Leisure Compilation (閒居編)

Preface to Leisurely Dwelling Collection

Preface by Wu Zunlu, Gentleman for Promoted Goodness and Acting Chief Minister of the Court of Judicial Review, Supervisor of the Clear Wine Office in Hangzhou

Brilliant colors interweave, so the fire-dragon patterns on the imperial robes illuminate their images; the eight tones play in harmony, so the heroic, refined, and resonant music guides their harmony. Words that adequately convey meaning rely upon refinement—such is the principle. Why is this? When the mind is stirred by something, language emerges; language must not be coarse, and thus literary form arises. However, in later ages, these flowing trends declined and degenerated, people grew corrupted and lost their way back. Words became excessive for their meaning, and ideas could not match the language. This either invited criticism of futile ornamentation or gave rise to comparisons to decadent tunes. Even when using analogies and associations, they still sometimes missed the mark. If seeking hidden profundities, what could one take as a standard? If one aims for substance without being crude, refinement without ostentation, to elaborate the true teachings, open the gateway of the sages, guide and propagate the moral doctrine, and serve as a model for those to come—then we see this in the writings of the Venerable Yuan.

The Venerable, whose secular surname was Xu, was named Zhiyuan, with the style name Wu Wai. He called himself the Master of the Mean. He was a native of Qiantang. At the age of eight, he received full ordination at Longxing Temple in his home prefecture. At twenty-one, he received the transmission of the Three Contemplations of the Tiantai School from Dharma Master Yuanqing. The Venerable had a clear and luminous spirit and a pure, concentrated spiritual quality. His virtue penetrated both the seen and unseen worlds, and his learning embraced both inner and outer teachings. When he opened a scroll and let his eyes wander, he would follow the waves to trace their source. When he picked up a brush and composed words, he always encouraged good and condemned evil. Never was he known to have followed questionable conduct, nor did he read unworthy books. With self-restraint he cultivated benevolence, never forgetting it even during a single meal. With heartfelt devotion he lectured on the Way, never wasting a single moment. Looking up to high mountains, he was warm and gentle like jade. His supreme nature delighted in goodness, a gift from heaven itself. In his youth he could already compose fine writings, without needing instruction from a teacher. He particularly enjoyed stillness and seclusion, specially withdrawing from worldly wanderings and cutting off human affairs. Dwelling in a one-zhang-square chamber, he was as content as if it were a covered cauldron. Holding a single scroll, he would sit in silent absorption, leaning on his desk. Joyful and carefree, he knew not the difference between self and the world.

His spiritual influence caused those who sought learning to return to him; scholars gathered like a homecoming. Students filled his door, both monastic and lay crowding the hall. In a moment of hearing his reasoned discourse, they would immediately resolve their doubts. Eventually completing their course by his desk, they all became vessels of the Dharma. Like a bell responding to a sound, like a valley echoing without fatigue—this was his skillful means for benefiting beings, his full capacity for teaching others. As for his personal devotion: he relished the jeweled vehicle (Mahayana), deeply pondered the secret scriptures, elaborated the remaining profound meaning of the one primordial sound, and expounded the true teachings of the four noble truths. He raised the sun of wisdom to spread its light, revealing the great intention. He drew forth the clouds of compassion to spread moisture, covering and nurturing all beings. He bequeathed teachings whose abundance filled scroll-cases and baskets. He also looked into the works of Zhuangzi and Laozi, was versed in Confucianism and Mohism. Even the essays he composed often provided models; when he chanted his spiritual feelings, they resonated with refined elegance. Short pieces and brief notes he initially did not take seriously, yet the words he let fall all contained extraordinary ideas.

The master suffered from chronic illness early on, often living in fatigue. When lying on his sickbed, he rarely handled his writing brush. He often gave dictation to his students. The words wove an intricate pattern of ideas, with a crisp, resonant literary style. Spontaneously they would form a whole, requiring no revision. For those who analyze principles: profound meanings lead to superior explanations. For those who expound principles: refined teachings lead to superior texts. First the root, then the branches; gather the substance, set aside the flowers. Only then does the great broth, without strong flavor, retain its lasting taste; the great jade, unpolished, reveal its natural beauty. How could this be compared with the fading resonance of decadent tunes or the elaborate carving of ornate writing in a contest of skill? Beginning in the Bingwu year of the Jingde era (1006 CE) to the Xinyou year of the Tianxi era (1021 CE), he gathered his writings and obtained sixty volumes. He titled them *Essays at Leisure*. As his insights daily renewed, he never stopped his ever-growing thoughts. Those who appreciated his writings secretly rejoiced, surely hoping for the discerning ear to listen. Beyond this, let us wait for those who come later. His commentaries on scriptures, treatises, and śāstras, along with his notes and annotations, and other external studies that formed separate compilations, altogether amount to one hundred seventy volumes. These all circulated separately and are not included in this collection.

Preface, the Renxu Year of the Qianxing Era, First Month.