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《吕祖全传》Vol. 2

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Zangwai Daoshu 藏外道書 Vol. 2 / 5 25,000 characters

About this page. The original text of 《吕祖全传》 Vol. 2 (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 9 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English

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子儿。看看走到广途大境，人多之处，就忘记了。急急回转，还不甚差远路。岂知被那途中最致，许多炫耀，夺目诱心，朝勾暮引，赁得一间房儿住着，积得许多金宝，恰好做个人家。那六贼钻穴逾墙，百般巧计来思量偷盗，不搬尽了家财，不肯休歇。弄到一个贫穷汉子，房儿破损。朝为轻风穿户，暮当细雨飘窗，垣塌墙崩，梁摧柱折。他那哄诱我的，抛我自去，我却无处安身。欲寻来的原路回去，都是茫茫渺渺的所在，那里认得。无可奈何，只得东支西吾，随着个去处，就安了身。的原路回去，都是茫茫渺渺的所在，那里认得。无可奈何，只得东支西吾，随着个去处，就安了身。也不管好歹，也不管安佚，可以放下身子便罢。甚至被他拖下钱债，结下冤仇，东不肯收，西不肯留，南边要骂，苦楚万端，狼狈特甚。只得寻个草堆，土垣中安歇，越走差了路，与那来处原所在，如隔华夏，再也不认得回去，岂不可怜可怜。这个都是吃他的亏，吃他的害。故此要我自做主张，寻访来头。便是返本还原，归宗复祖。乾坤我的住居，阴阳我的夫妇，日月我的灯炬，江湖我的杯斝，恒岳我的土块，风云我的发舒，雨露我的津唾，何以始？何以终？何以来？何以往？何为生？何为死？纵观秦楚，旁观竞获，窃发舒，雨露我的津唾，何以始？何以终？何以来？何以往？何为生？何为死？纵观秦楚，旁观竞获，窃睹蚩项，只足为一笑耳。其得失为何哉？” 予曰：“敢问何术而至是乎？”师曰：“功术不同，归原亦异。当参伍错综，以寻至上至玄至微至渊，乃为精品也。试为子言： 有如餐松服饵，不能遽脱，死生定息，忘形岂可？宗归百脉，丹田存想，调呼吸于绵绵，到底胎儿难结。息气凝思，见先天之渊默，终竞飞升不成。认口鼻为玄牝者，包风破网。以方寸为心田者，见祖忘宗。若积精为铅天，丹汞不完。以神气为子母，仙台远隔。开鼎以为链养，空劳功力之施，链乳兼平缩黾，乃是邪妄之术。三年九载，火为子母，仙台远隔。开鼎以为链养，空劳功力之施，链乳兼平缩黾，乃是邪妄之术。三年九载，火候何堪？闭息服元，阴风作响。识心见性者，虽则有头，而终做阴灵之物。坐子坐午者，固是功夫，乃为拘执之玄。舌头岂是赤龙？眼闭却同狐息。顶作黄庭，肾为造化，泥而不通。尾宫为命，足窍为源，物而不化。更有服水火以还元，差讹之途尤甚，吸精妊于采补，从入之路更差。仰天吸日月之精，不论天魂并地魄，一餐终昼夜之食，反招肢瘦与形赢。曲身偃仰，叩五户以长鸣。似也何益？内修之道，守元抱一。运双睛以反观，近也殊非。入诀之门，竦肩耸项，运脊骨之流通，此百脉可畅而一窍昏。书符念咒，立券契之明言，此百邪可祛而一神蔽。礼斗瞻星，枉受辛劳，无补吁呵。摩按徒行，法术何功？吐浊入清之谈粗浅，食蔬餐淡之说卑昏。书符念咒，立券契之明言，此百邪可祛而一神蔽。礼斗瞻星，枉受辛劳，无补吁呵。摩按徒行，法术何功？吐浊入清之谈粗浅，食蔬餐淡之说卑微。持科篆而拜醮设坛，全非德行，用橐钥而吸精聚魄，反堕孽途。先天之祖炁，不在形模象效；太乙之灵药，岂缘铅炼汞烧？超众界而悟觉于无无，入玄关而参祥于有有。打开火里莲，拔出水中珠。龙虎鼎中，不用擒拿而自然降伏；龟蛇炉内，何须煅炼而暗里陶熔。动动之中，不动而真静；虚虚之际，不虚而成坚。有物先于天地，无形却在坯胎。走谷成声而千山应响，涉江飞浪而百海成波。许多烦恼，不关诸件营为，那管似槁木矣。而逢春沾露槁者，还荣如死灰也。而遇火风吹灰者，复识鹊驾重楼以送天。津之玉液丸泥赤府。黄婆何必以说合婚姻？婴儿又焉用以养育成就？抽坎填离，补衲头之破孔者，还荣如死灰也。而遇火风吹灰者，复识鹊驾重楼以送天。津之玉液丸泥赤府。黄婆何必以说合婚姻？婴儿又焉用以养育成就？抽坎填离，补衲头之破孔；乾旋坤转，筑坍塌之垣墙。揣摩一窍之玄关者，各执昏迷之见；指书九转之丹法者，自持简陋之谈。驾金牛而周游八极，车黄河而倒转三关。