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《吕祖全传》Vol. 1

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Zangwai Daoshu 藏外道書 Vol. 1 / 5 25,000 characters

About this page. The original text of 《吕祖全传》 Vol. 1 (Zangwai Daoshu 藏外道書, 5 volumes) is shown in Classical Chinese as transmitted in the Godners/DaoZang edition. An English interpretation of the 1 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English

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吕祖全传 吕祖全传 清 汪象旭 吕祖全传唐弘仁普济孚佑帝君纯阳吕仙撰，奉道弟子憺漪子汪象旭重订，同道何应春、吴道隆、费钦、郑汝承、钟山、查宗起同校 余吕姓，讳岩，字洞宾，别号纯阳，其初河南洛下人也。大父谊，因仇避居粤中襄旧活水村，生显及着。显生岩，着早亡。岩父幼习举子事，不偶，营家人业，课子经。 岩生时，先一宿有道者黄巾皂服、虬髯鹤发，手持铁尖杖，挂葫芦，行歌于市途。歌曰： 清风飘飘兮，吹我衣。白云冉冉兮，随我飞。玉佩琅琅兮，下天衢。 送此灵魂兮，到蒿芦。他日转来兮，会我于无物之区。 岩父遇之，知其为有道士也，邀而归，设天衢。 送此灵魂兮，到蒿芦。他日转来兮，会我于无物之区。 岩父遇之，知其为有道士也，邀而归，设斋款。道人袖出一药与，曰：“尔内子王氏，明日子时当草，可服吾药生儿。”父拜嘉之。忽化清风而去，留一诗于几。诗曰： 终南小道人，送与汝仙灵， 山岩乃其讳。洞中为客宾。 逾日夜半，果即生子，异香十里，长虹下垂。紫光绕户。其生时乃唐贞观二年八月初四子时也。 幼颖敏，周岁即能诵《诗》读《书》，知孝悌，食不先尊，行不先长，言不先启，笑不先乐，怒不先发。父母珍之。甫五周，父因道人之句，即名岩。居灯火三年，凡《坟》、《典》、百家无遗记。师奇焉。 一日会诸生，师试以《东方美人》题。命方下，吾挥笔立成。词曰： 良宵剔火银釭明，宝鉴高悬万里晴。何须吹箫引凤凰，紫虚飘落佩环声。 佩环声里歌音巧，中天步下金钩小。扶桑偷，吾挥笔立成。词曰： 良宵剔火银釭明，宝鉴高悬万里晴。何须吹箫引凤凰，紫虚飘落佩环声。 佩环声里歌音巧，中天步下金钩小。扶桑偷出水晶宫，广寒约伴游行悄。 当年不说吴国施，今日休夸楚国姝。襟怀不让巫山梦，丰度还看姑射屏。 美人来自倾城国，美人不倾人自惑。任他浓眼能动情，我有铁心坚胜石。 轻盈万种尽妖魔，笑口娇肢皆戕贼。妲己褒姒亡九有，色欲有人诚可嫉。 吾将真气自涵藏，历遍春秋乐且极。 予师默然，已知予有云外意，但隐而不露也。 逾年，将定屏间之选。予难色，父母不豫，予勉焉。遂匹宦者刘校尉女，婚成未之有云外意，但隐而不露也。 逾年，将定屏间之选。予难色，父母不豫，予勉焉。遂匹宦者刘校尉女，婚成未之私也。三载，黎育。 值父母诞跻七级，延祝宾觞。方三上，有乞者三人裹箨冠，披草衣，跣足持篚径入堂前。予怒逐之，不动神色。父母欲酒食之，乞者不顾。扣其愿以何，曰：“吾欲与若子岩同乞也。”父大笑，以为痴妄。母因出言不逊，怒逞，命仆打逐。乞人全勿介。一胡髯大汉睁目视之，众靡然莫敢犯。乞人遂拍手大笑，长歌一曲。曲曰仆打逐。乞人全勿介。一胡髯大汉睁目视之，众靡然莫敢犯。乞人遂拍手大笑，长歌一曲。曲曰： 俺是个云游的大汉，向长途寻几碗麻姑的酒饭。却不会与你的残杯剩盏，又不要出你的心中勉强。 只学得俺无拘管，没牢笼，煞强似你镇日间心劳意攘。 又一大眼铁面胡子掀髯和之曰： 笑吾侪却是个小乞儿的模样，不知俺弟兄们是那终南的野汉。 只为着度愚顽，同避这无常网，下云头把一个仪客来丢放，你道是下流中无宰的萍花，浮梗闲飘荡。 又一老者，白发瘦骸，手拿双板，击竹和之。曲曰： 叹俺们丢去了利机关，在弱水间。把乾坤日月芦中放，为你的那青年汉。 因此上要提携，化些儿酒饭。只恐怕别吾去了利机关，在弱水间。把乾坤日月芦中放，为你的那青年汉。 因此上要提携，化些儿酒饭。只恐怕别吾侪，要见时费却恐思想。 其时予知非凡品，近前揖之，款斋不之受矣。胡髯者曰：“他日邯郸道中相会。汝可进取斗酒与我三人。”予诺。回首，忽为三禽，望南而去。 席终宾散，予慕不就枕，转转勿置。取吴笺、染管城子，作一《望云卿》词。词曰： 华堂春昼，双星见彩，正歌吹当筵，祥烟蔼霭。日影椿叶萱花，风弄舞衣飞带，祝嵩山添玉斝，愿寿考年年不艾。 是何处神人，化为路丐？清音堪赏，癯形可爱。如九节昌阳，高标英迈，便欲从渠去也，涉祝嵩山添玉斝，愿寿考年年不艾。 是何处神人，化为路丐？清音堪赏，癯形可爱。如九节昌阳，高标英迈，便欲从渠去也，涉巫峰，登瀛海。岂知尘缘未了前生债，依旧向芸窗，空使我梦魂一劳惫。 又不尽，乃占一律。诗曰： 孔雀屏开昼日长，宝炉飞篆爇奇香。 东风帘卷瑶池瑞，南极杯传海屋浆。 双鹤慢衔桃正熟，三星遥报菊初芳。 九天云外人归后，望断烟霞雁几行？ 时月落东嵎，星流溟海，乌鹊惊飞，村鸡轻唱。适良友金貂者折简挈游汉洋，予唤逸童整装赴会。 舣星遥报菊初芳。 九天云外人归后，望断烟霞雁几行？ 时月落东嵎，星流溟海，乌鹊惊飞，村鸡轻唱。适良友金貂者折简挈游汉洋，予唤逸童整装赴会。 舣船中流，金友举觞为寿。座有素善者李元汉，乃贺曰：“明岁大试，吾得夜兆，吕兄必登龙头。”予笑曰：“兄为予心胜，故得此兆。使果及第，当举钩得鱼。”三人戏，钩下，予果得金鱼一尾，二人勿获焉。金友占一词，奉厄酒相贺。词曰： 春闱黄鸟暗相催，四海鱼龙取次归。争向禹门需变化，伫听轻浪一声雷。 桃浪暖，绿波随，锦鳞金鬣自徘徊。夺得龙头冲碧汉，人人曰： 春闱黄鸟暗相催，四海鱼龙取次归。争向禹门需变化，伫听轻浪一声雷。 桃浪暖，绿波随，锦鳞金鬣自徘徊。夺得龙头冲碧汉，人人竞说状元回。 予饮卮赓以词以答。词曰： 午漏声残赤帻催，漫将官服听鸾归。经纶欲试当年手，曾振春江昔日雷。 英雄辈，尽追随，凤楼金辇任徘徊。好将功业传青汗，紫绶间纡昼锦回。 更相酬劝。 忽逸童报说：“有一青禽自西而来，色如翠黛，形如车轮，声如镛黄，飞至中天，化为青衣，手持腰鼓，口唱道歌。”予三人初未信也，静听。无何，其音铿似锵，其节悠似徐，清如轻风之落细泉，远如渔歌之隐至中天，化为青衣，手持腰鼓，口唱道歌。”予三人初未信也，静听。无何，其音铿似锵，其节悠似徐，清如轻风之落细泉，远如渔歌之隐深浦，响如空谷之应凤鸣。呜呜然，乐足以动欢，悲足以动泣也。掀篷仰瞻，其童欲下而上者三，欲就而止者再，云气或翕或开，或飞或凝。三人跪而邀之。少憩，蓬头击鼓而唱。曲曰： 飘遥散荡，红尘外世事全无碍。麻姑饭一盂，荷艾为衫带。到长途，跨青牛，只落得闲自在。 笑你把名利来空牵扰，世事多机巧，巴积万两金，心上还嫌少。苦奔忙碌碌的，头白了。 予献以清醪。彼用袖一拂，腾空又唱利来空牵扰，世事多机巧，巴积万两金，心上还嫌少。苦奔忙碌碌的，头白了。 予献以清醪。彼用袖一拂，腾空又唱二歌。曲曰： 滚滚尘波汹涌，笑你的舟儿浮动。一篙怎抵得江上风？怕到这其间，帆楫皆吹送。 纵要转岸头，与沙鸥共。奈怎何？不容得不做槐南梦！ 劝你丢去了樊也么笼，踢开了欢也么哄。一心儿要把丸丸弄。 到得那道岸边，这个船儿方与你，终身共。 音响渐远，形迹勿睹，遗下一案，授一口偈。偈曰： 口口听吾言，切莫去朝天。 邯郸急急转，同我食霞烟。 予下术顶诀示予竟不悟其说。金友已酣。 返舟及暮。予父母方倚闾，见予欣然而入。予述其说，母不之信也。时越岁冬，母得疾，患热。予昼夜废食寝，祈岳神以身代，勿愈。为之祭斗，勿愈。割股肉，爇香，略愈。然热钟心腹，思泉。适早泉无清洌，帷汉洋之水清，且沙途，勿愈。为之祭斗，勿愈。割股肉，爇香，略愈。然热钟心腹，思泉。适早泉无清洌，帷汉洋之水清，且沙途涨远难汲。予躬汲之，几为浪逐者数，然犹不济母渴。予夜祷龙王祠，忽堂前涸井出泉如醴，日汲奉母，不旬日而母疾愈。至今吕公泉尚在，人以为孝感也。 贞观以后，值吾郡岁歉，民间无收，而催科殊急，贫民困甚。予家积粟万斛，予与父谋之。凡力不堪应科者，皆为输纳，且罄所蓄以周之。所活万千馀口。司政闻之，旌吾闾曰“义”。 越明年，丁卯，当贡士，郡以名举。父母促装应试，命逸童负行囊。别高帏，辞兰室，行矣。予室幼谙经史，因言以赠。词曰： 君莫惜路旁花，回首即天涯。东风恶劣飘游，命逸童负行囊。别高帏，辞兰室，行矣。予室幼谙经史，因言以赠。词曰： 君莫惜路旁花，回首即天涯。东风恶劣飘游骑，一染狂香空自嗟。空自嗟，慢劳魂梦，绕遍行槎。 登龙榜，足堪夸，金鞍玉勒共乌纱。承恩被宠，即便转归家。切休如浪梗，教我望断天涯。 予受别，遂长行。买舟于横浦，遇一渔父驾小舟，唱《沧浪歌》。歌曰： 身挂青蓑，箬罩子头，晓来撑出柳花州。手执个长竿烟江里去，只恐怕鱼儿不上钩。 不上钩呀不上钩，教我侬耽尽子万千愁。勿是我贪图个财和利，只怕你侬做子个下场头。 予唤之，不舣，飘然鼓楫，望云波深处又歌而去。歌曰： 烟水茫茫风自清，一舟自足乐余情。看你功名辈，贪着富贵心。 也有挈袽求善，也有自请繁缨，也有胡言鲠主，也有清，一舟自足乐余情。看你功名辈，贪着富贵心。 也有挈袽求善，也有自请繁缨，也有胡言鲠主，也有婢媵谄君。只道宠荣千万世，那知身后只虚名。 只虚名呀只虚名，不如我脱去这红尘，终日在江湖钩个鱼和鳖，村中沽酒醉醺醺。 终不回视。予另舟而渡。 春光初媚，玉破蓝田，柳舒堕岸，莺鼓巧簧，燕翻轻剪。香车动士女之轮，宝马走王孙之辔。予蓦转故乡之思，望白云而泣数行下。逸童进曰：“夫子忧矣，夫子休矣，今夫子胡为乎游哉？夫子胡为乎去父母、舍妻子哉？夫子兹行，荣亲故，荣妻子故，一荣而百千万辱去，夫子又何忧焉？夫子休矣！” 予欷歔之间，而郁悒之心终不已也。予岂为私爱云尔，为亲老清温疏也。虽然。逸童言亦可采纳，觉少宽裕神思。 步又何忧焉？夫子休矣！” 予欷歔之间，而郁悒之心终不已也。予岂为私爱云尔，为亲老清温疏也。虽然。逸童言亦可采纳，觉少宽裕神思。 步过绿林道中，遇少年如淮阴市恶流，行阻予途，拦阻不容行路。予与逸童哀求百出，倾囊与之，止留琴剑而已，馀皆一股收去，得免残喘。盘资已尽，奈何程迢？逸童乞食，予佩琴书，途遇向来予家乞者虬髯大汉，笑曰：“书生，书生，昔日吾乞于汝，汝逐吾，父母又逐吾，今汝亦为人逐矣。当时吾三人欲同汝乞，汝以富家郎，焉有乞人的道理，今日何不在家享福，亦同吾乞也？呵呵！”予默然自觉惭惶，盖忘于向家郎，焉有乞人的道理，今日何不在家享福，亦同吾乞也？呵呵！”予默然自觉惭惶，盖忘于向之所作也。其汉于筐中取出杯饭，臭不可言，飘羹蛆出，语予曰：“食饮此，今我与汝一伙人矣。”予颦眉蹙额不视，汉收而去。肚饥馁特甚，得逸童觅一盂糗，食之以充，不更思食。询其来，乃得之大汉也。 兼程而进，苦不胜说。至蒲阴村，三途，人迹杳然，兽蹄鸟迹交错，奠知所向。憩于古槐下，喜清风之徐来，正精神之少爽，遥闻牧唱。曲曰： 山花开了，掣嘤啼鸟。吹短笛步过重岗，跨小犊行游峦隩，见四野人烟悄悄。人烟悄悄，无烦无恼，无白无皂。性逍遥，唱一个莲花落，自忘却乾坤小。 松啼鸟。吹短笛步过重岗，跨小犊行游峦隩，见四野人烟悄悄。人烟悄悄，无烦无恼，无白无皂。性逍遥，唱一个莲花落，自忘却乾坤小。 松阴密密，火云息息。敲残了石上棋儿，弄一管无腔竹笛，那管世途恶逆，凉风习习，竹声沥沥。看鸢鱼满目，天机露，玄关在在奇。 金飚满岭，枫颜红衬。看飞桐一叶轻飘，听寒蛩数声孤零，堪叹人生浮梗。人生浮梗，何时梦醒？还须自省。漫劳神，一日精枯竭，如同败叶根。 彤云满目，梅英破玉。有几个暖阁红炉？有几个妻号子哭？笑枉自人间奔碌。人间奔碌，何时自足？无常来促。渐消磨，两鬓堪堪白，金银买得么？但聆其声，不见其形。使逸童跟阁红炉？有几个妻号子哭？