔希逸 in Hexi on the northwest frontier, ca. 737–738. 2 Jade Capital Mountain – in Daoist lore, a habitation of Immortals. Purple Tenuity: a constellation of fifteen stars around the pole star, and site of the divine ruler of the cosmos in Daoism.

8

1.4

贈徐中書望終南山歌

4

晚下兮紫微， 悵塵事兮多違。 駐馬兮雙樹， 望青山兮不歸。 1.5–1.6

送友人歸山歌二首 1.

4

8

山寂寂兮無人， 又蒼蒼兮多木。 群龍兮滿朝， 君何為兮空谷。 文寡和兮思深， 道難知兮行獨。 悅石上兮流泉， 與松間兮草屋。 入雲中兮養雞，

王右丞集卷之一 古詩

Juan 1: Old style poems

9

1.4 Song: Gazing toward Zhongnan Mountain, presented to Vice Director Xu of the Secretariat In the evening I depart from the Department of Purple Tenuity,1 Despairing that worldly matters have mostly turned contrary. I halt my horse by a sal tree;2 4 Gaze toward green mountains I will not return.

1.5–1.6 Two songs: seeing off a friend on his return to the hills

1. How lonely the mountains no one there, And deepest green with many trees. Flocks of dragons fill the court;3 4 What are you doing here in this empty valley? Your writings resonate with few you deeply brood; The way is hard you walk alone. You delight in streams flowing over the stones, 8 You enjoy your thatched hut amid the pines. You enter into the clouds raise chickens;4

1 Here the term is used as a poetic substitution for the Secretariat (zhongshu sheng 中書省). 2 Shorea robusta, the sal or or śala tree: the tree under which the Buddha’s mother gave birth to him. Also by some accounts the tree where the Buddha achieved parinirvan.a. Sometimes used as a poetic substitution for a Buddhist monastery. 3 Many virtuous men are serving the emperor. 4 Probably an allusion to a Daoist Transcendent who lived over a hundred years and raised over a thousand chickens, to each of whom he assigned a name. Each would come to him when he called its name.

10

12

16

上山頭兮抱犢。 神與棗兮如瓜， 虎賣杏兮收穀。 愧不才兮妨賢， 嫌既老兮貪祿。 誓解印兮相從， 何詹尹兮可卜。 2.

4

8

12

山中人兮欲歸， 雲冥冥兮雨霏霏。 水驚波兮翠菅靡， 白鷺忽兮翻飛。 君不可兮褰衣， 山萬重兮一雲。 混天地兮不分， 樹晻曖兮氛氳。 猿不見兮空聞， 忽山西兮夕陽。 見東皋兮遠村， 平蕪綠兮千里。 眇惆悵兮思君。

王右丞集卷之一 古詩

Juan 1: Old style poems

11

You ascend the mountains with the calf you possess.1 The spirits will give you dates as big as melons;2 12 You’ll sell apricots with your tigers and store your grain.3 I am ashamed I am talentless and block the progress of the worthy; Hate that I have now grown old and yet still greedy for salary. I swear I’ll untie my seal of office and follow you away; 16 What need for divination from Zhan Yin?4

2. The man of the mountains wants to return; The clouds are dark and murky, the rain falls in gusts. The water in startled waves, the green thatch scattered; 4 White egrets abruptly flutter in the wind. My lord, you cannot hoist your robe to cross; Hills in myriad layers, a single cloud. Heaven and earth confounded, cannot be distinguished; 8 Trees dim and gloomy, dense and full. Gibbons cannot be seen but their cries are heard in the air; Sudden, to the west of the hills, the evening sun. Look to the eastern riverside fields the distant villages; 12 Level grasslands green for a thousand li. My distant gaze disconsolate; I long for my lord. 1 Reference to “Possess Calf Mountain” in Shandong, so named because a recluse cultivated crops there, with only a single calf to help him. 2 The Han wizard Li Shaojun 李少君 claimed that he met the immortal Master Anqi 安期, who ate dates the size of melons. 3 A certain Dong Feng 董奉 lived at Mt. Lu 廬, where he treated patients. He had them plant apricot trees in payment. When this formed a forest, he set up a storehouse and asked people to pay for his apricots with grain. Anyone who cheated was pursued by five tigers. 4 In “Divination,” (Bu ju 卜居), a short piece in the Han anthology Chu ci, Qu Yuan after years of exile begs the diviner Zhan Yin to tell him what he should do. Confronted with Qu Yuan’s moral dilemma, Zhan Yin surrenders his milfoil stalks and tells him that divination would be of no help to him.

12

1.7–1.8

魚山神女祠歌 1.

迎神曲

4

8

坎坎擊鼓， 魚山之下。 吹洞簫， 望極浦。 女巫進， 紛屢舞。 陳瑤席， 湛清酤。 風淒淒兮夜雨。 神之來兮不來。 使我心兮苦復苦。 2.

送神曲 紛進拜兮堂前， 目眷眷兮瓊筵。 來不語兮意不傳，

王右丞集卷之一 古詩

Juan 1: Old style poems

13

1.7–1.8 Songs: The shrine of the goddess of Fish Mountain 1

1. Welcoming the Goddess Bang bang the drums are struck, At the foot of Fish Mountain. They blow the bamboo flutes, 4 Gaze to the farther shore. The shamanka approaches, In a profusion of many dances. Roll out the precious offering mats! 8 Pour out the crystal ale! The wind is cold and dismal at night it rains. Does the goddess come or not? This makes our hearts bitter beyond bitter.

2. Bidding the Goddess Farewell In a flurry they come forward to bow before the hall, Eyes that gaze with yearning on the garnet mat. She comes without speaking does not convey her thoughts,

1 In Jizhou; poems were composed when Wang Wei was serving there (721–726).

14

4

8

作暮雨兮愁空山。 悲急管，思繁絃， 靈之駕兮儼欲旋。 倏雲收兮雨歇， 山青青兮水潺湲。 1.9

白黿渦（雜言走筆）

4

8

12

南山之瀑水兮， 激石䑠瀑似雷驚。 人相對兮不聞語聲， 翻渦跳沫兮蒼苔濕。 蘚老且厚， 春草為之不生。 獸不敢驚動， 鳥不敢飛鳴。 白黿渦濤戲瀨兮， 委身以縱橫。 主人之仁兮， 不網不釣， 得遂性以生成。

王右丞集卷之一 古詩

Juan 1: Old style poems

4 She makes the rain at dusk

turns the empty hills doleful. With grief the swift flutes are played; brooding, the intricate strings. Her numinous carriage solemnly begins to turn. Swiftly the clouds pull away and the rain ceases; 8 How green are the hills and the water flows on and on.

1.9 White Turtle Eddy (Irregular lines, written on the spur of the moment) That waterfall at Zhongnan Mountain: It spurts from the rock with an angry roar like thunder startling. When people face it they cannot hear themselves speak; 4 Upending eddies, leaping foam it soaks the gray-green moss. The lichen grows old and thick there, And spring grasses do not grow because of it, And beasts do not dare to leap in its presence, 8 And birds do not dare to fly or cry. White Turtle Eddy’s billows and playful rapids, Give themselves over to flying this way and that. The ruler’s benevolence: 12 No nets, no hooks, Able to follow your nature in birth and growth.

15

16

王右丞集卷之一 古詩

1.10

酬諸公見過（時官出在輞川莊。）

4

8

12

16

20

嗟予未喪， 哀此孤生。 屏居藍田， 薄地躬畊。 歲晏輸稅， 以奉粢盛。 晨往東皋， 草露未晞。 暮看煙火， 負擔來歸。 我聞有客， 足掃荊扉。 簞食伊何， 副瓜抓棗。 仰廁群賢， 皤然一老。 媿無莞簟， 班荊席藁。 汎汎登陂， 折彼荷花。

Juan 1: Old style poems

17

1.10 Reply to several gentlemen who came to visit (at the time I was out of office and living on my Wangchuan estate)

4

8

12

16

20

Alas! My mourning has not ended, And I lament this solitary life. Living as a recluse in Lantian, I do my own plowing on my barren land. At the end of the year I pay my tax, Offering grain to fill the ruler’s sacrificial vessels. At dawn I go to the eastern riverbank fields, When the dew on the grass has not yet dried. At dusk, when I see the smoky fires, Carrying my burdens I come back home. When I heard that guests had come, I swept everything within my scrap-wood door. What food is in my rice basket? Split melons, and dates I’ve pulled off the tree. Humbly I mingle with this group of worthies, A single white-haired old man. Ashamed I have not rugs woven of fine guan leaves,1 I spread orchid-tree branches on the floor and use straw for mats. Then drifting along as we sail out on the lake, We pluck the reed flowers.

1 Skimmia japonica, an evergreen shrub whose leaves were woven to make mats.

18

24

28

靜觀素鮪， 俯映白沙。 山鳥群飛， 日隱輕霞。 登車上馬， 倏忽雨散。 雀噪荒村， 雞鳴空館。 還復幽獨， 重欷累歎。

王右丞集卷之一 古詩

Juan 1: Old style poems

In the stillness we watch the white sturgeon, Set off below against the white sand. Mountain birds fly in their flocks, 24 The sun is hidden in the light clouds of sunset. Then we climb our carriages, mount our horses, And all of a sudden the rain disperses. Sparrows are raucous in the rustic village, 28 And roosters crow in the empty lodge. Then I return once more, secluded alone, Sobbing and sighing again and again.

19

王右丞集卷之二 古詩

2.1–2.5

扶南曲歌詞五首 1.

4

翠羽流蘇帳， 春眠曙不開。 羞從面色起， 嬌逐語聲來。 早向昭陽殿， 君王中使催。 2.

4

堂上青絃動， 堂前綺席陳。 齊歌盧女曲， 雙舞洛陽人。 傾國徒相看， 寧知心所親。

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-002

Juan 2: Old style poems

2.1–2.5 Five Lyrics for the Funan Melody

1. Tasseled curtains with kingfisher feathers Stay unopened at dawn as they sleep in spring. Shy to rise because of their complexions; 4 Too frail to come to the sound of voices. Early at the Zhaoming Palace Eunuch envoys of their lord bid them hasten.1

2. Up in the hall the blue strings twang, While before the hall the intricate mats are spread. A song of Qi – a ballad from Lady Lu; 4 Paired dancers, girls from Luoyang.2 But he only watches these kingdom-toppling beauties; Who can know whom his heart holds dear?

1 Zhaoming Palace: a women’s quarters in Han times; used since then as a general term for the quarters of imperial favorites. 2 Lady Lu was a court lady from the time of Emperor Wu 武 of the Wei 魏 (Cao Cao 曹操). She was famous for her musical talents. One piece in her repertoire was a melody from Qi called “The Pheasants Fly at Dawn.” Women from Luoyang were famous in popular verse for their beauty.

22

3.

4

香氣傳空滿， 妝華影箔通。 歌聞天仗外， 舞出御樓中。 日暮歸何處， 花間長樂宮。 4.

4

宮女還金屋， 將眠復畏明。 入春輕衣好， 半夜薄妝成。 拂曙朝前殿， 玉墀多珮聲。 5.

4

朝日照綺窗， 佳人坐臨鏡。 散黛恨猶輕， 插釵嫌未正。 同心勿遽遊， 幸待春妝竟。

王右丞集卷之二 古詩

Juan 2: Old style poems

3. A fragrant scent pervades the air, And light from their makeup shines through the screen. Their songs are heard beyond the celestial guard,1 4 While their dances issue forth from imperial pavilions. Whither do they return at dusk? To Changle Palace amid the flowers.2

4. Palace ladies return to their gilded chambers, Where they will sleep, afraid once more of the dawn. As they move into spring, lighter robes are welcome; 4 At midnight, they apply a light layer of makeup. As dawn breaks, they assemble at the front palace: On jade stairs, the frequent chime of their jade pendants.

5. The morning sun shines on their intricate windows; Lovely ladies sit facing the mirror. They spread eye-black, irked that it is yet too thin; 4 Insert hairpins, annoyed that they’re still askew. Dear companions, don’t be in a hurry to go out with them! I hope you will wait until their spring makeup is done.

1 That is, beyond the palace (where the imperial guard is stationed). 2 Changle Palace: A Han era palace hall dating from the reign of Gaozu 高祖.

23

24

2.6

從軍行

4

8

吹角動行人， 喧喧行人起。 笳悲馬嘶亂， 爭渡金河水。 日暮沙漠垂， 戰聲烟塵裏。 盡係名王頸， 歸來報天子。 2.7

隴西行

4

十里一走馬， 五里一揚鞭。 都護軍書至， 匈奴圍酒泉。 關山正飛雪， 烽戍斷無烟。

王右丞集卷之二 古詩

Juan 2: Old style poems

25

2.6 Ballad: With the Army They blow the horns to put the troops on the move; In a clamor the men begin to stir. The nomad flutes are shrill, a chaotic whinnying of horses; 4 They vie to cross the waters of the Jin.1 The sun turns to evening at the edge of the desert; The sounds of battle rise from smoke and dust. We will halter the necks of all their great kings, 8 Bring them back and requite the Son of Heaven.

2.7 Ballad of Longxi 2 Every ten li he drives his steed; Every five li he brandishes his whip. A military dispatch from the Protector-General arrives: 4 The Xiongnu are besieging Jiuquan.3 Flying snow just now over mountains and passes; The beacon-fire posts have been cut off – no smoke rises.4

1 Literally, the Metal River, frequently mentioned as a frontier river in poetry. It is likely identical to the modern Hei He (“Black River”) that flows through western Gansu. 2 Longxi: in Gansu. 3 In western Gansu. 4 The poem may be suggesting that the blizzard has prevented the lighting of beacon fires, resulting in the need of the post horse messenger in lines 1–4.

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2.8

早春行

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紫梅發初徧， 黃鳥歌猶澀。 誰家折楊女， 弄春如不及。 愛水看妝坐， 羞人映花立。 香畏風吹散， 衣愁露霑濕。 玉閨青門裏， 日落香車入。 游衍益相思， 含啼向綵帷。 憶君長入夢， 歸晚更生疑。 不及紅簷燕， 雙棲綠草時。

王右丞集卷之二 古詩

Juan 2: Old style poems

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2.8 Ballad: Early Spring 1

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Purple plum blossom begins to bloom everywhere; Yellow orioles’ song yet halting and rough. Girls from some household break willow branches, They can’t be restrained in their delight of spring. Cherishing the water, they sit and attend to their makeup; Shy of others, they stand hidden in flowers. They fear that the wind will blow away the fragrance, And grieve that the dew dampens their dresses. Through blue gates into a jade bedroom The scented carriage enters when the sun sets. She had gone out to take pleasure, but longed for him even more, Now suppressing her sobs within the colored silk bedcurtains. When she longs for him, she always sees him in dreams; Having returned late, she again thinks he is there. Better to be swallows in the crimson rafters, Who can nest in pairs in the season of green grass.

1 The poem falls into two erotic vignettes. The first part (lines 1–8) describes girls out enjoying a spring outing; the second part (lines 9–16) describes a wife separated from her husband who returns to her lonely bedroom after going out to enjoy the weather.

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王右丞集卷之二 古詩

2.9

贈裴迪

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不相見， 不相見來久。 日日泉水頭， 常憶同攜手。 攜手本同心， 復歎忽分衿。 相憶今如此， 相思深不深。 2.10

瓜園詩（并序） 維瓜園高齋。俯視南山形勝。二三時輩。 同賦是詩。兼命詞英數公。同用園字為 韻。韻任多少。時太子司議郎薛璩發此 題。遂同諸公云。 余適欲鋤瓜， 倚鋤聽叩門。 鳴騶導驄馬，

Juan 2: Old style poems

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2.9 Presented to Pei Di I haven’t seen you, I haven’t seen you for so long! Daily, by the waters of the stream 4 I always reminisce how we held hands, We held hands, sharing the same mind. I sigh again and again, now we’re parted. For my memories of you to be like this now, 8 Is my longing for you deep or not?

2.10 The Melon Patch (with preface) From the lofty study by my melon patch I can look down upon the splendid scenery of Zhongnan Mountain. Two or three men of the age have composed poems on this subject. I also requested various prominent men with literary skill to write poems with as many lines as they like, using yuan (garden) as the rhyme. At that time, the Remonstrance Secretary of the Crown Prince, Xue Qu, wrote on this topic. I composed this poem, following these gentlemen.

I was just going out to hoe my melons, When, leaning on my hoe, I heard a knock at the gate. Shouting grooms were leading piebald steeds,

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常從夾朱軒。 窮巷正傳呼， 故人儻相存。 攜手追涼風， 放心望乾坤。 藹藹帝王州， 宮觀一何繁。 林端出綺道， 殿頂搖華幡。 素懷在青山， 若值白雲屯。 回風城西雨， 返景原上村。 前酌盈尊酒， 往往聞清言。 黃鸝囀深木， 朱槿照中園。 猶羨松下客， 石上聞清猿。

王右丞集卷之二 古詩

Juan 2: Old style poems

4 And constant attendants flanked vermilion carriages.

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Orders were transmitted in this humble lane; Perhaps old friends have come to visit? Hand in hand we sought out the cooling breeze, Light of heart, we gazed out over Heaven and Earth. And the rich, populous Imperial lands – How manifold its palaces and watchtowers! An intricate pattern of roads emerges from the edge of the woods, And from the palace roofs the splendid pennons stir. Always my affections lie in green hills, And now I meet with a gathering of white clouds. A gust of wind, rain west of the city, Sunset glow on the villages of the plain. I imbibe before them, fill up the ale cups, Again and again I hear enlightened conversation. Yellow orioles warble in the deep wood, Vermilion rose-mallow flowers shine in my garden. Still, I envy sojourners under the pines,1 Where amid stones they hear the clear calls of the gibbon.

1 I.e., more serious recluses than Wang Wei.

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王右丞集卷之二 古詩

2.11

同盧拾遺韋給事東山別業二十韻給事首春 休沐維已陪遊及乎是行亦預聞命會無車 馬不果斯諾

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託身侍雲陛， 昧旦趨華軒。 遂陪鵷鴻侶， 霄漢同飛翻。 君子垂惠顧， 期我于田園。 側聞景龍際， 親降南面尊。 萬乘駐山外， 順風祈一言。 高陽多夔龍， 荊山積璵璠。 盛德啟前烈， 大賢鍾後昆。

Juan 2: Old style poems

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2.11 Matching Reminder Lu and Supervising Secretary Wei:1 “East Mountain Villa” in 20 rhymes. I had already accompanied the Supervising Secretary on a day off in the first month of spring to this villa. Having been given another invitation, it happened that I had no carriage at my disposal and so was unable to fulfill my promise. I committed myself to attending on the cloud stairs, Before dawn hurrying off to splendid balustrades. I accompanied my companions among the ranks of phoenixes and herons, 4 Soaring together among the River of Stars.2 You, a true gentleman, extended your kind regard, Invited me to your fields and gardens. I’ve heard it said that in the Jinglong era,3 8 This was a personal gift of the honored south-facing one.4 When His myriad carriages halted beyond the hills, With submissive air He implored words of instruction. Gaoyang had many Kuis and Longs,5 12 Jing Mountain had amassed many ornamental jades.6 Your family’s flourishing virtue produced men of high achievement, And great worthiness is concentrated in their successors:

1 Wei Heng 韋恆, son of the prominent minister Wei Sili 嗣立, owner of the East Mountain Estate located at Mount Li 驪 (east of the capital, and location of the hot springs often visited by the emperor). This poem is mostly a paean to the Wei family. 2 Poetic descriptions of attending at court. 3 707–710. 4 I.e., the emperor. He granted Wei Sili (Wei Heng’s father) the estate and the title “Duke of Easy Wandering” (Xiaoyao gong 逍遙公) in 709. 5 Gaoyang was a name for the ancient mythical sage emperor Zhuan Xu 顓頊. Kui and Long were both ministers of the ancient sage emperor Shun. This is saying that a wise ruler has wise ministers. 6 Jing Mountain was famous for its jade (and produced the fine jade that the craftsman Bian He 卞和 discovered during the Warring States period). Jade here stands for eminent men whose talents are recognized by the court.

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侍郎文昌宮， 給事東掖垣。 謁帝俱來下， 冠蓋盈邱樊。 閨風首邦族， 庭訓延鄉村。 采地包山河， 樹井竟川原。 巖端迴綺檻， 谷口開朱門。 階下群峰首， 雲中瀑水源。 鳴玉滿春山， 列筵先朝暾。 會舞何颯踏， 擊鐘彌朝昏。 是時陽和節， 清晝猶未暄。 藹藹樹色深， 嚶嚶鳥聲繁。 顧已負宿諾， 延頸慙芳蓀。 蹇步守窮巷，

王右丞集卷之二 古詩

Juan 2: Old style poems

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The Vice Minister at the Department of State Affairs,1 And you, Supervising Secretary, at the Eastern Annex office.2 Emperors inquiring after you all come down here, And officials’ caps and carriages crowd your hills and fences. The customs of your family lead state and clan; Your father’s instructions reach to the countryside. Your fief embraces hills and rivers, Your streams and plains reach to arboreal hamlets. At cliff-edge curve your carved railings, At valley mouth open your vermilion gates. A herd of crags throngs at the foot of your stairs, A spring drops in waterfalls among the clouds. Tinkling jade pendants fill the spring hills, Arrayed banquet mats precede the dawn light. How numerous the assembled dances! The ringing of bells spans dawn to dusk. At this time, the season of the second month, The daylight is clear but not yet warm. How lush, the depth of the trees’ colors; And profuse the twittering of birdsong. But I’ve already betrayed my earlier promise; I crane my neck toward you, ashamed before your fragrant virtue.3 With lame steps I keep to my humble lane,

1 Reference to Wei Heng’s brother Wei Ji 濟, Vice Director of the Board of Revenue. “Wenchang Palace” was the name Empress Wu gave to the Department of State Affairs (shangshu sheng 尚書省). 2 Eastern Annex: another term for the Chancellory (menxia sheng 門下省). 3 Literally, “fragrant sweet-flag,” a Chu ci image of moral virtue.

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高駕難攀援。 素是獨往客， 脫冠情彌敦。 2.12

和使君五郎西樓望遠思歸

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高樓望所思， 目極情未畢。 枕上見千里， 牕中窺萬室。 悠悠長路人， 曖曖遠郊日。 惆悵極浦外， 迢遞孤烟出。 能賦屬上才， 思歸同下秩。 故鄉不可見， 雲水空如一。

王右丞集卷之二 古詩

Juan 2: Old style poems

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Impossible to climb into lofty carriages. All along I’ve been one who walks alone; I remove cap of office, my feelings ever more sincere.

2.12 Harmonizing with the Emissary Fifth Gentleman: Gazing afar from the western tower and longing to go home 1 In the high tower, gazing toward what I long for, My vision ends but my feelings don’t cease. From my pillow I can see a thousand li; 4 In my window I peer out at ten thousand homes. With endless longing, the man on the long road; Dark and gloomy, the sun in distant outlands. Melancholy, beyond the farther shore, 8 In the distance solitary smoke emerges. You, who can compose, belong to the higher talents; But you long to go home, the same as this low-ranking one. We cannot see our homeland here; 12 Water and clouds are empty, seem all as one.

1 Composed while serving in Jizhou in Shandong. “Emissary” here is another term for governor.

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王右丞集卷之二 古詩

2.13

酬黎居士淅川作（曇壁上人院走筆成）

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儂家真箇去， 公定隨儂否。 著處是蓮花， 無心變楊柳。 松龕藏藥裹， 石唇安茶臼。 氣味當共知， 那能不攜手。 2.14

奉寄韋太守陟

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荒城自蕭索， 萬里山河空。 天高秋日迥， 嘹唳聞歸鴻。 寒塘映衰草， 高館落疏桐。 臨此歲方晏， 顧景詠悲翁。

Juan 2: Old style poems

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2.13 Replying to Layman Li, written in Xichuan (Written on the spur of the moment at the cloister of His Reverence Tanbi) 1 I’m truly going to retire – Are you really going to follow me? Everywhere there are lotus flowers, 4 A state of mindlessness transforms into a willow-bearing Avalokiteśvara.2 Medicine pouches are stored in the pine-tree shrine; A tea mortar sits at the edge of the rocks. The flavor of this we should both get to know; 8 Why can’t you go off hand in hand with me?

2.14 Respectfully sent to Governor Wei Zhi The overgrown town is bleak and dreary; For ten thousand li hills and rivers are empty. The sky is high; the autumn sun is distant; 4 A sonorous cry – I hear the homing geese. The chilly pool reflects the withered grass; By the high lodge the sparse paulownias shed their leaves. As I face all this – the year coming to its end, 8 I look back on my shadow, chant “Grieving Old Man.”3

1 “Layman” (jushi) is the Chinese rendering of the Sanskrit kulapati, a devout lay householder. It can also be applied to retired gentlemen in general. 2 This couplet suggests that the cloister resembles the Pure Land. The bodhisattva Avalokiteśvara (who often attended upon Amida in the Pure Land) is often shown holding a vase with a willow branch. 3 A yuefu song title. The original describes longing for absent loved ones.

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故人不可見， 寂寞平林東。 2.15

林園即事寄舍弟紞

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寓目一蕭散， 消憂冀俄頃。 青草肅澄陂， 白雲移翠嶺。 後浦通河渭， 前山包鄢郢。 松含風裏聲， 花對池中影。 地多齊后瘧， 人帶荊州癭。 徒思赤筆書， 詎有丹砂井。 心悲常欲絕， 髮亂不能整。 青簟日何長， 閑門晝方靜。 頹思茅簷下， 彌傷好風景。

王右丞集卷之二 古詩

Juan 2: Old style poems

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My old friend I cannot see – 12 Sad and lonely east of the woods on the plain.

2.15 Things encountered in my garden in the woods: sent to my younger brother Dan

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Casting my eyes about – suddenly I feel free and easy; I hope for an instant to dissipate my worries. Green grass is peaceful by the limpid pond, White clouds move over the bright-blue ridge. The inlet behind me connects with the Yellow River and the Wei, While the hills in front embrace Yan and Ying.1 The pines enclose the sound in the wind; Flowers face their reflections in the pool. The land here is full of the Lord of Qi’s ague, And people bear the goiters of Jingzhou.2 In vain I long for writings from the Transcendents’ red brush; How can I obtain a cinnabar well?3 My heart grieves – always inconsolable. My hair all tangled – I cannot put it straight. How long the days seem on my summer mats! Daylight is quiet by my idle gate. I would vanquish this brooding under my thatched eaves, But the fine scene just makes me more disconsolate.

1 This couplet suggests how far-ranging the poet’s vision seems to be. On the one hand, the stream nearby flows into the Yellow River valley basin, while the hills he observes stretch into a range that extends all the way to Chu (Hubei). 2 This couplet draws upon literary allusions to comment on local ailments. The Yanzi chun qiu mentions Duke Jing of Qi 齊景公 suffering from an ague that lasted a year; while the Jin 晉 dynasty scholar and general Du Yu 杜預 (who commanded the area of Jingzhou) suffered from goiters. 3 The fourth-century Daoist alchemist Ge Hong 葛洪 tells of a village of people of unusually extended longevity; it was discovered that their wells were dug in a bed of cinnabar, which was leaking into the water supply.

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2.16

贈從弟司庫員外絿

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少年識事淺， 強學干名利。 徒聞躍馬年， 苦無出人智。 即事豈徒言， 累官非不試。 既寡遂性歡， 恐招負時累。 清冬見遠山， 積雪凝蒼翠。 皓然出東林， 發我遺世意。 惠連素清賞， 夙語塵外事。 欲緩攜手期， 流年一何駛。

王右丞集卷之二 古詩

Juan 2: Old style poems

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2.16 Presented to my cousin Qiu, Vice Director of the Bureau of Provisions

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When I was young I was shallow in my understanding; I forced myself to study, toiling for fame and profit. I would only hear of “spurring horse” years,1 And I hated that I hadn’t preeminent intelligence. Hardly vain to say that I took up my tasks; And I was tested indeed in my successive offices. Though seldom had I the joy of following my nature – I was afraid I would invite the predicament of failing the age. Now in the clear winter weather I see the far hills; Piled-up snow freezes their verdant green. And exhilarated I emerge from the eastern wood, Expressing my wishes to escape from the world. Huilian has always been pure and lofty;2 For long we have discussed affairs beyond the dust. I wish we could prolong the time when we hold hands; But how rapidly the flowing years pass!

1 Cai Ze 蔡澤 (Warring States era) expressed his desire to attain the pleasures of the nobility in the life that remained to him, including that of “spurring horses and driving them fast.” 2 Wang compares his relationship to Qiu to that between the prominent fifthcentury poet Xie Lingyun 謝靈運 and his cousin the talented Xie Huilian 惠連.

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2.17

座上走筆贈薛璩慕容損

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希世無高節， 絕跡有卑棲。 君徒視人文， 吾固和天倪。 緬然萬物始， 及與群物齊。 分地依后稷， 用天信重黎。 春風何豫人， 令我思東谿。 草色有佳意， 花枝稍含荑。 更待風景好， 與君藉萋萋。

王右丞集卷之二 古詩

Juan 2: Old style poems

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2.17 Written ex tempore from my seat and presented to Xue Qu and Murong Sun Among those who aspire to the world’s approval there are none of lofty virtue; But there are low-ranking ones among those who remove their traces.1 You gentlemen vainly look into human patterns, 4 While I assuredly harmonize with the distinctions of Heaven. Remote is the origin of the ten thousand things, And yet it is the same with the mass of things themselves.2 I rely on Hou Ji to define the divisions of the land; 8 In the use of the seasons I trust Zhong and Li.3 How the spring breeze delights me – It makes me think of Eastern Stream.4 The color of the grass has a splendid demeanor, 12 Flowered branches gradually put forth shoots. I continue to wait for the scenery to improve, So that I can sit together with you on the verdant green.

1 Remove traces: become recluses. 2 Wang Wei is making the Daoist claim that being and non-being have the same source. 3 Allusions to the development of civilization in Chinese myth. The ancient sagegod Hou Ji invented the division of land for the purpose of clarifying its agricultural purposes. The ancient mythical emperor Zhuan Xu appointed the minister Zhong to oversee the heavens, and the minister Li to oversee the earth. Wang is poetically expressing his desire to be a farmer. 4 Eastern Stream flowed out of Mount Song in Henan (where Wang Wei once briefly lived as a recluse).

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2.18

贈李頎

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聞君餌丹砂， 甚有好顏色。 不知從今去， 幾時生羽翼。 王母翳華芝， 望爾崑崙側。 文螭從赤豹， 萬里方一息。 悲哉世上人， 甘此羶腥食。 2.19

贈劉藍田

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籬中犬迎吠， 出屋候柴扉。 歲晏輸井稅， 山村人夜歸。 晚田始家食， 餘布成我衣。 詎肯無公事， 煩君問是非。

王右丞集卷之二 古詩

Juan 2: Old style poems

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2.18 Presented to Li Qi I heard that you’ve taken the cinnabar pill, And that it’s greatly improved your complexion, Though I don’t know when, starting from today, 4 You will grow your wings. The Queen Mother conceals herself under her canopy, And looks to you from the side of Kunlun Mountain.1 You’ll ride mottled wyverns with red leopard attendants, 8 Resting only once after ten thousand li. Alas! These people in the world Who find sweet all the food that stinks of meat.

2.19 Presented to Liu of Lantian In the hedges a dog welcomes them, barking; We come out of the house and wait by the scrap-wood door. Since the year is late, they’re remitting their field taxes, 4 Returning at night to their mountain village. “We only have provisions when the late crop comes in; Our own clothing comes from what’s left after taxes. It’s not that we want exemption from our public duties; 8 But we’d trouble you, Sir, to inquire what’s wrong and what’s right.”

1 The Daoist divinity the Queen Mother of the West (Xi wangmu 西王母) dwells at the semi-mythical Kunlun Mountain.

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2.20

贈房盧氏琯

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達人無不可， 忘己愛蒼生。 豈復小千室， 絃歌在兩楹。 浮人日已歸， 但坐事農耕。 桑榆鬱相望， 邑里多雞鳴。 秋山一何淨， 蒼翠臨寒城。 視事兼偃臥， 對書不簪纓。 蕭條人吏踈， 鳥雀下空庭。 鄙夫心所向， 晚節異平生。 將從海嶽居， 守靜解天刑。 或可累安邑， 茅茨君試營。

王右丞集卷之二 古詩

Juan 2: Old style poems

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2.20 Presented to Fang Guan of Lushi 1

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There is nothing impossible for a man of penetration; He forgets his own self, cherishes the common people. How could he consider petty a thousand households? Rather, he has music performed in his main hall.2 Vagrants daily are returning home, Only to take up farm and plow; Mulberries and elms face each other in lush growth, And roosters crow often in borough and hamlet. How pure are the autumn hills! Their verdant green overlooks the cold city. In seeing to office or lying at rest, You have book at hand, do not don official hairpin or sash. Your office is desolate, clerks are few; Sparrows have descended in the empty court.3 The direction my humble mind has taken In recent season is different from customary – I would go off to lakes and peaks to dwell, Preserve quiescence, released from Heaven’s punishments.4 Perhaps I might burden your peaceful borough – Might you consider erecting a thatched roof for me?

1 Written early in Fang Guan’s career, some time before 733. Fang Guan went on to have an uneven but largely successful career, and is most famous in Chinese literature as a patron of Du Fu. Lushi was a town on the Luo River, east-southeast of Luoyang, in modern Henan. 2 Literally, “strings and singing between the two columns.” “Two columns” refers to the two central supports of a building and in early ritual texts refers to the main public space of a house where important rituals would be performed. The passage alludes to Analects 17.4, in which Confucius’s disciple Ziyou 子游 has music performed in his modest district of Wucheng 武城. 3 These four lines suggest that Fang Guan rules by Daoist principles, with the result that he has largely eliminated needless court cases. 4 From Zhuangzi, chapter 5: Heaven’s punishments are the social obligations and expectations placed on one.

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2.21

贈祖三詠（濟州官舍作）

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蠨蛸挂虛牖， 蟋蟀鳴前除。 歲晏涼風至， 君子復何如。 高館闃無人， 離居不可道。 閑門寂已閉， 落日照秋草。 雖有近音信， 千里阻河關。 中復客汝潁， 去年歸舊山。 結交二十載， 不得一日展。 貧病子既深， 契闊余不淺。 仲秋雖未歸， 暮秋以為期。 良會詎幾日， 終自長相思。

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Juan 2: Old style poems

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2.21 Presented to Zu Yong Three (composed at the official lodge in Jizhou) 1

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Long-legged spiders hang webs in the window; Crickets cry on the front stairs. At the end of the year a cool breeze comes; And how are things with you, sir? The high office is quiet – no one here; But I cannot talk of becoming a hermit yet. The idle gates are lonely and closed already; The setting sun shines on the autumn grass. Though there has been news recently, A thousand miles are blocked by rivers and passes.2 Moreover, you’re living as a sojourner on the Ru and Ying Rivers;3 And last year you returned to your former hills. We’ve been bound in friendship for twenty years, And haven’t been comfortable for even one day. You’re already quite poor and sick, And my toil and efforts have not been light. Though you have yet to return at mid-autumn, Let’s agree to meet later in the season. A fine reunion can’t be many days off – That will bring my longing to an end.

1 Written while Wang Wei was stationed in Jizhou, probably in 724 (Zu Yong won the jinshi degree the following year). Jizhou was located on the south bank of the Yellow River in Shandong. 2 That is, though he does get news occasionally, the path it must take from the capital is long and arduous. 3 Both rivers in the Luoyang region.

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2.22

春夜竹亭贈錢少府歸藍田

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夜靜羣動息， 時聞隔林犬。 却憶山中時， 人家澗西遠。 羨君明發去， 采蕨輕軒冕。 2.22a

錢起：酬王維春夜竹亭曾別

4

山月隨客來， 主人興不淺。 今宵竹林下， 誰覺花源遠。 惆悵曙鶯啼， 孤雲還絕巘。

王右丞集卷之二 古詩

Juan 2: Old style poems

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2.22 Presented to District Defender Qian Qi at a bamboo pavilion on a spring night upon his return to Lantian The night is still – all stirrings have ceased; We hear now and then a dog barking beyond the grove. I recall my own time in the mountains, 4 When our house was far to the west of the stream. I envy you, departing at dawn; You’ll pluck bracken, scorn the cap and carriage of office.1

2.22a Qian Qi: Answering Wang Wei: “Presented at parting at a bamboo pavilion on a spring night” The mountain moon comes, following the guest; The host’s excitement is not small. This evening, under the bamboo grove, 4 Who feels that the Peach Blossom Stream is far away?2 We feel disheartened when the dawn orioles cry; A solitary cloud returns to steep hilltops.

1 Picking bracken is associated with the early Zhou recluses Bo Yi 伯夷 and Shu Qi 叔齊, who preferred to live on weeds in the mountains rather than associate themselves with the Zhou state. They starved to death. “Picking bracken” often is poetic image for high-minded reclusion. This poem (written shortly before Wang Wei’s death) shows him fondly recalling his life of reclusion at Lantian, and he suggests to Qian that the district will allow him to be a recluse while still serving in office. 2 Tao Qian 陶潛 (365–427) composed a fable about a woodcutter who discovers an rural paradise hidden in a mountain valley when he travels up a stream covered with peach blossoms. After visiting for a while, he becomes homesick and returns home, only to find that he cannot retrace his steps. Wang Wei mentions the story obsessively in his poetry, and rewrites the story in the yuefu ballad style (6.7).

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王右丞集卷之二 古詩

2.23–2.25

戲贈張五弟諲三首（時在常樂東園。 走筆成。） 1.

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吾弟東山時， 心尚一何遠。 日高猶自臥， 鐘動始能飯。 領上髮未梳， 牀頭書不卷。 清川與悠悠， 空林對偃蹇。 青苔石上淨， 細草松下軟。 窗外鳥聲閑， 階前虎心善。 徒然萬慮多， 澹爾太虛緬。 一知與物平， 自顧為人淺。 對君忽自得， 浮念不煩遣。

Juan 2: Old style poems

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2.23–2.25 Playfully sent to younger brother Zhang Yin Five: three poems (At the time I was at East Garden in Changle and composed these ex tempore) 1

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1. My little brother, when you lived at East Mountain,2 How far reaching the things you revered! When the sun was high you were still in bed, Only able to eat after bells had sounded.3 Your hair still uncombed over your collar; Unrolled books covered your couch. You shared the unhurried mood of the clear streams; Reclined at leisure facing the empty woods. The green moss was pure on the stones; Slender grass soft under the pine trees. Birdsong was idle beyond the window; The hearts of tigers turned benevolent before the stairs. In vain did myriad worries multiply; You were tranquil, far off in the Ultimate Void. Once you realized your equality with things, You could observe yourself, hold your status as human as unimportant. When I faced you, I suddenly felt contented And baseless conceptions could not distract me.

1 Zhang Yin: See note to 1.2.13. Wang calls him “little brother” here out of affection. The two of them lived in retirement together on Mt. Song near Luoyang during the 730s. Changle was a ward of Chang’an. 2 The fourth-century statesman Xie An 謝安 lived for a time in reclusion on East Mountain, outside of the capital of Jiankang. Wang Wei often uses “East Mountain” as a poetic term for a recluse’s dwelling. 3 Probably the monastic bells ringing the noon hour (after which monks were not allowed to eat).

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張弟五車書， 讀書仍隱居。 染翰過草聖， 賦詩輕子虛。 閉門二室下， 隱居十年餘。 宛是野人野， 時從漁父漁。 秋風日蕭索， 五柳高且踈。 望此去人世， 渡水向吾廬。 歲晏同攜手， 只應君與予。

王右丞集卷之二 古詩

Juan 2: Old style poems

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2. Little brother Zhang, with your five cartloads of books –1 You read your books, yet still lived as a recluse. When you dipped your brush, you surpassed the grass-style sage;2 4 In composing verse you could hold “Sir Fantasy” at naught.3 You closed your gate at the foot of the Two Houses,4 Where you lived in reclusion for over ten years – As if you were wilder than the rustics, 8 At the time following the old fishermen in their fishing. Daily the autumn wind grew more desolate; The five willows were tall and sparse.5 Seeing from afar how you had left the world of men, 12 I forded the waters and headed toward my own hut. At year’s end we held hands together; There was only you and me.

1 A cliché for a book-obsessed scholar. Chapter 33 of the Zhuangzi uses the term to describe the erudite sophist Hui Shi 惠施. 2 Reference to Eastern Han calligrapher Zhang Zhi 張芝. 3 The Han poet Sima Xiangru 司馬相如 presented his “Sir Fantasy” rhapsody to Emperor Wu and thence gained preferment at court. 4 The two peaks of Mt. Song (Taishi and Shaoshi, “Big House” and “Little House”). 5 A reference to Tao Qian’s veiled autobiography, “An Account of Master Five Willows.” The subject of the account planted five willow trees in front of his house and took his name from them.

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設罝守毚兔， 垂釣伺遊鱗。 此是安口腹， 非關慕隱淪。 吾生好清靜， 蔬食去情塵。 今子方豪蕩， 思為鼎食人。 我家南山下， 動息自遺身。 入鳥不相亂， 見獸皆相親。 雲霞成伴侶， 虛白侍衣巾。 何事須夫子， 邀予谷口真。

王右丞集卷之二 古詩

Juan 2: Old style poems

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3. You set snares for the cunning hare; You dropped your line, waiting for the roaming fish scales. These are things that satisfy mouth and belly; They have nothing to do with a recluse’s true aspirations. All my life I’ve admired the pure and quiet; A vegetarian, I’ve cast off the dust of passions. Nowadays you've grown bold and unconstrained, And you think to become a member of the nobility.1 My home is at the foot of Mount Zhongnan; And I forget the Self whether in public or private. I can live with the birds without disturbing them; I can watch the beasts and become their intimates. The rosy dawn clouds I’ve made my companions, And daylight attends upon me when I dress. For what reason must you, Sir, Seek out me, the True Man of Gukou?2

1 Literally, “eating from tripods.” The possession of tripods is a poetic idiom for members of the nobility. 2 Zheng Zizhen 鄭子真 (or Zheng Pu 樸) of Gukou, a famous Eastern Han recluse.

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2.26

至滑州隔河望黎陽憶丁三寓

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隔河見桑柘， 藹藹黎陽川。 望望行漸遠， 孤峰沒雲烟。 故人不可見， 河水復悠然。 賴有政聲遠， 時聞行路傳。 2.27

秋夜獨坐懷內弟崔興宗

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夜靜群動息， 蟪蛄聲悠悠。 庭槐北風響， 日夕方高秋。 思子整羽翮， 及時當雲浮。 吾生將白首， 歲晏思滄洲。

王右丞集卷之二 古詩

Juan 2: Old style poems

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2.26 Arriving at Huazhou, I gaze toward Liyang on the other side of the Yellow River and remember Ding Yu Three 1 I can see mulberry and cudrania on the far shore, Growing thick by the Liyang stream. Gazing on and on, I travel farther away; 4 The solitary peak is sunk in clouds and mist. I cannot see my old friends; The Yellow River’s waters continue to flow far away. Luckily your reputation in office reaches far, 8 So I hear news of you sometimes on the road.

2.27 Sitting alone on an autumn night and remembering my cousin Cui Xingzong The night is silent; all living things rest. The sound of the mole crickets drags on. The north wind echoes in the courtyard sophoras; 4 In the evening, the high sky of autumn. I think of you, off preening your pinions; Very soon you should be drifting in the clouds.2 While I am turning gray-headed in my life; 8 At the end of my years, I think of blue river islets.3

1 Probably composed while the poet was traveling to his post in Jizhou, 721. Huazhou is on the southern bank of the Yellow River, about halfway between Luoyang and Jizhou. 2 Soon you will be appointed to office. 3 A standard term for a recluse’s habitation.

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高足在旦暮， 肯為南畝儔。 2.28

贈裴十迪

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風景日夕佳， 與君賦新詩。 澹然望遠空， 如意方支頤。 春風動百草， 蘭蕙生我籬。 曖曖日暖閨， 田家來致詞。 欣欣春還皋， 澹澹水生陂。 桃李雖未開， 荑萼滿其枝。 請君理還策， 敢告將農時。

王右丞集卷之二 古詩

Juan 2: Old style poems

Soon enough you’ll be riding a high-stepping horse – How could you then be my companion on southern acres?

2.28 Presented to Pei Di Ten The scenery is splendid towards dusk; I’m composing new poems with you. Tranquil, I gaze toward the distant sky, 4 Propping my chin on my back-scratching staff. The spring breeze moves all the plants; Thoroughwort and melillot grow in my hedge. With mellow light the sun warms the inner rooms; 8 Farmers come to bring me word. Flourishing, spring returns to the riverside fields; The rolling waters rise within the lakes. Though peach and plum have not yet blossomed, 12 Shoots and buds fill the branches. Direct your traveling staff homeward! I inform you that the farming season begins.

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2.29

華嶽

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西嶽出浮雲， 積翠在太清。 連天凝黛色， 百里遙青冥。 白日為之寒， 森沉華陰城。 昔聞乾坤閉， 造化生巨靈。 右足踏方止， 左手推削成。 天地忽開拆， 大河注東溟。 遂為西峙嶽， 雄雄鎮秦京。 大君包覆載， 至德被羣生。 上帝佇昭告， 金天思奉迎。 人祇望幸久， 何獨禪云亭。

王右丞集卷之二 古詩

Juan 2: Old style poems

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2.29 The Hua Marchmount 1

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The western marchmount rises from floating clouds, Massed kingfisher-green in the clear void. Its congealed blue-black hues are linked to the sky; For a hundred li it stretches into black obscurity. It makes the white sun turn cold, And makes gloomy the town of Huayin. I once heard that when sky and earth were sealed, Creation gave birth to the Great Spirit; With his right foot he trod on Fangzhi, And with his left hand he shoved and scraped. Then suddenly Heaven and Earth were torn open, And the great Yellow River surged to the eastern main. Then Hua became a marchmount facing west, Mighty and steadfast, guarding the Qin capital. The great ruler embraces the sky above and the earth below, His perfect virtue covers all living things. God above awaits his shining declaration, The metal spirit intends to make his greeting.2 Men and earth gods have long hoped for his coming; So why alone offer sacrifice at the peaks of Tai?3

1 The westernmost of the five sacred mountains (marchmounts) of China; Hua is located near the capital of Chang’an. 2 The god of Mount Hua (metal being the presiding element in the west). 3 Yun and Ting in the text (minor peaks of Mount Tai) are used here as a substitute for the feng and shan 封禪 sacrifices carried out at Mount Tai 泰, traditionally a prerogative of the emperor since Han times.

王右丞集卷之三 古詩

3.1

胡居士臥病遺米因贈

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了觀四大因， 根性何所有。 妄計苟不生， 是身孰休咎。 色聲何謂客， 陰界復誰守。 徒言蓮花目， 豈惡楊枝肘。 既飽香積飯， 不醉聲聞酒。 有無斷常見， 生滅幻夢受。 即病即實相， 趨空定狂走。 無有一法真，

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-003

Juan 3: Old-style poems

3.1 Sent to Layman Hu with some rice as he lay sick 1 If one observes completely the Four Great Elements,2 Then what does essential nature possess? If reckless conceptions do not arise, 4 Then what will this Self have of good fortune or bad? How then can you call phenomena the objects of perception? Who then keeps the six skandha and eighteen dhātu?3 If you should only speak of the Buddha’s lotus-flower eyes, 8 Then why dislike the tumor growing from your elbow?4 Already full of fragrant rice,5 You do not get drunk on śrāvaka wine.6 Being and Non-Being are views tied to interruption and constancy, 12 “Arising” and “ending”: receiving an illusion or dream. Now that you are sick, you are close to real appearance, Directed toward Emptiness, you bring wild flight to an end. Not a single dharma is real,

1 See note to 2.13. 2 The four elements that make up all matter (including one’s physical form): earth, water, fire, and wind. 3 Skandha – the six psychological processes that result in the illusory conception of a Self. Dhātu: the six senses, their objects of perception, and the six forms of consciousness that arise when the first two categories are combined. If one can realize the illusory nature of the Self, then both that Self and its objects of perception will disappear. 4 Zhuangzi, chapter 18: When a tumor sprung up from Huajie Shu’s 滑介叔 elbow, he calmly explained to his friend Zhili Shu 支離叔 that it was just a natural part of transformation, like life and death. Wang Wei is suggesting that excessive attention to and veneration of the Buddha distracts from one’s own self-cultivation. 5 In chapter 10 of the Vimalakīrti Sutra, Vimalakīrti feeds the assembly at his house by creating a bodhisattva who travels to another Buddha world and brings back fragrant rice. 6 In Mahayana Buddhism, śrāvakas are the inferior “voice-hearers” who are content to achieve enlightenment merely through listening to the preaching of the Buddha.

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王右丞集卷之三 古詩

無有一法垢。 居士素通達， 隨宜善抖擻。 牀上無氈臥， 鎘中有粥否。 齋時不乞食， 定應空漱口。 聊持數斗米， 且救浮生取。 3.2–3.3

與胡居士皆病寄此詩兼示學人二首 1.

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一興微塵念， 橫有朝露身。 如是覩陰界， 何方置我人。 礙有固為主， 趣空寧捨賓。 洗心詎懸解， 悟道正迷津。 因愛果生病，

Juan 3: Old-style poems

16 Not a single dharma is impure.

You sir, have long been perceptive; Following what is suitable, you are good at the dhūtas.1 You have no carpet on your couch for you to lie on; 20 Does your pot have any gruel at all? At fasting time you do not beg for food; It must be useless for you to rinse your mouth! For the time being, take these several pecks of rice 24 That will allow you to preserve your floating life for a while.

3.2–3.3 Having fallen sick with Layman Hu, I sent these poems to him and also showed them to some fellow students

1. Once you give rise to thoughts of the trivial, dusty world, You suddenly possess a body as fragile as the morning dew. And if you look at the skandha and the dhatu that way,2 4 Nothing prevents you from creating Self and Other. Obstructed by Being, you definitely create the Subjective; Even if you incline towards Emptiness, how can you cast off the Objective? How can you untie your bonds, even if you cleanse the mind? 8 Though you awaken to the Way, you still are lost on the path. Because of desire, in the end you become ill;

1 Forms of ascetic practice. 2 See note to 3.1.6.

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王右丞集卷之三 古詩

從貪始覺貧。 色聲非彼妄， 浮幻即吾真。 四達竟何遣， 萬殊安可塵。 胡生但高枕， 寂寞與誰鄰。 戰勝不謀食， 理齊甘負薪。 子若未始異， 詎論踈與親。 2.

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浮空徒漫漫， 汎有定悠悠。 無乘及乘者， 所謂智人舟。 詎捨貧病域， 不疲生死流。 無煩君喻馬， 任以我為牛。

1 Boats are common metaphors for methods to achieve enlightenment.

Juan 3: Old-style poems

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In the course of craving, you become aware that you’re poor. Sensory perceptions are not false because of others; 12 Floating illusions are the reality of the Self. What must be rejected on the comprehensive path? How can myriad phenomena bring any pollution? You, Master Hu, simply rest aloft, 16 In remote stillness – and who is your neighbor? Conquering your own will, you make no plans for your meals; Making all principles equal, you’re content to haul firewood. You have kept yourself apart from the beginning, 20 Then why talk about whether people are close to you or remote?

2. Ephemeral Emptiness is pointlessly boundless, Drifting Being is decidedly remote. The non-vehicle which is a vehicle – 4 That is what we call the boat of the Wise.1 If you cast aside the realms of poverty and illness, If you do not grow fatigued in the current of life and death, Then there will be no need for you to imagine yourself a horse;2 8 Feel free then to consider me an ox.3 2 The Nirvana Sutra, chapter 40: The Buddha compares the Three Vehicles (bodhisattvas, pratyekabuddhas, and śrāvakas) to three horses owned by the king: a strong, well-trained horse, a weak, badly trained horse, and an aged horse. The king will of course prefer to ride the first one. 3 Zhuangzi, chapter 13: Laozi tells Shicheng Qi 士成綺 that he has freed himself from “clever wisdom,” so was utterly indifferent whether Shicheng were to call him an ox or a horse. This couplet means that a person who has transcended concerns about poverty, illness, or death will no longer be caught up in false distinctions.

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王右丞集卷之三 古詩

植福祠迦葉， 求仁笑孔丘。 何津不鼓槕， 何路不摧輈。 念此聞思者， 胡為多阻修。 空虛花聚散， 煩惱樹稀稠。 滅想成無記， 生心坐有求。 降吳復歸蜀， 不到莫相尤。 3.4

藍田山石門精舍 落日山水好， 漾舟信歸風。 玩奇不覺遠，

1 Mahākāśyapa was a disciple of the Buddha’s famous for his ascetic practice and his commitment to poverty. Embracing his way of life will enable one to transcend the comparatively petty concerns of Confucianism (Kong Qiu is the personal name of Confucius). 2 Serious practice is difficult and painful.

Juan 3: Old-style poems

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Establishing roots of good fortune, pray to Mahākāśyapa, And laugh at Kong Qiu when you seek benevolence.1 What ford does not require you to ply your oars? 12 What road does not break your cart shafts?2 Recall those who are wise through learning and thinking – Why are they still obstructed when they practice? Illusory specks gather and scatter; 16 The forest of kleśa grows sparse or thick.3 If you annihilate thought, then things remain too neutral; But if the mind arises, then that leads to desire. Surrender to Wu or return to Shu?4 20 If you don’t reach your goal, then don’t blame me.

3.4 Stone Gate Monastery at Lantian Mountain 5 Hills and waters are fine in the setting sun; A bobbing boat is entrusted to the homebound breeze. Enjoying the marvelous, not noticing how far it was,

3 Kleśa are the various delusions, afflictions, and passions that compel one to continue to generate karma and remain trapped in the world of samsara. 4 During the Three Kingdoms period, the Shu general Huang Quan 黃權 was cut off from Shu after a military defeat inflicted by Wu. He felt he had no option but to defect to Wei, stating that he could neither return to Shu in shame nor surrender to Wu. 5 Wang Wei models this monastery visit on Tao Qian’s famous “Account of Peach Blossom Stream.” See note to 2.22a.4.

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因以緣源窮。 遙愛雲木秀， 初疑路不同。 安知清流轉， 偶與前山通。 捨舟理輕策， 果然愜所適。 老僧四五人， 逍遙蔭松柏。 朝梵林未曙， 夜禪山更寂。 道心及牧童， 世事問樵客。 暝宿長林下， 焚香臥瑤席。 澗芳襲人衣， 山月映石壁。 再尋畏迷誤， 明發更登歷。 笑謝桃源人， 花紅復來覿。

王右丞集卷之三 古詩

Juan 3: Old-style poems

4 In this way I reached to the source of the creek.

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I loved from afar the splendor of these cloudlike trees, But began to suspect that the road wouldn’t reach them. How could I know that the clear current would turn, And by chance would meet up with the hills in front? I left boat behind, took light staff in hand; As it turned out, I found pleasure in the place I reached. Old monks, four or five of them, Sauntered freely, taking shade under pines and cypress. Morning sutra chanting, before the forest turns to dawn; Evening meditation, when the hills are even more quiet. Minds focused on the Way reach to the herd boys; They ask woodcutters about worldly affairs. At dusk I spend the night under tall trees, Burn incense, lie down on precious mats. The stream is fragrant – the scent invades our robes; The mountain moon shines on the stone walls. If I search for this again, I afraid I’ll go astray; At dawn I set out and continue my climbing. With a smile I bid farewell to the Peach Blossom folk: When flowers bloom red I’ll come again to see them.

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王右丞集卷之三 古詩

3.5

青溪

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言入黃花川， 每逐青溪水。 隨山將萬轉， 趣途無百里。 聲喧亂石中， 色靜深松裏。 漾漾汎菱荇， 澄澄映葭葦。 我心素已閒， 清川澹如此。 請留盤石上， 垂釣將已矣。 3.6

崔濮陽兄季重前山興（山西去亦對維門）

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秋色有佳興， 況君池上閒。 悠悠西林下， 自識門前山。

Juan 3: Old-style poems

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3.5 Green Creek Whenever you enter the stream of yellow flowers, You must always go along the waters of Green Creek. It follows the mountain, taking a myriad turns, 4 Though its rushing course is less than a hundred li. It makes raucous noise through the jumbled rocks, And its color is calm amid the deep pine trees. Its rolling current floats caltrop and water-fringe; 8 Pellucid, it reflects the reeds. My mind has long been at rest; And this clear stream is tranquil in the same way. Please let me remain on a flat rock, 12 And come to my end, just dangling a hook.

3.6 I am inspired by the mountains in front of the house of my cousin Cui Jizhong of Puyang (having left Shanxi, he is living opposite me) 1 The autumn colors have a splendid appeal, Even more so by the calm of your pool. Remote and dim, below the western wood, 4 I can make out the hills before your gate.

1 Puyang: on the southern bank of the Yellow River in Shandong.

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千里橫黛色， 數峰出雲間。 嵯峨對秦國， 合沓藏荊關。 殘雨斜日照， 夕嵐飛鳥還。 故人今尚爾， 歎息此頹顏。 3.7

終南別業

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中歲頗好道， 晚家南山陲。 興來每獨往， 勝事空自知。 行到水窮處， 坐看雲起時。 偶然值林叟， 談笑無還期。

王右丞集卷之三 古詩

Juan 3: Old-style poems

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For a thousand li they spread their blue-black color, Several peaks rising from the midst of the clouds. Jutting and looming, they face the land of Qin; 8 In rising layers they hide away the Jing pass. The setting sun shines in the lingering rain; Flying birds return through the evening mountain mist. An old friend is now just the same as he was; 12 He sighs for my features grown haggard with age.

3.7 My villa at Mt. Zhongnan In middle age I grow rather fond of the Way; My late home is in a corner of Mt. Zhongnan. When the mood comes, I always go out alone; 4 I myself know, emptily, of these splendid things.1 I walk to where the waters begin, I sit and watch when the clouds arise. By chance I meet an old man of the woods; 8 We chat and laugh, no time we have to go home.

1 The adverbial use of kong (“empty”) in this line evades reasonable translation. It suggests that the poet is both conscious of the splendor of the scene but that it is also part of śunyatā, the essentially “unreal” nature of our reality.

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3.8

李處士山居

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君子盈天階， 小人甘自免。 方隨鍊金客， 林上家絕巘。 背嶺花未開， 入雲樹深淺。 清晝猶自眠， 山鳥時一囀。 3.9

韋侍郎山居

4

8

幸忝君子顧， 遂陪塵外蹤。 閑花滿巖谷， 瀑水映杉松。 啼鳥忽臨澗， 歸雲時抱峰。 良游盛簪紱， 繼跡多夔龍。

王右丞集卷之三 古詩

Juan 3: Old-style poems

3.8 Recluse Li’s mountain residence Gentlemen fill the stairs of Heaven; But this petty man is content to excuse himself. Just now, I’m following a smelter of gold 1 4 To his house above the wood, on a steep precipice. With their backs to the ridge, the flowers have yet to open; As they enter the clouds, the trees are both dense and thin. In clear daylight, you still slumber away, 8 While a mountain bird utters a single trill from time to time.

3.9 Vice Director Wei’s mountain residence 2 I, unworthy, have the good fortune to attract the attention of gentlemen; And so I have accompanied them on paths beyond the dust. Wildflowers fill the cliff valleys; 4 Waterfalls shine among the cypress and pine. Twittering birds suddenly appear at the edge of the creek; Homing clouds from time to time embrace the peak. This fine outing is replete with official hatpins and sashes; 8 Many Kuis and Longs among the succession of followers.3

1 I.e., a Daoist alchemist (describing Recluse Li). 2 See note to 2.11. The Vice Director is Wei Heng’s younger brother, Wei Ji. 3 See note to 2.11.11.

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詎枉青門道， 故聞長樂鐘。 清晨去朝謁， 車馬何從容。 3.10

丁寓田家有贈

4

8

12

君心尚棲隱， 久欲傍歸路。 在朝每為言， 解印果成趣。 晨雞鳴鄰里， 羣動從所務。 農夫行餉田， 閨婦起縫素。 開軒御衣服， 散帙理章句。 時吟招隱詩， 或製閒居賦。 新晴望郊郭， 日映桑榆暮。 陰盡小苑城，

王右丞集卷之三 古詩

Juan 3: Old-style poems

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How could the road from Blue Gate take us out of our way? All along we can hear the bells of Changle Palace.1 In the clear dawn we go off to attend court; 12 How leisurely move our carriages and horses!

3.10 I have a poem to present for Ding Yu’s farm estate Your mind is still set on living in reclusion; For long you have wished to pursue a road back home. Every time we spoke at court, 4 It turned out you were inclined to untie your seal of office. Roosters at dawn crow in the neighboring village; All living things take up their chosen tasks. Farmers go by, bringing meals into the fields; 8 Wives in their chambers rise to sew their plain-silks. You open a window, straighten your clothes, Pull off your scroll wraps, put in order your commentaries. Sometimes you’ll chant “Summoning the Recluse,” 12 Or you’ll compose a rhapsody on living at leisure.2 In the recent clear weather you gaze out over the outskirts, The sun shines on mulberry and elm at dusk. The shadows it casts end at the walls of the small garden,

1 The eminence of the officials going on the outing is like moving the court from the palace to the country. Blue Gate (originally a Han name) indicates one of Chang’an’s eastern gates, the gate that officials would have to pass through on the way to Wei’s country estate at Mount Li. For Changle, see note to 2.3.6. 2 “Summoning the Recluse”: A subgenre of pre-Tang poems. The Wen xuan has noted examples by Zuo Si 左思 and Lu Ji 陸機. Pan Yue 潘岳 composed a “Rhapsody on Living at Leisure.”

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16

20

微明渭川樹。 揆予宅閭井， 幽賞何由屢。 道存終不忘， 迹異難相遇。 此時惜離別， 再來芳菲度。 3.11

渭川田家

4

8

斜光照墟落， 窮巷牛羊歸。 野老念牧童， 倚杖候荊扉。 雉雊麥苗秀， 蠶眠桑葉稀。 田夫荷鋤至， 相見語依依。 即此羨閒逸， 悵然歌式微。

王右丞集卷之三 古詩

Juan 3: Old-style poems

85

16 And its faint glow lights the trees by the Wei River.1

When I appraise my own residence in the city ward, How can I appreciate seclusion there very often? The path of friendship, we’ll never forget it; 20 But on different tracks, it’s difficult to meet up. This time I regret that we have to part; When I come next time, I’ll pass the fragrant season with you.

3.11 A farmhouse on the Wei River Slanting sunlight shines on the village; Cows and sheep return to the lowly lanes. An old rustic thinks of the cowherd lads, 4 And leaning on his staff he waits by his scrap-wood door. Pheasants call; the wheat is in ear; The silkworms sleep; the mulberry leaves are few. Farmhands arrive, bearing hoes on shoulders; 8 When they meet, their speech is gentle and calm. When I meet this, I envy this leisure and freedom, And I sadly sing “Shi wei.”2

1 This indicates that Ding’s retreat is within sight of Chang’an. Small garden: a palace garden; some commentators suggest that it is a garden in the Qujiang Park to the southeast of the city. 2 Shijing 36: “How few we are! / Why don’t we return? / Were it not for the reason of our lord, / Why would we be in the middle of the dew?” Here Wang Wei merely wants to evoke the desire to abandon office and return to the country.

86

3.12

春中田園作

4

8

屋上春鳩鳴， 村邊杏花白。 持斧伐遠揚， 荷鋤覘泉脈。 歸燕識故巢， 舊人看新曆。 臨觴忽不御， 惆悵遠行客。 3.13

過李揖宅

4

8

閒門秋草色， 終日無車馬。 客來深巷中， 犬吠寒林下。 散髮時未簪， 道書行尚把。 與我同心人， 樂道安貧者。

王右丞集卷之三 古詩

Juan 3: Old-style poems

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3.12 Written in fields and gardens in mid-spring From the rooftops the spring doves cry; By the village the apricot flowers are white. They take their axes, lop off high branches;1 4 With hoes on shoulders, they look for underground streams. Returning swallows recognize their former nests, While the same old people consult the new calendar. Goblet before me, I suddenly put it away; 8 A disheartened traveler who has traveled far.

3.13 Visiting the homestead of Li Yi By the idle gate, the color of autumn grass; No carriages or horses the entire day. A guest comes into the remote lanes; 4 A dog barks below the chilly woods. He’s let his hair down – he’s not wearing official hatpins at present. When he goes out he still has Daoist books in hand. A man who shares the same mind with me, 8 Delights in the Way, is at peace with poverty.

1 There is an allusion to Shijing 154, which describes the harvest of mulberry leaves for the silkworms and the pruning of the mulberry trees.

88

一罷宜城酌， 還歸洛陽社。 3.14

飯覆釜山僧

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8

12

晚知清淨理， 日與人羣踈。 將候遠山僧， 先期掃敝廬。 果從雲峰裏， 顧我蓬蒿居。 藉草飯松屑， 焚香看道書。 燃燈晝欲盡， 鳴磬夜方初。 已悟寂為樂， 此生閒有餘。 思歸何必深， 身世猶空虛。

王右丞集卷之三 古詩

Juan 3: Old-style poems

89

Once I’m done imbibing his ale from Yicheng,1 I’ll go home again to my hamlet outside of Luoyang.

3.14 Feeding the monks of Fufu Mountain 2 In old age I understand principle of purity; Daily I grow apart from the crowd. I will wait for these monks from the distant hills, 4 Sweeping my shabby hut before their appointed coming. As expected, they come from their cloudy peak To visit me in my overgrown dwelling. Sitting on the grass, they dine on pine nuts; 8 Burning incense, they look through books on the Way. The lamps are lit as day draws to an end; The temple chimes are struck at the beginning of the night. Already awakened to the joy of Stillness, 12 I have more than enough leisure for this life. A desire to retire – why must it be serious? For both self and world are truly empty.

1 A district mentioned from early times as a producer of fine ale. 2 Possibly the Fufu Mountain located in the Tang district of Guozhou 虢州, near where the modern provinces of Shanxi, Shaanxi, and Henan meet.

90

王右丞集卷之三 古詩

3.15

謁璿上人（并序） 上人外人內天。不定不亂。捨法而淵泊。 無心而雲動。色空無得。不物物也。默語 無際。不言言也。故吾徒得神交焉。玄關 大啟。德海羣泳。時雨既降。春物具美。 序于詩者。人百其言。

4

8

12

少年不足言， 識道年已長。 事往安可悔， 餘生幸能養。 誓從斷葷血， 不復嬰世網。 浮名寄纓珮， 空性無羈鞅。 夙從大導師， 焚香此瞻仰。 頹然居一室， 覆載紛萬象。 高柳早鶯啼，

Juan 3: Old-style poems

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3.15 Visiting His Reverence Xuan (with preface) 1 His Reverence is a man in appearance, but harbors the celestial within. He is neither settled nor undisciplined; he has cast aside all dharmas and he is profound and serene. He moves as the clouds, without motive. He has no obtaining of either the sensual or of Emptiness; this is because he does not regard things as things. He has no boundaries on his silence or on his speech, because he does not treat words as words. Consequently, we are able to obtain a spiritual communion with him. The mysterious gate of his Dharma is open wide, and multitudes may swim in his sea of merit. Since a timely rain has fallen, the spring scenery is lovely. What I have written in this preface others could expand on a hundredfold. My youth is not worth speaking of; And I am old enough now to recognize the Way. These things have passed – how can I regret them? 4 For with luck I can nourish my remaining years. I swear I will accordingly abstain from garlic and meat, And will no longer entangle myself in the world’s net. Fleeting fame is lodged in the ribbons and pendants of office, 8 While a nature of Emptiness has no bridle or harness. Long have I followed you as the Great Guide, Burning incense and paying you due reverence. You remain in one room,2 12 While all above and below teem with a myriad forms. Early orioles twitter in the tall willow trees,

1 Composed ca. 741. Xuan was a monk associated with the contemporary Chan movement, and a disciple of Puji 普寂. 2 Like Vimalakīrti, who preached from his sickroom to untold millions of followers.

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16

20

王右丞集卷之三 古詩

長廊春雨響。 牀下阮家屐， 牕前筇竹杖。 方將見身雲， 陋彼示天壤。 一心在法要， 願以無生獎。 3.16

送魏郡李太守赴任

4

8

與君伯氏別， 又欲與君離。 君行無幾日， 當復隔山陂。 蒼茫秦川盡， 日落桃林塞。 獨臥臨關門， 黃河向天外。 前經洛陽陌， 1 Shishuo xinyu 6.15 compares Ruan Fu’s 阮孚 fascination with clogs to Zu Yue’s 祖約 obsession with money. Ruan Fu’s hobby is seen as by far the better obsession. 2 A special form of bamboo used for staffs, found on Mount Qiong in Shu.

Juan 3: Old-style poems

93

Spring rain echoes in the long gallery. At the foot of your couch a pair of Ruan family clogs;1 16 Before your window, a Mount Qiong bamboo cane.2 Just now I behold your cloud of incarnations, Displaying to the humble the Heaven’s-Soil manifestation.3 Your entire mind lies with the Dharma’s essentials; 20 And you vow to reward me with non-birth.

3.16 Seeing off Governor Li of Wei Commandery on the way to his office 4 I’ve parted with your elder brother, And now I’m about to separate from you. In your travels, before many days, 4 You should be cut off from me by mountain slopes. Boundless expanse to the end of the Qin plain; The sun sets on the peach-wood borderland.5 Alone you lie at the gate to the pass; 8 The Yellow River flows beyond the sky. Previously you frequented the streets of Luoyang, 3 Zhuangzi, chapter 7: Liezi astonishes the physiognomist Jixian 季咸 by deliberately displaying to him more and more powerful features. The second set of features he shows is “Heaven’s Soil,” a manifestation beyond names and realities, fame and profit. Here Wang Wei combines the Daoist text with a Buddhist interpretation of a bodhisattva’s different incarnations that serve as a skillful means. 4 Governor Li most likely here is Li Xian 峴, an imperial scion. He and his brother Li Huan 峘 had been exiled to provincial posts with the rise of Yang Guozhong 楊國重. Li Huan is the elder brother mentioned in the first line. Wei Commandery was on the north bank of the He in Hebei, across the river from Shandong. 5 The Qin plain: a term for the capital area. Peach-wood borderland: a term for the area east of Tong 潼 Pass (through which Li Xian must pass on the way to his commandery). Wang Wei emphasizes their separation by contrasting where

94

12

16

20

王右丞集卷之三 古詩

宛洛故人稀。 故人離別盡， 淇上轉驂騑。 企予悲送遠， 惆悵睢陽路。 古木官渡平， 秋城鄴宮故。 想君行縣日， 其出從如雲。 遙思魏公子， 復憶李將軍。 3.17

送康太守

4

城下滄江水， 江邊黃鶴樓。 朱欄將粉堞， 江水映悠悠。 1 Wan and Luo refer to Luoyang and the city of Nanyang in Wan County – both substantial cities in the Eastern Han. In poetry, the two are often linked together to indicate urban spaces. 2 A river that flows into the Yellow River slightly west of Wei Commandery. 3 Wang Wei here alludes to Li Xian’s brother, Li Huan, who was sent to govern the district of Suiyang, located on the other side of the Yellow River and some distance further south (in Shandong).

Juan 3: Old-style poems

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At Wan and Luo, when friends were few.1 Friends – you’ve bid them all farewell; 12 You’ll turn the course of your team at the Qi River.2 Craning to gaze afar, you grieve for the one you’ve sent off, Disconsolate on the Suiyang Road.3 Old trees – the Guandu Terrace is leveled; 16 Autumn town – the Ye Palace now a relic.4 I imagine days when you tour your districts, Bringing an entourage with you like trailing clouds. You’ll think of the Prince of Wei so long ago, 20 And you’ll remember General Li.5

3.17 Seeing off Prefect Kang 6 Below the city walls, the gray-blue river waters; Beside the river, Yellow Crane Tower: Its vermilion railings and white parapets, 4 And the glitter of the river that stretches far away. 4 These are both structures that date from the Wei dynasty, when the Cao family ruled from the city of Ye (near Weizhou, which Li Xian has been sent to govern). Guandu was also the site of a famous battle in which Cao Cao decisively defeated his rival warlord Yuan Shao 袁紹. 5 If Wang Wei is continuing to allude to Wei history and the rise of Cao Cao, then the Prince of Wei probably refers to Cao Pi 丕 (still an imperial prince during Cao’s rise at Ye), and General Li refers to Li Dian 典, one of Cao Cao’s most valiant and capable commanders. 6 Probably written ca. 740, during Wang Wei’s tour of the south. Xiakou was in the central Jiang valley, where the modern city of Wuhan is located. Other sites mentioned in this poem are in the same area.

96

8

鐃吹發夏口， 使君居上頭。 郭門隱楓岸， 候吏趨蘆洲。 何異臨川郡， 還來康樂侯。 3.18

送陸員外

4

8

12

郎署有伊人， 居然古人風。 天子顧河北， 詔書隸征東。 拜手辭上官， 緩步出南宮。 九河平原外， 七國薊門中。 陰風悲枯桑， 古塞多飛蓬。 萬里不見虜， 蕭條胡地空。

王右丞集卷之三 古詩

Juan 3: Old-style poems

97

Bells and flutes emerge from Xiakou, And the emissary is at the vanguard. The outer gates are concealed by the maple-tree banks; 8 Welcoming messengers hurry to Reed Islet. How is this different from when the Duke of Kangle Came once again to Linchuan Commandery?1

3.18 Seeing off Vice Director Lu This man is among the Court Gentlemen, Yet he clearly possesses the manner of the men of old. The Son of Heaven attends upon matters in Hebei, 4 And has issued an edict attaching you to the Military Commissioner.2 With prostrations you took leave of your high office; With measured gait you departed the Department of State Affairs, To go beyond the Nine Rivers and Pingyuan,3 8 Mid the seven lands at Jimen.4 A northern wind grieves in the withered mulberries; Many drifting tumbleweeds at the ancient frontier. For a myriad li no outlanders are seen; 12 In desolation the northern lands are empty.

1 Kang is being compared to the poet Xie Lingyun when he took up his post as governor of Linchuan (near Fuzhou in modern Jiangxi). 2 Zhengdong (“expedition against the east”) here probably a version of Andong 安東 (“pacifier of the east”), likely a name for the Military Commissioner of Hebei (the frontier region around modern Hebei and Liaoning). 3 Pingyuan – in Shandong. The Nine Rivers is unclear but seems to be referring generally to the area of modern Hebei. 4 Archaic designations of the Youzhou 幽州 area (around modern Beijing).

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16

無為費中國， 更欲邀奇功。 遲遲前相送， 握手嗟異同。 行當封侯歸， 肯訪南山翁。 3.19

送宇文太守赴宣城

4

8

寥落雲外山， 迢遙舟中賞。 鐃吹發西江， 秋空多清響。 地迥古城蕪， 月明寒潮廣。 時賽敬亭神， 復解罟師網。 何處寄想思， 南風吹五兩。

王右丞集卷之三 古詩

Juan 3: Old-style poems

99

No use to waste the resources of the empire In a further striving for extraordinary merit. With hesitant steps I come forward to see you off; 16 We clasp hands, lament that we dissent from others.1 When you return to be enfeoffed, Will you consent to visit this old man of Zhongnan Mountain?

3.19 Seeing off Prefect Yuwen on his way to Xuancheng 2 Fading away, the hills beyond the clouds; When you’ve gone afar, you delight in them from your boat. Bells and pipes come forth on the Jiang as it flows from the west; 4 Their clear echoes multiply in the autumn sky. Land stretches far; the old city covered in weeds; The moon is bright, the chill current is broad. At times you’ll offer thanks to the gods of Jingting,3 8 And once more untie the fishermen’s nets.4 Where can I lodge my thoughts of you, Now that the southern breeze blows the vane on the mast?

1 I.e., with our opinion that military action is ill-advised. 2 Likely composed during Wang Wei’s tour of the south (ca. 740). Xuancheng was located west of Taihu, in modern Anhui. It was noted in literature from poems composed by Xie Tiao 謝脁, who served there as a magistrate. 3 The god of Jingting Mountain north of Xuancheng. When Xie Tiao was prefect there he also composed verses about sacrificing to the god. 4 Tang, the founder of the Shang dynasty, once instructed fishermen to open part of their nets, so that those fish that were destined not to be caught would be able to escape.

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3.20

送綦毋校書棄官還江東

4

8

12

16

20

明時久不達， 棄置與君同。 天命無怨色， 人生有素風。 念君拂衣去， 四海將安窮。 秋天萬里淨， 日暮澄江空。 清夜何悠悠， 扣舷明月中。 和光魚鳥際， 澹爾蒹葭叢。 無庸客昭世， 衰鬢日如蓬。 頑疎暗人事， 僻陋遠天聰。 微物縱可採， 其誰為至公。 余亦從此去， 歸耕為老農。

王右丞集卷之三 古詩

Juan 3: Old-style poems

3.20 Seeing off Editor Qiwu after he resigned his post on his return to Jiangdong 1

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20

Long unsuccessful in an enlightened era, I have been cast aside, the same as you. Yet you have no resentment toward Heaven’s decrees; Your entire life you’ve had an air of purity. I think of you as you brush off your robe and depart – Throughout the wide world, contented with poverty. The autumn sky is clean for a myriad li; At dusk the pellucid river is empty. How relaxed is this clear night; You tap on the side of the boat in the bright moonlight. You’ll blend in amid the fish and birds; Be tranquil in a thicket of reeds. Nothing to do, a sojourner in a brilliant age, Your graying temples grow more tangled each day. Stubborn and careless, ignorant of men’s affairs, Remote and lowly, you’ll be far from the Divine Hearing.2 Even if insignificant men might be chosen, Who is there who would come to you? I too will depart from now, Return to plow, become an old farmer.

1 Jiangdong: probably Qianzhou 虔州, in southeastern Jiangxi. 2 I.e., the emperor’s awareness.

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102

3.21

送六舅歸陸渾

4

8

伯舅吏淮泗， 卓魯方喟然。 悠哉自不競， 退耕東皋田。 條桑臘月下， 種杏春風前。 酌醴賦歸去， 共知陶令賢。 3.22

邱為： 留別王維

4

8

歸鞍白雲外， 繚繞出前山。 今日又明日， 自知心不閒。 親勞簪組送， 欲趁鶯花還。 一步一迴首， 遲遲向近關。

王右丞集卷之三 古詩

Juan 3: Old-style poems

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3.21 Seeing off Sixth Uncle on his return to Luhun 1 When my esteemed uncle was sent to the Huai and Si, Zhuo and Lu would have sighed in admiration.2 But your thoughts were remote, you did not vie with others; 4 You’re retiring to your plow in the fields on the east bank. You’ll prune mulberry branches under the twelfth-month moon, Plant apricot trees before the spring breeze. Ladling ale, you’ll compose a rhapsody on “going home” – 8 Both of us know the wisdom of Magistrate Tao.3

3.22 Qiu Wei: Taking leave of Wang Wei 4 My returning saddle beyond the white clouds Winds round and about, emerging from the hills in front. Today it is clear once more: 4 I myself know that my mind is restless. You’ve personally bothered to see off this official Who wishes to return in the season of orioles and flowers. Turning my head back with every step, 8 I reluctantly head toward the nearest pass. 1 Luhun: southeast of Luoyang, near the Shandong border. The Huai River flowed nearby, as well as the Si, one of its tributaries. 2 Two magistrates from the Eastern Han, Zhuo Mao 卓茂 and Lu Gong 魯恭, known for their benevolence and competence. 3 An allusion to Tao Qian, who composed a rhapsody on returning to his farm. 4 This is probably not a Wang Wei poem, but a poem by Qiu Wei (later editors may have taken the identification of the author as part of the title). It is probably a response to Wang Wei’s poem 8.9.

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3.23

送別

4

下馬飲君酒， 問君何所之。 君言不得意， 歸臥南山陲。 但去莫復問， 白雲無盡時。

王右丞集卷之三 古詩

Juan 3: Old-style poems

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3.23 Farewell I dismount, give you ale to drink, Ask you where you are going. You tell me that things have not gone as you had wished; 4 And you are returning to recline at the side of Zhongnan Mountain. Just go then – I will ask nothing more – In this time when the white clouds have no end.

王右丞集卷之四 古詩

4.1

送張五歸山

4

8

送君盡惆悵， 復送何人歸。 幾日同攜手， 一朝先拂衣。 東山有茅屋， 幸為掃荊扉。 當亦謝官去， 豈令心事違。 4.2

淇上別趙仙舟

4

相逢方一笑， 相送還成泣。 祖帳已傷離， 荒城復愁入。 天寒遠山淨， 日暮長河急。

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-004

Juan 4: Old style poems

4.1 Seeing off Zhang Five, who is returning to the hills 1 Seeing you off completely disheartens me – For whom am I sending home once more? For several days we’ve held hands together, 4 And then suddenly you’re brushing off your robe to leave. There is a thatched dwelling on East Mountain;2 I hope you’ll sweep around the thorn-wood door there. I really should resign my post and go – 8 Why let the heart run contrary to things?

4.2 On the Qi River, parting with Zhao Xianzhou When we met, barely time for a smile; Now I see you off, and it has turned to tears. Already heart-broken over separation at the farewell banquet, 4 I will be melancholy again when I enter the desolate town. The sky is cold, the distant hills are pure; At twilight the long river is surging.

1 Probably Zhang Yin (see 1.2.13 and 2.23–25). 2 See note to 2.23.1.

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8

解纜君已遙， 望君猶佇立。 4.3

送縉雲苗太守

4

8

手疏謝明主， 腰章為長吏。 方從會稽邸， 更發汝南騎。 按節下松陽， 清江響鐃吹。 露冕見三吳， 方知百城貴。 4.4

送從弟蕃遊淮南 讀書復騎射， 帶劍遊淮陰。 淮陰少年輩，

1 Jinyun: in Guazhou 括州, in modern Zhejiang.

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You untie the cable and already you are far off; 8 I gaze off to you, still standing here.

4.3 Seeing off Miao, Prefect of Jinyun 1 You personally drafted a memorial thanking your enlightened lord; With seal of office at your waist, you have become a high-ranking official. Just now, coming from the Guiji magistrate’s hostel, 4 You set out again with Runan riders.2 You will halt your whip when you descend on Songyang;3 On the clear river the bells and pipes will echo. You will display your ceremonial cap in the three Wu districts; 8 Then will you know the value of controlling a hundred towns.4

4.4 Seeing off my cousin Fan, who is traveling to Huainan You read books but also ride and shoot; With sword at your belt, you travel south of the Huai. All the young men south of the Huai 2 Allusion to two Han era anecdotes. Zhu Maichen 朱買臣 was appointed magistrate to Guiji 會稽, and was awaiting his official seal of office while staying in the capital hostel reserved for prefects; he astonished others by the modesty of his behavior. When Han Chong 韓崇 departed for his post in Runan 汝南, the emperor presented him with a gift of carriages, horses, swords, and leather belts. 3 A town about forty kilometers west of Jinyun. 4 “Hundred towns”: poetic substitution for a governor’s district.

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千里遠相尋。 高義難自隱， 明時寧陸沈。 島夷九州外， 泉館三山深。 席帆聊問罪， 卉服盡成擒。 歸來見天子， 拜爵賜黃金。 忽思鱸魚鱠， 復有滄洲心。 天寒蒹葭渚， 日落雲夢林。 江城下楓葉， 淮上聞秋砧。 送歸青門外， 車馬去駸駸。 惆悵新豐樹， 空餘天際禽。

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4 From a thousand li away will seek you out.

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With your lofty sense of justice, you could not become a recluse; Why conceal yourself in an enlightened age? The island barbarians, beyond the Nine Provinces Are deep in their water lodges at the Three Mountains.1 Setting sail, you intended to call them to account, Captured all of them in their clothes of plaited straw. You returned, had an audience with the Son of Heaven; He enfeoffed you, gifted you with gold. But now you long for the minced sea-bass of home,2 And have a mind bent on living on a blue islet.3 The weather is cold on the bank of reeds and rushes; The sun sets on Cloud-Dream forest.4 Maple leaves fall on the river city; On the Huai you hear the autumn fulling blocks. I see you on your return trip out the Blue Gate;5 How swiftly our carriages and horses go! I am disconsolate among the trees of Xinfeng, Where there are only birds at the edge of the sky.

1 Allusive description of the Tungusic Mohe 靺鞨 from Manchuria, who were carrying out pirate raids on the Chinese coast at this time. They are often described as “mermen” (living in water lodges), living near the Three Immortal Isles in the eastern sea. 2 Zhang Han 張翰 was a statesman from Wu who served the Eastern Jin. While in Luoyang, he began to long for the minced sea-bass of home, and so surrendered his office. 3 Standard poetic cliché for a recluse’s residence. 4 Refers to the large marshland of Chu known as “Cloud-Dream,” part of which extends into the Huainan area. 5 See note to 3.9.10.

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4.5

送權二

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高人不可友， 清論復何深。 一見如舊識， 一言知道心。 明時當薄宦， 解薜去中林。 芳草空隱處， 白雲餘故岑。 韓侯久攜手， 河嶽共幽尋。 悵別千餘里， 臨堂鳴素琴。

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4.5 Seeing off Quan Two It is not right for a lofty man to have friends – But how profound our unsullied discourses have been! I saw you once and you were like an old acquaintance; 4 One word with you and I knew your heart committed to the Way. In an enlightened time you should accept even a lowly post, So you took off your hermit weeds and left your forest. Now only fragrant grass grows in your place of reclusion, 8 And white clouds remain on your former summit. I held hands long with the Marquis of Han1 When together we sought the secluded among rivers and peaks. Despondent that we will be parted by a thousand li, 12 In the hall I make my plain zither resound.

1 Shijing 261 mentions the Marquis of Han leaving the court and then sacrificing to the god of the road. Similarly, Quan is leaving the court and having a farewell banquet with Wang.

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王右丞集卷之四 古詩

4.6

送高道弟耽歸臨淮作（坐上成）

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少年客淮泗， 落拓居下邳。 遨游向燕趙， 結客過臨淄。 山東諸侯國， 迎送紛交馳。 自爾厭游俠， 閉戶方垂帷。 深明戴家禮， 頗學毛公詩。 備知經濟道， 高臥陶唐時。 聖主詔天下， 賢人不得遺。 公吏奉纁組， 安車去茅茨。 君王蒼龍闕， 九門十二逵。 群公朝謁罷， 冠劍下丹墀。

Juan 4: Old style poems

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4.6 Seeing off Gao Dao’s younger brother Dan on his return to Linhuai (composed at the banquet) 1

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As a youth you wandered about the Huai and Si valleys, Living free and easy in Xiapi.2 You roamed at your pleasure in Yan and Zhao, Made friends with nobles’ retainers when you visited Linzi.3 In all the feudal lords’ states to the east of the mountains, Numerous greetings and partings came and went in succession. After this you grew tired of being a wandering knight-errant; You closed your door and lowered your curtains.4 You deeply comprehended the Dai Family’s Rites, And studied rather well the Mao Masters’ Poetry.5 You prepared to learn the Way of governing, Reclining at ease in an age of Yao. Our sagely ruler issued a decree through the empire, One that worthy men could not neglect. Officials presented you with the pink sash of honor, And a carriage with seats departed your thatched cottage.6 The ruler’s Gray Dragon Watchtower, The nine palace gates and the twelve avenues – After the assembled gentlemen had ended their court audience, You descended the cinnabar stairs with an official’s cap and sword.

1 Linhuai: more commonly known during the Tang as Sizhou 泗州, in modern Jiangsu. 2 Xiapi: A town in Linhuai district. 3 The old capital of the state of Qi. 4 Implies dedication to study. 5 The Dai brothers produced two versions of the classic Liji; the Mao family produced the standard early commentary on the Shijing. 6 Alludes to the efforts Emperor Guangwu 光武 of the Han made to persuade Yan Guang 嚴光 to join his government.

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野鶴終踉蹌， 威鳳徒參差。 或問理人術， 但致還山詞。 天書降北闕， 賜帛歸東菑。 都門謝親故， 行路日逶遲。 孤帆萬里外， 淼漫將何之。 江天海陵郡， 雲日淮南祠。 杳冥滄洲上， 蕩漭無人知。 緯蕭或賣藥， 出處安能期。

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But you, a crane of the wilds, fell out of step in the end, An awesome phoenix, only with bedraggled wings. If someone asked you about the techniques of governing men, You could only present words about returning to the hills. An imperial proclamation came down from the northern towers, Gifting you with silk and sending you back to your eastern fields. At the capital gates you bid farewell to relatives and friends; On the road you will daily drift further away. Your solitary sail beyond a myriad li – Over the vastness of the water – where are you going? River and sky at Hailing Commandery,1 Cloud and sun at the Huainan river shrine. Vast and distant, above the blue islet,2 In the river’s breadth no one will know you. Weaving southernwood or selling herbs –3 How can one set times for activity or rest?

1 A Wei-era name for an area further south of Linhuai. 2 See note to 4.4.14. 3 Classic recluse behavior.

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4.7

送綦毋潛落第還鄉

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聖代無隱者， 英靈盡來歸。 遂令東山客， 不得顧采薇。 既至君門遠， 孰云吾道非。 江淮度寒食， 京洛縫春衣。 置酒臨長道， 同心與我違。 行當浮桂棹， 未幾拂荊扉。 遠樹帶行客， 孤城當落暉。 吾謀適不用， 勿謂知音稀。

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4.7 Seeing off Qiwu Qian as he returns home after failing the examinations

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There are no recluses in an age of sages; Talented men have all come to give allegiance at court. This made the sojourner of East Mountain1 Give up the task of picking bracken.2 After you arrived, the lord’s gate was far away; But who can claim that our Way is wrong? You’ll pass Cold Food Festival on the Jiang and Huai,3 Sew your spring clothes in Luoyang. Holding a banquet before the long road, A sympathetic friend turns away from me. You will let drift your oars made from cinnamon wood, In no time at all will brush off your thorn-wood door. Distant trees will flank the traveler, A solitary town faces the setting sun. It may happen that our plans go unused – But don’t say that you have few close friends.

1 See note to 2.23.1. 2 See note to 2.22.6. 3 Cold Food and the following Qingming festivals are tied to the solar calendar and occur in early April. Cooking fires were extinguished for Cold Food (hence the name).