皆为有迹之尘埃，不是无极之上乘。十二时中是气，一腔子内藏神。若徒纷扰于百径千歧，到底流入于神妖鬼怪。可以夺舍矣而又可投胎。九回十转，若能超凡也，而必能入圣。一奋千程，要知炼石可以补天，始信升云而能变化。这些儿活活泼泼，似个滚地的圆珠；毫忽子朗朗光光，胜那照天的明月。不泥着淤塞之中，不掩着艨胧之境，识破机关窍，跳出死生门。天地共我升沉，宇宙相为久暂。打不破明月。不泥着淤塞之中，不掩着艨胧之境，识破机关窍，跳出死生门。天地共我升沉，宇宙相为久暂。打不破，揉不断，火不焦，水不湿。凭他掀江倒海，不舞心动神惊。这是最一玄玄，却非多方术术。自家的事自家去寻，若问他人便错。一路子来，一路子去，如从别处即迷。子也有缘，吾焉能无语。”说毕，二童子捧果核肴斝，列于盘石之上。 予稽首谢诲，复命之坐。视其所列，桃如巨瓯，藕如扁舟，河北之梨较胜，交州之枣更殊；斗瓜容釜，盎橘藏棋。似烹龙之肝而味尤美，似煮凤之肘而形不同。鹤脯不缘于制，鸾胎岂于烟成；猩唇不假于猩，豹髓不取于豹，琼浆玉液，侵琥珀玻璃；麻菇青精，脯不缘于制，鸾胎岂于烟成；猩唇不假于猩，豹髓不取于豹，琼浆玉液，侵琥珀玻璃；麻菇青精，味拂苍穹碧落。劝酬良久，有白鹤青鸾群舞，低昂中节，俯仰有度，翩翩过于八冈，雍雍然愈于七德。舞毕，分立左右。数青表小童序列于下，击节以歌。 其一歌曰： 二气呼吸兮，谷有声。扫千山之落叶兮，开九漠之阴云。寻之无影兮，察之无形。忽然而寂兮，忽然而存。不可以迹拘束兮，又难乎其与行。勿疾而速兮，勿存而神。从茂林而舒首兮，从啸虎而即生。开我襟而一披拂兮，殆觉思然而存。不可以迹拘束兮，又难乎其与行。勿疾而速兮，勿存而神。从茂林而舒首兮，从啸虎而即生。开我襟而一披拂兮，殆觉思爽而神清。 其二歌曰： 得乾坤之丽气，独盛于阳春。得化工之巧制兮，独媚于晴明。装千红与百紫兮，斗枝上之奇英；蕴清芬与秀质兮，吐芳心之秾馨。恁狂蜂之乱扑兮，不断其精；由浪蝶之纷扰兮，弗丧其真。培根蒂之坚固兮，实而复生。历岁月而恒久兮，霜露高擎。 其三歌曰： 如二气之氤氲兮，万物化醇。弥得清宁兮，上下纷纭。遍六合以飞旋兮，不同野马之奔腾。覆九有以庇护兮，不惜雕琢之琼英。散则可以无管束兮，聚则可以成形。清宁兮，上下纷纭。遍六合以飞旋兮，不同野马之奔腾。覆九有以庇护兮，不惜雕琢之琼英。散则可以无管束兮，聚则可以成形。炼阴魄以布两间兮，化阳神而卒莫知其所存。妙变化以不定兮，喜僧舍与旗亭。何以为此肤骨兮，乃鹇羽而鹤翎。 其四歌曰： 秉此阴精兮，映乎太阳。耿耿不昧兮，灼灼口光。似龙吐于宝珠兮，滚出乎汉洋。丽中天而常明兮，清晖之独扬。无一物之不烛兮，如析是非之智囊。无一处之不及兮，如敷惠德之圣玉。羡灵台之一点兮，历万古而如寻常。有盈虚而无止息兮，觉乎斯世之蒙盲。 众童歌阕，为之奏逍遥乐。金笙、玉管、凤笛、龙箫，锦瑟之和冰弦，玉板之调花鼓。高声如九皋唳鹤而彻层霄，低声如万壑细泉而流重涧。其音或徐，有如尧行舜步，揖逊于庙廊之间；其音或疾，有如单牛羽骑，花鼓。高声如九皋唳鹤而彻层霄，低声如万壑细泉而流重涧。其音或徐，有如尧行舜步，揖逊于庙廊之间；其音或疾，有如单牛羽骑，驰逸于行伍之内。或时翕然而并奏也，如群工列辟，当会同之期而莫敢于天子。或时敛焉而步间也，如洋洋圉圉，当万苏之顷，而未免鳞尾之停摇。加之以鹤舒颈而和，鸾鼓翅而鸣，凤调舌而作声，鹦清喉而步韵，倾耳之下，不觉神飘兴荡，心醉情怡，忘天地之高深，泯人己于俱乐，不容述也。 乐终，二鹤向前昂首，作言吐音。歌出道情。词曰： 碧云庵，远市朝。纤尘飞绝真幽俏。千株翠柏参金桂，几树琪花间碧桃，玉莲池内香风绕。 你看古砌重台，凤尾交灵芝，满径多瑶草。四时无谢花，千岁松何肴。这其间有许间碧桃，玉莲池内香风绕。 你看古砌重台，凤尾交灵芝，满径多瑶草。四时无谢花，千岁松何肴。这其间有许多景物，乐趣陶陶。 又歌曰： 浅浅溪，小小桥，岩头落涧琼珠倒，红霞灿烂铺山娇，皎月团圆挂岭梢，鸟鸣枝梢人踪杳。 你看石凳松阴石子敲，那知烦渴和饥饱。天空鸢阵飞，波静龙旋绕。这其间有无穷乐意，真个逍遥。 歌罢，与数鹤鼓翘，跃足耸颈，左盘右转，俯仰伸屈，万态千状。飞蹈一回，划然长鸣，声振九皋，遏飞云，彻霄汉，令人心旷意驰，神清气畅。三师大饮巨觞，开怀酬对，方辰五申，殆不知其世之几易月日矣。 杯盘已残，肴核将尽，其李、张谓曰：“今日之会，为吕生开一窍也。可以脱，可以化，即可 杯盘已残，肴核将尽，其李、张谓曰：“今日之会，为吕生开一窍也。可以脱，可以化，即可与偕至，毋滞时岁，以失事期。”钟师唯唯。李、张顾予曰：“子坚持坚持，速悟速悟，吾候子也。”即跨鹤望西而去。予怅望久之，已喜其从仙游矣。