笑枉自人间奔碌。人间奔碌，何时自足？无常来促。渐消磨，两鬓堪堪白，金银买得么？但聆其声，不见其形。使逸童跟寻，半晌不至。 忽一全真身披百衲，头挽双叉，胡髯满颊，目如老龙，双耳下肩，足穿多耳麻鞋，腰缠黄绦，挂葫芦蓝袋，手持无心棕拂，嘻嘻而来至予前，睁目作怒，喝曰：“书生何不进程？天色将暮，吾久知此地日多劫徒，夜多虎狼，非安息所也。”予起而长揖，其人即坐下，与予对膝，默然若禅定。久之，予恭加，而先生定目视予曰：“子将何之？”予以应试答。先生曰：“青年学富，正宜上佐天子，下匡元元，俾吾侪得荫受其赐，是幸遇矣。然吾有一言，生当记取。”予颔首受教。先生曰： 风波恶，风波恶，利名场，须坚脚，前途休用错，一朝失却这根苗，万转千目摹不着。 归兮归兮要认真，来兮来兮如予颔首受教。先生曰： 风波恶，风波恶，利名场，须坚脚，前途休用错，一朝失却这根苗，万转千目摹不着。 归兮归兮要认真，来兮来兮如蜕壳。打开迷阵跳出去，金重山边见下落。 予又扣前程：“先生知否？”但摇头云： 前程路，前程路，万里飞腾不耽误。一身委质于王家，生生死死不自顾，古来忠尽鼎镬中。 英雄却是罝中兔。碑铭传世亦何补？富贵诚如蒿上露。东郊丘垅嵯峨高，其间多少垂珠儒？ 予厌闻其说，先生云：“子何不随吾云游？多少快活！”予笑曰：“先生差矣。子饭的是粗粝之物，茹的是野山蒿，饮的是石涧泉水，穿的是粗布破衣，又没有父母妻子，又没有高堂大厦，又没有交游朋友，又没有亲戚往来，又没有跟随使唤，有何快活？”先生掩口而笑：“我说，又没有高堂大厦，又没有交游朋友，又没有亲戚往来，又没有跟随使唤，有何快活？”先生掩口而笑：“我说个快活你听。”须臾，袋中取出渔鼓，口唱道情。曲曰： 咱吃的是粗粝粮，煞胜似羔与羊。茹的是蕨与蒿，煞强似百味香。饮的是石涧泉，自不爱葡萄酿。穿的是百衲衣，自不要绮罗纹幛。居一间石壁茅檐，也赛过那充栋楼阁百丈长。 咱不读书几行，咱不识帝与王。那知他秦强楚弱争雄长，那知他汉国兴衰振亡。咱自与鹿鹤同嘻也，时布青云作百关。有时间驾轻舟游海洋，有时间乘小鹤闲来往，有时间化做一个凡人样，有时间化做一个物行藏，乾坤历遍无拘也，浪荡逍遥孰主张？ 也没个阴与阳，也没个短与长。也没个乾旋坤倒分消长，也没个古往今来柔与刚。炼就咱一粒金丹也，石烂江枯性自长。 予以为迂谈，笑而欲别。适逸童至，也没个乾旋坤倒分消长，也没个古往今来柔与刚。炼就咱一粒金丹也，石烂江枯性自长。 予以为迂谈，笑而欲别。适逸童至，促行。先生云：“子涉途何囊橐空虚？吾有一枕，收之不过盈寸，放之可几三尺，甚便旅次之用。欲乎？”予辞以乍逢，何敢虚受？先生云：“一会倾盖，古有之也。何妨？”遂探袋取出，形如折竹，止寸许，付予。予收而谢之。先生曰：“三岐之羊，墨子悲焉。今子几亡羊矣。吾引诸？”导之车行。将里馀，先生遽不见，仓皇失措，强行又里余，饥渴交作。逸童龙钟勿进。 遥见青旗插于茅檐，黄鸟啼于杏肆，盖吴姬馆也。欲就食，奈杖头青蚨何？谋于童，童以途间遗得之以应。予以“道不拾遗，贪泉廉士不饮，胜母孝子不过，予何忍一腹而蹈此不义耶。”童笑以食，奈杖头青蚨何？谋于童，童以途间遗得之以应。予以“道不拾遗，贪泉廉士不饮，胜母孝子不过，予何忍一腹而蹈此不义耶。”童笑以为：“却衣细事，不疑非长者。且存亡危急，为此损生，失父母不孝，去君上不忠，孝忠廉节，一二、二一也。”予采言，勉强就肆。命设饭，饭无矣，命炊，肆主渍黄米将炊。予觉神思困倦，觅枕。主人辞以不备。予寝而起，起而寝，觳觫不宁。思全真所与枕可用。出而开之，三尺馀长，且软馥妥神，一枕而安。 径至都下，投名于平章门。翌日进试，初场题《鹦鹉词》。文曰： 仲二五，秉阳精而安。 径至都下，投名于平章门。翌日进试，初场题《鹦鹉词》。文曰： 仲二五，秉阳精，车夷现瑞，山川毓神。翠衣飘碧汉，朱鬣动祥云。来自殊域，达彼枫宸。能言觉慧，卓越羽禽。不羡岐周之凤，超然乔木迁莺。食天厨之美味，饱帝席之佳珍。出樊笼，遨游四海，恁去飞骄。 二试题《牡丹》律诗。文曰： 淑气初催黄鸟歌，锦丝帏下色偏多。 扬风舞态依金谷，浥露娇姿清翠柯。 白凝晓月舍轻粉，红点春霞罩浅罗。 富贵豪华皆占断，莫辞相对醉颜酡。 三试题《秋蟾影桂赋》。文曰： 时维八月，序属金柔。祝融税驾，鹑火斯流。商气薄于於渚，白帝驾乎西州；水王应乎潮汐，金声动于墟丘。银潢高泻，玉杵音悠。清光兮九野，晴色满宸楼。映澄江之贝阙，透珠箔之虾钩；生长夜之明洁，破万古之昏眸。瞻彼浩魄，顾此千秋。晴色满宸楼。映澄江之贝阙，透珠箔之虾钩；生长夜之明洁，破万古之昏眸。瞻彼浩魄，顾此千秋。影婆娑以参差，或浩荡以沉浮，有蜍泥而培植，共素娥以行休。时丁丁以伐干，忽音响之下流。满阶浮动，玉宇如虬。因皎然而见，又谙然而收。香飞花吐，拟折云头。一枝高攀，鹏途恁游。入广寒之清虚，为姮娥以淹留。佩鸣珂以相逐，挹天风于九州。对本公而酬酢，衣冠冕而貂裘。 试终，平章录予居首，引予面君。赐以宫花绯袍，宴之杏林。及第游康衢，遇文相之女，赘予门下。，平章录予居首，引予面君。赐以宫花绯袍，宴之杏林。及第游康衢，遇文相之女，赘予门下。予辞之再三，君传命，不敢。方乃曲从焉。 甫婚，铨予为豫州刺史。同文氏之任，单车而往，属迎者填道。予持刚秉正，不徇以私，锄强豪不避权幸，贵戚敛手，有一奸枭素行占夺，乃侠流也。其党十辈，横行郡中，予下车，即赉万金以馈。予叱之，毫不染。因知其为侠党，乃招告诰。 不日间而告连者百计。予命捕，捕勿敢。予阴寝其事。而侠时窥予隙，以物诱。予佯交焉。一日设宴宴侠，侠欣然赴，十辈皆至。酒未巡，予喝，从者起百人，日间而告连者百计。予命捕，捕勿敢。予阴寝其事。而侠时窥予隙，以物诱。予佯交焉。一日设宴宴侠，侠欣然赴，十辈皆至。酒未巡，予喝，从者起百人，擒下，皆默死。于是一郡凛凛。 居任五载，生二男，人都考绩称最，擢为观察使，持斧钺，有杀不请。于是专生长，美衣服，冠豸冠，丰度超出朝表，视者不敢仰，人称为铁面李公。行部至徐扬，剿擒劫盗凡万三千人，去豪吏百三十人，毁淫祠六千馀所，过处无不战股寒栗。巡察又五载，长子胤郎已九岁，次子彻郎已七岁。复命，龙颜甚悦，慰以美词，赐以金帛，不可胜数，赐宴文渊阁，随擢河内道节度使，封为荆国公，文氏荆国夫人，子封豫州刺史，有衔无职。 予受封及第，与文氏家宴。酒三进，不觉念及父母并刘氏，涕泗交颐，食不下咽。文氏询其由，予以实对。氏曰：“是何难也？明日谒君，当以情奏，暂请还乡省氏家宴。酒三进，不觉念及父母并刘氏，涕泗交颐，食不下咽。文氏询其由，予以实对。氏曰：“是何难也？明日谒君，当以情奏，暂请还乡省亲，即取带来都，共享荣华。吾当让刘为正。”予从其言。君上亦从予言，赐予驰驿。 予归故土，升堂参拜父母，视见刘氏。未及叙意，而郡邑之长与凡亲故宦识，探者冠盖相望，月馀无宁。既而祭奠茔坟，宴集诸戚，又月馀，禀请父母进都。 于是概家爰行，路居半月有奇，抵京至第。文氏挈二子欢迎，到中堂，亲上坐，先礼。次刘氏居上，尽侧室礼。次命二子礼祖及嫡。设宴，鼓吹盈堂，贺宾迭至。予与刘氏为亲洗尘，交欢于一堂。金章紫绶，尽人间之富贵矣。君上特召加父母为荆国公，荆国夫人，促予赴镇。予即日起马。至镇百里之外，迎者剑戟如贵矣。君上特召加父母为荆国公，荆国夫人，促予赴镇。予即日起马。至镇百里之外，迎者剑戟如林，旌旗如云，甲胄如电，士马如鳞。 居镇月许，正喜宁妥，忽边信飞至，突厥入寇。予忙整兵三万，作二队，出榆关，列为九宫玄女阵。左先锋李明，右先锋史思，哨将贾充，后阵左袁洪达，右赵壁，中军祖嗣曾，皆枭将也。奈何突厥之势，猖獗太甚。 李明进曰：“主帅不可轻敌。胡骑所长者三，中国所长者五。然中国之五，不足以当胡骑之三。昔太宗淤泥之厄，非三箭之勇不能雪其耻。今将军宜以计破，如介子之擒楼兰，班超之破西域，功可成也。若图侥幸拚之五，不足以当胡骑之三。昔太宗淤泥之厄，非三箭之勇不能雪其耻。今将军宜以计破，如介子之擒楼兰，班超之破西域，功可成也。若图侥幸拚勇力，吾恐置千钧于鸟卵，驱群羊以逐猛虎，不格明矣！将军幸思之。”予曰：“子不闻乎兵法云：知己知彼，百战百胜。不知己，不知彼，百战百败。奇者正之，正者奇之。先为不胜，以待敌之可胜。先声夺人，乃上将也。予岂必子言？”于是分左翼伏于东南一隅，士衔枚，马衔辔，令曰：“金声而隐，火声而发。李明主之。” “一翼为阵，作乌龙摆尾形，首史思，尾袁洪达。击首则尾顾，击尾则则首顾，止许首尾相顾，不许胜。待胡骑拔寨，听角声一鸣退百步，二鸣再退百步，三鸣即大遇，向东南疾奔。” “中军火炮三发，伏兵齐起，其退者复回，合围击之，有不如令者，斩。令下。” 先以疲卒一人，持中军火炮三发，伏兵齐起，其退者复回，合围击之，有不如令者，斩。令下。” 先以疲卒一人，持书往突厥下，期丁巳日巳时交锋，乃安营之第三日也。其二日，忽后寨旗脚飘北，占应奸细探营。予私出巡之，果得于草莽间--贼人取马料，立斩，悬首于竿。 三日丁巳，战几一时，予如前令。胡骑果拨寨追北，入予彀中。擒其巨魁五人，斩甲一万，掳其辎重丘积，奏凯歌旋。 计其时日，止旬馀。申达君上，赐以千里驹、玉束衮袍、金珠一车、白金万觔、锦千匹，特进王爵，食采一方。居任五载，胤于已实任，予将辞爵归闲，使胤予赍表觐君。表曰： 叨恩待罪河内道节度使臣吕岩，谨以下五载，胤于已实任，予将辞爵归闲，使胤予赍表觐君。表曰： 叨恩待罪河内道节度使臣吕岩，谨以下情乞恩归养者： 伏以天恩广被，庶物咸熙，圣德均占，群生甄育。臣岩诚惶诚恐，稽首顿首上言。景运初开，帝王应昌期而抚世，明良协赞，德以相成。然求忠臣必于孝子之门，故事君者当尽事亲之职。魏祖不道，徐抱空贤；汉帝虽仁，王怀遗恨。下无补于臣心，上有损于君德，往者如斯，来者宜鉴。 兹盖伏遇皇帝陛下统天启运，翼世兴慈，教以孝，教以忠，人伦攸叙；全人亲，全人子，百行克敦。事庙极永言之诚，追王竭终身之慕，八方庆戴，九有欢腾。念臣草野微羔，蓬门介子，幼叨过庭之训，窃效孔规；壮辱阃钺之专，幸瞻，追王竭终身之慕，八方庆戴，九有欢腾。念臣草野微羔，蓬门介子，幼叨过庭之训，窃效孔规；壮辱阃钺之专，幸瞻舜德。汗马之劳已尽，清温之礼未行。职在委身，敢曰忠尽；恩同罔极，欲尽孝思。恳乞扩老老幼幼之弘仁，赐羔羊鸟鸟之终养。则君上之报效不蔽愚衷，而慈帏之衰景依归有自。臣无任感激之至。谨令子胤赍表以闻。 表上。君勿许。又任五载，改擢河阳节度使，屡有战功。擢胤代居河内道，彻为豫州刺史。予居河阳八载，父母皆亡。君上以镇边要害之所，不许居忧。 忽一日，边报西羌入寇，结构女真，党共八十万。予日正举父母殡，迟延一刻，兵已抵关，急命贺言应边报西羌入寇，结构女真，党共八十万。予日正举父母殡，迟延一刻，兵已抵关，急命贺言应，被敌擒斩，去卒二十万。予急去时，虏已遁。朝廷差执金吾五人，扭囚予赴京，妻子勿知也。面君备陈其情。君因予功大，少有贷意。因谗臣进言，将予斩首。一刃之下，魂飞万里，举家抄戮殆尽。 予闻家人呼叫之声，遂觉，乃一梦也。其炊方熟。逸童呼予饭，故觉。噫吁！一炊黄粱，世事三十载，其间富贵荣华，生死哀乐，如斯而已。 饭毕，逸童催行。予心犹豫，思全真之言，欲一再会，又莫知居址。问店主：“汝处曾有一胡髯全真么？”店主云：“相去不远。过三叉路，槐，思全真之言，欲一再会，又莫知居址。问店主：“汝处曾有一胡髯全真么？”店主云：“相去不远。过三叉路，槐荫转角，北上半里之地，一小庵就是。他不离左右。”予将回旧途，童不欲，予以还枕绐，遂共童复原所。 刚到槐荫，其全真已先坐槐下，时申刻矣。先生笑曰：“书生何去而复来？”予以还枕对。先生云：“尚欲眠，何即见还？”予方探枕还先生，先生以枕转开，目予：“子欲此槐下一眠乎？”童在侧，不欲予眠。先生用手一指：“仆者何不少睡，以待主人？”逸童先睡。予觉神困，困就枕而睡。 有青衣二童呼予名曰：“来来下一眠乎？”童在侧，不欲予眠。先生用手一指：“仆者何不少睡，以待主人？”逸童先睡。予觉神困，困就枕而睡。 有青衣二童呼予名曰：“来来来，吾与你一游！”予不知为何许人，细视之，如金友幼年之状，一如同席朱家郎，皆髫年之交也。予随焉，步入松林，再过柏坞，潇潇然如秋声之入落木，悄悄然如午夜之绝行人。森森竹筠，琅琅泉水，不识径道，引入重关，登上层岩，又下平途，近一司府。