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4.8

送張舍人佐江州同薛據十韻

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束帶趨承明， 守官惟謁者。 清晨聽銀虯， 薄暮辭金馬。 受辭未嘗易， 當御方知寡。 清範何風流， 高文有風雅。 忽佐江上州， 當自潯陽下。 逆旅到三湘， 長途應百舍。 香爐遠峰出， 石鏡澄湖瀉。 董奉杏成林， 陶潛菊盈把。 彭蠡常好之， 廬山我心也。 送君思遠道， 欲以數行灑。

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4.8 Seeing off Secretarial Receptionist Zhang, who is going to Jiangzhou as an assistant to the prefect: matching Xue Ju, ten rhymes 1

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When they tied their sashes and hurried to Chengming Gate,2 There was only you, Receptionist, to watch over the officials. In the clear dawn you heard the silver wyverne.3 At dusk, you took your leave at Gold Horse Gate.4 You received imperial commands, it was never easy; You knew that your time for service there was limited. How dashing was the pure model you provided! And your lofty writings have the spirit of the feng and ya.5 Now you go off to be an assistant to a prefecture on the Jiang, In the stretch below Xunyang.6 You’ll travel until you arrive at the three Xiang;7 Your long road should require a hundred stays. The distant peak of Incense Burner rises up; The clear lake by Stone Mirror gushes forth.8 Dong Feng’s apricot trees have become a forest;9 Tao Qian’s chrysanthemums fill your hands.10 I have always been fond of Pengli Lake; Mount Lu is what I’m thinking of. I see you off as you brood on your long road ahead; I want to relieve your worries with these few lines of verse.

1 South of the Jiang, further to the west of Wuhan. 2 Chengming was the name of a palace gate during the Wei dynasty where court audiences were held. 3 Clepsydras often had a mouth made of silver in the form of a dragon. 4 A palace gate from the Han era reserved for officials. 5 Two divisions of the Shijing. 6 A town in Jiangzhou. 7 The area around Lake Penghu, in the central Jiang valley. Zhang would pass through this area while heading east toward Jiangzhou. 8 Both scenic spots around Jiangzhou. Incense Burner is one of the peaks of Mount Lu 廬山. 9 See note to 1.5.12. 10 The recluse and poet Tao Qian was particularly fond of chrysanthemums.

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4.9

送韋大夫東京留守

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人外遺世慮， 空端結遐心。 曾是巢許淺， 始知堯舜深。 蒼生詎有物， 黃屋如喬林。 上德撫神運， 沖和穆宸襟。 雲雷康屯難， 江海遂飛沉。 天工寄人英， 龍袞澹君臨。 名器苟不假， 保釐固其任。 素質貫方領， 清景照華簪。 慷慨念王室， 從容獻官箴。 雲旗蔽三川， 畫角發龍唫。

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4.9 Seeing off Grand Master Wei to his post as Regent in the eastern capital 1

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I abandoned worldly cares outside of society, And vain speculations formed in my daydreaming mind. But actually Chaofu and Xu You were shallow;2 I only now know the depths of a Yao or a Shun. How can the common people have worries When the carriage canopy of the ruler is like a sheltering tree? His supreme virtue brings calm to unearthly destinies; Modesty and mildness dignify his imperial breast. When the clouds thundered, he calmed a gathering of troubles; Flying and swimming creatures then were free amid the rivers and lakes. The work of Heaven he entrusted to the finest of men; In his dragon robes he tranquilly looked down from the ruler’s perch. If reputation and rank are not falsely granted, He can make firm the responsibilities of protecting and governing. With robes of white and a square collar, A pure light shines from your splendid official hatpin. Fervently you keep the royal house uppermost in your mind, While you calmly present official remonstrances. Now cloud-banners cover the Three Streams, And painted horns utter their dragon cries.3

1 This was Wei Zhi, the recipient of 2.14. A regent managed the affairs of the secondary capital when the emperor was away. 2 Two mythical recluses in early antiquity. 3 A reference to imperial troops, which had recently retaken the Luoyang area from rebel forces.

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晨揚天漢聲， 夕捲大河陰。 窮人業已寧， 逆虜遺之擒。 然後解金組， 拂衣東山岑。 給事黃門省， 秋光正沉沉。 壯心與身退， 老病隨年侵。 君子從相訪， 重玄其可尋。 4.10

資聖寺送甘二

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浮生信如寄， 薄宦夫何有。 來往本無歸， 別離方此受。 柳色藹春餘， 槐陰清夏首。 不覺御溝上， 銜悲執杯酒。

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At dawn they utter sounds that reach to Heaven’s River; At dusk they roll back the waters on the south bank of the great Yellow River. Those in hardship have had their estates restored, 24 And the rebellious barbarians have been presented as prisoners. Afterwards you will remove your armor And dust off your robes, departing for the peak of East Mountain.1 I am a Supervising Secretary in the Chancellery, 28 Which is filled right now with autumn light. Youthful heart and body have both withdrawn; Old age and sickness progress with the years. But if you, sir, come to visit me, 32 Perhaps we could seek the mystery of mysteries together.

4.10 Seeing off Gan Two at Zisheng Temple 2 This floating life is truly like a sojourn; What is it really to have a lowly office? Coming and going, never a homecoming, 4 And now we are handed a separation. The hue of willows is lush in the remains of spring; Sophora shade is clear in the beginning of summer. Unconsciously, by the bank of the imperial canal, 8 We hold our ale cups and harbor our sorrow.

1 See note to 2.23.1. 2 Located in the Chongren Ward of Chang’an.

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4.11

留別山中溫古上人兄并示舍弟縉

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解薜登天朝， 去師偶時哲。 豈惟山中人， 兼負松上月。 宿昔同遊止， 致身雲霞末。 開軒臨潁陽， 臥視飛鳥沒。 好依盤石飯， 屢對瀑泉歇。 理齊少狎隱， 道勝寧外物. 舍弟官崇高， 宗兄此削髮。 荊扉但灑掃， 乘閒當過拂。

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4.11 On parting with my elder cousin His Eminence Wengu from the mountains; also shown to my younger brother Jin 1

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Shedding my recluse’s weeds, ascending Heaven’s court, I am leaving you, Master, to meet with the wise men of the age. How is this not only letting down the men of the mountains, But also letting down the moonlight in the pines? Formerly we roamed and relaxed together, And we exerted our utmost at the edge of the sunset clouds. Opening our casement, we would look down on Yingyang;2 Reclining, view the flying birds disappear. We were fond of eating while propped on a flat rock, Or often resting while facing the waterfalls. With the same principles we soon grew familiar with reclusion; When the Way triumphs, one prefers to live beyond material things. My younger brother is serving in Chonggao;3 While you, cousin, had your head shaved here. Just be sure to put your thorn-wood gate in order – When I have some time off I’ll come to visit.

1 Written when Wang Wei was ending a period of seclusion on Mount Song near Luoyang. 2 About 20 kilometers south-southeast of Luoyang. 3 The Han era name for Dengfeng 登風, southeast of Luoyang.

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4.12

觀別者

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青青楊柳陌， 陌上別離人。 愛子遊燕趙， 高堂有老親。 不行無可養， 行去百憂新。 切切委兄弟， 依依向四鄰。 都門帳飲畢， 從此謝賓親。 揮淚逐前侶， 含悽動征輪。 車徒望不見， 時時起行塵。 余亦辭家久， 看之淚滿巾。

王右丞集卷之四 古詩

Juan 4: Old style poems

4.12 Seeing people parting

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How green the lanes through poplar and willow – And on the lanes, people who are parting. Beloved sons travel to Yan and Zhao While there are aged parents in the high hall. If the sons do not go, they will have no resources to care for them; But once they leave, many new worries arise. Earnestly the brothers are entrusted, And vanish on the horizon in every direction. After the farewell banquet at the capital gate ends, From that moment they take leave of their guests and their kin. Wiping away the tears, they chase after their former companions; Filled with sadness, they start the wheels of their journey. Those left behind can no longer make out the carriage escort, Though from time to time dust is stirred by their going. I too have been long parted from my home; When I see them the tears fill my kerchief.

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Juan 4: Old style poems

4.13

4.13

別弟縉後登青龍寺望藍田山

After parting with my younger brother Jin, I climb up to Blue Dragon Temple and gaze out at the hills of Lantian

陌上新別離， 蒼茫四郊晦。 登高不見君， 故山復雲外。 遠樹蔽行人， 長天隱秋塞。 心悲宦游子， 何處飛征蓋。

On the lane after newly parting with you: Evening gloom everywhere in the vast fields. I climb high but I cannot see you; 4 Home mountains are beyond the clouds. Distant trees shade the traveler, The long sky conceals the autumn frontier. My heart grieves for one wandering on official business. 8 Whither flies his traveling carriage?

4.14–4.15

4.14–4.15

盧象: 別弟妹二首

Lu Xiang: Parting from my younger siblings 1

1.

1. My two little sisters grow bigger every day; Their paired hair buns show they’re almost grown up.

兩妹日成長， 雙鬟將及人。

1 These two poems as well as 4.24 are also attributed to Lu Xiang 盧象 in a number of significant collections, including the Quan Tang shi and the Tang shi ji shi. The long occasional title given to the poems in the Lu Xiang corpus (“On the Fifteenth of the Eighth Month I stopped in the country. I held a banquet to celebrate our family moving to a new estate. Before long I returned to Wenshang.

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My young siblings especially lamented this parting and I composed these three poems” 八月十五日象自江東止田園移莊慶會未幾歸汶上小弟幼妹尤嗟其 別兼賦是詩三首), combined with suggestions that the speaker is living at places unassociated with Wang Wei in our current biographical data, tend to gravitate against Wang’s authorship. Zhao Diancheng also doubted Wang’s authorship in spite of including them in the collection.

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4.13 After parting with my younger brother Jin, I climb up to Blue Dragon Temple and gaze out at the hills of Lantian On the lane after newly parting with you: Evening gloom everywhere in the vast fields. I climb high but I cannot see you; 4 Home mountains are beyond the clouds. Distant trees shade the traveler, The long sky conceals the autumn frontier. My heart grieves for one wandering on official business. 8 Whither flies his traveling carriage?

4.14–4.15 Lu Xiang: Parting from my younger siblings 1

1. My two little sisters grow bigger every day; Their paired hair buns show they’re almost grown up.

My young siblings especially lamented this parting and I composed these three poems” 八月十五日象自江東止田園移莊慶會未幾歸汶上小弟幼妹尤嗟其 別兼賦是詩三首), combined with suggestions that the speaker is living at places unassociated with Wang Wei in our current biographical data, tend to gravitate against Wang’s authorship. Zhao Diancheng also doubted Wang’s authorship in spite of including them in the collection.

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已能持寶瑟， 自解掩羅巾。 念昔別時小， 未知踈與親。 今來始離恨， 拭淚方慇懃。 2.

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小弟更孩幼， 歸來不相識。 同居雖漸慣， 見人猶未覓。 宛作越人語， 殊甘水鄉食。 別此最為難， 淚盡有餘憶。 4.16

別綦毋潛 端笏明光宮， 歷稔朝雲陛。 詔看延閣書，

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They can already hold a zithern properly 4 And untie and wrap their gauze scarves for themselves.

I remember they were young when I parted with them last, When I didn’t feel particularly close to them. Now for the first time I feel regret at parting, 8 And I earnestly wipe away tears.

2. My little brother was even younger; When I came home I didn’t recognize him. Though we gradually got used to living together 4 He is still too shy to seek me out. He has acquired a slight Yue accent, And he is especially fond of food from Jiangsu. Parting from him is most difficult of all; 8 When my weeping ends, I still continue to think of him.

4.16 Parting with Qiwu Qian Holding your office tally respectfully at Mingguang Palace,1 For a succession of years you have attended court on the cloud stairs. You were commanded to examine books in the Yan’ge;2

1 West of Weiyang Palace in Han times. 2 Yan’ge – Han era imperial library. Qian had been Editor in the Palace Library.

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王右丞集卷之四 古詩

高議平津邸。 適意輕微祿， 虛心削繁禮。 盛得江左風， 彌工建安體。 高張多絕弦， 截河有清濟。 嚴冬爽群木， 伊洛方清泚。 渭水冰下流， 潼關雪中啟。 荷蓧幾時還， 塵纓待君洗。

1 The Han minister Gongsun Hong 公孫弘 was enfeoffed as the Marquis of Pingjin. He built a lodge at his mansion where he invited talented scholars to help him make policy. 2 I.e., he could write in the rugged, plain style characteristic of early third-century poets, as well as the more rhetorically elaborate style of the Southern Dynasties. 3 The Ji River shared its banks with the Yellow River for some distance before flowing on in a separate channel – but it supposedly maintained its clear waters even while sharing space with the muddy Yellow.

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4 There were lofty debates at the Pingjin Mansion.1

You were pleased to scorn your trivial salary; With humble mind you dispensed with excessive formalities. Already possessing in full the southern manner, 8 You were also skilled in the Jian’an style.2 High and piercing notes often come from the most excellent strings; You were the clear Ji cutting itself off from the Yellow River.3 The harsh winter has deadened all the trees, 12 The Yi and Luo waters are now clear and fresh. Ice is flowing down the Wei River current; And snow opens up on the Tong Pass.4 When will you return with your weed basket?5 16 Dirty hatstrings are waiting for you to wash them.6

4 These four lines describe Qian’s travels from Luoyang to the west in late winter. 5 Analects 18.7 tells of the disciple Zilu 子路 encountering an old hermit carrying a basket for weeds. The man treated Zilu to a rustic dinner and had him stay overnight. Wang is asking when his friend will return to the hermit life. 6 The minister of the state of Chu, Qu Yuan (third century BCE) was upset that the king would not listen to his advice. He wandered a riverbank until he met a fisherman, and he complained to him about his lack of political success. The fisherman replied by singing a song: “When the waters of the Canglang are clear, I wash my hatstrings in them; when the waters are muddy, I wash my feet.” Wang is telling Qiwu Qian that he can serve in office at a more propitious time, or alternately he can cleanse himself in reclusion.

136

王右丞集卷之四 古詩

4.17

新晴野望

4

8

新晴原野曠， 極目無氛垢。 郭門臨渡頭， 村樹連溪口。 白水明田外， 碧峰出山後。 農月無閒人， 傾家事南畝。 4.18–4.21

晦日游大理韋卿城南別業四首（四聲依 次用各六韻） 1.

4

與世澹無事， 自然江海人。 側聞塵外游， 解驂蜇朱輪。

Juan 4: Old style poems

137

4.17 Gazing out on the fields after the weather clears After the weather clears, the level fields are vast With no smoke or dirt as far as the eye can see. The outer city gate overlooks the ford, 4 And the village trees stretch to the mouth of the stream. White waters brighten beyond the fields And jade peaks rise behind the hills. In these farming months no one is idle – 8 Each family is busy on the southern acres.

4.18–4.21 On the last day of the first month, traveling to the estate south of the city owned by Wei, Chief Minister of the Court of Judicial Review: four poems (Following set tonal categories, each with six rhymes)

1. You are tranquil and have no affairs with the world, And so have naturally become a man of the rivers and lakes. When you heard that someone was visiting your home beyond the dust, 4 You unharnessed your team, chocked your vermillion carriage wheels.1

1 I.e., Wei decided to stay at home in order to entertain his guests.

138

8

12

極野照暄景， 上天垂春雲。 張組竟北阜， 汎舟過東鄰。 故鄉信高會， 牢醴及家臣。 幸同擊壤樂， 心荷堯為君。 2.

4

8

12

郊居杜陵下， 永日同攜手。 人里藹川陽， 平原見峰首。 園廬鳴春鳩， 林薄媚新柳。 上卿始登席， 故老前為壽。 臨當遊南陂， 約略執盃酒。 歸與絀微官， 惆悵心自咎。

王右丞集卷之四 古詩

Juan 4: Old style poems

139

In the remotest country there shines warm sunlight; In the highest sky the spring clouds hang down. You have spread banquet tents all over the north hill, 8 Let boats drift by to the neighbors to the east. Truly an impressive assembly in your home village! The viands and fine ale are even served to family servants. We are lucky to share the joy of peg-throw;1 12 Our hearts receive Yao as our ruler.

2. You live in the suburbs, below Duling; We hold hands together throughout the long day. Villages thick with trees on the north bank of the stream; 4 Above the level plain we see the top of the peak. The spring doves cry over the garden stove; The fresh willows are charming amid the forest brush. The Senior Minister has just ascended to his mat, 8 Making his first toasts to venerable old men. As we are about to stroll to the southern lake, I am dilatory in my drinking. Let me go home and give up this trivial office! 12 Despairing, I rebuke myself in my heart.

1 An ancient game from the time of sage ruler Yao 堯 in which players attempt to hit pieces of wood from a distance with other pieces of wood. It is recorded that old men with nothing to do would play this game and sing a song about their contentment.

140

3.

4

8

12

冬中餘雪在， 墟上春流駛。 風日暢懷抱， 山川多秀氣。 雕胡先晨炊， 庖膾亦後至。 高情浪海嶽， 浮生寄天地。 君子外簪纓， 埃塵良不啻。 所樂衡門中， 陶然忘其貴。 4.

4

8

高館臨澄陂， 曠望蕩心目。 澹蕩動雲天， 玲瓏映墟曲。 鵲巢結空林， 雉雊響幽谷。 應接無閒暇， 徘徊以躑躅。

王右丞集卷之四 古詩

Juan 4: Old style poems

141

3. In the middle of winter some snow remains; In the hamlet the spring current hurries on. The scenery expands, makes our feelings euphoric; 4 Many delicately lovely scenes amid the hills and streams. Wild rice is steamed before dawn, And fine meat dishes are also brought in later. Your lofty sentiments drift carefree to the lakes and peaks; 8 Our floating life is lodged between heaven and earth. A true gentleman considers hatpin and hatstrings of office inessential, Truly no different than dust and dirt. What we delight in, within the rustic gate, 12 Is to forget all status in our delight.

4. Your lofty lodge overlooks the clear pond; Gazing out on the vastness unsettles heart and eye. The water trembles, shaking the cloudy sky; 4 Its sparkling is set off against the village. Magpies build their nests in the empty wood; Pheasants’ cries echo in the remote valleys. I have not the leisure to take all this in; 8 I hesitate and cannot go on.

142

12

紆組上春隄， 側弁倚喬木。 弦望忽已晦， 後期洲應綠。 4.22

冬日游覽

4

8

12

步出城東門， 試騁千里目。 青山橫蒼林， 赤日團平陸。 渭北走邯鄲， 關東出函谷。 秦地萬方會， 來朝九州牧。 雞鳴咸陽中， 冠蓋相追逐。 丞相過列侯， 羣公餞光祿。 相如方老病， 獨歸茂陵宿。

王右丞集卷之四 古詩

Juan 4: Old style poems

143

With office seal-cords we climb the spring embankment; With our caps askew we lean on the lofty trees. From full moon to crescent it has passed to month’s end; 12 And when we meet once again, the islets should be green.

4.22 Sightseeing on a Winter Day As I walk out of the city’s east gate, I let my vision travel for a thousand li. Green hills are traversed by the gray woods; 4 A red sun sinks round on the level plain. North of the Wei my vision rushes off to Handan, And to the east of the pass, coming out of Hangu. People from a myriad places assemble in Qin country; 8 Governors from every province are coming to court. Roosters crow in Xianyang, Caps and carriages follow one after another. Chief ministers call upon the noblemen, 12 Lords banquet with the Chief Minister of Imperial Entertainments. Sima Xiangru, now old and sick, Returns alone to spend the night at Maoling.1

1 The Han poet Sima Xiangru fell ill towards the end of his life and retired from office. He then lived near Maoling, near the tomb of Emperor Wu.

144

王右丞集卷之四 古詩

4.23

自大散以往深林密竹磴道盤曲四五十里至 黃牛嶺見黃花川

4

8

12

危徑幾萬轉， 數里將三休。 回環見徒侶， 隱映隔林丘。 颯颯松上雨， 潺潺石中流。 靜言深溪裏， 長嘯高山頭。 望見南山陽， 白日靄悠悠。 青皋麗已淨， 綠樹鬱如浮。 曾是厭蒙密， 曠然消人憂。

Juan 4: Old style poems

145

4.23 Going on from Dasan Pass, there are deep forests and dense bamboo. The Stone Path twists about for forty or fifty li until it arrives at Brown Ox Ridge, where you can see Yellow Flower Stream.1 The steep path twists several myriad times; You have to rest every several li. Moving back and forth, I see other travelers 4 Now hidden, now visible through the forested hills. The rain soughs among the pine trees; The stream babbles over the stones. We chat quietly in the deep ravine, 8 Then give prolonged whistles atop the high mountains. I gaze far off to the south slope of Zhongnan Mountain; The white sun is dim and lost in mist. The verdant riverbank is lovely and pure; 12 The green trees are so dense they seem to float. I have grown tired of the closed-in vegetation; This vast space dissipates my worries.

1 Dasan Pass was located in the southwest corner of Qizhou 岐州, south of the Wei River and west of the capital of Chang’an.

146

4.24

盧象: 休假還舊業便使

4

8

12

16

謝病始告歸， 依依入桑梓。 家人皆佇立， 相候柴門裏。 時輩皆長年， 成人舊童子。 上堂嘉慶畢， 顧與姻親齒。 論舊忽餘悲， 目存且相喜。 田園轉蕪沒， 但有寒泉水。 衰柳日蕭條， 秋光清邑里。 入門乍如客， 休騎非便止。 中飯顧王程， 離憂從此始。

王右丞集卷之四 古詩

Juan 4: Old style poems

147

4.24 Lu Xiang: On my time off I return to my old estate before going on my official mission 1

4

8

12

16

Pleading illness I finally announce my return home; With a sense of longing I enter our mulberries and catalpas. Family members all are standing there, Waiting for me within the scrap-wood gate. Those in my generation are now full in years, While former children are now adults. After I ascend the hall and celebrate with my parents, I turn back and take my place with marriage kin. We discuss old matters – suddenly lingering sorrow comes; But we are happy that there are those who are still with us. Our fields and gardens have gradually turned to weeds; There is only the water from the chill stream. Withered willows grow bleaker every day; The autumn sunlight shines clear on the village. My visit home is brief, as though I were just a visitor; I cannot halt my mount at my own convenience. In the midst of my meals I must heed my official mission; Sorrow of parting begins from now on.

1 Probably by Lu Xiang, not by Wang Wei. See note to 4.14–15.

148

4.25

早入滎陽界

4

8

12

汎舟入滎澤， 茲邑迺雄藩。 河曲閭閻隘， 川中烟火繁。 因人見風俗， 入境聞方言。 秋野田疇盛， 朝光市井喧。 漁商波上客， 雞犬岸旁村。 前路白雲外， 孤帆安可論。 4.26

宿鄭州 朝與周人辭， 暮投鄭人宿。 他鄉絕儔侶，

王右丞集卷之四 古詩

Juan 4: Old style poems

149

4.25 Entering the Yingyang region early in the morning 1 My drifting boat enters Ying marsh; This town is a strategic strongpoint. At the river’s bend the village lanes are narrow, 4 And smoky fires are rife along the watercourse. I observe local customs through the people; Entering the region I hear local dialect. The farmland is rich in this autumn country; 8 The towns are noisy in the light of dawn. Fishermen and peddlers among the river’s travelers; Chickens and dogs in the village by the banks. The road before me goes beyond the clouds; 12 In my solitary boat how can I tell how I feel?

4.26 Spending the night at Zhengzhou 2 At dawn I parted with the people of Zhou;3 By dusk pass the night with the people of Zheng. In another land, cut off from companions;

1 4.25 and 4.26 were all written during Wang Wei’s journey to his appointment to Jizhou in Shandong, 721. Yingyang was located in Zhengzhou, a district not too far east of Luoyang. 2 See note to 4.25. 3 I.e., the eastern capital of Luoyang.

150

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16

王右丞集卷之四 古詩

孤客親僮僕。 宛洛望不見， 秋霖晦平陸。 田父草際歸， 村童雨中牧。 主人東皋上， 時稼遶茅屋。 蟲思機杼鳴， 雀喧禾黍熟。 明當渡京水， 昨晚猶金谷。 此去欲何言， 窮邊徇微祿。 4.27

渡河到清河作

4

汎舟大河裏， 積水窮天涯。 天波忽開拆， 郡邑千萬家。 行復見城市， 1 The Jing flows between Yingyang and Zhengzhou town northwards and then empties into the Yellow River.

Juan 4: Old style poems

151

4 A lone traveler, associating with serving boys.

I gaze back toward Wan and Luo but cannot see them; An autumn downpour darkens the level plain. Old farmers return from the grassy verge; 8 Village lads tend cattle in the rain. The owners go up in their eastern fields, The seasonal crop growing round their thatched houses. The crickets grieve while loom and shuttle clack; 12 Sparrows clamor while the millet ripens. At dawn I should ford the Jing River,1 Though yesterday eve I was still at Gold Valley.2 What can I say about this departure? 16 At a remote borderland, seeking to earn a trivial salary.

4.27 Composed while crossing the Yellow River and Arriving at Qinghe 3 A boat floating on the vast Yellow River; A mass of waters reaching to the edge of the sky. Sky and waves suddenly split open – 4 A commandery town with a myriad homes. As we move on I can see the town markets,

2 As in the opening couplet, Wang Wei describes the distance he has put between himself and Luoyang. Gold Valley was the name of the famous estate near Luoyang owned by the wealthy fourth-century nobleman Shi Chong 石崇. 3 Written during his time in Jizhou, 721–726. Qinghe was located in Hebei, somewhat north of Jizhou (in the Tang district of Beizhou 貝州).

152

8

宛然有桑麻。 回瞻舊鄉國， 淼漫連雲霞。 4.28

苦熱

4

8

12

16

赤日滿天地， 火雲成山嶽。 草木盡焦卷， 川澤皆竭涸。 輕紈覺衣重， 密樹苦陰薄。 莞簟不可近， 絺綌再三濯。 思出宇宙外， 曠然在寥廓。 長風萬里來， 江海蕩煩濁。 却顧身為患， 始知心未覺。 忽入甘露門， 宛然清涼樂。

王右丞集卷之四 古詩

Juan 4: Old style poems

And distinctly make out mulberry and hemp. I turn back to gaze at my old homeland; 8 The broad waters reach to the sunset clouds.

4.28 Suffering from the Heat

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8

12

16

The red sun fills heaven and earth; Clouds of fire form into mountains and peaks. Grass and trees are all scorched, are curling up; The rivers and marshes are dry and parched. Even light silk clothes seem too heavy to wear, And the densest of trees provide too thin a shade. One can’t stand to get close even to light guan mats;1 Hemp cloth has to be washed over and over. I long to pass beyond the cosmos, And reside in the emptiness of the infinite. There a constant breeze comes from a myriad li away, And the rivers and lakes wash away all impure vexations. I contemplate that the body brings me trouble, And I now understand that my mind is not yet awakened. I would enter at once through the gate of sweet dew;2 That would seem like a pure and cool delight.

1 For guan mats, see note to 1.10.17. 2 Common metaphor for nirvana.

153

154

4.29

納涼

4

8

12

喬木萬餘株， 清流貫其中。 前臨大川口， 豁達來長風。 漣漪涵白沙， 素鮪如游空。 偃臥盤石上， 翻濤沃微躬。 漱流復濯足， 前對釣魚翁。 貪餌凡幾許， 徒思蓮葉東。

王右丞集卷之四 古詩

Juan 4: Old style poems

4.29 Enjoying the Cool Weather Tall trees, over ten thousand trunks – A cool stream threads through the middle. I look over the mouth of the great river; 4 Where it’s broad and open, a constant breeze comes. Gentle ripples soak the white sand; Pale sturgeon seem to swim in air. I lie on my back on a broad rock, 8 While toppling billows wash my trivial frame. I rinse my mouth in the current and wash my feet; In front of me, an old man angling. How many of them are greedy for the bait? 12 I idly think of them, to the east of the lotus leaves.

155

王右丞集卷之五 古詩

5.1–5.3

濟上四賢詠三首 1.

崔錄事

4

8

解印歸田里， 賢哉此丈夫。 少年曾任俠， 晚節更為儒。 遯世東山下， 因家滄海隅。 已聞能狎鳥， 余欲共乘桴。 2.

成文學 寶劍千金裝， 登君白玉堂。

1 Composed while the poet was stationed in Jizhou, 721–726. “Ji” here is the Ji River, which flows by the district seat and into the Yellow River. 2 See note to 2.23.1.

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-005

Juan 5: Old style poems

5.1–5.3 In praise of the four worthies of the Ji: three poems 1

1. Office Manager Cui He untied his seal of office, returned to his village in the fields; How worthy was this eminent man! When still a youth he was a knight-errant; 4 And in his later years be became a scholar. Withdrawing from the world at the foot of East Mountain;2 He then made his home at a corner of the blue lakes. I have already heard that he can be intimate with the gulls;3 8 I would like to float off on a raft with him.4

2. Instructor Cheng Jeweled sword, clothing worth a thousand in gold, He ascended his lord’s white jade hall.

3 The Liezi tells of a boy who befriended the gulls, but when he tried to demonstrate this to his father, the gulls would have nothing to do with him. 4 Analects 5.7: The Master imagines putting out to sea on a raft if the Way does not prevail, accompanied by his disciple Zilu.

158

4

8

身為平原客， 家有邯鄲娼。 使氣公卿坐， 論心游俠場。 中年不得志， 謝病客游梁。 3.

鄭霍二山人

4

8

12

翩翩繁華子， 多出金張門。 幸有先人業， 早蒙明主恩。 童年且未學， 肉食騖華軒。 豈乏中林士， 無人獻至尊。 鄭公老泉石， 霍子安邱樊。 賣藥不二價， 著書盈萬言。

王右丞集卷之五 古詩

Juan 5: Old style poems

159

He was himself a retainer for the Lord of Pingyuan;1 4 At home he had dancers from Handan.

He could express his mettle seated with lords and ministers; He talked freely in the arena of the knights-errant. But at middle age he did not achieve his aims; 8 So he resigned, claiming ill health, and went traveling about Liang.2

3. The Two Mountain Men Zheng and Huo Elegant sons from flourishing houses – Most of them coming from the Jins or the Zhangs.3 They have the good fortune to possess a patrimony, 4 And received early on the largess of enlightened rulers. They did not study when they were children; They dined on meat, let their splendid carriages dash. There is no lack of gentlemen living in the woods, 8 But there is no one to present them to His Majesty. Sir Zheng grows old amid the streams and rocks; Master Huo is at peace on his farming plot. They sell herbs, don’t haggle over the price;4 12 They write books filled with a myriad words.

1 A prominent Warring States nobleman from the state of Zhao famous for patronizing worthy men. 2 Probably alluding to Prince Xiao 孝 of Liang during the Western Han, who patronized men of letters. 3 Referring to the prominent Western Han statesmen Zhang Anshi 張安世 and Jin Midi 金日磾. 4 Han Kang 韓康 was a recluse who sold medicine in the marketplace. When during a spat with a potential buyer she revealed that she knew who he was, he was so piqued that he withdrew permanently into reclusion.

160

16

息陰無惡木， 飲水必清源。 吾賤不及議， 斯人竟誰論。 5.4–5.9

偶然作六首 1.

4

8

楚國有狂夫， 茫然無心想。 散髮不冠帶， 行歌南陌上。 孔丘與之言， 仁義莫能獎。 未嘗肯問天， 何事須擊壤。 復笑採薇人， 胡為乃長往。

王右丞集卷之五 古詩

Juan 5: Old style poems

161

They refuse to rest on inferior trees; They will only drink from the clearest fountains. I am of low rank and cannot make my opinions known; 16 In the end, who will speak for them?

5.4–5.9 Written at random: six poems

1. There is a madman in the land of Chu,1 Muddled, without a thought in his head. Loosened hair, no cap or sash, 4 He wanders singing on the southern lanes. Confucius spoke with him, But he would not praise benevolence or righteousness. Never once willing to ask the Heavens;2 8 He has no need to play at peg-throw.3 And he also laughs at the bracken-pickers –4 How can they count as hermits?

1 In Analects 18.5, Confucius meets a madman from Chu named Jieyu 接輿, who criticized his attitude toward office-holding in a veiled song. 2 The Warring States poet and statesman Qu Yuan composed “Questioning Heaven” after exiled from court, based on paintings on mythical subjects he saw on the walls of a shrine. Here it suggests someone discontented with fate. 3 See note to 4.18.11. 4 See note to 2.22.6.

162

2.

4

8

12

16

田舍有老翁， 垂白衡門裏。 有時農事閒， 斗酒呼鄰里。 喧聒茅簷下， 或坐或復起。 短褐不為薄， 園葵固足美。 動則長子孫， 不曾向城市。 五帝與三王， 古來稱君子。 干戈將揖讓， 畢竟何者是。 得意苟為樂， 野田安足鄙。 且當放懷去， 行行沒餘齒。 3.

日夕見太行， 沉吟未能去。

王右丞集卷之五 古詩

Juan 5: Old style poems

4

8

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16

163

2. There is an old man in a country home, Within a rustic gate, with white hair. Sometimes when he’s not out farming, He’ll invite the neighbors with a gallon of ale. Midst the racket under his thatched eaves, He’ll sit, and then he’ll get up again. He doesn’t find his short homespun jacket too thin; He finds the mallows in his garden a fine enough treat. The only thing he does is raise his sons and grandsons; He has never gone to city or market. The five emperors and the three kings Since ancient times have been deemed superior men.1 They engaged in war or they surrendered their thrones, And in the end, which ones were right? Satisfied, pleased in my small way – These country fields are hardly worth scorning. I will just give free vent to my feelings, Go wandering about, spend my last years hidden away.

3. At dusk I see the Taihang Mountains; But I hesitate – I cannot leave yet. 1 Five emperors of distant antiquity (culminating with Yao and Shun); and the three founding kings of the Xia, Shang, and Zhou.

164

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問君何以然， 世網嬰我故。 小妹日成長， 兄弟未有娶。 家貧祿既薄， 儲蓄非有素。 幾迴欲奮飛， 踟躕復相顧。 孫登長嘯臺， 松竹有遺處。 相去詎幾許， 故人在中路。 愛染日已薄， 禪寂日已固。 忽乎吾將行， 寧俟歲云暮。 4.

4

陶潛任天真， 其性頗耽酒。 自從棄官來， 家貧不能有。 九月九日時，

王右丞集卷之五 古詩

Juan 5: Old style poems

165

I ask you – why is it so? 4 The net of the world is wrapped around me.

My little sisters are still growing day by day; My brothers have yet to marry. Our family is poor and my salary scant; 8 And our savings are not what they once were. Several times I’ve wished to fly away, But I’ve hesitated and looked back at them. Sun Deng’s “Long Whistle Terrace” 12 Is still there amid the pines and bamboo.1 It is not very far away, But my acquaintances all block the road. Yet the taint of desires grows slighter each day, 16 And I am daily firmer in my meditative practice. At once let me go now! Why wait for my twilight years?

4. Tao Qian dedicated himself to a natural forthrightness; By nature he was quite fond of ale. But after he abandoned his official post, 4 His family was poor and he could not have it. Once, on the ninth day of the ninth month,

1 A Jin-era recluse, and a friend of Ruan Ji’s 阮籍. Both were fond of the Daoist yogic practice of whistling.

166

8

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20

菊花空滿手。 中心竊自思， 儻有人送否。 白衣攜壺觴， 果來遺老叟。 且喜得斟酌， 安問升與斗。 奮衣野田中， 今日嗟無負。 兀傲迷東西， 蓑笠不能守。 傾倒強行行， 酣歌歸五柳。 生事不曾問， 肯愧家中婦。 5.

4

趙女彈箜篌， 復能邯鄲舞。 夫婿輕薄兒， 鬬雞事齊主。 黃金買歌笑， 用錢不復數。

王右丞集卷之五 古詩

Juan 5: Old style poems

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167

His hands held chrysanthemum blooms in vain. In his heart he thought to himself That perhaps someone would bring ale to him. Then a servant in white came with jug and goblet in hand; And, as expected, granted it to the old man. Then for a time, delighted, he poured it out, Not asking if it came in quarts or gallons. Shaking out my sleeves in this country field, Today I sigh, delighted that I haven’t betrayed my kerchief.1 Haughtily I confuse east and west, And am unable to keep my raingear on. I fall over but then force myself to go on, Drunkenly sing as I return to my five willows.2 Never inquiring about the affairs of the world, Which admittedly shames my wife.

5. The girl from Zhao is strumming her harp, And she is able to perform Handan dances. Her husband is a philanderer, 4 Serves the lord of Qi with his cockfights. He spends yellow gold to buy singers’ smiles, Not noting how much money he spends.

1 Tao Qian Drinking Ale #20: “If I don’t drink as I please, / I will wantonly betray the kerchief on my head.” He used the kerchief to strain his ale. 2 See note to 2.24.10.

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許史相經過， 高門盈四牡。 客舍有儒生， 昂藏出鄒魯。 讀書三十年， 腰下無尺組。 被服聖人教， 一生自窮苦。 6.

4

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老來懶賦詩， 惟有老相隨。 宿世謬詞客， 前生應畫師。 不能捨餘習， 偶被世人知。 名字本習離， 此心還不知。

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The Xu and Shi clans frequently visit,1 8 And his high gate is filled with four-stallion teams.

In their guest house there is a scholar, A dignified man from Zou and Lu.2 He has been studying for thirteen years, 12 But there is no sash of office tied below his waist. He has dressed himself in the Sage’s teachings And has suffered from poverty all his life.

6.3 As I grow old, I am too lazy to compose poems, And old age is my only companion. Wrong to think I was a writer in a past life; 4 In a previous existence I must have been a painter! I cannot give up these old habits, Though by chance my contemporaries know me for them. My name and style contradict my habits –4 8 And I still do not understand my own mind.

1 Two powerful marriage clans during the reign of Emperor Xuan of the Han. 2 I.e., a Confucian. 3 This poem is also preserved in the Tangchao minghua lu 唐朝名畫錄, which states that he inscribed it on his painting of his Wangchuan estate. Tangren wanshou jueju 唐人萬首絕句 also has lines 3–6 as an independent poem under the title Ti Wangchuan tu (“Written on a painting of Wang Stream”) 題輞川圖. If this transmission is accurate, then this poem does not belong to the other five (which were written relatively early in his career). 4 Wang Wei’s name (ming) and style (zi) together made up the Chinese name for the bodhisattva Vimalakīrti. Wang Wei suggests that Vimalakīrti’s actions seem out of place for a poet and painter.

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5.10

西施詠

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豔色天下重， 西施寧久微。 朝為越溪女， 暮作吳宮妃。 賤日豈殊眾， 貴來方悟稀。 邀人傅脂粉， 不自著羅衣。 君寵益驕態， 君憐無是非。 當時浣紗伴， 莫得同車歸。 持謝鄰家子， 效顰安可希。

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5.10 On Xi Shi 1 Sensual beauty is valued by the whole empire; So how could Xi Shi remain obscure for long? In the morning she was a washerwoman in Yue; 4 In the evening she was a palace consort in Wu. When she was lowly she was the same as everyone else; They only realized her rarity when she acquired status. She could order others to apply grease and face powder; 8 She did not have to put on her gauze robes by herself. Favored by her lord, she grew in arrogance, And in his love for her he no longer distinguished right from wrong. Of the companions from her silk-washing days 12 None got to go home in her carriage. You can inform the neighbor girl – What could you hope for by scowling?2

1 Xi Shi was the poor girl from the state of Yue who was trained by the king and then sent as a present to the king of Wu in the hopes that her bewitching beauty would undermine the king’s commitment to governing his state. 2 Zhuangzi, chapter 14 states that Xi Shi looked particularly lovely when she scowled as a result of heartburn. An ugly woman, seeing this, thought that if she scowled as well it would make her beautiful.

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5.11

李陵詠（時年十九）

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漢家李將軍， 三代將門子。 結髮有奇策， 少年成壯士。 長驅塞上兒， 深入單于壘。 旌旗列相向， 簫鼓悲何已。 日暮沙漠陲， 戰聲烟塵裏。 將令驕虜滅， 豈獨名王侍。 既失大軍援， 遂嬰穹廬恥。 少小蒙漢恩， 何堪坐思此。 深衷欲有報， 投軀未能死。 引領望子卿， 非君誰相理。

王右丞集卷之五 古詩

Juan 5: Old style poems

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5.11 On Li Ling (written at nineteen) 1

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General Li of the house of Han Was the scion of three generations of generals. When he had just tied up his hair, he had amazing plans; He was a valiant man while still a youth. Long he drove forth the frontier lads Deep into the ramparts of the khan. Ranks with their banners faced each other, And shrill flutes and drums sounded without end. By sunset at the edge of the desert Sounds of battle arose from the smoke and dust. He was going to exterminate the arrogant brutes, Not simply force their “eminent prince” into service. But after he lost the support of the greater army, He encountered the shame of living in a yurt. From the time he was young he had received Han’s favor – How could he bear it when this came to mind? Deep in his heart he wished to repay them, To sacrifice himself – but he could not die yet. He craned his neck and gazed off toward Su Wu – “To whom can I explain, if not to you?”2

1 Li Ling was a western Han general who was captured by the Xiongnu after a military defeat. He remained with them after his family was executed by Emperor Wu of the Han to punish him for his surrender. 2 Su Wu 蘇武 was a Han emissary who was captured by the Xiongnu. While in captivity he met Li Ling. There is a corpus of poems supposedly exchanged between the two of them.

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5.12

燕子龕禪師詠

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山中燕子龕， 路劇羊腸惡。 裂地競盤屈， 插天多峭崿。 瀑泉吼而噴， 怪石看欲落。 伯禹訪未知， 五丁愁不鑿。 上人無生緣， 生長居紫閣。 六時自搥磬， 一飲尚帶索。 種田燒白雲， 斫漆響丹壑。 行隨拾栗猿， 歸對巢松鶴。 時許山神請， 偶逢洞仙博。 救世多慈悲， 即心無行作。

王右丞集卷之五 古詩

Juan 5: Old style poems

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5.12 On the Meditation Master of Swallow Stupa 1

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Swallow Stupa is in the hills: The road is hard, as bad as twisting sheep guts. Riven ground vies in bending and turning; Many steep cliffs thrust into the sky. The waterfalls roar and emit spray; Weird-shaped rocks seem about to fall. Lord Yu never knew this place in his investigations;2 The five strongmen grieve that they can’t burrow through.3 Your eminence has the conditions for non-rebirth; You grew to adulthood in Purple Pavilion.4 At all hours you beat the chime stones yourself; You drink but once a day, with a cord for a belt. You plant the fields, burning off the white clouds;5 You hack at the lacquer trees – the sound echoes through the cinnabar ravine. When you walk, you follow gibbons gathering chestnuts; When you return, you face the cranes roosting in pines. Sometimes you assent to requests from the mountain spirits;6 By chance you find grotto Transcendents playing draughts. You have much compassion for saving the age; There is no conscious action or volition in your immediate mind.

1 From the text of the poem, the location of the temple was in the mountains on the road from Shu to the capital. 2 The sage king Yu 禹 toured the land to understand its topography when he was attempting to control flooding. 3 Five legendary men of Shu who could move mountains through sheer physical strength. 4 Purple Pavilion was the name of a peak on Zhongnan. 5 A poetic exaggeration of clearing fields by fire. 6 This alludes to story about a monk on Mt. Lu who was contacted by the god of the mountain in a dream when the latter wished to receive the Buddhist precepts.

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28

32

周商倦積阻， 蜀物多淹泊。 巖腹乍旁穿， 澗脣時外拓。 橋因倒樹架， 柵值垂藤縛。 鳥道悉已平， 龍宮為之涸。 跳波誰揭厲， 絕壁免捫摸。 山木日陰陰， 結跏歸舊林。 一向石門裏， 任君春草深。 5.13

羽林騎閨人

4

秋月臨高城， 城中管絃思。 離人堂上愁， 稚子階前戲。 出門復映戶，

王右丞集卷之五 古詩

Juan 5: Old style poems

The merchants of Zhou grow tired of the frequent roadblocks, So that the goods of Shu have often stayed there. So they have suddenly cut through the cliff, halfway up, 24 And the edge of the ravine will be opened in time. Bridges now hang on a scaffold of inverted trees; Fences are tied with drooping vines. The bird paths have all been leveled off, 28 And the dragon-palace pools have dried up because of it. Who now must splash or wade through the leaping waves? No longer need you feel your way up steep walls. The mountain trees are shaded from the sun; 32 You return to old woods and sit there in lotus pose. All along you stay within the stone gate, Surrendering to the thick spring growth.

5.13 The wives of the palace guard cavalrymen The autumn moon looks down on the high city walls; Within the walls, there is brooding over pipes and strings. They grieve in the hall for their men gone away, 4 While young children play on the front steps. They leave the gate – moonlight still shines on the door;

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望望青絲騎。 行人過欲盡， 狂夫終不至。 左右寂無言， 相看共垂泪。 5.14

冬夜書懷

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冬宵寒且永， 夜漏宮中發。 草白靄繁霜， 木衰澄清月。 麗服映頹顏， 朱燈照華髮。 漢家方尚少， 顧影慚朝謁。 5.15

早朝 皎潔明星高， 蒼茫遠天曙。 槐霧鬱不開，

王右丞集卷之五 古詩

Juan 5: Old style poems

They gaze far, looking for horses with their green silk equipage. Soon no more people will pass by, 8 But their wild husbands will never come. All around is silent; no one speaks. They look at each other and their tears fall down.

5.14 Writing what I feel on a winter night The winter night is cold and prolonged; The clepsydra emits its sound in the palace. The grass is white – thickly covered in frost; 4 The trees have withered – they glow in the clear moonlight. Lovely clothing sets off an aging face; The vermilion lamp shines on white hair. The house of Han just now respects the young; 8 I look back on my shadow, too ashamed to go to court.

5.15 Morning court audience Gleaming white, the bright stars are high; Silver-gray, the distant sky turns to dawn. Fog in the sophoras is thick and will not disperse;

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城鴉鳴稍去。 始聞高閣聲， 莫辨更衣處。 銀燭已成行， 金門儼騶馭。 5.16–5.17

寓言二首 1.

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朱紱誰家子， 無乃金張孫。 驪駒從白馬， 出入銅龍門。 問爾何功德， 多承明主恩。 鬬雞平樂館， 射雉上林園。 曲陌車騎盛， 高堂珠翠繁。 奈何軒冕貴， 不與布衣言。

王右丞集卷之五 古詩

Juan 5: Old style poems

181

4 City-wall crows cry, then slowly depart.

Then one first hears sounds in the lofty chambers; No one can yet make out the wardrobe office.1 Silver tapers already have formed ranks; 8 The coachmen are in strict array at Gold Horse Gate.2

5.16–5.17 Moral fables: two poems

1. Who is the one with vermilion seal-ribbons? It is a scion of the Jins and the Zhangs.3 He owns black colts followed by white horses; 4 He frequents Bronze Dragon Gate.4 I ask you – what merit has he earned, That he has received so much of an enlightened lord’s favor? He holds cockfights at Pingle Lodge, 8 He shoots pheasants at Shanglin Garden.5 Carriages and horsemen throng the curving lanes; Pearls and kingfisher feathers abound in the high halls.6 Why is it that a nobleman of high office 12 Will not allow a commoner to speak?

1 2 3 4 5

Where officials could change into court uniforms or rest. See note to 4.8.4. See note to 5.3.2. A gate tower in Han era Chang’an Palace, ornamented with bronze dragons. Shanglin was an imperial hunting park during the Western Han. Pingle Lodge was a site there where cockfights and dog races were held. 6 Metonymy for palace women.

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2.

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君家御溝上， 垂柳夾朱門。 列鼎會中貴， 鳴珂朝至尊。 生死在八議， 窮達由一言。 須識苦寒士， 莫矜狐白溫。 5.18

雜詩

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8

朝因折楊柳， 相見洛城隅。 楚國無如妾， 秦家自有夫。 對人傳玉椀， 映竹解羅襦。 人見東方騎， 皆言夫婿殊。 持謝金吾子， 煩君提玉壺。

王右丞集卷之五 古詩

Juan 5: Old style poems

183

2.1 Your house is on the imperial canal; Drooping willows line the vermilion gate. Ranked tripods bring the noblemen together; 4 Ringing horse pendants go to His Majesty’s court. Matters of life and death lie with the Eight Assessors;2 Success and failure hang on a single word. You must acknowledge the scholars suffering from the cold; 8 Do not boast of your warm fox furs.

5.18 (Poem without topic) 3 In the morning they break off willow branches, Seeing each other at one corner of Luoyang. “No one in Chu is as beautiful as I, 4 And I have my own husband at my home in Qin.” He faces her, passes her a jade cup; Hidden in bamboo he undoes her silk gauze jacket. “When people see the riders from the east, 8 All of them say my husband is most exceptional. I give you thanks, fine officer – But I would trouble you to take your fine jug and leave.”

1 Also attributed to Lu Xiang in some texts. 2 A Zhou institution of eight classes of high-ranking notables who ruled on judicial matters. 3 This poem participates in the Luofu 羅敷 trope derived from yuefu, in which a woman resists the attentions of a would-be seducer by boasting of her own husband.

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5.19

獻始興公（時拜右拾遺）

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寧棲野樹林， 寧飲澗水流。 不用食粱肉， 崎嶇見王侯。 鄙哉匹夫節， 布褐將白頭。 任智誠則短， 守仁固其優。 側聞大君子， 安問黨與讎。 所不賣公器， 動為蒼生謀。 賤子跪自陳， 可為帳下不。 感激有公議， 曲私非所求。

王右丞集卷之五 古詩

Juan 5: Old style poems

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5.19 Presented to the Duke of Shixing 1 (written when serving as Reminder in the Secretariat)

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I would prefer to roost in a wood in the wilds; I would prefer to drink from the current of a stream. What use is being served with fine viands When you must restlessly attend on princes and lords? How lowly is the virtue of the common man! He grows gray-haired in his coarse homespun. I am truly deficient in the aptitude for wisdom; But keeping to my duties is truly my strongpoint. I have incidentally heard that you, sir, Never consider faction or enemy in choosing people. You would never barter away the benefits of public office, But you always make plans on behalf of the common people. This lowly one kneels to you to explain himself: Could I become part of your retinue? I am highly motivated when it comes to public policy; Bias or selfishness is not what I seek.

1 The prominent statesman Zhang Jiuling 張九齡 (678–740).

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5.20

哭殷遙

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人生能幾何， 畢竟歸無形。 念君等為死， 萬事傷人情。 慈母未及葬， 一女纔十齡。 泱漭寒郊外， 蕭條聞哭聲。 浮雲為蒼茫， 飛鳥不能鳴。 行人何寂寞， 白日自淒清。 憶昔君在時， 問我學無生。 勸君苦不早， 令君無所成。 故人各有贈， 又不及生平。 負爾非一途， 痛哭返柴荊。

王右丞集卷之五 古詩

Juan 5: Old style poems

187

5.20 Mourning Yin Yao

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How long can a human life last? In the end, we return to the formless. When I think that you, like all others, have died, A myriad affairs wound my feelings. Your loving mother has not yet been buried; You have a daughter, barely ten. Beyond the chill town outskirts, broad and vast, I hear the desolate sound of wailing. Floating clouds form a boundless mass, And flying birds cannot cry out. How still and lonely are the travelers! And the sunlight grows somber and cheerless. I recall when you were alive: You asked me about studying Non-rebirth.1 My exhortations – alas – were not early enough – In the end, you accomplished nothing. Old friends may each have their gifts That are not given before they die. I have failed you in more than one way; Sobbing sorely, I return to my rustic hut.

1 That is, how to achieve nirvana and prevent future rebirths in the world of suffering.

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5.21

歎白髮

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我年一何長， 鬢髮日已白。 俯仰天地間， 能為幾時客。 悵惆故山雲， 徘徊空日夕。 何事與時人， 東城復南陌。

王右丞集卷之五 古詩

Juan 5: Old style poems

5.21 Sighing over white hair How long will my years last? The hair at my temples grows whiter each day. Amidst the cycles of Heaven and Earth 4 For how long can we be sojourners? Grieving over the clouds on my homeland hills, I pace about, wasting the days and nights. Why am I with these people of my time 8 Once more in the south streets of this eastern city?

189

王右丞集卷之六 古詩

6.1

夷門歌

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七雄雄雌猶未分， 攻城殺將何紛紛。 秦兵益圍邯鄲急， 魏王不救平原君。 公子為嬴停駟馬， 執轡愈恭意逾下。 亥為屠肆鼓刀人， 嬴乃夷門抱關者。 非但慷慨獻奇謀， 意氣兼將身命酬。 向風刎頸送公子， 七十老翁何所求。

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-006

Juan 6: Old style poems

6.1 The Ballad of Yi Gate 1 Who would dominate the seven powers was yet to be decided;2 Such a confusion of cities attacked and commanders killed! The siege of Handan by the troops of Qin became more urgent, 4 But the King of Wei would not rescue the Lord of Pingyuan. The prince had halted his carriage team for the sake of Ying, Grasping the reins, more respectful, his thoughts more compliant. Zhu Hai was a market butcher, a man who wielded a knife, 8 While Hou Ying merely guarded the bolt on Yi Gate. Not only did Ying present a fine scheme in his heroic way; He also desired to repay the prince with his own life. He faced the wind, slit his own throat to bid the prince farewell; 12 “What more could an old seventy-year-old man seek?”

1 This ballad alludes throughout to the biography of the Prince of Wei from the Shiji, chapter 77. Important details are as follows: When Qin attacked the state of Zhao, the King of Wei refused to come to Zhao’s assistance, in spite of pleas from the Zhao prince, the Lord of Pingyuan. The king’s brother, the prince of Wei (also known as the Lord of Xinling) decided to go to Zhao’s rescue instead. Among his retainers was the old gatekeeper of Yi Gate, Hou Ying, who concocted a plan to seize control of the Wei army and use it to drive out the Qin forces; part of the plan involved Hou Ying’s friend, the butcher Zhu Hai, who was employed to assassinate the Wei commander (earlier, Hou Ying had deliberately made the prince accompany him on a visit to the butcher and to wait for him in his carriage until his visit had ended – this was to test his humility). Hou Ying told the prince that he could not accompany him on the mission to Zhao because he was too old; instead, he told the prince he would slit his own throat on the day the prince put his plan into action, to prove his loyalty to him. 2 Seven Powers: The seven principal states of Warring States China.

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6.2

新秦郡松樹歌

4

青青山上松， 數里不見今更逢。 不見君， 心相憶。 此心向君君應識， 為君顏色高且閑， 亭亭迥出浮雲間。 6.3

青雀歌

4

青雀翅羽短， 未能遠食玉山禾。 猶勝黃雀爭上下， 唧唧空倉復若何。

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6.2 Song: The Pine Tree in Xinqin Commandery 1 Green, green, the pine on the mountain; For several li I didn’t see you, and now we meet again; When I didn’t see you, 4 I remembered you in my heart. You ought to know the feeling my heart has toward you; The expression I have for you – lofty and relaxed, Rising loftily from far away, among the floating clouds.

6.3 Song: The Blue Sparrow The blue sparrow’s wings are short, It can never eat the distant grain of Jade Mountain.2 Yet it still surpasses the brown sparrows as they bicker up and down; 4 Squawking in an empty granary with nothing else they can do.

1 Located in the far northeast corner of Shaanxi. 2 Jade Mountain: another name for the home of the Queen Mother of the West.

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6.4

隴頭吟

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8

長安少年游俠客， 夜上戍樓看太白。 隴頭明月迥臨關， 隴上行人夜吹笛。 關西老將不勝愁， 駐馬聽之雙淚流。 身經大小百餘戰， 麾下偏裨萬戶侯。 蘇武纔為典屬國， 節旄落盡海西頭。 6.5

老將行

4

少年十五二十時， 步行奪取胡馬騎。 射殺山中白額虎， 肯數鄴下黃鬚兒。

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6.4 Song: Mount Long 1 The young men of Chang’an, wandering knights-errant, Climb the garrison watchtower at night to watch Taibo.2 Bright moon over Mount Long shines far down upon the pass; 4 Soldiers above Mount Long play the bamboo flute at night. West of the pass, the old general is overcome with grief; He halts his horse and listens to it – his tears flow down. He has personally endured over a hundred battles; 8 All other officers under his command are now lords of a myriad households. Su Wu remains a Supervisor of Dependent Countries; The yak-tail hairs of his staff all fell out in the vast western desert.3

6.5 Ballad: The Old General When a young man – just fifteen or twenty, You went on foot to capture the Hun cavalry. You shot and killed a white-browed tiger in the mountains; 4 Hardly willing to take second-place to the brown-whiskered lad of Ye.4

1 A mountain on the border of Shaanxi and Gansu. 2 The planet Venus. 3 When the Han envoy Su Wu refused to surrender to the Xiongnu, they exiled him to Lake Baikal to herd sheep. He used his imperial envoy staff as a shepherd’s staff, never letting it leave his side. Eventually all the hairs on its ornamental yak tail fell out. 4 Nickname for Cao Cao’s son Zhang 彰, famed for his military prowess and courage.

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王右丞集卷之六 古詩

一身轉戰三千里， 一劍曾當百萬師。 漢兵奮迅如霹靂， 虜騎崩騰畏蒺藜。 衛青不敗由天幸， 李廣無功緣數奇。 自從棄置便衰朽， 世事蹉跎成白首。 昔時飛雀無全目， 今日垂楊生左肘。 路傍時賣故侯瓜， 門前學種先生柳。 蒼茫古木連窮巷， 寥落寒山對虛牖。 誓令疏勒出飛泉， 不似穎川空使酒。

1 A prominent military leader during the reign of Emperor Wu of the Han, famous for his victories against the Xiongnu. 2 Another general of Emperor Wu’s. He was famous for never achieving advancement, in spite of his great courage and daring. 3 This alludes to the story of the mythical archer Yi 羿, who promised to shoot a sparrow in the left eye and felt humiliated when he hit the right one instead. 4 See note to 3.1.8.

Juan 6: Old style poems

197

All alone you went from battle to battle over three thousand li; With one sword you faced an army of a million. Your Han troops sped as swift as thunderbolts; 8 The barbarian cavalry scattered in terror, fearing the thorns of their weapons. Wei Qing was never defeated, enjoying the favor of Heaven;1 But Li Guang earned no merit due to his strange fate.2 Since you were cast aside, you have grown decrepit; 12 Stumbling in the affairs of life, your hair has turned gray.

In the past, not a single sparrow was allowed to keep both eyes;3 Now a tumor grows from your left elbow.4 At times you sell melons at the roadside, like a former marquis;5 16 You imitate the master who planted willows before his gate.6 In boundless green the aged trees stretch to your remote lane; Deserted and lonely, the cold hills face your open window. You swore an oath at Kashgar and produced a flowing stream;7 20 You’re not like the general of Yingchuan who uselessly gave himself up to drink.8

5 The Qin era Marquis of Dongling 東陵侯 was forced to sell melons to make a living after he lost his position. 6 See note to 2.24.10. 7 When the general Geng Gong 耿恭 was besieged by Xiongnu and his men were dying of thirst, he prayed for a well to produce water and it did so. The Xiongnu were convinced that Heaven was on his side and broke off the siege. 8 The Former Han general Guan Fu 灌夫 was infamous for losing his temper when drinking. He was later executed for offending the wrong court faction.

198

24

28

王右丞集卷之六 古詩

賀蘭山下陣如雲， 羽檄交馳日夕聞。 節使三河募年少， 詔書五道出將軍。 試拂鐵衣如雪色， 聊持寶劍動星文。 願得燕弓射大將， 恥令越甲鳴吾君。 莫嫌舊日雲中守， 猶堪一戰立功勳。 6.6

燕支行（時年二十一）

4

漢家天將才且雄， 來時謁帝明光宮。 萬乘親推雙闕下， 千官出餞五陵東。

1 Literally, a war summons with feather attached, indicating the necessity of quick response or action. 2 General term for the areas of Shanxi and Henan. 3 When Yue attacked Qi, the Qi minister Yongmen Zidi 雍門子狄 killed himself, claiming that the charioteer of the king had once killed himself because a noise made by the hubcap of the carriage disturbed his ruler, and now the Yue troops were disturbing the Qi ruler with their noise. The Yue forces were so impressed by this act of loyalty they broke off their invasion.

Juan 6: Old style poems

199

Now below Helan Mountain the battle arrays are massing like clouds; The call to arms galloping back and forth can be heard day and night.1 Emissaries are drafting young men around the Three Rivers;2 24 Imperial orders summon generals through the Five Circuits. You try brushing off your armor that gleams as white as snow; You intend to take up your jeweled sword that glitters with its constellation pattern. You wish to obtain a bow of Yan and shoot their great generals; 28 You are ashamed to let the Yue troops disturb our lord.3 Don’t worry about the example of the governor of Yunzhong from olden days;4 You can still establish merit in a single battle!

6.6 Ballad: Yanzhi (Written at twenty-one) The Heaven General of the Han house is talented and valiant; He comes to pay court to the Emperor at Mingguang Palace.5 The emperor himself at the imperial watchtowers urges on his myriad carriages; 4 A thousand officials grant him a farewell banquet east of the Five Barrows.6

4 The governor of Yunzhong, Wei Shang 魏尚, was particularly effective in defending his district against Xiongnu attacks, but he was later demoted. When the unfairness of this treatment was brought to Emperor Wen’s attention, he restored Wei to his office. 5 An imperial residence in Han times. 6 A suburb of the capital where the first five Han emperors were buried.

200

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24

王右丞集卷之六 古詩

誓辭甲第金門裏， 身作長城玉塞中。 衛霍纔堪一騎將， 朝廷不數貳師功。 趙魏燕韓多勁卒， 關西俠少何咆勃。 報讎只是聞嘗膽， 飲酒不曾妨刮骨。 畫戟雕戈白日寒， 連旗大旆黃塵沒。 疊鼓遙翻瀚海波， 鳴笳亂動天山月。 麒麟錦帶佩吳鉤， 颯踏青驪躍紫騮。 拔劍已斷天驕臂， 歸鞍共飲月支頭。 漢兵大呼一當百， 虜騎相看哭且愁。 教戰雖令赴湯火， 終知上將先伐謀。 1 See note to 4.8.4. The Han general Huo Qubing 霍去病 refused such a mansion as long as the Xiongnu remained alive.

Juan 6: Old style poems

201

He swears he will refuse a mansion within Gold Horse Gate;1 He himself will become a long wall at the Jade Gate Pass.2 Wei’s and Huo’s talents were only worth a cavalry general’s value;3 8 The court would not value the Ershi General’s merit above yours.4 There are many tough troops in Zhao, Wei, Yan, and Han; How the chivalrous young men from west of the pass rage! Until they take revenge on their enemy they only taste gall;5 12 They won’t prevent their bones from being scraped as they drink ale.6 Painted halberds and carved pikes are cold in the daylight; Linked banners and the huge pennants sink in clouds of brown dust. The sound of drums turns about far in the sand waves of the Gobi; 16 Sounding reeds wildly shake in the moonlight of Heaven Mountain. Wu daggers hang from brocade sashes with unicorn patterns; Exuberant black steeds leap with dappled roans. They pull their swords – already cut off the arms of Heaven’s Brats;7 20 With returning saddles they drink together from the skulls of Tokharians.8 With a great shout, one Han soldier can withstand a hundred. The barbarian horsemen look at each other and sob in grief. Though he goes through boiling water and fire when he leads in battle, 24 In the end he knows the best general works out battle plans beforehand.

2 A barrier established by Emperor Wu of the Han, located in Gansu northwest of Dunhuang. It is frequently mentioned in frontier poetry. 3 The Han generals Wei Qing 衛青 and Huo Qubing. The line is saying that their value was far below that of the “Heaven General.” 4 The Han general Li Guangli 李廣利 besieged the city of Ershi in Ferghana in order to obtain some of their fine horses. He subsequently was granted the title of “Ershi General.” 5 Said to be the actions of the Yue king Goujian 句踐 until he inflicted revenge on Wu. 6 The Shu general Guan Yu 關羽 was suffering from a wound inflicted by a poisoned arrow. The doctor was forced to scrape the bone of the infected arm to remove the poison. During the operation, Guan Yu chatted and laughed as he drank ale. 7 A boastful name the Xiongnu gave themselves. 8 A tribal people during the Han era dwelling in Gansu, Xinjiang, and Qinghai.

202

6.7

桃源行 （時年十九）

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漁舟逐水愛山春， 兩岸桃花夾去津。 坐看紅樹不知遠， 行盡青溪不見人。 山口潛行始隈隩， 山開曠望旋平陸。 遙看一處攢雲樹， 近入千家散花竹。 樵客初傳漢姓名， 居人未改秦衣服。 居人共住武陵源， 還從物外起田園。 月明松下房櫳靜， 日出雲中雞犬喧。 驚聞俗客爭來集， 競引還家問都邑。 平明閭巷掃花開， 薄暮漁樵乘水入。

王右丞集卷之六 古詩

Juan 6: Old style poems

203

6.7 Ballad: Peach Blossom Spring (Written at nineteen) 1 In his fishing boat he followed the water; he loved spring in the hills. On the two banks, peach blossoms flanked the departing stream. He sat and watched the red trees, not noticing how far he went; 4 When he came to the end of the blue creek he saw no one. Stealthily he entered the mountain mouth – at first it curved and turned; Then it opened up, and suddenly he viewed a plain stretching away. Far away he could see one place with a copse of misty trees; 8 When he approached, he entered a thousand houses with patches of flowering bamboo. The woodsman was the first to have contact with these men with Hanera names; The residents had still not changed their Qin-era clothing. The residents lived together at this Wuling source, 12 Beyond the things of this world they established fields and gardens.

The moon shone bright under the pines; their windows were tranquil. The sun emerged from behind the clouds; the clamor of chickens and dogs. Startled to hear of this traveler from the common world, they gathered together; 16 They vied in leading them to their homes and asked about the capital. At dawn in the village lanes, they swept the petals away; At dusk, the fishermen and woodcutters rode the creek back home.

1 See note to 2.22a.4.

204

28

初因避地去人間， 及至成仙遂不還。 峽裏誰知有人事， 世中遙望空雲山。 不疑靈境難聞見， 塵心未盡思鄉縣。 出洞無論隔山水， 辭家終擬長游衍。 自謂經過舊不迷， 安知峰壑今來變。

32

當時只記入山深， 青溪幾度到雲林。 春來徧是桃花水， 不辨仙源何處尋。

20

24

6.8

洛陽女兒行 （時年十八）

4

洛陽女兒對門居， 纔可顏容十五餘。 良人玉勒乘驄馬， 侍女金盤鱠鯉魚。

王右丞集卷之六 古詩

Juan 6: Old style poems

205

At first in order to avoid the troubles they had left the human realm; 20 When they turned into Transcendents they then did not return.

In this gorge who would know about affairs of men? Gazing here from the human world you could only see cloudy hills. He did not suspect that such a numinous realm was a rare discovery; 24 His dusty mind was not yet free of longing for his home.1 He emerged from the cave, paying no heed to the intervening hills and streams; He bid his family farewell, intending in the end to travel long for his own pleasure. He thought he wouldn’t get lost if he followed his former path; 28 How could he know that peaks and valleys would now change? The first time he had only noticed how deep he had entered the hills, And how many turns the blue stream took into cloudy woods. Now that spring had come, everywhere there were peach flower waters; 32 He could no longer distinguish where to find his Transcendents’ stream.

6.8 Ballad: The Girl from Luoyang (Written at eighteen) The girl from Luoyang lives behind the gates opposite; Judging from her features she must be a bit over fifteen. Her fine husband rides a piebald horse with jade bridle; 4 Her maidservants serve minced carp on golden plates.

1 That is, a mind still concerned with the common world. It may also signify samsara, the world of suffering in Buddhism.

206

8

畫閣朱樓盡相望， 紅桃綠柳垂簷向。 羅帷送上七香車， 寶扇迎歸九華帳。

12

狂夫富貴在青春， 意氣驕奢劇季倫。 自憐碧玉親教舞， 不惜珊瑚持與人。

16

春牕曙滅九微火， 九微片片飛花璅。 戲罷曾無理曲時， 妝成祗是薰香坐。

20

城中相識盡繁華， 日夜經過趙李家。 誰憐越女顏如玉， 貧賤江頭自浣紗。

王右丞集卷之六 古詩

Juan 6: Old style poems

207

Painted galleries and vermilion mansions rise up facing each other; Red peach blossoms and green willows droop by the eaves. From gauze drapes they see off her seven-fragranced carriage; 8 A jeweled fan greets her return by the nine-flowered bedcurtain. Her wild husband, wealthy and noble in the verdant spring – By temperament prouder in his luxuries than Shi Jilun.1 He cherishes his Biyu, personally teaches her dances;2 12 He does not begrudge the coral he gives to others. By dawn in the spring window the Nine Subtleties lamp is put out;3 Fragments of wick from the Nine Subtleties fly out the decorated window. When she is finished with play, she has no time to practice her songs; 16 With cosmetics done, she can only sit amid fragrant incense. Those he knows in the city are all flourishing families; Day and night he visits the houses of the Zhaos and Lis.4 Who pities the girl from Yue with features like jade, 20 Poor and humble, washing her own silk by the river?5

1 Jilun is the polite name of Shi Chong, a prominent fourth-century aristocrat famous for his great wealth and extravagant tastes. Most famously, when Wang Kai 王愷 tried to compete with him in ostentation by presenting him with a coral tree, Shi Chong promptly smashed it and then repaid the present by giving Wang six or seven more splendid corals. 2 The name of a prince’s concubine who appears occasionally in yuefu ballads. 3 This lamp is mentioned in an early record of marvels as a lamp put on display by Emperor Wu of the Han when visited by the Daoist goddess the Queen Mother of the West. 4 Possibly a reference to Zhao Feiyan 趙飛燕 and Li Ping 李平, two female favorites of Emperor Cheng of the Han. Here it describes the actions of the girl’s husband. 5 See note to 5.10. Here the poor Xi Shi is contrasted with the Luoyang girl and her wealth.

208

6.9

黃雀癡

4

8

黃雀癡， 黃雀癡。 謂言青鷇是我兒， 一一口銜食， 養得成毛衣。 到大啁啾解游颺， 各自東西南北飛。 薄暮空巢上， 羈雌獨自歸。 鳳凰九雛亦如此， 慎莫愁思憔悴損容輝。 6.10

榆林郡歌

4

山頭松柏林， 山下泉聲傷客心。 千里萬里春草色， 黃河東流流不息。 黃龍戍上游俠兒， 愁逢漢使不相識。

王右丞集卷之六 古詩

Juan 6: Old style poems

209

6.9 The Brown Sparrow is Foolish The brown sparrow is foolish, The brown sparrow if foolish. It believes “These blue fledglings are my children,” 4 And feeds them by mouth, one by one, Raising them until they grow their feathers. When they can sing aloud and know how to flutter about, Each flies off, east, west, north and south. 8 Then at twilight, to its empty nest The single female returns alone. Even the nine chicks of the phoenix are like this – Be sure not to let sad worries turn your beauty to a haggard pallor!

6.10 Song: Yulin Commandery 1 On the mountain, a forest of pine and cypress; At the foot of the mountain, the sound of the stream breaks a traveler’s heart. A thousand li, ten thousand li, the color of spring grass; 4 The Yellow River flows east, flows and never stops. At the garrison at Huanglong, a wandering knight-errant Is sad to meet a Han emissary and not recognize him.2

1 A Tang district now located in Inner Mongolia. 2 Huanglong was in present-day Liaoning. In frontier poetry, place names are often evoked for their romance and not for their geographical accuracy.

210

6.11

問寇校書雙溪

4

君家少室西， 為復少室東。 別來幾日今春風， 新買雙溪定何似。 餘生欲寄白雲中。 6.12

寄崇梵僧

4

崇梵僧， 崇梵僧， 秋歸覆釜春不還。 落花啼鳥紛紛亂， 澗戶山窗寂寂閒。 峽裏誰知有人事， 郡中遙望空雲山。

王右丞集卷之六 古詩

Juan 6: Old style poems

211

6.11 A question for Editing Clerk Kou of Twin Streams Is your home west of Little House, Or is it east of Little House?1 Several days since we parted, now a spring breeze. 4 So how is the Twin Streams estate you just bought? I’d like to entrust the remaining years of my life to white clouds.

6.12 Sent to a monk from the Chongfan Monastery 2 Chongfan monk, Chongfan monk, In autumn he returns to Fufu Village, but he doesn’t come back in the spring. 4 Falling flowers and chirping birds are scattering everywhere, While ravine door and mountain window are lonely and quiet. Who knows if there are people doing anything within that gorge? From the commandery gazing afar: hills with empty clouds.

1 Little House and Big House are the two peaks of Mount Song. Twin Streams was probably located in the area. 2 Chongfan (“Honoring the Buddha”) Monastery was located in Jizhou, where Wang Wei was serving from 721 to 726. Fufu Village was located nearby.

212

王右丞集卷之六 古詩

6.13

同崔傅答賢弟

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洛陽才子姑蘇客， 桂苑殊非故鄉陌。 九江楓樹幾回青， 一片揚州五湖白。 揚州時有下江兵， 蘭陵鎮前吹笛聲。 夜火人歸富春郭， 秋風鶴唳石頭城。 周郎陸弟為儔侶， 對舞前溪歌白苧。 曲几書留小史家， 草堂碁賭山陰墅。 衣冠若話外臺臣， 先數夫君席上珍。 更聞臺閣求三語， 遙想風流第一人。 1 This seems to be written for Cui and his brother when they were both living in the Jiangsu region (Yangzhou, Suzhou, and the Five Lakes). 2 Gusu: another name for Suzhou. This poem alludes to many locations around the Suzhou area and the Jiang delta. 3 Probably a reference to the expedition of the Prince of Yong 永王. He occupied the Jiangsu region, ostensibly to put down part of the An Lushan rebellion. However, he soon declared himself emperor and launched his own revolt.

Juan 6: Old style poems

213

6.13 Matching Cui Fu: “Answering my younger brother” 1

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Talented men from Luoyang, sojourners in Gusu;2 These are not the lanes of your home, these cinnamon tree gardens. Several times have the maple trees at Nine Rivers turned green; The Five Lakes gleam white through the whole swathe of Yangzhou. Yangzhou is now filled with troops that have come down the river;3 In front of Lanling headquarters there is the sound of bamboo flutes. Night fires: people returning to the walls near Fuchun;4 Autumn wind: the cries of a crane at Shitou City.5 Young Zhou Yu has made his younger brother Lu Yun his companion: Together they dance “Front Stream” and sing “White Ramie”. Calligraphy is left on a curving armrest in a family of petty clerks; They play Go in a thatched hut on their estate north of the mountains.6 When officials speak of provincial administrators, They count you sir, as a treasure above all others. I hear that State Affairs is still seeking those who think precisely –7 So I thought of you far off – the most cultivated man.

4 Fuchun was a river islet in the Qiantang River associated with southern dynasties poetry (Xie Lingyun specifically). It is often mentioned as a place of scenic beauty by poets visiting the region. 5 After the rout at the battle of Fei River 淝水 (383), the fleeing forces of Fu Jian 苻堅 heard the cry of a crane, mistook it for the pursuing enemy, and panicked. 6 These four lines describe the brothers in southern dynasties terms, emphasizing their elegance and talent (and their indifference to the military unrest): Zhou Yu 周瑜 was the young and dashing general of Wu during the Three Kingdoms period; Lu Yun 陸雲 was the talented younger brother of the talented Lu Ji 陸機. “Front Stream” and “White Ramie” are both yuefu titles. Wang Xizhi 王羲之 (303–361), considered one of the founders of the calligraphic art, once left some of his exquisite calligraphy on the armrest of one of his family’s retainers. The Jin prime minister Xie An nonchalantly played Go at his mountain estate outside the capital while waiting to hear the result of the battle of the Fei River. 7 Literally, “seeking three words.” Wang Yan 王衍 admired Ruan Xiu 阮修 for the three-word answer he gave to the question “Is Confucianism and Daoism the same or different?” He got him a post, and the world knew Ruan as the “three-

214

王右丞集卷之六 古詩

6.14

同比部楊員外十五夜游有懷靜者季

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承明少休沐， 建禮省文書。 夜漏行人息， 歸鞍落日餘。 豈知三五夕， 萬戶千門闢。 夜出曙翻歸， 傾城滿南陌。 陌頭馳騁盡繁華， 王孫公子五侯家。 由來月明如白日， 共道春燈勝百花。 聊看侍中千寶騎， 強識小婦七香車。 香車寶馬共喧闐， 箇裏多情俠少年。 競向長楊柳市北， 肯過精舍竹林前。 獨有仙郎心寂寞， 却將宴坐為行樂。

Juan 6: Old style poems

215

6.14 Matching a poem by Director Yang of the Bureau of Review: “Strolling on the night of the fifteenth and thinking of the recluse Ji”1

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You have little time off at Chengming Gate;2 At Jianli Palace you examine documents.3 During the night watches, passers-by are few: Your home-bound saddle in the lingering sunset. Who would think, on this night of the fifteenth, That a thousand gates of ten thousand homes would lie open? Going out in the night, returning at dawn, The entire city fills the south streets. On the streets they hurry about – everywhere bustle and crowds; Princes, young noblemen, the families of the five marquis. The whole time, the moon is bright as day; Everyone says that the spring lanterns surpass all the flowers. For a while we see the palace attendants, horsemen with a thousand jewels; We strain to recognize young wives in their seven-scented carriages. Scented carriages, jeweled horses together raise a clamor; In the midst, passionate and chivalrous young men. They race to Tall Poplar Palace, north of Willow Market; How could they be willing to visit the vihāra in front of the bamboo grove?4 The Director is alone there, his mind is empty and at peace; Sitting in meditation is his form of entertainment.

1 The fifteenth of the first month, or the Lantern Festival. 2 See note to 4.8.1. 3 Jianli (“Establishment of Propriety”) was a Han era palace; because the Secretariat was located within its grounds, Wang Wei uses it for the palace where the current Secretariat and other offices were located. 4 Vihāra: originally a refuge for ascetics in Indian religions; later became a poetic term for a monastery.

216

王右丞集卷之六 古詩

倘覓忘懷共往來， 幸霑同舍甘藜藿。 6.15

故人張諲工詩善易卜兼能丹青草隸頃以詩 見贈聊獲酬之

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12

不逐城東游俠兒， 隱囊紗帽坐彈碁。 蜀中夫子時開卦， 洛下書生解詠詩。 藥欄花徑衡門裏， 時復據梧聊隱几。 屏風誤點惑孫郎， 團扇草書輕內史。 故園高枕度三春， 永日垂帷絕四鄰。 自想蔡邕今已老， 更將書籍與何人。

Juan 6: Old style poems

217

If I seek to forget my passions and associate with you, I will be fortunate enough to lodge with you and find pigweed and bean leaves sweet.1

6.15 My friend Zhang Yin is a talented poet; he is also good at casting hexagrams, at painting, and at the different styles of calligraphy. Recently I received a poem from him, and thus have a chance to reply to him. You don’t chase after the chivalrous lads east of the city; With back-rest pillow and silk cap you sit playing Go. The gentleman from Shu sometimes reads divinations;2 4 The scholar from the Luo knows how to chant poems.3 At fences of shrubs and flowered paths, under a rustic gate, Sometimes propped on your zither, sometimes leaning on your armrest. You drop ink on the screen in error and fool Master Sun;4 8 With your grass calligraphy on round fans you can scorn Wang Xizhi. In your home garden, pillowed on high, you pass the spring season; You let your curtains down through the long day, cut off from all your neighbors. I imagine that you’ve now grown old, like Cai Yong; 12 Then to whom are you planning to give your library?5

1 Typical food for an ascetic hermit. 2 Yan Junping 嚴君平, recluse of Western Han, who made a living casting fortunes. 3 Alludes to the old “capital” style of chanting poetry popular with some of the aristocrats following the fall of the north during the Six Dynasties period. 4 Sun Quan 孫權 requested a painting of Cao Buxing 曹不興. When the latter spotted the silk with ink by accident and then decided to turn it into a drawing of a fly, Sun tried to swat the fly away. 5 Though much older with a well-established reputation, Cai Yong 蔡邕 enthusiastically patronized Wang Can 王粲 and declared that he would give his family’s library to him.

218

6.16

答張五弟

4

終南有茅屋， 前對終南山。 終年無客常閉關， 終日無心長自閒。 不妨飲酒復垂釣， 君但能來相往還。 6.17

贈吳官

4

8

長安客舍熱如煮， 無箇茗糜難御暑。 空搖白團其諦苦， 欲向縹囊還歸旅。 江鄉鯖鮓不寄來， 秦人湯餅那堪許。 不如儂家任挑達， 草屩撈蝦富春渚。

王右丞集卷之六 古詩

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6.16 Reply to younger brother Zhang Five At Zhongnan there is a thatched hut, Which faces Zhongnan mountain in front. No visitors at the end of my days, I often shut my door; 4 All day with no preoccupations, I can stay relaxed. Nothing keeps us from drinking ale and going fishing. Visiting, then going home – is that all you can do?1

6.17 Presented to an official from Wu The Chang’an guest-house is boiling hot With no tea-infused congee to mitigate the heat. In vain you wave your white fan – this is the Truth of Suffering;2 4 You wish to take your blue book bag and head back home. The shipment of salted carp from your river home doesn’t arrive; How could you tolerate the noodle soup of these Qin people? “I’d rather let myself wander free, 8 Go shrimping in straw sandals on a Fuchun River islet.”3

1 Rather than staying here with me as a hermit permanently. 2 The first of Buddhism’s Four Truths of the Noble Ones: all existence is suffering. 3 See note to 6.13.7.

220

6.18

雪中憶李揖

4

積雪滿阡陌， 故人不可期。 長安千門復萬戶， 何處蹀躞黃金羈。 6.19

送崔五太守

4

8

長安廄吏來到門， 朱文露網動行軒。 黃花縣西九折坂， 玉樹宮南五丈原。 褒斜谷中不容幰， 惟有白雲當露冕。 子午山裏杜鵑啼， 嘉陵水頭行客飯。 劍門忽斷蜀川開， 萬井雙流滿眼來。

王右丞集卷之六 古詩

Juan 6: Old style poems

221

6.18 In the snow, thinking of Li Yi Drifts of snow fill up the lanes; An old friend can’t keep our meeting. Among the thousand gates and myriad doors of Chang’an 4 Where paces your gold-bridled horse?

6.19 Seeing off Prefect Cui Five The Chang’an stable manager has come to your gate; The carriage goes forth with its vermilion patterns and its netted screen. West of Huanghua County, at Nine Bends Slope, 4 South of Jade Tree Palace, on Wuzhang Plain.1 In Baoye Valley not a single carriage can pass through; There are only white clouds confronting your ceremonial cap of honor. In Ziling Mountain the cuckoo cries; 8 The traveler dines at the source of the Jialing River. Where Sword Gate suddenly rises sheer, the way to Shuchuan is opened;2 Then the ten thousand homes at the paired currents come to fill the eyes.3

1 Throughout this poem Wang Wei uses elements of Shaanxi and Sichuan topography to describe (somewhat loosely) Cui’s passage to Sichuan. Huanghua county – part of Fengzhou, in Shaanxi. 2 Shuchuan is another name for Yizhou 益州, now part of Sichuan. 3 The traveler arrives in Chengdu, where a section of the Jiang divides into two, passing north and south of the city.

222

12

16

王右丞集卷之六 古詩

霧中遠樹刀州出， 天際澄江巴字回。 使君年幾三十餘， 少年白皙專城居。 欲持畫省郎官筆， 迴與臨邛父老書。 6.20

送李睢陽

4

8

將置酒， 思悲翁。 使君去， 出城東。 麥漸漸， 雉子斑。 槐陰陰， 到潼關。 騎連連， 車遲遲， 心中悲。 1 Another name for Yizhou, based on a prophetic dream in which Jin era Wang Jun dreamed that three knives hung in his bedroom (3 dao characters = zhou character) and one was then “added” (yi). He was then made prefect of Yizhou.

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Distant trees in the mist emerge in Daozhou,1 12 On the horizon, the clear river twists like the character “ba.”2

An emissary over thirty years of age; A young man of fair complexion who is master of the town. You will grasp the writing brush used by the Secretaries in State Affairs 16 And turn it to write a letter for the old men of Linqiong.3

6.20 Seeing off Li of Suiyang 4 About to serve the ale, I think sadly of you, venerable sir. You, an emissary, depart, 4 Leaving by the east side of the city. Wheat is tall and flourishing, The young pheasants are mottled. Sophora trees are shady 8 As you arrive at Tong Pass. Your mounted entourage dawdles, And your carriage moves slowly, And you are sad in your heart.

2 Where the Baishui Jiang flows into the Jialing Jiang it is said to look like the character ba 巴. 3 When Sima Xiangru was serving the government in Shu, he had suggested that negotiations be opened with non-Chinese tribes in the southwest, and the government was amenable. He later discovered the notables in Shu as well as court ministers were opposed to the idea. He felt he could not openly withdraw his suggestion, so he wrote a letter opposing the plan, using Shu elders as personae. 4 Li Huan 李峘, a descendant of the imperial family; see 3.16. He was sent out to his post because of opposition to Yang Guozhong. Suiyang is another name for Songzhou in modern Henan.

224

12

16

20

24

28

32

宋又遠， 周間之。 南淮夷， 東齊兒。 碎碎織練與素絲， 游人賈客信難持。 五穀前熟方可為， 下車閉閣君當思。 天子當殿儼衣裳， 太官尚食陳羽觴， 彤庭散綬垂鳴璫。 黃紙詔書出東廂， 輕紈疊綺爛生光。 宗室子弟君最賢， 分憂當為百辟先。 布衣一言相為死， 何況聖主恩如天。 鸞聲噦噦魯侯旗， 明年上計朝京師。 須憶今日斗酒別， 慎勿富貴忘我為。

王右丞集卷之六 古詩

Juan 6: Old style poems

225

12 Song too is far away;

16

20

24

28

32

The Zhou lands lie in between. The tribals of the south Huai, The lads of eastern Qi: With their trifling woven silks and raw silk skeins, Those traveling merchants are difficult to manage. You can only take action after the five grains are harvested; Think whether to be an activist or close your gate to plan.1 The Son of Heaven in his hall donned his formal apparel, The provisioners and stewards arrayed the wing-patterned goblets, Beribboned officials dispersed from the crimson court, their girdle chimes ringing. Imperial decrees on yellow paper were sent from the eastern wing; Light taffetas and lined brocades give off a glistening light.2 Of all the scions of the imperial house, you are the most worthy; And you are first among the vassals in bearing the ruler’s worries. You would die honorably at a single word from a commoner; How much more so for a sagely lord whose grace is that of Heaven’s? Your simurgh carriage bells ring out with the Lu ruler’s standard;3 Next year you will present your plans and come to the capital again.4 Then you must remember today, when we part over our drinking; Don’t forget me from your position of wealth and status!

1 The first part of the poem projects the responsibilities Li will have after arriving at his post. 2 The second part describes the ceremonies for his departure from the capital. 3 Shijing 299 describes the arrival of the marquis of Lu in his carriage, ornamented with banners and bells. 4 I.e., run out your term and return from the provinces.

226

王右丞集卷之六 古詩

6.21

寒食城東即事

4

8

清溪一道穿桃李， 演漾綠蒲涵白芷。 谿上人家凡幾家， 落花半落東流水。 蹴踘屢過飛鳥上， 鞦韆競出垂楊裏。 少年分日作遨遊， 不用清明兼上巳。 6.22

不遇詠

4

北闕獻書寢不報， 南山種田時不登。 百人會中身不預， 五侯門前心不能。 身投河朔飲君酒， 家在茂陵平安否。

1 For Cold Food, see note on 4.7.7. The Purification Festival would normally fall sometime between late March and mid-April. 2 Football and swings were popular on both Cold Food and Qingming.

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6.21 Things encountered on the Cold Food Festival east of the city 1 The single course of the clear stream runs through the peach and plum; Rivulets surge against the green sweet-flag and drench the angelica. Along the stream some households, few in number, 4 Where half the fallen blossoms fall into the east-flowing water. The kickballs have soared over flying birds several times; The tree swings contend as they emerge from the drooping poplars.2 Youths go out to have fun on the spring equinox, 8 They need not wait for Qingming or the Purification Festival.3

6.22 On being unsuccessful I presented proposals at the north palace gate tower, but never got an answer; On Zhongnan Mountain I planted my fields, but they yielded no harvest. To the assembly of a hundred I was not invited;4 4 My mind is unable to seek preferment at the gates of the Five Marquis. So I took refuge north of the Yellow River and I drink your ale – I wonder if my family at Maoling is well or not?5

3 The Purification Festival was held on the third day of the third month of the lunar calendar, and so would fall sometime between late March and mid-April. 4 From the Shishuo xinyu, chapter 22: Fu Tao 伏滔 boasted to his son that he was invited to a gathering of a hundred people at the palace, and that when he arrived, the emperor first demanded to know if he was there. 5 See note to 4.22.14.

228

8

12

且共登山復臨水， 莫問春風動楊柳。 今人作人多自私， 我心不說君應知。 濟人然後拂衣去， 肯作徒爾一男兒。

王右丞集卷之六 古詩

Juan 6: Old style poems

229

Together we climb the hill and look down upon the water; 8 No one asks if the spring breeze stirs the willow trees.

Most who act as humans these days are selfish; You should know how unhappy I am in my heart. If those who would help me should brush off their robes and leave,1 12 How can I play this useless role as a man?

1 To act dismissively (to wash their hands of ).

王右丞集卷之七 近體詩

7.1

奉和聖製賜史供奉曲江宴應制

4

8

侍從有鄒枚， 瓊筵就水開。 言陪柏梁宴， 新下建章來。 對酒山河滿， 移舟草樹迴。 天文同麗日， 駐景惜行杯。

1 At this time Xuanzong granted the title “auxiliary” to members of the Hanlin 翰林 Academy, an institution meant for men skilled in the various arts. The Qujiang was a public park located in the southeast corner of Chang’an.

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-007

Juan 7: Recent style poems

7.1 At imperial command, respectfully harmonizing with the imperial composition: “Granting Auxiliary Shi a banquet at the Qujiang” 1 Zou and Mei among his attendants,2 Garnet banquet mats unrolled by the waterside. To accompany the banquet at Cypress Rafters, 4 They have just come down from Jianzhang Palace.3 As they face their wine, it is filled with hills and rivers; As they move their boats, plants and trees turn about them. The constellations and the lovely sun 8 Both halt time, for they love the passing of our drinking cups.

2 Zou Yang 鄒陽 and Mei Cheng 枚乘, two prominent poets of the Western Han dynasty who were patronized by the Princes of Wu and Liang in turn during the Western Han. Here it stands in for the literati invited to the banquet. 3 Cypress Rafter Terrace and Jianzhang Palace were both built by Emperor Wu of the Han. The former was often used to host banquets for literary men.