第师尚未挈同行，怀闷虑耳。 师曰：“二先生已去，吾与若盍往庵乎？今日之会乐乎否？子能不以乐为乐而不以忧为忧，不以聚为聚而不以散为散，祝我而彼之，祝彼而我之，斯乐其乐而我自若，忧其忧而我自休，聚者聚而我无系，散者散而我无放，是实实而空空，空空而实实也。言言行行，子皆不可饶过去了。” 予受旨抵庵，与师居，事礼无二。恭心克一，严祗之忱，日新时茂。日则共师谈诀于松阴竹覆之下，夜则参玄于，事礼无二。恭心克一，严祗之忱，日新时茂。日则共师谈诀于松阴竹覆之下，夜则参玄于冥思默想之间，见本来面目之真容，破三昧七盗之妄像。万丈潭中，跳出双睛五虎，一坑火内，长起九吊金莲。圆珠盘上走，六剑匣间开。混混沌沌，露现胚胎。萌孽烦烦扰扰，澄澈浊浪浑波。不有而不不有，不空而不不空，果是作为成幻象，信然光朗乃真机。傀儡场前，枉自牵丝拽线，陶冶手里，空劳铸铁熔铜。有迹之真都是假，无形之假总成真。到此处，猛火炉中飞片雪，沸汤釜里下毫冰。舍屋时空，几度出游于六合，墙垣枉立，数番觔斗上三台。存即神，念即化，不俟搜求，无劳摩揣。 师知予行到功满，一日，呼谓之曰：“无者，本来已见。有者，本来当知。从故道而复归故乡去来。子向于蒲阴村遇吾之师，曾为逸童立誓。今彼堕于凶道，子当授以诀法，度其归山，速便回庵，莫为故道而复归故乡去来。子向于蒲阴村遇吾之师，曾为逸童立誓。今彼堕于凶道，子当授以诀法，度其归山，速便回庵，莫为尘累，迷此前途。”当日即以拂尘、盂瓢授予。予领之拜别，乘清风直往活水村来，乃化作一乞食道者，往来于途。 寻访竟日，父母已殁。惟刘氏守节为尼，家宅易为道院，正同一二老尼，诵经于大士前。予径入，尼叱之曰：“此乃女庵，清净戒院。何方道者乃男子，安可则进？”予稽首受罪，上扣道众：“贫道远方山野，不知礼法，冒犯仙庵。，清净戒院。何方道者乃男子，安可则进？”予稽首受罪，上扣道众：“贫道远方山野，不知礼法，冒犯仙庵。但同为出家人，僧来看佛面。贫道外无遮体之衣，内乏充肠之食，兼以知识又少，人生路生，特求仙庵驻足，抄化衣食。旬日之间得遇善信达长，自当酬谢还山。伏望开普济之门，弘度人之德，不以山野推阻。足感仙慈。”那首座看予一看，喝知事：“取斋米一升，打发那道人去，别处寺观安身。我这里虽是个庵儿，却是人家私宅，且又尽是女流，安你男子，不为稳便。”予不受斋米，向首座打个问讯：“老师，老师，我贫道特来仙庵。若不容留驻足，我要些斋粮，那个替我煮吃？只舍我一位年少的斋米，向首座打个问讯：“老师，老师，我贫道特来仙庵。若不容留驻足，我要些斋粮，那个替我煮吃？只舍我一位年少的师兄，与我做个伴儿，我便去了。若不肯舍，我只住在这里，千年不出门。”那首座听说，红了面皮，发起大怒，骂云：“这野道人好生无礼！我这里是佛家弟子，清净法门，敢在此胡言乱语！又不是失心的颠汉，出此狂言，如不即行，当以法理。” 予笑云：“好尼姑，好尼姑，你说出家清净，那里见得清净？南也不曾无，怎做得佛？你听我道着： 那阿弥陀，不是个小可的诀。造端的功夫，全要把无名灭。一点操持，心坚似铁；一点男女，心温不热。把人世上的喜怒哀乐都收灭，把尘寰中的身衣口食都乏绝。又那有是非强弱相跋陟，便任他刀锋油镬把人世上的喜怒哀乐都收灭，把尘寰中的身衣口食都乏绝。又那有是非强弱相跋陟，便任他刀锋油镬相侵也。我的慧眼禅心自不动也，这方是成佛超升的上乘诀。” 那首座听予唱罢，俯首片时，步下座来，望予便拜，云：“小尼肉眼不识高明，望垂指教。”予曰：“女师自何年出家？今经几载？”尼曰：“尼本士人之妻，为夫求名不回，公姑去世，父母不存，孤身守节。因同合志一二，在家修行，已经数载。”予曰：“女师可从吾出家么？”尼曰：“安有女从男子游？其迹似吝矣。求名不回，公姑去世，父母不存，孤身守节。因同合志一二，在家修行，已经数载。”予曰：“女师可从吾出家么？”尼曰：“安有女从男子游？其迹似吝矣。尼心似石，望仙客勿以为戏，指示禅理。若必悭诲，即此请退，莫生疑义，乱我清规。”予曰：“女师，自古以来，那个成得佛去？世上女流，有福的只说嫁个丈夫，或高车驷马，衣紫腰金，居香闺绣阁之中，朝欢暮乐，金章紫诰，做夫人，享荣贵；或堆金积玉，穿珍带宝，百味奇馐，早元辰，夜元夕福的只说嫁个丈夫，或高车驷马，衣紫腰金，居香闺绣阁之中，朝欢暮乐，金章紫诰，做夫人，享荣贵；或堆金积玉，穿珍带宝，百味奇馐，早元辰，夜元夕，称院君，呼妈妈。这般何等不快活？反不寻佳配，耽误青年，食的黄齑淡饭，穿的粗衲破衣。寂寞空门，怕听潇潇风雨；凄凉冷阁，愁闻滴滴更壶。春光娇媚，热泪看折钗斗草，暑炎天气，心钻听歌唱凉亭。秋风飒飒恨征鸿，冬雪飘飘悲被铁。受了这般苦楚，到老来又没个儿女送终。千万个出家，不曾有一个做佛。