上坐乌纱皂服之官，两庑吏卒唤予入。其官下阶而迎，问童子曰：“何来也？”童子附耳密言，其官曰：“诺，诺。”忽令一卒，身如金刚，目如虎豹，声如豹狼，身挂青直掇，腰束红绦，头带三山帽，引予而行。 至一所，遇一老妪，白发娑娑，手执磁瓯，唤人饮茶。予渴欲饮，青年者止之。 又行，遍游爱河，桥广盈尺，高及千丈，波，白发娑娑，手执磁瓯，唤人饮茶。予渴欲饮，青年者止之。 又行，遍游爱河，桥广盈尺，高及千丈，波涛汹涌，鱼龙开吻若吞。或过者化为梁栏稳步，或过者推挤倒溺，鱼龙竟吞食之。予怆然不忍视；血湖相近爱河，腥秽之气不可着鼻。溺河者无男，或止露面，或露乳，或露腹，千百万状。或提携少儿，或搂抱赤子，红光遍体，人不可近；刀砧近于血湖，割脐剖腹，开肠剜肚，又加上槌捣砧杵之。予悲而莫视，青衣嘻嘻笑，强予视焉；吊竿近于刀砧，较之刀砧少轻，或悬手，或悬足，或手足皆悬。中以石坠舌出，目眦皆裂。又加以荆杖加鞭，号楚之声动也。其卒如戏傀儡为乐；刀山近于吊竿，尖峰峻岭，皆刀戟布列，如三春新笋密透，银光闪闪。卒人驱众犯裸身上加鞭，号楚之声动也。其卒如戏傀儡为乐；刀山近于吊竿，尖峰峻岭，皆刀戟布列，如三春新笋密透，银光闪闪。卒人驱众犯裸身上山，犯不肯从，以黄藤大棍后打，勉强匍匐而上，肢体皆裂，血同涌泉。予哀焉，为求解，卒不为意；砧磨近于刀山，尤惨。先以罪者缚，启上盖，以罪置中，盖加，上压以巨石，罪人叫声如雷。二使牵动，一使以叉拨骨肉，如粉。带血同脓，浆漾磨下；牛犁近于砧磨，先以罪人反缚双手，一鬼拿定双足，二鬼用一大木杠于背，扛出舌，一鬼用钩帘搭定，扯出丈馀，驱一犊往来舌上数遍。其舌长二丈，先以罪人反缚双手，一鬼拿定双足，二鬼用一大木杠于背，扛出舌，一鬼用钩帘搭定，扯出丈馀，驱一犊往来舌上数遍。其舌长二丈，广三尺，犁一时其舌如泥。未犁者置于傍，与之观看，魂服早碎矣；油镬近于牛犁，铁镬如缸。中盛油，下架柴。烧油沸，以罪者止缚双足，先以为下镬中，二手挣挫，一鬼使铁叉叉下，须臾骨肉皆消；饿鬼近于油镬，作一阱，中置罪人千计，体瘦不及一拱，喉细不过一针，头大如斗，口出烟雾，声如蚊蝇，如水中鼋鼉样，盖不知其为何孽。青衣云：“此辈好食五荤三厌，日无足意，故当此报。脱胎将为便蛆。”火焰蝇，如水中鼋鼉样，盖不知其为何孽。青衣云：“此辈好食五荤三厌，日无足意，故当此报。脱胎将为便蛆。”火焰近于饿鬼，作一坑，烈炭闪闪，剥去罪人衣服，推于炭上。罪者挣起，用铁笊笊定，烧烂肌肤，臭不可闻，百里之外不灭；黑暗近于火焰，虽日必秉火，方见你我。但闻哭泣之声，不可见也；枉死近于黑暗，其墙四堵中，皆绳缚，少手少足，没头没面，千奇百怪之形，此皆枉死者也；阿鼻近于枉死，此处最恶，虎门深锁，牛头马面百辈把守不容视。青衣言曰：“吾奉正阳帝君之命，可开一视。”牛头略开门一角少许，中间罪人奔涌跑号，哀啼叫救。予心寒即回。引至一殿，乃初见之官也。拟留予，予不留。其青衣牛头略开门一角少许，中间罪人奔涌跑号，哀啼叫救。予心寒即回。引至一殿，乃初见之官也。拟留予，予不留。其青衣将予一推而觉。先生与逸童辈不见。 日已暮，投宿无处，寻原店，亦杳然灭迹。时西峪下金轮之辙，东皋悬玉镜之台，前无孟尝之馆，后无平原之地。进退两艰，徘徊瞻顾。道傍一乔松，盘根错节，枝叶偃盖，抚而就焉。 但见疏星张残局之棋，明河挹川浣之练，近林绕一声之惊鹊，高岗度数点之归鸦。咿咿哑哑，渔艇归乎别浦；呜呜咽咽，牧笛返于故村。举目潇然，形影相吊。顿思父母抚高岗度数点之归鸦。咿咿哑哑，渔艇归乎别浦；呜呜咽咽，牧笛返于故村。举目潇然，形影相吊。顿思父母抚吾，朝夕在侧，今流遗此地，彼此不知，泣然泪下，乃作歌曰： 瞻彼远山兮凝白云，悠悠乡水兮切我心。高堂白发兮倩谁人？ 疏我定省兮飞我魂，云兮云兮，千里量我忱。 又念刘氏自适予，尚同处子，上事舅姑，下乏芝兰，孤帏岑寂，是予误也，亦作歌。歌曰： 瞻彼空谷兮有佳人，春光正媚兮绾同心。分开比翼兮，欲奋翮于青云。 耽彼芳年兮，镜蒙尘。悠悠远人兮，碎我神。歌兮歌兮，哀哀恐猿闻。 歌竟，悲伤倍加，阴云生惨，明月无色。久之，雾卷天空，朗然若昼，白鹤从南峰之巅横飞而来，形如轮，渐而其鸣如人，停于松上。俯颈窥予 歌竟，悲伤倍加，阴云生惨，明月无色。久之，雾卷天空，朗然若昼，白鹤从南峰之巅横飞而来，形如轮，渐而其鸣如人，停于松上。俯颈窥予，如哀予，如哂予。双羽翔而集者数，下予前舞，足转翎，划然大啸，和予歌。歌曰： 南山兮有白云，北山兮有白云，山中悬望兮空劳神。白云聚兮天合成，白云散兮天折分。聚散分合兮由天心，凝固涣耗兮何由人？伫目兮见此云，瞑目兮即无形。人生父母兮如此云，子纵欲顾兮留之不能。 向予点首：“书生，书生，父母孰不愿？无常到来，他也顾不得你，你也顾不得他。”把首一摇，又和一歌。歌曰： 取彼焦桐兮为我琴，抚膝一调兮乐我心。朝夕好合兮，操一曲凤凰鸣。灯前月下兮，并止同行。期与偕老兮，百年长存。忽然弦断兮，寂尔无声。期欲再鼓兮，非昔之音。凤来高岗兮，鸾镜破菱。人间夫妻兮如老兮，百年长存。忽然弦断兮，寂尔无声。期欲再鼓兮，非昔之音。凤来高岗兮，鸾镜破菱。人间夫妻兮如此琴，天将夺去兮难赎以千金。 又向予点首：“书生，书生，人间夫妻孰不愿？一日命终，各自投奔，你不见他，他不见你，又那里寻个夫妻？快把这条绳儿割断，自寻一个长生的路去。到得那个处在，自然父母妻子不分别了。”予方欲扣其说，把翼一挺，腾空仍往南峰去了。星移月下，鸡唱扶桑，曙光已动，予心顿悟，不欲前进，功名之念成灰，家乡之思即断，飘然有物外之想，欲求全真为师。复循故道，至于槐荫少坐。 遇一云游道者，年几百岁，皓首庞眉，身着破袍，脚踏芒履，手执拄故道，至于槐荫少坐。 遇一云游道者，年几百岁，皓首庞眉，身着破袍，脚踏芒履，手执拄杖。近前为礼，与之共坐。问予：“何境而来？前面绿杨林中有一小仆，悬命高枝。”予闻，愕然失色，知为逸童也，即欲往观。道者止步云：“先生住。吾视汝骨如孤鹤，面若春花，须如新柳，眉侧黑子，山骨耸起，两珠朝海，五岳丰隆，神清气爽，必为神仙。何不从师受诀以求超脱乎？”予稽首受教。云游者笑曰：“吾行游三十馀年，不遇一真窍。汝当别求，莫误汝事。”弃之往西去，招之不来。 予访于绿杨林，果一童缢死柳下。盖因予眠槐下，先生既去，童呼予不醒，守予一宿，知予不活，事出无奈，哭予一场，遂将琴剑挂于林间，自随以尽。呜呼！吾未缢死柳下。盖因予眠槐下，先生既去，童呼予不醒，守予一宿，知予不活，事出无奈，哭予一场，遂将琴剑挂于林间，自随以尽。呜呼！吾未成道而先殒一童之命，予何忍。乃取土为香，望空拜，誓曰：“岩果得遇明师指出迷途，以证玄道，当先度此童。天地神祗，鉴表下衷，莫使孤魂远去，离其根本。岩若爽言，天地夺纪。”誓终，将童放下，于杨柳根边取草蒿以覆，将琴剑置童侧，取土书于琴上：“往来及住人如能埋此童者，即以琴剑酬。”号恸一场而别。 复至槐候全真来，二日绝音耗。日取树果充饥，饮石泉解渴，体渐狼狈，形同槁木，足不能举，目不能见，横卧槐根。蓦听樵歌隐隐。侧耳听焉若曲，击斧柯回以节韵。歌曰： 家住在深山野坞中，手持斤斧入林丛。要斫个千年柏耳听焉若曲，击斧柯回以节韵。歌曰： 家住在深山野坞中，手持斤斧入林丛。要斫个千年柏，要砍个万年松。也不管他英雄好汉，也不管他食禄鼎钟。有时节看个中天明月，有时节看着半岭清风，有时节采取茯苓根白，有时节带插文吉花红。到晚来向山腰里一睡。只落得清闲自在性从从。 歌声渐退。予勉强追之为礼。樵夫云：“先生有何说？”予询问全真居处。樵夫云：“没有没有。此山过顶翻下，一竹林茂盛，中有个小小茅庵，一道人大腮胡髯，大眼蓬头，大肚赤着脚，我这里叫他金师傅，这个人是出家的全真。”予默思：“在家时那乞人说‘金重山中相舍’，今莫非是他？”即求樵夫引带。 樵夫云：“先生，你活该死！要见那个贼道？他虽出家，比在家人最凶。逢着过往经商见他财帛，也不用甚么，见一喝，那人已自惊得小鬼模样。我这山村人家，四时八出家，比在家人最凶。逢着过往经商见他财帛，也不用甚么，见一喝，那人已自惊得小鬼模样。我这山村人家，四时八节俱要请他吃酒吃食。若一次少了，便来杀人放火。见他形影儿都躲，你到要去寻他，快回去了罢休！”予一意要见，不信，只求他引。他把手一抛，担了柴儿，口唱山歌。如飞过山峦而去。歌曰： 我终日樵柴山陇间，懒来自共那白云眠。不管你是非颠倒，不管你机巧多般，不管你风波险恶，不管你世路多艰。我自乘个兴儿归去好，恁你侬去劳扰扰不安闲。 樵夫已去，吾力甚疲，坐于石上倒，不管你机巧多般，不管你风波险恶，不管你世路多艰。我自乘个兴儿归去好，恁你侬去劳扰扰不安闲。 樵夫已去，吾力甚疲，坐于石上。远远望见那全真到来，近而目焉，却又不是，乃是家中来的大胡虬髯乞人，变服作全真仪容。予知为非凡，纳头便拜。真曰：“嘻嘻，书生到此良苦，何不在家？上有父母，下有妻子奴仆，昼食膏粱，夜眠纹锦，何不快活？着何来由受这等的苦楚，举目无亲，日无饮食，夜无床帐，将为虎狼口中物矣。我引汝原路回去，如何这等的苦楚，举目无亲，日无饮食，夜无床帐，将为虎狼口中物矣。我引汝原路回去，如何？”予再拜，誓不回归。真曰：“不归而寻那个？”“予要见金重山中师傅。”真用手一指：“来了，来了。”只见曾来家的大肚胡的乞人，亦为全真样，飘飘而来。予拜伏于地，其真用手扶起。 二真自相云云。其后来者大笑视予云：“你今如此后来，悔之晚矣。”予再誓如初。二人云：“既然如此，只在此候我二人。我们欲往里许之外寻一个道友，即来同你到庵。你若等不来，可过此山，望见小岗嘴上一个茅庐，问金重师傅。只在庐中坐下，我就回。”把袖一拂，弃予前往。 候将暮暗，不能行，栖止道左。须臾间，猛兽咆哮，绕于左右，若欲攫食。予存神默祷：“今为生死求师，身命不顾。倘兽饥馋，愿以身充兽行，栖止道左。须臾间，猛兽咆哮，绕于左右，若欲攫食。予存神默祷：“今为生死求师，身命不顾。倘兽饥馋，愿以身充兽腹。”兽踞蹲予前，目如电光，声如雷吼，久之遁矣。方瞑目，遇一熊嗅予，毛刺面额，用掌擒予臂，一掌探予胸，欲刳心状。予祷如前，熊释而遁。一夜无宁息。 至晓，腹中空虚，举足不动，取蕨根食而略能行。至午，见一牧童牧羊。问其山庵所去几何，云：“非十日不到——五日至顶，又五日至庵。”予不惜途遥，又行。渴极，捧泉饮，误下水蛇一小条。觉腹中绞痛。仰卧涧边，乌鸦啄目，苍鹰搏胸，蝼蚁嘬足，只一心不动，苦真难忍。开目而视牧羊者，牧蛇一小条。觉腹中绞痛。仰卧涧边，乌鸦啄目，苍鹰搏胸，蝼蚁嘬足，只一心不动，苦真难忍。开目而视牧羊者，牧羊者嘻笑于傍：“阿呆，阿呆，那里去寻金师傅？我引你下去，家中望你回来。受这等苦，明日必没性命。怎么到得那里？” 予不应。童子怀中取出麦饼一个与予食，予不受。童子道：“先生，你还要走十日。若不接力，性命难活，还见得师傅么？”予以言是，接而食焉，谢童子。下咽，觉神清气快，腹不痛。吐出小蛇，乃一草根也。拜童子，别而上行。 不及山半，日又黄食焉，谢童子。下咽，觉神清气快，腹不痛。吐出小蛇，乃一草根也。拜童子，别而上行。 不及山半，日又黄昏，更无居民。遥见黑松坞中，青烟缥缈，黄犬嘹嘹，茅檐高出千层岗，柴户斜扁平深壑。予喜得宿处，往扣其扉。半饷，只见一丫环执烛而出，叱予：“我村庄中人家。主人不在，何敢无礼。径扣我扉？”予哀告求悯。环怒少息，命待。进片时，引予入。 朱门中启。广厦深堂，虾钩高挂，珠帘雀屏。列开锦褥，沉檀燕于宝鼎，银烛炎于金台。绣幔轻开，香风先度，青衣数辈导出一年少美人，方笄近二旬。柳眉拖绿，波眼溜青，乌云挽朝阳之髻，粉容过洛浦之娇，楚宫服态，吴国丰姿。迎予上堂。予以贵宅内室，谦让不敢近。女曰：“既来此，三生之缘，非今生定也。郎君青年，妾当妙岁，天赐其合。不然，妾居穷谷之间，与术石为邻，与鹿豕为伴，樵夫、牧子亦不君青年，妾当妙岁，天赐其合。不然，妾居穷谷之间，与术石为邻，与鹿豕为伴，樵夫、牧子亦不多至，况郎君乎？其天赐，非人力也。”呼婢设席。予伏地辞谢，再四推阻，女瞋星目，竖柳眉，咬榴齿，呼环驱出于外，“恁此穷酸为豺狼作食！”予欣然出，女回怒，留命锁门户——盖虽欲出而不能也。 顷之，席备。命予礼。予居庑外不入。数辈扶进，纳予坐左，女右。前列歌童舞女百人。酒一巡，舞唱一回，笙簧鼓吹聒耳，响振陵谷。