232

7.2

從岐王過楊氏別業應教

4

8

楊子談經所， 淮王載酒過。 興闌啼鳥換， 坐久落花多。 逕轉迴銀燭， 林開散玉珂。 嚴城時未啟， 前路擁笙歌。 7.3

從岐王夜讌衛家山池應教

4

8

座客香貂滿， 宮娃綺幔張。 澗花輕粉色， 山月少燈光。 積翠紗窗暗， 飛泉繡戶涼。 還將歌舞出， 歸路莫愁長。

王右丞集卷之七 近體詩

Juan 7: Recent style poems

233

7.2 Written at the prince’s command: Accompanying the Prince of Qi on a visit to the country estate of the Yang clan To the place where Master Yang discusses classics The prince of Huainan comes visiting, bearing ale.1 By the time our enthusiasm is satisfied, the singing birds have changed; 4 As we sit there long, falling blossoms grow many. The path swerves, makes our silver candles turn back; The forest opens, dispersing our jade bridle pendants. By curfew law the city gates have yet to open; 8 On the road in front our musicians and singers throng.

7.3 Written at the prince’s command: Accompanying the Prince of Qi to a night banquet at the mountain pond of the Wei family The seated guests are replete with scented marten tails;2 Patterned silk screens are spread before the palace ladies. Ravine blossoms lighten their powder’s color; 4 The mountain moon adds a little to the lantern light. Mid the massed deep-green vegetation, the silk windowpanes darken; By the flying stream the ornamented doors are cool. Still they bring forth the singers and dancers; 8 Let no one grieve that the return road is long.

1 The Han poet and philosopher Yang Xiong 揚雄 is the stand-in for the Yang clan here (though his surname is written with a different character); the Han prince and patron the Prince of Huainan 淮南 is a stand-in for the Prince of Qi. 2 Marten tails were an insignia of high office.

234

王右丞集卷之七 近體詩

7.4

和尹諫議史館山池

4

8

雲館接天居， 霓裳侍玉除。 春池百子外， 芳樹萬年餘。 洞有仙人籙， 山藏太史書。 君恩深漢帝， 且莫上空虛。 7.5

同崔員外秋宵寓直 建禮高秋夜， 承明候曉過。

1 Yin Yin 尹愔, the author of the original poem Wang is answering, was a noted Daoist adept and received his official position through Xuanzong’s patronage of the faith. The Historiography Institute was located on the grounds of the Daming 大明 Palace in Chang’an – hence the reference to its connection with “Heaven’s dwelling” in the first line. “Institute” is also the word translated in the first line as “lodge.” 2 Rainbow skirts are said to be worn by Daoist immortals. Here this line describes Yin Yin attending upon the emperor. 3 The Hundred Sons Pond was a pond located within the imperial precincts during the reign of Emperor Wu of the Han.

Juan 7: Recent style poems

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7.4 Harmonizing with Yin, Grand Master of Remonstrance: The mountain pool at the Historiography Institute 1 This lodge in the clouds connects with Heaven’s dwelling, Rainbow skirts attend on the jade stairs.2 This spring pool far surpasses the “Hundred Sons,”3 4 Fragrant trees live more than ten thousand years. The grotto holds an immortal’s register; The library stores the grand historian’s book.4 Your lord’s grace is deeper than a Han emperor’s; 8 So please do not rise into the air!5

7.5 Matching Supernumerary Cui: “Office duty on an autumn night” A night in high autumn at Jianli Palace; We wait for dawn at Chengming so we can leave.6 4 In the Daoist faith, the term “register” (lu) is applied to documents granted to adepts by their masters specifying their attendant deities and declaring them as initiates. Library (literally, “mountain”): refers here to the Western Han historian Sima Qian’s 司馬遷 comment that he was storing a copy of his history “in a famous mountain,” i.e., the imperial library. 5 Ge Hong tells of the Daoist adept Heshang Gong 河上公. He was visited by Emperor Wen of the Han, who sought from him an explanation of passages in the Laozi. When Emperor Wen criticized the adept for not treating him with respect, he rose into the air and told the emperor that since he belonged to neither earth nor heaven he could not be considered an imperial subject. 6 Jianli (“Establishment of Propriety”) was a Han era palace; because the Secretariat was located within its grounds, Wang Wei uses it for the palace where the current Secretariat resides. For Chengming, see note to 4.8.1. Wang and Cui are waiting for the gate to open at dawn so that they can leave the palace grounds and enter

236

4

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王右丞集卷之七 近體詩

九門寒漏徹， 萬井曙鐘多。 月迥藏珠斗， 雲消出絳河。 更慚衰朽質， 南陌共鳴珂。 7.6

奉和楊駙馬六郎秋夜即事

4

8

高樓月似霜， 秋夜鬱金堂。 對坐彈盧女， 同看舞鳳凰。 少兒多送酒， 小玉更焚香。 結束平陽騎， 明朝入建章。

1 Because the River of Stars (the Milky Way) seems to progress south from the pole star, and the south is associated with the color red, “Scarlet River” became an epithet for it.

Juan 7: Recent style poems

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Within the nine palace gates the cold water-clocks empty out; 4 In a myriad wards the dawn bells are many.

The moon is far off, the pearled dipper is concealed; Clouds dissipate, exposing the Scarlet River.1 Even more ashamed of this body withering away, 8 I let bridle pendants ring with yours on southern avenues.

7.6 Respectfully harmonizing with Imperial Consort Yang Six’s poem: “Things encountered on an autumn night” 2 High in the building the moon is like frost; An autumn night in a fragrant hall. We sit facing Lady Lu as she strums;3 4 Together we watch the dancing phoenixes. Shao’er often brings us ale, Little Jade burns more incense. They then attire Pingyang’s escort, 8 For at dawn he enters Jianzhang Palace.

2 Throughout, this poem implicitly compares the subject Yang to the Han general Wei Qing. Wei was the illegitimate son of a concubine of the Marquis of Pingyang. One of his half-sisters, Wei Zifu 子夫, was in the service of the marquis’ principal wife (the Princess of Pingyang) and later won the favor of Emperor Wu of the Han; this brought the Wei family to prominence. Wei Shao’er was another one of his sisters, and the mother of another prominent general, Huo Qubing. When Wei Qing grew up, he entered the Princess’ service. Later, when Wei Zifu was promoted to the palace, Wei Qing served at the Jianzhang Palace. 3 See note to 2.2.4.

238

王右丞集卷之七 近體詩

7.7

酬虞部蘇員外過藍田別業不見留之作

4

8

貧居依谷口， 喬木帶荒村。 石路枉迴駕， 山家誰候門。 漁舟膠凍浦， 獵犬繞寒原。 唯有白雲外， 疏鐘間夜猿。 7.8

酬比部楊員外暮宿琴臺朝躋書閣率爾見贈 之作

4

舊簡拂塵看， 鳴琴候月彈。 桃源迷漢姓， 松樹有秦官。

1 In Danfu Prefecture in Shandong. A disciple of Confucius, Mi Buqi 宓不齊, served as an official there. He was so virtuous that he remained in his hall playing the zither and yet the district was put in order. The site of his hall was a local destination for visitors, mentioned in other Tang poems. The bamboo slips in line one evidently refer to old books stored in a library on the site.

Juan 7: Recent style poems

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7.7 Reply To Vice Director Su of the Bureau of Forestry and Crafts: He visits my mountain estate at Lantian and leaves upon not meeting me My poor dwelling leans on the mouth of the valley; Lofty trees flank the rustic village. The rock-strewn road turned back your carriage on its futile visit; 4 For who attended at the gate of my mountain home? Now fishing boats are stuck to the frozen bank; And hunting dogs encircle the cold plain. There is only, beyond these white clouds, 8 The sparse sounds of bells mingled with the gibbons at night.

7.8 Reply to a Poem by Vice Director Yang of the Bureau of Review: “Spending the night at Zither Terrace and on the following morning climbing up to the library, I sent you a poem on the spur of the moment” 1 You brushed dust off the old bamboo slips to look, While a sounding zither awaited the moonlight to be played. Your Peach Blossom Spring causes Han people to be lost; 4 Among your pine trees, some have served as Qin officials.2

2 For Peach Blossom Spring, see note to 2.22a.4. When the first Qin emperor visited Mount Tai, he encountered a storm on the way down and took shelter under a tree. He then granted the tree an honorary court position. Wang is here describing Yang’s idyllic residence near Zither Terrace, which is as remote as the Peach Blossom Spring and surrounded by venerable trees.

240

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王右丞集卷之七 近體詩

空谷歸人少， 青山背日寒。 羨君棲隱處， 遙望白雲端。 7.9

酬嚴少尹徐舍人見過不遇

4

8

公門暇日少， 窮巷故人稀。 偶值乘籃轝， 非關避白衣。 不知炊黍否， 誰解掃荊扉。 君但傾茶椀， 無妨騎馬歸。

1 Tao Qian was wary of befriending powerful people, and resisted the overtures of the prominent official and nobleman Wang Hong 王弘. Wang then had one of Tao’s friends prepare a banquet for him. Wang showed up at the banquet later and Tao then treated him as a friend. At the time Tao was suffering from a sore foot and had to be brought to the banquet in a palanquin. After this meeting, Wang could be depended on to supply Tao with wine. On one occasion, on the Double Ninth, Tao was lacking in wine and was delighted when Wang sent him

Juan 7: Recent style poems

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Few people return to your empty valley; Your green hills are chill with their back to the sun. I envy you the place where you roost in reclusion, 8 And gaze afar to the edge of white clouds.

7.9 Reply to Vice-Governor Yan and Secretary Xu coming to visit me and not finding me at home Few days of leisure at your office gates; In remote lanes, old friends are scarce. If you had happened to meet me riding in a sedan chair, 4 It was not because I’m avoiding a white-robed servant!1 I don’t know if anyone there cooked millet for you – And who there would know to sweep my rustic hut in welcome?2 You barely had a bowl of tea to drink 8 Then decided you might as well ride home.

some. In one version of the story, the wine was delivered by a “white robed servant.” In later literature, a “white robed servant” came to mean a wine deliveryman, especially one sent by an official. Here, Wang Wei jokingly denies that he was “not at home” because he was trying to avoid the powerful officeholders Yan and Xu. 2 I.e., Wang is so poor he doubts there was anyone to look after the guests when they arrived in his absence.

242

王右丞集卷之七 近體詩

7.10

慕容承攜素饌見過

4

8

紗帽烏皮几， 閒居懶賦詩。 門看五柳識， 年算六身知。 靈壽君王賜， 雕胡弟子炊。 空勞酒食饌， 特底解人頤。 7.11

酬慕容十一

4

行行西陌返， 駐幰問車公。 挾轂雙官騎， 應門五尺僮。 老年如塞北，

1 See note to 2.24.10. 2 An allusion to a passage in the Zuo zhuan, in which an old man’s age is calculated by taking the character hai 亥 apart, resulting in “two at the head and two sixes in the body.” The result was a calculation of 26,600 days, or about seventy-three years. In other words, Wang is saying that he is quite old.

Juan 7: Recent style poems

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7.10 Murong Cheng visits me, bringing vegetarian food Muslin cap of office, armrest upholstered in black lambskin: I live in idleness, too lazy to compose poems. You recognize me when you see the five willows by my gate;1 4 You calculate my age – you know the sixes of the body.2 My zelkova-wood staff – a gift of my ruler; My disciples steam wild rice gruel for me. Merely that you make the effort to bring me food and ale 8 Especially cheers me up.

7.11 Reply to Murong Eleven Going on and on, returning from the western streets, I halt my carriage and ask after Lord Ju.3 Our wheels aligned – you have a pair of official escorts;4 4 Standing guard at your gate – lads five feet tall. In your old age, you head off north of the frontier;

3 Ju Yin 車胤 was a handsome and clever Eastern Jin aristocrat much prized at parties – leading to the saying of the time, “It’s not fun if Lord Ju isn’t here.” Wang Wei is designating Murong. 4 Literally, “touching wheel-hubs,” a poetic cliché for carriages crowded side by side on a narrow street. Here it describes Murong’s and the poet’s conversation occurring between their two carriages.

244

8

強起離牆東。 為報壺丘子， 來人道住蒙。 7.12

酬張少府

4

8

晚年唯好靜， 萬事不關心。 自顧無長策， 空知返舊林。 松風吹解帶， 山月照彈琴。 君問窮通理， 漁歌入浦深。 7.13

喜祖三至留宿

4

門前洛陽客， 下馬拂征衣。 不枉故人駕， 平生多掩扉。

王右丞集卷之七 近體詩

Juan 7: Recent style poems

Forced to rise and abandon your reclusion east of the wall.1 For my sake report to Master Huqiu:2 8 The one who seeks him says he’ll live in Meng.3

7.12 Reply to Assistant Magistrate Zhang Late in life I only like quiet; Worldly affairs do not bother my mind. I observe myself: no long-term plans – 4 Know there’s nothing to do save return to home woods. A pine breeze blows on my untied sash, And a mountain moon shines on my zither as I strum. You ask about the principle of failure or success; 8 The fisherman’s song enters deep into the riverbank.4

7.13 Happy that Zu Three has come to spend the night Before my gate, a guest from Luoyang Dismounts and brushes off his traveling clothes. An old friend’s carriage does not come in vain, 4 Though in the course of my life I’ve often shut my door.

1 2 3 4

See note to 1.2.12. Master Huqiu was supposedly the teacher of the Daoist sage Liezi. Meng was the home of Zhuangzi. See note to 4.16.16.

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8

行人返深巷， 積雪帶餘暉。 早歲同袍者， 高車何處歸。 7.13a

祖詠：答王維留宿

4

8

四年不相見， 相見復何為。 握手言未畢， 却令傷別離。 升堂還駐馬， 酌醴便呼兒。 語默自相對， 安用傍人知。 7.14

酬賀四贈葛巾之作

4

野巾傳惠好， 茲貺重兼金。 嘉此幽棲物， 能齊隱吏心。

王右丞集卷之七 近體詩

Juan 7: Recent style poems

Strollers return to their secluded lanes, And accumulated snow bears the lingering sunlight. You’re a bosom friend from our earliest years – 8 So where else could your lofty carriage find refuge?

7.13a Zu Yong: Reply to Wang Wei inviting me to spend the night For four years we haven’t seen each other – We see each other, and what do we do? Clasping hands, before our words are done 4 It brings on the heartbreak of parting. We go up into your hall, my horses are stalled; You pour out sweet ale and call the serving lad. We fall silent then, and face each other: 8 What use for others to know?

7.14 Reply to He Four for his gift of a hemp headcloth The rustic headcloth conveys your kind intentions; This gift is worth more than the finest gold. Delighting in this thing of secluded refuge – 4 It can be fitting for a hermit mind still serving in office.

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248

8

早朝方暫挂， 晚沐復來簪。 坐覺囂塵遠， 思君共入林。 7.15

寄荊州張丞相

4

8

所思竟何在， 悵望深荊門。 舉世無相識， 終身思舊恩。 方將與農圃， 藝植老邱園。 目盡南飛鳥， 何由寄一言。 7.16

輞川閒居贈裴秀才迪 寒山轉蒼翠， 秋水日潺湲。

王右丞集卷之七 近體詩

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At morning court I hang it up for a while; After washing in the evening I can pin it back on. Then at once I feel far away from the noise and dust, 8 And imagine going with you together into the woods.

7.15 Sent to Zhang of Jingzhou, the head of the Department of State Affairs 1 Where finally is the one I long for? Grieving, I gaze toward remote Jingmen. There is no one who knows me in all the age; 4 To the end of my life, I think of your old favors. Now you will work on your farming plot; You’ll till and plant your old hills and gardens. At the edge of sight, birds flying south: 8 How can I send you a single word?

7.16 Living at ease at Wangchuan: sent to Flourishing Talent Pei Di The chill hills turn increasingly gray-green; The autumn waters surge more daily.

1 Written to console Zhang Jiuling after Li Linfu 李林甫 ousted him from government in 737 and sent him to a post in exile at Jingzhou (in the central Jiang valley).

250

4

8

倚杖柴門外， 臨風聽暮蟬。 渡頭餘落日， 墟里上孤烟。 復值接輿醉， 狂歌五柳前。 7.17

冬晚對雪憶胡居士家

4

8

寒更傳曉箭， 清鏡覽衰顏。 隔牖風驚竹， 開門雪滿山。 灑空深巷靜， 積素廣庭閑。 借問袁安舍， 翛然尚閉關。

王右丞集卷之七 近體詩

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I lean on a cane outside my scrap-wood gate, 4 Facing the wind, listening to cicadas at dusk.

At the ford some lingering sunlight; In the village, solitary smoke rises. Again I meet Jieyu drunk,1 8 Madly singing in front of Five Willows.2

7.17 Facing the snow on a winter evening and thinking of the house of Layman Hu Chill watch-drums convey the dawn marker;3 In the clear mirror I observe my features in decline. Beyond the window the breeze shakes the bamboo; 4 I open the gate – snow covers the hills. Air sprinkled with flakes – the deep lanes are still; Piled-up white – broad courtyards are calm. I ask after the lodging of Yuan An;4 8 In his lofty spirit he still keeps his door shut.

1 See note to 5.4.1. 2 See note to 2.24.10. 3 Dawn marker: the arrow in the clepsydra that indicates the time now points at dawn. 4 Yuan An 袁安 was a virtuous man of the Eastern Han. He remained in his house with door closed in a snowstorm nearly frozen to death, for he thought if he left to beg for food he would interfere with others who were hungrier than he was. The poet is comparing Hu to Yuan.

252

7.18

山居秋暝

4

8

空山新雨後， 天氣晚來秋。 明月松間照， 清泉石上流。 竹喧歸浣女， 蓮動下漁舟。 隨意春芳歇， 王孫自可留。 7.19

歸嵩山作

4

8

清川帶長薄， 車馬去閒閒。 流水如有意， 暮禽相與還。 荒城臨古渡， 落日滿秋山。 迢遞嵩高下， 歸來且閉關。

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7.18 Living in the mountains: autumn dusk In empty mountains, after new rains, The weather turns to autumn as evening comes. A bright moon shines in the pine trees, 4 A clear stream flows over the stones. Noise in bamboos: washerwomen return. Lotuses move: fishing boats go downstream. Following its nature, spring fragrance fades; 8 My Prince, you can linger here.1

7.19 Written while returning to Mount Song The clear stream is banded by tall bushes; Cart and horse depart leisurely. Flowing water seems to have a mind; 4 And twilight birds go home together. The abandoned walls look over an ancient ford; The setting sun fills the autumn hills. And far away, on the heights of Mount Song, 8 I have come home and have shut my door.

1 The last line adapts “Summoning the Recluse” (Zhao yinshi 招隱士) from the Chu ci: “Return, O Prince, / You cannot long stay in the hills.” Here it is inviting the poem’s recipient to stay in the hills as a recluse.

254

7.20

歸輞川作

4

8

谷口疏鐘動， 漁樵稍欲稀。 悠然遠山暮， 獨向白雲歸。 菱蔓弱難定， 楊花輕易飛。 東皋春草色， 惆悵掩柴扉。 7.21

韋給事山居

4

8

幽尋得此地， 詎有一人曾。 大壑隨階轉， 羣山入戶登。 庖廚出深竹， 印綬隔垂藤。 即事辭軒冕， 誰云病未能。

王右丞集卷之七 近體詩

Juan 7: Recent style poems

7.20 Written while returning to Wangchuan At the valley mouth, scattered bells sound; Fishermen and woodcutters gradually grow few. In the stillness of dusk in the distant hills, 4 I face white clouds alone as I go home. Caltrop stems are fragile and cannot settle; Willow blossoms are light and easily float. On the east riverbank, the color of spring grass; 8 And disconsolate I close my scrap-wood door.

7.21 The mountain dwelling of Supervising Secretary Wei 1 Seeking the remote, you found this place; How could there have been anyone here before? The great ravine follows the turns of your stairs; 4 The assembled mountains enter your door as they rise. A kitchen set out among deep bamboo, Official seal and cap-strings of office cut off by the drooping vines. Because of current matters you resigned high-ranking coach and coronet; 8 Who could criticize you and think you incapable?

1 See note to 2.11.

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7.22

山居即事

4

8

寂寞掩柴扉， 蒼茫對落暉。 鶴巢松樹徧， 人訪蓽門稀。 嫩竹含新粉， 紅蓮落故衣。 渡頭燈火起， 處處採菱歸。 7.23

終南山

4

8

太乙近天都， 連山到海隅。 白雲迴望合， 青靄入看無。 分野中峰變， 陰晴眾壑殊。 欲投人處宿， 隔水問樵夫。

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7.22 Living in the mountains: things encountered In the lonely stillness I shut my scrap-wood door; In the vast wilderness I face the setting light. Cranes nest everywhere in the pine trees; 4 Few people visit my wicker gate. Tender bamboo are filled with fresh powder; Red lotuses shed their former garments. At the ford the lantern flames rise; 8 And everywhere the caltrop-pickers go home.

7.23 Zhongnan Mountain Taiyi nears the capital of Heaven,1 A stretch of mountains reaches to the edge of the sea. White clouds come together when you turn to gaze at them; 4 Blue mists disappear when you enter them and look. Delineating the land, the central peak marks the change;2 Shadow and light are different in the multitude of ravines. If you want to put up with someone for the night, 8 Inquire of that woodcutter across the stream.

1 Taiyi (also written 太一) represents the source of all things in Daoist thought. It is also associated in astrological and geomantic terms with the emperor, the imperial capital, and with the pole star. Because of its important location south of Chang’an, Zhongnan Mountain is also referred to as Taiyi. 2 Delineating the land (fen ye) refers to mapping territorial sections against the constellations. This line is asserting that the central peak of Zhongnan marks the boundary between one such section and another.

258

7.24

輞川閒居

4

8

一從歸白社， 不復到青門。 時倚簷前樹， 遠看原上村。 青菰臨水映， 白鳥向山翻。 寂寞於陵子， 桔槔方灌園。 7.25

春園即事

4

8

宿雨乘輕屐， 春寒著弊袍。 開畦分白水， 間柳發紅桃。 草際成棋局， 林端舉桔槔。 還持鹿皮几， 日暮隱蓬蒿。

王右丞集卷之七 近體詩

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7.24 Living at ease at Wangchuan Once I returned to White Shrine,1 I never came back to the Blue Gate of the capital.2 At times I lean on the tree before my eaves 4 And distantly look at the villages on the plain. Black wild rice is reflected at the water’s edge, While white birds go flitting before the hills. How lonely is Master Wuling, 8 Turning the well sweep so he can water the garden.3

7.25 Things encountered in my spring garden After last night’s rain I put on my light clogs; The spring is chill, so I don my tattered robe. I till my plot, drain off the white water, 4 While red peach blossoms open amid the willows. I draw a Go board at the edge of the grass, And raise the well sweep by the side of the wood. Still grasping my deer-hide armrest, 8 At dusk I hide myself in a thicket of fleabane and artemisia.

1 A neighborhood near Luoyang, and home of the famous Jin era recluse Dong Jing 董京. Since then, the name has been associated with hermits. 2 See note to 3.9.10. 3 Chen Zhongzi 陳仲子, known also from his dwelling in reclusion as Master Wuling. Mencius criticized him as being too extreme in carrying his desire to be free of all ties to others (3B.10). When the ruler of Chu tried to employ him and sent a gift of gold, he and his wife fled and he became a hired gardener.

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7.26

淇上即事田園

4

8

屏居淇水上， 東野曠無山。 日隱桑柘外， 河明閭井間。 牧童望村去， 獵犬隨人還。 靜者亦何事， 荊扉乘晝關。 7.27

與盧象集朱家

4

8

主人能愛客， 終日有逢迎。 貰得新豐酒， 復聞秦女箏。 柳條疏客舍， 槐葉下秋城。 語笑且為樂， 吾將達此生。

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7.26 Things encountered among fields and gardens by the Qi River 1 I live in seclusion by the bank of the Qi; Eastern fields are broad; no hills in sight. The sunlight is darkened beyond mulberry and cudrania; 4 The river is bright in the midst of the hamlets. Herd-boys head off toward the village; Hunting dogs follow their masters home. Indeed, what business does a man of quiet have? 8 While it’s still daytime I close my thorn-wood door.

7.27 With Lu Xiang, a gathering at the Zhu house The host is able to treasure his guests; At end of day there is someone to greet us. He buys some Xinfeng ale on credit,2 4 And again we hear the Qin-girl’s cither.3 Willow branches are sparse by the lodging for guests; Sophora leaves fall by the autumnal city walls. We chat and laugh, make merry for a time; 8 I am going to master this life.4

1 The Qi flows south into the He about 150 kilometers east of Luoyang. Some scholars speculate that Wang Wei lived in retirement here for a time following his time in Jizhou (721–726). 2 An esteemed ale produced by the Xinfeng region (northeast of Lintong in Shaanxi). 3 Cither (zheng 箏): this is a variant of the se native to the Qin region and often played by professional female entertainers. 4 “Mastering Life” is the name of the nineteenth chapter of the Zhuangzi.

262

王右丞集卷之七 近體詩

7.28

過福禪師蘭若

4

8

巖壑轉微逕， 雲林隱法堂。 羽人飛奏樂， 天女跪焚香。 竹外峰偏曙， 藤陰水更凉。 欲知禪坐久， 行路長春芳。 7.29

黎拾遺昕裴秀才迪見過秋夜對雨之作

4

促織鳴已急， 輕衣行向重。 寒燈坐高館， 秋雨聞疏鐘。 白法調狂象， 玄言問老龍。

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7.28 Visiting the aran.ya of Meditation Master Fu 1 Through crags and ravines there turns a faint path, And cloudy trees that conceal a Dharma hall. Feathered beings fly by, playing music; 4 Apsaras kneel, burning incense.2 Beyond the bamboo, daybreak on one side of the peak; In the wisteria shade the water is even more cool. If you want to know if he’s been long sitting in meditation: 8 The fragrant spring plants have grown tall by the roadside.

7.29 Reminder Li Xin and Flourishing Talent Pei Di visited me on an autumn night; we watched the rain Cricket cries have turned urgent; Light robes will soon be changed for heavy ones. In chill lamplight we sit in the high lodge; 4 In autumn rain we hear sparse sounds of bells. Pure Dharma controls mad elephants; With arcane words we question Old Dragon.3

1 Aran.ya: another term for a Buddhist monastery or temple. 2 Apsaras are female spirits in Indian and Buddhist lore. Here Wang juxtaposes them with Daoist Transcendents (“feathered beings”). 3 “Mad elephant” is a Buddhist cliché for the uncontrolled passions. “Arcane words” is the term applied to much of the metaphysical speculation in which intellectuals engaged during the third and fourth centuries. Old Dragon (full name: Old Dragon Lucky, Lao Long Ji 老龍吉) is a Daoist sage mentioned in chapter 22 of the Zhuangzi. He died before he could convey his wisdom to his students.

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8

王右丞集卷之七 近體詩

何人顧蓬徑， 空愧求羊蹤。 7.30

晚春嚴少尹與諸公見過

4

8

松菊荒三逕， 圖書共五車。 烹葵邀上客， 看竹到貧家。 鵲乳先春草， 鶯啼過落花。 自憐黃髮暮， 一倍惜年華。

1 Jiang Xu 蔣詡 resigned his office during Wang Mang’s usurpation and lived as a recluse in Duling, where he allowed the three paths to his house to become overgrown. Only two local friends, Yang Zhong 仰仲 and Qiu Zhong 求仲, were willing to venture to see him. here Wang Wei says he is unworthy of the effort Li Xin and Pei Di have made to visit him.

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Who is it who asks after me on this overgrown path? 8 I’m only ashamed of the tracks of Qiu and Yang.1

7.30 In late spring Vice Governor Yan and several gentlemen come to visit me Pines and chrysanthemums cover the three overgrown paths,2 Though I have here five cartloads of books.3 I boil mallows and invite fine guests, 4 Who have come to my poor home to view the bamboo.4 Magpies nurse hatchlings before the spring grass; Orioles cry past the fallen blossoms. I pity myself in my old gray-haired twilight; 8 Even more so because I cherish the spring season.

2 See note to 7.29.8. 3 See note to 2.24.1. 4 Once Wang Huizhi 王徽之 (a connoisseur of bamboo) went to an estate where the bamboo was reputed to be excellent. He arrived without an invitation. The owner attempted to act as host, but Wang simply ignored him.

266

王右丞集卷之七 近體詩

7.31

過感化寺曇興上人山院

4

8

暮持筇竹杖， 相待虎溪頭。 催客聞山響， 歸房逐水流。 野花叢發好， 谷鳥一聲幽。 夜坐空林寂， 松風直似秋。 7.31a

裴迪：游感化寺曇興上人山院　

4

8

不遠灞陵邊， 安居向十年。 入門穿竹徑， 留客聽山泉。 鳥囀深林裏， 心閒落照前。 浮名竟何益， 從此願棲禪。

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7.31 Visiting the mountain cloister of His Reverence Tanxing at Ganhua Monastery 1 At dusk, with a bamboo cane in hand, He waits for me at Tiger Stream.2 He urges his guest to hear the mountain echoes; 4 We return to his house, pursuing the water flow. Mountain flowers bloom, lovely in their clusters; A valley bird issues one mysterious call. At night I sit; the empty woods are still; 8 A breeze in the pines blows as constant as autumn.

7.31a Pei Di: Traveling to the mountain cloister of His Reverence Tanxing at Ganhua Monastery Not far from the side of Ba tomb mound He has lived in peace for ten years. Entering the gate, we penetrate to a bamboo path; 4 He detains his guests and has them listen to the mountain stream. Birds warble in the deep woods; The mind is idle before the setting sun. Of what benefit is ephemeral fame? 8 From now on I wish to nest here and meditate.

1 Possibly an error for Huagan 化感 Monastery, located in Lantian. 2 The prominent fifth-century monk Huiyuan 慧遠 when he lived at Donglin Monastery on Mount Lu had a Tiger Stream nearby. Whenever he accompanied a departing visitor past it, they would hear a tiger roaring, warning Huiyuan not to leave the mountain.

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王右丞集卷之七 近體詩

7.32

夏日過青龍寺謁操禪師

4

8

龍鍾一老翁， 徐步謁禪宮。 欲問義心義， 遙知空病空。 山河天眼裏， 世界法身中。 莫怪銷炎熱， 能生大地風。 7.32a

裴迪：夏日過青龍寺謁操禪師　

4

8

安禪一室內， 左右竹亭幽。 有法知不染， 無言誰敢酬。 鳥飛爭向夕， 蟬噪已先秋。 煩暑自茲退， 清涼何所求。

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7.32 Visiting Blue Dragon Monastery on a summer day and paying a call on Meditation Master Cao 1 Decrepit, a single old man With slow steps comes to visit this hall of meditation. I wish to inquire about the principle of the mind caught in principles, 4 And gain far-ranging understanding of the emptiness of empty illness.2 Hills and rivers lay within the divine eye; Our world system exists within the dharmakāya.3 Do not find it strange that the blazing heat melts away – 8 For here can be born a breeze for all the earth.

7.32a Pei Di: Visiting Blue Dragon Monastery on a summer day and paying a call on Meditation Master Cao In calm meditation within a single room, Where all around bamboo pavilions are secluded. Possessing the Dharma, my knowledge is unsullied; 4 Without words – who would dare to reply? Birds fly, hurrying towards evening; Cicadas sound, already foretelling autumn. Sultry heat here withdraws; 8 Where else could I look for such cool clarity?

1 Blue Dragon Monastery was located in the Xinchang ward of Chang’an. 2 A general comment on śunyatā and more specifically the central situation of the Vimalakīrti Sutra, in which the bodhisattva Vimalkīrti feigns illness as a skillful means to lecture on Emptiness and No-duality. 3 One of the Three Bodies of the Buddha in Mahayana doctrine: the cosmic Buddha, which incorporates all real existence.

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7.33

鄭果州相過

4

8

麗日照殘春， 初晴草木新。 牀前磨鏡客， 林裏灌園人。 五馬驚窮巷， 雙童逐老身。 中廚辦麤飯， 當恕阮家貧。 7.34

過香積寺

4

不知香積寺， 數里入雲峰。 古木無人逕， 深山何處鐘。

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7.33 Zheng of Guozhou visits 1 The lovely sun shines in the waning spring; When it first clears, the plants and trees are renewed. Before the couch, the mirror-polishing wayfarer;2 4 In the forest, the garden-watering man.3 Your five-horse team startles my remote lane; My pair of servant boys chase after my aged self. My kitchen prepares coarse fare for you, 8 But you should tolerate the poverty of Ruan’s house.4

7.34 Visiting the Temple of Incense Amassed Not knowing of the Temple of Incense Amassed, I went several miles into cloudy peaks. Old trees – paths empty of people. 4 Deep mountains – somewhere the sound of a bell.

1 In eastern Sichuan, about 140 kilometers north of the Jiang. 2 The Daoist transcendent Master Bearing-Pan would visit the markets of Wu with a pan that could be used to polish mirrors. He would employ a form of magic when polishing that would diagnose illnesses. He thus obtained a reputation as a great healer. 3 See note to 7.24.8. 4 This alludes to the “poor” side of the Ruan family under the Wei dynasty: Ruan Ji and Ruan Xian 咸 (who saw their poverty as a mark of virtue), as opposed to the wealthy branch.

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8

泉聲咽危石， 日色冷青松。 薄暮空潭曲， 安禪制毒龍。 7.35

過崔駙馬山池

4

8

畫樓吹笛妓， 金椀酒家胡。 錦石稱貞女， 青松學大夫。 脫貂貰桂醑， 射雁與山廚。 聞道高陽會， 愚公谷正愚。

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The sound of the stream chokes on sharp rocks, And the color of sunlight chills in green pines. At dusk, by the curve of an empty pool, 8 Peaceful meditation will control poison dragons.

7.35 Visiting the mountain pool of Imperial Consort Cui In a painted mansion, entertainers playing bamboo flutes; Golden vessels from the wine-shop maid. A decorated stone named after the Chaste Girl;1 4 Green pines imitating the Court Gentleman Tree.2 He doffs his marten cap and pawns it for osmanthus flower brew; He shoots geese and delivers them to his mountain kitchen. I’ve heard of the parties at Gaoyang Pool;3 8 And the master of Foolish Valley is truly foolish.4

1 An ornamental stone in the consort’s garden resembles the “Chaste Girl” rock on a mountain near a gorge of the Kuang River in Guangdong. 2 See note to 7.8.4. 3 Shan Jian 山簡 was a Jin era general particularly fond of drinking. While stationed in Jingzhou, he used to frequent and drink at a garden pool called the Gaoyang Pond. Here Wang Wei is comparing parties at the Consort’s pond to Wang Jian’s drinking bouts. 4 The Valley of Master Foolish. Located in Shandong, originally named for an anecdote connected to a local farmer; by Wang Wei’s time it was a designation for a hermit’s surroundings (for more details see note to 9.15–9.17). Here Wang Wei ironically suggests that the consort is in fact not a fool but a wise hermit.

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王右丞集卷之七 近體詩

7.36

送李判官赴東江

4

8

聞道皇華使， 方隨皁蓋臣。 封章通左語， 冠冕化文身。 樹色分揚子， 潮聲滿富春。 遙知辨璧吏， 恩到泣珠人。

1 In the southern part of modern Guandong province. 2 “Brilliant flowered” is a poetic locution for a messenger, drawn from Shijing 163. 3 In the Han, middle-ranking officials were granted the right to ride in carriages with black canopies. Gradually this became associated specifically with high-ranking officials serving in the provinces. Li is going off to serve his superior in Dongjiang.

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7.36 Seeing off Administrative Assistant Li on his way to the Dongjiang 1 I’ve heard that the “brilliant flowered” emissary 2 Is just now following the minister in his black carriage canopy.3 Sealed dispatches will communicate the petitions of barbarians; 4 In cap of office you will morally transform the tattooed ones. The hue of the trees reveals the Yangzi ford; The roar of the tide fills Fuchun.4 I know that far away, this officer who can perceive a jade disk5 8 Will extend his grace to the pearl-weeping mermen.6

4 Yangzi: at one time, a ford on the lower Jiang; also a county in the Tang. Fuchun: see note to 6.13.7. 5 Zhu Hui 朱暉 of the Eastern Han assisted his superior Wang Cang 王蒼 in recovering a jade disk that had been appropriated by a secretary of the Chamberlain of Revenues. Zhu Hui was able to distinguish the disk from a distance as it was being held by the secretary. 6 A Chinese myth describes a race of ocean-dwelling creatures in the southern seas who weep pearls.

王右丞集卷之八 近體詩

8.1

送封太守

4

8

忽解羊頭削， 聊馳熊軾轓。 揚舲發夏口， 按節向吳門。 帆映丹陽郭， 楓攢赤岸村。 百城多候吏， 露冕一何尊。

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-008

Juan 8: Recent style poems

8.1 Seeing off Governor Feng At once you untie your sheep-head dagger,1 And will hasten your carriage with its bear-shaped crossbar.2 Your barque will spread its sails and set forth from Xiakou, 4 Then you will halt your whip at Wumen. Your sails will stand out against the city walls of Danyang, And maple trees will cluster at the Redbank villages.3 So many clerks are waiting for you in your hundred towns;4 8 And how honored will you be as you display your ceremonial cap!5

1 “Sheep head”: describes a triangular-shaped blade. This suggests that Feng is leaving a military office to take up the civil office of governor. 2 In Han times, the carriages of nobility were ornamented with a crossbar in the shape of a crouching bear. Consequently, in medieval writing “bear-shaped crossbar” became a metonymic expression for a regional governor. 3 Xiakou: At Wuchang, in the central Yangtze valley. Wumen: Another name for Suzhou. Danyang and Redbank are both located along the lower Jiang valley. Wang Wei is describing Feng’s journey to his post in these couplets, both by water and by land. 4 See note to 4.3.8. 5 Emperor Ming of the Han was so impressed by the good administration of Guo He 郭賀, he rewarded him with a ceremonial robe and ornamental cap and commanded that he wear it in public so that the common people could see this recognition of his virtue.

278

王右丞集卷之八 近體詩

8.2

送嚴秀才還蜀

4

8

寧親為令子， 似舅即賢甥。 別路經花縣， 還鄉入錦城。 山臨青塞斷， 江向白雲平。 獻賦何時至， 明君憶長卿。 8.3

送張判官赴河西

4

單車會出塞， 報國敢邀勳。 見逐張征虜， 今思霍冠軍。

1 A reference to He Wuji 何無忌, who joined Liu Yu’s 劉裕 revolt against Huan Xuan 桓玄 at the end of the Eastern Jin dynasty. Huan Xuan remarked that He was a formidable foe because he was just like his uncle Liu Laozhi 牢之. 2 A poetic reference to Heyang County in Henan. Pan Yue once served as magistrate there and planted a large number of peach and plum trees, so that the county earned this nickname.

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8.2 Seeing off Flourishing Talent Yan on his return to Shu Soothing one’s parents is the mark of a fine son; Just like your uncle, a worthy nephew.1 The road you take in parting will pass through Flower County;2 4 In returning home you’ll enter Brocade City.3 Hills break off at the edge of the green pass; The river is level as it stretches to white clouds. When will the rhapsody you submitted to the court arrive? 8 Then an enlightened lord will think of Changqing.4

8.3 Seeing off Administrative Assistant Zhang on his way to Hexi 5 Your single carriage will surely head out the pass; You’ll repay the country – not daring to focus on your own achievements. Presently you’ll follow after Zhang Attack-the-Caitiffs; 4 Now you’re thinking about Huo the army leader.6

3 Abbreviation for Brocade Official City (just south of Chengdu), so called because the official in charge of overseeing the brocade industry had his headquarters there. 4 See note to 2.24.4. 5 The headquarters of the military commissioner, located in Liangzhou (Gansu). Qizhou was southeast of Chang’an, in southern Shaanxi. 6 Zhang Fei 張飛 of Shu received the title of “attacking the catiffs general.” The Han general Huo Qubing was enfeoffed as the “army leading marquis.”

280

8

王右丞集卷之八 近體詩

沙平連白雪， 蓬卷入黃雲。 慷慨倚長劍， 高歌一送君。 8.4

送岐州源長史歸（源與余同在崔常侍幕中 時常侍已沒）

4

8

握手一相送， 心悲安可論。 秋風正蕭索， 客散孟嘗門。 故驛通槐里， 長亭下槿原。 征西舊旌節， 從此向河源。

Juan 8: Recent style poems

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The sand is level, it stretches to the white snow; The tumbleweed pulls up its roots and enters the brown clouds. Full of valor, you lean on your long sword, 8 While a lofty song sees you off.

8.4 Seeing off Administrator Yuan of Qizhou on his way home (Yuan and I both served in the retinue of Attendant-in-Ordinary Cui; at this time, the Attendant had already passed away) 1 We clasp hands, as we see each other off; Our hearts grieve, but how can we discuss it? The autumn wind just now blows desolate; 4 And guests scatter at the gate of the Lord of Mengchang.2 The old post station connects with Sophora Village; The guest house sits below Althea Plain County.3 The old pennants and insignia of the western campaigns 8 From now on will head toward the source of the Yellow River.4

1 Cui Xiyi was Wang Wei’s superior in the frontier district of Hexi from 737 until Cui’s untimely death the following year. 2 A nobleman from the state of Qi during the Warring States era famous for patronizing talented men and taking in retainers. This refers to the departure of Cui Xiyi’s staff after his death. 3 Locations through which Yuan will pass on his way home from Hexi. 4 This perhaps suggests that after Cui Xiyi’s death the region will become unstable and break out in warfare.

282

王右丞集卷之八 近體詩

8.5

送張道士歸山

4

8

先生何處去， 王屋訪毛君。 別婦留丹訣， 驅雞入白雲。 人間若剩住， 天上復離群。 當作遼城鶴， 仙歌使爾聞。 8.6

同崔興宗送衡岳瑗公南歸

4

言從石菌閣， 新下穆陵關。 獨向池陽去， 白雲留故山。

1 King’s House Mountain: in Shanxi, near Yangcheng 陽城. The Eastern Han Daoist Mao Bodao 毛伯道 cultivated the Way there and achieved immortality. 2 The Daoist Xu Mai 許邁 after his parents died abandoned his wife and went off traveling among famous mountains; it was believed that he later attained immortality. 3 See note to 1.5.9.

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8.5 Seeing off Daoist Master Zhang on his return to the hills Master, to where are you departing? You’ll visit Lord Mao on King’s House Mountain.1 You’ll bid your wife farewell, keep the cinnabar secret,2 4 Driving your chickens before you, you’ll enter white clouds.3 How can you live long in the human realm? In heaven you’ll part once more from the crowd. You will become a heron at Liao city;4 8 You will get to hear the Transcendent’s song.

8.6 Matching Cui Xingzong: “Seeing off Master Yuan of Heng Marchmount on his return south” 5 From Stone Mushroom Lodge, You recently descended on Muling Pass.6 Alone you left for Chiyang,7 4 Leaving white clouds behind on your former mountain.

4 The Transcendent Dingling Wei 丁令威 was from Liaodong in northeastern China. He transformed into a crane and flew to the city walls of his hometown, where he sang a song about becoming immortal and urging others to follow his path. 5 For the preface to this poem, see 19.9 below. The Heng was the southern of the five marchmounts, located in Hengzhou on the Xiang River (modern Hunan). 6 Stone Mushroom Lodge: one of the peaks of Mount Heng. Yuan would have to pass through Muling Pass in Hubei on the way to the capital. 7 A Han era name for a district in the capital region (Jingyang).

284

8

綻衣秋日裏， 洗鉢古松間。 一施傳心法， 惟將戒定還。 8.6a

崔興宗：同王右丞送瑗公南歸

4

8

行苦神亦秀， 泠然溪上松。 銅瓶與竹杖， 來自祝融峰。. 常願入靈嶽， 藏經訪遺踪。 南歸見長老， 且為說心胸。

王右丞集卷之八 近體詩

Juan 8: Recent style poems

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You patch your robe in the autumn sunlight, Wash your begging bowl under ancient pines. Now that you’ve disseminated the Dharma of mind-transmission, 8 Nothing to do but return home with your precepts and meditation.

8.6a Cui Xingzong: Matching Assistant Director of the Right Wang: “Seeing off Master Yuan on his return south” In the pain of travel your spirit also prospers, Clear and cool, like a pine by a stream. With your copper washing vase and bamboo staff 4 You come from Zhurong Peak.1 I’ve always hoped to go to the sacred marchmounts, Store my classics away and go visiting historical sites. When you return South and see the elder monks there 8 Tell them for me what my heart desires.

1 One of Heng’s peaks.

286

王右丞集卷之八 近體詩

8.7

送錢少府還藍田

4

8

草色日向好， 桃源人去稀。 手持平子賦， 目送老萊衣。 每候山櫻發， 時同海燕歸。 今年寒食酒， 應得返柴扉。 8.8

錢起: 晚歸藍田酬王維給事贈別 卑棲却得性， 每與白雲歸。

1 See note to 2.22a.4. 2 Pingzi was the polite name for the Eastern Han poet Zhang Heng 張衡. When he became frustrated in office, he composed a “Rhapsody for Returning to the Fields.”

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8.7 Seeing off District Defender Qian on his return to Lantian The hues of the grass are finer daily; And few people depart from my Peach Blossom Spring.1 With Pingzi’s rhapsody held in my hand,2 4 My eyes bid farewell to Laolai dressed in his motley.3 You always wait for the mountain cherries to bloom, At times returning with the sea swallows. This year when the Cold Food ale is ready4 8 You should be able to return to your scrap-wood door.

8.8 Qian Qi: Returning to Lantian in the evening: replying to a poem Supervising Secretary Wang Wei presented to me on parting 5 I find my nature, even though I live lowly; I always go home with the white clouds.

3 When an old man of seventy, Master Laolai dressed in motley clothing and pretended to be a small child in order to comfort his still living parents. He was considered one of the paragons of filial piety. This line suggests that Qian is returning to Lantian to look after his parents. 4 See note to 4.7.7. 5 The Zhao Diancheng edition mistakenly attributes this poem to Wang Wei and places it here. This is Qian Qi’s response to 8.7.

288

4

8

王右丞集卷之八 近體詩

徇祿仍懷橘， 看山免採薇。 暮禽先去馬， 新月待開扉。 霄漢時回首， 知音青瑣闈。 8.9

送邱為往唐州

4

8

宛洛有風塵， 君行多苦辛。 四愁連漢水， 百口寄隨人。 槐色陰清晝， 楊花惹暮春。 朝端肯相送， 天子繡衣臣。

1 When Lu Ji 陸績 visited Yuan Shu 袁術 at the age of six in the company of his father, he took three oranges away with him hidden in the folds of his gown. He was discovered and he confessed he was taking them home for his mother. Here it refers to Qian Qi’s desire to be filial.

Juan 8: Recent style poems

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In search of salary, I still harbored oranges;1 4 I viewed the hills, avoided picking bracken.2

Evening birds fly before my departing horse, The new moon waits for me to open the door. Sometimes I turn my head towards the Starry River, 8 Toward my intimate friend within the blue chain-patterned gates.3

8.9 Seeing Qiu Wei off to Tangzhou 4 There is windblown dust over Wan and Luo; There will be much hardship for you on your way. Your “Four Griefs” will stretch to Han waters;5 4 Your hundred mouths entrusted to people in Sui.6 Sophora tree hues shade the clear daytime; Willow catkins tug at you in the late spring. The highest in court are willing to see you off: 8 One of the emperor’s ministers in his embroidered robe.

2 See note to 2.22.6. Qian is suggesting he was willing to serve, though wished to live as a recluse. 3 Qian Qi is gazing toward the capital and thinking of Wang Wei in his palace post. “Starry River” here is a poetic substitution for the palace. Palace gates and doors were painted with a chain-link pattern. 4 About 270 kilometers south of Luoyang. 5 “Four Griefs” is a cycle of poems attributed to the Han poet Zhang Heng when he was depressed over his lack of success. Wang is suggesting that Qiu Wei will compose his own “Four Griefs” in his new surroundings. 6 “Hundred mouths” is idiomatic for all the people of an extended household. Qiu has entrusted them to connections in Suizhou in Hubei (about 150 kilometers north-northeast of Wuhan).

290

王右丞集卷之八 近體詩

8.10

送元中丞轉運江淮

4

8

薄稅歸天府， 輕徭賴使臣。 歡沾賜帛老， 恩及卷綃人。 去問珠官俗， 來經石劫春。 東南御亭上， 莫使有風塵。 8.11

送崔九興宗游蜀

4

送君從此去， 轉覺故人稀。 徒御猶回首， 田園方掩扉。

1 Tax collection on transported goods was one of the tasks of the Transport Commissioner, as well as drafting labor. 2 Literally, “soak,” “permeate.” Government policy sometimes granted gifts of silk to the aged. 3 Said to be one of the customs of mermen. Compare 7.36.8 and note.

Juan 8: Recent style poems

291

8.10 Seeing off Yuan, Vice Censor-in-Chief and Transport Commissioner, to the Jiang and Huai Scant taxes are given back to the imperial storehouses; The emissary takes responsibility for light corvée duties.1 Your delight will come to the elders presented with silk;2 4 Your benevolence will reach to the men rolling bolts of raw gauze.3 You will go off to ask about the customs of Pearl Office County;4 And will come back again during the spring of the anemone.5 To the southeast, above Yuting Station, 8 Don’t let there be wind or dust.6

8.11 Seeing off Cui Nine Xingzong on his travels to Shu I see you off – from now you depart; I feel more and more that my friends grow few. You drive on alone, yet still turn your head; 4 In fields and gardens I am shutting my door.

4 A prefecture in Guangxi (also known as Hepu) famous for its pearls. Wang is likely exaggerating the distance Yuan is going for poetic purposes (Pearl Office County was nowhere near the Jiang and Huai region). 5 It was believed that anemones (which were mistaken for flowers) “blossomed” in the spring (actually, feelers were mistaken for blossoms). 6 There were likely rebellions in the area at the time. These lines allude to a poem by the southern dynasties poet Yu Jianwu 庾肩吾: “At Yuting I turn back to gaze / wind and dust, a thousand li of gloom.”

292

8

出門當旅食， 中路授寒衣。 江漢風流地， 游人何歲歸。 8.12

送崔興宗

4

8

已恨親皆遠， 誰憐友復稀。 君王未西顧， 游宦盡東歸。 塞迥山河淨， 天長雲樹微。 方向菊花節， 相待洛陽扉。

王右丞集卷之八 近體詩

Juan 8: Recent style poems

293

Once you leave your gates, you’ll be eating at inns; You’ll be sent winter clothes while still on the road. The Jiang and Han valleys are scenic lands; 8 What year will the traveler return?

8.12 Seeing off Cui Xingzong I already resent that all my kin are far away; So who pities me that my friends are few as well? The emperor has yet to turn back west to Chang’an, 4 And traveling officials are all heading east to him.1 The frontier is far, the hills and rivers pure; The sky is long, cloudy trees faint. Just in the festival of chrysanthemums,2 8 Wait for me at the door of your Luoyang house.

1 This poem was written when Xuanzong was residing at the subsidiary capital of Luoyang, while Wang Wei was in Chang’an (probably around 734). 2 The festival of the Double Ninth (ninth day of the ninth month).

294

8.13

送平淡然判官

4

8

不識陽關路， 新從定遠侯。 黃雲斷春色， 畫角起邊愁。 瀚海經年到， 交河出塞流。 須令外國使， 知飲月支頭。 8.14

送孫秀才

4

8

帝城風日好， 況復建平家。 玉枕雙文簟， 金盤五色瓜。 山中沽魯酒， 松下飯胡麻。 莫厭田家苦， 歸期遠復賒。

王右丞集卷之八 近體詩

Juan 8: Recent style poems

295

8.13 Seeing off Administrative Assistant Ping Danran You don’t recognize the road to Yang Pass, Since you’re just now following the Marquis of Pacifying the Remote.1 Brown clouds cut off the spring colors; 4 A painted horn gives rise to frontier grief. It will take you a year to reach the Gobi; The Yarkhoto River comes flowing from out of the frontier. You must command the emissaries to foreign lands: 8 “Learn to drink from a Tokharian skull.”2

8.14 Seeing off Flourishing Talent Sun Scenery is fine in the imperial city, Even more so at Jianping’s house.3 Jade pillows, paired-pattern bamboo mats, 4 Gold plates with rainbow melons. In the hills they only sell weak Lu wine, And eat sesame under the pines. But don’t despise the hardship of your home in the country; 8 My own time to return is distant and far away.4

1 The Yang Pass was in Gansu and led to points west. “Pacifying the Remote” was a title granted to the Eastern Han general Ban Chao 班超. 2 See note to 6.6.20. 3 Song (southern dynasties) Prince of Jianping (either Liu Hong 劉宏 or Liu Jingsu 劉景素), both patrons of scholars. 4 That is, Sun may regret that he must abandon the luxuries of city life by returning to his rural homestead, but at least he can go home, unlike the poet.

296

王右丞集卷之八 近體詩

8.15

送劉司直赴安西

4

8

絕域陽關道， 胡沙與塞塵。 三春時有雁， 萬里少行人。 苜蓿隨天馬， 葡桃逐漢臣。 當令外國懼， 不敢覓和親。 8.16

送趙都督赴代州得青字

4

天官動將星， 漢地柳條青。 萬里鳴刁斗， 三軍出井陘。

1 Headquarters of the Anxi military governor, in Xinjiang. 2 See note to 8.13.2. 3 This is flattering Liu, suggesting that he might accomplish the same sort of thing the Han emissary Zhang Qian 張騫 and the Han General Li Guangli managed – to compel Ferghana to send tribute horses (see 6.6.8 and note), and to bring alfalfa and grapes for cultivation in China.

Juan 8: Recent style poems

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8.15 Seeing off Rectifier Liu on his way to Anxi 1 In a remote realm, the road to Yang Pass:2 Western sands and frontier dust. Geese are seen throughout the spring, 4 But few travelers for ten thousand li. Alfalfa came with the fine Ferghana horses; And grapes followed after the Han minister.3 Just make those foreigners fear us, 8 So they dare not seek a marriage alliance!4

8.16 Seeing off Commander-in-Chief Zhao on his way to Daizhou; I received the rhyme “qing” [green] 5 In the constellation of officials the Commander Star trembles;6 While down in Han lands the willow branches are green. Over ten thousand li they sound their cookpot-clappers;7 4 The three armies have set out from Well Gorge.8

4 During the Han, the northern Xiongnu tribes were dealt with either through marriage alliances with the Chinese imperial house or through attempts at military conquest. 5 Daizhou: in northern Shanxi, about 150 kilometers north of Taiyuan. 6 An astrological omen of war. 7 Used to announce the night watches in military camps. 8 A frontier pass in Hebei.

298

8

王右丞集卷之八 近體詩

忘身辭鳳闕， 報國取龍庭。 豈學書生輩， 窗間老一經。 8.17

送方城韋明府

4

8

遙思葭菼際， 寥落楚人行。 高鳥長淮水， 平蕪故郢城。 使車聽雉乳， 縣鼓應雞鳴。 若見州從事， 無嫌手板迎。

1 Dragon Court (Longting) was a ritual center for the Xiongnu. 2 Fangcheng: county in Tangzhou prefecture; see note to 8.9. This was the heart of the old state of Chu. 3 Ying was the capital of the state of Chu. 4 Two allusions of good magistracy. Yuan An (Eastern Han) wondered why Lu Gong’s district of Zhongmou 中牟 was spared a plague of insects and sent an emissary there to find out. The emissary was struck by the fact that a child would not take a pheasant because it was looking after her chicks. Yuan assumed that

Juan 8: Recent style poems

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With no regard for himself he departs Phoenix Gate-tower; To repay his country he’ll capture Dragon Court.1 How could he imitate those bookish scholars, 8 Who grow old by the window with a single classic text?

8.17 Seeing off Magistrate Wei of Fangcheng 2 I think of you far away, at the edge of reeds and rushes, Where Chu travelers are few and far between. High-flying birds above the long Huai waters; 4 A plain of scrub covers the old Ying City.3 The emissary hears the pheasant nurturing its chicks, The district drums respond to the rooster’s cry.4 If you meet the staff of the Prefect, 8 Don’t demur to greet them with tally in hand.5

this air of benevolence came from Lu, and that it prevented the insect plague from arriving. Deng You 鄧攸 (Jin dynasty) was such a good magistrate, the local people tried to prevent him from leaving. When they tried to block his boat, he was forced to stay until he could sneak out at night. This inspired a song: “Bang, they beat the fifth-watch drum, / When roosters cry at the brink of dawn. We pulled at Master Deng but couldn’t keep him, / We push out Magistrate Xie but he won’t leave.” 5 The official tally was proof of office. The new magistrate would be expected to meet with the staff of his superior, the Prefect.

300

8.18

送李員外賢郎

4

8

少年何處去， 負米上銅梁。 借問阿戎父， 知為童子郎。 魚箋請詩賦， 橦布作衣裳。 薏苡扶衰病， 歸來幸可將。 8.19

送梓州李使君

4

萬壑樹參天， 千山響杜鵑。 山中一半雨， 樹杪百重泉。

王右丞集卷之八 近體詩

Juan 8: Recent style poems

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8.18 Seeing off the worthy son of Vice Director Li Where are you off to, young man? To carry rice up Mount Copper-bridge.1 I inquired about you, Rong, from your father; 4 And learned that you are a Gentleman Youth.2 They’ll request poems and rhapsodies on fish-scale patterned paper, And they’ll make your robes from the cotton-tree.3 The tear-grass herb helps those who are old and ill; 8 When you come back, please bring some with you!

8.19 Seeing off Prefect Li of Zizhou 4 In a myriad ravines the trees are level with the sky; A thousand hills echo with the cuckoo. In these hills, after even a partial rain, 4 Hundred layers of streams come down from branch-tips.

1 Mount Copper-bridge is in Shu in Hezhou, evidently the home district of the young man. Confucius’ disciple Zilu once claimed to have carried rice over a hundred li to his parents. 2 Ruan Ji was a contemporary of Wang Hun’s 王渾, but felt much more at home with Hun’s son Wang Rong 戎. Gentleman Youth (tongzi lang) was a title granted to youths in the Han-Wei period who showed a knowledge of the Confucian tradition. 3 Both famous products of Shu. 4 In Sichuan, about 100 kilometers northeast of Chengdu.

302

8

王右丞集卷之八 近體詩

漢女輸橦布， 巴人訟芋田。 文翁翻教授， 不敢倚先賢。 8.20

送張五諲歸宣城

4

8

五湖千萬里， 況復五湖西。 漁浦南陵郭， 人家春穀溪。 欲歸江淼淼， 未到草萋萋。 憶想蘭陵鎮， 可宜猿更啼。

1 Wen Weng was a Han-era magistrate in Shu who worked hard to improve living conditions and to change the local (non-standard, “barbarian”) customs. The poet is suggesting that in spite of the oddness of local habits (cotton, taro fields), a talented and activist magistrate will be able to guide his people to a more enlightened way of life. Some interpret the last line as meaning, “Don’t you dare imitate (unlike Wen Weng) those early worthies who pursued non-action as the best way to govern.”

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The women of Han will pay with cotton cloth; The people of Ba will litigate over taro fields. In spite of all, Wen Weng bestowed his instructions; 8 Do you not dare to rely on this former worthy?1

8.20 Seeing off Zhang Yin Five on his return to Xuancheng 2 A million li of the Five Lakes, And furthermore to the west of the Five Lakes.3 A fishing bank outside the city walls of Nanling, 4 Houses of people on Chungu stream. As you’re about to return, the Jiang is spreading its flood; Before you arrive, the grass will be lush and thick. I imagine you at Lanling Stronghold; 8 Is it right for the gibbons to continue their cries?4

2 See note to 3.19. This poem describes in detail Zhang’s journey from the capital: South to the Han River, then southwards to the Jiang, and then to Nanling in Xuanzhou. 3 Five Lakes: Probably Taihu and adjoining lakes. Xuanzhou is about 70 km southwest of Taihu. 4 I.e., should the gibbons be crying and making you homesick?

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8.21

送友人南歸

4

8

萬里春應盡， 三江雁亦稀。 連天漢水廣， 孤客郢城歸。 鄖國稻苗秀， 楚人菰米肥。 懸知倚門望， 遙識老萊衣。 8.22

送賀遂員外外甥

4

南國有歸舟， 荊門泝上流。 蒼茫葭菼外， 雲水與昭邱。 檣帶城烏去， 江連暮雨愁。

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8.21 Seeing off a Friend on his return south After a myriad li the spring should end, With geese fewer by the Three Jiang.1 Stretching to the sky, the Han waters are broad; 4 A lone traveler returns to Ying city. Rice sprouts ripen in the state of Yun;2 Wild rice fattens among the people of Chu. I imagine your parents leaning on the gate and gazing,3 8 Recognizing Laolai’s motley from afar.4

8.22 Seeing off Vice-Director He Sui’s nephew There is a returning boat in the southern lands; At Jingmen it advances upstream.5 The green is vast beyond reeds and rushes, 4 Where cloud-hid waters join with Zhao Hill.6 The mast departs, carrying city crows; The Jiang is bleak as it joins with the evening rain.

1 Possibly Baling (near Dongting Lake), where the Jiang, Fengjiang, and Xiangjiang meet. 2 A small Spring and Autumn era state destroyed by Chu. Located near the modern city of Wuhan. 3 From a Zhanguo ce anecdote, leaning on a gate refers to parents anxiously awaiting the return of their child. 4 See note to 8.7.4. 5 In the central Jiang valley. 6 Zhao Hill is the tomb mound of King Zhao of Chu.

306

8

猿聲不可聽， 莫待楚山秋。 8.23

送楊長史赴果州

4

8

褒斜不容幰， 之子去何之。 鳥道一千里， 猿啼十二時。 官橋祭酒客， 山木女郎祠。 別後同明月， 君應聽子規。 8.24

送邢桂州 鐃吹喧京口， 風波下洞庭。

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It is best not to hear the cries of the gibbons, 8 So do not wait for autumn in the Chu hills.

8.23 Seeing Off Administrator Yang on His Way to Guozhou 1 Baoye Valley is too narrow for your carriage;2 You’re leaving, but where are you going? Only a path for birds for a thousand li; 4 Gibbons cry all hours of the day. A traveler sacrificing to the road god on the public bridge; The temple to the Maiden in a mountain wood.3 After we part, we share the same bright moon; 8 You should listen to the cries of the cuckoo.4

8.24 Seeing off Xing of Guizhou 5 Handbells and flutes resound in Jingkou;6 Windblown waves descend from Dongting.

1 See note to 7.33. 2 Near Baocheng in Liangzhou, southwest of the capital (on the way to Shu). 3 The Maiden was worshipped near Baocheng (possibly associated with Daoist sects in Shu). 4 Whose cries supposedly sounded like the phrase, “Best to go home!” 5 In Guangxi. 6 Not too far from Yangzhou.

308

4

8

赭圻將赤岸， 擊汰復揚舲。 日落江湖白， 潮來天地青。 明珠歸合浦， 應逐使臣星。 8.25

送宇文三赴河西充行軍司馬

4

8

橫吹雜繁笳， 邊風捲塞沙。 還聞田司馬， 更逐李輕車。 蒲類成秦地， 莎車屬漢家。 當令犬戎國， 朝聘學昆邪。

王右丞集卷之八 近體詩

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Russet Boundary, and then Redbank;1 4 Striking the waves, your barque will spread its sails.

At sunset, rivers and lakes turn pale; The tide comes in, Heaven and Earth darken. Bright pearls will return to Hepu;2 8 And you should follow the emissary stars.3

8.25 Seeing off Yuwen Three to Hexi to take the post of adjutant 4 Bamboo flutes combine with a profusion of barbarian reeds; The border wind curls up the frontier sand. I hear yet that Adjutant Tian 4 Will go off to follow Light Carriage Li.5 Pulei has now become Qin territory, And Shaju subject to the house of Han.6 Force the countries of the Dog Rong 8 To pay us court in imitation of the Hunye!7

1 Both locations on the lower Jiang. 2 See note to 8.10.5. Xing will ensure the pearl trade in the region. 3 An astrologer recognized two emissaries sent to him from the court because he saw two stars enter the astrological counterpart of his district. 4 See note to 8.3. 5 Two figures from Han military history. Light Carriage Li was the nickname of Li Cai 李蔡. 6 Both Han era nomad kingdoms, in places now located in eastern Xinjiang. 7 The Hunye were a tribe of Xiongnu (modern Gansu) that surrendered to the Han after its ruler was threatened by the Shanyu.

310

8.26

送孫二

4

8

郊外誰相送， 夫君道術親。 書生鄒魯客， 才子洛陽人。 祖席依寒草， 行車起暮塵。 山川何寂寞， 長望淚霑巾。 8.27

送崔三往密州覲省

4

南陌去悠悠， 東郊不少留。 同懷扇枕戀， 獨解倚門愁。

王右丞集卷之八 近體詩

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8.26 Seeing off Sun Two Beyond the outskirts, who will see you off? You, a gentleman familiar with the Daoist arts, A scholar, a sojourner of Zou and Lu,1 4 A talent, a man of Luoyang. The parting banquet mat spread over cold grasses, The moving carriage stirs up the twilight dust. How lonely and quiet the mountains and streams! 8 I gaze afar and the tears soak my kerchief.

8.27 Seeing off Cui Three on his way to Mizhou to see his parents 2 On southern lanes you depart, moving on and on; We can’t detain you for a moment in the eastern suburbs. With you I hold dear a fan-and-pillow affection;3 4 But you alone are able to relieve the grief of those who lean on the gate.4

1 Pre-imperial states associated with Confucian scholarship. 2 Mizhou: located on the southern coast of Shandong. 3 An outstanding act of filial piety: fanning the parents at their pillow and couch during the summer. 4 See note to 8.21.7.

312

8

王右丞集卷之八 近體詩

路遶天山雪， 家臨海樹秋。 魯連功未報， 且莫蹈滄洲。 8.28

送邱為落第歸江東

4

8

憐君不得意， 況復柳條春。 為客黃金盡， 還家白髮新。 五湖三畮宅， 萬里一歸人。 知禰不能薦， 羞為獻納臣。

1 On the northwest frontier. This poem was probably composed when Wang Wei was serving in the northwest with Cui Xiyi. 2 Lu Zhonglian 魯仲連 was a famous orator of the Warring States period. He became a recluse (poetic, “tread on blue islet”) rather than accept a fiefdom that would cause him to be subordinate to others. 3 The Jiang delta region.

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Your road circles the snow on Heaven Mountain;1 At home will meet autumn with its seaside trees. Lu Zhonglian has yet to be rewarded for his achievements; 8 But for the time being, do not tread on some blue islet!2

8.28 Seeing off Qiu Wei upon his failing the examinations and returning to Jiangdong 3 I feel for you, that you have been disappointed; The more so in this season of willow branches.4 As a stranger here, you’ve spent all your gold;5 4 You return home, with hair just turned white. To the Five Lakes, to your three-mou homestead, You return, one man traveling ten thousand li. I know that you’re a Mi Heng, but could not recommend you; 8 I am ashamed that I’m a censorate official.6

4 Willow branches were presented to people departing, as a poetic wish that they might be detained (“willow” and “detain” are pronounced the same). 5 This echoes a phrase in Zhanguo ce about Su Qin’s 蘇秦 attempt to attract the attention of the King of Qin with numerous letters, all of which were ignored. Soon he had spent all of his money in his efforts to be heard. 6 The third-century scholar Mi Heng 禰衡 was a young genius but also possessed of an unyielding personality. The older scholar Kong Rong 孔融 wrote a famous letter recommending him to Cao Cao when he was still a teenager. Wang is apologizing for not using his own position to further his friend’s career.

314

8.29

漢江臨汎

4

8

楚塞三湘接， 荊門九派通。 江流天地外， 山色有無中。 郡邑浮前浦， 波瀾動遠空。 襄陽好風日， 留醉與山翁。 8.30

登辨覺寺

4

8

竹徑從初地， 蓮峰出化城。 窗中三楚盡， 林上九江平。 輭草承趺坐， 長松響梵聲。 空居法雲外， 觀世得無生。

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8.29 Drifting on the Han River Chu borderlands – the Three Xiang Rivers meet; Jingmen – the nine tributaries join. The river flows beyond Heaven and Earth; 4 The mountain’s color between being and nothingness. The district boroughs float on the farther bank; The river waves shake the distant sky. Wonderful is Xiangyang’s scenery – 8 I’ll stay and get drunk with an old mountain man.

8.30 Climbing to the Monastery of Discerning Enlightenment 1 The bamboo path links with the first stage of the bodhisattva’s course; A city of illusion rises from Lotus Peak.2 From the window, the three lands of Chu stretch to their end; 4 Above the forest, the Nine Rivers level off. Soft grasses accept seated meditators; Tall pines echo with the sound of sutra chants. I dwell in emptiness beyond the cloud of the Dharma, 8 Observe the world, obtain Non-rebirth.

1 The landscape described here suggests that the temple is located at Mount Lu in the central Yangtze valley. 2 City of illusion: in a parable from the Lotus Sutra, a guide conjures an imaginary city to bring comfort to some weary travelers; it serves as a metaphor for skillful means. Mount Lu had a Lotus Peak, though Wang Wei is also suggesting a place fit for preaching sutras as well. In general, the monastery becomes a place of wisdom and skillful means for the traveler set on becoming a bodhisattva.

316

8.31

涼州郊外游望

4

8

野老才三戶， 邊村少四鄰。 婆娑依里社， 簫鼓賽田神。 灑酒澆芻狗， 焚香拜木人。 女巫紛屢舞， 羅襪自生塵。 8.32

觀獵

4

8

風勁角弓鳴， 將軍獵渭城。 草枯鷹眼疾， 雪盡馬蹄輕。 忽過新豐市， 還歸細柳營。 回看射鵰處， 千里暮雲平。

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8.31 Gazing afar on the outskirts of Liangzhou 1 Rustic old men, barely three households: A border village with few neighbors. Whirling, they head toward the village shrine; 4 With pipes and drums they sacrifice to the field god. Sprinkling ale, they give libations to straw dogs; Burn incense, bow before wooden effigies. The shamanka dances a profusion of steps: 8 Dust rises from her silken stockings.

8.32 Observing the hunt The wind is sharp; the horn-tipped bows ring out: The general is hunting at Weicheng. The grass is dry: the hawk’s eye keen; 4 Snow has melted: the horses pace lightly. Suddenly they pass Xinfeng Market,2 Then return to Slender Willow Camp.3 Turn back and look to where the hawk was shot: 8 For a thousand li, the evening clouds are level.

1 Composed 737–738 while in service with Cui Xiyi. 2 A town near the capital, famous for its ale. 3 A training camp near the capital during the Han dynasty, erected by the general Zhou Yafu 周亞夫.

王右丞集卷之九 近體詩 9.1

春日上方即事

4

8

好讀高僧傳， 時看辟穀方。 鳩形將刻杖， 龜殼用支牀。 柳色春山映， 梨花夕鳥藏。 北窗桃李下， 閑坐但焚香。 9.2

汎前陂

4

8

秋空自明迥， 況復遠人間。 暢以沙際鶴， 兼之雲外山。 澄波澹將夕， 清月皓方閒。 此夜任孤棹， 夷猶殊未還。 Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-009

Juan 9: Recent style poems 9.1 Things encountered on a spring day at a mountain monastery They’re fond of reading “The Lives of Eminent Monks”; Often they observe the methods for avoiding grains.1 Figures of doves carved on their staffs, 4 They prop their couches with tortoise shells.2 Willow hues set against the spring hills; Pear blossoms hide the evening birds. By the north window, under peach and plum, 8 I sit idly, just burning incense.

9.2 Drifting on the front lake The autumn sky is bright and high; The more so with people far away. I delight in the cranes at the edge of the sand 4 And the hills that rise beyond the clouds. The limpid wavelets turn tranquil with the dusk; Clear moonlight gleams in the peaceful calm. Tonight I resign myself to a single oar; 8 Drifting and not returning yet.

1 Removing grains from one’s diet is a necessary step in becoming a Daoist Transcendent. 2 Both images refer to ancient Han customs appropriate for the very aged.

320

9.3

游李山人所居因題屋壁

4

8

世上皆如夢， 狂來或自歌。 問年松樹老， 有地竹林多。 藥倩韓康賣， 門容向子過。 翻嫌枕席上， 無那白雲何。 9.4

登河北城樓作

4

8

井邑傅巖上， 客亭雲霧間。 高城眺落日， 極浦映蒼山。 岸火孤舟宿， 漁家夕鳥還。 寂寥天地暮， 心與廣川閒。

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9.3 Traveling to Mountain Recluse Li’s residence; I then wrote this on the wall of the house The world of men is all like a dream; When madness comes, sometimes I sing to myself. I ask the age of the old man under the pines; 4 He has some land, with many bamboo groves. For medicine he asks Han Kang to sell to him;1 His gate will admit Master Xiang when he visits.2 Though I do dislike it, I can’t prevent 8 The white snow from falling on pillow and mat.

9.4 Written when climbing the gate tower at Hebei 3 The town stands above Fu cliff;4 The guesthouse rests among clouds and mist. From the high city wall, I gaze out on the setting sun, 4 And the farther bank, distinct against the gray-green hills. Fire on the riverside – a lone boat passes the night; Fishermen’s houses – evening birds return. Lonely and desolate, twilight on heaven and earth; 8 My mind is as calm as the broad current.

1 See note to 5.3.11. 2 Xiang 向 (or Shang 尚) Ziping 子平 was a Han era man who went off traveling to the five mountains after his family was grown and married. 3 In the Tang district of Shanzhou 陝州 in southwestern Shanxi. 4 Fu Cliff was said to be the home of the Shang era recluse Fu Shuo 傅說.

322

9.5

登裴迪秀才小臺作

4

8

端居不出戶， 滿目望雲山。 落日鳥邊下， 秋原人外閒。 遙知遠林際， 不見此簷間。 好客多乘月， 應門莫上關。 9.6

被出濟州

4

8

微官易得罪， 謫去濟川陰。 執政方持法， 明君無此心。 閭閻河潤上， 井邑海雲深。 縱有歸來日， 多愁年鬢侵。

王右丞集卷之九 近體詩

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9.5 Written when climbing the small terrace of Flourishing Talent Pei Di You don’t leave the door of your settled dwelling; Cloudy hills are everywhere you gaze. The setting sun descends beside the birds; 4 The autumn plain is calm beyond human presence. Afar, I know that from my distant forest edge I cannot see the eaves of your house. You’re fond of many guests who come to enjoy the moon – 8 So your porter never locks the gate.

9.6 I am sent to Jizhou 1 Easy for a minor official to offend; Now I am exiled to the south bank of the Ji River. Those in power have applied the law; 4 An enlightened ruler had no such intentions.2 Village lanes rise above riparian ground; Towns are hidden deep in sea clouds. Even if there is a day for my return, 8 I grieve much at the gray invading my temples.

1 Composed in 721, when first learning of his appointment to distant Jizhou in Shandong. 2 I.e., officials in power are responsible for the poet’s exile, not the emperor.

324

9.7

千塔主人

4

8

逆旅逢佳節， 征帆未可前。 窗臨汴河水， 門渡楚人船。 雞犬散墟落， 桑榆蔭遠田。 所居人不見， 枕席生雲烟。 9.8

使至塞上

4

8

單車欲問邊， 屬國過居延。 征蓬出漢塞， 歸雁入胡天。 大漠孤烟直， 長河落日圓。 蕭關逢候騎， 都護在燕然。

1 Not identified; probably the name of a temple.

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9.7 My host at Thousand Pagodas 1 I encounter a fine season at the hostel; But my journeying sails can’t proceed yet. The windows overlook the waters of the Bian; 4 Boats from Chu cross over by the gates.2 Chickens and dogs are scattered through the village; Mulberry and elm shade the distant fields. I see no one who is living here; 8 From pillow and mat clouds and mist arise.

9.8 Sent to the frontier on a mission A single carriage is investigating the borders, Where the tribute states stretch beyond Juyan.3 Traveling tumbleweeds emerge from the Han frontier; 4 Returning geese enter northern barbarian skies. From the great desert a lone line of smoke rises straight; By the long river the setting sun is round. At Xiao Pass he meets an army scout:4 8 “The Protector-General is at Yanran Mountain.”5

2 This likely takes place near a northern section of the Grand Canal (sometimes given the name of the Bian River, whose course it followed), hence the boats from Chu. 3 Or “[the carriage] passes the tribute state of Juyan,” or “the supervisor of tribute states passes Juyan.” Now in Inner Mongolia. 4 In Ningxia, Yuanzhou prefecture. 5 Now in Inner Mongolia. After a victory against the leader of the Xiongnu, the Eastern Han general Dou Xian 竇憲 proceeded deep into foreign territory and erected a stele commemorating his victory on this mountain (with an inscription by the famous historian Ban Gu 班固).

326

9.9

晚春閨思

4

8

新妝可憐色， 落日卷羅帷。 鑪氣清珍簟， 牆陰上玉墀。 春蟲飛網戶， 暮雀隱花枝。 向晚多愁思， 閒窗桃李時。 9.10

戲題示蕭氏外甥

4

憐爾解臨池， 渠爺未學詩。 老夫何足似， 弊宅倘因之。 蘆笋穿荷葉， 菱花罥雁兒。

王右丞集卷之九 近體詩

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9.9 Boudoir thoughts in late spring Recent make-up, and adorable hue; She rolls up the gauze drapes in the setting sun. Incense from the burner purifies the precious mat; 4 The shadow of the wall ascends the jade stairs. Spring insects fly through the lattice doors, Sparrows at dusk are shaded by the flowering branches. Toward evening she has many melancholy thoughts – 8 By the idle window in the season of peach and plum.

9.10 Composed as a joke and shown to my maternal nephew of the Xiao clan I love that you overlook the pool;1 Your old man never took up verse. I, an old geezer, am hardly good enough to resemble you,2 4 Though perhaps I can leave you my battered old house.3 Reed shoots poke through the lotus leaves; Caltrop flowers snag on goslings.

1 An allusion to the Eastern Han scholar Zhang Zhi 張芝, who studied by a pool and turned the water black with his ink. Wang Wei is saying that the nephew is an avid scholar. 2 See note to 8.2.2. 3 Wei Shu 魏舒 (Jin era) was adopted by the Ning 甯 family, who was told by a geomancer that their house would produce an outstanding nephew.

328

8

郗公不易勝， 莫著外家欺。 9.11

秋夜獨坐

4

8

獨坐悲雙鬢， 空堂欲二更。 雨中山果落， 燈下草蟲鳴。 白髮終難變， 黃金不可成。 欲知除老病， 惟有學無生。 9.12

待儲光羲不至

4

重門朝已啟， 起坐聽車聲。 要欲聞清佩， 方將出戶迎。

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It wasn’t easy for Master Chi to prevail; 8 So don’t end up bullying your maternal relations!1

9.11 Autumn night, sitting alone Alone I sit, grieving over my graying temples. Empty hall, nearing the second watch. In the rain the mountain fruit fall; 4 Under the lamp, weed crickets cry. White hair, impossible to change in the end, Just as gold cannot be created.2 If you wish to know how to rid yourself of old age and illness: 8 There is only the study of Non-rebirth.

9.12 Waiting for Chu Guangxi, who never came The double gates have been open since dawn; I rise, sit down again when I hear the sound of a carriage. It seems like I hear the clear sound of your pendants, 4 Then I go out to welcome you at the door. 1 When Wang Xianzhi 王獻之 and his brother Huizhi 徽之 visited their uncle Chi Yin 郗愔, they always acted with great politeness. After Chi Yin’s son Chao 超 died, they started treating Yin with rudeness. Yin remarked that they wouldn’t dare treat him like that if his son were still alive. 2 A reference to the two main goals of Daoist alchemists: elixirs for immortality, and the secret for turning base metals into gold.

330

8

王右丞集卷之九 近體詩

晚鐘鳴上苑， 疏雨過春城。 了自不相顧， 臨堂空復情。 9.13

聽宮鶯

4

8

春樹遶宮牆， 宮鶯囀曙光。 欲驚啼暫斷， 移處哢還長。 隱葉棲承露， 排花出未央。 游人未應返， 為此思故鄉。 9.14

早朝 柳暗百花明， 春深五鳳城。

1 Bronze pillars erected by Emperor Wu of the Han for the collection of condensed dew (the dew was used for the decoction of immortality elixirs).

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Evening bells ring in the upper garden; Sparse rain passes over the city walls in spring. I understand now that we won’t see each other – 8 I stand in the reception hall – again, my feelings all in vain.

9.13 Listening to orioles in the palace Spring trees surround the palace walls, And palace orioles warble in the morning light. Just startled, their cry is halted for a moment; 4 They move, their prolonged chirping resumes. Hidden in leaves, they nest on the dew-collecting pillar;1 Pushing aside flowers, they emerge from Weiyang Palace.2 A traveler who has yet to return, 8 Because of this, longs for home.

9.14 Early dawn Willows are dark, all the various flowers bright; Spring is deep in Five Phoenix City.3

2 An imperial palace of the Han era. 3 During the reign of the mythical Shao Hao 少昊, five phoenixes appeared, each of different colors, to dance on the capital city walls. This is a poetic locution for the capital.

332

4

8

王右丞集卷之九 近體詩

城烏睥睨曉， 宮井轆轤聲。 方朔金門侍， 班姬玉輦迎。 仍聞遣方士， 東海訪蓬瀛。 9.15–9.17

愚公谷三首（青龍寺與黎昕戲題） 1.

4

愚谷與誰去， 唯將黎子同。 非須一處住， 不那兩心空。 寧問春將夏， 1 The famous scholar and jester of Emperor Wu’s during the Han. For Gold Horse Gate, see note to 4.8.4. 2 A court lady during the reign of Emperor Cheng of the Western Han renowned for her virtue. She is most famous for supposedly composing the poem “Song of Resentment”怨歌行 lamenting her loss of the ruler’s favor. 3 Reference to Emperor Wu’s desire to find the secret of immortality – here, by employing magicians (“masters of methods”) to find the islands of the Transcendents. This poem may be a satire on Xuanzong’s similar Daoist interests. 4 Name for a residence of a recluse. The Shuo yuan has original story: “Duke Huan 桓 of Qi went out hunting, and entered a valley in pursuit of a deer. He saw an old man and asked him, ‘What valley is this?’ He replied, ‘It’s the Valley of Master Foolish.’ ‘Why?’ ‘It’s named after me.’ ‘You don’t look so foolish, as far as I can

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City crows – dawn on the parapets; 4 Palace well – sound of the sweep.

Dongfang Shuo attends at Gold Horse Gate,1 Ban Jieyu greets his carriage of jade.2 I hear that he still is sending masters of methods 8 To the eastern sea to find the isles of Peng and Ying.3

9.15–9.17 The Valley of Master Foolish: three poems 4 (written in jest with Li Xin at Qinglong Monastery)

1. Who will go to Foolish Valley with me? I can only go with Master Li. Not because we must live in the same place – 4 Rather, we have no choice, because both our minds are empty. Then why ask if it’s spring or summer,

see. How is that naming it after you?’ ‘Let me explain. I once possessed a cow. It gave birth to a heifer, and when it grew up I sold it and bought a colt. A young man said, “A cow can’t give birth to a horse.” And he took the colt away from me. A neighbor heard of this and thought I was foolish, and so he named this valley the Valley of Master Foolish.’ Duke Huan replied, ‘You really were stupid! Why did you give him the colt?’ He then went home. The following morning he told this to Guan Zhong 管仲. Guan Zhong straightened the folds in his robe and bowed twice. ‘I am the foolish one. If a Yao had been on the throne and a Jiu Yao was acting as minister of justice, would there be anyone stealing colts? Then if an old man encountered aggression such as this, he would not have given up his colt. He gave it up because he knew that the system was unfair. Allow me to withdraw and rectify things.’”

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誰論西復東。 不知吾與子， 若箇是愚公。 2.

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吾家愚谷裏， 此谷本來平。 雖則行無跡， 還能響應聲。 不隨雲色暗， 只待日光明。 緣底名愚谷， 都由愚所成。 3.

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借問愚公谷， 與君聊一尋。 不尋翻到谷， 此谷不離心。 行處曾無險， 看時豈有深。 寄言塵世客， 何處欲歸臨。

王右丞集卷之九 近體詩

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And who debates about going west or east? But I don’t know whether it’s you or I 8 Who can be Master Foolish there.

2. My house is in Foolish Valley – But this valley has always been flat. And even though my actions leave no traces, 4 I can still respond to others like an echo to a sound. This place doesn’t need the clouds to darken; And it just waits for the sun to brighten up. Why is it called Foolish Valley? 8 It’s becomes that way if you act foolish.

3. Inquiring after the Valley of Master Foolish, For a time I go seeking with you. But don’t seek it and you’ll get there anyway – 4 Because this valley isn’t separate from the mind. Never a path there that’s treacherous; There are no depths when you look. I send word to those in the dusty world – 8 Where is it you’re planning on going?

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9.18

雜詩

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雙燕初命子， 五桃新作花。 王昌是東舍， 宋玉次西家。 小小能織綺， 時時出浣紗。 親勞使君問， 南陌駐香車。 9.19

過秦皇墓 （時年十五）

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古墓成蒼嶺， 幽宮象紫臺。 星辰七曜隔， 河漢九泉開。 有海人寧渡， 無春雁不迴。

1 Conventional handsome man in many Tang poems. 2 A Warring States poet from Chu famous for his physical beauty. 3 A trope taken from yuefu poems describing a lovely girl named Mochou 莫愁.

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9.18 (Poem without topic) A pair of swallows first call for their chicks; The five peach trees have just bloomed. Wang Chang is her neighbor to the east;1 4 Song Yu occupies the western house.2 When very little she could already weave patterned silks;3 From time to time she goes out to wash gauze. She personally compels the emissary to inquire, 8 As he halts his fragrant carriage in the southern lane.4

9.19 Visiting the tomb mound of the First Emperor (composed at fifteen) The old tomb mound turned to a green ridge; This underworld palace mimics the Violet Terrace.5 Stars and planets – these seven luminaries are in their places; 4 The river of stars spread out over the Nine Streams.6 There is a sea, but what man would cross it?7 No spring here – geese will not return.

4 See note to 5.18. 5 Violet Terrace: both the name of an imperial palace and a term for Daoist palaces in Heaven, so this may be mocking the Qin emperor’s desire for eternal life. 6 Descriptions of the tomb note that stars and planets were painted on the roof (the Seven Luminaries are the sun, moon, and five known planets). Nine Streams is a term for the underworld. 7 The tomb was said to contain a lake of mercury. This may also refer to the emperor’s futile attempts to discover the islands of the immortals in the eastern sea.

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更聞松韻切， 疑是大夫哀。 9.20–9.23

故太子太師徐公挽歌四首 1.

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功德冠群英， 彌綸有大名。 軒皇用風后， 傅說是星精。 就第優遺老， 來朝詔不名。 留侯常辟穀， 何苦不長生。 2.

謀猷為相國， 翊贊奉乘輿。 1 See note to 7.8.4. 2 This was Xiao Song 蕭嵩, appointed to this position in 736. He died in 749. “Coffin Pulling Song” is a form of conventional dirge. 3 The Yellow Emperor discovered his minister Feng Hou after a prophetic dream revealed the man’s name to him. When Fu Shuo, a minister of the Shang emperor Wuding died, he became a star in the “tail” constellation.

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And I also hear the sharp harmony of the pine trees, 8 That seems like a lament from some minister of state.1

9.20–9.23 Four coffin-pulling songs for the Grand Preceptor of the Heir Apparent, the Duke of Xu 2

1. His achievement and conduct surpassed all worthy men; Embracing all things, he had great renown. The Yellow Emperor made use of Feng Hou, 4 And Fu Shuo became the spirit of a star.3 He retired to his estate, an old statesman honored; When he came to court, an edict allowed him to omit his name.4 The Marquis of Liu always avoided grains; 8 So how could it be that he was not long-lived?5

2. Devising plans, he served the state as minister; He assisted the ruler, attending upon his carriage.

4 Officials were required to give their name and position on any documents they submitted at court; this was waived in the case of particularly honored or highranking ones. 5 The Han minister Zhang Liang 張良 practiced many proto-Daoist habits for the sake of his health, including avoiding eating grains. Xiao Song was also a devout Daoist.

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劍履升前殿， 貂蟬託後車。 齊侯疏土宇， 漢室賴圖書。 僻處留田宅， 仍纔十頃餘。 3.

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舊里趨庭日， 新年置酒辰。 聞詩鸞渚客， 獻賦鳳樓人。 北首辭明主， 東堂哭大臣。 猶思御朱輅， 不惜汙車茵。

1 This line is probably meant to state simply that the emperor enfeoffed Xiao Song in a manner similar to the ancient Zhou rulers. 2 When the Qin was overthrown and Liu Bang 劉邦 (the future emperor Gaozu) and his allies entered the capital, Liu Bang’s minister Xiao He 蕭何 was careful to obtain and then hide away Qin’s official documents – which later proved of great use when Liu founded the Han. 3 Simurgh Islet: poetic designation of the Chancellery.

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Allowed to keep sword and shoes when ascending the throne hall, 4 In marten and cicada pin he was entrusted to the entourage.

Made Marquis of Qi, the emperor allotted him land;1 The House of Han relied on the documents he procured.2 He only kept a farm for himself in a remote region, 8 Barely ten or so hectares in size.

3. In his old village, he was tutored by his father; And when each New Year came, it was a time for holding banquets. Hearing poems, he was a sojourner on the Simurgh Islet;3 4 Presenting rhapsodies, a man in the Phoenix Mansions.4 With head buried toward the north, he bids leave of his enlightened lord;5 In the eastern hall they mourn the great minister.6 I still remember him driving his vermilion carriage, 8 Not caring if his cushions were soiled.7

4 Phoenix Mansions: a designation of residence of imperial princesses. This may be a reference to Xiao Heng 衡, Xiao Song’s son, who married a Tang princess. 5 Standard burial procedure, according to the Liji. 6 Ritual specified that rulers should mourn those who have died in the eastern hall of the palace. 7 Alluding to the Western Han official Bing Ji 丙吉. His carriage driver once got drunk and threw up in Bing’s carriage. Bing refused to dismiss him, saying that putting up with some soiled cushions was better than destroying the man’s livelihood.

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4.

4

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久踐中台座， 終登上將壇。 誰言斷車騎， 空憶盛衣冠。 風日咸陽慘， 笳簫渭水寒。 無人當便闕， 應罷太師官。 9.24–9.26

故西河郡杜太守輓歌三首 1.

4

天上去西征， 雲中護北平。 生擒白馬將， 連破黑雕城。

1 The middle of the three asterisms referred to as the Three Eminences; they correspond to the high government positions known as the Three Dukes (the middle one being the Director of Works, later associated with Councilor-in-Chief ). 2 Alludes to Xiao’s time as Military Commissioner of Hexi. 3 The scenery surrounding the funeral procession.