你肯还俗，我不出家，如何？如何？” 那尼姑听了一遍，大怒生嗔，喝知事行者出门外，把庵门关上。予思言语恼了他，怎得他超凡脱壳？不免一化，径入经堂，用拂尘一挥，香烟气绕，天花乱坠。知事急报与尼姑：“那道人已关出门外，却又在经堂中把麈一拂，香飞花坠。”尼惊异，出见云：“仙兄莫使神通尼姑：“那道人已关出门外，却又在经堂中把麈一拂，香飞花坠。”尼惊异，出见云：“仙兄莫使神通以乱弟子，弟子有死无二，更无别念。望仙兄他处驻驾。” 予知其心真，乃云：“刘姑，你要见丈夫么？”尼云：“丈夫去久，生死不知。纵今返旋，亦决不从凡处也。倘来，当令另择佳偶，誓不再会。”予笑曰：“贫道与你丈夫同从金重师傅出家，他已得成正果，同我下山。我叫他去见你也，你看在后面来矣。”尼回头。予即见本相。尼再视予，默然若失，灵光已见，望予拜云：“夫已得道，何不度我？”予探囊中一丹，命服。即以彼锡柱指为鹤，命驾。只见半空钟师喝止，待命，鹤复为柱。予授偈云： 半夜天中升皎月，三冬炉内飞琼雪。醍醐足注万顷田，舍利。只见半空钟师喝止，待命，鹤复为柱。予授偈云： 半夜天中升皎月，三冬炉内飞琼雪。醍醐足注万顷田，舍利不须凡火灭。 咦！三生不是望夫石，一脚蹬开朝天阙。 书偈毕，拂衣离庵，至祖茔，访于山神。神呈祖父妣母皆已登仙界矣，不在鬼箓。予喜，回至蒲阴村。 将及十余里外，抄化于村居，访其踪迹。一老叟白发潇然，扶藜倚扉，嗟叹不息，愁容可掬。予拱侍乞斋。叟曰：“师父何来？”予以抄化告。叟指前村：“师父不可往那荫茂路上去，有一奇怪，言之吓人。或如人形，或如树枝，或如虎狼，或如鬼魅，有时作妇人引诱子弟，有时作店肆邀人沽饮，有时吼叫如雷震川谷，有时跳跃如龙奋渊海。变态不常，兴妖万状，遇者粉骨，逢之碎身。大约同柳斡杨枝一般，所戕害者不下十百。如无过往之人。变态不常，兴妖万状，遇者粉骨，逢之碎身。大约同柳斡杨枝一般，所戕害者不下十百。如无过往之人，即掠近村男女，大小傍徨，室家惊扰。法无可禁，符无可降，谁不惧之。前者吾少子牧羊，被其罗而并食，师父可慎防焉。若遇此妖，其生休也，其身泯也，其同于羽化升也。师父奈之何？” 予闻之，甚自责。此乃予贻伊戚，予贻众害，道未成而先作孽，功未积而罪先成。予何责之辞！幸吾师指示予此来，尤可追其将来也。不然，害愈烈矣。予辞谢叟，望茂林而行。叟呼而止者数，予不应，径往。 将里许，忽然狂风大作，卷起万里沙泥，拔倒千寻树木，有倒山翻海之势，予足不能履，身不能立，知其怪作也大作，卷起万里沙泥，拔倒千寻树木，有倒山翻海之势，予足不能履，身不能立，知其怪作也。用麈连拂数次，风恬息焉。顷之黑雾弥漫，连天贯地，日月无光，山川莫辨，白昼浑同长夜，对面不识谁何？轰轰有声，渐逼于予。予再拂麈，贯注存神，雾敛空山，云归溟海，朗然仍明。 又里许，蓦地奔出一群豺狼，鼓吻张牙，向予吞食。予用手一指，喝声：“咄！休得无礼。”那一群豺狼却是数个杨柳柯枝。正看之间，一声响亮，南山崩半角，北岭破层天，响得怕人，心惊胆碎。跳出一个夜叉模样的物体，双眼如灯炬之明，一口如刀剑之横，发似蓬松乱叶，之间，一声响亮，南山崩半角，北岭破层天，响得怕人，心惊胆碎。跳出一个夜叉模样的物体，双眼如灯炬之明，一口如刀剑之横，发似蓬松乱叶，身如屈曲枯枝，五形尽露，四体不遮，手持狼牙大棍，跳跃飞腾，扑予欲食。予势不敌，连呼：“师父，师父。”盘膝坐下，凭其张手舞足，不敢近予身。贯注片时，吹气一口，彼即转身跳跃而去。予又起身。 行里许，只见路口横架高枝，高如丘山，无一缝可通，回向后路，荆棘榛枳填塞，夹予在中。前不能进，后不能退，心甚惶惶。急呼：“逸童，逸童，你何迷失至此，主仆之情岂顿忘也？吾此来为尔为害，特来救度，岂可反害吾也！”言毕，划然一声，半空丢下一枝柳树，将予罩定，但不敢肆害，尚有一隙灵光未昧耳。予又呼忘也？吾此来为尔为害，特来救度，岂可反害吾也！”言毕，划然一声，半空丢下一枝柳树，将予罩定，但不敢肆害，尚有一隙灵光未昧耳。予又呼：“师父，师父。”将手一挥，其树自散。 又行里许，将至其缢处，古木潇潇，人烟杳绝，禽鸟无飞。较日前予经时，又大殊矣。远近望见一个道者，飘飘然有物外之形，堂堂然有得道气象，绿袍青绦。黄冠翠履，手持净帚。向予笑迎曰：“师兄何来？请至小庵一憩何如？”予心知为逸童也，随之行之一庵，绿荫庭院，幽静可爱。予坐上，彼坐侧。忽又坐下，谈外丹之术，兼有取阴补阳，损人益己之说。予唯唯。少焉起，进茗果。予啖之，不以为异。彼喜而笑，以为中其术也。不知予荫纳之葫芦中。外丹之术，兼有取阴补阳，损人益己之说。予唯唯。少焉起，进茗果。予啖之，不以为异。彼喜而笑，以为中其术也。不知予荫纳之葫芦中。 