初舞《惜时光》，唱律歌。曲曰： 锦阁柔风，海棠弄香，彩衣舞袖偏长。一声啼鸟似笙簧，巧掷金梭在绿杨。 王孙辈，士女行，同游挈伴往寻芳。逢乐处，即戏场，何须身外觅仙方？ 予隐几勿睹，但密识其音。强起，又作《八风舞》。腔如前。歌曰： 小沼新荷，重重似钱。熏风初入虞弦，流萤几勿睹，但密识其音。强起，又作《八风舞》。腔如前。歌曰： 小沼新荷，重重似钱。熏风初入虞弦，流萤飞入画堂前。 一雨凉生竹簟眠，呼小婢整杯盘，漫把香醑细细添。同观赏，人月圆，那知人世有神仙？ 三巡舞《霓裳》，腔如前。曲曰： 飒飒凉飚轻飞，井轴阶前，啼扰寒蛩。岩头枫叶胜花红。塞上斜征一字鸿，清思好酒满钟。 赤壁邀游兴更雄，行乐地，能几逢？休言彭祖状龙钟。 四巡舞《飞燕》，腔如前。曲曰： 六出琼花，长空乱飘，暖围兽炭频烧。浅斟低唱烹羊羔，笑见梅开月挂梢。 敲檀板，舞细腰，人间安乐是雄豪。貂裘美金束高，笑他方外伴蓬蒿。 女人起，举卮酒以寿。予不应而卧。强婚，予发怒佯狂。女曰：“若不从命，寸步之间可以溅血。”予人起，举卮酒以寿。予不应而卧。强婚，予发怒佯狂。女曰：“若不从命，寸步之间可以溅血。”予笑而答云：“可以生，可以死，志不可夺。宁忍一乐而败大节？甘受白刃无辞！”遂伸颈待命。女曰：“狂生也。”知志不能屈，彼自入兰闺，置予中庭。予犹不放意，恐酣眠有污，假目而寐，终不予犯一宿。犬吠惊起，乃一草堆间耳。畴夜之景为魅哉。 披荆扪棘，出山溪而上。里许，见一黄犊背童子，自层峦而下。予问焉。童子告以：“金师旬日间颠风落岩而死，乌啄雀残，皮骨几尽，那里再有？”予闻言欷歔悲怆，将以自尽。犹豫间，忽思：“人有同姓，未可即以为真。必吾亲至庵所，果无其人，然后再作区处。” 只见童子方转过坞，又转出二三小童，亦跨黄犊，成群逐队，戏游于陇之中，吹笙笛必吾亲至庵所，果无其人，然后再作区处。” 只见童子方转过坞，又转出二三小童，亦跨黄犊，成群逐队，戏游于陇之中，吹笙笛唱歌。曲曰： 向山坡，跨犊游，披青蓑，箸裹头。野花笑折云峦口，见一个水鸥，听一个雨鸠，那知他人世生惨愁。思悠悠，朝朝暮暮，其图个乐忘忧。 唱毕，拍手相向大笑。又一个唱如腔。曲曰： 过层峦，步小岗，脱麻鞋，挂破裳。松阴驱犊闲来往。饮的是石浆，吹的是信腔，眠的是竿竿嫩草为床幛。细思量，无拘无束，一恁他天地自弛张。 唱毕，又闲来往。饮的是石浆，吹的是信腔，眠的是竿竿嫩草为床幛。细思量，无拘无束，一恁他天地自弛张。 唱毕，又笑。又一童唱如腔。曲曰： 岩前桂色巳黄，峰头菊昧已香。凉飚吹动云飞飏。雕翎喜健杨，鸢班有几行，月明似水消尘想。见潇湘一帆轻叶，风浪有几翻？ 唱毕，四童合围，共吹竹笛，指予嘻嘻而笑，视予云：“是何痴子？家乡不顾，荒山草野茫茫乱走。是失心的癫子。”说一番，又笑一番。一童又唱。曲曰： 看我们在山中乐，笑他们多颠倒，把一个富贵功名闲担着，何痴子？家乡不顾，荒山草野茫茫乱走。是失心的癫子。”说一番，又笑一番。一童又唱。曲曰： 看我们在山中乐，笑他们多颠倒，把一个富贵功名闲担着，空惹得烦和恼，空惹得愁和扰。劝你好丢抛。劈破牢笼计，那时节能将生死逃。 四童且唱且笑且行，倏然无踪。予探望不见。挈衣往上，日已晡矣。几颠，终不可及。 徘徊四顾。一突岗，平石上有二村童，黄发披肩，破衣被体，一捧石子二篮，一捧石局，转于石盘之上，惶惶惊怖拱立。时月挂松头，明同白日，予盘足坐于偃柏下。 须臾，二叟咳叹而至，对坐石侧，举石子围棋。一叟呼黄发童子云：“童知棋乎？吾语子棋。夫棋也，乾坤肖像，阴阳克牟，举石子围棋。一叟呼黄发童子云：“童知棋乎？吾语子棋。夫棋也，乾坤肖像，阴阳克牟，旋转变化，躔度已周。运神机于渊默，生智巧于朋俦，夺盘角于四五，占边疆于斜丢；抛鹭鸶之长脚，拘龟鳖之缩头。孤军深入，防腰肋之撞卒，众兵列伍，须高垒与深沟。幻眼莫为生地，断形竟作废休。莫前行而失后，莫右倾而左流；莫贪饵以失鱼，莫因乐而忘愁。欲破劲敌，先定已谋，开关突阵，伺隙窃投。神谋使其莫测，阴智使其难搜。当为万全之筹算，戒乎小利之贪求。一着不到，满局皆休。譬人生之在世，如棋局之嬉游。张之则黑白纵横，敛之则英武藏收。百年无过一局，万事归于一谋。睹棋局而还省，劝君家早早回头。”语终，予将就而问焉。二叟拂衣长往，童亦收局随逝。 予方彷徨，只听得北坞收。百年无过一局，万事归于一谋。睹棋局而还省，劝君家早早回头。”语终，予将就而问焉。二叟拂衣长往，童亦收局随逝。 予方彷徨，只听得北坞出一声大哨，如风吼木，似涧滚泉，奔飞而来二大黑汉，叱咤烈于项羽，威风过于蚩尤。一擒予发，一擒予身。奈何无囊。劫者笑曰：“俺等居此剪径数年，未曾撞见此穷鬼。既无囊橐，又无衣服，空教俺走这一遭。”那略矮些的汉子道：“气他不过！”腰间取出麻绳，把予不由分说捆做肉馄饨，高吊古桧，拍手大哨，望茂林去了。予此时上天无云，下地无路，又不能遇人解救，手足疼痛，晕绝者再，乃号泣于人，口占一律。诗云： 只为无常觅赤松，披荆扪棘入山中。 几回喉渴涧泉润，镇日肠虚乏谷充。 鞋敝偏经尖顶石，衣破难忍扑怀风。 那知蹇险重重过，古桧高悬命欲终。 吟毕肠虚乏谷充。 鞋敝偏经尖顶石，衣破难忍扑怀风。 那知蹇险重重过，古桧高悬命欲终。 吟毕，放声大哭，哭毕又吟久焉。蓦地咳嗽之声动于盘石上，俯窥，乃棋翁也，视予笑且吟。诗曰： 形立枯枝体瘦尪，那堪复遇此强粱。 绳缠恰似蛛经网，影动浑如蝶采香。 要使屈身同猬蠖，故将恶胆逞豺狼。 飞凫未得长生术，预教先生缩地方。 予哀告求救，翁曰：“盗性凶恶，势不可犯，若知老子救，连老子休矣。”予再哀恳。翁乃得下予，解其缚，其股肱已深绳迹，半晌方苏。翁曰：“书生此行为何？”予述其意。翁曰：“阿呀，阿呀，差了！那个金师傅有出家之名，无出家之实，夜间淫乱妇女，日间劫掠客商。适才这二个强盗何？”予述其意。翁曰：“阿呀，阿呀，差了！那个金师傅有出家之名，无出家之实，夜间淫乱妇女，日间劫掠客商。适才这二个强盗，就是他伙伴，我见他飞也这般赶来，知他念头发作，故此尾行到此。果然弄这把戏，若不是我救，你不吊死了罢休。你如今趁黑寻路回去，全了性命，却不是好？”予曰：“学生一念已坚，除非东山石烂，南海水枯，方不去寻师傅。人生少不得个死，所以到此，若是二心，天地必责。予宁死不回。”翁呵呵大笑，舍予而返。 予坐以待旦，复向山巅而上。日几午，见林梢烟生，鸡声喔喔。遥望白粉低墙一带，小户半而返。 予坐以待旦，复向山巅而上。日几午，见林梢烟生，鸡声喔喔。遥望白粉低墙一带，小户半间，三童汲水。予将乞食其户。只见平阶一带，中列几案数座，皆书生也。问曰：“何方朋友到此？尊兄何冠服不整，莫非遭在陈之厄，其亦遇匡人之锋乎？请少憩以茶。”乃迎予上座。予逊之。坐定。茶至，清冽香美，此味月余不入唇矣。 茶毕，一年少者启口向予询其故。予以故答。诸生掩口而哂，谓予曰：“兄长既曾读书，盖未知大义。孔子云：‘攻乎异端，斯害也已。从孔唇矣。 茶毕，一年少者启口向予询其故。予以故答。诸生掩口而哂，谓予曰：“兄长既曾读书，盖未知大义。孔子云：‘攻乎异端，斯害也已。从孔而异，是害己也。’传异于人，是害天下也。孟子曰：‘不孝有三，无后为大。’无父无君，是禽兽也。兄长舍所学，从异端，背亲则不孝，忘君则不忠，绝夫妇则无行，弃朋友则无信，灭少长则无序。五伦斁也，何以立天地为人类也？况自盘古至今，几人不死，几人长生？譬之花焉，有荣则有悴，譬之肘焉，何以立天地为人类也？况自盘古至今，几人不死，几人长生？譬之花焉，有荣则有悴，譬之肘焉，有伸则有屈。乾坤且有消长，山川且有变迁，吾人特一物耳，何可超天地而独存乎？”于是诸子齐相和，劝予以留同业云：“此抵都下，不过百里，旬日将大试，指往以取青紫，顾不乐于方外哉？”予无答，即辞退。诸生苦留，知不可夺，或以巾赠，或以履赠，一无受焉。飘飘遂别，半里间回视其处，无复在矣。 是日陟巅尽，举目一观，见对峰腰间，果一小庵，喜动颜色。望山背下行，力倦憩竹岗之侧。有溪一条，碧流泛昆仑之源，银泉出天潢之派。菊香扑鼻，不羡南阳之美，桃花遂浪，宛同武夷之宾。清兮可以濯缨，渊兮可以纵目。予就而掬饮。 有渔人摇兰浆，远远而来，口唱《下山同武夷之宾。清兮可以濯缨，渊兮可以纵目。予就而掬饮。 有渔人摇兰浆，远远而来，口唱《下山坡》，曲曰： 驾一叶轻轻小艇，鼓一楫飘飘浮梗，披一领小小蓑衣，向一个湾湾溪径。恁游行不定，游行不定。见沙上鸳鸯交颈。清清双双浴羽翎，嘤嘤飞鸣过柳汀。 唱一套，击楫数声，摇过西湾。又曲曰： 几两岸荷钱细叠，见数阵浪花飞雪，见几个戏水鱼儿，见几个绕塘蛱蝶。那管中天日烈。波上有清风解热，欢悦；漫摇兰棹楫，奇绝。邀游不忍歇。 又摇向东湾。又唱曲曰： 布密密芙蓉夹岸，更灼灼蓼花争放。听湘江风解热，欢悦；漫摇兰棹楫，奇绝。邀游不忍歇。 又摇向东湾。又唱曲曰： 布密密芙蓉夹岸，更灼灼蓼花争放。听湘江孤雁征鸣，听村落寒砧击响。最喜的月明星朗，月明星朗。洞箫吹逐清溪浪，天香飘来时桂香。黄霞觞，醉眼在云水乡。 将艇摇过予所。又唱曲曰： 起凛凛朔风，柳絮轻，纷纷琼英铺砌。白茫茫江汉云深，冷飕飕钓竿滋味。堪叹羔羊豪气。羔羊豪气。暖阔里娇娃欢聚，思维。何如我这破衣，煞强是他那锦衣。 予揖而求引过溪。舟师云：“你到那边去？”予以金师傅庵回答。舟师用手一指：“循此溪塘过湾，又转上山坡，大路上去就是了。”言毕，舟师进往下流。 予依其指，果上大路。沿坡行里许，见一蓬头童子，身披皂裰，手执钵盂，口念弥陀下坡来。予知是庵中人，即叩首访师行止。童子云：“师傅因采药被蛇伤足。卧在庵中，命口念弥陀下坡来。予知是庵中人，即叩首访师行止。童子云：“师傅因采药被蛇伤足。卧在庵中，命危旦夕。”予闻之，且喜且忧。分别童子，而径往庵所。倏尔无人，木叶堆于檐下，枯枝亘于行途。予皆用手扒开，十指尽裂。血污满手。 抵庵，柴门紧闭。扣许久不开，停片刻又扣，内方咳一声：“咄！是何山野强徒？来我草居作甚的勾当？俺乃贫穷道人，衣不遮身，食不足味，有何物来此相犯？快快别寻生意去罢！” 予叫：“师傅，师傅，是我弟子吕岩。”“俺独自在此出家数十年，那里有个徒弟，俺不曾认得。”再叫：“师傅，师傅，邯郸道中蒙与竹枕。松间曾约，特来求见。”那师傅一喝：“这个书生痴子，俺约你就来，何迟到如今？俺为寻你，被蛇伤足趾。今烂几及股，痛不可忍，命在旦步，只为你这小子，今却来怎么？快回去，快回去！你的父母年老，妻子又幼。朝几及股，痛不可忍，命在旦步，只为你这小子，今却来怎么？快回去，快回去！你的父母年老，妻子又幼。朝廷正开南选，去罢，去罢！”予苦不自胜，双膝跪于门外，号淘大哭：“师傅，你若不容弟子，弟子即当撺下深崖死了罢。只可怜吃尽千辛万苦到得这里，空作一场闲戏。师傅可怜可怜！” 那师傅又寂了半响，喝道：“你不是假心么？”“弟子若有假心，青天震死。”“既然如此，你把柴扉轻轻推开。” 未曾举手，其门已开。只见泥床瓦枕，又无被席。师傅伏着，四壁潇潇，又无桌凳锅灶。呼予至前：“好个徒弟！俺正没人服侍。来得好，来得好，与俺看一看伤足！”予揭起草衣一视，其臭不可近。一足烂为肉泥，腿上皆已腐烂，蛆虫半麻。 予用袖细拂，以襟抄之，撒于庵外几百遍，略净。然足烂实痛予心。是夜，师命眠于脚后。予不忌，一步为师拂拭。师半麻。 予用袖细拂，以襟抄之，撒于庵外几百遍，略净。然足烂实痛予心。是夜，师命眠于脚后。予不忌，一步为师拂拭。师喝叫疼痛一夜，子坐为师拂痛。 次日，师道：“徒弟，俺旬日痛不思食，今日觉肚中饥饿要吃。你可觅些我吃。”予欣然领命。出庵又不识路途。初到庵时，有一条路。及寻又不见，皆是茅茨塞满的，正不知望那里去，又不敢问师傅，恐怕动他的怒。举首告天：“弟子为师求食，望山神指引一路。”忽见一小小径儿，没草可行。依这路走去，至数里，见一小庄，一老妪在门。予向求食。妪与一盂饭。 予急急回，巳及申刻，远远听得师傅在家喝骂叫饥：“哪里走来这个野酋，没处安身，假意来做徒弟，只道俺有东西，来拐骗俺的。早晨出去，直到此时不回，他到去吃得饱了，不思量俺病人要紧。待道俺有东西，来拐骗俺的。早晨出去，直到此时不回，他到去吃得饱了，不思量俺病人要紧。待那酋来，只赶他去罢。”喃喃乱骂。予急进床前，跪下诉说所以。师傅到不做声，只是不睬。跪半时，方言：“咄！