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4. Long he trod the Central Eminence asterism,1 In the end he ascended to the altar of commander-in-chief.2 Who would think he would sever himself from war carriages and cavalry; 4 And we remember in vain this illustrious official. The scenery in Xianyang is dreary; Reeds and flutes are cold along the Wei waters.3 No one is appropriate to fill his position; 8 Best to leave vacant the post of Grand Preceptor.

9.24–9.26 Three coffin-pulling songs for the Late Prefect Du of Xihe Commandery 4

1. He departed on a western campaign, riding off into the distant sky; The Yunzhong prefect guarded Beiping.5 He captured the White Horse general alive;6 4 In succession destroyed the cities of the men with scarred foreheads.7

4 The subject is Du Xiwang 杜希望, the father of the historian Du You 佑. He was active as a military official on the frontier. There are also four coffin-pulling songs for him by Cen Shen. He died ca. 746. 5 Reference to two Han military officials whose competence kept the Xiongnu from attacking their prefectures: Li Guang 李廣 at Beiping, and Wei Shang 魏尚 at Yunzhong. 6 A Xiongnu leader killed by Li Guang. 7 In pre-imperial times, men of Wu were said to blacken their teeth and scarify their foreheads. Here, general term for barbarians.

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忽見芻靈苦， 徒聞竹使榮。 空留左氏傳， 誰繼卜商名。 2.

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返葬金符守， 同歸石窌妻。 卷衣悲畫翟， 持翣待鳴雞。 容衛都人慘， 山川駟馬嘶。 猶聞隴上客， 相對哭征西。 3.

4

塗芻去國門， 祕器出東園。 太守留金印， 夫人罷錦軒。 1 Term for Du; allusion to the tally system of issuing military orders common in early China. 2 Alluding to Du Yu 杜預, who composed his commentary on the Zuo zhuan only after an outstanding military career. 3 Confucius’s disciple Bu Shang later taught in Fenzhou, located at Xihe.

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Suddenly we suffer from seeing the straw funeral effigies, In vain we hear now of the glory of the emissary with bamboo tallies.1 Only his commentary on Master Zuo has been left to us;2 8 Who now will continue the fame of Bu Shang?3

2. The prefect of the metal tally comes back to be buried, Returning together with Shiliu’s wife.4 Rolling up her robes, we lament her pheasant feather ornaments;5 4 Holding our funeral fans, we await cockcrow. By the ceremonial guard the capital citizens are anguished; By hills and streams the teams of horses whinny. Still I hear that the men of Longshang 8 Face one another and sob for the West-Pacifying General.6

3. The clay funeral carriage and its straw effigies leave the capital gate; His coffin emerges from the palace’s East Garden. The prefect leaves behind his metal seal of office; 4 His lady has given up her carriage with brocade curtains. 4 Zuo zhuan, Duke Cheng 2 tells of a woman fleeing an enemy army who first inquired whether the marquis and the army commander (her father) had successfully escaped capture; only after learning they were safe did she seek to escape herself. The marquis honored her sense of propriety and rewarded her husband with the city of Shiliu. This suggests that Du was brought home to be buried with his wife. 5 This refers to the earlier mourning for Du’s wife. 6 Comparing Du to Latter Han general Geng Bing 耿秉, who served at Liangzhou and was popular with the local Xiongnu, who bitterly mourned his death.

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旌旄轉衰木， 簫鼓上寒原。 墳樹應西靡， 長思魏闕恩。 9.27–9.28

故南陽夫人樊氏輓歌二首 1.

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錦衣餘翟茀， 繡轂罷魚軒。 淑女詩長在， 夫人法尚存。 凝笳隨曉旆， 行哭向秋原。 歸去將何見， 誰能返戟門。 2.

石窌恩榮重， 金吾車騎盛。 1 A Han prince died out in his fief, still hoping that he could return to the capital. After he died, all of the trees on his grave fell to the west in the direction of the capital.

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Banners turn toward the withered trees; Flutes and drums rise from the cold moor. The trees on his mound ought to fall to the west, 8 For he always thought of the grace granted from the palace watchtowers.1

9.27–9.28 Two coffin-pulling songs for the late Madam Fan, Duchess of Nanyang

1. Left behind – her carriage in brocade with pheasant feather screens; Left too her carriage with carved wheel hubs and fish-scale patterns. The poem about the virtuous woman will exist forever;2 4 And the lady’s model behavior is still preserved. The slow and murmuring pipes follow the dawn pennants, We walk sobbing toward the autumn moors. When we return again, what will we see? 8 Who could go back to her home’s halberd gate?3

2. The honor bestowed on Shiliu was substantial;4 Carriages and riders from the Imperial Insignia Guards are plentiful.5 2 Reference to the epithalamium of Shijing 1. 3 Officials and noblemen of a certain rank were allowed to erect a gate made of halberds to display their status. 4 See note on 9.25.2. 5 Madam Fan’s husband was a commander of the right Imperial Insignia guard.

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將朝每贈言， 入室還相敬。 疊鼓秋城動， 懸旌寒日映。 不言長不歸， 環珮猶將聽。 9.29–9.30

吏部達奚侍郎夫人寇氏輓二首 1.

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束帶將朝日， 鳴環映牖辰。 能令諫明主， 相勸識賢人。 遺挂空留壁， 迴文日覆塵。 金蠶將畫柳， 何處更知春。

1 Her husband was Daxi Xun 達奚珣, who was later executed for surrendering to An Lushan. Written ca. 743–745. 2 This image is drawn from one of Pan Yue’s poems mourning the death of his wife.

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Every time he went to court, she would give him advice; 4 When he came home again, they would treat each other with respect.

Beating drums – the city walls in autumn shake; The cold sun shines on the hanging funeral banners. Silent, we do not return for a long time; 8 We still listen for the sound of her jade waist pendants.

9.29–9.30 Two coffin-pulling songs for Madam Kou, the wife of Vice Minister Daxi of the Ministry of Personnel 1

1. She tied his sash on days when he went to court, And his waist pendants would shine in the dawn light through the window. She could make him remonstrate with an enlightened lord, 4 And persuade him to recognize worthy men. Hangings she left behind vainly remain on the walls;2 Her palindrome poem daily gathers dust.3 Gold silkworms and painted willow –4 8 When will she ever know the spring season again?

3 Alludes to a famous example of female authorship: The fourth-century woman Su Hui 蘇蕙 composed a palindrome of 841 characters into a brocade and sent it to her unfaithful husband Dou Tao 竇滔. 4 Gold ornaments in the shape of silkworms were often buried with the dead in early times, and later became a stand-in for burial objects in general. A “painted willow” was a form of funeral carriage.

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2.

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女史悲彤管， 夫人罷錦軒。 卜塋占二室， 行哭度千門。 秋日光能澹， 寒川波自翻。 一朝成萬古， 松柏暗平原。 9.31–9.35

恭懿太子輓挽歌五首 1.

何悟藏環早， 纔知拜璧年。 翀天王子去，

1 In Zhou times, there were female scribes appointed to record the actions of the queen. Later on, this became a general term for female scribes. They characteristically employed a crimson-colored writing brush, which later became a general symbol for female authorship. 2 The two peaks of Mount Song. 3 The twelfth son of Suzong, Zhao 佋, who died in 760 at the age of eight. He was posthumously granted the title of Grand Prince and the name Gongyi. 4 When Yang Hu 羊祜 was a child, he requested that his nurse give him a gold ring that he claimed to own. When the nurse replied that he had no such ring, he went to a neighbor’s house and found a buried ring that was the possession

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2. The female scribes lament with their crimson brushes;1 The lady has surrendered her brocade carriage. They divined a grave plot located at the Two Houses;2 4 We walk sobbing past a thousand gates. The light is so pale from the autumn sun; The waves of the cold stream topple down. One morning turns into an eternity; 8 Pine and cypress are dark on the level plain.

9.31–9.35 Five coffin-pulling songs for Crown Prince Gongyi 3

1. How early he became aware of buried rings!4 He barely knew the year for worshipping the jade disk.5 Soaring into the sky, Wangzi Qiao has departed;6

of a son who had died there earlier. People speculated that he was the reincarnation of the boy. Here it seems to be a general comment on the late prince’s cleverness. 5 Zuo zhuan Duke Zhao 13: King Gong 共 could not decide which of his five sons should be appointed heir apparent. He secretly buried a jade disk at a shrine and prayed that the spirits would make the appropriate son worship at the place where it was buried. Only the youngest child, the future King Ping 平, worshipped at that very spot. 6 The Transcendent Wangzi Qiao 王子喬 was originally the crown prince Jin 晉 of King Ling 靈 of Zhou. He was fond of playing the reed organ. Later he disappeared, riding a white crane.

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對日聖君憐。 樹轉宮猶出， 笳悲馬不前。 雖蒙絕馳道， 京兆別開阡。 2.

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蘭殿新恩切， 椒宮夕臨幽。 白雲隨鳳管， 明月在龍樓。 人向青山哭， 天臨渭水愁。 雞鳴常問膳， 今恨玉京留。

1 After the Jin court fled the north in the early fourth century, the Emperor Ming 明 when still a child was asked whether the sun or the lost capital of Chang’an was closer. First he replied, “Chang’an, because I have never heard of anyone coming from the sun.” Then he changed his answer and said, “The sun, because I can see it, but I can’t see Chang’an.” 2 When the Han emperor Cheng 成 was a boy, he was summoned by his father Emperor Yuan 元. He was late in attending on his father because he refused to take a shortcut that would make him cross a road reserved for the emperor’s

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4 When his son faced the sun, the sagely lord treasured him.1

Winding through the trees, he has already left the palace; The nomad fifes grieve – the horses refuse to go on. Though he was permitted to cross the imperial way, 8 The capital must now open a separate funeral lane for him.2

2. In thoroughwort halls the recent favor is earnest; In pepper palace, evening mourning is profound.3 The white clouds follow his phoenix pipes,4 4 The bright moonlight remains at Dragon Gate tower.5 People sob, facing the green hills; The sky grieves, looking down on the Wei waters. At cock-cry, he would always ask about his parents’ meals;6 8 Now we mourn that the Jade Capital has detained him.7

carriage. His father, impressed, issued an edict granting him special permission to do so. 3 Both terms for the women’s residence in the palace. “Recent favor” refers to the posthumous granting of crown prince status. 4 See note to 9.31.3. 5 Dragon Gate tower: Where the prince had lived in the palace. 6 Alludes to a description of King Wen in the Liji that shows him inquiring after his father’s health at earliest dawn and making sure that his meals pleased him. 7 See note to 1.3.6.

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3.

4

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騎吹凌霜發， 旌旗夾路陳。 禮容金節護， 冊命玉符新。 傅母悲香褓， 君家擁畫輪。 射熊今夢帝， 秤象問何人。 4.

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蒼舒留帝寵， 子晉有仙才。 五歲過人智， 三天使鶴催。 心悲陽祿館， 目斷望思臺。 若道長安近， 何為更不來。 1 Gold-tallied one – refers to a high ranking official. Here, probably refers to the Metropolitan Governor, who was ordered by the emperor to oversee the prince’s funeral. 2 A reference to posthumous honors. 3 Zhao Jianzi 趙簡子 (Spring and Autumn era) during an illness had a visionary dream in which he went to the palace of God on High (di) and shot two bears. 4 Cao Chong 曹沖, a son of Cao Cao’s, was known to be particularly clever, though he died only at the age of twelve. When Cao Cao was given an elephant and was

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3. Cavalry music comes forth, braving the frost; Pennants are displayed, lining the road. The gold-tallied one guards the standards of ritual;1 4 The emperor has newly made him crown prince with a jade tally.2 His godfather and his nurse grieve over his scented swaddling, The lord’s household throngs around the painted carriage wheels. Now he shoots a bear as he dreams of God on High;3 8 Whom now can we ask about weighing an elephant?4

4. Cangshu kept the emperor’s affection after his death;5 The son Jin had the talent of a Transcendent.6 At four years old, he surpassed others in wisdom; 4 The Three Heavens have sent a crane to hurry him away.7 His mother’s heart grieves over Yanglu lodge;8 His father strains to make out the Longing Terrace.9 If he said that Chang’an is nearby, 8 Why is it that he comes no more?10

wondering how it could be weighed, Chong suggested putting it in a boat, marking how far down the boat sank, then filling the boat with weighable things until it reached the same level. 5 Cao Chong (see 9.33.8). His polite name was Cangshu. 6 See note to 9.31.3. 7 In one Daoist cosmological model, the Heavens are divided into “Three Clarities”: Jade Clarity, Highest Clarity, and Great Clarity. 8 In the Han, the Yanglu Lodge was where palace ladies gave birth. 9 Liu Ju 劉據, the crown prince of Emperor Wu of the Han, was unjustly accused of witchcraft and eventually hanged himself. The emperor, when he discovered his son’s innocence, built “Longing for My Son Terrace” (si zi tai) on the location of his death. 10 See note to 9.31.4.

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西望昆池闊， 東瞻下杜平。 山朝豫章館， 樹轉鳳凰城。 五校連旗色， 千門疊鼓聲。 金環如有驗， 還向畫堂生。

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5. To the west we gaze toward the breadth of Kunming Lake; To the east, look toward the plain below Duling. The hills face the Yuzhang Lodge; 4 The trees turn about Phoenix city.1 The sight of the linked banners of the Five Colonels,2 The sound of drums beating at a thousand gates: If the story of the gold ring holds true, 8 He will be born once more in painted halls.3

1 These are all poetic Han-era names for places around the capital. 2 Five Colonels were five army officers prominent in the Han army. Here, indicates the participation of the military at the funeral. 3 See note to 9.31.1.

王右丞集卷之十 近體詩

10.1

奉和聖製從蓬萊向興慶閣道中留春雨中 春望之作應制

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渭水自縈秦塞曲， 黃山舊繞漢宮斜。 鑾輿迥出仙門柳， 閣道迴看上苑花。 雲裏帝城雙鳳闕， 雨中春樹萬人家。 為乘陽氣行時令， 不是宸游重物華。

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-010

Juan 10: Recent style poems

10.1 Respectfully harmonizing with the imperial composition “On the covered walkway from Penglai Palace to Xingqing Palace, detaining spring: gazing out on the rain”: to imperial command The Wei waters bend as they turn about the Qin frontiers; Yellow Mountain as of old inclines and coils around the Han Palace.1 His simurgh carriage emerges afar from the willows at the Transcendent’s gate; 4 From the covered walkway he turns and sees the imperial garden flowers. Amid the clouds in the emperor’s city – paired phoenix gate-towers; In the rain, spring trees – ten thousand people’s homes. Taking advantage of the spring air, he has issued a timely command – 8 It is not an imperial excursion just because he values the scenery!

1 Site of a palace in Han times.

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王右丞集卷之十 近體詩

10.2

大同殿生玉芝龍池上有慶雲百官共睹聖恩 便賜宴樂敢書即事

4

8

欲笑周文歌宴鎬， 遙輕漢武樂橫汾。 豈如玉殿生三秀， 詎有銅池出五雲。 陌上堯樽傾北斗， 樓前舜樂動南薰。 共歡天意同人意， 萬歲千秋奉聖君。

10.3

敕賜百官櫻桃（時為文部郎中）

4

芙蓉闕下會千官， 紫禁朱櫻出上蘭。 纔是寢園春薦後， 非關御苑鳥銜殘。

1 A song attributed to Shun: “The warmth of the south wind / can relieve my people’s anger.”

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10.2 Angelica appeared growing at the Datong Hall, and auspicious clouds were seen over the Dragon Pool. This was seen by all the court officials. The sagely ruler then graciously granted a banquet and music. I dared write describing what I saw there. One will smile at King Wen of the Zhou, singing and banqueting at Hao, Scorn that long ago Emperor Wu of the Han played music in crossing the Fen. How could these compare with a thrice-flowering herb arising from the jade halls? 4 How could they have had brass rain-basins giving rise to five-colored clouds? In the lanes the northern dipper is tipped into Yao’s goblets; Before the hall, Shun’s music performs “southern warmth.”1 Together we delight that heaven’s and men’s intentions are the same; 8 For ten thousand years, a thousand autumns, we attend on our sagely lord.

10.3 Cherries granted to the court officials by the emperor (at the time serving as a director in the Ministry of Personnel) Below the hibiscus gate-towers the thousand officials gather; A vermillion cherry tree of the Purple Tenuity has emerged from Shanglan Belvedere garden.2 It is just after the presentation of spring fruit at the imperial mausolea – 4 It has nothing to do with feeding leftovers to the imperial garden birds.

2 Purple Tenuity: constellation linked with the imperial palace, so substitute for the palace itself. The Shanglan Belvedere was a Han-era palace structure with attached gardens.

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王右丞集卷之十 近體詩

歸鞍競帶青絲籠， 中使頻傾赤玉盤。 飽食不須愁內熱， 大官還有蔗漿寒。 10.3a

崔興宗： 和王維敕賜百官櫻桃

4

8

未央朝謁正逶迤， 天上櫻桃錫此時。 朱實初傳九華殿， 繁花舊雜萬年枝。 全勝晏子江南橘， 莫比潘家大谷梨。 聞到令人好顏色， 神農本草自應知。

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Returning saddles compete in carrying blue-thread-handled baskets; Court eunuchs repeatedly pour them out from red jade plates. Eating our fill, no need to worry that we’ll contract a fever;1 8 The Court Provisioners still have chilled cane sugar juice for us.

10.3a Cui Xingzong: Harmonizing with Wang Wei: “Cherries granted to the court officials by the emperor” The court audience at Weiyang palace windingly advances; This is when Heaven above bestows us with a cherry tree. Its vermilion fruit just now are brought from Jiuhua Hall; 4 Its profuse blossoms were mixing in with the branches of the holly trees. They surpass by far Master Yan’s oranges south of the Jiang; Don’t bother to compare them with the Pan estate Great Valley pears.2 I’ve heard it said that the fruit can put one in a good mood; 8 It should be known about in Shennong’s Materia Medica.3

1 Eating too many cherries was said to generate excessive warm qi in the body. 2 In his “Living in Idleness” rhapsody, Pan Yue mentions the pears of “Sir Zhang’s Great Valley,” reputed to be particularly sweet. 3 Han dynasty pharmacological work.

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10.4

敕借岐王九成宮避暑應教

4

8

帝子遠辭丹鳳闕， 天書遙借翠微宮。 隔窗雲霧生衣上， 卷幔山泉入鏡中。 林下水聲喧語笑， 巖間樹色隱房櫳。 仙家未必能勝此， 何事吹笙向碧空。 10.5

和賈舍人早朝大明宮之作

4

絳幘雞人送曉籌， 尚衣方進翠雲裘。 九天閶闔開宮殿， 萬國衣冠拜冕旒。 日色纔臨仙掌動， 香煙欲傍袞龍浮。

王右丞集卷之十 近體詩

Juan 10: Recent style poems

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10.4 The emperor has loaned the Prince of Qi the Jiucheng Palace for avoiding the heat: at princely command The imperial prince has distantly retreated from the cinnabar phoenix watchtowers; An imperial order lends him afar this palace in azure mists. Beyond the windows, the clouds and mist seem to rise from our clothes; 4 As we roll up the curtains, the mountain stream enters into the mirrors. Below the wood, the sound of water drowns out speech and laughter; Before the cliffs, the color of the trees conceals the window lattices. The homes of Transcendents would not necessarily be able to surpass this; 8 So why should Wangzi Qiao play his reed organ and ascend into the jade-green sky?1

10.5 Harmonizing with Secretariat Drafter Jia: “Morning audience at the Daming Palace” The scarlet-turbaned rooster-man transmits the dawn tally;2 The Wardrobe Steward has just presented the robes with their kingfisher-feather clouds. The Grand Gate to the Nine Heavens has just opened the palace halls; 4 Officials from the myriad lands bow before His coronet tassels. Sunlight just now moves over the Immortal’s palms;3 Incense smoke is floating beside the imperial dragon robes.

1 See note to 9.31.3. 2 A guard given the task of announcing the coming of dawn. The tally here is one of the arrows used to mark time in the palace clepsydras. 3 Dew-collecting statues; see note to 9.13.5.

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王右丞集卷之十 近體詩

朝罷須裁五色詔， 珮聲歸向鳳池頭。 10.5a

賈至：早朝大明宮呈兩省僚友

4

8

銀燭朝天紫陌長， 禁城春色曉蒼蒼。 千條弱柳垂青瑣， 百囀流鶯遶建章。 劍佩聲隨玉墀步， 衣冠身惹御爐香。 共沐恩波鳳池裏， 朝朝染翰侍君王。 10.5b

杜甫： 奉和賈至舍人早朝大明宮

4

五夜漏聲催曉箭， 九重春色醉仙桃。 旌旗日暖龍蛇動， 宮殿風微燕雀高。 1 Both Wang Wei and Jia Zhi had official duties drafting government documents. Phoenix Pool was a poetic cognomen for the Secretariat.

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When the audience is over, we must trim our five-colored fiats; 8 The sound of our pendants returns to the Phoenix Pool.1

10.5a Jia Zhi: Morning audience at the Daming Palace: shown to my two colleagues at the office Silver tapers face the sky; the capital lanes are long. In the forbidden city spring colors are gray in the dawn. A thousand branches of fragile willows hang down over the blue chain-patterned gates;2 4 With a hundred trills the sweet-throated orioles surround the Jianzhang palace.3 Tinkle of sword-pendants follow the tread on jade stairs; Robed and capped forms brush up against the imperial burner incense. Together we bathe in the waves of His grace in Phoenix Pool; 8 Morning after morning we stain our brushes in the service of our lord.

10.5b Du Fu: Respectfully harmonizing with Drafter Jia Zhi: “Morning audience at the Daming Palace” At the fifth watch, the clepsydra’s sound hastens the dawn arrow; Autumn colors in the nine-layer palace makes drunk the Transcendents’ peaches. The sun warms the pennants as their snakes and dragons tremble; 4 The wind is gentle in palace halls as swallows and sparrows fly high.

2 See note to 8.8.8. 3 See note to 7.1.4.

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王右丞集卷之十 近體詩

朝罷香煙攜滿袖， 詩成珠玉在揮毫。 欲知世掌絲綸美， 池上于今有鳳毛。 10.5c

岑參： 奉和中書舍人賈至早朝大明宮

4

8

雞鳴紫陌曙光寒， 鶯囀皇州春色闌。 金闕曉鐘開萬戶， 玉階仙仗擁千官。 花迎劍珮星初落， 柳拂旌旗露未乾。 獨有鳳皇池上客， 陽春一曲和皆難。

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Audience ended – incense smoke fills our sleeves; Verses finished – pearls and jades come from flourished writing brushes. If you want to know generations in charge of the beauty of silken threads: 8 Until now there has been phoenix down on the pool.1

10.5c Cen Shen: Respectfully harmonizing with Secretariat Drafter Jia Zhi: “Morning audience at the Daming Palace” The cock crows over the capital lanes; the daybreak light is chill. Orioles trill in the imperial precincts; spring hues are waning. By gold watchtowers the dawn bells open ten thousand doors; 4 On the jade stairs, Transcendents’ standards cause to throng a thousand officials. Blossoms greet sword-pendants as the stars begin to set; Willows brush the pennants – the dew has yet to dry. Alone there is a man from Phoenix Pool – 8 His single song of “Rising Spring” is a challenge to match!2

1 “Silken threads” – the elegant writing on government edicts. Du Fu is complimenting Jia and his father, who also served as a Secretary. 2 “Rising Spring” was said to be a song so elegant it could only be matched by a dozen or so people. This is complimenting Jia Zhi.

370

王右丞集卷之十 近體詩

10.6

和太常韋主簿五郎溫湯寓目

4

8

漢主離宮接露臺， 秦川一半夕陽開。 青山盡是朱旗繞， 碧澗翻從玉殿來。 新豐樹裏行人度， 小苑城邊獵騎迴。 聞道甘泉能獻賦， 懸知獨有子雲才。 10.7

苑舍人能書梵字兼達梵音皆曲盡其妙戲 為之贈

4

名儒待詔滿公車， 才子為郎典石渠。 蓮花法藏心懸悟， 貝葉經文手自書。

1 The springs at Mount Li were close to a site where Emperor Wen of the Han had erected an “open terrace” for observing astronomical phenomena. 2 Reference to a rhapsody composed by the Han poet and philosopher celebrating a detached imperial palace.

370

4

8

4

王右丞集卷之十 近體詩

Juan 10: Recent style poems

10.6

10.6

和太常韋主簿五郎溫湯寓目

Harmonizing with Recorder Wei Wulang of the Court of Imperial Sacrifices: “Things seen at the warm springs”

漢主離宮接露臺， 秦川一半夕陽開。 青山盡是朱旗繞， 碧澗翻從玉殿來。 新豐樹裏行人度， 小苑城邊獵騎迴。 聞道甘泉能獻賦， 懸知獨有子雲才。

The Han ruler’s detached palace connects with an open terrace;1 Half of the Qin rivers are revealed in the evening light. The green hills are all surrounded by vermilion pennants; 4 The jade-green streams on the contrary turn through the jade halls. Travelers cross amid the Xinfeng trees; Mounted hunters return beside the small garden town. I’ve heard it said that Yang Xiong was able to present a rhapsody on Sweet Springs, 8 And I suppose that only you are possessed of his talent.2

10.7

10.7

苑舍人能書梵字兼達梵音皆曲盡其妙戲 為之贈

Secretariat Drafter Yuan can write Sanskrit and understands its sounds. I playfully wrote this to fathom fully the marvelousness of this and presented it to him.

名儒待詔滿公車， 才子為郎典石渠。 蓮花法藏心懸悟， 貝葉經文手自書。

1 The springs at Mount Li were close to a site where Emperor Wen of the Han had erected an “open terrace” for observing astronomical phenomena. 2 Reference to a rhapsody composed by the Han poet and philosopher celebrating a detached imperial palace.

371

Esteemed scholars awaiting their summons fill the Gate Traffic Control Office;3 You, a talented man, serve as a Director, and preside over the Stone Channel chamber.4 Your mind alone has awakened to the Lotus Flower tripitaka; 4 Your own hand can copy the writings of sutras on pattra palm leaves.

3 Originally a Han institution; it was in charge of accepting memorials, tribute articles, and vehicles used to fetch those summoned to court. 4 I.e., the imperial library.

372

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王右丞集卷之十 近體詩

楚辭共許勝揚馬， 梵字何人辨魯魚。 故舊相望在三事， 願君莫厭承明廬。 10.7a

苑咸: 酬王維（並序） 王員外兄以予嘗學天竺書。有戲題見贈。 然王兄當代詩匠。又精禪理。枉採知音。 形於雅作。輒走筆以酬焉。且久未遷。 因而嘲及。

4

蓮花梵字本從天， 華省仙郎早悟禪。 三點成伊猶有想， 一觀如幻自忘荃。 為文已變當時體， 入用還推間氣賢。

1 Literally, “Lu and fish” – proverbial for two characters that get miswritten for each other and thus are used as examples of misreading in general. 2 Chengming Stove – in Han times, an area outside of the library where lowranking palace attendants would pass the night.

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All endorse your Chu-style compositions as superior to Yang Xiong and Sima Xiangru; And in Sanskrit writing, who else could make difficult distinctions?1 Your old associates have hope that you will attain position as one of the three dukes; 8 But I hope you won’t grow tired of the Chengming stove!2

10.7a Yuan Xian: Answering Wang Wei (with preface) Brother Wang the Vice Director sent me a teasing poem once because I had studied the writing of India. Brother Wang is a poetic craftsman of our age and is also conversant with the principles of meditation – and yet he has stooped to choose me as a friend and formed his thoughts into an elegant composition for me. I immediately hurried my brush to answer him – and also because he has not been promoted for some time in office, I took the opportunity to tease him as well. The lotus-flower Sanskrit letters came originally from Heaven; And you, a Director in State Affairs, awakened to meditation early on. When three dots form the letter “i,” then there are things to ponder;3 4 With one glance, all becomes illusion – one forgets the fish-trap.4 In writing prose, you have already altered the style of the time; Employed in office, you still recommend extraordinary worthies.5

3 In the Nirvana Sutra (chapter 3), the Buddha uses the three dots that come together to form the Sanskrit “i” as a metaphor for how Dharma, the Buddha, and Wisdom must come together to have meaning. Each dot by itself is meaningless. 4 A proverb from the Zhuangzi: Just as one may abandon the fish-trap once the fish are caught, so one may abandon words once they successfully convey meaning. 5 Literally, men with qi that fills up the space between Heaven and Earth.

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王右丞集卷之十 近體詩

應同羅漢無名欲， 故作馮唐老歲年。 10.8

重酬苑郎中并序時為庫部員外 頃輒奉贈。忽枉見酬。敘末云。且久不 遷。因而嘲及。詩落句云。應同羅漢無 名欲。故作馮唐老歲年。亦解嘲之類也。

4

8

何幸含香奉至尊， 多慚未報主人恩。 草木豈能酬雨露， 榮枯安敢問乾坤。 仙郎有意憐同舍， 丞相無私斷掃門。 揚子解嘲徒自遣， 馮唐已老復何論。

1 Feng Tang served under Emperor Wen of the Han; he was offered a position under Emperor Jing but turned it down. He was again offered a post under Emperor Wu, but by this time he was in his nineties, and so his son was offered the post instead.

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As with arhats, you should have no desire for fame; 8 That’s why you are like Feng Tang in the years of his old age.1

10.8 A reply in turn to Secretariat Drafter Yuan (with preface; at the time I was Director of the Bureau of Provisions) Not long ago I offered a poem to Drafter Yuan, and he suddenly deigned to grant me a reply. At the end of his note he says, “also because he has not been promoted for some time in office, I took the opportunity to tease him as well.” The end of the poem reads: “As with arhats, you should have no desire for fame; / That’s why you are like Feng Tang in the years of his old age.” That is also a way of “disarming ridicule.”2 How fortunate that I can attend on His Majesty with fragrance in my mouth;3 I am often ashamed that I have yet to repay my lord’s grace. Plants and trees can fully requite the dew and the rain; 4 And how can they inquire of Heaven whether they will flourish or wither? You deliberately took pity on one of your colleagues; But the Chief Minister is impartial; he rejects special pleading.4 Master Yang wrote “Disarming Ridicule” only to relieve himself; 8 But Feng Tang is already old, so what more is there to say?

2 “Disarming Ridicule” is a rhapsody composed by Yang Xiong in which he defends his low position and failure to advance his career. 3 Staff of the Department of State Affairs were expected to put incense in their mouths when dealing with the emperor, so that their breath would not offend him. 4 The Chief Minister here is Li Linfu, Yuan Xian’s chief patron. “Special pleading” is literally “sweeping the gate,” and refers to Wei Bo 魏勃, who was too poor to obtain an audience with the Qi minister Cao Shen 曹參. He then swept the gates of Cao’s retainers until they noticed him and brought him to Cao’s attention.

376

王右丞集卷之十 近體詩

10.9

酬郭給事

4

8

洞門高閣靄餘輝， 桃李陰陰柳絮飛。 禁裏踈鐘官舍晚， 省中啼鳥吏人稀。 晨搖玉佩趨金殿， 夕奉天書拜瑣闈。 強欲從君無那老， 將因臥病解朝衣。 10.10

既蒙宥罪旋復拜官伏感聖恩竊書鄙意兼奉 簡新除使君等諸公

4

忽蒙漢詔還冠冕， 始覺殷王解網羅。 日比皇明猶自暗， 天齊聖壽未云多。 花迎喜氣皆知笑， 鳥識歡心亦解歌。

Juan 10: Recent style poems

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10.9 Reply to Supervising Censor Guo By recessed gate and lofty gallery: gloom, with lingering radiance; Peach and plum give heavy shade; the willow catkins fly. Scattered bells within the palace – it’s evening in the official lodges; 4 Chirping birds in the ministry – the attendants grow few. At dawn you shake your jade pendants as you hasten to the gilded hall; At evening accepting imperial documents, you bow at the chainpatterned gate.1 I make an effort to attend on you, but nothing can be done about my age; 8 And because I lie here sick, I’m about to remove my court robes.

10.10 After receiving an imperial pardon and being appointed to a post once more, I am humbly moved by imperial grace as I write my lowly thoughts; I offer the poem on paper to various gentlemen such as the newly appointed prefects and others. I suddenly received the Han edict returning me to an official post; For the first time I understand the Yin king undoing the fishing nets.2 If I compare the sun to imperial brilliance, it still seems dark; 4 If I equate Heaven’s span with that of the Sagely ruler, I cannot say it is longer. Flowers welcome the aura of joy – all of them know to smile.3 Birds recognize a delighted heart – they understand how to sing.

1 See note to 8.8.8. 2 See note to 3.19.8. 3 “Smile” can also mean “blossom.”

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8

聞道百城新佩印， 還來雙闕共鳴珂。

10.11

酌酒與裴迪

4

8

酌酒與君君自寬， 人情翻覆似波瀾。 白首相知猶按劍， 朱門先達笑彈冠。 草色全經細雨濕， 花枝欲動春風寒。 世事浮雲何足問， 不如高臥且加餐。 10.12

輞川別業

4

不到東山向一年， 歸來纔及種春田。 雨中草色綠堪染， 水上桃花紅欲然。

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I have heard that the prefects have recently tied their waist-pendant seals of office; 8 They return now to the paired watchtowers with their bridle jades ringing.

10.11 Drinking ale with Pei Di When I drink ale with you, you are naturally relaxed; Human nature is changeable, like rolling waves. Old acquaintances, white-haired, may yet put hands on swords; 4 Gentry who first achieved eminence laugh at those first taking up office. Plants in their colors have all passed through a soaking from light rain; Flowered branches will soon tremble in the chill of the spring breeze. What use is it to inquire about the floating clouds of worldly affairs? 8 It is better to recline in reclusion and be sure to eat well.

10.12 My estate at Wangchuan I have not come to East Mountain for nearly a year;1 Now returning, I just arrive in time for planting the spring fields. In the rain, the color of the plants is a green worthy of dye; 4 By the water, the peach blossoms are so red, they are about to flame.

1 See note to 2.23.1.

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8

優婁比邱經論學， 傴僂丈人鄉里賢。 披衣倒屣且相見， 相歡語笑衡門前。 10.13

早秋山中作

4

8

無才不敢累明時， 思向東溪守故籬。 豈厭尚平婚嫁早， 却嫌陶令去官遲。 草間蛩響臨秋急， 山裏蟬聲薄暮悲。 寂寞柴門人不到， 空林獨與白雲期。

王右丞集卷之十 近體詩

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The bhiks.u Uruvilvā Kāśyapa has studied sutras and śastras;1 The venerable hunchback is a worthy man of the village.2 I throw on a robe, put clogs on backwards as I hurry to see them;3 8 Delighted, we talk and laugh in front of my rustic gate.

10.13 Early autumn, written in the mountains Without talent, I dare not burden an enlightened age; I long to head toward the Eastern Stream and keep to my former hedge. How could I dislike Shang Ziping for marrying off his children early?4 4 But I am disgusted with Magistrate Tao for resigning his post so late.5 The echoes of crickets in the grass grows more urgent at the start of autumn; The sound of cicadas in the hills are grieving at twilight. All silent by my scrap-wood gate, no one comes to visit; 8 In the empty woods, alone I keep my appointment with the white clouds.

1 A prominent teacher who converted early on in the Buddha’s career. Here designates an educated monk that Wang Wei has befriended in the Wangchuan region. 2 Zhuangzi, chapter 19: Confucius meets a hunchback who uses the power of spontaneity to catch cicadas successfully. 3 “To put clogs on backwards” is a cliché for hurriedly going to greet a guest. 4 See note to 9.3.6. 5 In one of his poems, Tao Qian speaks of being trapped in the dusty net of the world for thirty years (or thirteen, in a different reading of the text).

382

王右丞集卷之十 近體詩

10.14

積雨輞川莊

4

8

積雨空林烟火遲， 蒸藜炊黍餉東菑。 漠漠水田飛白鷺， 陰陰夏木囀黃鸝。 山中習靜觀朝槿， 松下清齋折露葵。 野老與人爭席罷， 海鷗何事更相疑。 10.15

過乘如禪師蕭居士嵩邱蘭若

4

無着天親弟與兄， 嵩邱蘭若一峰晴。 食隨鳴磬巢烏下， 行踏空林落葉聲。 迸水定侵香案濕，

1 Zhuangzi, chapter 27: After accepting the teaching of Laozi, Yangzi Ju 陽子居 (formerly arrogant in demeanor) projected such a diffident air that others felt no compunction in shoving him off his place on a mat at the inn where he was staying.

Juan 10: Recent style poems

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10.14 Written on the sustained rainfall at my Wangchuan estate Sustained rainfall in the empty woods – smoky fires are slow to light. They steam goosefoot and millet, bring it into the eastern fields. Over the vast paddies the white egrets fly; 4 In the gloom of summer trees the yellow orioles trill. Practicing stillness, I observe the dawn rose of sharon; Abstaining from meat under the pine trees, I break off a dewy mallow. A rustic old man, I’ve given up vying with others for a place on the mat;1 8 So why should the seagulls be suspicious of me?2

10.15 Visiting the aran.ya of Meditation Master Chengru and Layman Xiao at Mount Song 3 Vasubandhu and his brother Asan˙ ga, both without attachments:4 In a monastery on Mount Song, where the whole peak is clear. They eat in accord with the temple chimes, under the roosting crows; 4 They stroll, treading the empty wood – sounds from the fallen leaves. Spurting water definitely encroaches and sprays their incense table;

2 See note to 5.1.7. 3 See note to 7.28. 4 Wang Wei playfully refers to Chengru and Xiao (evidently his brother) by the names of the two great Buddhist philosophers.

384

8

王右丞集卷之十 近體詩

雨花應共石牀平。 深洞長松何所有， 儼然天竺古先生。 10.16

春日與裴迪過新昌里訪呂逸人不遇

4

8

桃源一向絕風塵， 柳市南頭訪隱淪。 到門不敢題凡鳥， 看竹何須問主人。 城外青山如屋裏， 東家流水入西鄰。 閉戶著書多歲月， 種松皆老作龍鱗。

1 Both of these images suggest the spiritual powers of Chengru and Xiao. The spurting water may allude to Huiyuan calling forth a stream through his faith when he wanted to found a monastery at Mount Lu. Flowers often rain down from Heaven on buddhas and bodhisattvas teaching the Dharma.

Juan 10: Recent style poems

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Falling blossoms are probably as deep as their stone meditation seat.1 What is there in these deep caverns and tall pine trees? 8 Two solemn and ancient gentlemen from India.

10.16 On a spring day I went with Pei Di to Xinchang Ward to visit the recluse Lü but he was out His Peach Blossom Spring all along has been cut off from wind and dust;2 At the south edge of Willow Market we visit the recluse. Arriving at the gate, we did not dare write “common bird”;3 4 To view the bamboo it’s not necessary to ask the host.4 Beyond the city walls the green hills seem to be in the house; The flowing water from the family to the east enters the western neighbors. He has shut his gate and written his books for many months and years; 8 And the pines he planted are already old and grown dragon-scale bark.

2 See note to 2.22a.4. 3 Lü An 呂安 went to visit his friend Xi Kang 嵇康, but met his brother Xi Xi 喜 instead. Rather than stay, Lü took his leave, first writing the word “phoenix” 鳳 on the door. Xi Xi took this as a compliment, but Lü was actually calling him mediocre: the character 鳳 can be read as a combination of 凡 (“ordinary”) and 鳥 (“bird”). 4 See note to 7.30.4.

386

4

8

4

8

王右丞集卷之十 近體詩

Juan 10: Recent style poems

10.16a

10.16a

裴迪： 春日與王右丞過新昌里訪呂逸人不遇

Pei Di: On a spring day I went with Wang Assistant Director of the Right to Xinchang Ward to visit the recluse Lü but he was out

恨不逢君出荷蓑， 青松白屋更無他。 陶令五男曾不有， 蔣生三徑任相過。 芙蓉曲沼春流滿， 薜荔成帷晚靄多。 聞說桃源好迷客， 不如高枕盼庭柯。

I regret that we could not meet you coming out in your lotus-leaf rain cape; Just green pines and a white house – nothing more than that. He has never possessed five sons, as Magistrate Tao did;1 4 Master Jiang’s three paths permit us to visit him.2 The curving lotus pool fills with the spring current; Hanging fig vines become curtains – evening mist increases. I’ve heard it said that the peach blossom spring has deceived many a traveler; 8 So it would be better to recline at ease and gaze on the courtyard tree branches.

10.17

10.17

送方尊師歸嵩山

Seeing off Revered Master Fang returning to Mount Song

仙官欲住九龍潭， 旄節朱旛倚石龕。 山壓天中半天上， 洞穿江底出江南。 瀑布杉松常帶雨， 夕陽彩翠忽成嵐。 借問迎來雙白鶴， 已曾衡嶽送蘇耽。

387

The Transcendent official desires to live by Nine Dragon Pool;3 With yak-tail standards and vermilion pennants he leans on a stone shrine. The mountain draws close to the sky, rises halfway to the sky; 4 The grotto passes below the Jiang, emerges south of the Jiang.4 Firs and pines by waterfalls are always covered in rain; Bright emerald-green in the twilight sun suddenly turns to mist. I inquire of the pair of white cranes that have come to greet us; 8 Have they already seen off Su Dan on the Heng Marchmount?5 1 2 3 4

Tao Qian wrote a poem criticizing his five sons. See note to 7.30.1. Located on the eastern peak of Mount Song. Many of the grotto-worlds of Daoist belief were said to connect to each other and form a large underground network connecting many mountains. 5 Su Dan 蘇耽 was a Transcendent who left the world and flew off into the sky after being greeted by an entourage of cranes who transformed themselves into young men.

Juan 10: Recent style poems

387

10.16a Pei Di: On a spring day I went with Wang Assistant Director of the Right to Xinchang Ward to visit the recluse Lü but he was out I regret that we could not meet you coming out in your lotus-leaf rain cape; Just green pines and a white house – nothing more than that. He has never possessed five sons, as Magistrate Tao did;1 4 Master Jiang’s three paths permit us to visit him.2 The curving lotus pool fills with the spring current; Hanging fig vines become curtains – evening mist increases. I’ve heard it said that the peach blossom spring has deceived many a traveler; 8 So it would be better to recline at ease and gaze on the courtyard tree branches.

10.17 Seeing off Revered Master Fang returning to Mount Song The Transcendent official desires to live by Nine Dragon Pool;3 With yak-tail standards and vermilion pennants he leans on a stone shrine. The mountain draws close to the sky, rises halfway to the sky; 4 The grotto passes below the Jiang, emerges south of the Jiang.4 Firs and pines by waterfalls are always covered in rain; Bright emerald-green in the twilight sun suddenly turns to mist. I inquire of the pair of white cranes that have come to greet us; 8 Have they already seen off Su Dan on the Heng Marchmount?5 1 2 3 4

Tao Qian wrote a poem criticizing his five sons. See note to 7.30.1. Located on the eastern peak of Mount Song. Many of the grotto-worlds of Daoist belief were said to connect to each other and form a large underground network connecting many mountains. 5 Su Dan 蘇耽 was a Transcendent who left the world and flew off into the sky after being greeted by an entourage of cranes who transformed themselves into young men.

388

王右丞集卷之十 近體詩

10.18

送楊少府貶郴州

4

8

明到衡山與洞庭， 若為秋月聽猿聲。 愁看北渚三湘近， 惡說南風五兩輕。 青草瘴時過夏口， 白頭浪裏出湓城。 長沙不久留才子， 賈誼何須弔屈平。 10.19

出塞作（時為御史監察塞上作）

4

居延城外獵天驕， 白草連山野火燒。 暮雲空磧時驅馬， 秋日平原好射鵰。 護羌校尉朝乘障，

1 A strong south breeze would take Yang quickly back north and to home, but he is not allowed to return. 2 Wang is predicting that Yang will soon be allowed to return home. To do so he would travel north from Chenzhou in the Xiang River region until he reached Xiakou on the Jiang. He would then travel downriver past Pencheng (Xunyang) until he reached the Grand Canal.

Juan 10: Recent style poems

389

10.18 Seeing off District Defender Yang who has been demoted to a post in Chenzhou In future days when you arrive at Mount Heng and Lake Dongting, How will you bear to hear the gibbons’ cries under the autumn moon? You’ll grieve to see how near you are to the northern islet and the Three Xiang; 4 You’ll hate it when it is said that the south wind buoys the mast wind-vane.1 You’ll pass Xiakou during the season of spring miasmas, And on the white-capped waves you’ll emerge from Pencheng.2 Changsha does not detain talented men for long; 8 Why should you play Jia Yi and mourn Qu Yuan?3

10.19 Written going out to the frontier (written while serving as Investigating Censor on the frontier) Outside Juyan town he hunts down Heaven’s brats.4 White grasses stretch to the hills; wild fires are burning. On the empty moraine under twilight clouds, at times he drives his horse; 4 On the level plain under autumn skies, often he goes shooting eagles. The Defend-Against-Qiang colonel climbs to his ramparts at dawn;5

3 When the Han scholar Jia Yi 賈誼 was exiled to the Changsha region, he composed a poem mourning the death of the Chu poet Qu Yuan and tossed it into the river where Qu supposedly drowned himself. 4 See note to 9.8.2 and note to 6.6.19. 5 “Qiang” (originally a proto-Tibetan people in ancient times) was applied to Tibetans in the Tang era. “Defend-Against-Qiang Colonel” was an official position in the Han era army.

390

8

破虜將軍夜渡遼。 玉靶角弓珠勒馬， 漢家將賜霍嫖姚。 10.20

聽百舌鳥

4

8

上蘭門外草萋萋， 未央宮中花裏栖。 亦有相隨過御苑， 不知若箇向金隄。 入春解作千般語， 拂曙能先百鳥啼。 萬戶千門應覺曉， 建章何必聽鳴雞。

王右丞集卷之十 近體詩

Juan 10: Recent style poems

391

The Smashing-Caitff general crosses the Liao at night.1 Jade target and horn-tipped bow, horse with jeweled reins; 8 The Han house is about to award them to Huo Qubing.

10.20 Listening to the gray starlings Beyond the Shanglan gate the grass grows lush;2 Within Weiyang Palace they nest within the flowers.3 And sometimes they chase each other past the imperial garden; 4 I don’t know which one is at the Metal Embankments.4 As they enter spring, they know how to speak a thousand different phrases;5 At daybreak they can anticipate all the various birds. At a myriad doors, a thousand gates, we should learn that dawn has come; 8 Why do we need to hear the rooster crow at Jianzhang Palace?6

1 A title granted at various times to generals during the Three Kingdoms period. The Liao River is on the northeast frontier. 2 See note to 10.3.2. 3 See note to 9.13.6. 4 Possibly a restricting embankment around the imperial garden. 5 The gray starling was known for its ability to imitate the calls of other birds. 6 See note to 7.1.4.

Textual notes Abbreviations 1. Pre-modern editions of Wang Wei’s works GKJ: Tang Wang Youcheng shi ji zhu shuo 唐王右丞詩集註說. Compiled by Gu Kejiu 顧可久. Preface dated 1560; follows the structure of LCW. Reprinted 1590. LCW: Xuxi xiansheng jiao ben Tang Wang Youcheng ji 須溪先生校本唐 王右丞記 Complied by Liu Chenweng 劉辰翁 with critical comments. Yuan edition. Includes only poetry. Evidently based on the Masha edition (SGTB), but collated with something else. Reprinted in 1504. LMC: Wang Mojie shi ji 王摩詰詩集. Compiled by Ling Mengchu 凌濛初. No date; late Ming. QTS: Quan Tang shi 全唐詩. 1707, with later revisions. Poem order and variants suggest sources considerably at odds from other surviving editions. QTW: Quan Tang wen 全唐文. 1814. QZZ: Lei jian Tang Wang Youcheng ji (published by Gu shi Qizizhai) 類箋唐王右丞集（顧氏奇字齋刊）. Compiled by Gu Qijing 顧起經. Preface dated 1555. Earliest suriving edition to collate earlier editions. SGTB: Wang Youcheng wen ji (Qing Qian shi Shugutang yingchao) 王右丞文集 （清錢氏述古堂影炒）. This is a facsimile of the Masha 麻沙 Song edition (which only survives in a Japanese collection). Its organization is the same as SSB, but there are enough variant readings to suggest that the Masha edition also incorporated readings from a variant textual line. Includes prose. SSB: Wang Mojie wen ji (Song Shu ben) 王摩詰文集（宋蜀本） Published in Shu, probably Northern Song. Includes prose. Earliest surviving edition. WMJJ: Wang Mojie ji 王摩詰集. 10 juan. No date or name. Includes poetry and prose. Earliest surviving collection to organize texts by metrical genre; order of poems suggests it derives mostly from the Masha textual lineage. Probably printed in first half of sixteenth Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-011

394

Textual notes

century. This edition was the basis for various Ming reprints, including compendia of Tang poets. ZDC: Wang Youcheng ji jian zhu. 王右丞集箋注. Compiled by Zhao Diancheng 趙殿成. Preface dated 1737. Zhao notes that he collated from LCW, GKJ, LMC, and QZZ. This is the base edition for this translation.

2. Other sources for Wang Wei texts GXJ: Guo xiu ji 國秀集. Compiled by Rui Tingzhang 芮挺章. C. 740s. HYYLJ: Heyue yingling ji 河嶽英靈集. Compiled by Yin Fan 殷璠. C. 753. TSJS: Tang shi ji shi 唐詩紀事. Compiled by Ji Yougong 計有功. Mid twelfth century. TSPH Tang shi pin hui 唐詩品彙. Compiled by Gao Bing 高 . Late 1300s. TWC: Tang wen cui 唐文粹. Compiled by Yao Xuan 姚鉉. Completed in 1011, printed in 1039. WSTR: Wan shou Tang ren jueju 萬首唐人絕句. Compiled by Hong Mai 洪邁. Presented to throne 1192. WYYH: Wenyuan yinghua 文苑英華. Finished 987, with later supplements and corrections. YFSJ: Yuefu shi ji. Compiled by Guo Maoqian 郭茂倩. Twelfth century. YKLS: Yingkui lüsui 瀛奎律髓. Compiled by Fang Hui 方回. 1282.

1.1.11:

QTS has 降 for 獻.

1.7.10: 1.7.11:

神之來兮不來: HYYLJ, YFSJ have 不知神之來不來. HYYLJ reads 使我心苦.

1.8.1: 1.8.6:

拜: YFSJ and QTS read 舞. 靈: HYYLJ and QTS read 神.

1.9.9:

瀨: WMJJ, QZZ and others have 漱.

1.10: 1.10.10: 1.10.20: 1.10.21:

title:官出: SSB and QTS have 官未出. 負: SSB has 魚, QZZ and LMC have 漁. SSB and WMJJ have 折枝作花. Supplying 靜 from QTS for ZDC 淨.

Textual notes

395

2.3.4:

樓: YFSJ has 筵.

2.6.3: 2.6.6: 2.6.7: 2.6.8:

悲: WYYH has 應, YFSJ has 鳴. 戰聲: WYYH has 力戰. 名王: WYYH has 番王. 報: WYYH, SSB, WMJJ, QTS have 獻, LMC has 見.

2.8.3:

女: SSB has 柳.

2.10.12: 2.10.18: 2.10.19:

搖: QZZ and LMC have 播. 聞: SGTB and LCW have 間. Supplying 囀 from QTS for 轉.

2.11.35:

已: QTS has 己.

2.13:

title: 淅: SSB, SGTB, WMJJ have 浙

2.14.10:

林: SSB has 陵.

2.15.3:

陂: SGTB, LCW have 波.

2.16.11:

皓: QTS has 浩.

2.19.2:

柴: HYYLJ, TWC, and QTS have 荊.

2.20.13: 2.20.15:

踈: LMC has 散. 向: QTS has 尚.

2.21.5:

館: LMC has 閣.

2.23–25: 2.23.5: 2.23.7: 2.23.13:

title: WMJJ and GKJ lack 戲. 東園: SGTB has 東閣. 領: TSPH has 頭. Supplying 與 from SSB, LCW and WMJJ for ZDC 興. Supplying 慮 from LMC, TSPH for ZDC 象.

2.24.7: 2.24.8: 2.24.9:

Supplying 野人野 from SSB and QTS for ZDC 野人也. Supplying 漁父漁 from SSB and QTS for ZDC 漁夫魚. 日: QTS has 自.

2.25.5:

靜: QTS has 淨.

2.27.5:

翮: SSB, SGTB, QZZ have 翰.

2.28.7: 2.28.12:

WYYH has 曖曖閨日暖. 其: QZZ, LMC and QTS have 芳.

2.29.2: 2.29.3:

翠: QTS has 雪. Supplying 凝 from SSB and QTS for ZDC 疑.

396

2.29.7: 2.29.8: 2.29.9: 2.29.13: 3.2:

Textual notes

閉: WYYH has 開. 造: SSB, WYYH have 變. 止: SSB, SGTB, WYYH have 山. 峙嶽: WYYH has 嶽峙.

In SGTB and LCW, the following note follows the title: 梵志體, “In the Fanzhi style.”

3.4.3: 3.4.4: 3.4.6: 3.4.16:

玩: 緣: 疑: 問:

3.5:

title: WYYH has 過青谿水作.

3.7: 3.7.4: 3.7.7:

title: HYYLJ, WYYH, and TRC have 入山寄城中故人. GXJ has 初至山中. 空: GXJ has 祗. 值: GXJ has 見.

3.8: 3.8.4: 3.8.5:

title: 李: WMJJ, QZZ have 石. 林: LCW has 城. 未: SGTB has 木.

3.9.10: 3.9.12:

故: SSB, LMC, QTS have 胡. 馬: SSB has 騎.

3.10.5: 3.10.8:

鄰: SSB has 陽. 婦: SSB, QTS have 妾.

3.11: 3.11.1: 3.11.2: 3.11.7: 3.11.9: 3.11.10: 3.12: 3.12.5: 3.12.8:

QTS has 探. TSJS has 尋. WYYH has 言. WYYH has 聞.

title: 川: WYYH has 水. 光: WYYH, QTS have 陽. 窮: TWC has 深. Supplying 至 from SSB, WMJJ, WYYH, TWC for ZDC 立. TWC has 羨此良閒逸. 歌: SSB, WMJJ, QTS have 吟. title: 中: LMC has 日。The SSB includes a second poem here under this title, 淇上即事田園 (7.26, a regulated verse). 歸: SGTB has 新. 故: SSB, SGTB, WYYH have 舊. 遠行: WYYH has 思遠.

Textual notes

397

3.13: 3.13.1: 3.13.4:

title: 揖: QTS has 楫. 閒: LCW, QZZ have 閉. 林: TSPH has 籬.

3.14.1: 3.14.11:

淨: SSB has 靜. 已: SGTB, LCW, QTS have 一.

3.15:

Preface: 無得: QZZ, LMC, QTS have 無礙.

3.16.1: 3.16.7: 3.16.10: 3.16.16:

氏: WYYH has 兄. Supplying 臥 from SGTB for ZDC 樹. Supplying 洛 from SSB, WMJJ, and QTS for ZDC 路. 宮: WYYH has 都.

3.17.10:

來: QTS has 勞.

3.18.4: 3.18.16: 3.18.18:

隸: SSB, WMJJ, QTS have 除. 嗟: SSB has 詰. 南山: SSB has 商山.

3.20: 3.20.8: 3.20.14:

title: 校: SSB, QTS have 祕. 澄: QZZB, LMC have 九. 日: SSB, QZZ, LMC have 白.

3.21:

title: SSB, QTS add 奉 to the beginning of the title.

3.22:

title: taken from QTS

4.1.6:

掃: LCW, WMJJ have 歸.

4.2:

title: Supplied from HYYLJ, WYYH, TWC, TSJI for ZDC

4.2.3: 4.2.8:

齊州送祖三. GSJ has 河上送趙仙舟. 帳: HYYLJ, GXJ have 席. 已: TSJS has 忽. 猶: GSJ, WYYH, TWC have 空.

4.3.1:

Supplying 主 from WMJJ, QZZ and QTS for ZDC 王.

4.4: 4.4.5:

title: 文苑英華 has 送從叔游淮南座上成. 自: WYYH has 為.

4.6.2:

Substituting 拓 from SGTB and LCW for ZDC 魄.

4.7:

title: Supplying title from HYYLJ, WYYH, TWC and XTS for ZDC title 送別. 君: SSB, QZZ, GKJ, LMC have 金.

4.7.5:

398

Textual notes

4.7.8: 4.7.9: 4.7.14:

京洛: HYYLJ, TWC have 京兆. 臨長道: WMJJ, QZZ have 長安道. TWC has 長亭送. 城: HYYLJ, TWC, QTS have 村.

4.9.8: 4.9.10: 4.9.12: 4.9.15: 4.9.29:

宸: SGTB, LCW have 衣. 遂: QZZ, LMC have 逐. Supplying 澹 from SGTB and GKJ for ZDC 瞻. Supplying 質 from SSB, WMJJ, and QZZ for ZDC 資. Supplying 壯心 from SSB and QTS for ZDC 功名.

4.10.4:

此: WYYH has 正.

4.11.10: 4.11.11: 4.11.16:

歇: SSB, WMJJ, QTS have 渴. 少狎隱: QZZ has 狎小隱. QTS has 小狎隱. 拂: WMJJ, QZZ, QTS have 歇.

4.12.9: 4.12.14:

帳: WMJJ, GKJ have 悵. 畢: LMC has 別. 時時: SSB, WMJJ, QTS have 時見.

4.16.3: 4.16.5:

看: SSB, WMJJ, QTS have 刊. Supplying 輕微祿 from WYYH for ZDC 偶輕人. SSB has 輕偶人. SGTB has 輕嶶人.

4.17:

title: Supplying 野 from SSB and QTS for ZDC 晚.

4.18.4: 4.18.5: 4.18.7: 4.18.10: 4.19.3: 4.19.11:

驂: SGTB, LCW, WYYH have 弁. X: SGTB, LCW have 託. 極: SSB, WMJJ, QTS have 平. 竟: SGTB, LCW have 共. 北: SGTB, LCW have 曲. 家臣: SSB, WMJJ, QTS have 佳辰. 人里: QZZ, LMC, QTS have 仁里.

WYYH and SGTB for this line read 歸轍繼微官. LCW, GKJ read 車轍絀微官.

4.20.1: 4.20.3: 4.20.4: 4.20.5: 4.20.6:

中: WYYH has 日. 暢: SSB has 揚. Supplying 多秀 from WYYH and QTS for ZDC 好天. Supplying 晨炊 from SSB, QZZ and QTS for ZDC 豐酌. Supplying 後 from SSB, WMJJ, and QZZ for ZDC 雲.

4.21.2:

望: SSB, WMJJ, QTS have 然.

4.23.7:

溪: WYYH has 林.

Textual notes

399

4.23.10:

日: SSB, QZZ, QTS have 露.

4.24: 4.24.4: 4.24.5: 4.24.7: 4.24.8: 4.24.10: 4.24.16: 4.24.17:

title: 假: LMC, TSPH have 暇. 柴: WYYH, TSJS, SSB, SGTB have 衡. 時輩: TSJS has 儔類. 皆: WYYH has 今. 嘉: LMC has 願. 齒: TSJS, TSPH have 邇. 目: WYYH, TSPH have 自. 休: WYYH has 歸. 飯: SSB has 飲.

4.25.7:

Supplying 野 from SSB, WYYH, and QTS for ZDC 晚. SGTB and WMJJ have 田. 田: SGTB, WMJJ have 晚.

4.26.15: 4.26.16:

人: LMC has 地. 遶: SGTB has 充. 思: WYYH has 鳴. 鳴: SSB, WMJJ, QTS have 悲; WYYH has 休. 言: SYYH has 之. 徇: SSB has 食.

5.1.5:

世: WYYH has 跡.

5.2.6: 5.2.7:

心: WYYH has 交. 志: WYYH, QTS have 意.

5.3: 5.3.1: 5.3.2: 5.3.4: 5.3.7: 5.3.10: 5.3.12:

title: HYYLJ, WYYH have 寄崔鄭二山人. 繁: HYYLJ has 京. 出: WYYH has 事. 早蒙: HYYLJ has 思逢; WYYH has 早逢. 乏: HYYLJ has 知. 霍: HYYLJ has 崔. 盈: HYYLJ has 仍.

5.4.7:

未嘗肯: SSB has 未能皆.

5.5.12: 5.5.17:

Supplying 君 from SSB and LCW for ZDC 天. 放: SSB has 忘.

4.26.1: 4.26.10: 4.26.11:

5.7.2: 頗耽酒: HYYLJ has 耽嗜酒. 5.7.9–10: For this couplet, HYYLJ reads 白衣攜觴來，果不違老叟. 5.9.3:

宿世: TSJS has 當代.

400

Textual notes

5.9.7: 5.9.8:

Supplying 習離 from SGTB for ZDC 皆是. 心: SSB, SGTB have 知.

5.10: 5.10.3: 5.10.7: 5.10.13:

title: 詠: HYYLJ, TWC, TSJS have 篇. 為: HYYLJ, TSJS, QTS have 仍. For this line, HYYLJ has 要人傅香粉; QTS has 邀人傅香粉. 持謝: HYYLJ has 寄謝, TSJS has 寄言. 子: HYYLJ has 女.

5.11.5:

上: SGTB has 門.

5.12: 5.12.19:

多: SSB has 苦.

title: Supplying 詠 from SSB.

5.15.3: 5.15.8:

title: SSB, SGTB, LCW have 早朝二首. The second poem of the group is the regulated verse 早朝 (9.14). Supplying 鬱 from SGTB, LCW, and WYYH for ZDC 暗. 金: WYYH has 重.

5.18.2: 5.18.5:

城: LMC, QTS have 陽. Supplying 椀 from SSB for ZDC 腕.

5.19.2:

水: WYYH has 中.

5.20.7: 5.20.11:

泱漭: WYYH has 訣別. 何: TSJS has 同.

5.21:

title: SSB, SGTB, LCW have 歎白髮二首. The second poem of the group is the quatrain 14.29.

6.4.1: 6.4.6:

Supplying 長安 from HYYLJ, YFSJ, and QTS for ZDC 長城. 駐: CDJ has 驅.

6.5.13: 6.5.17: 6.5.27:

Accepting the ZDC suggested emendation of 雀 for 箭. Supplying 蒼茫 from WYYH and QTS for ZDC 茫茫. 大: SSB, LCW, QTS have 天.

6.6.1: 6.6.24:

天: QZZ has 大. 先伐謀: TWC, WFSJ have 伐謀猷.

6.7.2: 6.7.4: 6.7.15: 6.7.20:

去: TWC, YFSJ have 古. 不見: WYYH, TWC, YFSJ have 忽值. 驚: WYYH has 忽. Supplying 及至 from WYYH, TWC, and QTS for ZDC 更聞. SSB SGTB, LCW have 更問. 遂: WYYH, TWC have 去.

5.15:

Textual notes

401

6.15.8:

輕: LMC has 驚.

6.18:

title: SSB and QTS have 李楫; SGTB, LCW have 季揖.

6.19.11: 6.19.13: 6.19.15:

霧: SSB has 露. 幾: QTS has 紀. 筆: SSB, SGTB have 草.

6.20.10:

遲遲: QZZ has 遙遙.

6.21.4:

半: SSB, SGTB, WMJJ have 共.

7.2: 7.2.1:

The first four lines occur in the YFSJ and other places as a song lyric, 崑崙子. 所: WYYH has 處, YFSJ, WSTR have 去.

7.3.5:

暗: WYYH has 透.

7.5.6:

消: WYYH has 開.

7.7.6: 7.7.8:

Supplying 犬繞 from SSB for ZDC 火燒. Supplying 間 from LCW for ZDC 聞.

7.8: 7.8.4:

title: 臺: WYYH, LMC have 堂. 樹: QZZ, LMC have 徑.

7.10.8:

特: SSB, QTS have 持.

7.11: 7.11.5: 7.11.8:

title: Supplying 慕容十一 from SSB, QTS for ZDC 慕容上. 老年: SSB has 若思. Accepting ZDC emendation of 姓 to 住.

7.14.4:

齊: LMC has 高.

7.15.7:

飛: SSB, QZZ, LMC have 無. 鳥: WMJJ, QTS have 雁.

7.16.1:

轉: GKJ has 積.

7.19.1: 7.19.4: 7.19.7:

清: WYYH has 晴. 禽: WYYH has 雲. 高: WYYH has 山.

7.22.5:

嫩: SSB, WMJJ, QTS have 綠.

7.23: 7.23.8:

title: SSB has 終南山行; WYYH has 終山行. 水: WYYH, YFSJ have 浦.

402

Textual notes

7.24.5:

映: SSB has 披; QTS has 拔.

7.26.3: 7.26.6:

日隱: SGTB has 白日. 獵: SGTB, LCW have 田.

7.27.1: 7.27.8:

愛: LMC has 對. 達: LMC has 適.

7.28.4:

轉: SGTB, LCW have 傳; WYYH has 帶. 微: WYYH has 松. 跪: LMC has 跽.

7.31.7:

林: LCW, WMJJ have 村.

7.31a:

title: Taken from QTS.

7.32a:

title: Taken from QTS.

7.33: 7.33.1: 7.33.3: 7.33.4: 7.33.8:

title: 相: LMC has 見. 麗: SGTB, LCW have 斜. 前: QZZ, LMC have 頭. 林裏: WMJJ, QTS have 樹下; LMC has 花下. 當恕: WYYH has 常恐.

7.34.4:

深: WYYH has 空.

7.36:

title: Supplying 東江 from QTS for ZDC 江東.

8.1.6:

攢: SSB has 藏.

8.2.1:

為: WYYH has 真.

8.4.6:

槿: SSB, SGTB have 堇.

8.5.2: 8.5.5:

毛: SSB, SGTB, LCW have 茅. 若剩住: WYYH has 數剩住; WMJJ has 苦難住; QZZ, LMC have 苦難剩.

7.28.1:

8.6:

title: Supplying QTS 同崔興宗送衡岳瑗公南歸 for ZDC 同崔興宗送瑗公.

8.6a:

title: Taken from QTS.

8.7.8:

得: SSB, QTS have 是.

8.8:

Title here is taken from the Qian Qi collection, replacing ZDC 留別錢起.

Textual notes

403

8.10.6: 8.10.7:

經: LMC has 看. 春: LMC has 城. 御: SSB, SGTB, LCW have 高.

8.11.8:

Supplying 歲 from SSB, SGTB, and TSJS for ZDC 處.

8.12.5:

Supplying 迥 from SSB, WMJJ, and QTS for ZDC 闊. 山: LMC has 江. 淨: SSB has 靜.

8.13.5:

Supplying 到 from SSB, WMJJ, and WYYH for ZDC 別.

8.14.3: 8.14.5: 8.14.7:

枕: SGTB has 椀. Supplying 沽 from WYYH and TSJS for ZDC 無. 厭: WYYH has 怨.

8.15.2:

Supplying 沙 from SSB, SGTB, and WYYH for ZDC 煙.

8.16.2: 8.16.8:

地: SSB has 沚; WMJJ, QTS have 上. 老: SGTB has 著, LCW has 着.

8.19.2: 8.19.3:

WYYH has 鄉音聽杜鵑 for this line. 半: WMJJ, QZZ, GKJ, LMC, QTS have 夜.

8.20.6: 8.20.7:

Supplying 萋萋 from QTS for ZDC 凄凄. 蘭陵: SGTB has 南陵.

8.21.2: 8.21.6:

亦稀: WYYH has 欲飛. 米: SSB has 菜.

8.25.1:

吹: WYYH has 笛.

8.26.1: 8.26.6:

WYYH has 郭外誰將送 for this line. 起: WYYH has 薄.

8.27.4:

Supplying 解 from WYYH for ZDC 念.

8.28.5: 8.28.7: 8.28.8:

宅: WYYH has 地. 禰: SGTB has 你; SSB, WMJJ have 爾. 為: TSJS, QZZ, QTS have 稱; WYYH has 看.

8.30.3:

盡: WYYH has 靜.

8.32:

title: TSJS has 獵騎.

9.1.6: 9.1.8:

梨花: SSB, YKLS have 花明. 坐: YKLS has 步.

404

Textual notes

9.2.2: 9.2.3: 9.2.5:

間: WYYH has 寰. 暢: SSB has 揚. 澄波: SSB has 登陂.

9.3.2: 9.3.4:

狂: WYYH has 往. 或: QTS has 止. 林: WYYH has 陰.

9.4.7:

暮: LMC has 外.

9.6: 9.6.2: 9.6.8:

title: HYYLJ, QTS have 初出濟州別城中故人. 川: SSB, SGTB have 州. 多: SGTB, WMJJ, QTS have 各.

9.8.1–2:

WYYH has 銜命辭天闕，單車欲問邊.

9.9: 9.9.2: 9.9.3:

title: HYYLJ has 春閨, QTS has 晚春歸思. 羅: HYYLJ has 簾. 鑪: HYYLJ has 淑.

9.10.5:

穿: QZZ, LMC have 藏.

9.12.5:

Supplying 晚 from SSB, SGTB, LCW, and WMJJ for ZDC 曉.

9.13.3: 9.13.4: 9.13.6: 9.13.8:

Supplying 宮 from SSB, WYYH, and QTS for ZDC 春. 囀曙光: WYYH has 次第翔. 欲: SSB, SGTB, QTS have 忽. Supplying 哢 from LCW for ZDC 弄. Supplying 排 from SGTB, LCW for ZDC 攀. 思故鄉: WYYH has 始思鄉.

9.14.3: 9.14.5:

烏: WYYH has 鴉. 侍: WYYH has 召.

9.16.1:

吾: SGTB, LCW, GKJ have 愚.

9.17.8:

歸臨: SSB has 窺林.

9.18.2:

Supplying 新 from SSB, SGTB, and QTS for ZDC 初.

9.19:

title: 秦皇: SSB, WYYH have 始皇, SGTB has 秦始皇. 。 十五: WYYH has 二十.

9.20.7:

常: SSB has 嘗.

9.13.2:

Textual notes

405

9.21.2: 9.21.8:

贊: QTS has 戴. 乘: WYYH, QTS have 宸. 頃: WYYH has 畝.

9.22.2: 9.22.5:

辰: SGTB, LCW have 晨. Supplying 首 from SSB, SGTB, LCW, and WYYH for ZDC 闕.

9.24.5:

苦: WYYH, SGTB, LCW have 善.

9.25.2:

Supplying 妻 from QTS for ZDC 棲.

9.27.1:

Supplying 茀 from SSB, WMJJ, and QTS for ZDC 黻.

9.29: 9.29.4:

title: 吏部 added from WYYH. 勸: WYYH has 助.

9.30.3:

占: WYYH has 瞻.

9.33.3:

Supplying 禮 from LCW for ZDC 愷.

10.1.1: 10.1.3: 10.1.4: 10.1.8:

塞: 仙: 迴: 重:

10.2.2: 10.2.3:

遙: LMC has 還. 如: QZZ, QTS have 知.

10.3.3:

Supplying 纔 from SSB, WYYH, and QTS for ZDC 總.

10.3a:

title: Taken from QTS.

10.5.3: 10.5.5: 10.5.8:

天: WYYH has 重. 色: YKLS has 影. 向: LMC, YKLS have 到.

WYYH has 甸. QTS has 千. WYYH has 遙. QZZ, LMC, QTS have 玩.

10.5b, 5c: titles: Taken from QTS. 10.7a:

title: Taken from QTS.

10.8:

preface: 類: LMC has 意.

10.9.3: 10.9.6:

官: LMC has 客. 天: LMC has 丹.

10.10.5:

皆知: SGTB, LCW have 猶能.

406

10.12.4.

Textual notes

欲: SGTB has 亦.

10.13.6:

title: 中: GKJ has 居. Supplying 豈 from SSB, WMJJ, and QZZ for ZDC 不. Supplying 間 from SGTB, LCW, and WMJJ for ZDC 堂. 蛩: WYYH has 蟲. 聲: WYYH has 鳴.

10.14

title: 積雨: SSB, WYYH have 秋雨.

10.15.5: 10.15.6:

迸: SSB has 陁。 牀: SSB has 林。

10.16.1: 10.16.5: 10.16.7: 10.16.8:

一向: QZZ, LMC have 四面. 外: QTS has 上. 著: WYYH has 看. 老作: SSB, SGTB, QZZ have 作老.

10.16a:

title: Taken from QTS.

10.17.1: 10.17.2: 10.17.6:

Supplying 住 from SSB, WYYH for ZDC 往. 旄: SSB, WMJJ, QZZ have 毛. 彩: QTS has 蒼.

10.18.3:

看: SGTB has 君. 近: SBTB, LCW, WMJJ have 客. QTS has 遠.

10.20.3:

有: QZZ, LMC have 自.

10.13: 10.13.3: 10.13.5:

Selected Bibliography on Wang Wei’s works Chen Tiemin 陳鐵民. Wang Wei ji jiao zhu 王維集校注. Beijing: Zhonghua shuju, 1997. . Wang Wei lun gao 王維論稿. Beijing: Renmin wenxue chubanshe, 2006. . Wang Wei xin lun. 王維新論. Beijing: Beijing shifan xueyuan chubanshe, 1990. Chou, Shan. “Beginning with Images in the Nature Poetry of Wang Wei.” HJAS 42.1 (1982): 117–37. Hsieh, Daniel. “‘The Nine Songs,’ and the Structure of the ‘Wang River Collection.’” Chinese Literature: Essays, Articles, Reviews 35 (2013): 1–30. ¯ I kenkyu¯ 王維硏究. So¯bunsha, 1976. Iritani Sensuke 入谷仙介. O Li Liangwei 李亮偉. Han yong da ya: Wang Wei yu zhongguo wenhua 涵泳大雅：王維與中國文化. Beijing: Zhonghua shuju, 2003. Liu Shengjun 柳晟俊. Wang Wei shi yanjiu 王維詩研究. Taipei: Liming wenhua shiye gongsi, 1987. Liu Weichong 劉維崇. Wang Wei ping zhuan 王維評傳. Taibei: Zhengzhong shuju, 1972. Owen, Stephen. “The Formation of the Tang Estate Poem.” HJAS 55:1 (1995): 39–59. . The Great Age of Chinese Poetry: The High T’ang. New Haven: Yale University Press, 1981. Pi Shumin 皮述民. Wang Wei tan lun 王維探論. Taibei: Lianjing chuban shiye gongsi, 1999. Tan Zhaoyan 譚朝炎. Hong chen fo dao mi wangchuan: Wang Wei de zhutixing quanshi 紅塵佛道覓輞川：王維的主體性詮釋. Beijing: Zhongguo shehui kexue chubanshe, 2004. Tsuru Haruo 都留春雄, Yoshikawa Kōjirō 吉川幸次郎, Ogawa Tamaki ¯ I 王維. Iwanami Shoten, 1958. 小川環樹, et al. O Wagner, Marsha L. Wang Wei. Boston: Twayne Publishers, 1981. Wang Congren 王從仁. Wang Wei he Meng Haoran 王維和孟浩然. Shanghai: Shanghai guji chubanshe, 1983. Wang Wei yanjiu 王維研究. Beijing: Zhongguo gongren chubanshe, 1992. Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501516023-012

408

Selected Bibliography on Wang Wei’s works

Warner, Ding Xiang. “The Two Voices of Wangchuan Ji: Poetic Exchange between Wang Wei and Pei Di.” Early Medieval China 10– 11.2 (2005): 57–72. Yang Jingqing. The Chan Interpretation of Wang Wei’s Poetry: A Critical Review. Hong Kong: The Chinese University Press, 2007. Yang Wenxiong 楊文雄. Shifo Wang Wei yanjiu 詩佛王維研究. Taipei: Wen shi zhe chubanshe 1988. Yu, Pauline. The Poetry of Wang Wei: New Translations and Commentary. Bloomington: Indiana University Press, 1980. Zhang Qinghua 張清華. Wang Wei nianpu 王維年譜. Shanghai: Xuelin chubanshe, 1989. Zhuang Shen 莊申. Wang Wei yanjiu 王維研究. Hong Kong: Wanyou tushu gongsi, 1971.

The Poetry and Prose of Wang Wei Volume II

Library of Chinese Humanities

Editors Sarah M. Allen, Williams College Paul W. Kroll, University of Colorado Christopher M. B. Nugent, Williams College Stephen Owen, Harvard University Anna M. Shields, Princeton University Xiaofei Tian, Harvard University Ding Xiang Warner, Cornell University

The Poetry and Prose of Wang Wei Volume II

Translated by Paul Rouzer

Volume edited by Christopher M. B. Nugent

De Gruyter

This book was prepared with the support of the Andrew W. Mellon Foundation.

ISBN 978-1-5015-1915-4 e-ISBN (PDF) 978-1-5015-1297-1 e-ISBN (EPUB) 978-1-5015-1301-5 ISSN 2199-966X

This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License. For details go to https://creativecommons.org/licenses/by-nc-nd/4.0/. Library of Congress Control Number: 2020930396 Bibliografische Information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.dnb.de. © 2020 Paul Rouzer, published by Walter de Gruyter Inc., Boston/Berlin The book is published with open access at www.degruyter.com. Typesetting: Meta Systems Publishing & Printservices GmbH, Wustermark Printing and binding: CPI books GmbH, Leck www.degruyter.com

Table of Contents Juan 11: Recent style poems (王右丞集卷之十一 近體詩) 11.1

11.2

11.3

11.4

11.5

11.6

11.7

11.8

11.9

奉和聖製慶玄元 皇帝玉像之作應 制 奉和聖製與太子 諸王三月三日龍 池春褉應制

奉和聖製上巳于 望春亭觀禊飲應 制 奉和聖製幸玉真 公主山莊因題石 壁十韻之作應制 奉和聖製登降聖 觀與宰臣等同望 應制 奉和聖製御春明 樓臨右相園亭賦 樂賢詩應制

奉和聖製暮春送 朝集使歸郡應制

奉和聖製送不蒙 都護兼鴻臚卿歸 安西應制

三月三日曲江侍 宴應制

Respectfully harmonizing with the imperial composition: “Celebrating the jade image of the Illustrious Thearch of the Mysterious Prime”: by imperial command . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Respectfully harmonizing with the imperial composition: “Celebrating the Spring Purification Festival at Dragon Pond on the Third Day of the Third Month with the crown prince and the other princes”: by imperial command . . . . . . . . . Respectfully harmonizing with the imperial composition: “During the Purification Festival at Spring-View Pavilion, watching the drinking”: by imperial command . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Respectfully harmonizing with the imperial composition: “Visiting the mountain estate of Princess Yuzhen, ten rhymes inscribed on the wall”: by imperial command . . . . . . . . . . . . . . . . . . . Respectfully harmonizing with the imperial composition: “Climbing Sage-Descent Tower with my ministers and gazing out together with them”: by imperial command . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Respectfully harmonizing with the imperial composition: “I proceeded to Chunming Gate Tower, which overlooked the pavilion of the Director of the Secretariat and composed a poem on rejoicing in worthy men”: by imperial command . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Respectfully harmonizing with the imperial composition: “In late spring, seeing off the emissaries attending court upon their return to their commanderies”: by imperial command . . . . . . . Respectfully harmonizing with the imperial composition: “Seeing off Protector-General and Chief Minister for the Court of Dependencies Foumeng on his return to Anxi”: by imperial command . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Attending on a banquet at the Qujiang on the Third Day of the Third Month: by imperial command . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

2

4

6

8

10

12

14

14

16

vi

Table of Contents

11.10 奉和聖製十五 夜燃燈繼以酺 宴應制

Respectfully harmonizing with the imperial composition: “On the night of the Fifteenth lanterns were lit, accompanied by a public banquet”: by imperial command . . . . . . . . . . . . . . . . . . 11.11 奉和聖製重陽節 Respectfully harmonizing with the imperial 宰臣及群官上壽 composition: “On the Festival of the Double 應制 Ninth, high ranking ministers and assembled officials celebrate the emperor’s longevity”: by imperial command . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11.12 三月三日勤政樓 Attending a banquet on the Third Day of 侍宴應制 the Third Month at Administrative Diligence Hall: by imperial command . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11.13 和陳監四郎秋雨 Harmonizing with Supervisor Chen Silang: 中思從弟據 “In the autumn rain, thinking of my cousin Ju” . . . 11.14 和僕射晉公扈從 Harmonizing with the Duke of Jin, the Vice溫湯 Director: “Accompanying the emperor to the warm springs” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11.15 和宋中丞夏日遊 Harmonizing with Vice-Censor-in-Chief Song: 福賢觀天長寺之 “On a summer day, traveling to Fuxian Abbey and 作 Tianchang Monastery” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11.16 沈十四拾遺新竹 Reminder Shen Fourteen’s new bamboo growing at 生讀經處同諸公 his place for reading sutras: composed with various 之作 gentlemen . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11.17 贈東嶽焦鍊師 Presented to Refined Mistress Jiao of the Eastern Marchmount . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11.18 贈焦道士 Presented to the Daoist Jiao . . . . . . . . . . . . . . . . . . . . . . . 11.19 投道一師蘭若宿 Spending the night at the aran.ya of Master Daoyi 11.20 山中示弟 In the mountains: shown to my little brother . . . . . 11.21 田家 Farmstead . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11.22 過盧員外宅看飯 Visiting Vice Director Lu and watching him 僧共題 provide a meal for monks . . . . . . . . . . . . . . . . . . . . . . . . . 11.23 濟州過趙叟家宴 In Jizhou, visiting the Venerable Zhao’s house for a banquet . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11.24 青龍寺曇壁上人 A Gathering at the courtyard of His Reverence 兄院集（并序） Brother Tanbi at Blue Dragon Monastery (with Preface) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11.24a 王昌齡： 同王維 Wang Changling: Matching Wang Wei’s 集青龍寺曇壁上 “Gathering at Blue Dragon Monastery, at 人兄院五韻　 the courtyard of His Reverence Brother Tanbi: five rhymes” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11.24b 王縉： 同王昌齡 Wang Jin: With Wang Changling and Pei Di, 裴迪游青龍寺曇 I traveled to a gathering at the courtyard of 壁上人兄院集和 His Reverence Brother Tanbi at Blue Dragon 兄維 Monastery: harmonizing with my brother Wei . . . .

18

20

22 22

24

28

30 30 34 36 38 38 40 42

44

46

48

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11.24c 裴迪：青龍寺曇 壁上人院集

vii

Pei Di: A gathering at the courtyard of His Reverence Tanbi at Blue Dragon Monastery . .

48

Juan 12: Recent style poems (王右丞集卷之十二 近體詩)

12.4 12.5

春過賀遂員外 藥園 河南嚴尹弟見宿 弊廬訪別人賦十 韻 送祕書晁監還日 本國（并序） 送徐郎中 送熊九赴任安陽

12.6 12.7 12.8

送李太守赴上洛 遊感化寺 王縉(?): 遊悟真寺

12.1 12.2

12.3

12.9

12.10 12.11 12.12 12.13 12.14 12.15 12.16

與蘇盧二員外期 遊方丈寺而蘇不 至因有是作 曉行巴峽 賦得清如玉壺冰 春日直門下省早 朝 上張令公 哭褚司馬 過沈居士山居哭 之 哭祖六自虛

In spring, visiting Supernumerary He Sui’s herb garden . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Brother Yan, Governor of Henan, spent the night at my humble dwelling. I composed these ten rhymes upon his departure. . . . . . . . . . . . . . . . . . . . . Seeing off Palace Library Director Chao on his return to the country of Japan (with preface) . . Seeing off Director Xu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Xiong Nine on his way to take up his post in Anyang . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Prefect Li on his way to the Shangluo . . Traveling to Ganhua Monastery . . . . . . . . . . . . . . . . . . . Wang Jin (?): Visiting the Temple of Awakening to Reality . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . I made plans with Vice Directors Su and Lu to travel to Fangzhang Monastery. Su did not show up, and so I wrote this . . . . . . . . . . . . . . . . . . . . . . . . . . . . At dawn, setting out from Ba Gorge . . . . . . . . . . . . . . Receiving the theme: “Clear as ice in a jade vase” A morning audience on a spring day while on duty at the Chancellery . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Respectfully presented to Minister Zhang . . . . . . . . . Mourning Adjutant Chu . . . . . . . . . . . . . . . . . . . . . . . . . . Passing by the mountain dwelling of Recluse Shen and mourning him . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Lament for Zu Six Zixu . . . . . . . . . . . . . . . . . . . . . . . . . . .

52

54 56 64 66 66 68 70

74 74 76 78 80 82 84 86

Juan 13: Recent style poems (王右丞集卷之十三 近體詩) 13.1

答裴迪輞口遇雨 憶終南山之作

13.1a 裴迪：輞口遇雨 憶終南山因獻王 維 13.2 山中寄諸弟妹 13.3

聞裴秀才迪吟詩 因戲贈

Answering Pei Di’s poem “Encountering rain at the Wang Stream valley mouth and thinking of Zhongnan Mountain” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Pei Di: Encountering rain at the Wang Stream valley mouth and thinking of Zhongnan Mountain, I then presented this to Wang Wei . . . . In the mountains: sent to my younger brothers and sisters . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Hearing Flourishing Talent Pei Di chanting a poem, I then sent this to him as a joke . . . . . . . . .

94

94 96 96

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13.4 贈韋穆十八 13.5–13.9 皇甫岳雲 谿雜題五首 13.10–13.29 輞川集 （并序） 13.30 臨高臺送黎拾遺 13.31 山中送別 13.32 別輞川別業 13.32a 王縉：別輞川別業 13.33 崔九弟欲往南山 馬上口號與別 13.33a 裴迪： 崔九欲往 南山馬上口號與 別 13.33b 崔興宗：留別王維 13.34 息夫人 13.35–13.37 班婕妤三首 13.38 題友人雲母障子 13.39 紅牡丹 13.40 左掖梨花 13.40a 邱為： 左掖梨花 13.40b 皇甫冉：左掖梨花 13.41 口號又示裴迪 13.42–13.44 雜詩三首 13.45 崔興宗寫真詠 13.46 山茱萸 13.47 哭孟浩然

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Presented to Wei Mu Eighteen . . . . . . . . . . . . . . . . . . . . 96 Various topics on the Cloud Stream of Huangfu Yue: five poems . . . . . . . . . . . . . . . . . . . . . . . . . . 98 The Wang Stream Collection (with preface) . . . . . . . 100 From the high terrace: seeing off Reminder Li . . . . Seeing someone off in the hills . . . . . . . . . . . . . . . . . . . . Leaving my estate at Wangchuan . . . . . . . . . . . . . . . . . . Wang Jin: Leaving the Wangchuan estate . . . . . . . . . . My younger cousin Cui Nine is about to go to Zhongnan Mountain. I immediately improvised this verse in parting with him . . . . . . . . . . . . . . . . . . . . . Pei Di: Cui Nine is about to go to Zhongnan Mountain. I immediately improvised this verse in parting with him . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Cui Xingzong: Parting with Wang Wei . . . . . . . . . . . . Lady Xi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Favored Beauty Ban: three poems . . . . . . . . . . . . . . . . . Inscribed on the mica screen of a friend . . . . . . . . . . . Red peonies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Pear blossoms in the chancellery . . . . . . . . . . . . . . . . . . . Qiu Wei: Pear blossoms in the chancellery . . . . . . . . Huangfu Ran: Harmonizing with Secretary Wang of the Secretariat: Pear blossoms . . . . . . . . . . . . . . . . . . . Another improvised verse shown to Pei Di . . . . . . . . (No set topic:) three poems . . . . . . . . . . . . . . . . . . . . . . . . On a portrait of Cui Xingzong . . . . . . . . . . . . . . . . . . . . Mountain prickly-ash . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Lament for Meng Haoran . . . . . . . . . . . . . . . . . . . . . . . . .

122 122 122 124

124

124 126 126 128 130 130 130 132 132 132 134 136 136 136

Juan 14: Recent style poems (王右丞集卷之十四 近體詩) 14.1–14.7 田園樂七首 14.8–14.11 少年行四首 14.12 寄河上段十六 14.13 贈裴旻將軍 14.14 九月九日憶山東 兄弟 14.15 戲題輞川別業 14.16 戲題盤石 14.17 與盧員外象過崔 處士興宗林亭 14.17a 盧象： 同王維過 崔處士林亭

Pleasure in fields and gardens: seven poems . . . . . . . Ballad: The Youths: four poems . . . . . . . . . . . . . . . . . . . Sent to Duan Sixteen, on the Yellow River . . . . . . . . Presented to General Pei Min . . . . . . . . . . . . . . . . . . . . . Thinking of my brothers in Shandong during the Double Ninth Festival . . . . . . . . . . . . . . . . . . . . . . . . . Light-heartedly written on the subject of my Wangchuan estate . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Jokingly written on a flat rock . . . . . . . . . . . . . . . . . . . . . With Vice Director Lu Xiang, visiting Recluse Cui Xingzong Ten’s forest pavilion . . . . . . . . . . . . . . . . Lu Xiang: Matching Wang Wei’s “Visiting Recluse Cui’s forest pavilion” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

138 142 144 144 146 146 146 148 148

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14.17b 王縉： 與廬員外 象過崔處士興宗 林亭 14.17c 裴迪： 與盧員外 象過崔處士興宗 林亭 14.17d 崔興宗： 酬王摩 詰過林亭 14.18 送王尊師歸蜀中 拜掃 14.19 送元二使安西 14.20 齊州送祖三 14.21 送韋評事 14.22 靈雲池送從弟 14.23 送沈子福歸江東 14.24 寒食汜上作 14.25 劇嘲史寰 14.26 菩提寺禁裴迪 來相看說逆賊 等凝碧池上作音 樂供奉人等舉 聲便一時淚下 私成口號誦示 裴迪 14.27 涼州賽神 14.28 送殷四葬 14.29 歎白髮

ix

Wang Jin: With Vice Director Lu Xiang, visiting Recluse Cui Xingzong’s forest pavilion . . . . . . . . . . . . . 148 Pei Di: With Vice Director Lu Xiang, Visiting Recluse Cui Xingzong’s forest pavilion . . . . . . . . . . . . . 150 Cui Xingzong: Replying to Wang Mojie: “Visiting a forest pavilion” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seeing off Venerable Master Wang on his return to Shu to look after his family tombs . . . . . . . . . . . . . Seeing off Yuan Two on his mission to Anxi . . . . . . In Qizhou, seeing off Zu Three . . . . . . . . . . . . . . . . . . . Seeing off Case Reviewer Wei . . . . . . . . . . . . . . . . . . . . . Seeing off a cousin at Numinous Cloud Pool . . . . . Seeing off Shen Zifu returning to Jiangdong . . . . . . Written on the Si, on the Cold Food Festival . . . . . Teasing Shi Huan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . While I was imprisoned at Bodhisattva Monastery, Pei Di came to see me. He said that the rebels had music performed at Congealed Jade Pool. The court musicians ceased their playing and all shed tears at once. I then improvised this verse privately and chanted it to Pei Di. . . . . . . . . . . . . . . . . .