予因诱之曰：“师兄居此，木石为邻，鹿豕为友，风朝而万籁潇潇，月夕而孤形寂寂，寡闻寡见，何以开一窍之玄门？不识不知，安能致九转之丹法？幽境锁尘难观日，灵台蔽垢怎朝天？一失于爱网之中，再不出樊笼之外。做下了孽根，终当自爱；修得些好事，毕竟不亏。天堂那有恶人，地狱却无善类。九狐食人，何其暴也，而难逃渭水熊罴之歼；郁垒食鬼，何其雄也，面难免终南山进士之擒。古来积善可无灾，何见行凶能避患。为今之计，不若弃此阴凉之所，从我小道往名山胜境，投明师，拜真主，享逍遥极乐之福，去火坑苦恼之灾。缩地可以升天，长生得乎无灾，何见行凶能避患。为今之计，不若弃此阴凉之所，从我小道往名山胜境，投明师，拜真主，享逍遥极乐之福，去火坑苦恼之灾。缩地可以升天，长生得乎不死，以彼较此，孰为优哉。” 彼笑而不答，他顾而支吾者久焉。月白东岗，昏窗秉烛，心尚迷执，略无悔悟之机，反以谑言戏之。忽然起如厕。予默坐以察动静。蓦地铿然一声，如刀斧掷于空石，使予悚而栗，惕而战。勃而色变，殆莫觉其何以为也。又哨作数声，勇跃予前，青面红晴剑牙，撑出头上一枝柳叶，娑娑如发，足如柳根，手如柳干，体乃错节。盖不必肆恶行威，而其体状象貌，已破人胆矣。纵予黄粱游地狱所目击诸狱之鬼卒，其可怪可哂可惊可畏者，未有如恶行威，而其体状象貌，已破人胆矣。纵予黄粱游地狱所目击诸狱之鬼卒，其可怪可哂可惊可畏者，未有如此之态也。向予拭手拭足，张牙睁日，进而退，有敢有不敢之势。予只瞑坐不动，存先天一气，想师在左右，咳唾一声，其妖遂灭却，却坐于左右之地。月下而星沉，云湛而日出，鸦鸣破暝，犬吠惊惶，四境杳然，绝无影响。 拂衣望绿槐阴处而进，徘徊于山径之间，踌躇默想：“欲浩然长往，则逸童终堕孽途，负我济度之心。不践盟天之约，于修道有亏矣，岂能忍哉。若在此逗遛，而孽终隐去，不复再遇，何所寻觅乎？”正在两难犹豫中，时晷已西，岂能忍哉。若在此逗遛，而孽终隐去，不复再遇，何所寻觅乎？”正在两难犹豫中，时晷已西，移入酉刻矣。 忽香风习习，异味袭人，正东上一年少美人，约有二九方笄而未字者，蛾眉嫩如新柳，星服净若澄波，发挽巫峡之乌云，脸亲上林之红杏，楚女难同比艳，吴娃不敢争容；翠钿小巧，金钏玲珑，鸦青衫子轻扬，月白裙儿飘荡；鞋过潘妃，不数金莲铺地；笑强褒姒，何须白缮裂声，真有动人之情，更无可疑之象。手持筐篮，数茎竹笋，望予而过之。去而回顾，顾而生欢，远半里许，复转向予，放下筐篮，对予万福云：“妾乃东山杨氏，适夫甫月而良人告逝，上无舅姑之依，下无子女之育，父母早升，兄弟鲜有。妾念良人义重，誓不更醮，守贞逝，上无舅姑之依，下无子女之育，父母早升，兄弟鲜有。妾念良人义重，誓不更醮，守贞于蓬草已期矣。今值亡日，于山中拾取笋菜，将为良人奠。然而贫穷寡独，心愿请僧道而未能，思追荐亡灵，得以早升天籍，妾之守固有益，而亡者亦获所也。其如不送何哉？幸逢仙长邂逅，顷不敢渎以衷曲，舍而去之；又念失此机逢，胡可再得。故冒耻含羞，特启仙长上听。倘有怜悯之心，得赐慈悲之德，降至寒居，为妾良人一食之施，存没佩恩也。幸仙长允焉。” 予见其举动从容，语言文雅，谙三纲五常之理，诸三从四德之规，意为真也，但于经卷未知，初不许诺，被苦苦哀恳，勉强随之。 至一宅宇，不甚宏大，从容，语言文雅，谙三纲五常之理，诸三从四德之规，意为真也，但于经卷未知，初不许诺，被苦苦哀恳，勉强随之。 至一宅宇，不甚宏大，雅洁可爱，四壁淡墨山水，中设灵座。入堂，命之上坐，拜予，予不受。云：“拜我良人，非为仙长，何劳辞？”拜毕，挈笋进内，时日昏矣。予以瓜田纳履，非取瓜而取瓜；李下整冠，非窃李而窃李。因辞要往。女曰：“仙长差矣。此处前无村居，后无店肆，又无庵庙寺观，何可容身。妾居净洁，尽可栖止。虽迅风暴雨，不入寡门，而贞节之操，断不染累。与其苟合于途人，孰若媒妁于佳偶。以千百可栖止。虽迅风暴雨，不入寡门，而贞节之操，断不染累。与其苟合于途人，孰若媒妁于佳偶。以千百年芳名而委于一旦，此土木所不为，而妾为之乎。”予因其所论侃侃，句句真情，乃安心听听。 顷之，捧笋置案，共予对坐，更不言及祭夫一事，但劝之食，以眉目引意。予知其有不善意也，奈夜静无可脱，且重门扃闭。予自坚持主见，不动而已。女千般逞媚，百样妆娇，云：“仙长，今日之遇，天作之合，非人力致。仙长久旷之夫，妾身居怨之女。烈火枯柴，涸鱼活水女千般逞媚，百样妆娇，云：“仙长，今日之遇，天作之合，非人力致。仙长久旷之夫，妾身居怨之女。烈火枯柴，涸鱼活水，不可蹉跎。”予只不应默坐。女起，举箸云：“妾有新诃，愿垂清听。”词曰： 光阴速，年华暗里相催促，相催促，美景良辰，会须欢足。 金杯堪尽欣顾主，洞房最爱莲花烛、莲花烛，交颈鸳鸯，人人羡欲。 “此词如何？”予不应。女曰：“妾制新声，再乞垂听。”