取来俺吃。”予双手捧上，又无箸，用手拿与师吃。师怒目大叫一声，惊得魂不在体。“你这野人好生无礼，俺病人吃得这等糙米的饭，你又不洗手，就拿与俺吃，看你这般胡乱的人，出甚么家？快去快去，不去俺大棒打也！”予含泪告：“师傅宽容弟子罪过，待弟子再去求来。但此处山僻，人家全少，十数里止得小小人家，都是山村贫人，更没一个大户，何处师傅宽容弟子罪过，待弟子再去求来。但此处山僻，人家全少，十数里止得小小人家，都是山村贫人，更没一个大户，何处求白米？”师傅道：“俺气得不要吃。你只是去，不要在这里淘气！”予再三苦告：“容弟子服事师傅病好，那时便去甘心。予当再往前面求饭与师傅充饥，望师傅息怒。”师傅方不做声。 依前从路去求食，幸遇一大户，闭着门。用手敲开，被那管门的一顿大骂，要打。予哀求。少间，一长者出来问故。予以情告。长者微笑：“这个呆子，自家饥饿没奈何，师傅饥关你甚的事，难道天下只这个道人？他怪你，你自别处去，再寻一个师傅就是，何必苦苦。”予稽首长者：“忠臣无二君，烈妇无二夫。昔陈相背师而盂轲见责，李斯灭本而儒者争非，陈平尚念无知，曾子不甘有若。大义为重，小忿何存。况事师之礼责，李斯灭本而儒者争非，陈平尚念无知，曾子不甘有若。大义为重，小忿何存。况事师之礼，服劳奉养，职之常也，何敢背焉。”长者以予言是，赐予白粱香饭一盂，命予吃。另赐与师。予以师未食，不敢先。长者加与焉，予欣受。 拜谢别回，已月满蓬窗。师又在家叫骂：“晚不闭户，还不思来，终是野心。”予进见，先禀师傅：“弟子手已洁，饭已得白，请师傅餐。”师张目一看，方有喜色，道：“与俺吃。”予用手食，恐师饥甚，连连进之。师用手一掀，尽倾于地，骂：“这野酋，要害俺性命！俺久病的人，喉中干且细，怎么吃得快，故此连进。”予告曰：“恐师饥甚，非有他心，望师傅莫气。还有一半在盂，请师傅吃了。”又半晌不做得快，故此连进。”予告曰：“恐师饥甚，非有他心，望师傅莫气。还有一半在盂，请师傅吃了。”又半晌不做声。方才说：“拿俺吃！”予缓缓进。又一喝，用手一掀，都掀在地，咬牙恨恨：“俺正要吃，你偏生慢慢的，你分明弄俺！”直骂至半夜，喝道：“你还不拾那地上饭吃干净？不拾干净，都是你的罪过！”予唯唯，跪地细细拾吃。师傅于月隙间觑之，笑道：“拾好，拾好。才是个弟子。”予自从吃那书生们的茶饭，肚中不觉饥，到庵正饥，为师未吃，又不敢先食。今拾地中饭，觉肚中大饱。师傅说：“徒弟，明日汲些水来，替俺洗足，要早些。” 至五鼓，辞师汲水，满山寻转更没有。至一谷口，见水一坑，又无物汲。用盂取一盂到庵，已是午时。师用手一拨，泼翻在地：“俺叫，满山寻转更没有。至一谷口，见水一坑，又无物汲。用盂取一盂到庵，已是午时。师用手一拨，泼翻在地：“俺叫你早去。今却日中波水来，不能去求饭。俺不洗，去求饭罢。” 又一宿，叫汲水。予四鼓行，汲回方天明。师骂云：“没见识病蠢，俺这足须一缸方洗得，终不然把这吃食的东西来洗足不成？”又泼翻在地。 予左右寻思，计无所出，告师傅：“汲水无器，洗足无器。弟子负戴师傅，往谷中一洗何如？”师沉吟回言：“也使得，只要仔细负俺，足一些动不着。”予即扶师靠己背，用手挽师双足，负起而止。弟子负戴师傅，往谷中一洗何如？”师沉吟回言：“也使得，只要仔细负俺，足一些动不着。”予即扶师靠己背，用手挽师双足，负起而止者四。至谷坑边，难以下背，乃先折足蹲身横倒，放师于地。以烂股倚己股上，慢慢抄水，细细拭洗。洗去烂肉，略觉不臭。师叫爽快，予心亦乐。洗毕，仍负归。 至中途，日晡，忽见狂风大作，沙飞石走，松声恰似怒潮，谷响如同猛悍。师惊战战，予亦竞竞。蓦地，竹林间薜雳一声，跳出白虎，形如水牛，向师扑来。予急放师于地，以身伏于师上，对虎哀诉：“宁食岩，幸勿伤吾师。”号泣动天，其虎徐徐而去。风恬天朗，乃负师至庵，眠师于床。师顾予曰：以身伏于师上，对虎哀诉：“宁食岩，幸勿伤吾师。”号泣动天，其虎徐徐而去。风恬天朗，乃负师至庵，眠师于床。师顾予曰：“而今而后，知予心矣。”翌旦，师足已痊，可以起。 一日，挈予游松梅岗。其地半松半梅，松有四时之青，梅有千年之秀，白鹤争飞，彩鸾交舞，香风暗袭，丽景呈辉，别一界也。与师折足盘膝，对坐于平原之上。师以予素谙文，欲予赋松一律。予应声而就。诗曰： 丈夫久秉岁寒操，历尽冰霜不一挠。 攒翠纤针缘雨润，筛金香粉为风飘。 根盘曲壤同潜蛰，声彻层云作怒涛。 嘱咐樵斤休乱伐，待看为栋柱天朝。 师曰：“子所赋者，用也，迹而未化也。迨未知夫松之所以为松，秉刚正之操，持不挠之节。可以燠，可以凉，可以雪，而本根之固，不可摇。夺得天地之精英，钟日月之灵秀。久历年时，产茯苓于丹穴，神变化于岩峦，与乾，持不挠之节。可以燠，可以凉，可以雪，而本根之固，不可摇。夺得天地之精英，钟日月之灵秀。久历年时，产茯苓于丹穴，神变化于岩峦，与乾坤同悠远。恁世代之推迁，郁郁苍苍，摩霄凌汉，何止极哉。此则松之所贵于群木也。子识诸？”予领首受教。为赋梅，诗曰： 不逐趋炎一派流，陇头便性自清幽。 香韵暗从风里度，玉肌微向月中浮。 味将浓处鸟偷眠，花欲飞时笛倚楼。 回首群英皆退逊，孰争先后共为俦。 师曰：“是矣。而梅之不同凡卉，又有在焉。老于枝，交春再发，冰肌玉骨，经寒不衰，非特不可更植，而本枝终不朽腐。夺胎投舍，永不绝种。惟其不逞浓再发，冰肌玉骨，经寒不衰，非特不可更植，而本枝终不朽腐。夺胎投舍，永不绝种。惟其不逞浓艳，不作繁华，嗜幽间而养天性，故与松竹同侣，而百花凡卉，皆不可及也。子也如松之坚刚劲直而不染尘埃，茯苓生而胎成实；如梅之清雅幽闲而不趋红紫，根荄固而子产玉炉，则不但出类拔萃，而长生永世，脱形去壳，终为天地间之完秀矣。”予闻之，瞑目默会。少焉，万虑融彻，诸念一空，洞然反观，见群神现露，茫不觉其所以。师呼云：“觉乎？”予应之云：“方入境，在想象间耳，尚不知其去所也。”师微晒曰：“去所不知，来处何觅？孔仲尼教仲由之说，记之乎？在彼处入境，还有去头。更寻来头，是你的坯子。” 谈久，日落西岩，月升东岭。师曰：“归哉。”予随行处入境，还有去头。更寻来头，是你的坯子。” 谈久，日落西岩，月升东岭。师曰：“归哉。”予随行。复抵原庵，则茅塞已开，道路平坦，无复荆榛之碍。及庵，只见一童子启户迎之。视童子，即予初入溪路所遇下山之童也。 进庵中，则器用床簟一新，不为土瓦具矣。师折足坐于榻上，童子焚香于几，点山茗以进，命予坐榻后，对坐焉。茶毕，童子取玉管吹之，如凤凰鸣于梧桐，环佩击于云汉。三弄而神清气爽，凡虑一空。师命瞑重轮闭，心户调橐，苍服虚嘘，转天河于元局，运地轴于黄泥，辟十二之烟关，通九曲之回路。三百六十五度四分度之一，毫厘为之不差，八八六十四卦以一为八数，氜氜为之不爽。暑来则寒往，寒往则暑来，互根而见。动极则归静，静极则归卦以一为八数，氜氜为之不爽。暑来则寒往，寒往则暑来，互根而见。动极则归静，静极则归动，迭运而行。指示既明，功用亦谙。 凡在庵百二十日，镇坐不彻，食予以枣栗，饮予以雨露，予竟忘寝食矣。 一日，师云：“气足矣。浊者消而清凝者凝矣，人者去而天者复矣。汝舍诸此乎？子归省亲，再来此可也。”予愀然恳首：“师何出此言？师何出此言？弟子并无思也。家乡永绝，尘事了无，何以归为？”师笑而止。 又旬日，与予游翠虚洞。登峻坡巉峦，险壁危石，松楸满目，鹿鹤成群，紫芝琪树，交错于道。香风习习，巧鸟锵锵，又一景界也。异哉，观乎！至巅，则平基一方，石凳石几，云霞为幔，嶂列为屏。与鹤成群，紫芝琪树，交错于道。香风习习，巧鸟锵锵，又一景界也。异哉，观乎！至巅，则平基一方，石凳石几，云霞为幔，嶂列为屏。与师坐凳上，抚景盘桓，师曰：“人间睹之乎？”予对以罕也。师云：“吾有二师傅约游此，故挈子偕，须待焉。” 无何，只见东南松柏深处，隐隐白鹤飞舞前导。二青衣执拂尘，后二先生。一短发蓬松，大眼虬须，衣皂袍，系锦丝绦，面黑耳大，身胖而长，跛一足，拄一铁杖，约有五旬。一瘦骸鹤骨，皓发朱颜，衣白袍，挂蓝衫，头带角巾，束青丝绦，手执如意，约有七旬之上。皆穿草履，飘飘而至。相见稽首，跛者坐上位，师坐二位，老者坐三位，命予坐侧。 予稽首，拜叩姓氏。那跛者掀起虬须，大笑曰：“子记周灵王鞭母事乎？”予始知为李柱史也。方予稽首，拜叩姓氏。那跛者掀起虬须，大笑曰：“子记周灵王鞭母事乎？”予始知为李柱史也。方觉此处为仙境矣。顶门一锥，梦魂略觉，又叩三座，老者云：“吾生先于柱史，为渤郡守张果也。”予叩首加拜。李云：“子知师为谁？”予曰：“金重师傅。”三人大笑拍掌。李云：“汝师乃汉将钟离昧也。”予方悟金重为钟。盖已在仙人俦中，喜不自胜，昔之所得于传闻而颂说者，今皆躬逢而面觌之矣。 李师谓曰：“是生即荆中士也，不悟于乞食之顷，而且受年劳，念已决乎？得于传闻而颂说者，今皆躬逢而面觌之矣。 李师谓曰：“是生即荆中士也，不悟于乞食之顷，而且受年劳，念已决乎？恐后不终，悔反成孽。”予更醒，丐者三人，面貌宛然，而服饰变耳。起而叩头：“肉眼凡胎，何识列师？往者之罪，均望天涵。”师笑曰：“今已一家，他尚何责？”复坐。“吾欲与李、张二师评道，子试论焉。” 李曰：“吾与若辈寄踪浮土，寓形块中，坚不如金，植不如树，活泼不如川渊，凝持不如恒岱，随野马之纷纭，等蜉蝣之存没，此其概也。若夫喜怒哀乐之感，不不如川渊，凝持不如恒岱，随野马之纷纭，等蜉蝣之存没，此其概也。若夫喜怒哀乐之感，不及花之一荣悴。穷通得丧之遇，不及时之一寒暑。翻掌功名，覆掌丘土，又忽尔隙尔，奠可测尔。故自其形言，天地吾之大者也，吾乃天地之小者也。自其机言，乾坤一息者也，吾身不息者也。知身之不息，愈于乾坤之有息。知其所息，又知其所不息。则吾身天地，天地吾身，一为三，三为一。而大者不大，小者不小，无形无机。万古如斯矣。” 予起而叩不息之说。 李请吾师言。钟师曰：“小子听之。”把棕麈一拂，朗然唱曰： 川脉在源头，不停机，昼夜流。洪波涌出昆仑窦。不遗浍沟，淹及九州。 戴承乾德无渗漏。这根由静中识破，万古一春秋。 张师手击渔鼓，敲竹不遗浍沟，淹及九州。 戴承乾德无渗漏。这根由静中识破，万古一春秋。 张师手击渔鼓，敲竹简，和声曰： 个个有源头，试看他，川上流。琼珠滚出浮粱窦。百络似沟，九曲似州。 田中停畜休教漏。这根由决之使活。混混不知秋。 李师于座上挥起如意，击石一下，铿然有声，亦和之： 祖炁是关头，出真源，日夜流。可怜塞了从来窦。泥淤这沟，污填那州。 几番破了坯儿漏。把根由从今透，却一派演长秋。 师云：“小子识之乎？”予会悟饭顷，答云：“少悟。”李，张二师云：“既如此，子可依韵和之，以卜所涵。”予躬叩首，侍立和曰： 川上慢回头，逝如斯，不断流。而今破师云：“既如此，子可依韵和之，以卜所涵。”予躬叩首，侍立和曰： 川上慢回头，逝如斯，不断流。而今破得机关窦。湫渠浚沟，通江达州。 混沦磅礴何曾漏。得根由，澄渊澈沚，历尽万年秋。 李师大悦云：“此子可以教矣，可以教矣。吾且问你那里来？”予应曰：“来处来。”曰：“有何如物？”曰：“光光碌碌。”李笑曰：“光光碌碌，这个动作的是甚么子？”予无答。李曰：“听吾道： 本来何处觅行踪。二五凝成体质融。 日出扶桑红一点，树栽上苑景千丛。 老蚌明珠宁有种，高台宝镜却无容。 套出几多媸美象，寂然境界总空空本来何处觅行踪。二五凝成体质融。 日出扶桑红一点，树栽上苑景千丛。 老蚌明珠宁有种，高台宝镜却无容。 套出几多媸美象，寂然境界总空空。 这个实的是他，虚的是我；有的是他，无的是我；感而动者是他，寂而不动者是我。然有个我，必然有个他。无他，则做了个物，是匏瓜耳。无我，则做了栽植的样，那里有许多东东西西？又煞要他自他，我自我，少他不得，不吃他害。我自一毫不动，凭他去千番百计做出圈套，我却端严凝重，如大君拱坐于九重，则来者不去，去者尽是他。认得这个来的路头，则去的路也不错，原处来，原处去。如此，则要来也是我，要去也是我，那个拘管得我着，如大君拱坐于九重，则来者不去，去者尽是他。认得这个来的路头，则去的路也不错，原处来，原处去。如此，则要来也是我，要去也是我，那个拘管得我着。要上天也由我，要入地也由我，要小也由我，要大也由我，那一个束缚得我定。如今世上人，从这条路上来。始初间走不远，还认得这路
Interpretation