150 150 152 152 152 154 154 154 156

156

Offering sacrifices at Liangzhou . . . . . . . . . . . . . . . . . . . 158 Seeing off Yin Four for burial . . . . . . . . . . . . . . . . . . . . . 158 Lament for white hair . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158

Juan 15: Supplemental collection (王右丞集卷之十五 外編) 15.1 東谿翫月 15.2 過太乙觀賈生房 15.3 送孟六歸襄陽 15.4–15.5 孫逖： 淮陰 夜宿二首 15.6 孫逖： 下京口埭 夜行 15.7 孫逖： 出行遇雨 孫逖： 夜到潤州 宋之問： 冬夜寓 值麟閣 15.10 賦得秋日懸清光 15.8 15.9

15.11 山中

At East Stream, enjoying the moonlight . . . . . . . . . . . Visiting Master Jia’s house at the Taiyi Abbey . . . . . Seeing off Meng Six on his return to Xiangyang . . Sun Ti: Spending the night at Huaiyin: two poems . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sun Ti: Sailing down to Jingkou Dike at night . . . . Sun Ti: Traveling in the mountains, encountering rain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sun Ti: Arriving at Runzhou at night . . . . . . . . . . . . . Song Zhiwen: Duty on a winter’s night at the Unicorn Chamber . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Composed on the theme “An autumn sun lets hang its clear light” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . In the mountains . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

160 160 162 164 166

168 168 170 170 172

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15.12–15.13 王涯 (?)： 從軍行二首 15.14–15.15 王涯 (?)： 遊春曲二首 15.16 相思 15.17–15.18 王涯 (?)： 太平樂二首 15.19 王涯 (?)： 送春辭 15.20 書事 15.21–15.22 王涯 (?)： 塞上曲二首 15.23 王涯 (?)： 隴上行 15.24–15.28 王涯 (?)： 閨人贈遠五首 15.29 孟浩然： 過友人莊 15.30 鄭谷： 感興 15.31–15.32 王涯 (?)： 遊春辭二首 15.33–15.34 王涯 (?) ： 秋思二首 15.35–15.36 王涯 (?)： 秋夜曲二首 15.37 王涯 (?)： 從軍辭 15.38–15.39 王涯 (?)： 塞下曲二首 15.40–15.41 王涯 (?)： 平戎辭二首 15.42 王涯 (?)： 閨人 春思 15.43–15.44 王涯 (?)： 贈遠二首 15.45 王涯 (?)： 獻壽辭 15.46 失題 15.47 疑夢

Wang Ya (?): Going with the army: two poems . . . 172 Wang Ya (?): Strolling in spring: two songs . . . . . . . . 174 The acacia tree . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Wang Ya (?): Music from an era of peace: Two poems . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Wang Ya (?): Song: Seeing off spring . . . . . . . . . . . . . . Writing of a matter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Wang Ya (?): On the frontier: two songs . . . . . . . . . .

176

Wang Ya (?): On Longtou Mountain: a ballad . . . . . Wang Ya (?): A dweller of the bedroom sends word to one far away: five poems. . . . . . . . . . . . . . . . . . . . . . . . . Meng Haoran: Visiting the estate of a friend . . . . . . Zheng Gu: Moved by things . . . . . . . . . . . . . . . . . . . . . . Wang Ya (?): Strolling in spring: two songs . . . . . . . .

180

176 178 178 180

182 184 186 186

Wang Ya (?): Autumn longing: two poems . . . . . . . . 188 Wang Ya (?): Autumn night: two songs . . . . . . . . . . . . 188 Wang Ya (?): Song: With the army . . . . . . . . . . . . . . . . 190 Wang Ya (?): On the frontier: two songs . . . . . . . . . . 190 Wang Ya (?): Pacifying the Rong: two poems . . . . . . 192 Wang Ya (?): Spring thoughts of a bedroom dweller . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Wang Ya (?): Sent to someone far away: two poems . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Wang Ya (?): Offering congratulations on the emperor’s longevity . . . . . . . . . . . . . . . . . . . . . . . . . . . . [Missing title] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Like a dream . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

194 194 196 196 196

Selected Prose From Juan 16: Rhapsodies and memorials (王右丞集卷之十六 賦表) 16.1 16.2

白鸚鵡賦 賀古樂器表

Rhapsody on a white parrot . . . . . . . . . . . . . . . . . . . . . . . 198 A memorial offering felicitations on the acquisition of ancient musical instruments . . . . . . . . . . . . . . . . . . . . 204

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From Juan 17: Memorials (王右丞集卷之十八七 表) 17.3

為畫人謝賜表

17.5

為幹和尚進注仁 王經表

17.6

為舜闍黎謝御題 大通大照和尚塔 額表

17.8

為僧等請上佛殿 梁表 責躬薦弟表

17.9

請施莊為寺表

17.7

A memorial on behalf of a painter receiving gifts from the emperor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . A memorial on behalf of His Eminence Huigan, presenting a commentary on the Sutra of Benevolent Kings . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . A memorial for the Ācārya Shun, thanking the emperor for his tablet inscription for the pagoda memorializing Their Eminences Datong and Dazhao . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . A memorial written for monks requesting the construction of a Buddha Hall . . . . . . . . . . . . . . . . A memorial castigating myself and promoting my brother . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . A memorial requesting the donation of my estate for a monastery . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

210

214

218 222 224 230

From Juan 18: Reports, prose pieces, letters, and records (王右丞集卷之十八 狀文書記) 18.5 18.6 18.7 18.8

與工部李侍郎書 山中與裴秀才迪書 與魏居士書 冬筍記

Letter to Li, Vice Minister of Works . . . . . . . . . . . . . . In the hills: a letter sent to Flourishing Talent Pei Di Letter to Layman Wei . . . . . . . . . . . . . . . . . . . . . . . . . . . . . A record of bamboo shoots in winter . . . . . . . . . . . . . .

234 240 242 250

From Juan 19: Prefaces (王右丞集卷之十九 序) 19.1

19.5

19.6 19.7

暮春太師左右丞 相諸公于韋氏逍 遙谷讌集序

送懷州杜參軍赴 京選集序 送鄆州須昌馮少 府赴任序 送鄭五赴任新都序

送衡岳瑗公南歸 詩序 19.10 薦福寺光師房花 藥詩序 19.9

Poem collection preface: In late spring, the Grand Preceptor of the Heir Apparent, the Chief Ministers of Left and Right, and various other gentlemen held a banquet at the Wei family’s Easy Wandering Valley . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Preface: Seeing off Adjutant Du of Huaizhou on his way to the capital to attend the appointment selection . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Preface: Seeing off District Defender Feng of Xuchang in Yunzhou on the way to his post . . . . . . Preface: Seeing off Zheng Five as he leaves for his post in Xindu County . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Preface to a poem: “Seeing off Master Yuan of Heng Marchmount on his return south” . . . . . . . . . . Preface to a poem: “Flowering herbs at the lodging of Master Daoguang at Jianfu Monastery” . . . . . . . . .

254

262 264 266 270 272

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Table of Contents

From Juan 20: Eulogies (王右丞集卷之二十 文讚) 20.1 20.2 20.3 20.4

20.6 20.7

讚佛文 西方變畫讚 （並序） 繡如意輪像讚 （並序） 給事中竇紹為亡 弟故駙馬都尉于 孝義寺浮圖畫西 方阿彌陀變讚 （並序） 皇甫岳寫真讚 裴右丞寫真讚

In praise of the Buddha . . . . . . . . . . . . . . . . . . . . . . . . . . . Eulogy for a transformation painting of the Pure Land in the West (with preface) . . . . . . . . . . . . . . . . . . Eulogy for an embroidered image of a Cintāman.icakra Avalokiteśvara (with preface) . . . . Eulogy: Supervising Secretary Dou Shao for the sake of his deceased younger brother, the Commandant Escort, painted a transformation image at the Xiaoyi Monastery Pagoda of Amida Buddha of the West . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Eulogy on a portrait of Huangfu Yue . . . . . . . . . . . . . . Eulogy on a portrait of Pei, Assistant Director of the Right . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

276 282 286

292 296 298

Juan 24: Stele inscriptions (王右丞集卷之二十四 碑銘) 24

大唐大安國寺故 大德淨覺禪 師塔 銘（並序）

Inscription for the pagoda in honor of Meditation Master Dade Jingjue of the Da’anguo Monastery of the Great Tang (with preface) . . . . . . . . . . . . . . . . . . 300

Juan 25: Stele inscriptions (王右丞集卷之二十五 碑銘) 25.1 25.2

能禪師碑 大薦福寺大德道 光禪師塔銘

Stele for Meditation Master Neng . . . . . . . . . . . . . . . . . 314 Inscription for the Pagoda for Meditation Master Daoguang of Great Virtue of the Great Jianfu Monastery . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 330

Textual notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

335

Selected Bibliography on Wang Wei’s works . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 349

The Poetry and Prose of Wang Wei

王右丞集卷之十一 近體詩

11.1

奉和聖製慶玄元皇帝玉像之作應制

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明君夢帝先， 寶命上齊天。 秦后徒聞樂， 周王恥卜年。 玉京移大像， 金籙會羣仙。 承露調天供， 臨空敞御筵。 斗迴迎壽酒， 山近起爐烟。 願奉無為化， 齋心學自然。

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-001

Juan 11: Recent style poems

11.1 Respectfully harmonizing with the imperial composition: “Celebrating the jade image of the Illustrious Thearch of the Mysterious Prime”: by imperial command 1 Our enlightened lord dreamt of his godly ancestor; His precious mandate is equal to Heaven above. The lord of Qin only heard music;2 4 It would be shameful to divine our years, like the king of Zhou.3 The great image has been transferred to the jade capital; The Gold Register assembles the crowd of Transcendents.4 By the dew-collection plates they arrange Heaven’s offerings;5 8 In an empty space they spread the imperial mats. The Dipper turns to greet the sacrificial ale; The hills approach, releasing incense smoke.6 He wishes to receive the transformation of non-action; 12 With a pure mind he imitates the naturally-so.

1 The honorary designation for Laozi, granted in 666. Laozi was also considered the progenitor of the Tang imperial family. In 741, Xuanzong had a dream that Laozi appeared to him and commanded him to locate a jade statue of himself south of the capital. A team was sent to find it and found it buried. It was brought back to the capital and carried to the palace for offerings. Later, paintings were made of it and dispatched to Daoist temples throughout the empire. 2 The allusion to the Qin ruler here is unclear. There are hints in texts of a legend where Duke Mu 穆 of Qin was summoned to Heaven, where he was treated to a concert of unearthly music. This line would suggest that the emperor has an even more intimate connection to the divine. 3 King Cheng 成, an early Zhou ruler, made a divination that predicted that the Zhou would flourish for thirty reigns. The poet is suggesting that the Tang will last much longer than that. 4 A Daoist text that prescribes rituals for the summoning of Transcendents. 5 See note to 9.13.5. 6 Nature participates in the ritual: the Dipper constellation bends to ladle the ale, and mist from nearby hills resembles smoke arising from incense burners shaped to look like mountains.

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王右丞集卷之十一 近體詩

11.2

奉和聖製與太子諸王三月三日龍池春褉 應制

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故事修春禊， 新宮展豫游。 明君移鳳輦， 太子出龍樓。 賦掩陳王作， 杯如洛水流。 金人來捧劍， 畫鷁去迴舟。 苑樹浮宮闕， 天池照冕旒。 宸章在雲表， 垂象滿皇州。

Juan 11: Recent style poems

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11.2 Respectfully harmonizing with the imperial composition: “Celebrating the Spring Purification Festival at Dragon Pond on the Third Day of the Third Month with the crown prince and the other princes”: by imperial command 1 Performing the Spring Purification is an age-old custom; From the new palace an imperial progress sets out. Our enlightened lord transports his phoenix palanquin; 4 The crown prince emerges from the Dragon Gate Lodge.2 His rhapsody surpasses the work of the Prince of Chen;3 Cups are set floating as they did once on the Luo River.4 A man of gold comes to offer up his sword;5 8 The painted herons depart with the returning boats.6 The garden trees float by the palace watchtowers; Celestial ponds reflect the tasseled coronet. His august compositions extend beyond the clouds, 12 Like astral omens that fill the imperial lands.

1 The Spring Purification Festival was originally held on the first si 巳 day (in the system of twelve “branches” in the calendrical system) of the third lunar month. In Tang times it was held on the third day of the third month, but the term Shangsi 上巳 (“First si day”) became an alternate name for it that is used elsewhere in Wang’s writings. 2 Dragon Gate was a Han-era palace gate. 3 Cao Zhi 曹植 (who had the title of Prince of Chen) once composed a rhapsody extemporaneously on the Copperbird Terrace 銅雀臺 right after it was constructed by his father Cao Cao. 4 The Purification Festival was said in medieval times to have begun when the Duke of Zhou diverted a stream of the Luo River through the Zhou capital so that banquets could be held by its winding waterways. He constructed a bend in the stream where participants could float ale cups in the current as a form of drinking game. 5 King Zhao 昭 of Qin was once feasting by the river on the third day of the third month when a man of gold emerged from the water and gave him a sword, proclaiming him the future ruler of the whole empire. 6 Images of herons were painted on the boats.

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王右丞集卷之十一 近體詩

11.3

奉和聖製上巳于望春亭觀禊飲應制

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長樂青門外， 宜春小苑東。 樓開萬戶上， 輦過百花中。 畫鷁移仙妓， 金貂列上公。 清歌邀落日， 妙舞向春風。 渭水明秦甸， 黃山入漢宮。 君王來祓禊， 灞滻亦朝宗。

Juan 11: Recent style poems

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11.3 Respectfully harmonizing with the imperial composition: “During the Purification Festival at Spring-View Pavilion, watching the drinking”: by imperial command 1 Beyond the blue gates of Changle Hall,2 East of the small garden at Yichun.3 The mansion opens above a myriad doors; 4 The palanquin passes through a hundred flowers. Painted herons transport the fairy entertainers, The gold marten caps are ranked before the high dukes.4 The songs of Qing halt the setting sun;5 8 Marvelous dances face the spring breeze. The Wei waters brighten the Qin domain; Yellow Mountain enters into a Han palace.6 Our ruler comes for the spring cleansing; 12 The Ba and Chan Rivers attend on his court.

1 Spring View Pavilion (Palace) was nine li east of Chang’an. Wei Jian had an artificial water course constructed there in 743. 2 See notes to 2.3.6 and 3.9.10. 3 See note to 1.2.6. 4 See notes to 11.2.8 and 7.3.1. 5 The singer Qin Qing could halt clouds themselves with his song (Liezi). 6 See note to 10.1.2.

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王右丞集卷之十一 近體詩

11.4

奉和聖製幸玉真公主山莊因題石壁十韻之 作應制

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碧落風烟外， 瑤臺道路賒。 如何連帝苑， 別自有仙家。 比地迴鸞駕， 緣溪轉翠華。 洞中開日月， 窗裏發雲霞。 庭養沖天鶴， 溪留上漢查。 種田生白玉， 泥竈化丹砂。 谷靜泉逾響， 山深日易斜。 御羹和石髓， 香飯進胡麻。 大道今無外， 長生詎有涯。 還瞻九霄上， 來往五雲車。

Juan 11: Recent style poems

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11.4 Respectfully harmonizing with the imperial composition: “Visiting the mountain estate of Princess Yuzhen, ten rhymes inscribed on the wall”: by imperial command

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The cyan vault is beyond the wind and smoke; A gleaming terrace is far from the roads. How can something connected to the imperial gardens Be a separate house for Transcendents? Following the terrain, the simurgh carriage turns; Tracing the stream, the kingfisher banners twist. Sun and moon are revealed within the grotto; Sunset clouds issue from the windows. Heaven-soaring cranes are raised in the courtyards; A star-ascending raft is moored on the creek.1 The seeded fields here yield white jade;2 Clay stoves produce cinnabar pills. Because the valley is tranquil, the stream resounds. Because the hills are deep, the sun is more apt to incline. Imperial broth is blended with stalactites;3 Fragrant rice is presented with sesame. Their Great Way now is infinite, And there is no limit to Their longevity. Ever gazing above the nine empyreans, They come and go in rainbow carriages.

1 A legend tells of a man living by the seaside who would see a raft floating by every year in the eighth month. One year he got on it and found that it traveled into the sky, moving along the Heavenly River (the Milky Way). 2 The filial son Yang Boyong 陽伯雍 turned his mourning hut in the mountains into a stopping place for travelers. One traveler gave him some stone seeds. When Boyong planted them, they yielded jade. 3 Used in Daoist elixirs.

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王右丞集卷之十一 近體詩

11.5

奉和聖製登降聖觀與宰臣等同望應制

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鳳扆朝碧落， 龍圖耀金鏡。 維嶽降二臣， 戴天臨萬姓。 山川八校滿， 井邑三農竟。 比屋皆可封， 誰家不相慶。 林疏遠村出， 野曠寒山靜。 帝城雲裏深， 渭水天邊映。 喜氣含風景， 頌聲溢歌詠。 端拱能任賢， 彌彰聖君聖。

Juan 11: Recent style poems

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11.5 Respectfully harmonizing with the imperial composition: “Climbing Sage-Descent Tower 1 with my ministers and gazing out together with them”: by imperial command

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His phoenix screens face the cyan vault, His dragon strategies make the bronze mirror gleam.2 The peaks have graced us with two ministers;3 Bearing Heaven’s will they oversee the myriad surnames. The Eight Commandants fill the hills and streams;4 In all the villages the harvest of the land has ended.5 Every household produces men worthy of high title; What family does not celebrate the state of things? Distant villages emerge from the sparse forest growth; The countryside is broad, the cold hills are tranquil. The imperial city lies deep in the clouds; The Wei waters gleam at the edge of the sky. An aura of joy fills the scenery; The sounds of praise flood from their songs. With respectful mien he is able to employ worthy men Who increasingly make manifest the wise ruler’s wisdom.

1 At the Huaqing 華清 Palace on Mount Li. Given its name because of a miraculous appearance of Laozi there. 2 Bronze mirror: possibly a metaphor for enlightened governance. 3 Shijing 259 describes a mountain spirit that gave birth to two ministers of the Zhou, Fu 甫 and Shen 申. 4 Eight military officials appointed by Emperor Wu of the Han to oversee the wellbeing of the empire. 5 Literally, “Three arables” (san nong), which refers to arable land on the plain, on hillsides, and in marshes. The phrase can also be interpreted as “three farming seasons,” referring to spring, summer, and autumn.

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王右丞集卷之十一 近體詩

11.6

奉和聖製御春明樓臨右相園亭賦樂賢詩應制

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複道通長樂， 青門臨上路。 遙聞鳳吹喧， 闇識龍輿度。 褰旒明四目， 伏檻紆三顧。 小苑接侯家， 飛甍映宮樹。 商山原上碧， 滻水林端素。 銀漢下天章， 瓊筵承湛露。 將非富民寵， 信以平戎故。 從來簡帝心， 詎得迴天步。

Juan 11: Recent style poems

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11.6 Respectfully harmonizing with the imperial composition: “I proceeded to Chunming Gate Tower, which overlooked the pavilion of the Director of the Secretariat, and composed a poem on rejoicing in worthy men”: by imperial command

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The covered walkway connects with Changle Palace; The Blue Gate looks down upon the main road.1 From afar I hear the noise of phoenix pipes; I can dimly make out the passage of the dragon carriage. He pulls back the tassels from his crown to let his four pupils see keenly;2 He leans over the rail, stooping to humble himself thrice to worthies.3 The little garden connects with the households of marquises; The soaring roofs stand out against the palace trees. Mount Shang is green above the plain; The waters of the Chan are pure white at the edge of the wood. The Silver River descends with its sky-patterns;4 Snow-gem banquet mats accept the heavy dew.5 If this banquet is not to thank those who have enriched the people, Then it is for those who have pacified the Rong.6 He has ever inspected them in his mind, So how could the fate of the nation be troubled?

1 See note to 3.9.10. 2 Sage-king Yao was reputed to have double pupils. 3 Literally, “three visits,” a reference to Liu Bei’s 劉備 repeated attempts to persuade the recluse Zhuge Liang 諸葛亮 to become his advisor. Only after Liu’s third visit was Zhuge Liang persuaded that he was serious about employing his talents. 4 The Silver River is the Milky Way. Sky-patterns may also be a complimentary term for imperial writing and refer to the emperor’s poem. 5 Shijing 174 (“Heavy is the dew”), which describes a happy banquet that lasts deep into the night. 6 Archaic poetic term for “barbarians.” This couplet celebrates officials who have done service to the state in both civil and military capacities.

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王右丞集卷之十一 近體詩

11.7

奉和聖製暮春送朝集使歸郡應制

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萬國仰宗周， 衣冠拜冕旒。 玉乘迎大客， 金節送諸侯。 祖席傾三省， 褰幃向九州。 楊花飛上路， 槐色蔭通溝。 來預鈞天樂， 歸分漢主憂。 宸章類河漢， 垂象滿中州。 11.8

奉和聖製送不蒙都護兼鴻臚卿歸安西應制 上卿增命服， 都護揚歸旆。 雜虜盡朝周，

Juan 11: Recent style poems

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11.7 Respectfully harmonizing with the imperial composition: “In late spring, seeing off the emissaries attending court upon their return to their commanderies”: by imperial command The myriad lands look up to the revered Zhou; Their gowns and caps bow before his tasseled coronet. The jade carriage welcomes the great guests; 4 With golden tallies the feudal lords are dismissed. The Three Departments pour at the farewell banquet; With raised carriage curtains they head toward the Nine Provinces. Willow catkins fly about the high road; 8 The hue of sophoras shades the network of canals. They came, prepared to share the court’s pleasures; Then they go home to share the Han lord’s cares. His imperial verse is like the River of Stars: 12 A celestial phenomenon that fills all the land.

11.8 Respectfully harmonizing with the imperial composition: “Seeing off Protector-General and Chief Minister for the Court of Dependencies Foumeng on his return to Anxi”: by imperial command 1 The Senior Minister invests him with an additional robe of office; The Protector-General unfurls his returning banners. The various barbarian tribes have all come to Zhou’s court;

1 This is Foumeng Lingyan 不蒙靈緤, a general of Western Qiang ancestry who was serving as Protector General of Anxi (in central Asia) from 741 to 747.

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諸胡皆自鄶。 鳴笳瀚海曲， 按節陽關外。 落日下河源， 寒山靜秋塞。 萬方氛祲息， 六合乾坤大。 無戰是天心， 天心同覆載。 11.9

三月三日曲江侍宴應制

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萬乘親齋祭， 千官喜豫游。 奉迎從上苑， 祓禊向中流。 草樹連容衛， 山河對冕旒。 畫旗搖浦漵， 春服滿汀洲。

王右丞集卷之十一 近體詩

Juan 11: Recent style poems

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4 All the Hu have ceased to have their own state.1

He will have fifes sounded in the desert hinterlands; He will halt his riding crop beyond the Yang pass.2 The setting sun descends on the source of the Yellow River; 8 The cold mountains are tranquil on the autumn frontier. Everywhere the malignant mists dissipate; In all directions, Heaven and Earth are at peace. It is the imperial will for there to be no fighting; 12 An imperial will shared with all above and all below.

11.9 Attending on a banquet at the Qujiang on the Third Day of the Third Month: by imperial command 3 Ten thousand carriages come personally for the rituals; The thousand officials delight in this imperial excursion. They respectfully greet him from the imperial gardens; 4 He carries out purifications in the midst of the current. Plants and trees reach to the guards with their standards; Hills and rivers face his tasseled coronet. Painted banners tremble at the water’s edge, 8 The robes of spring fill sandbank and islet.

1 Literally, they are all “from Kuai,” an allusion to Zuo zhuan Duke Xiang 29, in which a diplomat visiting Lu from Wu hears music from the various states performed. The text remarks that he had nothing to say about music “from Kuai,” probably reflecting the fact that the state was unimportant and likely to be soon destroyed. 2 See note to 8.13.2. 3 See note to 7.1.

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王右丞集卷之十一 近體詩

仙籞龍媒下， 神皋鳳蹕留。 從今億萬歲， 天寶紀春秋。 11.10

奉和聖製十五夜燃燈繼以酺宴應制

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上路笙歌滿， 春城漏刻長。 遊人多晝日， 明月讓燈光。 魚鑰通翔鳳， 龍輿出建章。 九衢陳廣樂， 百福透名香。 仙妓來金殿， 都人遶玉堂。 定應偷妙舞， 從此學新粧。 奉引迎三事， 司儀列萬方。

Juan 11: Recent style poems

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“Dragon Heralds” descend from the Transcendents’ fence;1 The phoenix cortege lingers on the divine riverbank. From now on, his infinite reign 12 Will have its years recorded under “Heavenly Treasure.”2

11.10 Respectfully harmonizing with the imperial composition: “On the night of the Fifteenth lanterns were lit, accompanied by a public banquet”: by imperial command 3 The road is filled with sound of mouth organ and singing; In the spring city the clepsydra drips long. Strollers are more numerous than during the daytime; 4 The bright moon defers to the lantern light. Fish-shaped keys open the Soaring Phoenix Mansion;4 The dragon carriage emerges from the Jianzhang Palace.5 On the busy streets they perform Heaven’s Music;6 8 Fine incense penetrates from Hundred Fortunes Hall. Transcendent entertainers come from the golden buildings; The people of the capital surround the jade halls. They are set on spying on these marvelous dancers; 12 From now on they will imitate their fashionable dress. They respectfully lead in the emperor to greet the Three Dukes; Officials in charge of attendant courtesies take their ranks everywhere.

1 “Dragon Herald”: a fine horse whose superlative qualities are supposed to induce dragons to appear. “Transcendents’ fence”: the imperial palace gardens. 2 A reference to the change of the reign period to Tianbao in 742. 3 Specifically, the fifteenth of the first month, or the Lantern Festival. See also 6.14. 4 Keys were often formed in the shape of fish, because their ever-opened eyes signified watchfulness. This line simply describes the palace gates opening upon the departure of the emperor. 5 See note to 7.1.4. 6 Literally, “broad music,” probably a reference to Zhao Jianzi’s dream of Heaven (see note to 9.33.7).

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王右丞集卷之十一 近體詩

願將天地壽， 同以獻君王。 11.11

奉和聖製重陽節宰臣及群官上壽應制

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四海方無事， 三秋大有年。 百工逢此日， 萬壽願齊天。 芍藥和金鼎， 茱萸插玳筵。 玉堂開右个， 天樂動宮懸。 御柳踈秋景， 城鵶拂曙烟。 無窮菊花節， 長奉柏梁篇。

Juan 11: Recent style poems

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They wish they could all present their ruler 16 With a longevity equal to Heaven and Earth.

11.11 Respectfully harmonizing with the imperial composition: “On the Festival of the Double Ninth, high ranking ministers and assembled officials celebrate the emperor’s longevity”: by imperial command All within the four seas is at peace; There have been large harvests throughout the autumn. The court officials upon this day 4 Wish for a span of a myriad years, equal to heaven. All flavors are harmonized within the metal tripods;1 Sprigs of prickly-ash are inserted in tortoiseshell mats.2 They open the right side-room of the jade hall; 8 Hanging palace bells shake, producing heavenly music. Imperial willows are sparse in the autumn light; Crows on the city walls brush up against dawn mist. On this endless festival of chrysanthemums, 12 We continually offer up our Cypress Rafters compositions.3

1 Reading shaoyao (“herbaceous peony”) here as zhuoyao 勺藥, which became a general term for the balancing of flavors in a mixture, named for an herb that possessed such balancing properties. 2 Prickly-ash (often translated as “dogwood”) produces a fruit used to flavor ale during Double Ninth celebrations. 3 See note to 7.1.4.

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11.12

三月三日勤政樓侍宴應制

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綵仗連宵合， 瓊樓拂曙通。 年光三月裏， 宮殿百花中。 不數秦王日， 誰將洛水同。 酒筵嫌落絮， 舞袖怯春風。 天保無為德， 人歡不戰功。 仍臨九衢宴， 更達四門聰。 11.13

和陳監四郎秋雨中思從弟據

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嫋嫋秋風動， 淒淒烟雨繁。 聲連鳷鵲觀， 色暗鳳凰原。

王右丞集卷之十一 近體詩

Juan 11: Recent style poems

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11.12 Attending a banquet on the Third Day of the Third Month at Administrative Diligence Hall: by imperial command His bright-colored standards converge throughout the night; Carnelian towers join, brushing up against the dawn. In this season of the third month, 4 Palaces and halls are surrounded by blossoms. Not inferior to the days of the Qin king; Not different at all from the banquet at the Luo River.1 On the banquet mats we are annoyed by falling catkins; 8 The dancers’ sleeves are timid in the spring breeze. Heaven protects with its power of non-action; People are delighted by the accomplishments of peace. He remains at the banquet, overseeing the busy streets, 12 Still letting his keen vision penetrate in all directions.

11.13 Harmonizing with Supervisor Chen Silang: “In the autumn rain, thinking of my cousin Ju” Gently lingering, the autumn breeze stirs; Chill and bleak; heavy the murky rain. Its sound reaches to the Ostrich Watchtower;2 4 Hues darken on Phoenix Plain.3

1 See note to 11.2.6. 2 One of four watchtowers located outside of Sweet Springs Palace in Han times. 3 Near Xinfeng, outside the capital.

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王右丞集卷之十一 近體詩

細柳踈高閣， 輕槐落洞門。 九衢行欲斷， 萬井寂無喧。 忽有愁霖唱， 更陳多露言。 平原思令弟， 康樂謝賢昆。 逸興方三接， 衰顏強七奔。 相如今老病， 歸守茂陵園。 11.14

和僕射晉公扈從溫湯（時為右補闕）

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天子幸新豐， 旌旗渭水東。 寒山天仗裏， 溫谷幔城中。

1 Xie Lingyun composed a poem, “Prolonged Rains,” which he sent to his cousin Xie Zhan 瞻. Here a reference to the poem of Chen’s that Wang is matching.

Juan 11: Recent style poems

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Slender willows are sparse by the high gallery; Light sophora leaves fall by the recessed gates. Passers-by will soon end on the busy streets; 8 The myriad households are tranquil with no clamor. Suddenly your “Prolonged Rains” chant Again sets forth much that you have to say.1 Lu Ji was longing for Lu Yun, his virtuous younger brother; 12 Xie Lingyun bade farewell to his worthy cousin Xie Zhan. Both of you met repeatedly in your lofty moods, But with aging features departed for mission after mission.2 Now Xiangru is old and sick; 16 He is returning home to tend his garden at Maoling.3

11.14 Harmonizing with the Duke of Jin, the Vice-Director 4: “Accompanying the emperor to the warm springs” (Serving as Rectifier of the Chancellery at the time) The Son of Heaven progresses to Xinfeng, With banners raised to the east of Wei waters. Cold mountains are within the standards of his guards, 4 The warm springs lie within his tent city. 2 A reference to the Chu minister Zichong who had to rush on seven different diplomatic missions during a war between Chu and Wu. The sense here is that Chen and his cousin are both high-minded scholars (like the Lu brothers and like Xie and his cousin), but now rarely get to meet due to official duties (and possibly due to the disruptions of rebellion). 3 See note to 4.22.14. Wang probably means that Chen is now Xiangru. 4 Li Linfu, in power from the late 730s.

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奠玉群仙座， 焚香太一宮。 出游逢牧馬， 罷獵有非熊。 上宰無為化， 明時太古同。 靈芝三秀紫， 陳粟萬箱紅。 王禮尊儒教， 天兵小戰功。 謀猷歸哲匠， 詞賦屬文宗。 司諫方無闕， 陳詩且未工。 長吟吉甫頌， 朝夕仰清風。

王右丞集卷之十一 近體詩

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He makes offerings of jade to the seat of assembled Transcendents; He burns incense at the Shrine for Taiyi.1 When he goes out for a stroll, he encounters a herd-boy;2 He ends the hunt when he possesses something that is not a bear.3 Our Great Overseers transform through non-action; Our enlightened times are the same as high antiquity. Numinous polypores thrice flourish their purple; Ten thousand carriage-loads of grain are beginning to rot.4 Royal rituals respect the Confucian teachings; The imperial troops hold battle-merit of small account. Planning is given to resourceful statesmen; Compositions all belong to literary exemplars. Though in charge of remonstrance I can find no errors; And I am not skilled enough to present my verse. I chant long the hymn of praise by Jifu,5 And from dawn to dusk I honor his clear breeze.

1 A supreme divinity worshipped in the Western Han; here indicates Xuanzong’s rituals carried out at a Daoist shrine. See also note to 7.23.1. 2 Zhuangzi, chapter 24: The Yellow Emperor meets a boy herding horses during a stroll, who gives him Daoist-style advice on governing based on his own knowledge of horses. 3 King Wen of the Zhou went out hunting, and a diviner told him he would encounter quarry that was neither dragon nor bear. He then encountered Lü Wang 呂望 and made him one of his ministers. 4 That is, the harvests have been so plentiful the stored grain from previous harvests goes unused and begins to rot. 5 An allusion to Shijing 260, “Jifu has composed this poem, / as gentle as a clear wind” (Legge translation).

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王右丞集卷之十一 近體詩

11.15

和宋中丞夏日遊福賢觀天長寺之作 （即陳 左相所施）

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已相殷王國， 空餘尚父溪。 釣磯開月殿， 築道出雲梯。 積水浮香象， 深山鳴白雞。 虛空陳妓樂， 衣服製虹霓。 墨點三千界， 丹飛六一泥。 桃源勿遽返， 再訪恐君迷。

1 The Vice-Censor-in-Chief is Song Ruosi 宋若思; the Chancellery Director is Chen Xilie 陳希烈, a minister prominent in politics from the late 740s until 754. He had strong Daoist sympathies. The Abbey is Daoist, and the Monastery Buddhist. 2 Chen Xilie was executed for serving An Lushan – here figured as the Yin King (that is, King Zhou 紂, the evil last ruler of the Shang). However, before that he could have been compared to the early Zhou minister Lü Shang 呂尚. Here his estate is compared to the stream in which Lü Shang famously fished. 3 The Buddhist monastery is compared to a palace for Mahāsthāmaprāpta, a bodhisattva in charge of the moon.

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11.15 Harmonizing with Vice-Censor-in-Chief Song: “On a summer day, traveling to Fuxian Abbey and Tianchang Monastery” (both established by Chancellery Director Chen) 1 Having already served the Yin King’s state as minister, He only leaves behind him this Lü Shang stream.2 By the fishing jetty a palace of the moon has been established;3 4 From the paved road emerges a cloud ladder.4 From a pond’s massed water floats a fragrant elephant; In the deep hills a white cock crows.5 In the empty air apsaras play music;6 8 For clothing they tailor a rainbow. Ink spots the chiliocosm,7 Cinnabar flies from the six-and-one clay.8 Do not hurry back to this Peach Blossom spring;9 12 If you try to visit again, I fear you will lose your way.

4 This refers to the Daoist abbey. Through the rest of this poem Wang Wei uses parallel couplets to contrast the Buddhist institution with the Daoist one. 5 Gandhahastī, a bodhisattva associated with Maitreya, is portrayed as green with an elephant’s trunk. Alternately, there is a jataka in which the Buddha was a fragrant elephant who treated his mother with filiality. White dogs and white chickens are supposed to be particularly auspicious animals for Daoist practitioners to keep. 6 This echoes a passage in the Lotus Sutra when apsaras (female spirits of the air and water) perform music to celebrate Śariputra’s attainment of highest enlightenment. This may be the subject of a painting in the monastery. 7 In the Lotus Sutra, the Buddha uses the metaphor of someone grinding all the matter in a chiliocosm into ink and then dropping one spot of ink once for every thousand countries he passes through to express an infinitely huge number. 8 A substance comprised of seven elements blended together to act as a seal on stoves for refining cinnabar. 9 See note to 2.22a.4.

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王右丞集卷之十一 近體詩

11.16

沈十四拾遺新竹生讀經處同諸公之作

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閒居日清靜， 修竹自檀欒。 嫩節留餘籜， 新叢出舊欄。 細枝風響亂， 踈影月光寒。 樂府裁龍笛， 漁家伐釣竿。 何如道門裏， 青翠拂仙壇。 11.17

贈東嶽焦鍊師 先生千歲餘， 五岳遍曾居。 遙識齊侯鼎，

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11.16 Reminder Shen Fourteen’s new bamboo growing at his place for reading sutras: composed with various gentlemen Living at leisure: things are daily more pure. The tall bamboo grows lovely. Its tender nodes still hold their culm sheaths; 4 New thickets emerge from the old railings. Thin branches move wildly in the wind’s echoes; Its sparse shadows are chill in the moonlight. The Music Bureau trims them to make their dragon flutes; 8 Anglers cut them for their fishing rods. How do they compare, within the road gate, To the green and turquoise that brushes the Transcendents’ altars?1

11.17 Presented to Refined Mistress Jiao of the Eastern Marchmount 2 You, mistress, are over a thousand years old And have resided on all of the Five Marchmounts. You can recognize from remote times the tripod of the Marquis of Qi,3

1 Comparing the bamboo here to ones in a couplet in an Yin Keng 陰鏗 (6th century) poem describing bamboo: “Flanking the pool, a clump of bamboo; green and turquoise are not disturbed by the cold ... they brush up against Transcendents’ altars on Mount Heng.” 2 Mount Tai in Shandong. “Refined Mistress Jiao” was Jiao Jingzhen 焦靜真, a prominent Daoist disciple of Sima Chengzhen 司馬承禎. 3 The magician Li Shaojun, who claimed to have lived hundreds of years, was able to recognize the provenance of a bronze tripod in the possession of Emperor Wu of the Han.

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新過王母廬。 不能師孔墨， 何事問長沮。 玉管時來鳳， 銅盤即釣魚。 竦身空裏語， 明目夜中書。 自有還丹術， 時論太素初。 頻蒙露版詔， 時降軟輪車。 山靜泉逾響， 松高枝轉踈。 支頤問樵客， 世上復何如。

王右丞集卷之十一 近體詩

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4 And have recently visited the cottage of the Queen Mother.

You cannot take Kong or Mo as your teacher; So what business do you have asking Changju?1 Your jade pipe summons phoenixes from time to time;2 8 You can angle fish from a copper bowl.3 Standing tall, you converse in the void; With bright vision you can read in the middle of the night. Of course you possess the art of recycling cinnabar, 12 And sometimes you discuss the origins of Primal Material.4 You repeatedly accept the emperor’s public summons, And at times descend in your carriage with muffled wheels. The hills are tranquil, so the stream echoes even more; 16 The pines are tall, the branches spread even thinner. Resting chin on staff, you ask a woodcutter – Can this compare with the human world?

1 Kong, Mo: Confucius and Mozi. Analects 18.6: Zilu inquires of the recluses Zhangju 長沮 and Jieni 桀溺 the way to the ford when he and Confucius become lost on a trip. Wang is saying that Jiao (unlike Confucians) already knows “the way to the ford.” 2 Xiao Shi 蕭史 was a man during the reign of Duke Mu of Qin. He was adept at playing the pipe. He married a daughter of the duke and taught her how to play. Later, their playing summoned a phoenix, and they constructed a terrace and lived with it for several years. Later they flew off on it and disappeared. 3 A feat demonstrated by Zuo Ci 左慈 of the Eastern Han. 4 The last stage physical objects pass through to come into being.

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王右丞集卷之十一 近體詩

11.18

贈焦道士

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海上游三島， 淮南預八公。 坐知千里外， 跳向一壺中。 縮地朝珠闕， 行天使玉童。 飲人聊割酒， 送客乍分風。 天老能行氣， 吾師不養空。 謝君徒雀躍， 無可問鴻濛。

1 Eight “gentlemen of methods” (fangshi 方士) who attended on the Prince of Huainan in Han times. 2 The Master of the Gourd was a Daoist who sold medicine in the marketplace; every night at sunset he would leap inside a gourd and spend the night there. 3 Fei Changfang 費長房 could “shrink the veins of the earth” so that he could travel great distances in a moment. Here, Jiao does the same in order to visit the imperial court.

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11.18 Presented to the Daoist Jiao On the sea you have traveled to the Three Isles; In Huainan, you preceded the eight masters.1 Seated, you know all things a thousand li away; 4 You can leap inside a gourd.2 You can shrink the earth so as to pay court at the jeweled watchtowers;3 You can travel to heaven, employ jade lads. Giving drink to others, you intend to slice the ale;4 8 When you see off travelers, you suddenly split the wind.5 You, a venerable of Heaven, can circulate your qi; My mistress has no need to live on the Empty.6 I defer to you, but you only hop like a bird; 12 There is no way for me to ask Hong Meng.7

4 When served ale by Cao Cao, Zuo Ci said he was going to “divide the ale.” He then used his arts to divide the ale within the cup into two parts and drank half of it, offering the rest to Cao. 5 The gods on Mount Lu were said to have the ability to aid or deter travelers, depending on whether they made offerings at their shrine. 6 Alluding to the “Rhapsody on the Owl” of Jia Yi: “he does not treasure himself for the sake of being alive; he drifts, living on the Empty.” 7 Zhuangzi, chapter 11: One Daoist sage, Yun Jiang 雲將, attempts to acquire deep philosophical knowledge on how to help the world from another sage, Hong Meng 鴻蒙. However, Hong Meng would only hop about like a sparrow and slap his buttocks.

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11.19

投道一師蘭若宿

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一公棲太白， 高頂出雲烟。 梵流諸壑遍， 花雨一峰偏。 跡為無心隱， 名因立教傳。 鳥來還語法， 客去更安禪。 晝涉松路盡， 暮投蘭若邊。 洞房隱深竹， 清夜聞遙泉。 向是雲霞裏， 今成枕席前。 豈惟留暫宿， 服事將窮年。

王右丞集卷之十一 近體詩

Juan 11: Recent style poems

11.19 Spending the night at the aran.ya of Master Daoyi 1

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Master Daoyi resides on Taibo, A lofty peak that rises from the clouds and mist. An Indic current flows through all the valleys, While a rain of flowers occurs only on this peak. You have hidden your traces for the sake of non-mind, Though your name is known through your teaching’s establishment. Birds come – you still speak of the Dharma; Guests depart – you continue peaceful meditation. During the day I arrived at the end of the path in the pines, And at dusk, took refuge beside this aran.ya. Secluded chambers are hidden in deep bamboo; I hear a distant stream in the clear night. What formerly was hidden within the clouds, Is now accomplished before pillow and mat. How could I stay here only for a single night? I will be at your service to the end of my years.

1 See note to 7.28.

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王右丞集卷之十一 近體詩

11.20

山中示弟

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山林吾喪我， 冠帶爾成人。 莫學嵇康懶， 且安原憲貧。 山陰多北戶， 泉水在東鄰。 緣合妄相有， 性空無所親。 安知廣成子， 不是老夫身。 11.21

田家

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舊穀行將盡， 良苗未可希。 老年方愛粥， 卒歲且無衣。

1 In his “Letter to Shan Juyuan Breaking Off Our Friendship,” Xi Kang writes of being particularly lazy when living as a recluse. 2 A disciple of Confucius who was content in his poverty.

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11.20 In the mountains: shown to my little brother In the mountain forest I have lost my Self, While you have reached maturity in the cap and sash of office. I don’t imitate Xi Kang’s laziness;1 4 For a time I find peace in Yuan Xian’s poverty.2 Many mountain shadows at my northern door; The stream water flows by my eastern neighbors. When karmic conditions join, the phantasmal laks.an.a arise;3 8 But when one’s nature is empty, then one is not linked to anything. How do you know that Master Guangcheng Hasn’t taken the form of this old man’s body?4

11.21 Farmstead Last year’s grain is almost gone, And one cannot hope for the good sprouts to produce yet. This old man has grown fond of gruel, 4 Passing the end of the year without clothes.

3 Laks.an.a (xiang) are the marks that give an illusion of existence to the phenomena of the world. They continue to be produced in the phenomenal world we experience so long as we continue to produce karma through the consequences of our actions (usually through desire, anger, and ignorance). 4 A Daoist Transcendent, first mentioned in chapter 11 of the Zhuangzi, where the Yellow Emperor goes to learn from him in his mountain retreat.

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王右丞集卷之十一 近體詩

雀乳青苔井， 雞鳴白板扉。 柴車駕羸牸， 草屩牧豪狶。 夕雨紅榴拆， 新秋綠芋肥。 餉田桑下憩， 旁舍草中歸。 住處名愚谷， 何煩問是非。 11.22

過盧員外宅看飯僧共題（七韻）

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三賢異七聖， 青眼慕青蓮。 乞飯從香積， 裁衣學水田。 上人飛錫杖， 檀越施金錢。 趺坐簷前日， 焚香竹下烟。

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The sparrows feed their young in the green moss by the well; Chickens squawk by the plain plank door. The rough cart transports my skinny cows, 8 And I herd my pigs in straw sandals. Evening rain splits the red pomegranates; Recent autumn fattens the green taros. I bring my food to the fields, rest under a mulberry; 12 Then leaning on my hut, I return through the grass. I name my residence “the Valley of the Fool”;1 Why bother to inquire into what’s wrong and right?

11.22 Visiting Vice Director Lu and watching him provide a meal for monks Though the three initial stages of cultivation may differ from the seven last ones,2 They all look with admiration on the Blue Lotus of the teachings. Begging for food, they come for fragrant abundance; 4 Their robes cut in imitation of paddies.3 Their Reverends raise their tin begging staffs, While the lay patron sets out gold donations. They sit cross-legged in the sunlight under the eaves; 8 Smoke from burning incense wafts under the bamboo.

1 See note to 9.15–9.17. 2 The ten stages in the development of a Bodhisattva. 3 I.e., in a patchwork pattern. Monk’s robes were originally meant to be sewn from cloth scraps, in order to reinforce ascetic principles. See also 12.9.8.

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寒空法雲地， 秋色淨居天。 身逐因緣法， 心過次第禪。 不須愁日暮， 自有一燈然。 11.23

濟州過趙叟家宴

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雖與人境接， 閉門成隱居。 道言莊叟事， 儒行魯人餘。 深巷斜暉靜， 閑門高柳踈。 荷鋤修藥圃， 散帙曝農書。 上客搖芳翰， 中廚饋野蔬。 夫君第高飲， 景晏出林閭。

王右丞集卷之十一 近體詩

Juan 11: Recent style poems

The chill sky – a place for Dharma clouds; Autumn hues – the five Higher Heavens. Though their bodies submit to the law of dependent causation, 12 Their minds surpass the grades of meditation. No need for them to grieve at sunset; For they have their own lamp that burns.

11.23 In Jizhou, visiting the Venerable Zhao’s house for a banquet 1 Though you have had dealings with the human realm, You have shut your gate and created a recluse’s dwelling. Daoist speech: the affairs of the venerable Zhuang; 4 Confucian conduct: left over from the man of Lu. In the deep lanes, the slanting radiance is tranquil; By the deserted gate the tall willows are sparse. Shouldering your hoe, you cultivate your plot of herbs; 8 Removing their slip-covers, you air out your farming books. “Fine guest, ply your fragrant writing brush; I will serve you rustic produce from my kitchen. Just drink to your delight, Sir; 12 The evening light is emerging from the village gate.”

1 Composed during the poet’s service in Jizhou (in Shandong), 721–726.

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王右丞集卷之十一 近體詩

11.24

青龍寺曇壁上人兄院集（并序）

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吾兄大開蔭中。明徹物外。以定力勝敵。 以惠用解嚴。深居僧坊。傍俯人里。 高原陸地。下映芙蓉之池。竹林果園。 中秀菩提之樹。八極氛霽。萬彙塵息。 太虛寥廓。南山為之端倪。皇州蒼茫。 渭水貫於天地。經行之後。趺坐而閑。 升堂梵筵。餌客香飯。不起而游覽。 不風而清涼。得世界於蓮花。記文章於 貝葉。時江寧大兄持片石命維序之。 詩五韻。座上成。

高處敞招提， 虛空詎有倪。 坐看南陌騎， 下聽秦城雞。 渺渺孤烟起， 芊芊遠樹齊。

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11.24 A Gathering at the courtyard of His Reverence Brother Tanbi at Blue Dragon Monastery (with preface) 1 My elder brother has completely liberated himself from the skandha,2 and his vision penetrates beyond worldly things. The power of his samadhi3 overcomes opposition, and the uses of his compassion free us from severities. He dwells deep within the monastic community here, though it is set next to a village of men. It is situated on a high plateau, and below it shines a lotus pool. There are bamboo groves and orchards, and in the middle flourishes a Bodhi tree. When the vapors of the furthest directions clear away, and all the dust of the world settles, the sky stretches into boundless depths, bordered on the one side by Zhongnan Mountain. The imperial district seems boundless, and the Wei River passes through the center of Heaven and Earth. After he carries out his walking meditation, he sits in a lotus position at his ease; then he ascends the monastic mat in the main hall and feeds his guests with fragrant rice. Without rising he lets his vision wander; and it is cool here without a breeze. He finds the world within a lotus flower and records his compositions on pattra leaves. At this time, my elder brother from Jiangning produced a flat piece of stone and requested me to compose a preface for it, and a poem in five rhymes. I composed it while still sitting. In a lofty place the temple lies open, Without a limit, in the void of sky. We sit and watch horsemen on the lanes to the south, 4 And hear below us the roosters from Qin towns. In the vastness a single line of smoke rises; Luxuriant growth – distant trees stand even.

1 The use of “brother” here is not a religious term, but suggests that Tanbi was related to Wang in some way. 2 See note to 3.1.6. 3 Calming meditation.

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王右丞集卷之十一 近體詩

青山萬井外， 落日五陵西。 眼界今無染， 心空安可迷。 11.24a

王昌齡： 同王維集青龍寺曇壁上人兄院 五韻　

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本來清淨所， 竹樹引幽陰。 簷外含山翠， 人間出世心。 圓通無有象， 聖境不能侵。 真是吾兄法， 何妨友弟深。 天香自然會， 靈異識鐘音。

Juan 11: Recent style poems

Green mountains beyond a myriad towns; 8 Setting sun to the west of the Five Barrows.1

The realm of the eye today has no impurity; When the mind is empty, how can it go astray?

11.24a Wang Changling: Matching Wang Wei’s “Gathering at Blue Dragon Monastery, at the courtyard of His Reverence Brother Tanbi: five rhymes” This has always been a clear and clean place; The bamboo and trees draw hidden shade. Below the eaves the mountain’s green is stored; 4 And a worldly mind leaves the human realm. There is no visible manifestation of perfect penetration; The realm of the Buddha cannot be violated. This truly is the Dharma of our elder brother, 8 Which offers no obstructions to the profound understanding of disciples. Deva incense naturally collects in this place, And I make out the sound of bells midst these numinous wonders.

1 See note to 6.6.4.

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11.24b

王縉： 同王昌齡裴迪游青龍寺曇壁上人 兄院集和兄維

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林中空寂舍， 階下終南山。 高臥一牀上， 迴看六合間。 浮雲幾處滅， 飛鳥何時還。 問義天人接， 無心世界閑。 誰知大隱客， 兄弟自追攀。 11.24c

裴迪：青龍寺曇壁上人院集

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靈境信為絕， 法堂出塵氛。 自然成高致， 向下看浮雲。

Juan 11: Recent style poems

11.24b Wang Jin: With Wang Changling and Pei Di, I traveled to a gathering at the courtyard of His Reverence Brother Tanbi at Blue Dragon Monastery: harmonizing with my brother Wei In the forest, an empty, quiet lodge; At the foot of its steps, Zhongnan Mountain. He lies high up on his single couch, 4 Turns to see the Six Directions together. Floating clouds in several places vanish; When will the flying birds return? Inquiring after principles, gods and men join together; 8 When there is No Mind, the world is calm. Who knows of this great hermit? Brothers have come in to seek him out.

11.24c Pei Di: A gathering at the courtyard of His Reverence Tanbi at Blue Dragon Monastery A numinous realm truly is cut off, The Dharma hall emerges from the dust and fog. Naturally it creates a lofty flavor, 4 From here looking down one sees floating clouds.

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逶迤峰岫列， 參差閭井分。 林端遠堞見， 風末踈鐘聞。 吾師久禪寂， 在世超人羣。

王右丞集卷之十一 近體詩

Juan 11: Recent style poems

Weaving away are peaks and mountains in their ranks; Unevenly are divided the lanes and wells. At the edge of the wood one sees distant ramparts; 8 As the wind dies down, sparse bells are heard. Our teacher long has meditated on silence. In this world he surpasses the common crowd.

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王右丞集卷之十二 近體詩

12.1

春過賀遂員外藥園

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前年槿籬故， 今作藥欄成。 香草為君子， 名花是長卿。 水穿盤石透， 藤繫古松生。 畫畏開廚走， 來蒙倒屣迎。 蔗漿菰米飯， 蒟醬露葵羹。 頗識灌園意， 於陵不自輕。

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-002

Juan 12: Recent style poems

12.1 In spring, visiting Supernumerary He Sui’s herb garden The hibiscus hedgerows from former years linger still, But the fence around the herbs has now been built. These fragrant plants play the Gentleman, 4 And outstanding flowers are like Sima Xiangru.1 Water has channeled through the great stones; Vines twine about the ancient pines. You fear your fine paintings will flee their boxes;2 8 You put clogs on backwards, hurry to meet me when I come.3 Sugarcane juice and wild rice gruel, Betel pepper and water-shield soup. I understand rather well your desire to water gardens; 12 Like the Master of Wuling, you won’t take yourself lightly!4

1 Since Qu Yuan’s Li sao, the poetic tradition has often equated fragrant plants with the virtue of a true Gentleman (junzi). The Han poet Sima Xiangru was famous for his romantic and flamboyant personality, so Wang is likely comparing the flowers to him in that sense. 2 The famous painter Gu Kaizhi 顧愷之 lent Huan Xuan 桓玄 a painting sealed in a box. Huan managed to extricate the painting and purloin it and re-seal the box so that it appeared untampered, and then returned it to Gu. When Gu opened it and found the painting missing, he was convinced that the painting had magically transformed into a Transcendent and had flown away. Wang is likely complimenting He Sui on the quality of the paintings he possesses. 3 See note to 10.12.7. 4 See note to 7.24.8.

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王右丞集卷之十二 近體詩

12.2

河南嚴尹弟見宿弊廬訪別人賦十韻

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上客能論道， 吾生學養蒙。 貧交世情外， 才子古人中。 冠上方簪豸， 車邊已畫熊。 拂衣迎五馬， 垂手憑雙童。 花醥和松屑， 茶香透竹叢。 薄霜澄夜月， 殘雪帶春風。 古壁蒼苔黑， 寒山遠燒紅。 眼看東候別， 心事北山同。 為學輕先輩， 何能訪老翁。 欲知今日後， 不樂為車公。

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12.2 Brother Yan, Governor of Henan, spent the night at my humble dwelling. I composed these ten rhymes upon his departure. 1

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My esteemed guest can discuss the Way; Throughout my life I have studied nourishing simplicity. You are a friend in poverty, beyond worldly concerns, And a talent suitable to dwell among the ancients. The censor’s unicorns had just been placed on your cap of office When painted bears appeared on the side of your carriage.2 You brush your robes to depart, greet your five-horse team; Lowering hands with respect, I am supported by a pair of servant lads. Clear ale is blended with pinecones, The fragrance of tea penetrates the bamboo thicket. Light frost: moonlight on this clear night; Melting snow carries the spring breeze. On the old walls the green moss darkens; On the cold hills the distant fires are red. You can see the eastern milestones at parting, Your mind’s affairs the same as the “North Hills” poem.3 The scholars of the day scorn the older generation, So who could visit this old man? I know that after today I will be unhappy for the sake of Ju Yin.4

1 Yan is Yan Wu 武, who served as governor of Luoyang (Henan), 760–761. 2 In Han times, bears were painted on the side of the wheels of lords or governors of smaller states. This couplet means that Yan was transferred from the censorate to the governorship of Henan. 3 Shijing 205 describes a man employed by the ruler constantly so that he is unable to look after his parents. 4 See 7.11.2.

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王右丞集卷之十二 近體詩

12.3

送祕書晁監還日本國（并序）

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舜覲群后。有苗不服。禹會諸候。 防風後至。動干戚之舞。興斧鉞之誅。 乃貢九牧之金。始頒五瑞之玉。我開元 天地大寶聖文神武應道皇帝。大道之行。 先天布化。乾元廣運。涵育無垠。 若華為東道之標。戴勝為西門之候。 豈甘心于邛杖。非徵貢于苞茅。 亦由呼韓來朝。舍于蒲陶之館。卑彌遺使。

1 Chao Heng 衡 was the Chinese name taken by Abe no Nakamaro 阿倍仲麻呂. After coming to China in 717, he served in the government for many years. After one failed attempt to return to Japan in 734, he tried once more in 752 (when Wang Wei composed this piece). His ship was wrecked offshore and he was forced to return to China once more. He died in China in 770. 2 Two allusions to sage kings dealing with recalcitrant “barbarians”: When the Miao refused to grant Shun allegiance, he blamed himself. After cultivating his teaching for three years, he then performed a martial dance, and the Miao submitted to him. Fang Feng was a representative of a tribal group from the southeast. When he showed up late for a court assembly, Yu had him executed.

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12.3 Seeing off Palace Library Director Chao on his return to the country of Japan (with preface) 1 When Shun summoned all regional rulers to his court, the Miao tribes would not submit to him. When Yu assembled the feudal lords, Fang Feng arrived late. Shun performed a dance with shield and axe, Yu promoted punishments with halberd, and only then could they compel the nine satraps to bring their tribute of gold; only then did they confer the jade tokens of the five feudal ranks.2 As for Our Majesty, the Emperor of Opening Prime and Great Jewel of Heaven and Earth Who Responds to the Way, Sagely in Civil Matters and Divine in Martial Ones:3 his practice of the Great Way precedes Heaven and propagates moral transformation; celestial and primal, it is broad and far-reaching, and its liquid nurture has no limits. The blossoms of the Ruo tree are markers for the eastern circuit, and the headdress-bearing one4 is the porter of the western gate. How could they be satisfied with Qiong bamboo staffs?5 Nor is a tribute of bundled thatch being levied on them.6 They are also like Huhanye coming to the court, who was housed in Grapevine Lodge.7

3 All honorific titles for Xuanzong. “Opening Prime” and “Jewel of Heaven” were Xuanzong’s two reign periods as well. 4 A poetic designation for the Daoist divinity the Queen Mother of the West. 5 Han envoy Zhang Qian 張騫 found staffs of Qiong bamboo from Shu in use in central Asia, supposedly acquired from an Indian market. Here, Wang Wei is suggesting that tribute peoples from the far west and far east would not be satisfied merely to receive Chinese goods. 6 Zuo zhuan, Duke Xi, year 4: When Qi invaded Chu, the Qi minister Guan Zhong 管仲 defended their actions by claiming that they were punishing Chu for not rendering up the required tribute of thatch to the Zhou rulers. 7 The Xiongnu leader Huhanye 呼韓邪 decided to enter into tributary relations with China in 53 BCE. Several decades later, another Xiongnu leader, Wuzhuliuruodi 烏珠留若鞮, came to court and was housed in the Grapevine Lodge at the palace.

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王右丞集卷之十二 近體詩

報以蛟龍之錦。犧牲玉帛。以將厚意。 服食器用。不寶遠物。百神受職。 五老告期。況乎戴髮含齒。得不稽顙 屈膝。海東國日本為大。服聖人之訓。 有君子之風。正朔本乎夏時。衣裳同 乎漢制。歷歲方達。繼舊好于行人。 滔天無涯。貢方物于天子。司儀加等。 位在王侯之先。掌次改觀。不居蠻夷之邸。 我無爾詐。爾無我虞。彼以好來。 廢關 弛禁。上敷文教。虛至實歸。故人民雜居。 往來如市。晁司馬結髮游聖。負笈辭親。

1 Himiko (Bimihu 卑彌呼): A queen mentioned in early Chinese historical texts, responsible for uniting warring factions in Japan. She sent emissaries to the Chinese court in 238 CE. 2 When Yao decided to give the empire to Shun, the former ordered a ritual be performed. The five planets manifested themselves as old men to Shun, and then later ascended once more into the sky, first entering the Mao 昴 asterism (the same as the Western Pleiades).

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Himiko sent an emissary,1 and he was requited with merman brocade. Offerings of jade and silk were used to convey the emperor’s generous intentions. Clothing, food, and utensils – his majesty does not value such things for their remoteness. Rather, in this way all the various spirits fulfill their roles, and the five venerable star spirits proclaim his period of rule.2 Then all the more do creatures with hair and teeth3 not bend the knee and have their brows touch the ground in homage? Of all the countries east of the sea, Japan is the greatest. It submits to the model of the sages and it adopts the customs of the gentleman. It sets the beginning of its year based on the Xia calendar, and its dress is the same as the Han regulations.4 After a passage of years they have come again, continuing previous good will through their emissaries. Over limitless waves dashing to the skies they present regional products as tribute to the Son of Heaven. Our ceremonial officials have raised their status, placing them above the princes and the nobility. The tent-handlers have altered their precedents, not lodging them in the mansions for the Tribals, the Man and the Yi.5 “We will not deceive you; do not you doubt us.”6 They have come with good will, and so we have cast aside barriers and loosened prohibitions. The emperor spreads his culture and teachings; they arrive empty and go home full. In this way the people dwelling in all the various places come to our court as if going to market.

3 A poetic locution for human beings. 4 I.e., the same lunar calendar used concurrently by the Tang. 5 “Tent handlers”: an archaic Zhou-era official title. They were in charge of erecting temporary structures for feudal lords when they came to the king’s court. Wang is saying that the Japanese envoys were treated as superior to common “barbarian” peoples. 6 Formal treaty phrases, taken from the Zuo zhuan.

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問禮于老聃。學詩于子夏。魯借車馬。 孔丘遂適于宗周。鄭獻縞衣。季札始通于 上國。名成太學。官至客卿。必齊之姜。 不歸娶于高國。在楚猶晉。亦何獨于由余。 遊宦三年。願以君羹遺母。不居一國。 欲其晝錦還鄉。莊舄既顯而思歸。 關羽報恩而終去。于是稽首北闕。裹足東 轅。篋命賜之衣。懷敬問之詔。金簡玉 字。傳道經于絕域之人。方鼎彝樽。致分 器于異姓之國。琅邪臺上。迴望龍門。

1 I.e., to study the Rites (Laozi’s personal name was Dan; Confucius once went to him to ask about the Rites), and to study the classics (Zixia was a disciple of Confucius known for his knowledge of the Shijing). 2 The Wu prince Jizi Zha 季子札 traveled to the northern states of China in 544 BCE to inform them of the accession of a new Wu ruler. His tour started with a visit to Zheng. Since Wu was a state on the periphery of Chinese civilization, its use as a stand-in for Japan is appropriate. 3 Shijing 138: “Why, in eating fish, must you have bream from the Yellow River? Why, in taking a wife, must you insist on having a Jiang of Qi?” The Jiang were the royal family of Qi. Zuo zhuan, Duke Ding 9: When the Qi ruler attacked Jin, the Jin leader Wucun 無存 broke off his intended marriage, saying that if he survived the war and returned, he would take a wife from the Gao or Guo families. These lines suggest that Nakamaro was happy to settle down and have a family in China.

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Adjutant Chao has bound up his hair and traveled to the Sage; with book satchel on his back he parted with his kin in order to ask about rites from Old Dan and study the Poems with Zixia.1 He was like Confucius borrowing carriage and horses in Lu and proceeding to the Zhou capital, like Jizi Zha presenting a plain-silk sash at Zheng and then crossing over to the upper states.2 His fame was achieved in the National University, and his office reached that of Chief Minister for Visitors. In marrying he insisted on having a Jiang of Qi; he did not return home to find a wife with the Gao or Guo clans.3 Though he is in Chu, his heart lies with Jin; so why should he be more alone than You Yu?4 But he has served as an official abroad for many a year, and now wishes to give his mother the meat broth of his lord.5 Not limiting himself to live in one country, he wants to return to his homeland wearing his brocade in daylight.6 Zhuang Xi showed that he longed to go home; and Guan Yu finally took his leave after he repaid the ruler’s favor.7 Thereupon he bowed his head low toward the northern gate-towers, wrapped his feet for travel and aimed his carriage shafts eastward. He packed the clothing that the emperor had given him and pocketed the imperial proclamations that asked after him. He will carry with him jade characters inscribed on golden documents to people of a far-off region; he will bring square tripods and ritual ale cup as the emperor’s mete to a state with foreign clan names. Atop the terrace at Langye 4 Zuo zhuan, Duke Zhao 3: The ruler of Zheng was worried that if he went to Chu to congratulate the court on the accession of a new ruler, his Jin allies would take it as disloyalty. The Jin ruler reassured him, telling him that if he stayed true, he would “Still be with Jin even while in Chu.” You Yu 由余 was a man of Jin who was forced to flee to the Rong barbarians. He developed a “noble savage” attitude towards morality. When the Duke of Qin sent female performers as a gift to the Rong King, You Yu was disgusted with the king’s pleasure in them and fled to Qin. 5 Zuo zhuan, Duke Yin 1: The emissary Yingkao Shu 穎考叔 received a gift of meat from Duke Zhuang 莊 of Zheng; rather than eating it, he put it aside, saying he wished to give it to his mother. 6 Proverbial for wishing to display one’s success in one’s hometown. 7 When Zhuang Xi 莊舃, a minister of Chu originally from Yue, fell ill, those around him could tell that he longed to go home because he began to speak in his native dialect. Guan Yu served Cao Cao and performed valiant deeds for him because of Cao’s earlier patronage. When he felt he had done enough, he left his service to return to his original master Liu Bei in Shu.

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王右丞集卷之十二 近體詩

碣石館前。敻然鳥逝。鯨魚噴浪。則萬里 倒迴。鷁首乘雲。則八風却走。扶桑若薺。 鬱島如萍。沃白日而簸三山。浮蒼天而吞 九域。黃雀之風動地。黑蜃之氣成雲。 淼不知其所之。 何相思之可寄。嘻。去帝 鄉之故舊。謁本朝之君臣。詠七子之詩。 佩兩國之印。布我王度。諭彼蕃臣。 三寸猶在。樂毅辭燕而未老。十年在外。 信陵歸魏而逾尊。子其行乎。余贈言者。

積水不可極， 安知滄海東。 九州何處遠，

1 On the coast of Shandong. The Qin emperor built a terrace there and left an inscription. 2 Also near the seacoast, in Hebei. Supposedly visited by Qin Shihuang and Han Wudi. 3 Fusang: a mythical tree of the far east, out of whose branches the sun rises. Fusang was sometimes used as a poetic locution for Japan. Shepherd’s purse resembles a small tree in appearance, about one to two feet in height. Yu Island: an island off the Jiangsu coast; since incorporated into the coastal land. 4 The three islands of the Transcendents in the eastern sea. “Nine Territories” is here a poetic locution for China.

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Mountain he will turn and gaze back toward the dragon gates.1 From before the lodge on Stele-Stone Mountain he will go far away, as swift as a bird.2 When whales spout their waves, then all will spin about for ten thousand li; when the heron-prow ships ride the clouds, then winds in all directions will rush backwards. The fusang tree will seem like a shepherd’s purse, and Yu Island will look like floating duckweed.3 The sea will soak the white sun and winnow the Three Islands; it will set the gray sky afloat and swallow the Nine Territories.4 The brown sparrow wind will shake the earth; breath from the black dragon-mollusks will produce clouds.5 In the breadth of water they will not know which way they go – and where can they lodge their feelings of longing? Alas! He is departing his old haunts in the imperial homeland and is paying respects to the ruler and ministers of his original court. He chants the poems of the seven masters; at his waist hang the seals of two countries.6 He will make known the methods of our prince and explain them to our tributary subjects. His eloquent tongue is still present; Yue Yi took leave of Yan before he was old.7 Though he was away for ten years, the Lord of Xinling was even more honored when he returned to Wei.8 Now upon your departure, I gift you with my words: The end of these massed waters cannot be reached; So who could have known what lay east of the gray seas? And for you, how far off were the Nine Provinces?

5 Brown sparrow wind: popular name for a southeastern wind that arises in the sixth month. Exhalations from mollusks was a commonly held explanation for mirages at sea. 6 Zuo zhuan, Duke Xiang 27: When the ruler of Zheng entertained the emissary Zhaomeng 趙孟, there were seven eminent men in attendance at the banquet. Zhaomeng asked the seven to sing, and thus express what was on their mind. Here it probably suggests the use of poetry in a diplomatic context. 7 Yue Yi 樂毅 was a general of Yan who feared execution at the hands of a new ruler and then fled to Zhao, who employed him. Wang Wei is suggesting that Nakamaro is still young enough to have a public career. 8 When the Lord of Xinling stole Wei’s army to save Zhao from a Qin invasion, he stayed in Zhao, fearing to go home. When Wei was in turn attacked by Qin, he returned to his homeland after ten years to great acclaim.

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萬里若乘空。 向國惟看日， 歸帆但信風。 鰲身映天黑， 魚眼射波紅。 鄉樹扶桑外， 主人孤島中。 別離方異域， 音信若為通。 12.4

送徐郎中

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東郊春草色， 驅馬去悠悠。 況復鄉山外， 猿啼湘水流。 島夷傳露版， 江館候鳴騶。 卉服為諸吏， 珠官拜本州。 孤鶯吟遠墅， 野杏發山郵。 早晚方歸奏， 南中絕忌秋。

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No way to ride the sky and cross a myriad li. Facing your country, one can only see the sun;1 Returning sails can only rely on the wind. 16 The giant sea tortoise reflects the black of the sky; The eyes of the fish shoot through the waves with their red. Your hometown trees, beyond Fusang; 4 Their master dwells on a solitary isle. After we part, dwelling in separate realms, How can news ever get through?

12.4 Seeing off Director Xu 2 In the eastern suburbs, the color of the spring grass; You spur your horse, going far, far away. Even more so, beyond your native hills, 4 Where gibbons cry by the Xiang River current. The Yi tribals of the islands will send in their open letters; At the riverside hostel they await the grooms announcing you. Men dressed in woven grass serve as clerks there; 8 Officials in charge of the pearl trade are appointed within the prefecture. Solitary orioles warble on the distant farmhouses; Wild apricot trees bloom at the mountain post-station. Sooner or later you’ll return to Qin; 12 And in the South you don’t have to guard against autumn raids.

1 See note to 9.31.4. 2 Xu Hao 浩. Probably written when he was sent to Guizhou to assist in the periodic regional selection for office (Wang Wei had been sent on a similar tour in 740–741).

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12.5

送熊九赴任安陽

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魏國應劉後， 寂寥文雅空。 漳河如舊日， 之子繼清風。 阡陌銅臺下， 閭閻金虎中。 送車盈灞上， 輕騎出關東。 相去千餘里， 西園明月同。 12.6

送李太守赴上洛

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商山包楚鄧， 積翠藹沉沉。 驛路飛泉灑， 關門落照深。

1 Anyang was near the old Wei dynasty capital of Ye, hence the comparisons in the poem.

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12.5 Seeing off Xiong Nine on his way to take up his post in Anyang 1 After the time of Ying Yang and Liu Zhen from the Wei state,2 The world of literary elegance has been empty and desolate. The Zhang River flows as it did in olden days; 4 And you, sir, will continue the clear style of those times. In the field roads below Copper-Bird, On the village lanes at Gold Tiger:3 Departing carriages fill Bashang, 8 Light horsemen emerge east of the pass. We will be separated by over a thousand li, But we will share the bright moonlight that shines on West Garden.4

12.6 Seeing off Prefect Li on his way to the Shangluo 5 Mount Shang embraces Dengzhou in old Chu;6 Its massed emerald is lush and thick. A waterfall splashes the post station road; 4 Setting sunlight is deep on the gate to the pass.

2 Two of the seven masters of the Jian’an 建安 era, a group located at the Wei court that defined literature in the early third century. 3 Both famous terraced buildings built in Wei times. 4 A banqueting site at the Ye court. 5 Shangluo (“upper Luo River”) was a prefecture near Shang Mountain (near the border of Shanxi and Shaanxi). 6 Poetic exaggeration – Dengzhou was considerably far to the southeast from Mount Shang.

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野花開古戍， 行客響空林。 板屋春多雨， 山城晝欲陰。 丹泉通虢略， 白羽抵荊岑。 若見西山爽， 應知黃綺心。 12.7

遊感化寺

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翡翠香烟合， 瑠璃寶地平。 龍宮連棟宇， 虎穴傍簷楹。 谷靜惟松響， 山深無鳥聲。 瓊峰當戶拆， 金澗透林鳴。

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Wildflowers bloom at the old garrison, The travelers echo in the empty woods. Much rain in spring on the wood plank houses; 8 Daylight soon turns to darkness in the mountain town. Cinnabar Stream connects with the old Guo borders; White Feather reaches to Jing Peak.1 If you see the fresh scenery of this western hill, 12 You’ll know the minds of Huang and Qi.2

12.7 Traveling to Ganhua Monastery 3 In a kingfisher-green haze the incense smoke converges; Glittering like glaze, the precious site lies level. Dragon palaces join their roof edges; 4 Tiger caves adjoin the eave pillars. The valley is still – only the echo of the pines; The hill is deep – no sound of birds. Garnet-colored peaks break open before the door; 8 Gilded streams resound, passing through the woods.

1 Wang Wei gives a number of archaic place names for the area around Shangluo. 2 Two of the four white-haired recluses who lived on Mount Shang to escape from the Qin dynasty, and who were persuaded to come to the Han court by Empress Lü. 3 See note to 7.31.

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王右丞集卷之十二 近體詩

郢路雲端迥， 秦川雨外晴。 雁王銜果獻， 鹿女踏花行。 抖擻辭貧里， 歸依宿化城。 繞籬生野蕨， 空館發山櫻。 香飯青菰米， 嘉蔬綠筍莖。 誓陪清梵末， 端坐學無生。 12.8

王縉 (?)： 遊悟真寺 聞道黃金地， 仍開白玉田。

1 A combination of two allusions: in a jataka tale, a king decides to give up eating goose flesh when the king of the geese is captured in a net and his goose subjects demonstrate their great distress in front of him. The eminent monk Jiadaduo 伽達多 (Liu Song dynasty) was fed fruit brought to him by birds while he was meditating. 2 The deer girl was born from a deer when it licked the urine of a Transcendent and ingested his male essence. The Transcendent raised her. A lotus flower would spring up beneath her feet when she walked. 3 The principles of religious discipline.

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Remote the edge of the clouds on the road to Ying; While the Qin plain is sunlit beyond the rain. The goose king presents fruit in his beak;1 12 The deer girl comes, trampling the blossoms.2 Committed to the dhūtas, I leave my impoverished village;3 Taking refuge, I pass the night in the illusory city.4 Surrounding the fence, the wild bracken grows; 16 By the empty lodge the mountain cherries bloom. Fragrant food: black wild rice; Fine vegetables: green bamboo shoots. I vow to accompany the lowest of the sutra-chanters, 20 And sit upright, studying non-rebirth.

12.8 Wang Jin (?): Visiting the Temple of Awakening to Reality 5 I have heard that this place of gold 6 Still opens here in white jade fields.7

4 See note to 8.30.2. 5 The Wenyuan yinghua gives Wang Wei as the author of this poem, while the Quan Tang shi gives both Wang Wei and his brother Wang Jin as the author. A number of other early collections also give Wang Jin as the author: You xuan ji, Tangshi jishi, and Tangshi pinhui. The monastery was in Lantian, near Wang Wei’s Wangchuan estate. 6 The reference here is to the Jetavana Garden, which the wealthy lay disciple Anāthapin.d.ada bought for the Buddha to use. He could only appease the buyer by giving him the gold it took to cover the grounds. This later became a standard image for the generosity of donors, especially when constructing monasteries. 7 Lantian was famous for its jade.

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擲山移巨石， 呪嶺出飛泉。 猛虎同三逕， 愁猿學四禪。 買香燃綠桂， 乞火踏紅蓮。 草色搖霞上， 松聲汎月邊。 山河窮百二， 世界滿三千。 梵宇聊憑視， 王城遂渺然。 霸陵纔出樹， 渭水欲連天。 遠縣分諸郭， 孤村起白烟。 望雲思聖主， 披霧憶羣賢。 薄宦慙尸素， 終身擬尚玄。 誰知草菴客， 曾和柏梁篇。

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They tossed the mountain aside, moved giant stones; 4 They cast spells on the peak and produced a flying stream.

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Fierce tigers all share the three paths here; Grieving gibbons study the four stages of meditation. I go to buy incense and burn green osmanthus; Requesting a fire, I tread on red lotus. The hue of the grass trembles beyond the sunset clouds; The sound of the pines floats by the moon. Hills and rivers end in impregnable terrain;1 The present world fills a chiliocosm. I gaze down from the monastery for a time; The royal city is far away and vague. Baling can barely be seen emerging from the trees; The waters of the Wei almost meet the sky. In the distant county some city walls can be made out; A solitary village arises from the white mist. I gaze toward the clouds, long for my sagely lord; Push through the fog, recall the assembled worthies. This lowly official is ashamed to not live up to his duties; To the end of my life I intend to honor the Mysterious. Who would have known that this sojourner in a thatched refuge Once harmonized compositions at Cypress Rafters?2

1 Literally, “hundred-two,” a phrase used to describe the area around Qin (and the Tang capital), where mountain passes allowed two men to defend against a hundred. 2 See note to 7.1.4.

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12.9

與蘇盧二員外期遊方丈寺而蘇不至因有是作

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共仰頭陀行， 能忘世諦情。 迴看雙鳳闕， 相去一牛鳴。 法向空林說， 心隨寶地平。 手巾花額淨， 香帔稻畦成。 聞道邀同舍， 相期宿化城。 安知不來往， 翻得似無生。 12.10

曉行巴峽 際曉投巴峽， 餘春憶帝京。

1 See note 12.7.13. 2 Buddhist philosophy acknowledges two forms of truth – provisional truth, which may be valid in illusory reality, and ultimate truth.

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12.9 I made plans with Vice Directors Su and Lu to travel to Fangzhang Monastery. Su did not show up, and so I wrote this We all respect the practice of the dhūtas,1 And are able to disregard the nature of provisional truth.2 Turn and look back at the twin phoenix towers – 4 Near enough to hear a cow lowing from there.3 The Dharma is preached in an empty wood; Our minds follow this precious space and are at peace. They have hand towels woven of Indian cotton, 8 And their monks’ robes are composed of scraps in a rice-paddy pattern. I hear that we invited one of my colleagues, To spend the night together with us at this city of Illusion.4 Who would have thought he’d have nothing to do with us, 12 Instead cultivating non-rebirth on his own.

12.10 At dawn, setting out from Ba Gorge 5 Just at dawn I betake myself to Ba Gorge; Late in the spring, recalling the emperor’s capital.

3 The monastery is still quite close to the capital, in spite of its seeming isolation. 4 See note to 8.30.2. 5 While traveling in Shu.

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王右丞集卷之十二 近體詩

晴江一女浣， 朝日眾雞鳴。 水國舟中市， 山橋樹杪行。 登高萬井出， 眺迥二流明。 人作殊方語， 鶯為舊國聲。 賴多山水趣， 稍解別離情。 12.11

賦得清如玉壺冰 （京兆府試時年十九）

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藏冰玉壺裏， 冰水類方諸。 未共銷丹日， 還同照綺疏。 抱明中不隱， 含淨外疑虛。 氣似庭霜積， 光言砌月餘。

Juan 12: Recent style poems

A clear river – a single girl washing clothes; 4 In the morning sun a crowd of roosters crow.

In this water country, they buy and sell from their boats; A bridge in the hills – I travel at the treetops. As I climb high, a myriad households emerge; 8 I gaze afar – the two currents are bright. People speak an alien dialect, But the orioles make the sound of home. Relying much on my fondness for hills and rivers, 12 I dissipate somewhat the feelings of separation.

12.11 Receiving the theme: “Clear as ice in a jade vase” (at the examinations for the capital region, at age nineteen) Stored ice in a jade vase; Icy water like a dew-collection plate. Before both melt in the blazing sun, 4 They still shine together in the latticed window. Embracing light – nothing within is hidden; Containing purity – from the outside it seems empty. Vapors like accumulated frost in the courtyard; 8 Bright like strong moonlight on the stairs.

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王右丞集卷之十二 近體詩

曉凌飛鵲鏡， 宵映聚螢書。 若向夫君比， 清心尚不如。 12.12

春日直門下省早朝（時為左補闕）

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騎省直明光， 雞鳴謁建章。 遙聞侍中佩， 暗識令君香。 玉漏催銅史， 天書拜夕郎。 旌旗映閶闔， 歌吹滿昭陽。 官舍梅初紫， 宮門柳欲黃。 願將遲日意， 同與聖恩長。

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At dawn it surpasses the flying magpie mirror;1 At dusk it reflects books lit by fireflies.2 But if I compare it to you, sir – 12 Its pure heart cannot compare.

12.12 A morning audience on a spring day while on duty at the Chancellery (serving as Rectifier of Omissions in the Chancellery at the time) At the chancellery, on duty at Mingguang; At cockcrow I attend court at Jianzhang.3 From a distance I hear the waist pendants of the Chief; 4 I can dimly recognize the scent of the Director.4 The jade-ornamented clepsydra hastens its bronze scribes;5 Heaven’s documents are respectfully accepted by the Supervising Censor. The banners shine against Heaven’s portals; 8 Songs and pipes fill Zhaoyang Palace. By the officials’ lodge the plums are just turning purple; By the palace gates the willows are already yellow. I would like to have the lingering sun of the spring day 12 Last as long as the sage-emperor’s benevolence.

1 A married couple when parted for a time broke a mirror in half as a sign of faith. When the wife betrayed her husband, her half of the mirror turned into a magpie and flew back to him and told him. 2 The Jin scholar Ju Yin 車胤 studied by firefly light. 3 See note to 4.16.1 and 7.1.4. 4 “Chief ” here is the director of the chancellery; the Director refers to the head of the Department of State Affairs. There is an allusion to the Han era Director Xun Yu 荀彧, who was famous for wearing a distinctive scent. 5 Clepsydras sometimes had small images of men made out of bronze (called bronze scribes) who held the arrows that marked the passage of time.

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12.13

上張令公

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珥筆趨丹陛， 垂璫上玉除。 步簷青瑣闥， 方幰畫輪車。 市閱千金字， 朝聞五色書。 致君光帝典， 薦士滿公車。 伏奏回金駕， 橫經重石渠。 從茲罷角抵， 希復幸儲胥。 天統知堯後， 王章笑魯初。 匈奴遙俯伏， 漢相儼簪裾。 賈生非不遇， 汲黯自堪踈。 學易思求我， 1 Probably Zhang Jiuling, though some commentators think Zhang Yue 張說. This was probably composed around 734.

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12.13 Respectfully presented to Minister Zhang 1

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With brush tucked in your cap you hurry to the vermilion stairs; With pendant chimes hanging you ascend the jade steps. On palace verandas, by the blue chain-patterned door;2 At the painted-wheel carriage with its square curtain.3 In the marketplace you examine words worth a thousand in gold;4 At court you listen to the multi-colored documents. You assist the lord’s endeavors, glorify the emperor’s standards; Recommended scholars fill the Gate Traffic Control Office.5 When you humbly offer remonstrance, you can turn back his gold cortège; With the classics spread before you, you esteem the Stone Channel.6 From now on frivolous wrestling games have ceased; And rarely does the emperor repair to the Chuxu hunting lodge.7 We recognize that the imperial governance is inherited from Yao; With our princely ordinances we can smile at Lu’s early system.8 The Xiongnu come from afar to submit; Han ministers are properly dignified in their ornaments and dress. It’s not that Master Jia could be considered unsuccessful, And Ji An can put up with his isolation.9 Still, when I study the Changes I long for people to “seek me out”; 2 See note to 8.8.8. 3 The emperor’s carriage. 4 Alludes to the Qin statesman Lü Buwei 呂不韋, who posted the writings that became the Lüshi chunqiu in a public place, offering to award anyone a thousand in gold if they could offer any valid changes. This refers to Zhang’s willingness to explore popular opinion. 5 See note to 10.7.1. 6 A Han era term for one of the imperial libraries. 7 Hunting and wrestling were both frivolous entertainments at Emperor Wu of the Han’s court. 8 I.e., the Tang system is far superior even to the rituals of the Confucian state of Lu. 9 Jia Yi: the brilliant early Han poet and scholar who died young in exile. Ji An was a Former Han era official who alienated everyone with his unyielding and abrasive virtue. Wang Wei is suggesting that he is virtuous but would be satisfied with a lowly position.

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言詩或起予。 嘗從大夫後， 何惜隸人餘。 12.14

哭褚司馬

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妄識皆心累， 浮生定死媒。 誰言老龍吉， 未免伯牛災。 故有求仙藥， 仍餘遁俗杯。 山川秋樹苦， 窗戶夜泉哀。 尚憶青騾去， 寧知白馬來。 漢臣修史記， 莫蔽褚生才。

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20 And when I discuss the Songs perhaps “I will be elevated.”1

In the past, I followed behind the court gentlemen, So how could I regret it if I am an appendage to the crowd of low-rankers?

12.14 Mourning Adjutant Chu Erroneous discernment creates shackles for the mind; This floating life is certainly a medium for our deaths. Who says Old Dragon Lucky was lucky?2 4 He could not avoid Boniu’s catastrophe.3 Often there are those who seek the herbs of Transcendents; They flee the vulgar but are still left behind in the folds of the mountain.4 Autumn trees are anguished by these hills and streams; 8 The creek at night laments by his window and door. I still remember you departing on your black mule;5 How could I have known that the white funeral horses had arrived? A Han minister edited The Historian’s Records; 12 So do not cast shade on Master Chu’s talent! 6

1 Punning on a phrase from the Meng hexagram of the Yijing and a comment in the Analects about Confucius’s disciple Bu Shang’s ability to stimulate Confucius with his knowledge of the Songs. 2 See note to 7.29.6. 3 Boniu was the polite name of Ran Geng 冉耕, who died young and caused Confucius to doubt the goodness of Heaven. 4 杯 here is problematic. The commentator Chen Tiemin takes it as an error for 坏, one of the less-used meanings of which is “the layers of a mountain.” In that case, the line either refers to recluses living in the mountain, or would-be Daoists dying and being buried on the mountainside. 5 After the Daoist Li Shaojun supposedly died, someone later saw him riding away on a black mule. When the emperor opened Li’s coffin, there was no one inside it. 6 A certain Chu Shaosun 褚少孫 from the reign of the Western Han emperor Xuan supplemented the missing parts of Sima Qian’s Historian’s Records. Wang here is equating his late friend with his putative ancestor.

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12.15

過沈居士山居哭之

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楊朱來此哭， 桑扈返于真。 獨自成千古， 依然舊四鄰。 閑簷喧鳥雀， 故榻滿埃塵。 曙月孤鶯囀， 空山五柳春。 野花愁對客， 泉水咽迎人。 善卷明時隱， 黔婁在日貧。 逝川嗟爾命， 邱井嘆吾身。 前後徒言隔， 相悲詎幾晨。

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12.15 Passing by the mountain dwelling of Recluse Shen and mourning him

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Yang Zhu has come here to mourn;1 Sanghu has returned to the True.2 By himself he has attained eternity, Leaving his old neighbors to remain as they were. By his unoccupied eaves the sparrows clamor; His former bench fills up with dust. In the dawn moonlight a single oriole warbles; In the empty hills his five willows turn to spring.3 Wildflowers sadly face the traveler; The stream water sobs as it greets me. A Shan Juan who hid away in an enlightened age;4 A Qian Lou who was unashamed to be poor.5 Over the departing stream waters I lament that you died young;6 I sigh over my body, an abandoned well on a hillside.7 Useless to say that those alive and dead are separated; For how many dawns are left to me to mourn you?

1 From the Liezi: Yang Zhu sang when Ji Liang died, but wept when Sui Wu 隨梧 died – because the latter died by misfortune. 2 Zhuangzi, chapter 6: Two of his friends mourned Sanghu’s 桑扈 death joyfully, singing a song about him returning to the True. 3 See note to 2.24.10. 4 Zhuangzi, chapter 28: A recluse who refused the throne from Shun, because he was perfectly content with his rural life. 5 Qian Lou’s wife after he died explained that he received the posthumous name Kang (“tranquil”) because he was happy to be poor rather than pursue an ambitious career. 6 Analects 9.17: Confucius comments that a moving stream flows on, never ceasing. This later became a standard reference for the implacable passing of time and of aging. 7 Image taken from chapter 2 of the Vimalakīrti Sutra: “This body is like a well on a hillside, oppressed by old age.”

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12.16

哭祖六自虛

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否極當聞泰， 嗟君獨不然。 憫凶纔稚齒， 羸疾至中年。 餘力文章秀， 生知禮樂全。 翰留天帳覽， 詞入帝宮傳。 國訝終軍少， 人知賈誼賢。 公卿盡虛左， 朋識共推先。 不恨依窮轍， 終期濟巨川。 才雄望羔雁， 壽促背貂蟬。 福善聞前錄， 殲良昧上玄。 何辜鎩鸞翮，

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12.16 Lament for Zu Six Zixu

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I’ve heard that Obstruction at its extreme turns to Peace.1 Alas! This was not so for you alone. You lost your parents when you were barely a child, Then were gaunt and ill until your middle years. With your spare strength you flourished in letters; Your innate knowledge of Rites and Music was thorough. Your writings were kept for perusal within the celestial curtains, Your words were transmitted within the imperial palace. The country was surprised at the youth of Zhong Jun, And people knew the worth of Jia Yi.2 Noblemen and ministers vacated their left carriage seats for you,3 Friends and acquaintances urged you to the forefront. You did not resent coming to the end of the cart tracks;4 Until the end you hoped to cross the great river.5 With your virile talent you hoped for lamb and goose, But your span was shortened, so you were deprived of cicada and marten.6 I have heard in former records of how blessings come to the virtuous; So this destruction of a good man obscures Heaven’s will. What crime has damaged the simurgh’s pinions?7 1 These are two hexagrams from the Yijing. In standard Yijing casts, lines that represent the extreme of yin or yang soon turn into their opposite. Thus, if all of the lines in the Obstuction hexagram were to turn into their opposites, the hexagram for Peace would result. 2 The talented official Zhong Jun was active at the court of Emperor Wu of the Han. He was killed while still in his twenties on a diplomatic mission to the southeast. For Jia Yi, see note to 12.13.18. 3 A reference to the Prince of Wei’s treatment of Hou Ying. See note to 6.1. 4 Proverbial for having no alternatives for future action. 5 Used as a metaphor in the Shang shu to describe the aid given by a minister to his ruler. 6 A lamb and a goose were presented as a gift by officials upon obtaining their offices. In the Han (and later in the Tang), certain offices were marked by the wearing of a cap decorated with a marten’s tail and ornamented with a cicada in gold. 7 The mythical luan bird (often translated as simurgh) is a symbol for the talented and virtuous.