曲曰： 鸦髻蓬松半亸，美姿容，玉骨冰肤。远山翠黛两眉疏，秋波清溜情将注。 更喜樱唇一点，桃腮半舒。薄罗笼笋，轻衫露眊，腰肢纤细多柔”曲曰： 鸦髻蓬松半亸，美姿容，玉骨冰肤。远山翠黛两眉疏，秋波清溜情将注。 更喜樱唇一点，桃腮半舒。薄罗笼笋，轻衫露眊，腰肢纤细多柔娜。 又曰： 美貌佳人可共，更芳年二九偏娇。盈盈态度忒妖娆，淡妆浓抹多堆俏。 动人春色，令魂暗消；罗帏锦帐，鸾合凤交。其中滋味，须知道！ “仙长不可耽误时光，与妾成其秦晋之欢，结此红丝之绾，生儿育女，成家立业，接祖宗百年之派，演子孙千世之脉，不胜于孤形独影，朝西暮东，如丧家犬，无主魂，飘萍浮梗，生乏养奉之需，亡无祭扫之基，为填淘补壑之物乎哉！” 予听其淫词浪语，方觉其为逸童化也。予曰：“娘子休乱性以堕三涂！你听我道男女情欲的利害来。”予以麈柄击案，以节其音。曲曰： 人身精气同滋水，百脉全凭精气充。真阳一点宜珍重，若念花柳成私哄来。”予以麈柄击案，以节其音。曲曰： 人身精气同滋水，百脉全凭精气充。真阳一点宜珍重，若念花柳成私哄。 槁木枯荄萎朔风，滋干水竭年难永。娇娃却是戕身斧，美色真如伐木虫。 多情妖孽将人弄，虽不是刚刀利刃，也曾杀尽了英雄。 花容娇色从他爱，云水烟霞我自同。泰山心志难摇动，惜精养气资身用。 不堕欢娱爱网中，总然乐事如春梦。清风是俺交游挈，皓月为吾锦帐朋。 夫妻相惬鸳鱼共，这的是乾坤真趣，说甚么粉白脂红！ “俺道家阴阳是夫妇，风月是朋友，花鸟是乐意的物，山水是适兴的景。果食充饥，泉涧解渴，草为衣，麻为履，鹿鹤为奴仆，云霞为车驾，天地为家宅，四海是生涯。要甚么快活？立甚么基业，生甚么子孙。终渴，草为衣，麻为履，鹿鹤为奴仆，云霞为车驾，天地为家宅，四海是生涯。要甚么快活？立甚么基业，生甚么子孙。终乾坤而不老，历岁月而常新，要甚的祭奠拜扫。”女闻言却有赧色，不敢近前。 予猛思：“师曾授以小葫芦一枚，内有丹数粒，云可服之见心识性。今童已迷失来头，不知本根，可以此丹与焉。”于是探腰间取出葫芦，于案倾出丹丸，指女：“食此长年不饥，味香而美。”女哂而勿顾，予强之数，而终不视。予方纳葫芦于腰，而女化为柳精矣。张牙戏爪，将以攫予。予复以葫芦置案，隐几而假卧，徐窥其何如作为。柳见予卧，近几将葫芦窃而戏玩，倾丸于掌，食焉。食倾而凝立不动。又倾间，俯案呼予觉曰：“主人，主人，向于槐荫以主作，左右计穷，将身缢柳，托树之精，于此食倾而凝立不动。又倾间，俯案呼予觉曰：“主人，主人，向于槐荫以主作，左右计穷，将身缢柳，托树之精，于此为妖，殊知作下恶孽。不识吾主至此，屡相触犯。乞恕童罪，带之回家。主德甚宏也。”言讫，下拜大恸。予以动心，亦惨然悲，凄然戚。又喜其见心识性，不终落妖途，可慰予望。遂将颠末与语，竟夜诉尽彼此情由。而东方白矣。正居于垂杨柳下。 童曰：“仆自违主，仗此妖行。今得主救，其幸千万。此树不可留，恐后复为害。请主少远，仆将去此。”是时，童用力倒拔其树，连根而起，盖亦神哉。于焉将平昔所害骸骨尽埋于坑，祝天告罪，随予而行。 行至绿槐将近，钟师坐于槐下。童遥见，指道：“往年正是这个贼道将我主人赚去，害我缢死，流落多年。今幸主仆重逢，枯木再华，涸鱼重水，他却又来了。待我前去把那贼道曳下，重投深谷之中，教他粉骨碎缢死，流落多年。今幸主仆重逢，枯木再华，涸鱼重水，他却又来了。待我前去把那贼道曳下，重投深谷之中，教他粉骨碎身。方才释我这一日怨气。”拭手拭脚，咬牙睁目，要奔将去。予喝之止。近前参见了师傅，童气尚未平。师用左手作如意印，童即下拜。 师顾予云：“此童恶孽太深，未有功行，不得即带回庵。且子修炼已到，所少者善缘耳。吾有灵丹数粒，符术数道，斩邪降魔剑一口，付子前去。先由邯郸道进，随寓而安，逢危而济，见困而扶，大都以救人为急，化导归善。功行全满，吾自觅子，彼时可与童归哉。”呼童，命之曰：“尔一失本根，坠入凶类，为害既多，孽冤颇积。非尔主人救度，终为异物，永堕沉沦，今既不昧灵爽，彼时可与童归哉。”呼童，命之曰：“尔一失本根，坠入凶类，为害既多，孽冤颇积。非尔主人救度，终为异物，永堕沉沦，今既不昧灵爽，本性证觉，是汝之幸也。然托柳成形，可即以柳为氏，宜名曰柳行童，与汝主佩其剑，跟随度世。从此之后，拒却邪魔，皈依正法，绝残忍之狼心，存慈悲之善念。好杀之机转为好生之德，不仁之举易为不忍之施。由大所爱以及于小所爱，自欲无伤以入于一无伤。才觉人心方动，即把道心潜存。一有贼欲相侵，即使禁捕相遏。庶可免其前愆，新其旧业，也终为汝主从矣。”命讫，一道清风腾空去了。柳行童望空又拜，自此绝无前日念头，全免其前愆，新其旧业，也终为汝主从矣。”命讫，一道清风腾空去了。