The Complete Biography of Lüzu was revised by Wang Xiangxu and edited by several others during the Qing dynasty. Told in Lü Dongbin’s own voice, it recounts how he turned from seeking a successful official career to pursuing the Dao.

Lü Dongbin’s surname was Lü, his given name Yan, his courtesy name Dongbin, and his religious name Chunyang. His family came originally from Luoyang in Henan. His grandfather fled a feud and moved to Huoshui Village in Xiangjiu, Guangdong. On the night before Lü Yan was born, his father met a Daoist wearing a yellow headscarf and black clothes, carrying an iron staff and a gourd at his waist. The Daoist left some medicine, saying that Lü Yan’s mother would give birth at midnight the next day and that the medicine would ensure an easy delivery. Then he vanished like a passing breeze. The following night, Lü Yan was indeed born. Fragrance spread for ten li, and a rainbow and purple light appeared outside the house.

Lü Yan was bright from childhood and knew how to honor his elders. At one year old, he could recite the Book of Songs and the Book of Documents. When he was five, his father named him “Yan” after a line of poetry left by the Daoist. After studying for three years, he had memorized the ancient classics and the writings of the various schools of thought. His teacher once tested the students by asking them to write on the theme “Beauty of the East.” Lü Yan composed a poem on the spot. Under the guise of praising a woman, he expressed his resolve not to be led astray by beauty and to cultivate his true Qi. His teacher recognized that he longed to leave the world behind, but said nothing.