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底事碎龍泉。 鵩起長沙賦， 麟終曲阜編。 城中君道廣， 海內我情偏。 乍失疑猶見， 沉思悟絕緣。 生前不忍別， 死後向誰宣。 為此情難盡， 彌令憶更纏。 本家清渭曲， 歸葬舊塋邊。 永去長安道， 徒開京兆阡。 旌車出郊甸， 鄉國隱雲天。 定作無期別， 寧同舊日旋。 候門家屬苦， 行路國人憐。 送客哀終進，

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20 What matter has smashed the Dragon Spring blade?1

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An owl inspired the rhapsody at Changsha, The qilin brought Qufu editing to an end.2 Your moral Way expanded throughout the city; And throughout the world our feelings for you were deep. We’ve suddenly lost you – yet it seems like we still see you; But when we think deeply on it, we know that our relations are severed. I could not bear to part with you while we both lived; To whom can I confide, now that you are dead? Because of this, my feelings are impossible to end; It tangles up my memories more and more. Your home was at a bend of the clear Wei;3 And now you’re returned for burial to an old gravesite. You’ve left forever the streets of Chang’an, And now only tomb lanes near the capital are open to you. Funeral banner and carriage depart for the suburbs; Your homeland concealed by the cloudy sky. Certainly we have a parting with no future meeting; How can we share a return of the old days? Waiting at the gate, family dependents suffer; Walking the road, your countrymen are moved. Seeing off the guests, we grieve that we cannot continue;

1 Dragon Spring was a famous magical sword discovered by the prominent thirdcentury writer and scholar Zhang Hua 張華. 2 A reference to Jia Yi’s “Rhapsody on the Owl,” composed when he was in exile and lamenting his poor fortune. When Confucius heard that an auspicious qilin had been captured by hunters, he gave up editing the Spring and Autumn Annals, assuming that the world was irredeemable. Both these allusions suggest grief and ill fortune among writers. 3 This and the following lines suggest that Zu’s family graveyard was in the capital region, but some distance from the capital itself.

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征途泥復前。 贈言為挽曲， 奠席是離筵。 念昔同攜手， 風期不暫捐。 南山俱隱逸， 東洛類神仙。 未省音容間， 那堪生死遷。 花時金谷飲， 月夜竹林眠。 滿地傳都賦， 傾朝看藥船。 羣公咸屬目， 微物敢齊肩。 謬合同人旨， 而將玉樹連。 不期先挂劍， 長恐後施鞭。

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The traveler’s road – we tread on through the mud. Presented words become a coffin-pulling song; Mats for sacrifice are the parting banquet seats.1 I recall how we held hands together, Not casting aside our friendship for even a moment. We lived in seclusion on Zhongnan Mountain; We were like Transcendents in Luoyang to the east. I was never parted from your voice or features; How can I bear that you’ve passed from life to death? We drank in the flower season at Golden Valley,2 And slept together on moonlit nights in the Bamboo Grove.3 Your rhapsody on the capitals was copied everywhere; Everyone at court saw your medicine boat.4 You caught the eye of every nobleman; How could I, a trivial man, dare to stand shoulder to shoulder with you? I falsely presumed upon the “fellowship with men” hexagram, And linked up with you, a tree of jade.5 I could not predict that I’d be the first to hang up my sword,6 Always afraid I’d be wielding my horsewhip in your wake.7

1 Wang reinterprets typical behavior at a parting banquet (where guests would drink and compose poems) as appropriate for a funeral. 2 See note to 4.26.14. 3 A reference to the supposed refuge of seven talented third-century intellectuals, “the seven worthies of the Bamboo Grove.” 4 Zuo Si’s rhapsody on the capitals of the Three Kingdoms was said to be so popular that it drove up the cost of paper due to everyone making copies of it. The Jin era recluse Xia Tong 夏統 was forced to come to the capital to purchase medicine for his mother. Later, the inhabitants of the city saw him in his boat airing the herbs he had bought, completely indifferent to who might see him. This couplet refers not only to Zu’s talents but to his lack of concern for social proprieties. 5 When Emperor Ming of the Wei dynasty had Mao Ceng 毛曾, the brother of his empress, sit next to Xiahou Xuan 夏侯玄, the people of the time described them as “a river reed leaning on a tree of jade.” 6 When the Wu prince Jizi Zha visited the Lord of Xu 徐, the lord took a fancy to one of Jizi Zha’s swords. Later, Jizi Zha returned north with the goal of giving the sword to him, only to discover that he had died. Jizi Zha then hung the sword on a tree by the lord’s grave. 7 I.e., when you were alive, I always feared that you would be more successful than I.

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為善吾無矣， 知音子絕焉。 琴聲縱不沒， 終亦斷悲弦。

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For whom now can I perform good acts? My intimate friend has been severed from me. And even if the tones of my zither have not ended, 64 In the end I will break these grieving strings.1

1 The last couplet alludes to the story of how the famous zither-player Bo Ya 伯牙 depended on his friend Zhongzi Qi 種子期 to understand the qualities of his playing. When Zhongzi Qi died, Bo Ya smashed his zither and refused to play any further.

王右丞集卷之十三 近體詩

13.1

答裴迪輞口遇雨憶終南山之作

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淼淼寒流廣， 蒼蒼秋雨晦。 君問終南山， 心知白雲外。 13.1a

裴迪：輞口遇雨憶終南山因獻王維

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積雨晦空曲， 平沙滅浮彩。 輞水去悠悠， 南山復何在。

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-003

Juan 13: Recent style poems

13.1 Answering Pei Di’s poem “Encountering rain at the Wang Stream valley mouth and thinking of Zhongnan Mountain” In a vast expanse, the breadth of the cold current; Gray is the gloom of the autumn rain. You ask about Zhongnan Mountain: 4 In my heart I know it is beyond the clouds.

13.1a Pei Di: Encountering rain at the Wang Stream valley mouth and thinking of Zhongnan Mountain, I then presented this to Wang Wei A mass of rain darkens the empty bend; It floods the floating colors on the sandbanks. The water of the Wang departs for ever and ever; 4 Where is South Mountain, then?

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13.2

山中寄諸弟妹

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山中多法侶， 禪誦自為羣。 城郭遙相望， 惟應見白雲。 13.3

聞裴秀才迪吟詩因戲贈

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猿吟一何苦， 愁朝復悲夕。 莫作巫峽聲， 腸斷秋江客。 13.4

贈韋穆十八

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與君青眼客， 共有白雲心。 不向東山去， 日令春草深。

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13.2 In the mountains: sent to my younger brothers and sisters There are many companions of the Dharma in these hills; We come together with our meditation and chanting. But if you gazed afar toward us from atop the city walls, 4 You’d probably only see white clouds.

13.3 Hearing Flourishing Talent Pei Di chanting a poem, I then sent this to him as a joke How wretched is the chanting of the gibbons! They grieve the morning and are saddened by the night. Don’t make these Wu Gorge sounds! 4 They break the heart of the autumn river travelers.

13.4 Presented to Wei Mu Eighteen With you, a man who views me favorably,1 I share a mind set on white clouds. If you won’t depart for East Mountain,2 4 You’ll let the spring grass grow deeper each day.

1 Literally, “a dark-eye person.” Ruan Ji displayed the dark of his eyes to those whom he liked and the white of his eyes toward those he disdained. 2 See note to 2.23.1.

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98

13.5–13.9

皇甫岳雲谿雜題五首 1.

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人間桂花落， 夜靜春山空。 月出驚山鳥， 時鳴春澗中。 2.

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蓮花塢

日日採蓮去， 洲長多暮歸。 弄篙莫濺水， 畏濕紅蓮衣。 3.

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鳥鳴澗

鸕鶿堰

乍向紅蓮沒， 復出清浦颺。 獨立何褵褷， 銜魚古查上。

Juan 13: Recent style poems

13.5–13.9 Various topics on the Cloud Stream of Huangfu Yue: five poems

1. Bird-cry ravine In the human world the cinnamon flowers fall. The night is tranquil; the spring hills empty. The moon emerges and startles the hill birds 4 Who cry out from time to time in the spring ravine.

2. Lotus Flower Basin Daily they go out to pick lotuses; The islet is long; many return at dusk. When you ply your boat-poles, don’t splash the water – 4 I fear it will dampen the red lotuses’ clothes.

3. Cormorant Weir Suddenly it dives by the red lotuses, Then comes out fluttering on the clear bank. It stands alone – how fluffy its young feathers! 4 With fish in beak it stands on the old raft.

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4.

4

朝畊上平田， 暮畊上平田。 借問問津者， 寧知沮溺賢。 5.

4

上平田

萍池

春池深且廣， 會待輕舟迴。 靡靡綠萍合， 垂楊掃復開。 13.10–13.29

輞川集（并序）

4

余別業在輞川山谷，其遊止有孟城坳、 華子岡、文杏館、斤竹嶺、鹿柴、木蘭柴、 茱萸沜、宮槐陌、臨湖亭、南垞、欹湖、 柳浪、欒家瀨、金屑泉、白石灘、北垞、 竹里館、辛夷塢、漆園、椒園等。 與裴迪閒暇。各賦絕句云爾。

Juan 13: Recent style poems

101

4. Shangping Field At dawn they plow Shangping Field. At dusk they plow Shangping Field. I ask the one who asked about the ford: 4 How could you tell the wisdom of Changju and Jieni?1

5. Duckweed Pond The spring pool is deep and broad; We await the scull turning back. Leisurely the green duckweeds merge, 4 But the drooping willows brush them apart again.

13.10–13.29 The Wang Stream Collection (with preface) 2 My estate is located in the Wang Stream mountain Valley. The places worth visiting: Meng Wall Hollow, Huazi Ridge, Patterned ApricotWood Lodge, Bamboo Cutter Ridge, Deer Fence, Magnolia Fence, Prickly-Ash Bank, Palace Sophora Lane, Lakeside Pavilion, South Hill, Yi Lake, Willow Waves, Luan Family Rapids, Gold-dust Creek, White Stone Shoals, North Hill, Lodge in Bamboo, Magnolia Basin, Lacquer Garden, and Pepper Garden. Pei Di and I in our leisure time composed quatrains for each of the sites.

1 See note to 11.17.6. 2 In the following translation, each Wang Wei poem is followed by the one by Pei Di.

王右丞集卷之十三 近體詩

102

1.

孟城坳

4

新家孟城口， 古木餘衰柳。 來者復為誰， 空悲昔人有。

8

結廬古城下， 時登古城上。 古城非疇昔， 今人自來往。 2.

華子岡

4

飛鳥去不窮， 連山復秋色。 上下華子岡， 惆悵情何極。

8

落日松風起， 還家草露晞。 雲光侵履跡， 山翠拂人衣。

Juan 13: Recent style poems

1. Meng Wall Hollow A new home at the breach in Meng’s walls. Withered willows are the only old trees left. Who is it who comes here, 4 Grieving in vain for what men once had? They built a hut below the old walls And sometimes climb up on the old walls. The old walls are not as they were in the past – 8 People of today pass back and forth.

2. Huazi Ridge Flying birds depart without end; Autumn colors once more in the range of hills. Going up and down on Huazi Ridge – 4 Will this despondency ever end? A breeze in the pines rises at sunset – I return home – dew on the grass has dried. Cloud-light encroaches on my sandal-prints; 8 Green mountain haze brushes my robes.

103

王右丞集卷之十三 近體詩

104

3.

文杏館

4

文杏裁為梁， 香茅結為宇。 不知棟裏雲， 去作人間雨。

8

迢迢文杏館， 躋攀日已屢。 南嶺與北湖， 前看復迴顧。 4.

斤竹嶺

4

檀欒映空曲， 青翠漾漣漪。 暗入商山路， 樵人不可知。

8

明流紆且直， 綠筱密復深。 一徑通山路， 行歌望舊岑。

Juan 13: Recent style poems

3. Patterned Apricot-Wood Lodge Patterned apricot wood trimmed to make the beams, Fragrant thatch bound to make the roof. I did not think that the clouds in the ridgepoles 4 Would depart to make rain in the human realm. How distant is patterned apricot-wood lodge – I climb up to it daily again and again. Ridge to the south and lake to the north – 8 I look in front and then turn to look behind.

4. Bamboo-Cutter Ridge Sinuous and elegant, they shine in an empty nook; Their kingfisher-green bobs on the ripples. Unnoticed we enter the road to Shang Mountain, 4 Without the woodcutters knowing. The bright current winds, then runs straight; Green dwarf-bamboo is dense and thick. A single path links to the mountain road. 8 We sing as we walk, gazing toward familiar peaks.

105

王右丞集卷之十三 近體詩

106

5.

鹿柴

4

空山不見人， 但聞人語響。 返景入深林， 復照青苔上。

8

日夕見寒山， 便為獨往客。 不知深林事， 但有麇麚跡。 6.

木蘭柴

4

秋山斂餘照， 飛鳥逐前侶。 彩翠時分明， 夕嵐無處所。

8

蒼蒼落日時， 鳥聲亂溪水。 緣溪路轉深， 幽興何時已。

Juan 13: Recent style poems

5. Deer Fence In the empty hills I see no one; I only hear the echo of people speaking. Returning light enters the deep wood 4 And shines again upon the green moss. In the evening I see the chilly hills, Where a solitary traveler appears. I don’t know what happens in the deep forest – 8 But there are tracks of a stag by my door.

6. Magnolia Fence The autumn hills contract the lingering light; Flying birds follow their companions in front. Fresh emerald-green can be made out from time to time – 4 The evening mountain mist has no place to stay. Gray-green in the setting sun; The sound of birds is raucous by the creek waters. Following the creek, the road goes even deeper; 8 When will my taste for reclusion ever end?

107

王右丞集卷之十三 近體詩

108

7.

茱萸沜

4

結實紅且綠， 復如花更開。 山中倘留客， 置此芙蓉杯。

8

飄香亂椒桂， 布葉間檀欒。 雲日雖迴照， 森沉猶自寒。 8.

宮槐陌

4

仄逕蔭宮槐， 幽陰多綠苔。 應門但迎掃， 畏有山僧來。

8

門前宮槐陌， 是向欹湖道。 秋來山雨多， 落葉無人掃。

Juan 13: Recent style poems

7. Prickly-Ash Bank Bearing fruit both red and green, As if it were flower season a second time. If you detain guests in the hills, 4 Place the fruit in this lotus cup. Drifting fragrance mixed with pepper and cinnamon; It spreads its leaves midst the sinuous bamboo. Though cloudy sunlight shines here in the evening, 8 The thick forest growth still keeps it cool.

8. Palace Sophora Lane The slanting path is shaded with palace sophoras; And in that hidden shade, a thick growth of green moss. The gate keeper does nothing but sweep in preparation, 4 Anticipating that a mountain monk may visit. The palace sophora lane in front of the gate Faces the road by Qi Lake. When autumn comes and the mountain rains often fall, 8 There are fallen leaves with no one to sweep them.

109

王右丞集卷之十三 近體詩

110

9.

臨湖亭

4

輕舸迎上客， 悠悠湖上來。 當軒對尊酒， 四面芙蓉開。

8

當軒彌滉漾， 孤月正徘徊。 谷口猿聲發， 風傳入戶來。 10.

南垞

4

輕舟南垞去， 北垞淼難即。 隔浦望人家， 遙遙不相識。

8

孤舟信風泊， 南垞湖水岸。 落日下崦嵫， 清波殊淼漫。

Juan 13: Recent style poems

9. Lakeside Pavilion The light barge greets the honored guest; It comes to us over the vast lake. On the veranda, as we face a cup of ale, 4 The lotuses open all around. On the veranda, the water seems to flood even more; A solitary moon lingers on the surface. A gibbon’s cry issues from the valley mouth, 8 And a breeze brings the sound through the door.

10. South Hill A light boat departs from South Hill, To North Hill, hard to reach beyond the massed waters. Toward the farther bank we gaze at people’s homes, 4 So far away they can’t be made out. A solitary boat is entrusted to a windblown basin, At South Hill, by the bank of the lake. When the setting sun descends into Yanzi Mountain,1 8 The clear waves are especially vast and broad.

1 A mythical mountain in the west into which the setting sun passes.

111

王右丞集卷之十三 近體詩

112

11.

欹湖

4

吹簫凌極浦， 日暮送夫君。 湖上一迴首， 山青卷白雲。

8

空闊湖水廣， 青熒天色同。 艤舟一長嘯， 四面來清風。 12.

柳浪

4

分行接綺樹， 倒影入清漪。 不學御溝上， 春風傷別離。

8

映池同一色， 逐吹散如絲。 結陰既得地， 何謝陶家時。

Juan 13: Recent style poems

11. Qi Lake I blow a flute as we cross to the further shore; At twilight I see you off. On the lake I turn my head once – 4 White clouds curl up against the mountain green. The sky is vast, the lake waters broad – A blue glitter that merges with the sky. I moor the boat, give a long whistle: 8 In all directions a clear breeze rises.

12. Willow Waves Divided into rows, the trees join their filigreed branches; Their inverted reflections enter the clear ripples. They don’t imitate the willows by the imperial canal, 4 Wounded by parting in the breezes of spring.1 Reflected in the pool, all one color; Following gusts, they scatter like silk threads. Here they have found ground on which to form shade; 8 Why be grateful for the time spent with the Tao family?2

1 See note to 8.28.2. 2 See note to 2.24.10.

113

王右丞集卷之十三 近體詩

114

13.

欒家瀨

4

颯颯秋雨中， 淺淺石溜瀉。 跳波自相濺， 白鷺驚復下。

8

瀨聲喧極浦， 沿步向南津。 汎汎鷗鳧渡， 時時欲近人。 14.

金屑泉

4

日飲金屑泉， 少當千餘歲。 翠鳳翔文螭， 羽節朝玉帝。

8

瀠渟澹不流， 金碧如可拾。 迎晨含素華， 獨往事朝汲。

Juan 13: Recent style poems

13. Luan Family Rapids Hissing in the midst of the autumn rain, Shallow, it spills over stone runnels. Leaping rivulets splash together, 4 And a white egret startles up, and then descends. On the far bank the sound of the rivulet is noisy As we pass along the stream toward the southern crossing. A ford for the drifting gulls and ducks 8 That come right up to us from time to time.1

14. Gold-dust Creek Daily drink from Gold-dust Creek And at the least you’ll live for over a thousand years. Then on emerald phoenix, with patterned wyverns hovering, 4 With feathered standards you’ll come to the Jade Emperor’s court. The eddy trembles and does not flow on, So that it seems like you could pluck the gold and jade-green. In the dawn, when it is filled with white blossoms, 8 I go alone to the task of fetching our morning water.

1 See note to 5.1.7.

115

王右丞集卷之十三 近體詩

116

15.

白石灘

4

清淺白石灘， 綠蒲向堪把。 家住水東西， 浣紗明月下。

8

跂石復臨水， 弄波情未極。 日下川上寒， 浮雲淡無色。 16.

北垞

4

北垞湖水北， 雜樹映朱欄。 逶迤南川水， 明滅青林端。

8

南山北垞下， 結宇臨欹湖。 每欲采樵去， 扁舟出菰蒲。

Juan 13: Recent style poems

15. White Stone Shoals Clear and shallow, White Stone Shoals. You can pull the green sweet-flag by the handful. The houses lie east and west of the water 4 Where they wash their silk gauze in the moonlight. I sit on the rock, feet dangling over the water; I play with the wavelets and never grow tired. The sun goes down – it grows chilly on the stream. 8 The floating clouds turn pale and colorless.

16. North Hill North Hill is north of lake waters; Trees of all kinds stand out against the vermilion railing. Winding, the waters of the southern stream: 4 It gleams fitfully at the edge of the green woods. South Mountain, below North Hill: They built a house overlooking Qi Lake. Always when I go out to gather firewood, 8 My skiff emerges out from wild rice and sweet-flag.

117

王右丞集卷之十三 近體詩

118

17.

竹里館

4

獨坐幽篁裏， 彈琴復長嘯。 深林人不知， 明月來相照。

8

來過竹里館， 日與道相親。 出入惟山鳥， 幽深無世人。 18.

辛夷塢

4

木末芙蓉花， 山中發紅萼。 澗戶寂無人， 紛紛開且落。

8

綠堤春草合， 王孫自留翫。 況有辛夷花， 色與芙蓉亂。

Juan 13: Recent style poems

17. Lodge in Bamboo I sit alone in a secluded bamboo grove, Strumming my zither, then whistling long. Deep in the woods – no one knows I am here, 4 But the bright moon comes and shines on me. I come to visit the Lodge in Bamboo; I daily am more familiar with the road. Only mountain birds coming in and out; 8 Secluded and deep – no people from the world.

18. Magnolia Basin At the tip of tree branches, the lotus-like flowers Open their red calices in these hills. By the door in the ravine: quiet, no one there. 4 In profusion they open, then fall. On the green embankment the spring grass spreads; My prince can linger here to enjoy himself.1 All the more, because of the magnolia flowers, 8 With a riot of color like lotuses.

1 See note to 7.18.8.

119

王右丞集卷之十三 近體詩

120

19.

漆園

4

古人非傲吏， 自闕經世務。 偶寄一微官， 婆娑數株樹。

8

好閑早成性， 果此諧宿諾。 今日漆園遊， 還同莊叟樂。 20.

椒園

4

桂尊迎帝子， 杜若贈佳人。 椒漿尊瑤席， 欲下雲中君。

8

丹刺罥人衣， 芳香留過客。 幸堪調鼎用， 願君垂採摘。

Juan 13: Recent style poems

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19. Lacquer Garden That man of old was not a haughty clerk;1 Rather, he himself lacked the will to order the world. By chance he relied on a lowly office 4 Where he would take his leisure under a few trees. His fondness for leisure formed early in his nature. As a result of this, he concurred with his long-standing promise. Today he saunters about Lacquer Garden 8 Sharing the same pleasure as the venerable Zhuang.

20. Pepper Garden The cinnamon cup greets God’s Daughters; Pollia is presented to the seemly one. A libation of pepper broth on the jade-like mats 4 To make the Lord of the Clouds descend.2 Vermilion thorns snag people’s dress; Fragrant incense detains the passing guest. Since they are ideal ingredients for the tripod’s dish, 8 Please pull them down and pick them for me!

1 The clerk of Lacquer Garden was Zhuangzi, who was appointed this title as a librarian in Meng. This line deliberately contradicts a line from one of Guo Pu’s 郭璞 “Wandering Transcendents” poems: “In Lacquer Garden there was a haughty clerk” 漆園有傲吏. 2 The language here evokes the imagery and mythology of the “Nine Songs” in the Chu ci. “God’s Child” is used to describe the goddesses Ehuang and Nüying, daughters of Yao and consorts of Shun.

122

13.30

臨高臺送黎拾遺

4

相送臨高臺， 川原杳何極。 日暮飛鳥還， 行人去不息。 13.31

山中送別

4

山中相送罷， 日暮掩柴扉。 春草明年綠， 王孫歸不歸。 13.32

別輞川別業

4

依遲動車馬， 惆悵出松蘿。 忍別青山去， 其如綠水何。

王右丞集卷之十三 近體詩

Juan 13: Recent style poems

13.30 From the high terrace: seeing off Reminder Li I see you off at the high terrace; Stream and plain are broad with no end in sight. As the sun turns to dusk, flying birds return; 4 Travelers depart without ceasing.

13.31 Seeing someone off in the hills In the hills, after I see you off, As the sun turns to dusk, I close my scrap-wood door. Spring grass will be green again next year, 4 But will you return, my prince?

13.32 Leaving my estate at Wangchuan I hang back from spurring my horse and carriage; Despondent, I emerge from the pine-moss. Though I can force myself to leave the verdant hills, 4 I still can’t bear to leave these green waters.

123

124

王右丞集卷之十三 近體詩

13.32a

王縉： 別輞川別業

4

山月曉仍在， 林風涼不絕。 慇懃如有情， 惆悵令人別。 13.33

崔九弟欲往南山馬上口號與別

4

城隅一分手， 幾日還相見。 山中有桂花， 莫待花如霰。 13.33a

裴迪： 崔九欲往南山馬上口號與別

4

歸山深淺去， 須盡邱壑美。 莫學武陵人， 暫游桃源裏。

Juan 13: Recent style poems

125

13.32a Wang Jin: Leaving the Wangchuan estate The mountain moon is still there at dawn; The cool forest breeze blows unceasingly. It seems to feel solicitous towards me: 4 Despondent as it lets me leave.

13.33 My younger cousin Cui Nine is about to go to Zhongnan Mountain. I immediately improvised this verse in parting with him Once we part here by the side of the city wall, How many days until I see you again? There are cinnamon trees up in the hills – 4 Don’t wait to go until their flowers fall like sleet.

13.33a Pei Di: Cui Nine is about to go to Zhongnan Mountain. I immediately improvised this verse in parting with him When you return to the mountain, go everywhere – You must exhaust the beauty of the hills. Don’t imitate that man of Wuling 4 Who only stayed a while at the Peach Blossom Spring.1

1 See note to 2.22a.4.

126

13.33b

崔興宗： 留別王維

4

駐馬欲分襟， 清寒御溝上。 前山景氣佳， 獨往還惆悵. 13.34

息夫人

4

莫以今時寵， 能忘舊日恩。 看花滿眼淚， 不共楚王言。

王右丞集卷之十三 近體詩

Juan 13: Recent style poems

127

13.33b Cui Xingzong: Parting with Wang Wei I halt my horse as we are about to part, Above the clear stream of the imperial canal. The view of the hills before us is splendid; 4 But I go on alone, still melancholy.

13.34 Lady Xi 1 No one, because of the favor of the present, Can forget the kindness of previous days. When she sees the flowers, her eyes fill with tears 4 And she cannot bear to speak with the king of Chu.

1 Zuo zhuan, Duke Zhuang 14: The viscount of Chu destroyed the state of Xi and took the Xi marquis’ wife as his own. She bore him two sons but never spoke once. When he asked her why, she said, “I have been fated to serve two husbands. Since I have not been able to die, how dare I speak?” Chu then proceeded to destroy the state of Cai 蔡, since it was the ruler of Cai that suggested to the viscount that he should destroy Xi and take the Xi ruler’s consort.

128

13.35–13.37

班婕妤三首 1.

4

玉窗螢影度， 金殿人聲絕。 秋夜守羅幃， 孤燈耿不滅。 2.

4

宮殿生秋草， 君王恩幸踈。 那堪聞鳳吹， 門外度金輿。 3.

4

怪來妝閣閉， 朝下不相迎。 總向春園裏， 花間笑語聲。

王右丞集卷之十三 近體詩

Juan 13: Recent style poems

13.35–13.37 Favored Beauty Ban: three poems

1. Firefly lights pass through the jade windows; The human voices cease in the golden hall. In the autumn night she keeps to her gauze bedcurtains; 4 Her solitary lamp flickers but does not go out.

2. Autumn grass grows by the palace halls; The ruler’s grace and favor have faded. How can she bear to hear the phoenix flutes 4 Beyond her gate, when his golden carriage passes?

3. Small wonder her dressing room is closed; He won’t come to see her after court is dismissed. Always within the spring garden 4 The sound of his laughter and talk amid the flowers.

129

130

13.38

題友人雲母障子

4

君家雲母障， 持向野庭開。 自有山泉入， 非因彩畫來。 13.39

紅牡丹

4

綠豔閒且靜， 紅衣淺復深。 花心愁欲斷， 春色豈知心。 13.40

左掖梨花

4

閒灑階邊草， 輕隨箔外風。 黃鶯弄不足， 嗛入未央宮。

王右丞集卷之十三 近體詩

Juan 13: Recent style poems

131

13.38 Inscribed on the mica screen of a friend This mica screen of your family’s: Take it and have it face the overgrown yard. Then hills and stream will enter on their own, 4 Not due to some colorful painting.

13.39 Red peonies Their green lush growth is calm and tranquil; Their red garments are both light and deep. The blossom’s heart will shatter with grief; 4 For how can spring hues know that heart?1

13.40 Pear blossoms in the chancellery They grow idle and free with the grass by the stairs; They lightly follow the breeze that blows beyond the screens. Yellow orioles haven’t had their fill playing with them; 4 Holding them in their beaks, they enter Weiyang Palace.2

1 Peonies blossom at the end of spring. Wang Wei suggests that the flowers grieve over spring’s departure, but spring is unaware of their feelings and so does not linger in leaving. 2 See note to 9.13.6.

132

王右丞集卷之十三 近體詩

13.40a

邱為： 左掖梨花

4

冷豔全欺雪， 餘香乍入衣。 春風且莫定， 吹向玉階飛。 13.40b

皇甫冉：和王給事禁省梨花詠

4

巧解迎人笑， 偏能亂蝶飛。 春風時入戶， 幾片落朝衣。 13.41

口號又示裴迪

4

安得捨塵網， 拂衣辭世喧。 悠然策藜杖， 歸向桃花源。

Juan 13: Recent style poems

133

13.40a Qiu Wei: Pear blossoms in the chancellery Totally mistaken for snow with their chilly allure; Their lingering scent suddenly enters our robes. Don’t cease for a while, spring breeze! 4 Blow their petals toward the jade stairs.

13.40b Huangfu Ran: Harmonizing with Secretary Wang of the Secretariat: Pear blossoms Clever in understanding, they greet us with their smiles;1 When they wish, they can disrupt the butterflies’ flight. Sometimes a spring breeze comes through the doorway, 4 And a few petals fall on our court robes.

13.41 Another improvised verse shown to Pei Di How can I cast off the dusty net, Shake out my robes and take leave of the world’s clamor, Carefree, supporting myself on a staff of goosefoot, 4 And return once more to Peach Blossom Spring?2

1 “Smile” can also mean “bloom.” 2 See note to 2.22a.4.

134

13.42–13.44

雜詩三首 1.

4

家住孟津河， 門對孟津口。 常有江南船， 寄書家中否。 2.

4

君自故鄉來， 應知故鄉事。 來日綺窗前， 寒梅著花未。 3.

4

已見寒梅發， 復聞啼鳥聲。 愁心視春草， 畏向階前生。

王右丞集卷之十三 近體詩

Juan 13: Recent style poems

13.42–13.44 (No set topic:) three poems

1. Our house is on the Yellow River, at Meng Crossing. Our gate faces the entrance to Meng Crossing. There are always boats that come from south of the Jiang; 4 Have they brought a letter he has sent here to home?

2. You have come from my old home, So you should know what is happening there. The day you set out, in front of the latticed window, 4 Had the winter plum trees blossomed yet?

3. I already see the winter plum trees bloom, And I hear the sound of chirping birds. With grieving heart I look for the spring grass, 4 Since I fear it has sprung up before the steps.

135

136

王右丞集卷之十三 近體詩

13.45

崔興宗寫真詠

4

畫君年少時， 如今君已老。 今時新識人， 知君舊時好。 13.46

山茱萸

4

朱實山下開， 清香寒更發。 幸與叢桂花， 窗前向秋月。 13.47

哭孟浩然 （時為殿中侍御史知南選 至襄陽有作）

4

故人不可見， 漢水日東流。 借問襄陽老， 江山空蔡洲。

Juan 13: Recent style poems

137

13.45 On a portrait of Cui Xingzong I painted you when you were still a youth, And now you are already old. Anyone who comes to know you now 4 Will learn how handsome you were long ago.

13.46 Mountain prickly-ash Vermilion fruit ripens at the foot of the hill. Clear fragrance spreads even more with the cold. Just now, amid clusters of flowering osmanthus, 4 It stands in autumn moonlight before my window.

13.47 Lament for Meng Haoran (composed on arrival in Xiangyang while overseeing the southern selection while serving as Palace Censorate Emissary) I can no longer see an old friend. Han River waters flow eastward daily. I ask the elders of Xiangyang – 4 Of the rivers and hills, only Cai Islet remains.1

1 In the Han River. So named because it was the home of the Han era figure Cai Mao 蔡瑁.

王右丞集卷之十四 近體詩

14.1–14.7

田園樂七首 1.

4

出入千門萬戶， 經過北里南鄰。 蹀躞鳴珂有底， 崆峒散髮何人。 2.

4

再見封侯萬戶， 立談賜璧一雙。 詎勝耦耕南畝， 何如高臥東窗。 3.

4

採菱渡頭風急， 策杖村西日斜。 杏樹壇邊漁父， 桃花源裏人家。 1 Kongtong Mountain is mentioned as home for the Daoist sage Guangcheng 廣成 in the Zhuangzi.

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-004

Juan 14: Recent style poems

14.1–14.7 Pleasure in fields and gardens: seven poems

1. Frequenting the palace’s thousand gates and myriad doors, Visiting northern wards and southern neighbors. What do the prancing steeds and sounding harness bells matter? 4 What man is this with untied hair on Kongtong Mountain?1

2. At a second audience, enfeoffed as a marquis with a myriad households; He spoke once and was gifted with a pair of jade disks.2 But how is this better than plowing my southern acres? 4 How compare with lying at ease by my east window?

3. Picking caltrops by the ford – the wind picks up; Leaning on my staff west of the village as sunlight slants. An old fisherman by Apricot Tree Mound;3 4 Households within Peach Blossom Spring.4

2 The Warring States persuader Yu Qing 虞卿 was spectacularly rewarded by King Xiaocheng 孝成 of Zhao after only two audiences. 3 In the “Fisherman” chapter of the Zhuangzi, Confucius and his disciples sit on Apricot Tree Mound and play music. An old fisherman comes and listens to them. 4 See note to 2.22a.4.

140

4.

4

萋萋芳草春綠， 落落長松夏寒。 牛羊自歸村巷， 童稚不識衣冠。 5.

4

山下孤烟遠村， 天邊獨樹高原。 一瓢顏回陋巷， 五柳先生對門。 6.

4

桃紅復含宿雨， 柳綠更帶春烟。 花落家僮未掃， 鶯啼山客猶眠。 7.

4

酌酒會臨泉水， 抱琴好倚長松。 南園露葵朝折， 東谷黃粱夜舂。

王右丞集卷之十四 近體詩

Juan 14: Recent style poems

141

4. Lush, the fragrant grass amid the spring green; Lofty, the tall pine trees amid the summer cool. Cows and sheep return on their own to the village lanes; 4 Children don’t recognize the caps and robes of officials.

5. At the foot of the hill, lone smoke from a distant village; At the edge of the sky, a single tree on the highland. One ladle in Yan Hui’s humble lane;1 4 Master Five Willows faces his gate.2

6. Peach-blossom red is filled once more with last night’s rain; Willow green is again surrounded by spring mist. Flowers fall; the houseboy has yet to sweep them away. 4 Orioles chirp; the mountain sojourner sleeps on.

7. I pour out the ale on the edge of the stream waters; I hug my zither, often leaning on a tall pine. I pluck dewy mallows in the southern garden in the morning; 4 I hull yellow millet at night in the eastern vale.

1 Yan Hui was a virtuous disciple of Confucius who was content to live in poverty. 2 See note to 2.24.10.

142

14.8–14.11

少年行四首 1.

4

新豐美酒斗十千， 咸陽遊俠多少年。 相逢意氣為君飲， 繫馬高樓垂柳邊。 2.

4

出身仕漢羽林郎， 初隨驃騎戰漁陽。 孰知不向邊庭苦， 縱死猶聞俠骨香。 3.

4

一身能擘兩彫弧， 虜騎千重只似無。 偏坐金鞍調白羽， 紛紛射殺五單于。

王右丞集卷之十四 近體詩

Juan 14: Recent style poems

143

14.8–14.11 Ballads: The Youths: four poems

1. Ten thousand gallons of fine Xinfeng ale;1 Wandering bravos of Xianyang, many young men. When they meet, they spiritedly invite each other to drink, 4 Tying their horses by the drooping willows at the high mansions.

2. He goes out to serve the Han as a Palace Guard Gentleman, First following the Cavalry General as they fight at Yuyang.2 He knows full well to avoid the suffering of a frontier post; 4 But even if he dies, he will leave behind the fragrance of a hero’s bones.

3. He can pull taut two carved bows at once; And a thousand ranks of barbarian horsemen he holds at naught. Sitting aslant on his gold saddle, he aims his white-feathered arrows; 4 One after another he shoots and kills the five khans.

1 See note to 7.27.3. 2 On the northeast frontier, near present-day Beijing.

144

4.

4

漢家君臣歡宴終， 高議雲臺論戰功。 天子臨軒賜侯印， 將軍佩出明光宮。 14.12

寄河上段十六

4

與君相見即相親， 聞道君家在孟津。 為見行舟試借問， 客中時有洛陽人。 14.13

贈裴旻將軍

4

腰間寶劍七星文， 臂上琱弓百戰勳。 見說雲中擒黠虜， 始知天上有將軍。

王右丞集卷之十四 近體詩

Juan 14: Recent style poems

145

4. After the pleasing banquet ends among Han’s lords and ministers, They debate loftily at Cloud Terrace on the merit earned in battle.1 The Son of Heaven appears on the balcony and grants the marquis seal; 4 And generals with official pendants at their waists depart from Mingguang Palace.2

14.12 Sent to Duan Sixteen, on the Yellow River Whenever I see you, old intimacy is renewed. Now I hear that your home is at Meng Ford. So if I see a passing boat, I try to inquire of them: 4 When they have passengers, are any of them from Luoyang?

14.13 Presented to General Pei Min A precious sword at your waist with a seven-star pattern; A carved bow on your arm – merit from a hundred battles. When I heard it said that you captured crafty barbarians at Yunzhong, 4 I first knew that there were true generals at court.3

1 A Han era palace. Emperor Ming of the Han had portraits of meritorious generals displayed there. 2 See note to 4.16.1. 3 For Yunzhong, see note to 6.5.29. The poem puns on the place-name Yunzhong (“in the clouds”) and the polite term for the court (“in the Heavens”).

146

14.14

九月九日憶山東兄弟

4

獨在異鄉為異客， 每逢佳節倍思親。 遙知兄弟登高處， 徧插茱萸少一人。 14.15

戲題輞川別業

4

柳條拂地不須折， 松樹梢雲從更長。 藤花欲暗藏猱子， 柏葉初齊養麝香。 14.16

戲題盤石

4

可憐盤石臨泉水， 復有垂楊拂酒杯。 若道春風不解意， 何因吹送落花來。

王右丞集卷之十四 近體詩

Juan 14: Recent style poems

147

14.14 Thinking of my brothers in Shandong during the Double Ninth Festival 1 Since I’m alone in a strange land where I am a stranger, Whenever this fine holiday comes I doubly think of kin. I know that far away my brothers are climbing to a high place 4 And all are putting prickly-ash in their hair – less one person.

14.15 Light-heartedly written on the subject of my Wangchuan estate Willow branches brush the ground – no need to break them off;2 Pine trees jut through the clouds, can rise even higher. Wisteria flowers, dark with shade, conceal the gibbons; 4 Cypress leaves, recently grown out, nourish the musk deer.

14.16 Jokingly written on a flat rock This charming flat rock overlooks the stream water; And there are drooping willows brushing my cup of ale. If you tell me the spring breeze has no awareness, 4 Then how can its breath escort the falling flowers away?

1 On the Double Ninth Festival (the ninth day of the ninth month) it was customary to climb a high place to sightsee, to think of absent friends and relatives, and to insert twigs of the prickly-ash in one’s hair. 2 I.e., a life in retirement means not having to bid anyone a sorrowful goodbye. See note to 8.28.2.

148

王右丞集卷之十四 近體詩

14.17

與盧員外象過崔處士興宗林亭

4

綠樹重陰蓋四鄰， 青苔日厚自無塵。 科頭箕踞長松下， 白眼看他世上人。 14.17a

盧象： 同王維過崔處士林亭

4

映竹時聞轉轆轤， 當窗只見網蜘蛛。 主人非病常高臥， 環堵蒙籠一老儒。 14.17b

王縉： 與廬員外象過崔處士興宗林亭

4

身名不問十年餘， 老大誰能更讀書。 林中獨酌鄰家酒， 門外時聞長者車。

Juan 14: Recent style poems

149

14.17 With Vice Director Lu Xiang, visiting Recluse Cui Xingzong Ten’s forest pavilion Green trees with their layered shade provide a canopy everywhere; Verdant moss grows thicker daily – no dust at all. Bare-headed, with legs spread out under a tall pine, 4 He looks with scorn at all those men in the world.

14.17a Lu Xiang: Matching Wang Wei’s “Visiting Recluse Cui’s forest pavilion” From time to time we hear the well sweep turn, set against the bamboo; Nothing to see in the windows save spiders setting their webs. Though the master is not ill, he always lies here in his loftiness; 4 Surrounding walls, profusion of weeds: one old scholar.

14.17b Wang Jin: With Vice Director Lu Xiang, visiting Recluse Cui Xingzong’s forest pavilion No one has asked after him for over ten years; Old now – who could continue to study? In the forest, drinking alone the neighbors’ ale; 4 Outside the gate, now and then the sound of a grandee’s carriage.

150

王右丞集卷之十四 近體詩

14.17c

裴迪： 與盧員外象過崔處士興宗林亭

4

喬柯門裏自成陰， 散髮窗中曾不簪。 逍遙且喜從吾事， 榮寵從來非我心。 14.17d

崔興宗： 酬王摩詰過林亭

4

窮巷空林常閉關， 悠悠獨臥對前山。 今朝忽枉嵇生駕， 倒屣開門遙解顏。 14.18

送王尊師歸蜀中拜掃

4

大羅天上神仙客， 濯錦江頭花柳春。 不為碧雞稱使者， 惟令白鶴報鄉人。

Juan 14: Recent style poems

151

14.17c Pei Di: With Vice Director Lu Xiang, visiting Recluse Cui Xingzong’s forest pavilion Within the gate, lofty branches produce shade; By the window, hair undone – it has never held a hatpin.1 Sauntering freely, he delights briefly in our affairs; 4 “Glory and favor have never been my heart’s desire.”

14.17d Cui Xingzong: Replying to Wang Mojie: “Visiting a forest pavilion” In this empty wood near remote lanes I always shut my gate; Carefree, I recline alone, facing the hills before me. But this morning I suddenly hear the carriage of Master Xi, 4 So with clogs on backwards, I open the way to those who come to cheer me from afar.2

14.18 Seeing off Venerable Master Wang on his return to Shu to look after his family tombs A Transcendent from the Grand Veil Heaven: Spring among the willows at Brocade Washing River. You have not been named emissary in search of the Cyan Rooster;3 4 But will only have the white crane report to the people of your town.4 1 Cui has never held official office. 2 See note to 10.12.7. 3 Wang Bao 王褒 was sent by the emperor to investigate two Daoist divinities in Shu, the Gold Horse and the Cyan Rooster. He died on the way. 4 That is, report to the people of your home that you have become a Transcendent.

152

14.19

送元二使安西

4

渭城朝雨浥輕塵， 客舍青青柳色新。 勸君更盡一杯酒， 西出陽關無故人。 14.20

齊州送祖三

4

送君南浦淚如絲， 君向東州使我悲。 為報故人顦顇盡， 如今不似洛陽時。 14.21

送韋評事

4

欲逐將軍取右賢， 沙場走馬向居延。 遙知漢使蕭關外， 愁見孤城落日邊。

1 See note to 8.13.2.

王右丞集卷之十四 近體詩

Juan 14: Recent style poems

153

14.19 Seeing off Yuan Two on his mission to Anxi Morning rain at Wei City dampens the light dust; The hostel is all green – the willow hue is new. I urge you to drain yet another cup of ale; 4 Once you head west out of Yang Pass there will be no old friends.1

14.20 In Qizhou, seeing off Zu Three I see you off at the southern bank – tears like silk thread; It makes me sad that you head off to the eastern lands. I report to my old friend that I have grown so haggard 4 That I am now no longer the way I was in Luoyang.

14.21 Seeing off Case Reviewer Wei You are about to follow the generals in capturing the Right Worthy King;2 You gallop your horse over sandy plains toward Juyan.3 Afar, I know the Han emissary, beyond Xiao Pass,4 4 Grieves to see the solitary city by the setting sun. 2 Among the hereditary titles assumed by Xiongnu chieftains, there was a Right Worthy King and a Left Worthy King. This refers specifically to a campaign led by the general Wei Qing during the reign of Emperor Wu. 3 See note to 9.8.2. 4 See note to 9.8.7.

154

王右丞集卷之十四 近體詩

14.22

靈雲池送從弟

4

金杯緩酌清歌轉， 畫舸輕移豔舞回。 自歎鶺鴒臨水別， 不同鴻雁向池來。 14.23

送沈子福歸江東

4

楊柳渡頭行客稀， 罟師盪槳向臨圻。 惟有相思似春色， 江南江北送君歸。 14.24

寒食汜上作

4

廣武城邊逢暮春， 汶陽歸客淚沾巾。 落花寂寂啼山鳥， 楊柳青青渡水人。

1 Probably in Liangzhou, while Wang Wei was stationed on the frontier.

Juan 14: Recent style poems

155

14.22 Seeing off a cousin at Numinous Cloud Pool 1 Relaxed, we pour ale into golden cups; our clear songs sweet and gentle. Our painted barge moves lightly, turns with a sensuous dance. I sigh over the wagtails parting at the edge of the water; 4 Not like the swans and geese who come flying to the pool.2

14.23 Seeing off Shen Zifu returning to Jiangdong At the ford by the willows travelers grow few; The fisherman plies his oar toward the riverbank. There is only longing, just like the spring colors; 4 North of the Jiang, south of the Jiang, they send you back home.

14.24 Written on the Si, on the Cold Food Festival 3 I encounter late spring by Guangwu City;4 A traveler returns north of the Wen River – his tears soak his kerchief. Falling flowers are quiet and lonely; the mountain birds cheep. 4 The willows grow verdant where people cross the water. 2 From Shijing 164: The wagtail is an image of difficulties among brothers and friends. They are separated, unlike the swans and geese, who are flocking together on the water. 3 Written while the poet was returning from his exile in Jizhou (726). For Cold Food Festival, See note to 4.7.7. 4 In Zhengzhou, at Guangwu Mountain in Hebei.

156

王右丞集卷之十四 近體詩

14.25

劇嘲史寰

4

清風細雨濕梅花， 驟馬先過碧玉家。 正直楚王宮裏至， 門前初下七香車。 14.26

菩提寺禁裴迪來相看說逆賊等凝碧池上 作音樂供奉人等舉聲便一時淚下私成口 號誦示裴迪

4

萬戶傷心生野煙， 百官何日再朝天。 秋槐葉落空宮裏， 凝碧池頭奏管弦。

Juan 14: Recent style poems

157

14.25 Teasing Shi Huan Fine rain in a clear breeze dampens the plum blossoms; Galloping your horse, you are first to visit Biyu’s house.1 But just then, a king of Chu arrives at the hall; 4 He begins to step down from his seven-scented carriage in front of the gate.

14.26 While I was imprisoned at Bodhisattva Monastery, Pei Di came to see me. He said that the rebels had music performed at Congealed Jade Pool. The court musicians ceased their playing and all shed tears at once. I then improvised this verse privately and chanted it to Pei Di. 2 Broken-hearted that the smoke from wildfires rise up from myriad doors; When will the hundred officials come to court once more? Leaves of the autumn sophoras fall within the empty palace; 4 While at Congealed Jade Pool they have pipes and strings perform.

1 See note to 6.8.11. 2 This poem supposedly persuaded Emperor Suzong to pardon the poet. See Introduction.

158

王右丞集卷之十四 近體詩

14.27

涼州賽神（時為節度判官在涼州作）

4

涼州城外少行人， 百尺烽頭望虜塵。 健兒擊鼓吹羌笛， 共賽城東越騎神。 14.28

送殷四葬

4

送君返葬石樓山， 松柏蒼蒼賓馭還。 埋骨白雲長已矣， 空餘流水向人間。 14.29

歎白髮

4

宿昔朱顏成暮齒， 須臾白髮變垂髫。 一生幾許傷心事， 不向空門何處銷。

Juan 14: Recent style poems

159

14.27 Offering sacrifices at Liangzhou (At the time serving as administrative assistant for the military governor at Liangzhou) Few people pass outside the city walls of Liangzhou; Atop a hundred-foot signal beacon I gaze out at barbarian dust. Sturdy lads beat the drums and blow their Tibetan flutes; 4 East of the walls they all sacrifice to the cavalry gods.

14.28 Seeing off Yin Four for burial We see you off, back to your grave on Stone-tower Mountain,1 Where pine and cypress are gray-green, and guests drive their way home. Buried bones and white clouds have long disappeared, 4 Leaving only water that flows on to the human realm.

14.29 Lament for white hair The ruddy face of the past has turned to twilight years; In an instant, the dangling hair-tufts of childhood have turned white. In one lifetime, how many heart-breaking things – 4 How can one dissolve them, if not at the Gate of Emptiness?

1 In Weinan county, in the capital region.

王右丞集卷之十五 外編

15.1

東谿翫月

4

8

12

月從斷山口， 遙吐柴門端。 萬木分空霽， 流陰中夜攢。 光連虛象白， 氣與風露寒。 谷靜秋泉響， 巖深青靄殘。 清澄入幽夢， 破影抱空巒。 恍惚琴窗裏， 松溪曉思難。 15.2

過太乙觀賈生房 昔余棲遁日， 之子烟霞鄰。

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-005

Juan 15: Supplemental collection

15.1 At East Stream, enjoying the moonlight The moon from the opening of a steep mountain Distantly emits its light to the edge of my scrap-wood gate. A myriad trees thrust midway into the clear sky, 4 Their flowing shadows cluster at midnight. Moonlight stretches white to the constellations; The air is chill with the windborne dew. The valley is still; the autumn stream echoes. 8 The cliffs are deep; blue mountain mist wanes. Luminescent clarity enters my secluded dreams; Broken shadows embrace the empty ridges. Blurred and faint, by the window where the zither is playing, 12 My thoughts are distressed in the pine-creek dawn.

15.2 Visiting Master Jia’s house at the Taiyi Abbey In the past, in my recluse days, This man was my neighbor in the mist and rosy clouds.

162

4

8

12

16

共攜松葉酒， 俱篸竹皮巾。 攀林遍雲洞， 採藥無冬春。 謬以道門子， 徵為驂御臣。 常恐丹液就， 先我紫陽賓。 夭促萬塗盡， 哀傷百慮新。 蹟峻不容俗， 才多反累真。 泣對雙泉水， 還山無主人。 15.3

送孟六歸襄陽

4

杜門不欲出， 久與世情疎。 以此為長策， 勸君歸舊廬。

王右丞集卷之十五 外編

Juan 15: Supplemental collection

163

Together we held cups of pine-needle infused ale; 4 Both pinned up head-cloths made of bamboo sheaths.

We’d clamber up through forests – everywhere cloudy grottoes; Pick herbs – all the same in winter and spring. In error, from the role as a disciple of the Dao 8 I was drafted to be a minister attending on the emperor’s carriage. I was always fearful that you would perfect the cinnabar ichor, And precede me among the guests of Ziyang.1 But you died young – your myriad paths ended; 12 Grieving for you, my hundred worries are renewed. Traces lofty, not admitting of the vulgar; Great in talent, yet your way to Truth was burdened. Weeping, I face the waters of Paired Stream; 16 Returning to the hills, I find no master here.

15.3 Seeing off Meng Six on his return to Xiangyang 2 Seal your gate – do not plan to go out; Permanently distance yourself from worldly circumstances. Make this your long-term plan: 4 I urge you to return to your former hut.

1 General term for Transcendents, derived from an honorific name given to the Han Transcendent Zhou Yishan 周義山. 2 The poet Meng Haoran 孟浩然.

164

8

醉歌田舍酒， 笑讀古人書。 好是一生事， 無勞獻子虛。 15.4–15.5

孫逖： 淮陰夜宿二首 1.

4

8

水國南無畔， 扁舟北未期。 鄉情淮上失， 歸夢郢中疑。 木落知寒近， 山長見日遲。 客行心緒亂， 不及洛陽時。

王右丞集卷之十五 外編

Juan 15: Supplemental collection

165

Drunkenly sing with your homestead ale, Laugh as you read the books of the ancients. This is precisely a life-long matter; 8 Don’t bother yourself to present a “Sir Fantasy” rhapsody.1

15.4–15.5 Sun Ti: Spending the night at Huaiyin: two poems

1. To the south the land of waters has no bounds; My little boat has no time to return north. Feelings for home are lost on the Huai; 4 Dreams of going home grow uncertain in Ying. As the leaves fall, I know that cold is coming; The range of hills is long – I see the sunlight linger. A traveler goes, his heart thrown into disorder; 8 The time to be in Luoyang does not arrive.

1 See note to 2.24.4. Tang scholars were often allowed to submit literary compositions to the court outside of the examination system in order to win preferment.

166

2.

4

8

永絕臥烟塘， 蕭條天一方。 秋風淮木落， 寒夜楚歌長。 宿莽非中土， 鱸魚豈我鄉。 孤舟行已倦， 南越尚茫茫。 15.6

孫逖： 下京口埭夜行

4

8

孤帆度綠氛， 寒浦落紅曛。 江樹朝來出， 吳歌夜漸聞。 南溟接潮水， 北斗近鄉雲。 行役從茲去， 歸情入雁羣。

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2. Cut off forever from the misty pool where I would rest, I am desolate and lonely in one corner of the sky. Huai river trees shed leaves in the autumn wind; 4 A Chu song lingers in the cold night. It is not the heartland where flowers bloom in winter; How can a land of sea-bass be my homeland?1 Already exhausted from traveling in my solitary boat, 8 South Yue still stretches on in the distance.

15.6 Sun Ti: Sailing down to Jingkou Dike at Night My solitary sail passes through green fog; Red sunset sinks on the cold banks. River trees emerge as dawn arrives; 4 Wu songs can be gradually heard at night. The Southern Seas connect with the tidal waters; The Northern Dipper nears the clouds in the countryside. In my official travels I will part from here, 8 While the desire to go home enters a flock of geese.2

1 See note to 4.4.13. 2 Poets often express the hope that migrating geese can transmit messages to home.

168

15.7

孫逖： 山行遇雨

4

8

驟雨晝氛氳， 空天望不分。 暗山惟覺電， 窮海但生雲。 涉澗猜行潦， 緣崖畏宿氛。 夜來江月霽， 棹唱此中聞。 15.8

孫逖： 夜到潤州

4

8

夜入丹陽郡， 天高氣象秋。 海隅雲漢轉， 江畔火星流。 城郭傳金柝， 閭閻閉綠洲。 客行凡幾夜， 新月再如鈎。

王右丞集卷之十五 外編

Juan 15: Supplemental collection

15.7 Sun Ti: Traveling in the mountains, encountering rain A gust of rain – daytime grows dark and vaporous; I gaze into the empty sky but can make out nothing. I am only aware of lightning in the dark hills; 4 Only clouds arise from the far edges of the sea. Wading a stream, I must guess where the water floods; I fear the nighttime fog on the steep green banks. When night comes, it clears for the river moon; 8 And I hear an oarsman’s song in its midst.

15.8 Sun Ti: Arriving at Runzhou at night At night I enter Danyang commandery; The sky is high – autumn weather. The cloudy Han turns at a corner of the sea;1 4 A meteor trails over the bank of the river. The city walls transmit the sound of the metal watch rattles; Village gates are shut on the green islets. For how many nights now have I been traveling? 8 The new moon is like a hook once again.

1 Cloudy Han: another name for the Milky Way.

169

170

15.9

宋之問： 冬夜寓值麟閣

4

8

直事披三省， 重關祕七門。 廣庭憐雪淨， 深屋喜罏溫。 月幌花虛馥， 風窗竹暗喧。 東山白雲意， 茲夕寄琴樽。 15.10

賦得秋日懸清光

4

8

寥廓涼天靜， 晶明白日秋。 圓光含萬象， 碎影入閑流。 迥與青冥合， 遙同江甸浮。 晝陰殊眾木， 斜影下危樓。 宋玉登高怨，

王右丞集卷之十五 外編

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171

15.9 Song Zhiwen: Duty on a winter’s night at the Unicorn Chamber I undertake my duties near the Three Ministries; Doubly locked, the library’s seven gates. I cherish the purity of the snow in the broad courtyard; 4 I am delighted with the warmth from the stove in the deep rooms. In moonlit curtains, the flower scent wafts through the air; In the windblown window, the bamboo rustles in the dark. Thoughts of East Mountain and the white clouds 8 I lodge this night in my zither and my ale cup.1

15.10 Composed on the theme “An autumn sun lets hang its clear light” 2 Boundless, the cool sky is tranquil; Crystalline-bright, the white sun autumnal. Its round light contains myriad phenomena; 4 Its scattered reflections enter the leisurely current. Distantly it fuses with the blue empyrean; Far off it floats on the river plain. It removes the daylight gloom from the mass of trees; 8 Its slanting light descends on the steep towers. Song Yu is resentful as he climbs high;

1 See note to 2.23.1. The poet is expressing the desire to give up public office and become a recluse. 2 The line comes from a poem by Jiang Yan 江淹. Like 12.11, this poem reads like an examination exercise pailü.

172

12

張衡望遠愁。 餘暉如可託， 雲路豈悠悠。 15.11

山中

4

荊溪白石出， 天寒紅葉稀。 山路元無雨， 空翠濕人衣。 15.12–15.13

王涯 (?)： 從軍行二首 1.

4

戈甲從軍久， 風雲識陳難。 今朝拜韓信， 計日斬成安。

王右丞集卷之十五 外編

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173

Zhang Heng grieves as he gazes afar.1 But if its lingering radiance can be relied on, 12 Then how can the path through the clouds be far off?2

15.11 In the mountains White stones emerge from Thorny Stream; The sky is cold; the red leaves scant. Originally no rain on the mountain road, 4 But the mountain mist soaks my clothes.

15.12–15.13 Wang Ya (?): Going with the army: two poems

1. With spear and armor we have long followed the army – Hard to make out the battle formations through windblown clouds. This morning we do obeisance to Han Xin – 4 In no time at all, he’ll behead the lord of Cheng’an.3 1 Allusions to lines from a poem attributed to Song Yu 宋玉 in the Chu ci, Jiu bian: “How sad is the qi produced by autumn! / In the desolation plants and trees shed their leave and wither away.” The reference to Zhang Heng here refers to his “Four Griefs” (See note to 8.9.3). 2 Possibly a metaphor for the emperor’s favor. 3 The Han general Han Xin 韓信 won one of his most dramatic victories against Chen Yu, Lord of Cheng’an, when the fall of the Qin caused civil war to break out through China. Chen was trying to re-establish the independence of the state of Zhao.

174

2.

4

燕頷多奇相， 狼頭敢犯邊。 寄言班定遠， 正是立功年。 15.14–15.15

王涯 (?)： 遊春曲二首 1.

4

萬樹江邊杏， 新開一夜風。 滿園深淺色， 照在綠波中。 2.

4

上苑無窮樹， 花開次第新。 香車與絲騎， 風靜亦生塵。

王右丞集卷之十五 外編

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175

2. With his jutting chin, he has an extraordinary physiognomy; Meanwhile, the wolf-headed barbarians dare to violate the borders. Send word to Ban, the marquis of Pacifying the Remote –1 4 This is precisely the year to win merit.

15.14–15.15 Wang Ya (?): Strolling in spring: two songs

1. A myriad apricot trees on the riverbank Have newly blossomed after one night of wind. They fill the garden with dark and light hues, 4 Reflected in the green ripples.

2. Endless trees in the upper garden; Flowers newly blossom, one after the other. Fragrant carriages and horsemen with silk bridles; 4 Dust rises even when the wind is calm.

1 See note to 8.13.2. Ban Chao was said by physiognomists to have facial features that predicted his future as a great and successful general.

176

15.16

相思

4

紅豆生南國， 秋來發幾枝。 願君多采擷， 此物最相思。 15.17–15.18

王涯 (?)： 太平樂二首 1.

4

風俗今和厚， 君王在穆清。 行看探花曲， 盡是泰階平。

王右丞集卷之十五 外編

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177

15.16 The acacia tree 1 Its red bean-like seeds grow in the southern lands; When autumn comes it puts out many branches. I’d like you to pick and gather them, 4 For these things most show my longing for you.

15.17–15.18 Wang Ya (?): Music from an era of peace: Two poems

1. Customs now are harmonious and prosperous. Our prince resides in benevolent clarity. I stroll, look at the lanes where they pick flowers; 4 Everything shows that the Great Stairs are at peace.2

1 According to the Tang writer Fan Lu’s 范擄 anecdote collection Yunxi youyi 雲溪友議, Wang Wei presented this poem to the court musician Li Guinian 李龜年, who then added it to his music lyric repertoire. Li sang it after the capital was captured by An Lushan’s forces. The “tree of longing” (acacia confusa) is a tropical tree that grows along the southeast coast of China and produces pods that contain a hard, bean-like seed. 2 The three groups of paired stars near Ursa Major that are linked to the peace of the empire – also called “the three eminences/terraces” (San tai).

178

2.

4

聖德超千古， 皇威靜四方。 蒼生今息戰， 無事覺時長。 15.19

王涯 (?)： 送春辭

4

日日人空老， 年年春更歸。 相歡在尊酒， 不用惜花飛。 15.20

書事

4

輕陰閣小雨， 深院晝慵開。 坐看蒼苔色， 欲上人衣來。

王右丞集卷之十五 外編

Juan 15: Supplemental collection

2. His sagely virtue exceeds all antiquity; His august majesty brings tranquility everywhere. The common people now have rested from warfare; 4 And with no business, it feels like time lasts long.

15.19 Wang Ya (?): Song: Seeing off spring People grow old daily to no purpose; Spring returns once more, as every year. Let us take pleasure together in a cup of ale – 4 Useless to regret the blossoms flying.

15.20 Writing of a matter In the light shade, a brief rain stops; I’m too lazy to open the deep courtyard during the day. Just now I notice the appearance of the gray moss, 4 Which seems about to grow up my clothes.

179

180

15.21–15.22

王涯 (?)： 塞上曲二首 1.

4

天驕遠塞行， 出鞘寶刀鳴。 定是酬恩日， 今朝覺命輕。 2.

4

塞虜常為敵， 邊風已報秋。 平生多志氣， 箭底覓封侯。 15.23

王涯 (?)： 隴上行

4

負羽到邊州， 鳴笳度隴頭。 雲黃知塞近， 草白見邊秋。

王右丞集卷之十五 外編

Juan 15: Supplemental collection

15.21–15.22 Wang Ya (?): On the frontier: two songs

1. “Heaven’s brats” are on the move on the distant frontier;1 My jeweled blade rings as I draw it from my scabbard. It is truly the day to repay the ruler’s blessing – 4 This morning I consider my life unimportant.

2. The frontier caitiffs have always been our enemies; The border wind already tells us of autumn. I have held great ambition throughout my life – 4 I search for enfeoffment at the end of my arrows.

15.23 Wang Ya (?): On Longtou Mountain: a ballad Bearing arrows on my back I arrive in the border district; Sounding flutes cross Longtou Mountain. The clouds turn brown, so I know the frontier is near; 4 The grass is white – I behold border autumn.

1 See note to 6.6.19.

181

182

15.24–15.28

王涯 (?)： 閨人贈遠五首

1.

4

花明綺陌春， 柳拂御溝新。 為報遼陽客， 流芳不待人。 2.

4

遠戍功名薄， 幽閨年貌傷。 妝成對春樹， 不語淚千行。 3.

4

啼鶯綠樹深， 語燕雕梁晚。 不省出門行， 沙場知近遠。

王右丞集卷之十五 外編

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183

15.24–15.28 Wang Ya (?): A dweller of the bedroom sends word to one far away: five poems

1. The flowers are bright – spring comes to the elegant streets; Willow branches are new as they brush the imperial canals. Send word to the sojourner at Liaoyang –1 4 This drifting fragrance will wait for no one.

2. Your merit and fame are slight at his frontier garrison; In my secluded bedroom I am grieved as my features age. Competing my toilette, I face the spring trees; 4 Silently my tears fall in a thousand tracks.

3. Twittering orioles in the depth of green trees; Chattering swallows in the evening amid the carved rafters. Unaware, I stroll beyond my gate – 4 Not knowing how far away is the desert.

1 The speaker is thinking of her lover or husband, stationed with the army on the northeast frontier.

184

4.

4

形影一朝別， 烟波千里分。 君看望君處， 祇是起行雲。 5.

4

洞房今夜月， 如練復如霜。 為照離人恨， 亭亭到曉光。 15.29

孟浩然： 過友人莊

4

故人具雞黍， 邀我至田家。 綠樹村邊合， 青山郭外斜。

王右丞集卷之十五 外編

Juan 15: Supplemental collection

4. Once form and shadow have parted,1 A thousand li of misty waves divide us. Look to the place where I gaze after you – 4 Only moving clouds arise there.

5. Deep in my chambers, the moon tonight Is like bleached silk, is like frost. Because it shines on the resentment of those who are parted, 4 Its light glows brightly until the dawn.

15.29 Meng Haoran: Visiting the estate of a friend An old friend supplies chicken and millet And invites me to his home in the fields. Verdant trees merge by the side of the village; 4 Green hills slant beyond the city walls.

1 A cliché for the separation of two inseparable people.

185

186

15.30

鄭谷： 感興

4

禾黍不艷陽， 競栽桃李春。 翻令力畊者， 半作賣花人。 15.31–15.32

王涯 (?)： 遊春辭二首 1.

4

曲江絲柳變烟條， 寒谷冰隨暖氣銷。 纔見春光生綺陌， 已聞清樂動雲韶。 2.

4

經過柳陌與桃谿， 尋逐春光著處迷。 鳥度時時衡絮起， 花繁滾滾壓枝低。

王右丞集卷之十五 外編

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187

15.30 Zheng Gu: Moved by things The millet no longer is lovely and flourishing; They vie to plant peaches and plums in the spring. Rather, you should make half of those who labor at ploughing 4 Take up the career of selling flowers.

15.31–15.32 Wang Ya (?): Strolling in spring: two songs

1. The misty twigs have changed on the silken willows at the Qujiang.1 In the chill valleys, ice has melted away, in keeping with the warm air. We just now see the spring light rising from the elegant streets; 4 We already hear the “clear music” troupes performing the Cloud Shao tunes.

2. Passing by the willow lanes and the peach streams, We chase after the spring light, dazzled everywhere. Birds pass by, time and again crossing the willow floss as they rise; 4 Flowers in their profusion surge forth, weighing their branches down.

1 See note to 7.1.

188

15.33–15.34

王涯 (?)： 秋思二首 1.

4

網軒涼吹動輕衣， 夜聽更生玉漏稀。 月渡天河光轉濕， 鵲驚秋樹葉頻飛。 2.

4

宮連太液見滄波， 曙氣微消秋意多。 一夜輕風蘋末起， 露珠翻盡滿池荷。 15.35–15.36

王涯 (?)： 秋夜曲二首 1.

4

丁丁漏水夜何長， 漫漫輕陰露月光。 秋逼暗蟲通夕響， 寒衣未寄莫飛霜。

王右丞集卷之十五 外編

Juan 15: Supplemental collection

189

15.33–15.34 Wang Ya (?): Autumn longing: two poems

1. A cool breeze through the latticed window moves my light clothing; I listen for the watches of the night – the jade clepsydra’s sound trails off. As the moon fords the Sky River, the light seems to grow damp; 4 Magpies are startled from the autumn trees as the leaves frequently fly.

2. Palace buildings connect to Taiye Pool, where gray ripples appear; The dawn air fades little by little – the feeling of autumn grows. One night of light breeze rises from the tips of the water-ferns; 4 Dewdrops roll on all the lotuses that fill the pond.

15.35–15.36 Wang Ya (?): Autumn night: two songs

1. Clepsydra drops ring out – how long the night seems; Endless, the light shadows cast by the dewy moonlight. Autumn presses on the hidden insects who resound through the night; 4 Winter clothes not yet sent; frost now falls in the desert.

190

2.

4

桂魄初生秋露微， 輕羅已薄未更衣。 銀箏夜久殷勤弄， 心怯空房不忍歸。 15.37

王涯 (?)： 從軍辭

4

髦頭夜落捷書飛， 來奏軍門着賜衣。 白馬將軍頻破敵， 黃龍戍卒幾時歸。 15.38–15.39

王涯 (?)： 塞下曲二首 1.

4

辛勤幾出黃花戍， 迢遰初隨細柳營。 塞晚每愁殘月苦， 邊愁更逐斷蓬驚。

王右丞集卷之十五 外編

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191

2. The moon has just risen – autumn dew is slight; Though light gauze already feels too thin, she has yet to change her clothes. She earnestly strums her silver cither through the long night; 4 She dreads her empty room and cannot bear to go back to it.

15.37 Wang Ya (?): Song: With the army The vanguard pitches camp at night – dispatches go flying off; They come to propose at the army’s gate to don the presented clothes. The white horse general has repeatedly defeated the enemy; 4 But when will the troops at Yellow Dragon garrison go home again?

15.38–15.39 Wang Ya (?): On the frontier: two songs

1. Diligently he has issued several times from Yellow Flower Garrison; Far away he begins to make his way to Slender Willow Camp.1 On frontier evenings he always grieves with the misery of a setting moon; 4 In a border autumn he continues to pursue the tumbleweeds that fly.

1 See note to 8.32.6.

192

2.

4

年少辭家從冠軍， 金裝寶劍去邀勳。 不知馬骨傷寒水， 惟見龍城起暮雲。 15.40–15.41

王涯 (?)： 平戎辭二首 1.

4

太白秋高助漢兵， 長風夜卷虜塵清。 男兒解却腰間劍， 喜見從王道化平。 2.

4

卷旆生風喜氣新， 早持龍節靜邊塵。 漢家天子圖麟閣， 身是當今第一人。

王右丞集卷之十五 外編

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193

2. A young man leaves his home to follow the army’s supreme general; With gold armor and jeweled sword he departs in search of merit. He did not know that the cold waters would hurt his horse’s bones; 4 He only sees twilight clouds rising from Dragon City.

15.40–15.41 Wang Ya (?): Pacifying the Rong: two poems

1. The Venus autumn is high, it assists the Han troops;1 A steady wind at night blows clear the barbarian dust. Lads are untying the swords at their waists 4 And are delighted to see that the Way of following the king brings transformative peace.

2. Fluttering the banners, the rising breeze – we delight in the fresh air; Early we held the dragon standards, bringing calm to the border dust. The Son of Heaven of the House of Han lays plans in the unicorn chamber; 4 Himself serving as the preeminent man of the age.

1 In associative thinking, the planet Venus is associated with white, with autumn, and with the season of military campaigns. Autumn weather is often described as “high,” referring to the elevation of the firmament during the season and the prevalence of clear weather.

194

15.42

王涯 (?)： 閨人春思

4

愁見遙空白丈絲， 春風挽斷更傷離。 閒花落遍青苔地， 盡日無人誰得知。 15.43–15.44

王涯 (?)： 贈遠二首 1.

4

當年只自守空帷， 夢見關山覺別離。 不見鄉書傳雁足， 惟看新月吐蛾眉。 2.

4

厭攀楊柳臨青閣， 閒採芙渠傍碧潭。 走馬臺邊人不見， 拂雲堆畔戰初酣。

王右丞集卷之十五 外編

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195

15.42 Wang Ya (?): Spring thoughts of a bedroom dweller I grieve to see in the distant sky a hundred yards of willow floss; When the spring breeze pulls and breaks it, I am even more heart-broken. Idle blossoms fall everywhere on the mossy green ground; 4 To the end of day, no one comes – who can know how I feel?

15.43–15.44 Wang Ya (?): Sent to someone far away: two poems

1. That year I could only keep to my empty bedcurtains; I dreamt I saw the passes and hills, then awoke to separation. I have not seen a letter for home transmitted by goose-leg;1 4 I only see the new moon emitting its seductive beauty.2

2. Sick of pulling the willow branches that overlook the green chamber, I idly pluck the lotuses beside the jade-green pool. He gallops his horse by the side of the terrace, but no one sees; 4 At Brush-cloud Mound the fighting has just begun.3 1 See note to 15.6.8. 2 “Seductive beauty”: literally “moth-[like] brows,” a common synecdoche for a beautiful woman. The poet contrasts “goose-leg” and “moth brow” in the parallel couplet structure. 3 A religious site associated with the Tujue tribes, where they would offer sacrifices before battle.

196

15.45

王涯 (?)： 獻壽辭

4

宮殿參差列九重， 祥雲瑞氣捧階濃。 微臣欲獻唐堯壽， 遙指南山對袞龍。 15.46

失題

4

清風明月苦相思， 蕩子從戎十載餘。 征人去日殷勤囑， 歸雁來時數寄書。 15.47

疑夢

4

莫驚寵辱空憂喜， 莫計恩讎浪苦辛。 黃帝孔丘何處問， 安知不是夢中身。

王右丞集卷之十五 外編

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197

15.45 Wang Ya (?): Offering congratulations on the emperor’s longevity Palace halls in uneven ranks are arrayed within nine layers; Auspicious clouds and propitious vapors are thick, sustaining the stairs. This humble subject wishes to offer you the longevity of Yao of Tang; 4 I point to distant South Mountain as I face his ceremonial dragon robes.1

15.46 [Missing title] Clear breeze and bright moon; anguished over longing. That wanderer has followed the army for over ten years. The day he left on campaign, I earnestly implored: 4 When the geese come home again, often send me letters.2

15.47 Like a dream Don’t be unnerved by favor or shame; don’t worry or delight in vain. Don’t plan your favors or revenge – it’s all futile toil. Where is the Yellow Emperor or Confucius for you to consult? 4 How do you know that you aren’t a creature in a dream?

1 Shijing 172: “There is a terrace on South Mountain ... / May you live ten thousand years without end.” 2 See note to 15.6.8.

王右丞集卷之十六 賦表

16.1

白鸚鵡賦

4

8

12

16

若夫名依西域。 族本南海。 同朱喙之清音。 變綠衣於素彩。 惟茲鳥之可貴。 諒其美之斯在。 爾其入翫於人。 見珍奇質。 狎蘭房之妖女。 去桂林之雲日。 易喬枝以羅袖。 代危巢以瓊室。 慕侶方遠。 依人永畢。 托言語而雖通。 顧形影而非匹。

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-006

Selected Prose From Juan 16: Rhapsodies and memorials

16.1 Rhapsody on a white parrot 1 Though its fame may depend on the Western Regions, Its tribe comes originally from the Southern Sea.2 Its red beak produces the same clear notes, 4 But it has changed its green jacket for pure-white silk.3 But this bird is worthy of treasuring, No doubt for the beauty it possesses on its own. Now it has gone within to be the sport of humans, 8 Who value its marvelous essence.

Intimate with seductive girls in their fragrant chambers, It has left the cloudy sun of its osmanthus woods. It has traded tall branches for gauze sleeves, 12 Exchanged its lofty nest for garnet chambers. Longing for companions in distant places, It must remain until its end among men. Though it is understood when it speaks its thoughts, 16 It looks on its own shadow, which is not its mate.4

1 Possibly a cockatoo. 2 Southeast Asia. 3 Like the more famous parrots of Gansu, this parrot has a red beak; but unlike them, its coat is white. This is probably meant as a specific contrast with the parrot of Mi Heng’s 彌衡 famous “Parrot Rhapsody” (Yingwu fu 鸚鵡賦). 4 Its power of speech allows it to communicate its thoughts with an intimate friend, but it has no true mate in captivity.

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經過珠網。 出入金鋪。 單鳴無應。 隻影長孤。 偶白鷴於池側。 對皓鶴於庭隅。 愁混色而難辨。 願知名而自呼。 明心有識。 懷恩無極。 芳樹絕想。 雕梁撫翼。 時嗛花而不言。 每投人以方息。 慧性孤稟。 雅容非飾。 含火德之明輝。 被金方之正色。

王右丞集卷之十六 賦表

From Juan 16: Rhapsodies and memorials

201

It passes through the beaded curtains, Goes in and out past gilded door-knockers. Its solitary cry elicits no response; 20 with its single shadow it is forever alone. It forms a group with the silver pheasants by the side of the pool, It matches the white cranes by a corner of the courtyard. But it grieves that its colors are mingled with theirs and hard to distinguish; 24 Wishing that its fame be known, it calls out on its own. Its enlightened mind has sentience, Endlessly grateful for the favor it has received. It has severed all thought of its fragrant trees, 28 As it brushes its wings on the carven rafters. At times it falls silent, a flower in its beak, Resting only when it finds refuge with humans. Alone endowed with a clever nature, 32 Its refined features are without adornment. It contains the bright radiance of fire’s virtue, Though it bears the proper hue of the metallic direction.1

1 Its beak is red, the color associated with the element of fire and the South; its coat is white, the color associated with the element of metal and the West.

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36

40

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48

至如海燕呈瑞。 有玉筐之可依。 山雞學舞。 向寶鏡而知歸。 皆羽毛之偉麗。 奉日月之光輝。 豈憐茲鳥。 地遠形微。 色淩紈質。 彩奪繒衣。 深籠久閉。 喬木長違。 儻見借其羽翼。 與遷鶯而共飛。

王右丞集卷之十六 賦表

From Juan 16: Rhapsodies and memorials

203

The sea swallows bring signs of good fortune 36 Which one may fulfill in a basket of jade;1

The mountain pheasant practices its dance, Longing to go home as it faces the jeweled mirror.2 All these are the magnificences of the feathered ones, 40 Who have received the radiance of sun and moon. How can they cherish this bird, From a distant land, with its fragile form? But its hues surpass the quality of taffeta, 44 And its splendor competes with garments of silk. It is shut forever within its deep cage, Long deprived of its towering tree. If one could lend it a pair of wings, 48 It could rise up soaring with the oriole.3

1 This may allude to a legend told of the times of the ancient emperor Gaoxin 高辛. Two of his consorts were bathing in a river as part of a fertility rite. A black bird flew over and dropped a multicolored egg on them. The two placed a jade basket over it. The older of the two, Jiandi 簡狄, succeeded in swallowing it and became pregnant. She gave birth to Xie 契, the founder of the Shang people. 2 The mountain pheasant was known to dance when it saw its reflection in the water. Someone presented Cao Cao with a pheasant, and he was disappointed when it would not dance. Someone suggested putting a mirror in the cage. When the pheasant saw its reflection, it danced until it dropped dead of fatigue. 3 A cliché indicating rising from lowly status to a high official position. As in Mi Heng’s “Parrot Rhapsody,” Wang Wei’s poem is a thinly veiled allegory of the solitary talent who longs for recognition.

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王右丞集卷之十六 賦表

16.2

賀古樂器表

4

8

臣某言。伏見今月七日。中書門下敕牒。 道士申太芝奏稱。伏奉恩旨。令臣往名山 修功德。去載六月二十日。於南海葛洪居 處。至誠祈請。中夜恍惚見一老人。云是 茅山羅浮神人。常於七曜洞來往。昔曾於 九疑山桂陽石室中藏天樂一部。歲月久 遠。變為五野豬。彼郡百姓捉獲。汝可往 取獻皇帝。每祈祭。但依方安置奏之。 即五音自和。天仙百神。應聲降福。所求 必遂。壽命延長。臣奉神言。即往桂陽

From Juan 16: Rhapsodies and memorials

205

16.2 A memorial offering felicitations on the acquisition of ancient musical instruments 1 Your subjects speak: We have humbly observed that on the seventh day of this month the Secretariat-Chancellery issued an imperial edict, relating that the Daoist Master Shen Taizhi had memorialized the following: “I received the gracious command from the Emperor that I should go to eminent mountains to cultivate my merit. Last year, on the twentieth day of the sixth month at the residence of Ge Hong at Nanhai, I offered prayers of the greatest sincerity.2 At midnight I could dimly make out an old man who told me that he was a Divine Man from Luofu and Maoshan,3 and that he often came and went via the Grotto of the Seven Radiances. Once in the past he had stored away a group of Heavenly Musicians in the Guiyang Stone Chamber of Nine Doubts Mountain.4 Since then many months and years had passed, and the musicians had turned into five wild boars. Commoners from the commandery there had captured them; I should go there myself, acquire them, and present them to the Emperor. If one were merely to set these instruments out in the right direction and play on them whenever offerings were made, the five notes would naturally harmonize, and Heaven’s Transcendents and the hundred spirits would respond to the sound and bring down blessings. Whatever one wished for would come true, and one’s natural lifespan would be extended.

1 Composed ca. 748. 2 In his later years, the Daoist polymath Ge Hong moved to Luofu 羅浮 Mountain in the distant south (here, referred to by the Tang district name of Nanhai), because of its accessibility to cinnabar deposits. 3 Maoshan 茅山 (near modern Nanjing) was the source of the scriptural revelations of the Shangqing 上清 school of Daoism, and thus one of the most sacred places of the religion. Both Maoshan and Luofu were said to be the sites of Daoist “Grotto Heavens” (dongtian 洞天), utopian spaces located within the mountains themselves. It was said that Transcendents could travel from one grotto heaven to another without leaving the mountains. 4 Nine Doubts Mountain is located in Hunan and is most famous in Chinese lore as the site of the sage Emperor Shun’s tomb.

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王右丞集卷之十六 賦表

尋問。百姓云。天寶二載。村人常見有五 野豬。逐之。便走入石室。就裏尋覓。 化為石物五枚。眾共驚異。臣取以扣之。 音律相和。與神人言不異。今將奉進者。 臣聞陰陽不測之謂神。變化無方之謂聖。 惟神與聖。感而遂通。伏惟開元天寶聖文 神武應道皇帝陛下。居皇建之極中。 得混成之大道。奉先天之聖祖。玄化協於 無為。育率土之群生。至仁侔於陰騭。 然猶精意不倦。聖祀逾崇。遍禮群仙。 思祐九服。故得龐眉皓髮。遙同入昴之人。 真訣玄言。來告馭風之客。棲身七曜。 以俟唐堯。藏樂九疑。不傳虞舜。 留茲石室。思獻玉墀。憑野豕以呈形。 表洞仙之屬意。且神物思變。古亦有之。

1 Here Wang Wei quotes from the “Appended Words” of the Yijing. 2 Wang Wei employs language from both Confucian and Daoist texts here to portray the ideal ruler. 3 Laozi (whom the Tang royal house considered their founding ancestor).

From Juan 16: Rhapsodies and memorials

207

“I received the god’s speech and went immediately to Guiyang to make inquiries. The commoners there told me: ‘In the second year of Tianbao [743], villagers often would see a group of five wild boars. They chased after them, and they fled into a stone cave. When the villagers went in to look for them, they found that the boars had turned into five pieces of stone. Everyone was astonished and found it strange.’ I took them up and struck them, and found that they were in harmony. All was as the divine man had said. I now present them to the court.” Your subjects have heard that we call “divine” what cannot be predicted in the cycles of yin and yang, and that “sagely” are the forces of transformation that have no set direction. Only the divine and the sagely will communicate in response to stimuli.1 I humbly believe that His Majesty, the Kaiyuan and Tianbao Emperor Who Responds to the Way, Sagely in Civil Matters and Divine in Martial Ones, dwells in the august establishment of the highest center and has obtained the great way of undifferentiated completion.2 He has been entrusted with matters by the sagely ancestor who preceded Heaven,3 and the profound transformations of his governance is in harmony with non-action. He educates all living beings within the royal domain, and his perfect benevolence is on a par with the hidden standards of Heaven. Thus it is that his sincere thoughts never tire, so that his sagely reign grows ever more eminent; everywhere he gives due honor to the Transcendents, and he broods on how to help the Nine Feudatories.4 Because of this, he has succeeded in drawing out a white-browed sage, much like those men who entered the Pleiades in far-off times; with secret formulae and profound speech he has brought a wind-rider to come report to him.5 He had resided at the Grotto of the Seven Brilliances while awaiting a Yao of Tang to appear. He had stored away the musicians at Nine Doubts, so that they were not transmitted to Shun of Yu. He kept them in a stone chamber, thinking to present them at the palace’s jade stairs; he lodged them in the form of wild boars in order to make them manifest and to display the intentions of the grotto’s Transcendents.

4 Nine Feudatories: general term for the empire, from the capital to the remotest areas. 5 See 12.3, p. 58n2. Wind-rider: Transcendent. Here Wang Wei is referring to the Divine Man who appeared to Shen Taizhi and told him about the musicians.

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王右丞集卷之十六 賦表

龍躍平津。實為寶劍。鳧飛葉縣。空餘素 履。器非上品。人纔下仙。猶能精誠聿修。 神變浚若。況殊庭致貺。天老效祥。 願授至尊。以享上帝。亦既考擊。動諧 律呂。韶濩慚其九奏。雲咸失其八音。 翠鳳入于洞簫。殊非雅韻。朱鷺傳于鼗鼓。 敢比仙聲。天地同和。神祇降福。無窮 之壽。永撫寶圖。無疆之休。以康庶績。 實由至德斯感。大道玄通。神人親告於 休徵。靈仙不秘其空樂。稽之古昔。 實未見聞。臣等限以留司。不獲隨例抃舞。 不任踴躍喜慶之至。

1 Zhang Hua obtained two magical swords. Later when crossing a ford, the swords leapt from his waist and fell into the water, where they turned into dragons. 2 A Han magician and official Wang Qiao 王喬 traveled back and forth between the court and his district of Ye 葉 County by transforming a pair of ducks into magical slippers. 3 Great Shao was the music of Shun’s court, and Huo of the Shang dynasty. Cloud Gate was the music of the Yellow Emperor, and Xian Pool that of Yao. A ninepiece suite is mentioned in the Shang shu as the music necessary to entice the auspicious phoenix to appear at court. Eight sounds refers to the eight media used to construct musical instruments: metal, stone, silk, bamboo, gourd, earth, leather, and wood.

From Juan 16: Rhapsodies and memorials

209

Moreover, there are also examples in early times of numinous objects that were intent on transforming. Dragons leapt at Yanping ford; they were in reality precious swords.1 Ducks flew up in Ye County, leaving behind nothing but a pair of silk slippers.2 These objects were not of highest standards, and the men involved were barely low-ranking Transcendents; yet they were still able to cultivate their purity and sincerity so that their numinous transformations were profound. How much the more so will it be when an otherworldly court presents its gift, and a venerable celestial manifests a good omen which he wishes to present to His Majesty, so that His Majesty might carry out sacrifices to the high god? In addition, when these instruments are struck they are always in harmony with the pitch-pipes. In comparison, the Great Shao and Huo musics would be ashamed of their nine-piece suites, and the Cloud Gate and Xian Pool musics would have lost their eight sounds!3 The turquoise phoenix would only have entered with the sounds of the pipe if the harmonies had been elegant; and the “Vermilion Egret” tune would have been transmitted on the tao drum only because the bird dared to rival the Transcendents’ melodies.4 Heaven and Earth have been harmonized, and spirits above and below bestow their good fortune: Inexhaustible longevity, and never-ending possession of splendid policies; infinite tranquility, and peace brought to all affairs. Truly this response has come about due to the Emperor’s perfect charismatic virtue, so that the Great Way permeates all mysteriously. This divine man personally has reported on this with his auspicious omen, and the numinous Transcendent has not concealed this music of the skies. If we examine the past, surely this has never been or heard of before. Even though we are all restricted to our offices in Luoyang, we find ourselves clapping and dancing, unable to regulate our actions; we cannot restrain ourselves from leaping about in the extremity of our joy.

4 See note to 11.17.7. “Vermilion Egret” was a popular tune – some said it was based on a dance that an egret performed during the reign of King Wei of Chu. Both examples here demonstrate the power of music to move nature and mysterious forces.

王右丞集卷之十八七 表

17.3

為畫人謝賜表

4

臣某言。臣猥以賤伎。得備眾工。誤點屏 風。乏成蠅之巧。偶持團扇。無事牸之能。 徒以職官。不敢貳事。顧惟時論。 有慚三絕。伏惟皇帝陛下。撥亂反正。 受命中興。俯協龜圖。傍觀鳥跡。卦因 于畫。畫始生書。知微知彰。惟聖體聖。

1 Composed after 757. 2 Allusions to two incidents in which painters compensated for their errors. For the first, see note to 6.15.7. When Huan Wen 桓溫 sent Wang Xianzhi a fan and requested a painting, Wang spilled ink on it, then managed to turn the blot into a mottled cow. The speaker is humbly asserting that he makes the same sort of mistakes but lacks the brilliance to compensate for them.

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-007

From Juan 17: Memorials

17.3 A memorial on behalf of a painter receiving gifts from the emperor 1 Your subject speaks: I have humbly succeeded in supplementing the ranks of painters due to my lowly talent. Though I have mistakenly blotted screens with my ink, I lack the skill to turn them into flies; and though I have taken up round fans on occasion, I have not had the ability to turn blotches on them into cows.2 I have held to my official post, not daring to take on any other tasks. When I consider contemporary discussions of painting, I am shamed in the presence of Gu Kaizhi’s “three superlatives.”3 I humbly ponder on the fact that the Emperor has now brought order out of chaos and returned the world to the upright, and that he has received the mandate of Restoration. An ancient sage king once stooped to harmonize the Tortoise Diagram and observed the bird tracks around him.4 The trigrams of the Changes depend on painting, and it was painting that gave rise to writing. In understanding both the subtle sources of things and their outward manifestation, it is the sage who fully comprehends this wisdom.5

3 Gu Kaizhi was said to be superlative in three respects: in talent, in painting, and in foolishness. 4 Both said to be the origins of written Chinese. 5 The speaker is asserting that the emperor, like his ancient sagely forbears who invented writing, understands the importance of painting and its role in restoring stability to the world.

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臣奉詔旨。令寫功臣。運偶鳳翔之初。 無非鷹揚之士。燕頷猿臂。裂眥奮髯。 發衝鶡冠。力舉龍鼎。骨風猛毅。眸子 分明。皆就筆端。別生身外。傳神寫照。 雖非巧心。審象求形。或皆暗識。妍媸無 枉。敢顧黃金。取舍惟精。時憑白粉。 且如日磾下泣。知其孝思。于禁懷慚。 媿此忠節。乃無聲之箴頌。亦何賤於丹青。 宣父之似皋繇。元子之類越石。不待或 人之說。無煩故妓之言。此又一奇。 誠為可尚。臣得舐筆麟閣。繼踵虎頭。

1 Fengxiang was the temporary headquarters of Suzong when he was leading the struggle against An Lushan’s rebels. “Greatest aspirations” is literally “geese spreading their wings.” 2 All clichés for an impressive and awe-inspiring appearance. 3 Said to be characteristic of people with particularly clear perceptiveness. 4 Both examples of extreme emotions stirred by paintings. The Xiongnu prince Jin Midi became a minister under Emperor Zhao of the Han. The emperor greatly respected Midi’s mother, and had a painting made of her after her death, which he had displayed in one of his palaces. Midi would do obeisance to it every time he passed it and shed tears. The Wei commander Yu Jin was captured by the Shu general Guan Yu after a military disaster, while Yu’s co-commander Pang Zheng 龐惪 killed himself rather than surrender. Years later Yu managed to return to the Wei court, and Cao Pi (then emperor) dispatched him on a mission to Wu. Cao Pi commanded him to first visit the tomb of Cao Cao, where there was a painting of Yu’s surrender and of Pang’s righteous indignation. Yu was so humiliated he fell ill and died.