柳行童望空又拜，自此绝无前日念头，全是一团无心，随予望邯郸道来。 方憩于道左，有一书生飘飘而至，目予及柳行童微哂，因叩从来。予以卖药对。书生以长生药询，盖戏之耳。予答以：“长生药岂无，于穆不已；天之所以为天也，纯亦不已，文王之所以同乎天也，圣可同天。同天则不息，不息则无始无终。由此而言，则长生有药，不讵信乎？” 又询：“天堂地狱之说果耶否？”答云：“天地人，三才理也，明与幽，三才判也。明有司宰，幽有鬼神，一定理也。善则心体明白，光大正直，与阳合德，恶则邪暗，偏曲昏晦，与阴合德。阳从阳鬼神，一定理也。善则心体明白，光大正直，与阳合德，恶则邪暗，偏曲昏晦，与阴合德。阳从阳类入于天，阴从阴类入于地。方以类聚，物以群分，一定势也。又岂特在杳冥难测中哉。假若人之患病在寝，即是受诸地狱明验。心肠疸朽，是即剜割地狱；烂喉腐舌，是即犁耕地狱；灼燎烟火，是即火坑地狱；汤炮油炙，是即鼎镬地狱；顶门之疳，知是火盆之阴置也；腰间之瘘，知是转石之暗悬也。周身脓血之灾而痛不可当，非刀山之地狱而何？遍体拘挛之急而苦不可忍，非吊竿之地狱而何？身如千钧之压而转侧不顺，此磨砧之地狱焉；百骨如折而痛入筋肤，此捣拍之地狱焉；疮癞遍体而皮无完处者，剥皮地狱也；刺痛周身而肢如分裂者，锯解地狱也；食闻香味而食之不下咽，其诸饿鬼之地狱乎；物知所好而视之不能见，其诸黑暗之地狱乎；吐血成盆，下血成桶，又非血湖池地狱狱乎；物知所好而视之不能见，其诸黑暗之地狱乎；吐血成盆，下血成桶，又非血湖池地狱乎；东如蛇咬，西如猬刺，又非恶犬村之地狱乎；恶热恶寒，时生战栗，重裘不暖，沸水不炎，如冰山地狱之受焉；食不遂餐，衣不遂服，卧疾岁月，天日不亲，或缧绁桎梏之加，或棰楚笞杖之及，如阿鼻地狱之入焉。此人间地下，幽事明征，先生胡惑乎？若夫高车驷马，前叱后呼，衣金紫，食肥甘，欲不求遂而自遂，志不求适而自适，游神于逍遥之境，怡情于快乐之乡，自居于天堂上矣。予昔曾受师一枕，枕之可以觉未来，睹诸天地间事，先生欲之乎？” 书生默久，扣予姓氏，予以口口对，予扣书生，书生以卢对。予付以枕。生受之，眠予铡。未刻而梦回，告予以梦中见者，与所语一符，喟然叹曰：“富贵过眼浮云，功名人间逆旅，生寄死归，一觉之睡梦耳。请今弃家从师，与所语一符，喟然叹曰：“富贵过眼浮云，功名人间逆旅，生寄死归，一觉之睡梦耳。请今弃家从师父游可乎？”予以卢生虽有善念，尚未坚笃，不受其游，止教以九转还丸，延生永命之术。遂别而往，此则为《邯郸梦》也。 舍是而游于幽燕辽蓟之都，起疲癃于苫蓐，赈困苦于颠连。至泗水，登仲尼之坛，乃易服色为训蒙师，觅车假馆。有姬姓者，乃巨族，嗜性命之学，三子皆受《易》。遇予，与之谈先后天之理。嗣周即欣然延予诲诸子。其长通，仲达，季子适，，三子皆受《易》。遇予，与之谈先后天之理。嗣周即欣然延予诲诸子。其长通，仲达，季子适，恂恂厚士也。即执弟子礼事之。时附从者有若沈渊、孔达、周以敬、柏梁、公孙愚、陈悃、王子先、王子宗、孟机、孔胤哲、孔承、孔纪，同方合志之朋，卓尔见道，宛如昔宣尼弟子辈。止有鲁绍姬、汪宗圣二人，虽习于文而行类鄙者，稍有侮愒之态。 予一日为诸生诵“如有周公之才之美，使骄且吝，其馀不足观也”已，因发其旨：“夫周公以天纵之资，兼之以待之勤，备三王之德，施四事之美，摄国辅政，其馀不足观也”已，因发其旨：“夫周公以天纵之资，兼之以待之勤，备三王之德，施四事之美，摄国辅政，弭流言以回姬祚，挥车斧以摄奸心，主之以盛跻之懿德，而弘之以不匮之良谟，其才可谓美矣。然能折节下士，推己及人，吐哺以受刍牧之言，握发以听工师之策，不自满假，汲汲求善，欲被苍生，尽奠于明敏之域，而有才美者如周公而后已焉。此周公之所以为美才，此周公之美才为欢也。使公也，炫其所美，自珍其才而惟恐人之有才，自恃其美而惟恐人之有是美。则其才也，为末节焉，其美也，为虚务焉。此乃馀事，不足为贵重也。胡尚哉，无以观也。有公之才美且不可骄而吝，凡末于公与夫一才一艺之长者，又安可骄吝乎！公而骄吝，其才尚不足观，下于公者而骄吝，又奚足观乎。嗣而推焉，有天下者骄且吝则失其天下，有国者骄安可骄吝乎！公而骄吝，其才尚不足观，下于公者而骄吝，又奚足观乎。嗣而推焉，有天下者骄且吝则失其天下，有国者骄且吝则失其国，有家者骄且吝则失其家，有身者骄且吝则失其身。甚矣，骄吝之不可有也！尔诸生学为圣贤，将以上佐天子，下佐国家，中以立身扬名显其父母，可蹈此失耶！有宜改，无宜勉。予以诸生共。”二子闻旨，赧颜汗背，稽首受教。未一季而涣然冰释，率由谦退更倍。 又一夕，与之讲：“鸣鹤在阴，其子和之，如有好爵，吾与尔縻之。”凡物之在两间，同声相应，同气相求，类聚群分，毫发不间，故曰足同履、口同嗜、耳同音、目同视，凡同类者，举相似也，何独至于心而疑之乎？