Later, Lü Yan’s parents arranged a marriage for him. He did not want to marry, but his parents were displeased, so he reluctantly wed the daughter of Liu Xiaowei, a eunuch. Three years after the wedding, the couple still had not become intimate.

Once, while the Lü family was celebrating the parents’ birthdays, three ragged beggars barged into the hall and said they wanted to beg alongside Lü Yan. He angrily drove them away, and his parents ordered the servants to throw them out as well. The beggars were unperturbed. One, a burly man with a thick beard, fixed them with a glare, and no one dared lay a hand on them. The three sang to mock people ensnared by fame, fortune, and worldly affairs, while they themselves wandered freely among the clouds. They hoped that this might awaken Lü Yan to the Dao. Realizing they were no ordinary men, Lü Yan bowed and invited them to eat, but they refused. The bearded man said they would meet again on the road to Handan, and told Lü Yan to bring three dou of wine. Lü Yan agreed. In an instant, the three turned into birds and flew south.

After the birthday feast, Lü Yan could not stop thinking about the three beggars and lay awake all night. He wrote poems and lyrics expressing his admiration for them. He wanted to follow them and cultivate the Dao, yet felt bound by worldly ties, including his parents and his wife. Later, his friend Jindiao invited him on a boat trip on the Hanyang River. During the gathering, Li Yuanhan predicted that Lü Yan would come first in the imperial examinations the following year. Lü Yan laughed and said that if he really became top scholar, he would hook a fish with a fishhook. Sure enough, a golden fish took the hook. As the three men drank, a blue bird flew in and turned into a Daoist in blue robes. Beating a drum and singing, he urged Lü Yan to put aside his desire for office and worldly attachments and take the path of seeking the Dao. The Daoist also left a verse whose meaning was: do not hurry to go to the capital for the examinations; go as soon as you can to Handan, where you will meet and cultivate the Dao together.

After Lü Yan returned home, his mother fell ill. He cared for her day and night, prayed, performed rituals to the Dipper, and cut flesh from his thigh in an effort to cure her. Later, he went to the Hanyang River himself to fetch water for her. When the local wells ran dry, Lü Yan prayed at the Dragon King shrine at night. A dry well before the hall suddenly welled up with water, and his mother soon recovered. The people of the village believed that his filial devotion had moved the spirits. Later, when the harvest failed and the authorities pressed hard for tax payments, the Lü family had ample grain. Lü Yan discussed the matter with his father, and they paid taxes for the poor who could not afford them. They also used the family’s savings to aid the people, saving more than ten thousand lives. The local officials presented the family with a plaque praising their charitable deeds.

The following year, the commandery recommended Lü Yan to sit the imperial examinations. Before he left, his wife gave him a lyric urging him to return home soon if he passed. On the road, Lü Yan met a fisherman singing a song that mocked those who chased fame and wealth. He said that fishing and drinking on the rivers and lakes gave him greater freedom. One spring day, remembering how old his parents were, Lü Yan wept with grief. His attendant boy urged him on, saying that his journey would bring honor to his parents and wife, who would one day share in his glory. Later, bandits attacked him and took his money, leaving him only his zither and sword. The bearded man who had once come begging at his home appeared again. He reminded Lü Yan that he had driven beggars away and was now himself a destitute wanderer, then offered him food. Hungry, Lü Yan ate, and felt ashamed.