From Juan 17: Memorials

213

I received your edict commanding me to paint the portraits of meritorious ministers. Arriving by chance in Fengxiang from the beginning, I found that all of them were gentlemen of the greatest aspirations.1 With square jaws and apelike arms, bulging eyes and bristling whiskers, their indignant anger caused their pheasant caps to rise, and their strength was capable of lifting a dragon-ornamented tripod.2 Their characters fierce and steadfast, with eyes clearly marked between white and dark3 – these qualities issued forth from the tip of my brush and took on a separate life on the outside. In transmitting their spirit and sketching their appearance: though I am without a clever mind, I investigated their image and sought out their form, and managed to come to a dim understanding of them; and I never misrepresented their beauty or their plainness. I never dared think of financial reward, only considering the essence in what I chose to paint, relying in the moment on my pigments. Because Jin Midi wept at the portrait of his mother, we recognize his filial longing; and because Yu Jin harbored a sense of shame, he was disgraced before an example of steadfast loyalty.4 How can the art of painting be considered of little worth when there are silent admonitions and eulogies such as these? Confucius’s resemblance to Gaoyao, or Huan Wen’s to Liu Kun – if there had been paintings, one would not have had to wait for the words of some random person, or the speech of an old entertainer.5 This is another marvel of painting that is worthy of our respect.

5 According to his Shiji biography, Confucius (here called Xuanfu, an honorific granted him by the Tang court) once visited Zheng and got separated from his disciples. Zigong 子貢 was able to locate the Master when a man of Zheng described a man standing by the city gate who had the manner of the sage ruler Yao and of Gaoyao 皋陶, a minister who served Shun. The warlord Huan Wen 桓溫 prided himself on his resemblance to great ministers of the past. On a northern expedition he managed to locate an old serving woman of the minister Liu Kun 劉琨 (217–318), who was struck by the resemblance between the two. Unfortunately, she found Huan lacking in each of the ways in which he resembled her old master. The speaker’s point is that painting can replace memory and the descriptions of observers by providing a more accurate basis for resemblance and judgment.

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王右丞集卷之十八七 表

頻蒙獎教之恩。益用精誠自勵。勤以補拙。 雖未仙飛。感而遂通。實因聖訓。況賜 衣服。累問官資。中使相望。屢加宣慰。 微臣戰灼。無答恩私之至。

17.5

為幹和尚進注仁王經表

4

沙門惠幹言。法離言說。了言說即解脫者。 終日可言。法無名相。知名相即真如者。 何嘗壞相。實際以無際可示。無生以不生 相傳。非夫自得性空。密印心地。 見聞自在。宗說皆通者。何以證玉毫之光。 辨金口之義。伏惟乾元大聖光天皇帝陛下。

1 “Lick one’s brushes” is an idiom for taking up painting; the Unicorn Hall was a place in the palace reserved by Emperor Wu of the Han for the portraits of meritorious ministers. 2 Composed ca. 759.

From Juan 17: Memorials

215

I was able to lick my brushes in the Unicorn Hall,1 treading in the path of Gu Kaizhi; I repeatedly received the kindness of instruction there and was able to spur myself even more through the sincere assistance I received. I have toiled to compensate for my clumsiness; and though I am not yet able to portray flying Transcendents, I have managed to convey what has moved me. This has truly been due to your sagely instructions. Moreover, I have received gifts of clothing and goodwill presents from various officials, and an unending stream of court emissaries, who have repeatedly conveyed your reassurances to me. Your insignificant subject is anxious, since he has no way to respond to the great extent of your grace and favor.

17.5 A memorial on behalf of His Eminence Huigan, presenting a commentary on the Sutra of Benevolent Kings 2 The śraman.a Huigan speaks: The Dharma is detached from speech, but if one understands speech thoroughly, one is then liberated, and may speak as much as one wants. Dharmas have no laks.an.a defined by their names, but if you know the laks.an.a associated with their names, then that is bhūtatathatā [real existence].3 So why would one ever do away with laks.an.a? Real existence can be demonstrated through the limitless; non-rebirth is conveyed through non-arising. If one did not comprehend for oneself that one’s nature is empty and is secretly imprinted on the ground of the mind, so that one’s experiences become free and unobstructed and the essential doctrine is comprehended, then how could one then provide proof of the light arising from the Buddha’s jade-like brows, or debate the principles that emerge from his mouth of gold?

3 See note to 11.20.7. A typical implied critique of non-duality – the names of things are illusory and conventional but if you recognize their provisional usefulness and do not lodge permanently in them, they can lead to a deeper truth. The speaker is constructing an argument asserting the usefulness of commentary as a way of illuminating ultimate enlightenment.

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王右丞集卷之十八七 表

高登十地。降撫九天。弘濟群生。濡蓮花 之足。示行世法。屈金粟之身。心淨超禪。 頂法懸解。廣釋門之六度。包儒行之五常。 老僧空空。復何語語。以無見之見。不言 之言。淺智勝疑冰之蟲。微戒愈溺泥之象。 以自覺離念。註先聖微言。如人何足盡思。 食木偶然成字。豈堪上塵慧眼。仰稱聖心。 有命自天。藏拙無地。伏以集解仁王般若 經十卷。謹隨表奉進。無任慚惶。然本 註經。先發大願。釋第一義。開不二門。 與四十九僧。離一百八句。六時禪誦。 三載懇祈。俾廓祅氛。得瞻慧日。三千世 界。悉奉仁王。五千善神。常衛樂土。 今果盪定。無量安寧。緇服蒼生。 不勝慶躍。 1 These are all Suzong’s formal titles. 2 “To be willing to soak one’s legs” is an idiom expressing the willingness to go to some inconvenience to help someone else. “Lotus-like” describes a bodhisattva. 3 “The Gold Seed Tathāgata” is one of the titles of Vimalakīrti. This stresses Suzong’s role as a “secular” bodhisattva. 4 Summit dharma: the second of the four virtuous faculties, four stages the practitioner must pass through in achieving a full comprehension of the Dharma. This schema originated in non-Mahayana teachings. The “summit stage” is marked by a spiritual progress that is still part of worldly practice and may result in retrogression. This would again mark Suzong as a “secular” figure. 5 Generosity, morality, patience, perseverance, concentration, and wisdom. 6 Humanity, justice, propriety, wisdom, and trustworthiness. 7 I.e., an insect who can’t understand ice because it dies before the winter months. 8 A metaphor derived from the sutras, indicating beings mired in the suffering of the world and unable to extricate themselves.

From Juan 17: Memorials

217

I humbly believe: Your Majesty, the Great Primordial Sage who Illuminates Heaven:1 you have ascended high in the ten stages of development for the Bodhisattva. You look down and nurture us from the highest Heaven, and you deliver sentient beings everywhere. You have deigned to soak your lotus-like legs,2 revealing the Dharma to be practiced in this world; you have inclined to us with your gold-seed form,3 your mind purified in the highest meditation, to unbind us with your Summit Dharma.4 You have expanded the Buddhist teachings of the Six Perfections,5 yet you also embrace the Five Constants of Confucianism.6 I, an old Monk, know that emptiness itself is empty; so of what use is talk? Yet with my view that makes use of non-view, and my speech of non-speech, my shallow wisdom is still better than that of an insect doubtful about ice;7 and my trivial practice at least surpasses a statue mired in the mud.8 Having realized freedom from conceptions, I have annotated the subtle words of former sages. How can someone like me sufficiently exhaust all thought? I am like a bug gnawing on wood that forms characters by chance. How would this be worthy to submit to you and pollute your wise sight, or hope to please your sage’s mind? Yet a command has come from Heaven, and I have no excuse for concealing my clumsiness. And so I humbly and sincerely offer up with this memorial a commentary in ten chapters explaining The Perfection Sutra of Benevolent Kings. I cannot withstand the shame and fear this act brings me; And yet when I commenced annotating this sutra, I first made a great vow to explicate the most important principle and to open the gate of non-duality. I with forty-nine other monks have put aside all our doubts and have chanted this sutra throughout the hours of the day, offering our prayers for three years, in order to cleanse inauspicious miasmas and obtain the vision of the sun of wisdom. The great chiliocosm is offered up to the benevolent ruler;9 and five thousand benign deities ever protect the Land of Bliss.10 Now as a result disorders will be settled, and there will be endless peace, so that both monks and commoners will dance in their unsurpassed felicity. 9 A standard translation of san qian or “three thousands,” a Buddhist term meant to incorporate a huge expanse of space. A chiliocosm is a world of a thousand worlds, each of those worlds in turn comprising a thousand worlds, and each of those worlds in turn comprising a thousand worlds (a billion worlds in total). 10 I.e., the Pure Land or Western Paradise, presided over by the Buddha Amitābha and a goal for future rebirth.

218

王右丞集卷之十八七 表

17.6

為舜闍黎謝御題大通大照和尚塔額表

4

8

沙門僧某等言。伏蒙聖札題二大師塔額。 及度僧抽僧等並畢。伏喜天心。俯從人欲。 恩光至重。抃舞難勝。臣聞聖者正也。 住正法者為聖人。佛者覺也。得覺滿者入 佛慧。伏惟光天文武大聖孝感皇帝陛下。 登滿足地。超究竟天。入三解脫門。 過九次第定。見聞自在。不住無為。理事 皆如。終非有漏。復皇國而御宇。尊白法 以教人。百穀順成。六氣時若。不加兵而 賊破。不擾物以人和。緇侶勝緣。蒼生 厚幸。昨蒙書額度僧等。龍騰金榜。

From Juan 17: Memorials

219

17.6 A memorial for the Ācārya Shun, thanking the emperor for his tablet inscription for the pagoda memorializing Their Eminences Datong and Dazhao 1 We, the śraman.a monks speak: We have humbly received the inscription Your Majesty has made for the tablet at the pagoda of the two Masters, as well as participating in the completion of the ordination and selection of new monks. We delight in your celestial mind, which has stooped to follow the desires of others. The light of your grace is of the strongest, and we cannot contain our delight. We have heard that “sagely” means “to be correct,” and that one who resides in the correct Dharma is a Sage. “Buddha” means “to awaken,” and one who can enlighten others as well as himself enters into the wisdom of a Buddha. Now Your Majesty, the Great Civil and Martial Sage who Illuminates Heaven and is Responsive to Filiality: you have ascended to the perfect realm and have surpassed the highest of the Heavens. You have entered the three gates of liberation and surpassed the ninth stage of meditation. Your vision and hearing are free and unobstructed, and you do not abide in the unconditioned. Affairs you manage are in accordance with true reality, and in the end you have no karmic residue. You have restored the state and now govern the cosmos; you honor the purest Dharma in teaching others. The hundred grains accordingly ripen, and the six climates harmonize with the seasons. Bandits are destroyed without needing to increase the military; and people are brought in accord without disrupting affairs. Monks produce good karmic conditions, and the common people are richly blessed.

1 Probably composed in 758. Ācārya: Sanskrit for teacher; sometimes used as a polite title for a Buddhist monk. Datong was a posthumous title granted the early Chan figure Shenxiu 神秀 (606?–706); Dazhao was the posthumous title granted to his disciple Puji 普寂.

220

12

16

王右丞集卷之十八七 表

鳳轉銀鉤。河漢昭回。煙雲飛動。韋誕恥 其遺法。梁鵠慚為古人。降出天門。 升于寶塔。玉繩綴于重級。珠斗掛于露盤。 以方宸翰。實多慚德。又宿修梵行。願在 法流者。覆以慚媿之衣。落其煩惱之髮。 冀成寶器。仁王為琢玉之因。廣運佛心。 聖主受恒沙之祐。沙門等叨承禪訓。 幸偶昌期。御札賜書。足報本師之德。 梵筵邀福。願酬大聖之恩。不勝戴荷之至。

From Juan 17: Memorials

221

Recently you bestowed on us the tablet with your calligraphy and assisted with the ordination of new monks. Dragons leaped on the golden plaque, and phoenixes turned about in silver hooks.1 It seemed as if the Heavenly River turned in its brilliance there, and that mist and clouds came drifting by. Wei Dan would be humiliated by the models he left for us, and Liang Hu would be ashamed to be an Ancient.2 The plaque descended to us from the celestial gates and then was lifted up to this jeweled pagoda. The Jade Rope constellation ornaments its many floors, and the Dipper hangs from the wheels on its roof.3 These stars would imitate the imperial brush, and yet truly are ashamed before its virtuous power. The newly ordained monks are predisposed to practice the Buddhist way, vowing to dwell in the traditions of the Dharma. They have donned the robes of shame and have shed the hair of annoyance, and they hope to transform themselves into precious vessels. The Prince of Benevolence has broadly deployed his Buddha mind to carve this jade.4 The sagely ruler has obtained help as great as the sands of the Ganges, and we śraman.as have humbly accepted instruction in meditation. Having the good fortune to encounter an age of prosperity, we have received this gift of the imperial writing. This is enough to repay the virtue of our original teachers. We pray for good fortune on our meditation mats, vowing to requite the grace of the great sage, expressing the vastness of our gratitude.

1 Metaphors for the imperial calligraphy. 2 Two famous calligraphers of antiquity. The speaker is claiming that the two men would be ashamed not to be “moderns” if they could see Suzong’s writing. 3 Pagodas were traditionally mounted with a wheel ornament, symbolizing the wheel of the Dharma. 4 “Prince of Benevolence”: the Buddha. His teachings transform the monks like a jade carver transforming a piece of jade.

222

王右丞集卷之十八七 表

17.7

為僧等請上佛殿梁表

4

8

僧某言。天地之大。未滿法身。紺殿朱宮。 豈云光宅。陛下尊崇像教。大捨外財。 白法利人。黃金布地。不役一人之力。 不費一家之產。崇崇寶坊。雲構將畢。 所營某寺。以某月日上佛殿梁。伏望天恩。 內賜一繖。庶使大千世界。悉入蓋中。 六合人天。共歸宇下。然後以無礙慧。 大化羣物。將使四生皆度。豈惟比屋可封。 則中天之臺。才留幻士。畫雲之觀。 徒候神人。以古況今。前王何陋。謹詣右 銀臺門。奉表陳請以聞。

1 See note to 7.32.6. 2 I.e., Buddhist monastery. “Magenta Hall” or “magenta garden” is a standard locution for a monastery. 3 Buddhism. 4 See note to 12.8.1.

From Juan 17: Memorials

223

17.7 A memorial written for monks requesting the construction of a Buddha Hall The monks state: The greatness of Heaven and Earth would still not fill up the expanse of the dharmakāya1 – so why would one say that magenta halls and vermilion palaces are spacious?2 Your Majesty honors the teaching of images3 and has expended great wealth; the purest Dharma has benefitted the people, and gold has been spread on the ground.4 You have not merely employed the strength of a single man, nor have you merely spent the wealth of a single household; and so this jeweled precinct has risen in its majesty. The cloudlike edifices are almost completed: in keeping with our designs, the such-and-such monastery will raise the rafters of its Buddha Hall on the X day of the X month. We humbly hope that your celestial grace will present us with a single canopy that will bring the great chiliocosm within its shelter, and the gods and men from the six directions to seek refuge there.5 Only then will you greatly transform all things with your unobstructed wisdom and bring salvation to the four classes of living beings – not merely households worthy of the nobility. Only then will a terrace reaching to the sky succeed in detaining the magician; only then will this lodge of painted clouds await the godly man.6 How inferior then these former kings will seem in comparison to things now! We respectfully attend on the West Silver Terrace Gate at the imperial palace and offer up this memorial, relating our request so that it may be heard.

5 See 17.5, p. 217n6. Wang Wei alludes here to the first chapter of the Vimalakirtī Sutra, when the Buddha takes all the parasols of the visiting laypeople and turns them into one cosmic canopy that shelters all of existence. 6 In the Liezi, King Mu 穆 of Zhou encounters a Transcendent. The Transcendent only agrees to stay at the king’s palace when the king builds him a towering building (named the “Sky Reaching Terrace”). Emperor Wu of the Han was persuaded by the magician Gongsun Qing 公孫卿 to construct halls within his palace for the occupation of future Transcendents.

224

王右丞集卷之十八七 表

17.8

責躬薦弟表

4

8

12

臣維稽首言。臣年老力衰。心昏眼暗。 自料涯分。其能幾何。久竊天官。 每慙尸素。頃又沒於逆賊。不能殺身。 負國偷生。以至今日。陛下矜其愚弱。 託病被囚。不賜疵瑕。累遷省閣。 昭洗罪累。免負惡名。在于微臣。 百生萬足。昔在賊地。泣血自思。 一日得見聖朝。即願出家修道。及奉明主。 伏戀仁恩。貪冒官榮。荏苒歲月。 不知止足。尚忝簪裾。始願屢違。 私心自咎。臣又聞用不才之士。才臣不來。 賞無功之人。功臣不勸。有國大體。 為政本原。非敢議論他人。竊以兄弟自比。

From Juan 17: Memorials

225

17.8 A memorial castigating myself and promoting my brother 1 Your subject Wei prostrates himself and speaks: I am old now; my powers are failing, my mind grows muddled and my eyesight dim. I expect that my allotted span will not continue much longer. For long I have usurped a position in your court, and I have always been ashamed of these empty sinecures. Moreover, I recently fell into the hands of the rebels; unable to end my own life, I betrayed my country to save myself. Yet until today Your Majesty has continued to pity my folly and my frailty. Because I feigned illness at that time and was imprisoned,2 you did not mete out punishment but instead promoted me repeatedly to positions in the central ministries, thus washing me clean of my many offenses and allowing me to avoid evil repute. From my own humble perspective, this has been a blessing beyond all my hopes. In the past, when I was in rebel territory, I wept blood and thought to myself, “If I ever manage to see His Majesty’s court once again, I vow I will leave the household and cultivate the Way.”3 But when I was received by my enlightened lord once more, I cherished his kindness and mercy and so became covetous of the prestige of officialdom. As the months and years slipped by, I did not know how to halt my excesses and continued to dishonor the hatpin and robe of office. I repeatedly betrayed my earlier vow, and I reproached myself for my selfishness. Moreover, I have heard that if the ruler employs talentless scholars, then talented ministers will not come to him; and if he rewards men without merit, then ministers who possess it will become discouraged. This is a cardinal principle of rulers, and a fundamental rule of governance. I dare not deliberate on other men; rather, I am using my brother and myself as examples.

1 Composed ca. 761. Suzong responded to this plea by appointing Wang Jin a Chancellery Policy Advisor. There exists a brief report (zhuang 狀) from Wang Wei thanking the emperor (18.3). 2 When An Lushan attempted to force Wang Wei into his service, Wang feigned illness. The rebel then had him imprisoned and sent him to his capital in Luoyang. 3 Become a Buddhist monk.

226

16

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24

28

王右丞集卷之十八七 表

臣弟蜀州刺史縉。太原五年。撫養百姓。 盡心為國。竭力守城。臣即陷在賊中。 苟且延命。臣忠不如弟。一也。縉前後 歷任。所在著聲。臣忝職甚多。 曾無裨益。臣政不如弟。二也。臣頃負累。 繫在三司。縉上表祈哀。請代臣罪。 臣之于縉。一無憂憐。臣義不如弟。 三也。縉之判策。屢登甲科。眾推才名。 素在臣上。臣小言淺學。不足謂文。臣才不 如弟。四也。縉言不忤物。行不上人。 植性謙和。執心平直。臣無度量。 實自空疏。臣德不如弟。五也。臣之五短。 弟之五長。加以有功。又能為政。 顧臣謬官華省。而弟遠守方州。外媿妨賢。 內慙比義。痛心疾首。以日為年。

From Juan 17: Memorials

227

My younger brother Jin, the Prefect of Shuzhou, was in Taiyuan for five years, where he fostered the people, exerted his mental powers to the full in the service of his country, and exhausted his strength in defending the city.1 Meanwhile, I was captured by the rebels and was intent on any temporary means to extend my own life. Loyal dedication is the first way in which I am inferior to him. In every office that he has held, Jin has achieved outstanding fame; whereas I have disgraced my many duties and have never once benefitted anyone. Competent governance is the second way in which I am inferior to him. When I recently accepted my guilt and was bound over to the judicial agencies, Jin memorialized on my behalf, praying for mercy, and requested to be punished in my stead. Compared to Jin, I have no sense of concern or affection for others. Righteousness is the third way in which I am inferior to him. Jin’s written decisions and strategies have won him first rank in the examinations a number of times,2 and everyone has recognized his reputation for talent; yet he has always been below me in rank. On the other hand, you cannot really call refined the kind of petty language and shallow learning in which I indulge. Talent is the fourth way in which I am inferior to him. Jin never expresses ill will towards others in his speech and he never treats others arrogantly. He is modest and amiable in nature and is upright in character. I have no sense of tolerance and am actually rather shallow. Virtue is the fifth way in which I am inferior to him. These five flaws of mine, and my brother’s five virtues: add to this the merit he has accomplished, and his ability in administration. Yet I fraudulently hold office in the central ministries, while my brother is far away at a regional posting. In terms of appearances, I am ashamed that a worthy man’s career is hampered; but I am also ashamed within when I think of the relative injustice of it.

1 During the rebellion, Wang Jin assisted the general Li Guangbi 李廣弻 in the resistance in northern Shanxi. 2 Pan ce: two of the formal compositional forms required on the Tang examinations, usually asking the candidate to address an issue of public policy.

228

32

36

王右丞集卷之十八七 表

臣又逼近懸車。朝暮入地。闃然孤獨。 迥無子孫。弟之與臣。更相為命。 兩人又俱白首。一別恐隔黃泉。儻得同居。 相視而沒。泯滅之際。魂魄有依。 伏乞盡削臣官。放歸田裏。賜弟散職。 令在朝廷。臣當苦行齋心。弟自竭誠盡節。 並願肝腦塗地。隕越為期。葵藿之心。 庶知向日。犬馬之意。何足動天。不勝私 情懇迫之至。

From Juan 17: Memorials

229

And so I have passed the days and years with grieving heart and aching head. And now it will soon be time for me to hang up my official carriage;1 any day now I will be buried in the ground. I am all alone in the world and have fathered no offspring. My brother and I depend on each other, and the two of us are now white-haired old men. Every time we part, we fear we will be separated by the Yellow Springs. If we could manage to live together, we could look after each other until our deaths; then at the moment that we perish, our souls would have something on which to rely. I humbly request that you strip me of my own office and allow me to return to my fields, and grant my brother some vacant position that would allow him to stay at court. Then I can engage in my ascetic austerities while my brother can employ his integrity to the utmost. We are both willing to stain the ground with our livers and brains, and the time of our deaths is nigh.2 May the heart of the sunflower know how to face the sun.3 How can the thoughts of a horse or dog such as my myself cause Heaven to act? I cannot bear to express fully the selfishness of my request.

1 Old age will soon force Wang to retire. 2 Both idiomatic expressions for the willingness to die for one’s lord. 3 I hope that I understand the loyalty I owe the sovereign.

230

王右丞集卷之十八七 表

17.9

請施莊為寺表

4

8

臣維稽首。臣聞罔極之恩。豈有能報。 終天不返。何堪永思。然要欲強有所為。 自寬其痛。釋教有崇樹功德。宏濟幽冥。 臣亡母故博陵縣君崔氏。師事大照禪師三 十餘歲。褐衣蔬食。持戒安禪。樂住山林。 志求寂靜。臣遂于藍田縣營山居一所。 草堂精舍。竹林果園。並是亡親宴坐之餘。 經行之所。臣往丁凶釁。當即發心。

From Juan 17: Memorials

231

17.9 A memorial requesting the donation of my estate for a monastery 1 Your subject Wei prostrates himself to you: I have heard that the limitless favor of a parent can never be repaid; and when they have departed for the edge of the sky, never to return, how can we bear the endless longing for them? And yet our essential desire is to carry through with our actions, in order to console ourselves in our pain. The Buddhist teachings have a method for establishing great merit by bringing salvation to the spirits of the underworld.2 My late mother, Madam Cui, the Lady of Boling County, took the Meditation Master Dazhao as her teacher for over thirty years.3 She dressed in homespun, kept to a vegetarian diet, held to the precepts and quiet sitting; and she delighted in dwelling in the hills and woods, her will set on seeking out stillness. I then built a mountain residence in Lantian County – a thatched hall serving as a vihāra, with bamboo groves and orchards.4 This too could provide ample space for my mother’s meditation practice, both sitting and walking.

1 Composed around 758. 2 Wang Wei is touching on the argument often made in Chinese Buddhism that dedicating acts of merit to the spirits of one’s deceased parents is a supreme act of filiality. 3 The Chan master Puji, disciple of Shenxiu. See also 17.6. 4 See note to 6.14.18. Wang Wei uses the first meaning here to suggest the appropriate nature of his proposed donation.

232

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王右丞集卷之十八七 表

願為伽藍。永劫追福。比雖未敢陳請。 終日常積懇誠。又屬元聖中興。羣生受福。 臣至庸朽。得備周行。無以謝生。 將何答施。願獻如天之壽。長為率土之君。 惟佛之力可憑。施寺之心轉切。効微塵于 天地。固先國而後家。敢以鳥鼠私情。 冒觸天聽。伏乞施此莊為一小寺。兼望抽 諸寺名行僧七人。精勤禪誦。齋戒住持。 上報聖恩。下酬慈愛。無任懇款之至。

From Juan 17: Memorials

233

Then when I had the misfortune to lose her, the idea came on me to turn the place into a monastery, where fortunate merit could be pursued for endless kalpas. Although at first I did not dare to convey my request, in the end my sincere intentions constantly increased. Moreover, the Primal Sage then brought about a restoration,1 and all sentient beings received good fortune. Though exceedingly mediocre and decrepit, I was able to join your rank of officials, though I had no means to thank you for sparing my life. How could I repay what was bestowed on me? I wanted to present a lifespan as long as the Heavens in eternal service for the lord of our domain. Yet only the power of the Buddha can be relied upon, and my desire to bestow a monastery grew even more acute. For me to contribute some trivial speck of dust to Heaven and Earth would certainly be putting the country before my own family.2 How dare I disturb your celestial hearing with the selfish feelings of a bird or a rat? Yet I humbly beg to bestow this estate of mine and turn it into a small monastery, I hope to choose seven monks from various monasteries known for their practice, who will diligently meditate and chant sutras, observe the prohibitions and maintain the facilities. Then I can repay the grace of my sagely ruler above and requite the compassionate love of my mother below. I offer the utmost of my deepest sincerity.

1 I.e., Suzong’s suppression of the An Lushan rebellion. 2 I.e., since the monastery’s merit would ultimately contribute to the well-being of the emperor and the state, its bestowal would allow Wang Wei to repay Suzong to some degree for the mercy shown to him.

王右丞集卷之十八 狀文書記

18.5

與工部李侍郎書

4

8

一昨出後。伏承令從官將軍車騎至陋巷見 命。恨不得隨使者詣舍下謁。才非張載。 枉傅玄以車相迎。德謝侯生。辱信陵虛左 見待。古人有此。今也未聞。所以竦踊 惕息。通夕不寐。維自結髮。即枉眷顧。 侍郎素風。維知之矣。宿昔貴公子。 常下交布衣。盡禮髦士。絕甘分少。 致醴以飯。汲汲于當世之士。常如不及。 故夙著問望。為孟嘗平原之儔。及乎晚歲

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-008

From Juan 18: Reports, prose pieces, letters, and records

18.5 Letter to Li, Vice Minister of Works 1 A while ago, after I was released from prison, I received an invitation from you via one of your attendant officials, who brought an entourage of carriages and horsemen to my humble lane. I regretted that I was unable to follow the messenger on his return and pay a formal visit to you. I do not have the talent of a Zhang Zai, who inspired Fu Xuan to pay him a visit by carriage; and my virtue is inferior to Master Hou’s, who publicly humiliated the Lord of Xinling when he attended upon him with his left carriage seat vacant.2 This sort of thing was common among the ancients, but is never seen nowadays. Because of this I was plunged into a state of nervous anxiety; worried and breathless I could get no sleep the entire night. Ever since I came of age and bound up my hair, you have bothered to look out for me; and I have been well aware of your integrity. In the past, you, a member of the nobility, stooped to form associations with commoners, and to extend fullest courtesy to courageous soldiers; you deprived yourself of delicacies and divided with them the little you had, bringing them ale and food. You were zealous in serving the gentlemen of the age, always assuming your actions were inadequate. You have been known for this for some time and have been considered the peer of the Lords of Mengchang and Pingyuan.3

1 Wang Wei sent this letter in 758 to Li Zun 李遵, then in high favor at Suzong’s court. Wang had been briefly imprisoned for treason the previous year before being pardoned. 2 The third-century writer Zhang Zai so impressed the court official and exegete Fu Xuan with one of his rhapsodies that Fu personally went to his home to chat with him. For Master Hou, see note to 6.1. 3 Both Warring States noblemen famed for their acquisition and patronage of retainers.

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王右丞集卷之十八 狀文書記

時危。益見臣節。草莽之中。乘輿播越。 列郡或棄車走林。畏賊顧望。貢獻不至。 莫有鬬心。侍郎慨然。枕戈泣血。 奮不顧命。捍衛聖主。楊奉之以兵奉迎。 蕭何之運糧致饋。曹洪之以良馬濟。 趙衰之以壺飧從。收合亡騎。繕完棄甲。 喻以大義。慰而勉之。然後以劍率卒。 執戈前驅。浹辰之間。六軍響振。 以成興復之業。豈非侍郎。忠節蓋世。 義貫白日。垂名竹帛。為一代宗臣。 誠可愛也。或曰。宗子與國同休。 不得不爾也。夫仁弱自愛者。且奔竄伏匿。 偷延晷刻。窮蹙既至。即匹夫匹婦。 自經于溝瀆。安能決命爭首。慷慨大節。 死生以之乎。而能不邀寵于上。不干功

1 Yang Feng rescued Emperor Xian in 195 CE when he was fleeing from a rebel uprising. Xiao He, one of the Han founder Gaozu’s strategists, brought grain to Gaozu’s army when they were in want during a siege. Cao Hong was a cousin of the warlord Cao Cao; he once saved him following a military defeat by giving him his horse on which to flee. During the Spring and Autumn period, when the future Duke Wen of Jin was a refugee, his retainer Zhao Shuai followed him and kept him supplied with rations.

From Juan 18: Reports, prose pieces, letters, and records

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Then in your later years, in times of danger, you demonstrated even more the steadfastness of a subject. When the imperial carriage took flight in the wilderness, many officials of the various commanderies abandoned their posts and fled into the forest, where for fear of the rebels they observed things from a distance. Local tribute did not arrive, and no one had a heart to fight. You then demonstrated your passionate courage; with a spear for your pillow and weeping blood, you exerted yourself with no concern for your own life, intent on guarding our sagely lord. You were Yang Feng, welcoming the emperor with his troops; you were Xiao He, who transported grain and brought it to Gaozu; you were Cao Hong, rescuing Cao Cao with a horse; you were Zhao Shuai, following in attendance with gruel in a pot.1 You reassembled the cavalry that had fled, and you repaired the armor they cast aside; you explained to them the righteous cause, heartening them and urging them on. And then you led the troops forth by sword, grasping a pike in the forefront. Within a dozen days the reputation of the imperial army resounded once more.2 Isn’t the success of the imperial revival due to you? Your loyalty dominates the age; your sense of justice pierces the sun itself; you will leave a name in the records of bamboo and silk as the model subject of an entire era. This is truly admirable. Someone has said that the scions of the imperial house share in the fortunes of the state; and this must certainly be so. Now those who cherish themselves and are weak in benevolence will scurry in flight and go into hiding, just so they can extend their lives for a moment or two. And when hard times come, they will end by strangling themselves in a ditch like some common man or woman.3 Could they risk their lives and vie to be in the vanguard, fervent in integrity, putting their lives on the line?

2 Literally “six armies,” a common term for the various administrative divisions that made up the sum of the imperial forces. 3 In Analects 14.17, Confucius defends the Qi minister Guan Zhong’s decision to serve the ruler even though he had brought about the death of his brother: “Do you demand from him the petty loyalty of ordinary men and women, who would kill themselves in a ditch somewhere with no one knowing anything about them?”

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于下。不怠邦政。不受私謁。時與風流 儒雅之士。置酒高會。吟詠先王遺風。 翛然有東山之志。善矣。維雖老賤。 沈跡無狀。豈不知有忠義之士乎。亦常延 頸企踵。響風慕義無窮也。然不敢自列于 下執事者。以為賤貴有倫。等威有序。 以閒人持不急之務。朝夕倚門窺戶。 抑亦侍郎之所惡也。而猥不見遺。思曹公 命吳質。將何以塞知已之望。報厚顧之恩。 內省空虛。流汗而已。輒先馳狀。候凉時 即躬詣門下奉謝。王維頓首。

From Juan 18: Reports, prose pieces, letters, and records

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Moreover, you never curry favor with those above you, nor seek recognition from those below; nor are you lazy in the administration of the state; nor do you receive guests intent on private gain. From time to time you do associate with refined and scholarly gentlemen, holding banquets and lofty assemblies; then you celebrate the cultural legacy of the former kings, demonstrating the natural inclinations of an East Mountain recluse.1 How wonderful! Even though I am old and lowly, and have concealed myself out of shame, how could I not know that loyal and just gentlemen exist? Indeed, I am always eager to meet you, possessed as I am of an endless admiration of your superior nature. Yet I dare not enlist myself among your lower attendants, for I believe that there is noble and base in human relations and a set order to social status. For an idle person to take up some unimportant duty where he leant on a gate or watched the door from dawn to dusk – that would probably be something you would detest. And yet you have not rejected me, to my own shame. It makes me think of the way Lord Cao summoned Wu Zhi2 – and yet how would I answer the expectations of one who knows me well, or repay the favor of one who has treated me so generously? Upon examining myself I find mere falseness, and I can only break out in a sweat. I have hurried right away with this reply to you; and when the weather cools then I will come on my own to your gate and offer my thanks. Wang Wei offers his humble salutations.

1 See note to 2.23.1. 2 When Cao Pi became emperor, he sent his personal entourage to summon the scholar Wu Zhi to his side.

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18.6

山中與裴秀才迪書

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近臘月下。景氣和暢。故山殊可過。足下 方溫經。猥不敢相煩。輒便獨往山中。 憩感配寺。與山僧飯訖而去。比涉玄灞。 清月映郭。夜登華子岡。輞水淪漣。與月 上下。寒山遠火。明滅林外。深巷寒犬。 吠聲如豹。村墟夜舂。復與踈鍾相間。 此時獨坐。僮僕靜默。多思曩昔。攜手 賦詩。步仄逕。臨清流也。當待春中。 草木蔓發。春山可望。輕儵出水。白鷗 矯翼。露濕青皋。麥隴朝雊。斯之不遠。 儻能從我遊乎。非子天機清妙者。豈能 以此不急之務相邀。然是中有深趣矣。 無忽。因馱黃蘖人往。不一。山中人王維 白。

From Juan 18: Reports, prose pieces, letters, and records

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18.6 In the hills: a letter sent to Flourishing Talent Pei Towards the end of the twelfth month the weather grew temperate, and so it finally became possible to visit the hills. You were busy with your studies at the time, and so I didn’t dare disturb you, and went off to the hills right away by myself. I took my rest at Ganpei Temple, shared a meal with the mountain monks, and then took my leave. By the time I crossed the Black Ba, the clear moonlight was shining on the ramparts. I climbed Huazi Ridge at night, and the ripples of Wang Stream rose and fell with the moon. Distant fires on the frozen mountain flared then faded beyond the wood; shivering dogs barked in remote lanes, their voices like the growl of panthers. The sound of grain being pounded in the village at night mingled with the intermittent temple bells. Then I sat there, alone, and my servants too fell silent. I thought long upon the past, when we used to go hand in hand, composing poems, strolling on narrow trails and looking down upon clear currents. If we can wait until spring, then the plants and trees will have spread out, and the vernal hills will be a sight worth seeking. The carefree minnows will dart from the water and white gulls will extend their wings; dew will soak the green riverbanks, and pheasants will call at dawn in the barley fields. It won’t be long now – perhaps you’ll be able to go out with me? Whomever could I invite to such a trifling matter save you, possessed as you are of such a lofty and subtle disposition? Nevertheless, there is a profound appeal to all of this, so don’t dismiss it. Because the man who peddles cork tree bark has arrived, I’ll stop for now.1 -- Wang Wei, from the mountains

1 The peddler will deliver the letter to Pei Di for Wang Wei.

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18.7

與魏居士書

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足下太師之後。世有明德。宜其四代五公。 克復舊業。而伯仲諸昆。頃或早世。惟有 壽光。復遭播越。幼生弱姪。藐然諸孤。 布衣徒步。降在皁隸。足下不忍其親。 杖策入關。降志屈體。託于所知。身不 衣帛。而于六親孝慈。終日一飯。而以百 口為累。攻苦食淡。流汗霡霂。為之驅馳。 僕見足下。裂裳毀冕。二十餘年。山棲谷 飲。高居深視。造次不違于仁。舉止必由 于道。高世之德。欲蓋而彰。又屬聖主搜 揚仄陋。束帛加璧。被于巖穴。相國急賢。 以副旁求。朝聞夕拜。片善一能。 垂章拖組。況足下崇德茂緒。清節冠世。

From Juan 18: Reports, prose pieces, letters, and records

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18.7 Letter to Layman Wei 1 You, Sir, are a descendant of the Grand Tutor, and your family has demonstrated illustrious virtue for generations.2 It is apt that you have produced five dukes over four reigns, all active in restoring the imperial legacy.3 And yet your own uncles and elder brothers have died prematurely in recent times. There was only Shouguang, who was forced to flee several times; he fathered your nephew when he was still young, who became an orphan when still an infant; and he was then reduced to commoner status and demoted to a lowly post. Yet you cherished this kinsman and hurried by horse to the capital; you humbled your pride in order to promote him among those you knew. Though you were not garbed in silk, you demonstrated filial kindness to all of your clan; and though you only partook of one meal a day, you made a hundred hungry mouths your concern.4 You undertook a bitter task, forcing yourself to eat the most flavorless of dishes; you were drenched in sweat as you galloped about on his behalf. I had seen you rip up your robe and cap of office over twenty years earlier, to roost in the hills and drink from the valley streams, to live a lofty existence of profound insight, never casting off benevolence, and demonstrating conduct that always derived from the Way. But a virtue that surpassed the age was destined to be revealed, even if it wanted to conceal itself. Once more a sagely ruler sought out lowly worthies, going as far as the cliff caves, intending to sash them in silk and grant them jades; and the ministers of the state, eager to find talent, assisted in this universal search. Those who were heard of in the morning were appointed by evening. Even those who merely possessed a single virtue or talent soon had seals dangling from their cords of office. It was even more likely that you would be sought, with a lofty virtue inherited from a noble

1 Composed ca. 758. The recipient has not been identified. 2 Grand Tutor: Wei Zheng 魏徵, who was a prominent statesman from the early seventh century. 3 The Eastern Han official Yuan An’s 袁安 family accomplished this feat. 4 Hundred mouths: idiomatic for one’s extended family household.

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王右丞集卷之十八 狀文書記

風高于黔婁善卷。行獨于石門荷條。 朝廷所以超拜右史。思其入踐赤墀。執牘 珥筆。羽儀當朝。為天子文明。且又祿及 其室養。昆弟免于負薪。樵蘇晚爨。 柴門閉於積雪。藜牀穿而未起。若有稱職。 上有致君之盛。下有厚俗之化。亦何顧影 跼步。行歌采薇。是懷寶迷邦。愛身賤物 也。豈謂足下利鍾釜之祿。榮數尺之綬。 雖方丈盈前。而蔬食菜羹。雖高門甲第。 而畢竟空寂。人莫不相愛。而觀身如聚 沫。人莫不自厚。而視財若浮雲。于足下 實何有哉。聖人知身不足有也。故曰欲潔

From Juan 18: Reports, prose pieces, letters, and records

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line, with clear integrity that is preeminent in the world, with a manner loftier than Qian Lou or Shan Juan, and with conduct as distinctive as the keeper of Stone Gate or the recluse with his weed basket.1 And so the court appointed you Historian of the Right, thinking to have you frequent the palace stairs, with wooden tally in hand and writing brush tucked in your cap, to assist at the court assemblies, and to act as a literary light for the Son of Heaven. Moreover, your salary and recompense for household expenses made it possible for your siblings to avoid manual labor. And you could no longer live hand-to-mouth each day, with your scrap-wood gate shut tight against the drifts of snow, and with your pigweed couch full of holes, from which you would never rise. If the right position could be found, then you would bring about the flourishing of the ruler’s virtue and would increase the moral transformation of the people. Indeed, why look back and hesitate to go forward, picking bracken as you sing your hermit song? This is cherishing your own gem within and endangering the country; loving yourself while holding all other things cheaply. How could we think that you would covet a salary of pecks or bushels, or relish the prestige of a few inches of an official’s hatstrings? Though dish after dish is spread before you, yet you make do with simple vegetarian gruel; though there are lofty gates and splendid mansions, yet in the end you live in empty stillness. Though all are desirous of each other, you see the self as nothing but an assemblage of froth; though all try to make much of themselves, you see wealth as nothing more than floating clouds. Then what difficulty is there, as far as you are concerned?2

1 Qian Lou: see note to 12.15.12. Shan Juan: see note to 12.15.11. Keeper of Stone Gate: in Analects 14.38, the keeper of Stone Gate in Lu remarks to Confucius’ disciple Zilu that his master insists doing things that are hopeless. Recluse with weed basket: see note to 4.16.15. 2 Wang Wei is suggesting that since Wei has a proper attitude towards the impermanence of the world and would maintain his virtue under any circumstances, there is no reason for him not to serve the government, if he can make a positive contribution.

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王右丞集卷之十八 狀文書記

其身。而亂大倫。知名無所着也。故曰欲 使如來。名聲普聞。故離身而返屈其身。 知名空而返不避其名也。古之高者曰許由。 挂瓢于樹。風吹瓢。惡而去之。聞堯讓。 臨水而洗其耳。耳非駐聲之地。聲無染耳 之跡。惡外者垢內。病物者自我。此尚不 能至于曠士。豈入道者之門歟。降及嵇康。 亦云頓纓狂顧。逾思長林而憶豐草。頓纓 狂顧。豈與俛受維縶有異乎。長林豐草。 豈與官署門闌有異乎。異見起而正性隱。 色事礙而慧用微。豈等同虛空。無所不遍。 光明遍照。知見獨存之旨邪。此又足下之 所知也。近有陶潛。不肯把板屈腰見督郵。 解印綬棄官去。後貧乞食詩云。叩門拙

From Juan 18: Reports, prose pieces, letters, and records

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The sagely person knows that the Self is not worth possessing. Therefore, he says, “If you wish to remain pure, you bring disorder to moral standards.”1 He knows that fame has nothing that really manifests itself; therefore, he says, “I wish to cause the Tathāgata’s reputation to be universally known.” Consequently he is not attached to the Self and so he abases the Self to serve; he knows that fame is empty, and yet he does not avoid that fame. A lofty one of old said, “Xu You hung his gourd from a tree; but because the wind blew through it, he disliked it and tossed it aside. When he heard that Yao had abdicated, he came to the river and washed out his ears.”2 But the ears are not the place to block sounds, nor do sounds have traces that stain the ear; rather, if one despises things on the outside, one is polluted within; and a dislike for external things springs up from within the Self. Someone like this cannot attain the status of a truly open-hearted man. How is this truly entering the gate of the Buddhist path? And when it came to Xi Kang, he as well has said, “When a deer is captured, it will toss its head wildly to throw off its bonds, and will long more and more for its tall forest trees and will pine for its lush grasses.”3 “Tossing its head wildly to throw off its bonds” – how is that any different from lowering one’s head and accepting the restrictions of office? “Tall forest trees and lush grasses” – how is that any different from the gates leading to government office? When discriminating views arise, then the true nature is obscured; when sensuous phenomena intervene, then our ability to apply wisdom weakens. How could this be a viewpoint that allows for the sole existence of a vision that sees all things as equally empty, so that emptiness pervades all things and brings illumination to all? This is also something that you know. More recently, Tao Qian was unwilling to take up his tablet of office, to bow at court and to attend upon the Regional Inspector; so he removed his seal of office, his official cap, and resigned his post. Later he was impoverished, and his poem “Begging for Food” says: 1 In Analects 18.7, Confucius’s disciple Zilu uses similar language in arguing that not taking office disrupts the social order. 2 When Yao offered the throne to Xu You, he had to wash out his ears in order to cleanse them of Yao’s polluting words. 3 This is from Xi Kang’s famous “Letter Breaking off Associations with Shan Juyuan.” Xi Kang was acting as the sort of unbending recluse that Wang Wei is criticizing.

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言辭。是屢乞而多慙也。當一見督郵。 安食公田數頃。一慙之不忍。而終身慙乎。 此亦人我攻中。忘大守小。不☐其後之累 也。孔宣父云。我則異于是。無可無不可。 可者適意。不可者不適意也。君子以布仁 施義。活國濟人為適意。縱其道不行。 亦無意為不適意也。苟身心相離。理事俱 如。則何往而不適。此近于不易。願足下 思可不可之旨。以種類俱生。無行作以為 大依。無守默以為絕塵。以不動為出世也。 僕年且六十。足力不強。上不能原本理體。 裨補國朝。下不能殖貨聚穀。博施窮窘。 偷祿苟活。誠罪人也。然才不出眾。德在 人下。存亡去就。如九牛一毛耳。 實非欲引尸祝以自助。求分謗于高賢也。 略陳起予。惟審圖之。

1 Analects 18.8. 2 Or, “this comes close to a state of non-change.” 3 “Immovable” not in the sense of inflexible, but not allowing false distinctions disturb one’s serenity.

From Juan 18: Reports, prose pieces, letters, and records

249

“I knocked on the gate, I stuttered out a few words.” He was greatly ashamed because he often had to go begging. If he had just gone to see the Regional Inspector once, he could have lived peacefully off of a few acres of public land. But because he could not stand a single instance of shame, he endured shame to the end of his life! This is indeed setting up a conflict between Other and Self, preserving the petty and forgetting the significant, and thus not avoiding later entanglements. Master Kong has said: “But I am different from these men [recluses]. I do not make rules over what is absolutely permissible and not permissible.”1 “Permissible” in this case means what is in keeping with what one desires; “not permissible” means what is not. But what the true gentleman desires is extending benevolence and justice, preserving the state and aiding the people. If he is unable to give free rein to his Way, he will indeed have no intention to do what he does not desire. But if one is detached from Mind and Self, and if inner reality and external phenomena are both part of Thusness, then where can one go and not find it suitable? This is rather difficult;2 but I hope that you can think about this viewpoint on “permissible” and “not permissible.” Let yourself live together with all creatures; take the negation of the difference between non-action and activity as your chief reliance; realize that the true transcendence of the worldly does not lie in quiescence; and to be immovable is the true way to transcend the world.3 I am about to turn sixty. My remaining strength is little; I can no longer seek out the roots of governing principles so as to aid the court and country; nor can I add to my own family’s store of wealth so as to relieve our poverty. I am truly a miscreant, having dragged out my existence through a salary unjustly earned. Thus my talent is ordinary, my virtues are below the average; whether I live or die and what course I should choose to take are of no more importance than a single hair lost from a herd of cows. It really is not that I wish to bring in the Master of the Funeral for my own aid; nor am I hoping to have one of lofty virtue like yourself share my own burden of guilt.4 I have briefly related things I have learned from others, and I hope you will consider them carefully. 4 Zhuangzi, chapter 1: “Though the cook may not govern his kitchen, the impersonator at the funeral [a ritual position] does not leap over the ritual vessels to replace him.” A metaphor for interfering in matters that do not concern one.

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18.8

冬筍記

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8

會心者行。表行者祥。故行藏于密。 而祥發于外。欲人不知。不可得也。夫孝。 于人為和德。其應為陽氣。筍陽物也。 而以陰出。斯其效歟。重冰閉地。密雪 滔天。而綠籜包生。不日盈尺。公之家執 德庇人。仗義藩國。忘身于王室。不家于 朱戶。公世載盛德。人文冠冕。又天姿 大賢。庭訓括羽之日。諸季式亦克用訓。 我爾身也。共被為踈。禮庇身焉。禦侮 無所。花萼韡韡。爛其盈門。兄弟怡怡。 穆然映女。且孝有上和下睦之難。尊賢容

1 The lack of concrete background details in this piece suggests that it is not complete, though it seems to be a piece celebrating the miraculous appearance of bamboo shoots in winter and arguing that it is a reflection of the virtue of the gentry family he describes. 2 I.e., your family does not belong to the nobility. 3 A common idiom for closeness between brothers. 4 Shijing 164 celebrates solidarity among brothers. Lines 13–14: “Though brothers may quarrel within their walls, / they will defend against insults from without.”

From Juan 18: Reports, prose pieces, letters, and records

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18.8 A record of bamboo shoots in winter 1 When one’s mind fully comprehends, one acts; and if one’s actions can provide a model, then they are auspicious. For that reason, though one’s actions may be hidden in secret, the auspicious omen they create will issue forth. You may want no one else to know, but that will prove impossible. Now filial conduct applied to others will result in a compliant virtue, which calls forth a response with yang energy. Bamboo shoots are yang things; so if they are produced in the midst of yin, is that not the result? Heavy ice seals up the earth; dense snow floods the sky; and yet the sprouts grow a foot high in no time at all, wrapped in their green sheaths. The lord’s family shelters the people through the virtue it possesses; it upholds justice and protects the nation. The lord disregards his own life in protecting the royal house, though he does not occupy a vermilion-gated mansion.2 For generations his family was possessed of flourishing virtue, and have been officials gifted in the humane arts, all with the character of great worthies. From the days when the lord and his brothers received instruction from their father and became effective young men, they took his teachings as their model and followed them. They considered themselves as one – even those who share the same blanket would seem distant by comparison.3 Under the shelter of their propriety, there was not a single offence from outside that they needed to defend against.4 “When flower blossoms glow so bright”, “their light will fill the house.”5 “When brothers are harmonious,” this is reflected solemnly in you, bamboo shoot.6

5 Shijing 164, ll. 1–4: Are not the blossoms of the cherry tree magnificent? Of all the men of the world, none come up to brothers.” “Their light will fill the house”: from Shijing 261. Analects 13.28: “With brothers, a gentleman should be harmonious.” 6 Interpreting informal second-person pronoun 女 here as referring to the shoots, whose growth in winter is an auspicious sign of the virtue of the household. Wang Wei’s line here (written in the style of a Shijing line) link the bamboo shoots to similar uses of flowers in the Shijing to reflect the majesty or virtue of individuals.

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眾之難。厚人薄已之難。自家刑國之難。 加行之以忠信。文之以禮樂。斯其大者遠 者。況承順顏色乎。況溫清枕席乎。如是 故天高聽卑。神鑒孔明。不然筍曷為出哉。 視諸故府。則昔之人。亦以孝致斯瑞也。

From Juan 18: Reports, prose pieces, letters, and records

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Now filial piety can help with the difficult task of harmonizing those above and below; the difficult task of honoring the worthy and accommodating the masses; the difficult task of being generous to others and being hard on oneself; the difficult task of having one’s own household serve as a model for the nation. Its conduct can be supplemented through trustworthiness and loyalty, and ornamented with ritual and music – then how far-reaching will its greatness extend! Far beyond simply modeling one’s conduct based on parents’ expressions or warming or cooling their pillow and mat. When this results, heaven (though lofty) heeds those below, and the spirits investigate what is brilliant. Otherwise, how could this bamboo shoot emerge? When I investigate records of old, I find that filial piety among former men could also produce this auspicious omen.

王右丞集卷之十九 序

19.1

暮春太師左右丞相諸公于韋氏逍遙谷讌 集序

4

8

山有姑射。人蓋方外。海有蓬瀛。地非 宇下。逍遙谷天都近者。王官有之。不廢 大倫。存乎小隱。跡崆峒而身拖朱紱。 朝承明而暮宿青靄。故可尚也。先天之君。 俾人在宥。歡心格于上帝。喜氣降為陽春。 時則有太子太師徐國公。左丞相稷山公。 右丞相始興公。少師宜陽公。少保崔公。 特進鄧公。吏部尚書武都公。禮部尚書 杜公。賓客王公。黼衣方領。垂璫珥筆。

1 This would be a piece meant to serve as an introduction to the poems composed by those attending the banquet. This was composed in 737. Easy Wandering Valley was probably located on the same estate described in 2.11. Most of those present were powerful figures in court politics in the 730s. 2 In chapter 1 of the Zhuangzi, a Transcendent is said to dwell on this mountain. 3 Two of the islands of Transcendents in the eastern sea. 4 Alluding to a poem by Wang Kangju 王康琚 that asserts that minor recluses live in the countryside, while major recluses live in the cities (i.e., reclusion is a state of mind). 5 See note to 14.1.4. 6 See note to 4.8.1. 7 Xiao Song 蕭嵩. 8 Pei Yaoqing 裴耀卿. 9 Zhang Jiuling 張九齡.

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-009

From Juan 19: Prefaces

19.1 Poem collection preface: In late spring, the Grand Preceptor of the Heir Apparent, the Chief Ministers of Left and Right, and various other gentlemen held a banquet at the Wei family’s Easy Wandering Valley 1 Among mountains there is Guye, where people dwell beyond the world;2 in the sea there are the islands of Peng and Ying, whose lands are outside our realm.3 But Easy Wandering Valley is close to the capital and is owned by an official at court. He has not abandoned the important human relationships, but rather dwells here in “minor reclusion.”4 He follows Transcendents’ traces on Kongtong Mountain, letting his vermilion seal-ribbons trail behind him;5 he attends morning court at Chengming and at dusk he spends the night in the blue mists.6 This is worthy of esteem! Our lord, who precedes Heaven, treats his people with magnanimity; God above responds to his cheerful heart, so that delightful weather descends, bringing us the spring season. At this time there were the Grand Preceptor of the Heir Apparent, the Duke of Xu;7 the Chief Minister, the Duke of Jishan;8 the Chief Minister, the Duke of Shixing;9 the Junior Preceptor of the Heir Apparent, the Duke of Yiyang;10 the Junior Guardian of the Heir Apparent, Lord Cui;11 Lord Deng the Specially Advanced;12 the Minister of Personnel, the Duke of Wudu;13 the Minister of Rites, Lord Du;14 and Advisor to the Heir Apparent, Lord Wang.15 They are all dressed in embroidered black and white

10 Han Xiu 韓休. 11 Cui Lin 崔琳. 12 “Specially advanced” was a prestige sinecure title. Lord Deng has not been identified. 13 Li Gao 李暠. 14 Du Xian 杜暹. 15 Wang Qiu 王丘.

256

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王右丞集卷之十九 序

詔有不名。命無下拜。熙天工者。坐而 論道。典邦教者。官司其方。相與察天地 之和。人神之泰。聽于朝則雅頌矣。 問於野則賡歌矣。迺曰。猗哉。至理之 代也。吾徒可以酒合讌樂。考擊鐘鼓。 退于彤庭。選辰擇地。右班劍。驂六騶。 畫輪載轂。羽幢先路。以詣夫逍遙谷焉。

From Juan 19: Prefaces

257

ceremonial robes with square collars, with dangling pendants and writing brushes in their caps. Edicts permit them to keep their names to themselves;1 and the ruler has commanded that they need not bow low. They have magnified the work of Heaven, and they discourse on the Way while seated.2 They manage the educational transformation of the state, each of them in charge of their own particular duties. Together they investigate what brings harmony to Heaven and Earth, and what brings contentment to men and spirits. When they are heeded in court, they announce what is proper and praise the good;3 when they make inquiries in the countryside, they continue their songs of encouragement.4 And so they say, “Splendid! This is an age of perfect order. Let us drink and come together to take pleasure in a banquet, striking bell and drum.” Withdrawing from the crimson court, they selected a time and place. The guests were accompanied by attendants with their patterned ceremonial swords of wood and driven by their teams of six groomsmen. They rode out in carriages with painted wheels and ornamented hubs, feathered streamers carried in the vanguard – and so they go to visit the Valley of Easy Wandering.

1 See note to 9.20.6. 2 The Zhou li: “Those who discourse on the way while seated are kings and dukes.” I.e., the highest councilors of state, as opposed to lower-ranking officials. 3 Ya and song are two sections of the Shijing; the “Great Preface” to the Mao commentary on the Shijing defines ya as guiding and putting right the ruler, and song as praising his virtues. 4 Shang shu, Yi ji: The minister Gaoyao 皋陶 continues (geng) a song of Shun’s, praising the harmony between ruler and minister, and reminding Shun to be an attentive ruler.

258

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28

王右丞集卷之十九 序

神皋藉其綠草。驪山啟于朱戶。渭之美竹。 魯之嘉樹。雲出其棟。水源于室。灞陵下 連乎菜地。新豐半入于家林。館層巔。 檻側逕。師古節儉。惟新丹堊。巖谷先曙。 羲和不能信其時。卉木後春。勾芒不能一 其令。花逕窈窕。蘅皋漣漪。驂御延佇于 叢薄。珮玉升降于蒼翠。于是外僕告次。 獸人獻鮮。樽以大罍。烹用五鼎。木器 擁腫。即天姿以為飾。沼毛蘋蘩。在山羞 而可薦。伶人在位。曼姬始縠。齊瑟慷慨 于座右。趙舞徘徊于白雲。袞旒松風。 珠翠烟露。日在濛汜。群山夕嵐。猶有濯 纓清歌。據梧高詠。與松喬為伍。是羲皇 上人。且三代之後。而其君帝舜。九服

1 “Godly precincts”: the capital region. 2 Xihe is the charioteer of the sun. The valley is so high (or hidden), sunlight enters it at an odd time, making Xihe doubt his schedule. 3 Goumang was a deity in charge of trees and their seasons. 4 The guests leave their carriages and begin their climb up the mountain.

From Juan 19: Prefaces

259

The godly precincts lend them their green grasses;1 Mount Li opens before their vermilion doors. Lovely bamboo from Wei is there and excellent trees from Lu. Clouds emerge from the eaves, and spring water wells up from the rooms. Baling stretches down to the vegetable plots; Xinfeng half enters their household forest. They have built a lodge on the terraced crest, and constructed railings along the mountain paths. Yet they are thrifty in the manner of the ancients and have only applied fresh paint of red and white. When light first dawns on the cliff valley, Xihe cannot trust in the time;2 plants and trees turn to spring late, so that Goumang cannot keep to his rules.3 The flowered paths are deep and dark; stream water ripples by the banks of asarum. Now the carriage drivers halt long by a thicket, and the jade pendants begin their climb into the blue mountain mists.4 Then the groundskeepers announce their stopping place; the huntsmen present fresh game. Large amphoras serve as our drinking vessels, and five tripods are used to boil the meat.5 The wooden utensils are all knots and knobs, for they use nature’s forms for their ornament. Water clover and artemisia grow by the pond – mountain delicacies that can be served at the meal. The performers then take their places: graceful maids now dressed in thin silks. Qi zitherns play fervently by the banquet seats; dancers from Zhao waver amid the white clouds. There are nobles’ robes and cap-fringes in the pine wind; there are pearls and kingfisher feathers in the foggy dew. Then the sun moves toward the banks of the Meng,6 and mountain mists rise from the hills. Yet there is still the clear “washing hatstrings” song; and they sing it aloud as they lean on their zithers.7 Chi Songzi and Wangzi Qiao are their companions, men from the golden age of Fuxi.8

5 Ancient texts mention ritual feasts that involve five cooking tripods cooking five different kinds of meat. 6 In Chinese myth, the river to the far west into which the sun sets. 7 See note to 4.16.16. 8 Chi Songzi 赤松子 and Wangzi Qiao are two legendary Transcendents from the Han era. Fuxi 伏羲 was a primeval sage emperor; his reign is often mentioned as exemplary of a Daoist utopia.

260

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之內。而其俗華胥。上客則冠冕巢由。 主人則弟兄元愷。合是四美。同乎一時。 廢而不書。罪在司禮。竊賢楚傅。常詣茅 堂之居。仰謝右軍。忽序蘭亭之事。藎不 獲命。豈曰能賢。

From Juan 19: Prefaces

261

Now our ruler is another Shun, though it is after the time of the Three Eras;1 and our customs reflect those of Huaxu, even though we dwell within the Nine Feudatories.2 Our lofty guests are Chaofu and Xu You dressed in garb of office;3 and our hosts are brothers comparable to the Eight Yuan and Eight Kai.4 How fitting it is that these four excellences would come together at one time!5 To disregard this and fail to write of it – the crime would then rest with the Ministry of Rites. I have always had an admiration for the tutor from Chu, and I often seek out the thatched cottages of recluses.6 I also beg the indulgence of the General of the Right for having written a preface for my own “Orchid Terrace.”7 No one demanded that I compose it, so how can I make any claims to worth?

1 2 3 4

The three early dynasties of Xia, Shang, and Zhou. See notes to 1.1.9 and 1.1.10. See note to 4.9.3. The ancient sage emperors Gaoxin and Gaoyang each had eight advisors known as the Eight Yuan and the Eight Kai respectively. 5 I.e., Chaofu, Xu You, the Yuan, and the Kai. Here Wang is alluding to all the guests and the hosts collectively. 6 Wei Meng 韋孟 was a tutor and advisor to the rulers of Chu; he abandoned the state when he found the current king addicted to vice and unwilling to heed advice. He then fled to Zou, where he became a hermit and composed a song about cutting rushes to build a house. 7 General of the Right is Wang Xizhi, whose preface to the Orchid Terrace poems has served as a model for poem prefaces in general.

262

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19.5

送懷州杜參軍赴京選集序

4

8

國自有初。以節守西門者。得自召吏選 客。故我常侍崔公。以貳車迎杜侯于杜陵 而咨之矣。舍之門下。衣儒者之服。 立于軍中。說諸侯之劍。猗。元帥之理也。 行有賁育。鐵馬成羣。而雄戟罕耀。角弓 載櫜。秉王者師。不邀奇功。樓庭籍甚。 高冠長劍。拜命雲臺。在是行也。羣公自 出轅門。驂騑滿路。置酒欲飲。高歌自悽。 寂寥孤城。惆愴朔管。飛雪蔽野。長河 始冰。吾子勉之。慷慨而別。

1 Written ca. 737, when Wang Wei was serving Cui Xiyi in Hexi. From the text of this piece, it is likely that Du was chosen by Cui Xiyi to serve as an adjutant while he was awaiting being chosen for an official post, and he is now returning to the capital in the hopes of obtaining a regular appointment.

From Juan 19: Prefaces

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19.5 Preface: Seeing off Adjutant Du of Huaizhou on his way to the capital to attend the appointment selection 1 From the founding of our state, those who held the insignia for guarding the Western Approaches have been entitled to summon functionaries to act as their retainers. Consequently, our Attendant-in-Ordinary Lord Cui greeted Master Du at Duling with a guest carriage and consulted him. He lodged him in his offices and clothed him with the robes of a scholar; Du then took his place at headquarters and discoursed on the “sword of the feudal lords.”2 And indeed, it is the principle of our marshal’s that our ranks be filled with bravos like Meng Ben and Xia Yu,3 just as we have crowds of armored steeds; nonetheless, our halberds rarely glitter in the sun, and our horn-tipped bows are stored away.4 He holds authority with the King’s Troops, but does not invite individual deeds of extraordinary merit. A crowd has assembled in the courtyard of his mansion, with lofty caps and long swords, to receive their orders from the Cloud Terrace – all for Master Du’s present departure. A throng of gentlemen emerges from the gate of army headquarters, their horse teams filling the road. They set out the ale, about to drink; they sing loud in mournful tones. How lonely are these solitary town walls, and how grieving the notes of the nomad flutes! Gusts of snow cover the wilds, and the long river has begun to freeze over. Do your best! We part in ardent spirits.

2 Zhuangzi, chapter 30: Zhuangzi is invited by the crown prince of Zhao to dissuade the king from his fondness for sword-fighting. Zhuangzi visits the king and tells him he has three swords: The sword of the son of heaven, appropriate for the virtuous ruler; the sword of the feudal lords, appropriate for virtuous and talented ministers; and the sword of the commoner, appropriate for ruffians. 3 Two men from the Warring States period known for their courage. 4 That is, Cui is excellent at keeping his forces well-prepared, but is also excellent at keeping the peace.

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19.6

送鄆州須昌馮少府赴任序

4

8

12

少年明經。試出補吏。學通大義。政習前 典。本之于德。輔之以才。大官大邑可也。 不惟是歟。予昔仕魯。蓋嘗之鄆。書社 萬室。帶以魚山濟水。旗亭千隧。雜以鄭 商周客。有鄒人之風以厚俗。有汶陽之田 以富農。齊紈在笥。河魴登俎。一都會也。 子其不寶貨。不躭樂。不弄法。不慢官。 無侮老成人。無虐孤與幼。上官奏課。 輶軒以聞。則繡衣方領。垂璫珥筆。子所 得也。誰敢有之。予病且憊。歲晚彌獨。 窮巷衡門。落日秋草。趙服過我。且東 其轅。促飯中廚。子不可以蔬食。送車 出郭。吾不可以徒行。屨以及門。拜于 宇下。猶且抱杖延頸。送之以目。城迴 樹轉。悲其馬嘶云。

1 Composed some time in Wang’s last years, following the rebellion. 2 Wang’s period as an official in Jizhou, 723–727. 3 “Flag pavilions” were elevated buildings from which guards and officials could observe activities in the marketplace. This phrase adapts a line from Zhang Heng’s “Rhapsody on the Western Capital.”

From Juan 19: Prefaces

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19.6 Preface: Seeing off District Defender Feng of Xuchang in Yunzhou on the way to his post 1 When still young you passed the Classics Comprehension examination, and as a result you were appointed to civil office. Your scholarship is conversant with great principles, and in governing you are familiar with the norms of the past. You have your basis in virtue, aided by your inherent talents. You would be a great official, competent to take on a great post – let alone the one that you have now. In the past I held office in Lu, and once went to Yunzhou.2 It was a place with ten thousand registered households, bordered by Fish Mountain and the Ji River. The flag pavilions overlook a thousand market lanes, where Zheng merchants and Zhou travelers mingle.3 The customs of the Zou people still enrich their folkways, and the fields of Wenyang yield a rich harvest. Chests are filled with Qi silk, and river bream are served on trays – a whole metropolis comes together there. Do not put value in possessions; do not lose yourself in pleasures; do not take the laws lightly; do not be neglectful in your official duties; do not scorn the aged and mature; and do not abuse the orphaned and young. Your superior will report on your performance, making them known by official courier. Then no one else would dare presume to lay claim to the honors that you obtain therefrom – an embroidered robe with a scholar’s square collar, the official’s dangling pendants and the writing brush for your cap. I have grown tired and sick and am increasingly alone in my waning years. I live in a remote lane with a makeshift gate, where the sun sets amid the autumn weeds. Yet you hurried in your carriage to visit me before directing your shafts eastward. I urged you to have some rice in my kitchen, without the benefit of vegetables; and I saw your carriage off beyond the city walls, though I could not follow you any further on foot. Arriving at the city gate, I bowed to you under the eaves; then I remained for a time, holding my staff and craning my neck, bidding you farewell with my eyes. As you turned about the city walls and the trees, I saddened to hear the neighing of your horses.

266

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19.7

送鄭五赴任新都序

4

8

邠人前京兆。右扶風。居上谷間。與寢 園接。七月之什。蕩無遺風。五陵之豪。 雜居其地。故有黠吏惡少。犯命干紀。 政寬則以姦病人。操急則以事中吏。鄭子 為邑也。絃歌之化。洋溢四封。雷霆之威。 燀赫百里。下車按捕。盡致法焉。繡衣 不帷。風俗大治。苟以文墨抵罪。除名為 人。削跡于野。杜陵解印。時賣故侯之瓜。 彭澤無官。詎有公田之黍。牽衣肘見。 步雪履穿。獲戾由忠。是貧非病。屬聖朝

1 Composed in 726. Zheng Five’s precise identity is not known. Xindu County was located in modern Sichuan province. 2 The “Seventh Month” poem in the Shijing (154) is said by commentators to describe the moral legacy of the Zhou imperial house. Bin County was located on the site of the ancient Zhou homelands. 3 The site of the tombs of five Han emperors (Wuling) became a fashionable residential district in Han. Since then, Wuling has become a general allusive term for the homes of haughty aristocrats. 4 This refers to the transformative power of his governance: local music can reflect the quality of government and moral rectitude in a community. 5 The latter Han official Jia Cong 賈琮 refused to lower the curtains of his carriage when first arriving in the district he was to govern (which had been the custom), claiming that he could only govern well by seeing everything around him.

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19.7 Preface: Seeing off Zheng Five as he leaves for his post in Xindu County 1 The people of Bin County front the capital district on the one side and Fufeng to the west on the other. They reside high among ravines, adjacent to the imperial cemeteries. But the moral legacy described in the “Seventh Month” poem has been swept away and there is no trace of its influence.2 Instead, great clans of the Wuling sort reside here and there in the place.3 Crafty officials and young hooligans are there as well, men who violate decrees and offend against the norms. If governance there is too lenient, then they bring harm to the people with their perfidy. On the other hand, if management is too pressing, then affairs can bring harm to local authorities. When Master Zheng served as magistrate there, the transformation of strings and songs4 permeated to all the four corners of the district, and the thunder of his awesome majesty was made manifest for a hundred li. As soon as he dismounted from his carriage he investigated and apprehended the wicked, thoroughly enforcing the laws there. Dressed in his embroidered robe of office, he refused to lower the curtain of his carriage;5 as a result, local customs were greatly put in order. And yet he received punishment because of things that he wrote; his name was purged from the gentry and he was reduced to commoner status. He then hid himself away in the countryside. A man of Duling had untied his seal of office, for a time selling the melons of the former marquis; and Pengze lacked its magistrate, so that there was no millet grown on public fields.6 When he pulled his robe tight his elbows showed; the holes in his shoes were evident when he walked in snow.7 He had

6 “A man of Duling” refers to Xiao Yu 蕭育, a Han official who resigned because of the arrogance of his superiors. The marquis of Dongling upon the fall of the Qin empire became a commoner and made a living selling melons outside of Chang’an. Tao Qian famously resigned his post as magistrate of Pengze; but while he was serving there, he insisted on using half of the public lands for growing millet, which was used for the brewing of ale. 7 Master Dongguo 東郭 of the Han was a poor scholar. His shoes still had tops, but the soles had disintegrated – which became clear to those nearby whenever he walked through snow.

268

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20

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龍旂鑾輅。登封告成之事畢。蒼玉黃琮。 郊天祀地之禮備。天下無事。海內乂安。 盡登仁壽之域。猶下哀憐之詔。萬方有罪。 與之更新。百寮失職。使復其位。降邑宰 為輿尉。從綰墨而解褐。龍星始見。馬首 欲西。搢紳先生。居多結友。諸曹列署。 且有同時。時工部侍郎蕭公。詞翰之宗。 德義之府。弱年筮仕。一命聯官于奉常。 幾日左遷。六人同罪于外郡。籯金盛業。 克傳丞相文儒。萬石高風。彌重故人賓客。 賦詩寵別。贈言誡行。騎登棧道。館于板

1 Wang Wei alludes to an anecdote in the Zhuangzi, chapter 28: Confucius’ disciple Zigong visits Yuan Xian 原憲; the former was driving a splendid carriage, while the latter lived in abject poverty. Zigong said to Yuan Xian, “How ill you are!” Yuan Xian replied, playing on two meanings of the word bing: “I have heard that one who has no wealth is called “poor,” while one who studies but is unable to put his studies into practice is called ‘flawed/ill’ (bing). I am poor, but I’m not flawed.” 2 Xuanzong had carried out the famous feng and shan sacrifices at Mt. Tai in 725. 3 The Rites of Zhou prescribes using green jade discs when carrying out rites directed to Heaven, and yellow jade cylinders when carrying out rites directed to the earth. 4 The Green Dragon asterism first appears in the sky during the fourth month. 5 Chen Tiemin speculates that the “Lord Xiao” mentioned here is Xiao Yuanjia 蕭元嘉, whose father Xiao Zhizhong 蕭至忠 was implicated in Princess Taiping’s attempted coup in 710. Yuanjia, whose career was just beginning at the time, was punished with a post in exile.

From Juan 19: Prefaces

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offended out of a sense of loyalty, and his situation resulted from poverty, not from any failing.1 Now it so happened that the sagely court with its dragon banners and belled wagons had completed a report of its accomplishments through the feng sacrifice;2 and fulfilled were the rites directed to Heaven and Earth with their blue jade discs and yellow jade cylinders.3 The empire had no affairs, and all within the seas was at peace. It was a realm where all achieved benevolence and longevity; and the ruler continued to issue proclamations showing his compassion and concern. Though crimes were committed throughout the realm, he has granted the criminals a new beginning; and though many officials have lost their positions, he has restored their places. And so he bestowed on Zheng the management of a district and made him a commandant. Zheng then tied on his office seal ribbons and doffed his coarse homespun. Just as the dragon stars are now appearing, he is directing the head of his horse to the west.4 He has made friends with many among those gentlemen who had tallies of office in their sashes, and among the various ranks of officials there are those who have obtained their position at the same time. Lord Xiao, at one time Vice Minister at the Board of Works, was an exemplar of the literary arts and a repository for virtue and justice. In his youth, when he first took up official office, he served with Zheng together at the lowest level, in the Court of Imperial Sacrifices. Several days later he was demoted and was sent with six others guilty of the same crime to prefectures in the country.5 But his was a flourishing legacy worth a basket of gold; and he was able to transit a Chief Minister’s literary talent and scholarship to his son.6 The lofty manner of a Wanshi made him value even more his friends and guests.7 We now compose poems to do honor to Zheng’s departure, and present our compositions to him, bidding him be careful on his travels. He shall ride his horse

6 In Han times, the minister Wei Xian 韋賢 was a gifted scholar of simple tastes who passed on his learning and official success to his sons. As a result a proverb of the time stated: “Leaving a basket of gold to your sons is not as good as a single [Confucian] Classic.” 7 Wanshi Fen 萬石奮 was a Han official famous for his extreme sense of courtesy and humility.

270

24

王右丞集卷之十九 序

屋。劍門中斷。蜀國滿于二川。銅梁下臨。 巴江入于萬井。黃鸝欲語。夏木成陰。 悲哉此時。相送千里。

19.9

送衡岳瑗公南歸詩序

4

8

衡嶽瑗上人者。常學道於五峰。蔭松棲雲。 與狼虎雜處。得無所得矣。天寶癸巳歲。 始遊于長安。手提瓶笠。至自萬里。 宴居吐論。緇屬高之。初。給事中房公。 謫居宜春。與上人風土相接。因為道友。 伏臘往來。房公既海內盛名。上人亦以此 增價。秋九月。杖錫南返。扣門來別。 秦地草木。槭然已黃。蒼梧白雲。 不日而見。滇陽有曹溪學者。為我謝之。

From Juan 19: Prefaces

271

up slatted skyways and shall lodge in houses of wooden boards. Swordgate Pass will rise steep there, where the land of Shu is filled with the Two Rivers. Bronze-Bridge Mountain will look down upon him, where the Ba River flows into the land of a myriad square li.1 The yellow orioles soon begin their song as the summer trees produce their shade. How sad this time, that I must see you off on the trip of a thousand li!

19.9 Preface to a poem: “Seeing off Master Yuan of Heng Marchmount on his return south” His Eminence Yuan of Heng Marchmount always studied the Way among the five peaks of Mount Heng. He took his shade under pine trees and he roosted in clouds, and among the various dwellings of wolves and tigers he obtained that which is not obtained. In the guisi year of Tianbao [753], he first traveled to Chang’an. He came from ten thousand li away, holding washing vase and rainhat in hand. Dwelling in calm he set forth his discourses, and the black-robed assembly esteemed him. Earlier, the Supervising Secretary Master Fang Guan, when he was exiled to Yichun, made connections with the local eminent Buddhist monks, and at that time became friends in the Way with Yuan. They would visit each other during the Midsummer and Midwinter festivals. Master Fang was renowned throughout the world, and so His Eminence also became more valued as well. In autumn in the ninth month, he took staff in hand and returned south, knocking at my gate in order to bid me farewell. By then the grass and trees of Qin were already yellow and sere; but before many days go by, he will see the white clouds over Cangwu. There is a disciple of Huineng of Caoxi in Zhenyang – Yuan will present my compliments to him.

1 Various place-names associated with Shu (where Xindu is located) are mentioned here. The Two Rivers are two branches of the Min, which flow to the north and south of Chengdu. The Ba River flows below Bronze-Bridge Mountain. The word jing (“well”) is used to describe land one li square.

272

王右丞集卷之十九 序

19.10

薦福寺光師房花藥詩序

4

8

心舍于有無。眼界于色空。皆幻也。離亦 幻也。至人者不捨幻。而過于色空有無之 際。故目可塵也。而心未始同。心不世也。 而身未嘗物。物者方酌我于無垠之域。 亦已殆矣。上人順陰陽之動。與勞侶而作。 在雙樹之道場。以眾花為佛事。天上海外。 異卉奇藥。齊諧未識。伯益未知者。 地始載于茲。人始聞于我。瓊蕤滋蔓。 侵迴階而欲上。寶庭盡蕪。當露井而不合。 羣艷耀日。眾香同風。開敷次第。 連九冬之月。種類若干。多四天所雨。

1 Jianfu Monastery was located in the Kaihua Ward of Chang’an. It was first established following the death of Emperor Gaozong. Daoguang was Wang Wei’s teacher; for Wang Wei’s stele inscription on him, see 25.2. He died in 739. 2 Rūpa: the sensuous and illusory appearance of objects. Of the Three Realms of samsara, the lowest world (our world) is defined by it. 3 This term (zhiren) may be used in various ways in Chinese, but in Buddhist discourse generally refers to a fully enlightened being. 4 That is, like a talented bodhisattva he participates in the changes and passions of the world without letting them affect him negatively. 5 Twin tree: another term for the Bodhi tree under which the Buddha achieved enlightenment; it also becomes a poetic term for a Buddhist monastery.

From Juan 19: Prefaces

273

19.10 Preface to a poem: “Flowering herbs at the lodging of Master Daoguang at Jianfu Monastery” 1 The mind is lodged in the midst of Being and Nonbeing, and the eye is bounded by rūpa2 on the one hand and Emptiness [śunyatā] on the other. All is illusory, and detachment from them is illusory as well. The Fully Realized Person does not cast aside illusion,3 but he does go beyond the limits of Being and Nonbeing, of rūpa and Emptiness. For that reason his eye may reside in the dust while his mind never once shares in that condition. His mind is not in the world, and his body never becomes an object; for identifying oneself as an object causes the Self to be attached through limitless realms, and this is dangerous indeed. His Reverence follows the movements of yin and yang, and acts in company with the passions.4 At the twin tree’s place of practice he turns all the flowers into a form of Buddhist activity:5 all unusual plants and extraordinary medicinal herbs from Heaven or from beyond the seas – things not recognized by The Marvels of Qi or known by Bo Yi.6 The soil here supports these growths for the first time, and I too first hear of them. Their carnelian petals spread everywhere, infringing upon the curving stairs as they begin to climb them; and the monastery courtyard is covered in vegetation, touching upon the uncovered well, though not blocking it. Their alluring beauties shine in the sunlight, their multitudinous fragrances accompany the breeze. They blossom one after the other, well into the winter months. So many of these varieties have come raining down on us from the Four Heavens.7

6 The Marvels of Qi is quoted in the first chapter of the Zhuangzi in describing the gigantic mythical peng bird (though the book itself may be fictional). Bo Yi was a minister of the legendary sage emperor Yu and was famous for his knowledge of plants and animals. The Classic of Mountains and Seas (Shan hai jing) was attributed to him. 7 These refer specifically to four of the Buddhist heavens that are connected with the lower Realm of Desire.

274

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至用楊枝。已開貝葉。高閣聞鍾。升堂 覲佛。右繞七匝。卻坐一面。則流芳忽起。 雜英亂飛。焚香不俟于旃檀。散花奚取於 優鉢。漆園傲吏。著書以稊稗為言。 蓮座大仙。說法開藥草之品。道無不在。 物何足忘。故歌之詠之者。吾愈見其嘿也。

1 Here Wang Wei begins a description of Daoguang’s daily routine. Pattra leaves were used in India for writing books, and so here they provide a poetic substitution for sutras (this alludes to morning sutra chanting, though it also allows the author to balance one plant against another – the willow branches used for cleaning the teeth). 2 The utpala flower is a fragrant blossom mentioned in Indian scriptures. 3 The proud clerk of Lacquer Garden is Zhuangzi (he had a minor post at Lacquer Garden in Meng). The reference to lowly weeds may allude to a dialogue the philosopher had with Master Dongguo, in which the former asserts that the Way may be found in the basest things, including weeds and excrement.

From Juan 19: Prefaces

275

Right after he uses his willow twigs, he opens up his pattra leaves.1 In the high gallery he hears the bells, and he ascends the hall to do honor to the Buddhas; he circumambulates them clockwise seven times, then withdraws and sits facing them. It is then that wafting fragrances suddenly arise, and blooms of all kinds fly about in profusion. No need to rely on sandalwood for one’s incense; nor must he choose utpala from among the scattered flowers.2 The proud clerk of Lacquer Garden composed his book by turning lowly weeds into words.3 The Great Transcendent on his Lotus Seat preached the Dharma in his “Medicinal Herbs” chapter.4 And so the Way may be found everywhere, and it is thus pointless to disregard physical things. So I sing in praise of these plants, for I increasingly take note of their silence.5

4 The Great Transcendent: the Buddha. Wang Wei here refers to a chapter of the Lotus Sutra in which the Buddha speaks of the Dharma as a life-giving rain that allows each plant to fulfil its individual nature. 5 Wang Wei may be suggesting that the plants of the garden, unable to speak, are actually conveying the truth of non-duality (just as Vimalakīrti responded to an inquiry concerning non-duality by remaining silent).

王右丞集卷之二十 文讚

20.1

讚佛文

4

8

竊以真如妙宰。具十方而無成。涅般至 功。滿四生而不度。故無邊大照。不照得 空有之深。萬法偕行。無行為滿足之地。 惟茲化佛。即具三身。不捨凡夫。本無五 蘊。實藉津梁法相。脫落塵容。始于度門。 漸于空舍。然後金剛道後。為三界大師。 玉毫光相。得一生補處。左散騎常侍攝御 史中丞崔公第十五娘子。于多劫來。 植眾德本。以般若力。生菩提家。含哺則 外葷羶。勝衣而斥珠翠。教從半字。便會 聖言。戲則翦花。而為佛事。常侍公頃以

1 In spite of its general title, this piece is still occasional: it memorializes the decision of a daughter of the official Cui Xiyi to become a nun. Wang Wei most likely wrote this when staying with Cui in Hexi in 737–739. 2 The four classes of living things: creatures born of eggs; creatures born from a womb; creatures born of moisture; and creatures born of transformation. Both of these statements are typical of prajñaparamitā rhetoric: because of the emptiness of all things, bringing beings to salvation to a certain extent is illusory as well. 3 A standard doctrine of Mahāyāna thought: The Buddha can manifest as an ordinary being to the unenlightened, as a transcendent being to those of greater attainments, and as a manifestation of ultimate reality itself.

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-010

From Juan 20: Eulogies

20.1 In praise of the Buddha 1 I humbly assert: The marvelous master of True Suchness [bhūtatathatā] resides in all ten directions, yet he has accomplished nothing. The perfected merit of Nirvana permeates the four classes of living things, yet it saves no one.2 Consequently, though it can shine powerfully without limit, when it does not shine it obtains the Emptiness of Being. Though ten thousand dharmas may act together, non-action creates a realm of perfection. Now the transformative Buddha, who is provided with Three Bodies,3 does not reside as an ordinary person, and he fundamentally lacks the five skandha.4 In truth, by making use of the laks.an.a of dharmas, he liberates us from dusty appearances.5 He began at the gate of liberation, gradually progressed to a lodging in Emptiness, and only after did he achieve the diamond path; he then became the Great Teacher of the Three Realms,6 with jade-like brows and glowing features, attaining the highest state of the bodhisattva’s cultivation. The fifteenth daughter of Chancellery Policy Adviser and acting Palace Aide to the Censor-in-chief Lord Cui, through countless kalpas has planted multitudinous roots of virtue; through the strength of her higher wisdom she has been born into a family capable of enlightenment. When still at her mother’s breast she rejected the stink of garlic and meat; and as soon as she donned clothing, she eschewed pearls and kingfisher feathers. When she first began her studies, she already was familiar with the words of the Buddhas;7 when playing at cutting paper flowers, she made Buddhist ritual objects instead.

4 See note to 3.1.6. 5 See note to 11.20.7. 6 The Three Realms of illusory existence (samsara): the sensuous realm, the subtlemateriality realm, and the immaterial realm. 7 As is common in Chinese Buddhist writing in general, the terms used for Sages (sheng) and Worthies (xian) in secular rhetoric are used to refer to Buddhas and bodhisattvas. I have so translated them.

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王右丞集卷之二十 文讚

入朝天闕。上簡帝心。雖功在于生人。 深辭拜命。願賞延于愛女。密啟出家。 白法宿修。紫書方降。即令某月日。 敬對三世諸佛。十方賢聖。稽首合掌。 奉詔落髮。久清三業。素成菩薩之心。 新下雙鬟。如見如來之頂。綺襦方解。 樹神獻無價之衣。香飯當消。天王持眾寶 之缽。惟娘子舍諸珍寶。塗彼戒香。在微 塵中。見億佛刹。如獻珠頃。具六神通。

1 This alludes to Analects 20.1, which quotes Shun as praying to Shangdi, assuring him that he promotes and examines his minsters by the god’s will. Here Wang Wei is suggesting that Cui Xiyi has had a justifiably successful official career. 2 This suggests that the daughter had privately practiced the austerities and rituals typical of nuns for some time, but that only recently had the emperor officially approved her family’s petition for her to become a nun by law. 3 Wang Wei is suggesting that when her head is shaved, one of the marks of the Buddha – a topknot of flesh – will be made visible.

From Juan 20: Eulogies

279

At first, when the Policy Adviser came to court at the celestial palace towers, the emperor evaluated his actions in keeping with the high god’s intentions.1 But even though his merit has reached the common people, he has earnestly declined further imperial appointments. Rather, he has wished to extend the rewards of his actions through his beloved daughter and has privately initiated plans for her to leave the household. Though she has long cultivated the pure Dharma, the imperial command has just now been received,2 commanding that on such-and-such a day and month, she should respectfully face the Buddhas of the past, present, and future as well as the bodhisattvas and buddhas of the ten directions; she should do obeisance with palms joined and accept the proclamation to take the tonsure. For long she has purified the karma of word, deed, and thought, and has long perfected a bodhisattva mind. And now she has let fall from her head her twin hair buns, so that the mark of the Tathāgata’s crown may be seen.3 Just as she removes her painted silk jacket, a tree spirit presents her with a priceless robe.4 Just as the fragrant rice is digested, the devarājas have brought her a begging bowl of many treasures.5 But the girl has spurned all these precious things, applying instead the perfume of the precepts. She perceives ten million Buddha fields in a speck of dust; and in the instant it takes to present a jewel, she acquires the six supernatural powers.6

4 When the Buddha was about to undertake the meditation that led to his enlightenment, a gandharva king appeared to him, anointed him, and presented him with a robe possessed by the previous Buddha. 5 In the Vimalakīrti Sutra, Vimalakīrti serves his guests a special rice that produces a fragrance from their pores. He tells them that the fragrance will disperse only when the rice is fully digested; and that will only happen if they attain enlightenment. At the time of the Buddha’s enlightenment, four devarājas (kings of the gods) presented him with begging bowls made of various materials. The Buddha turned down all the ones made of precious materials and accepted a stone one instead. 6 In the Lotus Sutra, the Buddha’s disciple Śariputra questions the spiritual attainments of the young dragon king’s daughter. She then presents the Buddha with a jewel and tells Śariputra that she will attain enlightenment just as quickly and as easily. The six supernatural powers are: supernatural powers of movement; clairvoyance; clairaudience; telepathy; knowledge of all beings’ past lives; and ability to alleviate the sufferings and bad karmic inheritances of all beings.

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王右丞集卷之二十 文讚

伏願以度人設齋功德。上奉皇帝聖壽無疆。 記椿樹以為年。土宇無垠。包蓮花而為界。 又用莊嚴。常侍公出為法將。入拜台臣。 身在百官之中。心超十地之上。夫人以文 殊智。本是法王。在普賢心。長為佛母。 郎君娘子等。住誡性為孝順。用功德為 道場。將遍眾生之慈。迥同一子之想。 又願普同法界。盡及有情。共此勝因。 俱登聖果。

From Juan 20: Eulogies

281

Lord Cui humbly wishes to offer up the merit accrued from a maigre feast for our redeemers in order to benefit His Majesty’s limitless longevity: for his years to be recorded as many as the fragrant cedar’s, and for his territory to be without limit.1 May our world be enclosed within a lotus flower and in this way be adorned!2 Lord Cui has gone forth to serve as a general for the Dharma; and at court he has served as a chancellery minister. While his body belongs to the ranks of officialdom, his mind has passed beyond the bodhisattva’s ten stages of development. Now, one who possesses the wisdom of Mañjuśrī is fundamentally a king of the Dharma; and one who preserves the heart of a Samantabhadra has always been a mother of the Buddha.3 Sons and daughters of noble birth uphold the nature of the precepts in carrying out their filial duties; the merit they accrue from this becomes the place of practice. But they can also extend compassion to all living beings, which in its breadth is the same as the concern a parent has for a single child.4 May we vow to bring the dharmadhātu of true reality to all sentient beings so that they may share the superior karmic causes therefrom, and may all ascend to the fruits of enlightenment.