As he passed through a mountain village, Lü Yan heard a herdboy singing about the brevity of life and the dreamlike nature of wealth and rank. People could toil all their lives and still could not escape old age and death. Then a strange-looking Quanzhen Daoist appeared. He advised Lü Yan to keep his footing in the world of fame and profit, while warning him not to lose sight of his true nature. When Lü Yan asked about his prospects, the Daoist said that official service might bring distinction, but would require him to risk his life for the ruler; in the end, fame and rank could not overcome death or an empty grave. The Daoist urged him to wander together. Lü Yan thought that a Daoist’s life of coarse clothes, plain food, and no settled home could hardly be called happy. The Daoist sang in reply: coarse grain and wild greens were better than delicacies, spring water better than fine wine, and even ragged clothes and a humble dwelling could afford freedom. Once one cultivated the Golden Elixir, one would no longer be bound by the world. Lü Yan found these words impractical and meant to leave. The Daoist gave him a small pillow. Folded up, it was less than an inch long; opened, it stretched to three feet, making it useful on the road. The Daoist also said that Lü Yan was about to lose many things and asked whether he would come along. They walked for a while, then the Daoist suddenly vanished.

Lü Yan and the boy reached an inn, but had no money for food. The boy said he had found some money on the road and could use it to pay. At first, Lü Yan refused, saying they should not take what did not belong to them. The boy urged him to preserve his life first, and Lü Yan reluctantly agreed. After eating, he was so tired that he fell asleep, and he took out the pillow the Daoist had given him.

In his dream, Lü Yan went to the capital to sit the examinations. He wrote brilliantly in all three rounds and ranked first. The emperor summoned him, bestowed an official robe and court flowers, and arranged for him to marry the daughter of Chancellor Wen. Lü Yan entered government service, successively serving as prefect, surveillance commissioner, and military governor. He enforced the law strictly and suppressed powerful families, bandits, and illicit shrines, earning the court’s esteem. He and Lady Wen had two sons. He also brought Lady Liu to the capital and placed her above Lady Wen as his principal wife. His parents were granted noble titles as well. After that, Lü Yan repeatedly defended the borders, distinguished himself in battle, and received rewards and honors.

Lü Yan once submitted a memorial asking to resign and return home to care for his parents, but the emperor refused. Later, his parents died, but tensions on the frontier prevented him from leaving office to observe mourning. When the Western Qiang allied with the Jurchen and invaded, Lü Yan was attending his parents’ funerals and could not respond to the military situation in time. The enemy broke through the border defenses. He was taken to the capital, where slanderous ministers framed him. The emperor ordered his execution, and his entire family was put to death. At that moment, Lü Yan suddenly woke up and found that the inn’s yellow millet had only just finished cooking. His examinations, marriage, official career, fame, military achievements, and the ruin of his family had all been a dream. More than thirty years had passed in it.

After the meal, Lü Yan remembered the pillow the Quanzhen Daoist had given him and decided to look for him. The Daoist was waiting beneath a locust tree and asked why Lü Yan had come back. Lü Yan said he had come to return the pillow, but the Daoist asked whether he wanted to sleep once more. Lü Yan lay down with his head on the pillow. In his dream, he followed two boys in blue robes through the underworld, where he saw places of punishment such as the River of Love, the Blood Lake, the Mountain of Knives, and the Cauldron of Oil, along with the souls being tormented there. The two boys explained that these places punished people for the various wrongs they had committed in life. Seeing sinners suffering in the Avici Hell, Lü Yan was overcome with fear and was jolted awake. The Daoist and the boy had vanished, and so had the inn.

That night, Lü Yan was alone in the wilderness. Thinking of his aged parents and his wife, Lady Liu, he sang in grief. A white crane then flew down and sang to him: parents and spouses come together and part like clouds gathering and dispersing; life and death cannot be held in place by wishing. Since separation is inevitable, one should cut through worldly attachments and seek the path to long life. With that, the crane flew away. Lü Yan was awakened to the truth. He let go of his desire for fame and his wish to return home, and resolved to seek a teacher and cultivate the Dao.

Near the locust tree, he met a long-lived Daoist who wandered from place to place. The Daoist saw that Lü Yan had the aptitude for cultivation, but said he had traveled for more than thirty years without finding a genuine path of cultivation and advised Lü Yan to seek another enlightened teacher. Lü Yan then discovered that his boy attendant, Yitong, had hanged himself beneath a willow tree. While Lü Yan slept, Yitong had kept watch through the night. Believing that Lü Yan had died, he had taken his own life in grief. Deeply remorseful, Lü Yan vowed that if he found a true teacher and attained the profound Dao, he would first deliver Yitong from suffering. He buried the boy by the willow’s roots, left his zither and sword as payment, and asked passersby to bury him.

Lü Yan continued waiting for the Quanzhen Daoist beneath the locust tree, living on wild fruit and spring water until his strength began to fail. Later, he met a woodcutter and learned that a Quanzhen Daoist called “Master Jin” lived in the mountains. He asked the woodcutter to guide him there. The woodcutter said that the Daoist was vicious: he often robbed merchants and forced villagers to supply him with food. Lü Yan insisted on going anyway. The bearded man appeared again, still disguised as a Daoist, and tested Lü Yan by urging him to go home and enjoy wealth and rank. Lü Yan firmly refused, saying he meant to find the master in Mount Jinzhong. Another Daoist came to urge him as well, but Lü Yan remained resolute.

Lü Yan endured hunger, exhaustion, and danger along the way, and at night he encountered wild beasts. He cared nothing for his own life and thought only of finding a teacher. On the road, a herdboy gave him a wheat cake and told him that it would take five more days to reach the mountain summit, then another five days to reach the Daoist hermitage. Lü Yan pressed on. At one point he mistook a grass root for a water snake and collapsed with stomach pains. Crows, eagles, and ants came to peck at him. He held firm and eventually recovered, then came upon a family living in the mountains. The young woman of the household wanted him to stay and marry her. When he refused, they locked him in a room. He held to his resolve through the night. When he awoke, he found himself beside a pile of grass; everything he had seen the previous night had been an illusion.

Later, the herdboy appeared again and told him that Master Jin had been blown off a cliff and that crows had pecked at his bones. Lü Yan refused to believe him and decided to see for himself. Several herdboys sang to mock his restless pursuit of fame and the Dao, urging him to release his fixation and become free. Then two old men played chess, and one used the game to advise him to understand life: each move affects the whole board, and a small gain pursued too greedily can cost the entire game. Life, too, is like a chess game, and one should turn back in time. Next, two bandits tied Lü Yan to an old tree. The chess elder rescued him and advised him to go back, but Lü Yan still insisted on finding his teacher.

After walking on, Lü Yan came upon a group of scholars. They believed that seeking immortality and studying the Dao were heretical pursuits, contrary to the ethical duties of filial devotion, loyalty, trust, and propriety. They also said that everyone must die in the end and no one could transcend Heaven and Earth. Lü Yan did not reply and took his leave. Halfway up the mountain, he met a fisherman by a stream. Hearing him sing a relaxed, carefree fishing song, Lü Yan asked him to help him cross the stream. After climbing farther, he met a boy who recited Buddhist prayers and learned that the master had been bitten by a snake while gathering herbs and was near death. Lü Yan hurried to a desolate thatched hermitage, cleared the weeds from the entrance, and knocked to ask for an audience.

At first, the Daoist inside refused to acknowledge Lü Yan as his disciple and scolded him for arriving too late. Lü Yan knelt outside and wept, saying that if he could not become the Daoist’s student, he would jump off the cliff. Only then did the Daoist let him in. One of the Daoist’s feet had rotted, and maggots covered it. Lü Yan did not recoil from the filth or stench. He cleaned the wound and tended to the Daoist through the night. The next day, the Daoist told him to go out and find food. Lü Yan went through many hardships to beg for a meal, but when he returned, the Daoist scolded him again. First he complained that the food was coarse and Lü Yan’s hands were dirty; then he complained that Lü Yan was feeding him too quickly, or too slowly. He even knocked the food over and made Lü Yan kneel down and pick up the grains to eat. Lü Yan bore it all and served him without complaint.

The Daoist next told Lü Yan to fetch water and wash his feet. There was no vessel for carrying water in the mountains, so Lü Yan carried the Daoist on his back to a pool, crouched down, and slowly washed away the decaying flesh. On the way, a fierce wind rose and a white tiger suddenly pounced. Lü Yan shielded the Daoist with his own body and begged the tiger to eat him rather than harm his master. The tiger eventually left. The Daoist now knew that Lü Yan’s resolve was firm. By the next day, the injured foot had healed and the Daoist could stand.

The master took Lü Yan to visit Pine and Plum Ridge and asked him to write a poem about the pine and another about the plum blossom. Lü Yan’s poems described only their outward appearance and practical uses. The master explained that the pine remained upright and unyielding through bitter cold, while the plum blossom was pure, elegant, and hardy, never competing for showy beauty. Each had its own virtue. Those who cultivate the Dao should likewise be upright and steadfast like the pine, and serene and self-contained like the plum, untouched by worldly impurities. Lü Yan listened and contemplated the teaching in silence. Suddenly, the distracting thoughts in his mind seemed to vanish, and he thought he saw many divine beings appear. The master asked whether he had reached an understanding. Lü Yan replied that he had only entered a realm of imagination and still did not know where it came from or where it led.

When he returned to the hermitage, Lü Yan found that the path, which had been blocked, was now clear, and the furnishings inside had all been renewed. The master told him to sit quietly and regulate his breathing, then taught him breathing exercises and the circulation of Qi through the body’s cycle. In Daoist Neidan practice, these terms refer to regulating the breath and guiding Qi through the body. Lü Yan cultivated in the hermitage for one hundred and twenty days, eating dates and chestnuts and drinking dew, until he gradually forgot about sleep and food. The master said that his Qi was now full, the turbid Qi had receded, and the clear Qi had gathered. He urged Lü Yan to return home to visit his parents and come back later. Lü Yan did not want to leave, and the master only smiled without answering.

Before long, the master took Lü Yan to visit the Green Void Cavern and said they would wait for two other masters to arrive. One visitor was a Daoist with a limp who leaned on an iron staff; the other was a white-haired old man with a youthful complexion. The limping Daoist introduced himself as Li Zhushi, and the old man as Zhang Guo, governor of Bohai Commandery. Lü Yan then learned that his master “Jin Zhong” was in fact Zhongli Mei, a Han general. These were the three immortals who had come to the Lü household as beggars and tested Lü Yan; they had simply changed their appearance at the time.

Li Zhushi asked Lü Yan whether he still remembered the beggars from long ago. Recognizing them, Lü Yan bowed repeatedly and apologized. Li Zhushi said that they were now one family, so there was no need to reproach him for the past. The immortals then discussed the principles of Daoist cultivation. Li Zhushi said that the human body was transient, while emotions and circumstances changed without end. From the perspective of physical size, human beings were smaller than Heaven and Earth; yet the processes by which life changed also meant that Heaven and Earth underwent cycles of growth and decline. If one understood how one’s own life was connected to the cycles of Heaven and Earth, one could see that large and small, being and nonbeing, coming and going were not fixed. Zhongli Mei and Zhang Guo each used the flow of rivers as a metaphor, explaining that a person’s original Qi was like water with a source: blockages must be cleared so that it can flow again. Lü Yan composed a poem in response, following their meaning, and the immortals approved.

Li Zhushi then asked Lü Yan where he had come from. Lü Yan replied, “I come from where I came from.” Asked what that was, he answered, “Bright and unbounded.” Li Zhushi explained that a person’s original nature was not any specific form. Outer sights continually appeared and changed, while inner nature could remain still. One must recognize how things in the world change and also hold fast to one’s own source. To understand where life comes from is to understand where it returns; coming and going, large and small, should not become constraints.

At this point in the story, Lü Yan begins to say that all people come from this path, though at first they do not travel far and can still recognize something of where they came from.

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