1 It would have been common practice for a noble family to offer a vegetarian feast to monastics (here called “redeemers,” du ren) when a family member became a monk or nun. The fragrant cedar is described in the Zhuangzi as being so longlived it considers eight thousand years as a mere season. Not surprisingly, Cui acts as a loyal minister and decides to dedicate the merit accrued from the feast to the emperor’s well-being. 2 Buddhas have the power to manifest a Pure Land in any space of the cosmos, including within a lotus flower. The term often used for a Buddha’s magical transformation of a world into a Pure Land is zhuangyan (adornment). 3 Samantabhadra is a bodhisattva recognized for his skill in meditation and for his compassion. In the Avatam.saka Sūtra, the pilgrim Sudhana meets Maya, the terrestrial mother of Śakyamuni. She explains that her real manifestation is as a sort of cosmic mother of the Dharma and of all Buddhas and bodhisattvas. 4 The Buddha’s concern for all living beings is as detailed and as strong as a man’s concern for his only son. Here Wang is deftly conflating filial duties with the merit Cui’s daughter will accrue by becoming a nun.

282

王右丞集卷之二十 文讚

20.2

西方變畫讚（並序）

4

8

12

法身無對。非東西也。淨土無所。離空有 也。若依佛慧。既洗滌于六塵。未捨法求。 厭如幻于三有。故大雄以不思議力。開方 便門。我心猶疑。未認寶藏。商人既倦。 且息化城。究境達于無生。因地從于有相。 西方淨土變者。左常侍攝御史中丞崔公 夫人李氏奉為亡考故某官中祥之所作也。 夫人門為士族之先。道為梵行之首。 大師繼踵。望塵而理印。命婦盈朝。聞風 而素履。心王自在。萬有皆如。頂法真空。 一乘不立。以示見故。菩薩為勝鬘夫人。 同解脫因。天女讚維摩長者。陟岵何望。

1 See note to 7.32.6. 2 See 20.1, p. 275n6. 3 A parable in the Lotus Sutra describes a poor man who toils for years at lowly jobs, unaware that his friend has sewn a valuable jewel inside his garment. This is an allegory of the Buddha Nature: we all have the potential for enlightenment within us, we are just unaware of it.

From Juan 20: Eulogies

283

20.2 Eulogy for a transformation painting of the Pure Land in the West (with preface) The dharmakāya has no counterpart, nor does it have an east or a west.1 The Pure Land cannot be found anywhere; it transcends both emptiness and being. If we rely on the wisdom of the Buddhas, then we cleanse ourselves of the six senses; if we never surrender our search for the Dharma, then we will grow weary of the illusory Three Realms.2 Therefore the Great Hero, with his powers beyond conception, has opened the gate to skillful means, for our minds are still in doubt and have yet to acknowledge our hidden jewel.3 We are merchants, who, when fatigued, can rest for a time in the illusory city.4 Thus in the end we will penetrate to non-rebirth, our karmic ground departing from the realm of laks.an.a.5 This transformation painting of the Western Pure Land was offered by Chancellery Policy Adviser and acting Palace Aide to the Censor-inchief Lord Cui’s lady, Madam Li, for a memorial service for her late father, formerly the such-and-such official. The Lady comes from a clan with gentry ancestors, leaders in practicing the noble conduct of the Way. The distinguished monks arrive, one after the other; they gaze at her with admiration and put in order their ritual seals. The titled ladies fill the court; when they hear of her fine character they follow in her unadorned path. When the mind-king is fully free and unobstructed, then all phenomena are Thus. But the concepts of “summit Dharma” and “absolute void” cannot establish the One Vehicle.6 In order to manifest this, our bodhisattva has become a Lady Śrīmālā; and in order to share the Causes of Liberation, this goddess praises the householder Vimalakīrti.7

4 See note to 8.30.2. 5 See note to 11.20.7. 6 See 17.5, p. 216n1. Here Wang Wei is probably using the term to emphasize imperfect cultivation. Absolute void: the imperfect “lesser vehicle” conception of śunyatā, that holds up emptiness as an actual existing category. 7 Śrīmālā was an Indian queen who achieved bodhisattva status and preached to the Buddha on the Buddha Nature. She is the subject of a Sutra popular in China, The Teaching of Queen Śrīmālā of the Lion’s Roar.

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王右丞集卷之二十 文讚

哀哀縗絰。順有漏法。泣血以居。念罔極 恩。滅性非報。唯茲十力所護。豈與百身 之贖。不寶纓絡。資于繪素。圖極樂國。 象無上樂。法王安詳。聖眾圍繞。 湛然不動。疑過于往來。寂爾無聞。 若離于言說。林分寶樹。七重繞于香城。 衣奉天花。六時散于金地。迦陵欲語。 曼陁未落。眾善普會。諸相具美。 于是竭誠稽首。隕涕焚香。願立功德。 以備梯航。得彼佛身。常以慈悲為女。 存乎法性。還在菩提之家。偈曰。

稽首十方大導師， 能于一法見多法。 以種種相導羣生， 其心本來無所動。

From Juan 20: Eulogies

285

But whom can she see when she climbs the hill? She grieves, dressed now in mourning weeds.1 In accordance with the dharmas that still distress her, she dwells there still, weeping blood. She recalls his limitless affection, which she could never repay even at the cost of her life. But since she has the protection of the Ten Powers, why must she redeem the debt with her own body?2 She did not spare her precious jewels and commissioned a work of silken art that figures forth the country of Ultimate Bliss and pictures unsurpassed joy. There the prince of the Dharma rests in serenity while the holy assembly surrounds him. He is tranquil and immovable, has seemingly gone beyond his traveling; and all is still and without sound, as though he has detached himself from preaching. The forest ranks its jeweled trees in seven layers about the fragrant city; sky flowers have been gathered up in robe hems and scattered about the golden ground every hour of the day. The kalavinka birds seem about to speak, and the mandara flowers have yet to fall. The crowd of good believers are assembled all around, their many images beautiful in every detail.3 Thereupon with the greatest sincerity she bowed low her head, shed tears and burned incense, vowing to establish merit and to prepare the stair and the boat.4 Her father will attain the form of a Buddha, for always compassion is like a daughter;5 and he will exist within the Dharma nature, forever in the house of enlightenment. The gatha says: We bow low before the all-pervasive great Instructor, Who can use one Dharma to reveal all Dharmas. With every kind of laks.an.a he leads sentient beings, 4 Though his mind fundamentally is without motion. 1 Madam Li is behaving in ways typical in the tradition for mourning deceased parents. 2 Ten supernatural powers the Buddha possesses for the benefit of sentient beings. This includes ability to see his own and others’ past lives, as well as the karmic consequences of every action. 3 These are traditional descriptions of the Pure Land derived from the Pure Land sutras. 4 Both metaphors for vehicles used to obtain enlightenment. 5 From the Vimalakīrti Sutra: “Joy in the Dharma is his wife, / And the mind of sympathy and compassion his daughters.”

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王右丞集卷之二十 文讚

稽首無邊法性海， 功德無量不思議。 于已不色等無礙， 不住有無亦不捨。 我今深達真實空， 知此色相體清淨。 願以西方為導首， 往生極樂性自在。 20.3

繡如意輪像讚（並序）

4

寂等于空。非心量得。如則不動。離意 識界。實無所住。常遍羣生。不捨有為。 懸超萬行。法性如是。豈可說邪。如意 輪者。觀世音菩薩陀羅尼三昧門。現方便 于幻眼。六臂色身。以究竟為佛心。一體 真相。隨念即藏。乃無緣之慈。應度而來。 斯不共之力。眾生如意。菩薩何心。

1 See 19.10, p.272n2. 2 Cintāman.icakra is an esoteric Buddhist manifestation of Avalokiteśvara in which he is grasping a wish-granting jewel in the shape of a wheel (ruyilun). There is a dhāran.i associated with this manifestation, outlined in the sutra Ruyilun tuoluoni jing (T. 1080).

From Juan 20: Eulogies

287

We bow low to the limitless sea of the Dharma nature, Immeasurable merit beyond conception. In this there is no rūpa, and no obstruction;1 8 He does not reside in being or non-being, nor does he reject them. We now have penetrated deeply into true emptiness, For we know that rūpa and laks.an.a embody purity within. We vow to have this Western Land serve as our guide, 12 And be reborn in Supreme Bliss, completely free in nature.

20.3 Eulogy for an embroidered image of a Cintāman.icakra Avalokiteśvara 2 (with preface) Nirvana is equivalent to śunyatā, and this is not something that the calculations of the mind can attain. Thusness is unchanging and is separated from the realm of consciousness. The Real has no place to reside and invariably pervades all living beings. It is not removed from phenomena, and yet it far transcends all activities. Since the Dharma Nature is like this, how can it be articulated? The Cintāman.icakra refers to a dhāran.ī of meditation for Avalokiteśvara. He manifests skillful means to our illusory vision, appears as a physical form with six arms; yet he takes final enlightenment as the Buddha Mind, the true distinctive laks.an.a of the one body.3 He follows our conceptions and harbors them: a compassion free of causal ties. He comes, responding to varying salvations: a power unshared by others. To grant the desires of all sentient beings – what mind the bodhisattva must possess!

3 Wang Wei is clarifying that this is only one manifestation of Avalokiteśvara, but that the bodhisattva himself only recognizes the one unifying Reality underlying all reality (and manifested through the Buddha mind).

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王右丞集卷之二十 文讚

崇敬寺尼無疑、道登等。貴族出家。 梵筵上首。久積淨業。三世皆空。長在 道場。一乘自立。亡兄故河南少尹。雖明 世典。深達實相。以不二法。處于百官。 花萼相連。恩深女弟。栴檀舊繞。 望絕仁兄。雖曰如夢。無寧喪我。煩惱 性淨。示有同凡之悲。菩提路空。強為 助道之相。選妓惟潔。底功加敬。針鋒 線縷。日就月將。五彩相宣。千光欲發。 金蓮捧足。寶珠垂髻。原夫審像于淨心。 成形于纖手。珊瑚掌內。疑現不動如來。 頻婆口中。同乎無法可說。焚香讚歎。

1 The general gist here is that the nuns’ brother was greatly cherished and admired in his family, so that the nuns would have preferred to die in his place. 2 See note to 3.3.16.

From Juan 20: Eulogies

289

Wuyi and Daodeng, nuns of Chongjing Monastery, were from noble families when they took the tonsure, and are presiding elders in their assemblies. For long they have accumulated pure karma, so that their past, present, and future are Empty; they have long resided at the place of practice, and have established for themselves the single vehicle. Their late brother was the former Vice Governor of Henan. Though he was wise in the worldly classics, he also was thoroughly conversant with true reality; he occupied civil office, basing himself in the doctrine of non-duality. When flower petals join together, deep grows compassion for daughters and younger brothers; when sandalwood incense long pervades, admiration for elder brothers reaches its limit. Though we see that life is but a dream, would these ladies not have preferred to die instead?1 With natures purified of kleśa, they show that they share their compassion with all.2 The path to enlightenment is Empty, and so they worked at this image that will assist the Dharma. With select skill and pure, they established their merit, augmented respect; plying their needle and thread, they progressed by day and by month. Colors displayed themselves in turn, and a thousand lights issued forth: there he sits, cross-legged on a golden lotus, jewels and gems in his trailing topknot. At first imagining his image from out of their purified minds, they formed his figure with their slender hands.3 From his coral-red palms the Aks.obhya Tathāgata seems to emerge; from his mouth, crimson as the Bambara fruit, a Dharma seems to rise that cannot be spoken.4

3 “Imagining his image” (shen xiang) comes from the Shang shu (Yue ming shang), in which the god Di has the king dream of a future minister. He recalls the image the next day and has a picture drawn of him; based on the picture, his servants discover the minister Yue. 4 The Aks.obhya Buddha is associated with the Pure Land of the East. The Dharma cannot be spoken both because it is a picture and because (in non-dualistic terms) any Dharma that is actually preached is not a real Dharma.

290

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王右丞集卷之二十 文讚

散花瞻仰。有情苦業。滅而不生。無上 法輪。轉而恒寂。願以此福。冥用莊嚴。 乃為偈曰。 菩薩神力不思議， 能以一身遍一切。 常轉法輪無所轉， 眾生隨念得解脫。 色即是空非空有， 是故以色像觀音。 願以淨斯六趣福， 迴向過去不可得。

From Juan 20: Eulogies

291

They then burned incense, sang in his praise, cast their blossoms, gazed in reverence. Then sentient beings with their suffering karmas had them extinguished and were not reborn; for the unsurpassed wheel of the Dharma is turned and yet remains at rest. May the good fortune of this act bring the adornment of virtue to the ignorant. I have composed a gāthā: The Bodhisattva’s spiritual powers are beyond conception; With a single body he can pervade all existence. Constantly he turns the Dharma wheel that has nothing to be turned; 4 Sentient beings in accordance with his thoughts obtain liberation. Form is precisely Empty; yet it is neither empty nor extant; For this reason, they have used form to make an image of Avalokiteśvara. They vow to purify the merit produced by beings from the Six Paths 8 And dedicate it to transcending all existences.1

1 Literally, “dedicate [the merit for discovering] the unobtainability of the past.” This is likely shorthand for all temporal existences, past, present, and future, since it seems to allude to a passage in the Diamond Sutra: “The mind of the past cannot be grasped, the mind of the present cannot be grasped, and the mind of the future cannot be grasped.” The meaning here is that all existences are empty.

292

王右丞集卷之二十 文讚

20.4

給事中竇紹為亡弟故駙馬都尉于孝義寺浮 圖畫西方阿彌陀變讚（並序）

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8

易曰。遊魂為變。傳曰。魂氣則無不之。 固知神明更生矣。輔之以道。則變為妙身。 之于樂土。大覺曰聖。離妄曰性。克修其 業。以正其命。得無法者。即六塵為淨域。 繫有相者。憑十念以往生。西方變者。 給事中竇紹敬為亡弟故駙馬都尉某官之所 畫也。天理之愛。加人數等。悲讓侯而 無所。痛殞身而莫贖。傾無長之工。 不平分于我生。將厚貸于泉路。尚茲繪事。 滌彼染業。寶樹成列。金砂自映。迦陵

1 From the Xizi zhuan section of the Yijing (“Appended Words”), part 1. 2 From the Liji, Tan gong, part 2. 3 “Greatest Awakening” is the highest form of enlightenment, achieved by Buddhas; such beings are often called “sages” in Chinese texts. “Innate Nature” is the same as the Buddha Nature. 4 That is, those aware of the Emptiness of existence can transform the present sensory world into a Pure Land.

From Juan 20: Eulogies

293

20.4 Eulogy: Supervising Secretary Dou Shao for the sake of his deceased younger brother, the Commandant Escort, painted a transformation image at the Xiaoyi Monastery Pagoda of Amida Buddha of the West The Changes state: “Wandering souls undergo transformations.”1 The Tradition states: “Since the soul consists of qi, it can go anywhere.”2 We know then for certain that souls are reborn. We can supplement these with the Buddhist doctrines. The soul can transform into a marvelous body and will go to the Land of Bliss. The greatest Awakening is termed “sagely”; departing from error is called “Innate Nature.”3 One can then cultivate one’s karma in order to put right one’s fate. For one who obtains No-dharmas, the Six Sensory Realms become the Pure Land.4 One who is tied to phenomena will rely on ten moments of thought to transmigrate there.5 This transformation image of the West was painted by Supervising Secretary Dou Shao for the sake of his deceased younger brother, the Commandant Escort. A love for the Principles of Heaven has raised him several degrees over others. He grieves that he has no way to resign his noble position to his sibling,6 and is pained that he cannot perish in his place. He exerts to the utmost his flawless craft.7 He did not keep his own property to himself while alive, and will pass his wealth to others after he dies.8 Doing honor with this painting, he thus purifies his polluted karma.

5 The seventeenth vow of Amida from the Longer Sukhāvatīvyūha Sutra: he will bring salvation to anyone who can focus on him for even as little as ten discrete moments of thought. 6 A reference to those in the course of history who surrendered their titles to younger brothers. Wang Wei suggests that Dou Shao is grieving because Dou Yi is now dead and so cannot receive Shao’s surrendered title. 7 A line is apparently missing in the text here. The translation is tentative. 8 I.e., indifferent to possessions, he prefers to give what he had to his family members.

294

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12

王右丞集卷之二十 文讚

欲語。曼陀未落。墜此中年。登乎上品。 池蓮寶座。將逾棠棣之榮。水鳥法音。 當悟鶺鴒之力。讚曰。

生因妄念， 沒有遺識。 憑化而遷， 轉身不息。 將免六趣， 惟茲十力。 哀此仁兄， 友于後生。 不知世界， 畢意經營。 傍熏獲悟， 自性當成。

From Juan 20: Eulogies

295

Jeweled trees form their ranks, sand of gold reflects its brilliance; the kalavinka birds seem about to speak, and the mandara flowers have yet to fall.1 Having declined in his middle years, he will now ascend to the highest rank.2 A jeweled seat among the lotuses of the pool will exceed the brilliance of the cherry blossoms.3 Waterfowl preaching the Dharma will awaken the strength of the wagtail.4 The eulogy: Living, we give rise to erroneous thoughts, Sunken, but still possessed of lingering consciousness, We shift, depending on change, 4 Reborn in bodies without ceasing. If we are to escape the Six Courses,5 There are only the Ten Powers of the Buddha,6 We grieve for this benevolent brother 8 Who shows affection for the latter-born. For a realm beyond our knowledge He toils with all his thoughts. Through gradual influence he will obtain Awakening, 12 And his Self-Nature will be perfected.

1 All descriptions of the Pure Land derived from the sutras. 2 Those reborn in the Pure Land were classed in nine ranks, depending on the piety and sincerity of their former lives. 3 See 18.8, p. 251n5, referencing Shijing 164. The lotuses of the Pure Land will replace the cherry blossoms of filial affection. 4 See note to 14.22.4 – again, a reference to Shijing 164 and its praise of filial affection. 5 The six potential forms of rebirth: hell realms, hungry ghosts, animals, angry gods, humans, and gods. 6 See note to 20.2.24.

296

20.6

皇甫岳寫真讚

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有道者古， 其神則清。 雙眸朗暢， 四氣和平。 長江月影， 太華松聲。 周而不器， 獨也難名。 且未婚嫁， 猶寄簪纓。 燒丹藥就， 辟穀將成。 雲溪之下， 法本無生。

王右丞集卷之二十 文讚

From Juan 20: Eulogies

297

20.6 Eulogy on a portrait of Huangfu Yue This man who possesses the Way has an air of antiquity; And his spiritual essence is clear. His two pupils are bright and limpid, 4 And his four humors are in harmony and at peace.1 Moonlight on the Yangtze, Wind in the pines on the great Hua Marchmount.2 He is well-rounded, not just a tool;3 8 He stands alone, cannot be pinned by a name. For the time being, he has yet to marry off his daughters,4 So he still relies on the hatpin and hatstrings of office. He smelts cinnabar to perfect the drug, 12 Soon successful in avoiding grains. There beside Cloud Stream, His Dharma is rooted in non-rebirth.

1 Four humors (si qi): Happiness, anger, sorrow, and joy. 2 The Hua Marchmount: the western sacred mountain, located in Shaanxi. (See comment above.) 3 Alluding to Analects 2.12: “A superior man does not act as a vessel/tool.” 4 See note to 9.3.6.

298

20.7

裴右丞寫真讚

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澹爾清德， 居然素風。 氣和容眾， 心靜如空。 智以窮理， 才包至公。 大盜振駭， 羣臣困蒙。 忘身徇節， 歷險能通。 仁者之勇， 義無失忠。 凝情取象， 惟雅則同。 粉繪不及， 清明在躬。 麟閣之上， 其誰比崇。

王右丞集卷之二十 文讚

From Juan 20: Eulogies

299

20.7 Eulogy on a portrait of Pei, Assistant Director of the Right 1

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Tranquil in spirit, of clear virtue, Manifestly of pure manners. His life-force harmonious, accommodating the masses; His mind as still as Emptiness. Wise, he can fully fathom principles; His talents managed Perfect Impartiality.2 Then the great bandits aroused fear, And the assembled ministers were thrown into confusion. Then he ignored personal safety, held to a martyr’s virtue, But after enduring dangers, he was able to break through, Showing the courage of a benevolent man, And a sense of justice with no loss to loyalty. His tendencies concentrated and captured in an image, Which is refined, the same as its subject. Yet these pigments do not quite match The clarity and light that resides in his form. On the walls of the Unicorn Hall 3 Who could compare in eminence?

1 Pei Zunqing 裴遵慶, a prominent minister during the reign of Suzong. Part of a faction hostile to Yang Guozhong, he was serving in the provinces when he was briefly captured by An Lushan’s forces. He later escaped and took up office at Suzong’s court. 2 “Perfect Impartiality” was a term applied to the examination system, which Pei managed with great success for a time during the Tianbao era. 3 See 17.3, p. 213n5.

王右丞集卷之二十四 碑銘

24.1

大唐大安國寺故大德淨覺禪師碑銘（並序）

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8

光宅真空。心王之四履。建功無得。法將 之萬勝。故大塊羣籟。無弦出法化之聲。 恒沙眾形。☐☐為寶嚴之色。至如六師兆 亂。四諦徂征。開甘露狹小之門。出臭煙 朽故之宅。踞寶牀而搖白拂。徐誘草庵。 沃金瓶而繫素繒。遂登蓮座。足使天口雄 辯。刮語燒書。河目大儒。掊仁擊義。斯 為究竟。孰不歸依。禪師法名淨覺。俗姓

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-011

Juan 24: Stele inscriptions

24.1 Inscription for the pagoda in honor of Meditation Master Dade Jingjue of the Da’anguo Monastery of the Great Tang (with preface) 1 True Emptiness is vast, yet the Prince of Mind can walk everywhere there.2 In establishing merit there is nothing to attain, and so the general of the Dharma won a myriad victories.3 Therefore the many pipes of the Great Clod silently produce the sounds of transforming Dharma; and the multitudinous forms of the Ganges sands create the appearance of all adornments.4 When the six heterodox masters augured chaos, his Four Truths went forth to attack them.5 He opened the narrow gate of sweet dew, and brought us forth from the old rotting mansion reeking of smoke.6 Squatting on his jeweled couch and plying his white whisk, he gently guided us to a thatched hut refuge. Then anointed from a gold vase and with head wrapped in white silk, he ascended to his seat on the lotus.7 This would cause divinely eloquent and forceful debaters to swallow their words and burn their books, and make those great Confucian scholars with their narrow views uproot their “benevolence” and attack their “righteousness.” Since this is the ultimate wisdom, who would not seek refuge in it? 1 Jingjue (686–ca.750) was a prominent figure in the early Chan movement and a disciple of Hongren 弘忍, the Fifth Patriarch. He is the author of one of the earliest lineage accounts of the Chan movement, Lengqie shizi ji 楞伽師資記. Dade was a posthumous Chan name granted him. 2 An epithet for the Buddha. 3 By the principle of Non-duality, attaining merit is ultimately illusory. 4 Employing an image from the chapter 2 of the Zhuangzi, referring to the sounds of nature. The “Great Clod” is the world. Two characters are missing from this line. 5 Six teachers during the time of the Buddha who put forth “heterodox” views of reality and whose positions were refuted by him. 6 See note to 4.28.15. In a famous parable from the Lotus Sutra, the Buddha is likened to a householder attempting to lure his ignorant children out from a burning house. 7 See 20.1, p. 277n5. The Huayan Sutra describes bodhisattvas as metaphorically wearing white headcloths symbolic of the Dharma.

302

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王右丞集卷之二十四 碑銘

韋氏。孝和皇帝庶人之弟也。中宗之時。 後宮用事。女謁寖盛。主柄潛移。戚里之 親。固分珪組。屬籍之外。亦綰銀黃。況 乎天倫。將議封拜。促尚方令鑄印。命尚 書使備策。詰朝而五土開國。信宿而駟馬 朝天。禪師歎曰。昔我大師尚以菩提釋位。 今我小子。欲以恩澤為侯。仁遠乎哉。 行之即是。裂裳裹足以宵遁。乞食餬口以 兼行。入太行山。削髮受具。尋某禪師故 蘭若居焉。猛虎舐足。毒蛇熏體。山神 獻果。天女散花。澹爾宴安。曾無喜懼。

Juan 24: Stele inscriptions

303

The meditation master with the Dharma name of Jingjue was from the secular clan of Wei and was the younger brother of the Xiaohe emperor’s “commoner consort.”1 In the time of Emperor Zhongzong, the rear palace managed affairs. Petitions sponsored by women gradually increased, and the reins of power shifted little by little. The kin of the empress securely shared the insignia of rank; distantly related though many were, they were copied into the imperial registers and wore the silver and gold seals of high office. How much truer would this be for the empress’s brother? There were discussions of enfeoffment, of appointment; she urged the Director of Imperial Manufacturies to have a seal cast for him, and ordered the Court Secretary to have an edict prepared.2 He would be appointed a lord the following morning, and would be coming to court with a team of horses the day after that. Then the Master of Meditation sighed and said to himself, “In the past, our Great Master gave up rank in order to seek enlightenment. And now I, an insignificant fellow, am about to join the nobility merely because of imperial favor. Is benevolence really so far away?3 Now is the time to put it into practice.” He then tore his gown, wrapped his feet for walking, and fled in the night; he begged for food, barely making by, hurrying on his way. He came to the Taihang Mountains, where he shaved his head and received the full precepts. He sought out the old vihāra of a certain Meditation Master and dwelt there.4 Fierce tigers licked his feet and venomous snakes scorched his body with their breath. Mountain spirits gifted him with fruit, and goddesses scattered blossoms. He was tranquil and at ease now, and never experienced joy or fear.

1 Jingjue’s older sister was the infamous Empress Wei, who poisoned Emperor Zhongzong in 710, appointed her son as Emperor Ruizong, and took full control of the court as empress dowager. She was overthrown and killed shortly after in a palace coup led by Li Longji (later Emperor Xuanzong). She was posthumously demoted to “commoner” status. 2 As is typical of Wang Wei’s formal style, the officials mentioned here are Han era anachronisms. 3 Referencing Analects 7.30: “The Master said: ‘Is benevolence really so far away? If I wish for it, then it is already come.’” 4 See note to 6.14.18. The Meditation Master’s name is given as Chou 稠 in another source.

304

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王右丞集卷之二十四 碑銘

先有涸泉枯柏。至是布葉跳波。東魏神泉。 應焚香而忽湧。北天眾果。候飛錫而還生。 禪枝必復之徵。法水再興之象。聞東京有 賾大師。乃脫履戶前。摳衣座下。天資 義性。半字敵于多聞。宿植聖胎。一瞬超 于累劫。九次第定。乘風雲而不留。三解 脫門。揭日月而常照。雪山童子。不顧芭 蕉之身。雲地比丘。欲成甘蔗之種。 大師委運。遂廣化緣。海澄而龍額珠明。 雷震而象牙花發。外家公主。長跽獻衣。 薦紳先生。却行擁篲。乞言于無說。請益 于又損。天池杯水。遍含秋月之輝。草葉

This was Xuanze 玄賾, a disciple of Hongren’s. Gestures of humility and willingness to be taught. Literally, “the embryo of the Sage.” This alludes to one of the Buddha’s past lives, when he was an ascetic practicing in the Himalayas. 5 A Buddhist legend holds that an ancestor of the Śakya became an ascetic. He was killed accidentally by a hunter, and two drops of his blood then turned into a sugarcane plant. Wang Wei is simply stating that Jingjue wishes to continue the work of the Buddha and uses this story for the purpose of setting up the parallel with the banana plant, thus bringing in allusions to the Buddha’s past lives and to his ancestors. 1 2 3 4

Juan 24: Stele inscriptions

305

Earlier, there was a dried-up stream in the place, and a withered cypress; when he came, the tree put forth leaves and the creek waves leaped. A sacred stream in East Wei responded to his incense and suddenly bubbled forth. In Beitian, many fruit trees awaited the raising of his monk’s staff to return to life. These are proofs that the tree of meditation would be restored, and emblems that the waters of the Dharma would rise once more. He heard of the Great Teacher Ze in Luoyang.1 He came to him, shedding his shoes outside his door and lifting his skirt before his seat.2 His natural talents comprehended the principles of the Buddha Nature and his early studies matched his life experience. In past lives he had established the seeds of Buddhahood,3 and in a flash he transcended the efforts of many kalpas. He surpassed the ninth stage of meditation, not hanging back from riding the wind and clouds. He entered the three gates of liberation, shining constantly as he lifted the sun and the moon. Like the lad of the snowy mountains, he paid no attention to the body’s banana-plant fragility;4 as a bhiks.u dwelling among the clouds, he wished to bring to completion the race of the sugarcane.5 The Great Master entrusted himself to Fate and broadened the conditions for transformation.6 When the seas are clear, the jewel in the dragon’s forehead shines; when it thunders, the tusks of the elephant display blossoms.7 Princesses on the distaff side came to kneel long and present him with robes; literati gentlemen stepped back and held brooms to show their respect. They begged for words from the speechless,8 requested benefits from a continuing diminishment.9 The ocean and a cup of water can both contain the radiance of the autumn moon;

6 That is, preached the Dharma, thus creating conditions for those who heard them to transform their karmic inheritance. 7 The Nirvana Sutra states a folk-belief that the tusks of elephants are covered with flower petals after a thunderstorm. Wang Wei uses this and the dragon image as examples of how many have the potential to be enlightened, but require a “trigger” (clear seas, thunderstorms) for the potential to be fulfilled. 8 According to non-duality, preaching the Dharma is in fact no different from silence. 9 Citing the Laozi: “He who studies increases daily, but he who follows the Way diminishes daily, diminishing more and more, until he accomplishes non-action.”

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48

王右丞集卷之二十四 碑銘

樹根。皆霑宿雨之潤。不窺世典。門人 與宣父中分。不受人爵。廩食與封君相比。 至于律儀細行。周密護持。經典深宗。 毫釐剖析。窮其二翼。即入佛乘。趣得 一毛。亦成僧寶。于是同凡現疾。處順 將終。忽謂眾人。有疑皆問。我于是夜。 當入無餘。開口萬言。音和水鳥。踴身 七樹。光映天人。如蹔出行。泯然趺坐。 以某載月日。歸大寂滅。某月日遷神于 少陵原赤谷蘭若。香油細氎。用以茶毘。 合璧連珠。為之葬具。城門至于谷口。 幡蓋相連。法侶之與都人。縞素相半。 叩膺拔發。灑水坌塵。升堂入室之徒。 數逾七十。破山澍海之哭。聲振三千。 則有僧某乙。尼某乙。故惠莊某氏某郡主。 賢者某乙等。各在眾中。為其上首。或行 如白雪。或名亞紅蓮。或為勝鬘夫人。 或稱毘邪居士。二空法外。何處進求。 1 Echoing the Zhuangzi, which describes the popular cripple Wang Tai, who had just as many disciples as Confucius did. 2 Two complementary aspects of the faith – most likely here referring to wisdom and meditation, a frequently mentioned complementary pair in Tang Buddhist discourse. 3 I.e., were ordained as monks and nuns. 4 “Paired jade disks and linked pearls” is a poetic term for the sun, moon, and five planets. This draws on a passage from the Zhuangzi, in which Zhuangzi asks for simplicity in his burial. 5 See 17.5, p. 217n6.

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the leaves of weeds and the roots of trees both drink in the moisture of last night’s rain. He paid no heed to secular classics, yet his disciples equaled those of Confucius;1 he did not receive any rank from men, yet his granary store was comparable to the lord of a fief. He was meticulous in his practice of the rules, regulations, and fine distinctions in conduct. He could analyze the sutras and their profound concepts with the greatest precision. He fully comprehended the “two wings,” and so entered immediately into the Buddha vehicle.2 Those who hurried to obtain a single hair from him also succeeded in becoming sangha jewels.3 Then (as with common men) he exhibited illness; dwelling in the course of things, he was about to pass away. He suddenly addressed the assembly: “If you have any doubts, then ask. This very night, I will enter into parinirvana.” He opened his mouth, and a myriad words came forth; their sounds harmonized with waterfowl. Seven trees sprung up from where his body lay, their light shining upon gods and men. Then, as if he were going on a brief journey, he grew still as he sat in meditation. On such-and-such a year, month, and day he entered into the great nirvana. On such-and-such a month and day, his remains were transferred to a vihāra at Red Valley on Shaoling moor. Embalmed in fragrant oil, wrapped in thin cotton shroud – in this way he was cremated; paired jade disks and linked pearls served as his burial goods.4 Banners and canopies stretched from the city gate to the valley mouth, one to the next. The monastics and the city people came along, dressed in white silk of mourning, beating their breasts with their hair untied, sprinkling water to settle the dust of the road. Disciples who ascended his hall and entered his room numbered over seventy; their sobs, which smote the hills and surged into the sea, was a sound to shake the chiliocosm.5 Monk X was present, and the nun X, the late Huizhuang prince Lord X, the worthy Master X, and others. Each of them within the crowd served as leaders for the mourning. Some showed conduct as white as snow; others, fame second only to the red lotus. Some acted as a Lady Śrīmālā; others matched with the layman of Vaiśālī.6 Where now can we seek to learn the Dharma of the Two forms of Emptiness?7 6 See 20.2, p. 281n7. The “layman of Vaiśālī” was Vimalakīrti. 7 The Emptiness of the Self (a “Hinayana” concept) and the emptiness of dharmas (a “Mahayana” concept).

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王右丞集卷之二十四 碑銘

七覺分中。誰當決釋。猶依舍利。 冀獲菩提。身塔不出虎溪。淚碑有同羊祜。 表心成相。相非離于真如。敘德以言。 言豈著于文字。乃為銘曰。 小三千界， 後五百年。 空乘玉牒， 莫覩金仙。 無量義處， 如來之禪。 皆同目論， 誰契心傳。（其一） 弟在人間， 姊歸鳳闕。 去日留詶， 別時翦髮。

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Who now could explicate the division of the seven awakenings?1 Yet we can still depend on his śarīra in our hopes of achieving enlightenment.2 His stupa will not depart from Tiger Stream,3 and his stele of tears is the same as Yang Hu’s.4 The expression of our hearts becomes a laks.an.a; but that laks.an.a is not removed from True Existence [bhūtatathatā]. But if we express his virtue in words, is it possible to have those words adhere in writing?5 I have made an inscription, which reads: In this smaller chiliocosm, in the latter five hundred years, They only make use of the jade tablets of the scriptures, 4 No one beholds a golden Transcendent. The place of immeasurable meanings,6 The meditation of the Tathāgata:7 These are all short-sighted methods; 8 Who can tally with a transmission of minds? The brother dwelt among the people, While the sister returned to the phoenix towers of the palace. The day she left, she gave him a bracelet; 12 When they parted, he shaved his head. 1 A teaching that describes different conceptions and emotions through which the practitioner passes before achieving full enlightenment. 2 Śarīra are the stone-like relics that are left behind after a pious Buddhist monk or saint is cremated. They are often revered in temples and are said to possess spiritual power. 3 See note to 7.31.2. 4 Yang Hu was particularly fond of Mount Xian, located in the central Jiang valley. Once he remarked how sad it was that many had climbed this mountain and had subsequently died in the course of time, and he hoped that in future people would think of him when they climbed the mountain. The people of the area erected a stele on the mountain memorializing him after his death, and everyone who visited it in later years wept when they saw it. 5 Due to non-duality, our expressions of grief, though ultimately illusory, are still a manifestation of ultimate reality (and therefore valid); but it is difficult to express those expressions in a written text. 6 A state of meditation practiced by the Buddha mentioned in the Lotus Sutra that transcends all single, specific approaches to the Dharma. 7 The meditative state that enables a buddha to overcome obstacles, equivalent to śūram.gamadhyāna.

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累賜金錢， 將加印紱。 忽爾宵遁， 終然兩絕。（其二） 救頭學道， 裏足尋師。 一花寶樹， 八水香池。 戒生忍草， 定長禪枝。 不疑少父， 更似嬰兒。（其三） 既立勝幡， 併摧邪網。 利眼金翅， 圓身寶掌。 巧撮死龍， 能調老象。 魔種敗壞， 聖胎長養。（其四）

王右丞集卷之二十四 碑銘

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Repeatedly gifted with gold, About to add to that the seal of office; But he suddenly fled in the night, 16 And the two were parted forever. To save a head on fire, he studied the Way, Wrapped his feet to search out a teacher, A single flower among jeweled trees, 20 Where eight streams of merit flow into a scented pond.1 The precepts gave rise to the grass of forbearance, Stillness caused to grow the branches of meditation. Though not resembling a youth, 24 He became as simple as an infant.2 After establishing his banner of victory, He smashed all heterodox traps. With keen vision and golden wings,3 28 Perfect body and jeweled claws, He cleverly snatched up dying dragons, Was able to tame old elephants. The demon race was thus defeated, 32 And the embryo of sagedom was long nourished.

1 This couplet evokes images of the Pure Land. 2 That is, free of making false distinctions. 3 The Huayan Sutra, chapter 52, uses a giant bird who scours the sea looking for dragons to devour as a metaphor for the Buddha seeking out beings who have the potential for spiritual development.

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四生滅度， 五陰虛空。 無說無意， 非異非同。 此身何處， 彼岸成功。 當觀水月， 莫怨松風。（其五）

王右丞集卷之二十四 碑銘

Juan 24: Stele inscriptions

The four classes of beings were led to salvation, The five skandhas all became empty, Without discourse, without conceptual thought, 36 With neither distinctions nor shared properties. Where is this body now? On the further shore, merit accomplished. You should behold the moon in the water; 40 Do not resent the wind in the pines.

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25.1

能禪師碑

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無有可捨。是達有源。無空可住。是知空 本。離寂非動。乘化用常。在百法而無得。 周萬物而不殆。鼓枻海師。不知菩提之行。 散花天女。能變聲聞之身。則知法本不生。 因心起見。見無可取。法則常如。世之至 人。有證于此。得無漏不盡漏。度有為非 無為者。其惟我曹溪禪師乎。禪師俗姓 盧氏。某郡某縣人也。名是虛假。不生族 姓之家。法無中邊。不居華夏之地。 善習表于兒戲。利根發于童心。不私其身。

1 The allusion here is unclear. Perhaps Wang Wei is suggesting that a form of skilled labor preoccupied with one concern is unable to make a larger breakthrough. 2 Allusion to the goddess in chapter 7 of the Vimalakīrti Sutra, who turns Śāriputra (an inferior “voice-hearer” or śravaka) into a woman in order to prove that gender is a false distinction.

Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-012

Juan 25: Stele inscriptions

25.1 Stele for Meditation Master Neng There is no Existence to be cast aside: this penetrates to the source of Existence. There is no Emptiness in which to reside: by this we know the root of Emptiness. Depart from Stillness, negate movement, and ride Transformation in order to stay constant. Reside among all the dharmas and yet obtain nothing; adapt to all phenomena and thus escape peril. The ocean-bound sailor who plows his oars knows nothing of the practice of Enlightenment;1 the goddess who strews her blossoms is able to change the form of the śravaka.2 From this, we know that dharmas fundamentally do not arise; they are made manifest through the mind. Made manifest, but they cannot be grasped; yet being dharmas, they are constantly Thus. Perfected people in the world have proof in regards to this. To obtain no outflows, and yet not exhaust one’s outflows;3 to transcend actions with karmic consequences, and yet negate non-causative actions; perhaps this was our Meditation Master from Caoqi?4 The Meditation Master’s secular surname was Lu, and he was a man of X Commandery and X Prefecture. But any names are false, and he was not born from a family of any repute. The Dharma has no center or any borders, and it does not reside exclusively among the people of Huaxia.5 His talent for practice manifested in his childhood games; his

3 “Outflow” is the continuing generation of karmic consequences from one’s actions. One who is enlightened no longer generates outflows but will still need to exhaust their previously generated outflows before entering nirvana. 4 This poetic meditation is open to various interpretations and translations, though its general intention is to stress non-duality and the importance of not committing oneself to a quietist, nihilistic view of reality (usually held by Mahayanists to be typical of a “Hinayana” perspective). 5 Wang Wei makes his first reference to Huineng’s identity as a “barbarian” southerner. Huaxia means “Chinese” in this context.

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王右丞集卷之二十五 碑銘

臭味于畊桑之侶。苟適其道。羶行于蠻貊 之鄉。年若干。事黃梅忍大師。願竭其力。 即安于井臼。素刳其心。獲悟于稊稗。 每大師登座。學眾盈庭。中有三乘之根。 共聽一音之法。禪師默然受教。曾不起予。 退省其私。迥超無我。其有猶懷渴鹿之想。 尚求飛鳥之跡。香飯未消。弊衣仍覆。 皆曰升堂入室。測海窺天。謂得黃帝之珠。

1 Disposition: literally, “odor.” 2 Zhuangzi, chapter 24, describes Shun’s virtuous conduct in terms of an appetizing smell that drew people to him. Man and Mo are generic designations for southern “barbarians.” 3 Hongren has been considered the Fifth Chinese Patriarch in Chan historiography. For the sake of clarity, from this point I render “Meditation Master” in the text as “Huineng,” and “Great Master” as Hongren. 4 Zhuangzi, chapter 12 uses the phrase “scrape out one’s heart” to describe utter surrender to the Way.

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natural endowment emerged from his childlike heart. He did not selfishly keep to himself, but shared his disposition with plowmen and mulberry-leaf pickers.1 His actions happened to be in keeping with the Way, and so he had an appetizing smell among the villages of the Man and Mo.2 When he reached a certain age, he attended upon the Great Master Hongren at Huangmei.3 He vowed to use his strength to the fullest, so he was content to work at the well and the rice-mortar; having formerly scraped away his heart, he obtained enlightenment from the lowliest seeds.4 Whenever Hongren would ascend the lecture seat, the assembly of students would fill the courtyard; those present possessed roots from all three vehicles, though they all heard the Dharma as one note.5 Huineng would silently receive his teachings, never putting himself forward; he would withdraw then, reflect on it privately, and would then far surpass the doctrine of “no-self ” –6 though perhaps he still harbored the thinking of the thirsty deer and still sought for the path of flying birds.7 The lingering fragrance of the rice had yet to dissipate,8 and he continued to don a tattered robe.9 Then all said to Huineng, “Ascend the master’s hall, enter his room, measure the sea and peer into the Heavens;10 we

5 That is, the capacities of the students there varied: some had a predisposition to follow the vehicles of śravakas and pratyekabuddhas, while others were ready for the bodhisattva teachings. Like the Buddha, however, Hongren was able to preach with one voice and have himself heard by each student in the way that would create the greatest benefit. 6 That is, he would transcend the teachings of the lesser vehicles. 7 The Lankavatara Sutra likens those still deceived by wrong views to thirsty deer who confuse the glitter of sunbeams for water. 8 An image for the lingering effects of kleśa on one’s karmic inheritance. See note to 3.3.16. 9 See 20.2, p. 280n3. Huineng is still not quite aware of his capacity for enlightenment. 10 Images for the vastness of the Dharma.

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王右丞集卷之二十五 碑銘

堪受法王之印。大師心知獨得。謙而不嗚。 天何言哉。聖與仁豈敢。子曰賜也。 吾與汝弗如。臨終。遂密授以祖師袈裟。 而謂之曰。物忌獨賢。人惡出己。 吾且死矣。汝其行乎。禪師遂懷寶迷邦。 銷聲異域。眾生為淨土，雜居止于編人。 世事是度門。混農商于勞侶。如此積十 六載。南海有印宗法師。講涅槃經。 禪師聽于座下。因問大義。質以真乘。 既不能酬。翻從請益。乃嘆曰。化身菩薩。 在此色身。肉眼凡夫。願開慧眼。遂領

1 Analects 17.19: Confucius remarks that he would prefer not to speak at all as a teacher, because Heaven oversees the cycles of nature and yet never needs to speak. 2 Analects 7.34: Confucius refuses to consider himself a sage or a man of perfect virtue. 3 Analects 5.9: Confucius is speaking to his disciple Zigong, commenting that neither he nor himself are equal to the disciple Yan Hui.

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believe you will then obtain the Yellow Emperor’s pearl and be worthy of receiving the seal of the Dharma King.” Hongren for his part knew in his heart that only Huineng truly understood the teaching, but that he was too modest to proclaim it aloud. For what does Heaven say?1 “How dare I rank myself with the sagely and benevolent?”2 The Master also said, “Ci, you and I are not equal to him.”3 But when Hongren was about to pass on, he then secretly gave Huineng the patriarch’s robe and said to him, “People are jealous of solitary worthies; they hate those who stand out from them. I am about to die now, so you should go on your way.” Huineng then kept his jewel to himself, abandoned the country to confusion,4 and suppressed his voice in another land. Since all sentient beings produce the Pure Land, so he lived indiscriminately with commoners.5 Worldly affairs are the gate to salvation, so he mingled with farmers and merchants and their troublesome passions. In this way, sixteen years passed by. In Nanhai, there was a Dharma Master, Yinzong, who lectured on the Nirvana Sutra. Huineng listened in his audience, then asked about the Great Principle and inquired about the True Vehicle. Yinzong was unable to answer him and in turn requested to benefit from him. He sighed, saying, “The dharmakāya of a bodhisattva here appears as a rūpakāya;6 a common man with fleshly vision desires to open the vision

4 A phrase from Analects 17.1: to selfishly keep one’s talents to oneself and not aid the state. 5 One view of the Pure Land is that it is actually indistinguishable from the world of suffering (samsara); it is only our unenlightened state that fails to make it appear. If this is the case, then the Pure Land (and enlightenment in general) is present among ordinary people. 6 That is, Huineng has manifested himself in human form in order to aid Yinzong. The dharmakāya is the Buddha’s manifestation as ultimate cosmic truth; rūpakāya would be his manifestation as an ordinary human being (more usually called the nirmān.akāya).

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王右丞集卷之二十五 碑銘

徒屬。盡詣禪居。奉為挂衣。親自削髮。 于是大興法雨。普灑客塵。乃教人以忍。 曰。忍者。無生方得。無我始成。于初發 心。以為教首。至于定無所入。慧無所依。 大身過于十方。本覺超于三世。根塵不滅。 非色滅空。行願無成。既凡成聖。舉足 下足。長在道場。是心是情。同歸性海。 商人告倦。自息化城。窮子無疑。 直開寶藏。其有不植德本。難入頓門。 妄繫空花之狂。曾非慧日之咎。常歎曰。 七寶布施。等恒河沙。億劫修行。 盡大地墨。不如無為之運。無礙之慈。 弘濟四生。大庇三有。既而道德遍覆。 名聲普聞。泉館卉服之人。去聖歷劫。

1 See note to 3.3.16. 2 “Original awakening” refers to the Buddha Nature when it exists as a potential in a living being, before it is actualized. 3 See 8.30.2. 4 See 20.2, p. 280n3.

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of wisdom.” He then led his assembly of followers to all visit the place of meditation; there he dressed Huineng in monastic garb and personally shaved his head. Then a great Dharma rain arose, washing kleśa away everywhere.1 Huineng then taught them a lesson in forbearance, saying: “Forbearance can be obtained only by those without rebirth; it is perfected only by those without Self. When the mind is first set on enlightenment, it takes this doctrine as most important. When it comes to meditation, it has no place to enter; wisdom has nothing to depend on. The dharmakāya passes beyond all ten directions; original awakening surpasses past, present, and future lives.2 The senses and their objects are not to be done away with, for it is not the case that sensual appearance ‘does away with’ Emptiness. If in conduct and vows there is nothing to be fulfilled, then the ordinary person becomes a sage. To merely lift and lower your leg is to be always in the place of practice. This mind, this nature: all return to the sea of the Buddha Nature. When merchants told of their fatigue, they could take their rest in the illusory city.3 When the impoverished man had no doubts, he revealed straightaway the hidden jewel.4 Perhaps there are those who have not planted their roots of virtue; it is hard for them to enter the gate of sudden enlightenment. They are tied in error to the delusion of hallucinations, for it is never the fault of the sun of wisdom.”5 He would often sigh and say, “To donate seven kinds of jewels equal to the sands of the Ganges, to cultivate the practice for millions of kalpas, to exhaust all the ink in the world – none of this is as good as moving with non-activity, or applying compassion without obstructions. In this way aid is brought to all living beings, a shelter for all the Three Realms.” After this, his Way and its power pervaded all and his fame was spread everywhere. Even those living in water lodges and those dressed in straw,6 separated from the Sage for the time of a kalpa, or those from

5 The Huayan Sutra describes individual response to the teaching with this metaphor: The sun will shine brightly in any vessel filled with water; but if a vessel breaks and thus dissipates the reflection, it is the fault of the vessel, and not of the sun. 6 See 4.4.8.

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王右丞集卷之二十五 碑銘

塗身穿耳之國。航海窮年。皆願拭目于 龍象之姿。忘身于鯨鯢之口。駢立于戶外。 趺坐于牀前。林是旃檀。更無雜樹。花惟 薝葡。不嗅餘香。皆以實歸。多離妄執。 九重延想。萬里馳誠。思布髮以奉迎。 願叉手而作禮。則天太后。孝和皇帝。 並敕書勸諭。徵赴京城。禪師子牟之心。 敢忘鳳闕。遠公之足。不過虎溪。固以此 辭。竟不奉詔。遂送百衲袈裟。及錢帛等 供養。天王厚禮。獻玉衣于幻人。女后宿 因。施金錢于化佛。尚德貴物。異代同符。 至某載月日中。忽謂門人曰。吾將行矣。 俄而異香滿室。白虹屬地。飯食訖而敷坐。 沐浴畢而更衣。彈指不留。水流燈焰。 金身永謝。薪盡火滅。山崩川竭。鳥哭 猿啼。諸人唱言。人無眼目。列郡慟哭。

1 These are images describing the single-minded commitment of all those who came to see Huineng. 2 That is, to have the visitor step on his hair to prevent his feet from becoming dirty. 3 Zhuangzi describes the Wei prince Mou, who became a hermit, saying of himself: “My body resides on the rivers and lakes, but my mind dwells in the palace gatetowers of Wei.”

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lands where they tattoo their bodies and pierce their ears and dwell in boats in the sea for years on end – all vowed to focus their gaze on this man who possessed the manner of dragon and elephant. They ignored the fear of being swallowed by leviathans in coming to him and gathered in a line before his door, sitting cross-legged in front of his couch. When a forest consists of sandalwood, there will be no other kind of tree found there; when there are only campaka blossoms, one breathes no other scent.1 All came away from him satisfied, and many parted from their delusional conceptions. The emperor had thoughts of inviting him to the palace and sent his well-wishes to him from ten thousand li away. He intended to spread his hair out in welcome and wished to do him honor with his hands clasped.2 Zetian, the Empress Dowager, and the Xiaohe emperor both sent imperial edicts attempting to persuade him and summoning him to the capital. Huineng had the mind of Prince Mou – how could he dare not think of the phoenix gate-towers?3 But, as with Huiyuan, his legs could not pass beyond Tiger Stream.4 And so he firmly refused and never responded to their commands. They then sent him a patchwork monk’s robe, money, silk, and other donations. The celestial ruler, great in courtesy, presented a jade robe to the magician;5 the queen, benefitting from her past karma, donated gold to the nirmān.akāya. The esteem for virtue and the honor for personages corresponds across different eras. When a certain year, month, and day arrived, Huineng suddenly said to others, “I’m going now!” Then suddenly a strange scent filled the room and a white rainbow touched the ground. After he had finished eating, he spread out his mat; after he had bathed, he changed his clothes. Then, shorter than a snap of the fingers, water doused the lantern flame. His golden body had withered away for good; the kindling used up, the fire extinguished. Mountains crumbled, streams ran dry, the birds wept, the gibbons cried. Everyone sang out in unison, “We have all lost our sight!”6 The commanderies all sobbed in grief,

4 See note to 7.31.2. 5 See 17.7, p. 223n6. 6 The Nirvana Sutra has living beings responding in the same way to the death of the Buddha.

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世且空虛。某月日遷神于曹溪。 安座于某所。擇吉祥之地。不待青烏。 變功德之林。皆成白鶴。嗚呼。大師至性 淳一。天姿貞素。百福成相。眾妙會心。 經行宴息。皆在正受。談笑語言。曾無戲 論。故能五天重跡。百越稽首。修虵雄虺。 毒螫之氣銷。跳殳彎弓。猜悍之風變。 畋漁悉罷。蠱酖知非。多絕羶腥。效桑門 之食。悉棄罟網。襲稻田之衣。永惟浮圖 之法。實助皇王之化。弟子曰神會。 遇師于晚景。聞道于中年。廣量出于凡心。 利智逾于宿學。雖末後供。樂最上乘。 先師所明。有類獻珠之願。世人未識。 猶多抱玉之悲。謂余知道。以頌見託。 偈曰。 1 A Han-era geomancer and author of a guide to burials. 2 Said to have happened in the woods where the Buddha passed away. 3 That is, his good karmic inheritance allowed him to manifest the typical external marks (laks.ana) of a Buddha. 4 I.e., people gave up their tendencies toward violence. 5 Simhabodhi, the twenty-fourth Indian patriarch of Chan, was once approached by a man and his son. The man explained that his son’s left hand had been clenched from birth, and he asked Simhbodhi to divine what in his past lives caused him to be this way. Simhabodhi then told the boy, “Give me back my gem!” The boy then opened his hand to reveal a jewel. Simhabodhi explained that the boy had been a disciple of his in a past life, and that he had entrusted the disciple with the gem before going on a retreat. The man was so impressed by this that he gave the boy to Simhabodi as his disciple, and he became Vasiasita, the twenty-fifth patriarch. This suggests that Shenhui had a similar relationship to Huineng.

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and the world was left vacant and empty. On a certain month and day, his remains were transferred to Caoqi and he was laid to rest at X place. They selected an auspicious plot of ground, not waiting for the judgment of the Black Crow Master.1 His forest of merit was transformed: the trees turned as white as cranes.2 Alas! The Master’s perfect nature was pure and single-minded, his disposition faithful and simple. His many karmic felicities perfected his laks.an.a,3 and numerous subtleties met within his mind. Whether in walking or sitting meditation, he attained the proper stillness. In his conversation and his laughter he never engaged in frivolities. Therefore he was able to meet many guests from the five regions of India and to receive the obeisance of the Hundred Yue tribes. The venom from the poisonous bites of long serpents and fierce vipers dissipated. The air of suspicion and aggression arising from thrashing lances and taut-pulled bows all changed.4 Hunting and fishing were both abandoned, and deadly poisons were recognized as wrong. Most abandoned the stink of meat and took up the diet of the śraman.as. All gave up on nets and snares and adopted the clothing of the farmers. For only the Dharma of the Buddhas can truly assist the ruler in transforming the people for long. His disciple Shenhui met the master in his later years; he heard the Way in middle age. His broad capacity went beyond the common mind; his keen wisdom surpassed that of experienced students. Though he offered himself at the very end of Huineng’s life, he took delight in the highest vehicle; for he possessed a vow similar to the one who presented a gem for what former masters had illuminated.5 He yet remains unrecognized by the world, feeling much the same grief as the man who possessed a jade.6 He knew that I understood the Way, and so begged a eulogy of me. The gatha reads:

6 The jade-worker Bian He found a marvelous piece of raw jade, and wanted to present it to various rulers, only to face skepticism. Ultimately, he was punished by having his feet cut off. He later became a standard allusion for one’s talents going unrecognized.

326

4

8

12

16

20

五蘊本空， 六塵非有。 眾生倒計， 不知正受。 蓮花承足， 楊枝生肘。 苟離身心， 孰為休咎。（其一） 至人達觀， 與物齊功。 無心捨有， 何處依空。 不着三界， 徒勞八風。 以茲利智， 遂與宗通。（其二） 愍彼偏方， 不聞正法。 俯同惡類， 將興善業。 教忍斷嗔， 修慈捨獵。

王右丞集卷之二十五 碑銘

Juan 25: Stele inscriptions

327

The five skandhas are fundamentally empty; The six sensory realms do not have an existence. Living beings are perverse in their calculations, 4 Not knowing how to meditate properly. A lotus blossom supports his feet, A tumor sprouts from his elbow.1 If we can part from mind and body, 8 Then who can create weal or woe? This perfected man had penetrating vision, Equal in merit with all things; In a state of mindlessness, he cast aside Being, 12 But in no way did he rely on Emptiness. He did not cling to the Three Realms, Or toil uselessly at the eight influences.2 Employing this keen wisdom, 16 He was conversant with the principal doctrine. He pitied that remote locale, Where one had not heard of the proper Dharma. He stooped to mix with these wicked sorts, 20 To inspire the growth of good karmic deeds. He taught forbearance, cut off anger, Cultivated compassion, cast aside hunting.

1 See note to 3.1.8. 2 Eight factors that produce passions in living beings: gain, loss, defamation, praise, acceptance, ridicule, sorrow, and joy.

328

24

28

32

36

40

世界一花， 祖宗六葉。（其三） 大開寶藏， 明示衣珠。 本源常在， 妄轍遂殊。 過動不動， 離俱不俱。 吾道如是， 道豈在吾。（其四） 道遍四生， 常依六趣。 有漏聖智， 無義章句。 六十二種， 一百八喻。 悉無所得， 應如是住。（其五）

王右丞集卷之二十五 碑銘

Juan 25: Stele inscriptions

He was the single flower of the world, 24 The sixth generation patriarch.

He opened wide the jewels’ treasury, Clearly revealed the gem in the robe.1 The original source is always there, 28 Though in error our cart’s path departs from it. He surpassed taking action and passivity, Parted with “together” and “not together.” If our way to enlightenment is like this – 32 How can it be in me alone? This way pervades the four classes of living being, Always resides with the six paths of rebirth. Wisdom that relies on outflows 36 Is just meaningless chapter and verse. The sixty-two heterodox views, The hundred and eight forms of kleśa – 2 There is nothing to be obtained in them, 40 And one should abide in this way.

1 See note to 20.2, p. 280n3. 2 See note to 3.3.16.

329

330

王右丞集卷之二十五 碑銘

25.2

大薦福寺大德道光禪師塔銘

4

8

禪師諱道光。本姓李。緜州巴西人。 其先有特有流。若實有蜀。蓋子孫為民。 大父懷節。隱峨嵋山。行無轍跡。其季 父榮。為道士。有文知名。禪師幼孤。 在諸兒中。其神獨不偶。家頗苦乏絕。 去詣鄉校。見周孔書。曰。世教耳。 誓苦行求佛道。入山林。割肉施鳥獸。 煉指燒臂。入般舟道場百日。晝夜經行。 遇五台寶鑒禪師。曰吾周行天下。未有如 爾可教。遂密授頓教。得解脫知見。舍空

Juan 25: Stele inscriptions

331

25.2 Inscription for the Pagoda for Meditation Master Daoguang of Great Virtue of the Great Jianfu Monastery The Meditation Master’s religious name was Daoguang. His original surname was Li, a man of Mianzhou in Baxi.1 Among his ancestors was Li Te and Li Liu; in truth they ruled over the state of Shu, but it seems that their descendants were commoners.2 His grandfather cherished his moral integrity and lived as a recluse at Emei Mountain, where he left no traces of his activities. His uncle Li Rong was a Daoist priest who attained fame for his writings. The Meditation Master was orphaned when young. Among his many siblings he stood out alone and was peerless in spirit. His family suffered rather badly from destitution, and he went to study at a public school. When he saw the books of the Duke of Zhou and Confucius, he said, “These are merely worldly teachings.” He swore to undergo ascetic practices in order to seek the Buddha’s path. He entered mountain forests, where he sliced his own flesh to feed the birds and beasts; he burned off fingers and scorched his arms; he entered into the pratyutpanna meditation for a hundred days; and he engaged in walking practice both day and night.3 Then he met up with the Meditation Master Baojian from Wutai, who said to him, “I have wandered throughout the empire, and I have never met anyone as teachable as you.” Baojian then secretly gave to him the Sudden Teaching, so that he obtained the stage of liberated vision.4

1 In Sichuan, east of modern Mianyang. 2 During the Western Jin, Li Te, his brother Lie Liu, and his son Li Xiong 雄 briefly revolted against the government and established an independent kingdom in Shu. 3 Pratyutpanna meditation was a particularly rigorous form of reclusive meditation practice initially prescribed in the Tiantai sect. 4 Mount Wutai in northern Shanxi was associated with the cult of Mañjuśrí; it was also associated with the Huayan sect, which was known for its reverence for the Huayan Sutra. A number of earlier Buddhist texts refer to this sutra as conveying the direct, “sudden” path to enlightenment, so this is likely the bent of Baojian’s teachings as well. The context makes it clear that this cannot refer to the later “sudden” enlightenment teachings of the southern Chan movement.

332

12

16

20

王右丞集卷之二十五 碑銘

不域。既動無眹。不觀攝見。順有離覺。 毛端族舉佛刹。掌上斷置世界。不睹非咎。 應度方知。得其門者寡。故道俗之煩而息 化城。指盡謂窮性海而已。焉足知恒沙德 用。法界真有哉。春秋五十二。凡三十二 夏。以大唐開元二十七年五月二十三日。 入般涅槃于薦福僧坊。門人明空等建塔于 長安城南畢原。人天會葬。涕泗如雨。 禪師之不可得法如此。其世行遺教。 如一切賢聖。維十年座下。俯伏受教。 欲以毫末。度量虛空。無有是處。 誌其舍利所在而已。銘曰。

嗚呼人天尊， 全身舍利在畢原。

Juan 25: Stele inscriptions

333

The Master resided in Emptiness and was not confined in space; he left no traces of his actions. He did not engage in any contemplative meditations that resulted in his holding to wrong views that would then lead to his straying from enlightenment. He could gather Buddha Fields on the tip of a hair or control realms on the palm of his hand. If others did not perceive this, he was not to blame; only those who had been saved would have known what he could do. Few received his teaching, and so he instead provided rest in an illusory city for the struggles of both monks and laypersons, people whose intent only lay in fathoming the sea of True Nature.1 How could they know the uses of his virtue, as numerous as the sands of the Ganges? Or the true existence of the dharmadhātu?2 The Master was fifty-two years old and had experienced in all thirtytwo summer retreats.3 In the twenty-seventh year of the Kaiyuan era of the Great Tang [739], on the twenty-third day of the fifth month, he entered nirvana in the monks’ quarters at Jianfu Monastery. His disciple Mingkong and others established a pagoda for him on Bi Moor, south of the Chang’an city walls. Men and gods gathered for the internment, and their tears fell like rain. Such was the inimitable Dharma of the Meditation Master. His conduct in the world and the teachings he left behind were the same as all bodhisattvas and buddhas. I myself sat below him for ten years and humbly received his teachings. I wished with the tip of my brush to measure out his Emptiness, but there is no way for me to do so. I can merely make a record of where his relics reside. The inscription reads: Alas! Respected by men and gods, His body’s relics reside on Bi Moor.

1 See note to 8.30.2. Here, Wang Wei is suggesting that Daoguang’s “sudden” teachings were too abstruse for most, so that he had to teach his disciples a more “gradual” method. Xinghai (“sea of nature”) is another term describing the vast omnipresence of True Reality. 2 In the Mahayana tradition, dharmadhātu (dharma realm) is another term for ultimate True Reality. 3 I.e., he had been a monk for thirty-two years.

Textual notes Abbreviations 1. Pre-modern editions of Wang Wei’s works GKJ: Tang Wang Youcheng shi ji zhu shuo 唐王右丞詩集註說. Compiled by Gu Kejiu 顧可久. Preface dated 1560; follows the structure of LCW. Reprinted 1590. LCW: Xuxi xiansheng jiao ben Tang Wang Youcheng ji 須溪先生校本唐 王右丞記 Complied by Liu Chenweng 劉辰翁 with critical comments. Yuan edition. Includes only poetry. Evidently based on the Masha edition (SGTB), but collated with something else. Reprinted in 1504. LMC: Wang Mojie shi ji 王摩詰詩集. Compiled by Ling Mengchu 凌濛初. No date; late Ming. QTS: Quan Tang shi 全唐詩. 1707, with later revisions. Poem order and variants suggest sources considerably at odds from other surviving editions. QTW: Quan Tang wen 全唐文. 1814. QZZ: Lei jian Tang Wang Youcheng ji (published by Gu shi Qizizhai) 類箋唐王右丞集（顧氏奇字齋刊）. Compiled by Gu Qijing 顧起經. Preface dated 1555. Earliest suriving edition to collate earlier editions. SGTB: Wang Youcheng wen ji (Qing Qian shi Shugutang yingchao) 王右丞文集 （清錢氏述古堂影炒）. This is a facsimile of the Masha 麻沙 Song edition (which only survives in a Japanese collection). Its organization is the same as SSB, but there are enough variant readings to suggest that the Masha edition also incorporated readings from a variant textual line. Includes prose. SSB: Wang Mojie wen ji (Song Shu ben) 王摩詰文集（宋蜀本） Published in Shu, probably Northern Song. Includes prose. Earliest surviving edition. WMJJ: Wang Mojie ji 王摩詰集. 10 juan. No date or name Includes poetry and prose. Earliest surviving collection to organize texts by metrical genre; order of poems suggests it derives mostly from the Masha textual lineage. Probably printed in first half of sixteenth Open Access. © 2020 Paul Rouzer, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501512971-013

336

Textual notes

century. This edition was the basis for various Ming reprints, including compendia of Tang poets. ZDC: Wang Youcheng ji jian zhu. 王右丞集箋注. Compiled by Zhao Diancheng 趙殿成. Preface dated 1737. Zhao notes that he collated from LCW, GKJ, LMC, and QZZ. This is the base edition for this translation.

2. Other sources for Wang Wei texts GXJ: Guo xiu ji 國秀集. Compiled by Rui Tingzhang 芮挺章. C. 740s. HYYLJ: Heyue yingling ji 河嶽英靈集. Compiled by Yin Fan 殷璠. C. 753. TSJS: Tang shi ji shi 唐詩紀事. Compiled by Ji Yougong 計有功. Mid twelfth century. TSPH Tang shi pin hui 唐詩品彙. Compiled by Gao Bing 高䛄. Late 1300s. TWC: Tang wen cui 唐文粹. Compiled by Yao Xuan 姚鉉. Completed in 1011, printed in 1039. WSTR: Wan shou Tang ren jueju 萬首唐人絕句. Compiled by Hong Mai 洪邁. Presented to throne 1192. WYYH: Wenyuan yinghua 文苑英華. Finished 987, with later supplements and corrections. YFSJ: Yuefu shi ji. Compiled by Guo Maoqian 郭茂倩. Twelfth century. YKLS: Yingkui lüsui 瀛奎律髓. Compiled by Fang Hui 方回. 1282.

11.2.8: 11.2.11:

去: GKJ, LMC have 出. Supplying 表 from WMJJ, QZZ, and QTS for ZDC 漢.

11.3.3: 11.3.8:

戶: WYYH, QTS have 井. 妙: WYYH has 妍.

11.4.5: 11.4.10:

比: SSB, QTS have 此. Supplying 留 from SSB, SGTB, and LCW for ZDC 流.

11.5.13:

喜: WYYH, QTS have 佳.

11.6.4:

龍: LMC has 金.

11.8.11:

戰: SSB has 物.

Textual notes

337

11.9.9: 11.9.12: 11.10.11:

Supplying 籞 from QZZ, LMC, and QTS for ZDC 樂. 紀: SSB, WMJJ have 紹; QZZ, LMC have 治. 定: WYYH has 止.

11.11: 11.11.3:

title: Supplying 官 from SGTB and QTS for ZDC 臣. 工: SSB, SGTB, WMJJ have 生. 逢: QTS has 無, SSB has 逸.

11.14.8:

裏: QTS has 外. Supplying 太一 from SSB, SGTB, and LCW for ZDC 太乙. 有: QTS has 見.

11.16.2:

自: WYYH has 復.

11.19.9:

Supplying 路 from SSB and QTS for ZDC 露.

11.20:

title: Following SSB, WMJJ, and QTS in removing 等 at the end.

11.21.2: 11.21.9:

苗: WMJJ, QZZ, LMC have 田. Supplying 夕 from QTS for ZDC 多. Supplying 拆 from SGTB, LCW, and QTS for ZDC 折.

11.24a: 11.24b: 11.24c: 12.1.1: 12.1.2: 12.1.7:

Supplying title from QTS. Supplying title from QTS. Supplying title from QTS. 槿: LCW has 種. 。故: SGTB, LCW have 外. 今: SSB, WMJJ, QTS have 新. 畫: WMJJ has 書.

12.2.9: 12.2.16: 12.2.17:

醥: SGTB has 醴. 山: SSB, WMJJ, WYYH have 川. 為: SSB, WYYH have 若.

11.14.3: 11.14.6:

12.3 preface: l. 1: 覲: SSB has 見. 服: SSB, WMJJ, QTS has 格. l. 26: Supplying 稽首 fromQTS for ZDC 馳首. SSB, SGTB, WMJJ have 地首. l. 36: Supplying 布 from SSB for ZDC 恢. 12.4: 12.4.1:

title: 徐: SSB, WMJJ, QZZ have 禰. 草色: QZZ has 色早.

338

Textual notes

12.4.12:

絕: SSB, WMJJ, QZZ have 纔.

12.7.2: 12.7.8: 12.7.12: 12.7.18:

地: 鳴: 踏: 綠:

12.8.2: 12.8.8: 12.8.17: 12.8.20: 12.8.23:

開: 紅: 諸: 霧: 知:

12.10.4: 12.10.6: 12.10.11:

雞: TSPH has 禽. 杪: LMC has 上. Supplying 多 from SGTB, WYYH, and QTS for ZDC 諳.

12.11.1–2:

LMC has 殿. SSB, WYYH, QTS have 明. WYYH has 蹈. SSB has 紫. Supplying 筍莖 from WYYH and QTS for ZDC 芋羹. WYYH has 衣. TSJS, LMC have 青. WYYH, TSJS, SSB have 朱. SSB has 露. SSB has 言.

For these two lines, WYYH and QTS have 玉壺何用好， 偏許素冰居.

12.11.11–12: For these two lines, WYYH has 若向貪夫比，貞心定不如. 12.12.4: 12.12.5: 12.12.6:

君: WYYH has 公. Supplying 催 from WYYH for ZDC 隨. 拜: WYYH has 問.

12.13.6:

Supplying 聞 from QTS for ZDC 開.

12.15:

title: SSB has 過沈居哭沈居士; SGTB has 過沈居士山居 哭沈居士. 雀: QTS has 鵲.

12.15.5: 12.16.1: 12.16.4: 12.16.20: 12.16.23: 12.16.25: 12.16.34: 12.16.36:

當: LCW, WMJJ, QTS have 嘗; SSB, SGTB have 常. 至: WMJJ, QTS have 主. Supplying 底 from WYYH and QTS for ZDC 何. Supplying 碎 from WYYH and QTS for ZDC 與. 城: QTS has 域. 見: WYYH has 在. Supplying 開 from SSB, SGTB, LCW, and WYYH for ZDC 聞. 天: LMC has 間.

Textual notes

339

12.16.41: 12.16.42: 12.16.64:

終: QTS has 難. 泥: SGTB, LCW, WYYH have 哭. 斷: QTS has 繼.

13.1:

title: Taken from QTS, instead of ZDC 答裴迪. WSTR has 答裴迪憶鐘南山.

13.2:

title: WSTR is missing 諸; LMC is missing 妹.

13.3: 13.3.2:

悲: LMC has 愁.

13.4.4:

令: SSB has 暮.

13.5.3: 13.7.2: 13.9.4:

驚: SSB has 空. 清: GKJ has 晴. 浦: SSB, WSTR, QTS have 蒲. 掃復: QZZ, LMC have 復掃.

title: WSTR has 聞裴迪吟詩戲贈.

13.18.1: 13.20.3: 13.20.4: 13.23.3: 13.24.2: 13.27.4: 13.28.3: 13.29.4:

翠: SSB has 峯. Supplying 芙蓉 from SSB, WMJJ, and QTS for ZDC 茱萸. 上: WSTR has 仙. 首: SGTB, LCW have 看. 山青: SSB, WMJJ, QTS have 青山. 翔: SSB, WMJJ, QTS have 翊. 向: TSJS has 尚. 紛紛: SGTB, LCW, GKJ have 絲絲. 偶: GKJ, LMC have 惟. 君: SGTB, LCW, GKJ have 身.

13.30:

title: WSTR lacks 臨高臺.

13.31: 13.31.3:

title: Supplying full title from SSB, WSTR, and TSPH from ZDC 送別. 明年: WMJJ, QZZ have 年年.

13.32a:

title: Taken from QTS.

13.33a:

title: Taken from QTS.

13.33b:

Poem added from QTS.

13.34:

title: HYYLJ has 息夫人怨; QXJ has 息媯怨.

13.15.3: 13.16.4:

340

13.34.2:

Textual notes

能忘: BSS has 寧忘; SSB, WSTR, TSJS, QTS have 難忘; YFSH has 寧無. 舊: GXJ has 昔, TSJS has 異.

13.36.2: 13.37.3: 13.37.4:

title: HYYLJ, TWC have 婕妤怨. GXJ anthologizes the third poem under the title 扶南曲. 幃: QTS has 帷. Supplying 不 from YFSJ, SSB, SGTB, and WMJJ for ZDC 明. 恩: WYYH has 寵. 向: GXJ has 在. 笑語: GXJ, YFSJ, SSB, SGTB have 語笑.

13.38.2:

持: SSB, WMJJ, QTS have 時.

13.35–37: 13.35.3: 13.35.4:

13.40.4:

title: 梨花: WYYH has 海棠花; SSB, SGTB have the title 梨花詠. 入: WYYH has 向.

13.40a:

title: Taken from QTS.

13.40b:

title: Taken from QTS.

13.41:

title: WSTR has 菩提寺禁示裴迪; QTS has 菩提寺禁口號 又示裴迪. 塵: QTS has 羅. 向: WSTR has 去.

13.40:

13.41.1: 13.41.4: 13.42.3: 13.44.3: 13.44.4:

船: SSB, SGTB have 舡. 愁心: SSB, SGTB, WMJJ have 心心. Supplying 階前 from SSB, LCW, WMJJ, and WSTR for ZDC 玉階.

13.45:

title: 詠 supplied from SSB, SGTB, WMJJ, and TSJS. TSJS adds 與 at beginning of title.

13.46: 13.46.1: 13.46.3:

title: SSB has 茱萸詠. 朱實: QZZ has 茱萸. Supplying 與 from SSB, SGTB, and QTS for ZDC 有.

13.47:

title: WSTR has 哭孟襄陽; TSJS has 憶孟. Note added from SSB, SGTB, and QTS. TSJS has 故人今不見，日夕漢江流.

13.47.1–2:

Textual notes

341

14.4.4: 14.6.1: 14.6.2: 14.6.4: 14.7.4:

出入: SSB, WMJJ, QZZ have 厭見. 蹀躞: SSB, WMJJ, QZZ have 官府. 村: SSB, QZZ have 林. ZDC supplies 芳 for 春 based on TSPH. 春: SSB, QTS have 秋. 綠: LMC has 碧. 不: WSTR has 未. 宿: WSTR has 夜. 春: QTS has 朝. 鶯: LMC has 鳥. 東谷: SSB, SGTB have 舍; LMC has 西舍.

14.8.2: 14.8.3: 14.10.2:

多: WSTR has 皆. 意氣: WSTR has 氣味. 重: YFSJ has 群.

14.14.2:

佳: SSB, SGTB have 嘉.

14.15.2:

樹: LMC has 枝. 梢: WMJJ, QZZ, QTS have 披.

14.16.1:

臨: QZZ, LMC have 鄰.

14.1.1: 14.1.3: 14.3.2: 14.4.1:

14.17.3: 14.17.4:

松: WYYH has 林.

For this line SSB has 白眼看君是甚人.

14.7a:

title: Taken from QTS.

14.7b:

title: Taken from QTS.

14.7c:

title: Taken from QTS.

14.18:

title: QZZ and GKJ lack 拜掃.

14.19: 14.19.2:

title: YFSJ, QTS have 渭城曲. 柳色: QTS has 楊柳. 新: SSB, WSTR, YFSJ have 春.

14.20:

title: Supplying title from WSTR and QTS from ZDC 送別. QTS title has 二 for 三.

14.23:

14.26.2: 14.26.3:

title: 沈子福: WMJJ, QZZ, QTS have 沈子. 歸: WSTR, TSPH have 之. 官: SSB, TSJS have 寮; QTS has 僚. 再: SSB, SGTB, TSJS have 更. 空: TSJS has 深.

342

Textual notes

14.27.2:

Supplying 烽 from SSB for ZDC 峯.

14.28:

title: Supplied from GXJ and QTS for ZDC 哭殷遙.

14.29.4:

銷: SSB has 消.

15.1: 15.1.9: 15.1.10:

WYYH: attrib. Wang Wei; TWC: attrib. Wang Changling; QTS: attrib. both. 清澄: TWC has 澄清; QTS has 清燈. 破影: TWC has 影破.

15.2.5:

雲: QTS has 巖。

15.3.1: 15.3.3:

欲: YKLS, QTS have 復. 長: QTS has 良.

15.4–8:

QZZ: included in waibian; SSB, SGTB: missing. WYYH, QTS: attrib. Sun Ti.

15.9:

QZZ: waibian; missing from other editions. WYYH, QTS: attrib. Song Zhiwen.

15.12–13:

YFSJ, WMJJ, QZZ, LMC: attrib. Wang Wei; WSTR, TSJS, QTS: attrib. Wang Ya.

15.14–15:

YFSJ, WMJJ, QZZ, LMC: attrib. Wang Wei; WSTR, QTS: attrib. Wang Ya; TSJS: attrib. Zhang Zhongsu 張仲素. 無: YFSJ, TSJS, LMC have 何.

15.15.1: 15.16: 15.16: 15.17–18:

15.17–18: 15.17.1: 15.17.3: 15.18.2: 15.19:

WSTR, TSJS: attrib. Wang Wei. QZZ, LMC: included in waibian. title: LMC: 江上贈李龜年. YFSJ, WMJJ, QZZ, LMC attrib. Wang Wei. WSTR: attrib. Wang Ya. TSJS: attrib. Zhang Zhongsu. QTS: 15.17 attrib. Wang Ya, 15.18 attrib. Zhang Zhongsu. title: 樂: SSB, WMJJ, QZZ, LMC have 辭. 和: QZZ has 何. 探: TSJS has 採. 威: TSJS has 風. WMJJ, QZZ, LMC attrib. Wang Wei. SSB, WSTR, QTS attrib. Wang Ya. TSJS attrib. Zhang Zhongsu.

Textual notes

343

15.21–22:

YFSJ, WMJJ, QZZ, LMC attrib. Wang Wei. WSTR, QTS attrib. Wang Ya. TSJS: 15.21 attrib. Zhang Zhongsu, 15.22 attrib. Wang Ya.

15.21–22:

title: TSJS has 平戎詞.

15.23:

WMJJ, QZZ, LMC attrib. Wang Wei. SSB, WSTR, TSJS, QTS attrib. Wang Ya. 羽: WSTR has 箭.

15.23.1: 15.24–28:

WMJJ, QZZ, LMC attrib. Wang Wei. SSB, WSTR, QTS attrib. Wang Ya. TSJS attrib. Wang Ya, omits #3, gives 閨思 as title for #5. Title: 贈: TSJS has 寄.

15.29:

QZZ: included in waibian. Originally attributed to Wang Wei in the WSTR, actually the first four lines of a Meng Haoran regulated verse (過故人莊).

15.30:

QZZ: included in waibian. TSJI, QTS attrib. Zhao Gu.

15.31–32:

YFSJ, WMJJ, QZZ, LMC: attrib. Wang Wei; WSTR, TSJS, QTS: attrib. Wang Ya. 谿: YFSJ, TSJS have 蹊. 春: YFSJ has 風.

15.32.1: 15.32.2: 15.33–34: 15.33.2: 15.34.2: 15.35–36:

15.35.2: 15.35.3: 15.36:

YFSJ, WMJJ, QZZ, LMC: attrib. Wang Wei; WSTR, TSJS, QTS: attrib. Wang Ya. 生: WSTR, YFSJ, TSJS have 長. 消: YFSJ, LMC have 清. YFSJ, WMJJ, QZZ, LMC attrib. Wang Wei. WSTR attrib. Wang Wei and Wang Ya (anthologized twice). TSJS attrib. Zhang Zhongsu. QTS: 15.35 attrib. Zhang Zhongsu, 15.36 attrib. Wang Ya. 陰: WSTR, YFSJ, TSJS have 雲. 逼: YFSJ, LMC have 壁. title: TSJS has 春閨怨.

15.37:

YFSJ, WMJJ, QZZ, LMC: attrib. Wang Wei; WSTR, TSJS, QTS: attrib. Wang Ya.

15.38–39:

YFSJ, WMJJ, QZZ, LMC: attrib. Wang Wei; WSTR, TSJS, QTS: attrib. Wang Ya.

344

15.38.3: 15.38.4: 15.40–41:

15.40.1: 15.40.4: 15.42: 15.42.1: 15.42.2: 15.42.3: 15.43–44: 15.43.2: 15.45: 15.45.1: 15.46: 15.46.1: 15.46.2: 15.46.4: 16.1.5: 16.1.9: 16.1.11: 16.1.12: 16.1.16: 16.1.24: 16.1.26: 16.1.36: 16.1.38: 16.1.39:

Textual notes

愁: YFSJ, TSJS, LMC have 秋. 驚: TSJS has 聲.

YFSJ, WMJJ, QZZ, LMC attrib. Wang Wei. WSTR attrib. Wang Ya. TSJS, QTS: 15.40 attrib. Wang Ya, 15.41 attrib. Zhang Zhongsu. 漢: TSJS has 發; WSTR, WMJJ have 後. 從: YFSJ has 君. WMJJ, QZZ, LMC attrib. Wang Wei. SSB, WSTR, QTS attrib. Wang Ya. TSJS attrib. Zhang Zhongsu. 遙: TSJS, WSTR have 遊. 挽: TSJS, SSB have 惹. 遍: WSTR, LMC, SSB have 盡. WMJJ, QZZ, LMC attrib. Wang Wei. SSB, WSTR, QTS attrib. Wang Ya. TSJS attrib. Zhang Zhongsu. 關: TSJS has 江. WMJJ, QZZ, LMC attrib. Wang Wei. SSB, WSTR, TSJS, QTS attrib. Wang Ya. 殿: TSJS has 觀. title: WSTR, QZZ have 李龜年所歌; LMC has 雜詩; YFSJ has 伊州第一曡; QTS has 伊州歌. 清: YFSJ, LMC have 秋. 明: WSTR has 朗. 若相思: YFSJ has 獨離居. 戎: LMC has 軍. 寄: WSTR, TSJS LMC have 附. 鳥: 妖: 喬: 以: 而: 願:

WYYH has 禽. QTW has 伎. SGTB has 高. 以: WYYH has 于. WYYH has 于. TWC has 之. WYYH has 每. Supplying 恩 from QTW for ZDC 思. 無: WYYH has 何. 筐: WYYH has 笥; TWC has 篋. 寶: WYYH has 瑤. 羽毛: WYYH has 毛羽.

Textual notes

16.1.47:

345

其: WYYH, QTW have 於.

16.2.5:

Supplying 某 from SSB, SGTB for ZDC 維 (Chen Tiemin suggests this is the proper reading since the memorial is presented on behalf of a group of ministers, not Wang Wei alone). Supplying 曾於九疑山 from QTW for ZDC 曾九疑山於.

17.3.16: 17.3.18:

妓: QTW has 伎. 頻: SSB has 類.

17.5.6: 17.5.7: 17.5.12: 17.5.19: 17.5.20:

大聖 supplied for QTW. Supplying 弘 from SSB, SGTB for ZDC 宏. 人: SSB, SGTB, WMJJ have 麻. 仁王: QTW has 神王. Supplying 今 from SGTB, QTW for ZDC 令.

17.6.5: 17.6.8: 17.6.19:

Supplying 文武大聖孝感 from QTW. 國: SSB, SGTB have 圖. 偶: QTW has 遇.

17.7.11:

Supplying 請 from SSB, SGTB for ZDC 謝.

16.2.1:

17.8.2: 17.8.3: 17.8.6: 17.8.8: 17.8.10: 17.8.11: 17.8.13: 17.8.17: 17.8.19: 17.8.20: 17.8.26: 17.8.27: 17.8.34:

能: 慙: 洗: 明: 始:

WYYH has 壽. WYYH has 競. SSB, SGTB, WMJJ, QZZ have 失. WYYH has 聖. WYYH has 昔. SSB omits 又. 竊以: WYYH has 竊見. 歷: WYYH has 効. 甚: SSB has 其. 繫: WYYH has 狀. 憐: WYYH has 恤. 弟: SSB has 羞. 妨: WYYH has 其. 廷: WYYH has 行.

17.9.3: 17.9.14:

樹: SSB has 聞. 天: SSB has 大.

18.5.1: 18.5.7:

將軍車騎: SSB has 將軍騎; SGTB has 將多車騎. Supplying 下 from SSB and QTW for ZDC 不.

346

Textual notes

18.5.17:

以: SGTB has 比. Supplying 完 from SSB for ZDC 治. Supplying 棄 from SSB for ZDC 兵. Supplying 辰 from SSB and SGTB for ZDC 旬.

18.6.2: 18.6.3: 18.6.6:

Supplying 獨 from SSB. Supplying 比 from SSB, SGTB for ZDC 北. 村: SSB has 社. 間: SSB, SGTB have 聞.

18.5.8: 18.5.15:

18.7.51: 18.7.55:

淡: SSB, SGTB have 啖. 霡霂: SGTB has 霖雨. SSB omits 樵蘇. Supplying 跼 from SGTB, WMJJ, and QTW for ZDC 踞. 愛: SGTB has 憘. 自: QTW has 是. Supplying 當 from SSB for ZDC 嘗; SGTB, WMJJ have 常. 博: SSB has 賑; 苟: SSB has 自. SGTB adds concluding phrase 所維白.

18.8.4: 18.8.6: 18.8.10:

閉: SSB, SGTB, WMJJ have 開. 地: SSB has 逕. 忘: WMJJ has 存. 韡韡: QTW has 煜煜.

19.1.11: 19.1.14: 19.1.15: 19.1.16: 19.1.17: 19.1.18: 19.1.19: 19.1.21: 19.1.22: 19.1.32: 19.1.33: 19.1.35:

典邦教: TWC has 掌邦典. 合: SGTB has 食. 選: SGTB, TWC, QTW have 撰. 谷 supplied from QTW. 麗山: SSB has 遠. 其: TWC, QTW have 于. 源于: TWC, QTW have 環其. 家: WMJJ has 冢; QTW has 泉. 卉木: SSB has 丹木; TWC, QTW have 芳卉. 花: TWC, QTW have 桃. 漣漪: SGTB, TWC have 超忽. 合 supplied from SSB, SGTB, and WMJJ. 賢: TWC, QTW have 思. SSB, SGTB add 云云 at end.

19.5.4:

中: QTW has 門.

19.7.1:

ZDC thinks 上 is a miscopying of 山 or 川.

18.7.7: 18.7.17: 18.7.20: 18.7.23: 18.7.31: 18.7.40:

Textual notes

19.10.4: 19.10.5: 20.1.2: 20.1.13: 20.1.16: 20.1.24: 20.1.26:

347

Supplying 者 from SGTB (missing in ZDC). 陰陽: SSB, SGTB have 強陽. Supplying 度 from SGTB, WMJJ, and QTW for ZDC 大: SSB has 天. SSB has 賴. SSB has 提. SSB, SGTB, WMJJ have 尊. Supplying 功 from QTW to fill in ZDC lacuna.

庶. 願: 薩: 中:

20.2.2: 20.2.4: 20.2.12: 20.2.16:

滌: SSB, WMJJ have 垢. 心: SSB has 子. Supplying 望 from SGTB for ZDC 至. 樂: SGTB has 尊.

20.3.1: 20.3.5: 20.3.6: 20.3.11: 20.3:

得: SSB, SGTB, WMJJ have 碍. Supplying 一 from QTW. 真: SGTB has 無. 百: SGTB, WMJJ have 上. gatha 5: Supplying first 空 from SSB, SGTB, and QTW for ZDC 定.

20.4.7: 20.4.13: 24.1.1: 24.1.2: 24.1.11: 24.1.16: 24.1.21: 24.1.23: 24.1.29: 24.1.34: 24.1.47: 24.1.48: 24.1.49: 24.1.51:

理: QTW has 倫. Supplying 侯 from SSB and SGTB for ZDC 佞. QTW has 仁. 讚: SGTB has 偈.

Supplying 得 from SSB for ZDC 旱. 萬: SSB has 百. Supplying 固from SSB and SGTB for ZDC 同. 餬: SSB has 飲. Supplying 焚 from SSB, WMJJ, QZZ, and QTW for ZDC 聞. 賾: Correction from ZDC 頤. 履: SSB has 屢. 跽: SGTB, QTW have 跪. 周密: SSB has 虫米; SGTB, WMJJ have 由米. Supplying 為其 from SSB for ZDC 共為. SGTB, WMJJ, QZZ have 為共. Supplying 亞 from SSB, WMJJ, and QTW for ZDC 詎. 稱: SSB, WMJJ have 是. Supplying 祜 from SSB and WMJJ for ZDC 峴.

348

25.1:

25.1.6: 25.1.30: 25.1.59: 25.2.2: 25.2.5: 25.2.6: 25.2.14: 25.2.15:

Textual notes

title: TWC, QTW have 六祖能禪師碑銘; 並序: supplied from SSB, SGTB, and WMJJ; SSB and SGTB add phrase 為人作. 惟: SGTB has 推. 徒: SSB, SGTB, QTW have 其. First 人: QTW has 天. 流: SSB has 雄. 若: SSB has 者. 中 added from SSB, QTW. 其: missing from QTW. Supplying 去 from SSB, SGTB, and WMJJ for ZDC 玄. QTW has 走. 指: SSB has 恉. 五十二: QTW has 五十一. 凡三十二 missing from ZDC, supplied from SSB, SGTB, WMJJ. QTW has 二十二 for 三十二.

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Warner, Ding Xiang. “The Two Voices of Wangchuan Ji: Poetic Exchange between Wang Wei and Pei Di.” Early Medieval China 10– 11.2 (2005): 57–72. Yang Jingqing. The Chan Interpretation of Wang Wei’s Poetry: A Critical Review. Hong Kong: The Chinese University Press, 2007. Yang Wenxiong 楊文雄. Shifo Wang Wei yanjiu 詩佛王維研究. Taipei: Wen shi zhe chubanshe 1988. Yu, Pauline. The Poetry of Wang Wei: New Translations and Commentary. Bloomington: Indiana University Press, 1980. Zhang Qinghua 張清華. Wang Wei nianpu 王維年譜. Shanghai: Xuelin chubanshe, 1989. Zhuang Shen 莊申. Wang Wei yanjiu 王維研究. Hong Kong: Wanyou tushu gongsi, 1971.