心之所同然者，德也。德乃天之良贵，心之好爵也。心德同之于此，则天爵具而人之好尚归焉。凡有秉彝之良者，咸起应从之志，不界封伤疆。心德同之于此，则天爵具而人之好尚归焉。凡有秉彝之良者，咸起应从之志，不界封伤疆域，不限幼长卑尊。悦之者有同然，慕之者无异念。不持是也，天地之所以生长收藏，莫非德也，吾人之所以生身立命，亦此德也。全是德焉，一尘不染，万虑皆澄。不汩于纷纭撩扰之欲，浑涵于渊深宁寂之天，则天地之所其者吾具，天地之所主者吾主，则通乎天机，彻乎地轴，此感彼应，鹤鸣而子和也。可以成位于两间，先天而天下违，后天而奉天时，盖不知天地为我。我为天地矣。” 处之一载，遇讲解即以玄理明喻，诸生循循入于玄。嗣周最先悟。予恐迹露，于子日朔，诘天下违，后天而奉天时，盖不知天地为我。我为天地矣。” 处之一载，遇讲解即以玄理明喻，诸生循循入于玄。嗣周最先悟。予恐迹露，于子日朔，诘朝不告而行焉。 抵淮，值疫疠大作。予驻足于一草庵，施符水，饮者彻愈。凡饶足者，请符一纸受一钱，贫勿受。所全活暨郡几千万人，得钱一千万馀，贮之于藏。疫后岁歉，殍枕籍于道，予发钱赈济，又活百千人。盖预知其此而受以请符钱也。施钱完，往矣哉行乎。入扬州之三吴，观西施台石室。 吴地崇魅，信符术，好巫觋事，然浮靡浇漓，俗薄甚。予乃作颠魔道人，柳行者作一小行者，行歌于途。歌曰： 忆昔下山兮乘清风，头戴白云兮足踏龙。饮的是石泉兮，餐的是松。 唱一个道情兮，念一个哈哈哩吆哄，哈哈哩吆哄。 柳行者歌以和之。歌曰： 从俺师父兮化一道风，被着草踏龙。饮的是石泉兮，餐的是松。 唱一个道情兮，念一个哈哈哩吆哄，哈哈哩吆哄。 柳行者歌以和之。歌曰： 从俺师父兮化一道风，被着草衣兮杖一条龙。相伴的是明月兮，相交的是赤松。 唱一个道情兮，念一个哈哈哩吆哄，哈哈哩吆哄。 一路颠狂唱将去，闹动了一镇之人，若大若小，若老若幼，拦街拥巷来看。予见人众，又整肃庄端，口叫：“贫道要化一个大大的施主，有缘的长者。”叫一番，又狂唱一番，竟日并无遇。明日又如此。至第三日，只见一个老者约六十余岁，发半白黑，丰姿魁伟，器宇轩昂，立着脚儿，定着眼儿，看了一回，徐徐问云：“你这道人化那施主做甚么？”予佯为不知，只顾叫。那老者把予一扯。柳行用脚一勾，将老者倒翻一跌，打了两个滚。众人一齐大笑。老者速便扒起，回身奔归家去。施主做甚么？”予佯为不知，只顾叫。那老者把予一扯。柳行用脚一勾，将老者倒翻一跌，打了两个滚。众人一齐大笑。老者速便扒起，回身奔归家去。喝令四五健仆将予二人揪抬去家。众为惊骇，计其必遭害也。 此老者乃姑苏土豪，资财无算，仆从百十，妾婢不计，犯者则以策毙，睥睨一郡，莫敢谁何，称为翼虎袁伯稽。擒至中堂，伯稽一见咬牙忿恨：“你这野道，好生无礼，吾乃一郡之豪，谁不推让。吾好意访你缘由，何故贼才及轻弄吾，人前戏帽帻，招惹市嘲？”喝仆：“与吾先打大棍三十，然后送去官司，明正其罪。”诸仆将柳行先动杖。未近身，被柳行一变化出本形，惊得魂飞魄散，抱头跑躲。老者惊倒于地，半响方醒，起来一看，又是好相，问予道：“你这道人好魄散，抱头跑躲。老者惊倒于地，半响方醒，起来一看，又是好相，问予道：“你这道人好蹊跷子，适才那鬼怪那里来的？”予笑答曰：“长者，你眼中不知好歹，不分善恶，止我师徒二人在此，安得有鬼怪？岂不闻《太上经》乎？‘人有善念，善虽未为而吉神已随之，人有恶念，恶虽未为而凶神已随之。’贫道乃是善人，同弟子街坊化缘，未曾干冒门下。乃长者自寻耻辱，途中倾跌，失误使然，便欲害我师弟。此恶念也，故恶神随形，己自见而我不见。老年岁月几何？光阴岂肯久驻？精神岂是活水，势利岂是东洋？有信有屈，有成有败。譬如一个器皿，坚固的用得长久些，不坚固的早早坏了。长者身享富贵，傲世轻人，皆是前生种下的根蒂。若今生又行善果，一灵完融，又投一个好去处，与今一般；若迷失了这个路数，胡乱凭自家的性儿行，则灵光一失，乱撺走去，怕不一灵完融，又投一个好去处，与今一般；若迷失了这个路数，胡乱凭自家的性儿行，则灵光一失，乱撺走去，怕不能够使得这般势儿。要知前世之因由，但看今生之受用，要知后世之何如，但观今生之动作。这一口儿气在，金银也有，食服也有，妻儿也有，豪势也有。这三分儿气无，金银也是空，食服也是空，妻儿也是空，豪势也是空。省一省，思一思，早早回头也不迟。打一拳，踢一脚，丢开爱欲方是觉，就如适间长者见怪惊倒，若不苏时，不知此际怎么样了？安得与贫道会谈？众人仆从平昔受长者惠养，婢妾妻子平昔是长者顾爱，遇此一事，大家只顾自己的性命，躲的躲，逃的逃？众人仆从平昔受长者惠养，婢妾妻子平昔是长者顾爱，遇此一事，大家只顾自己的性命，躲的躲，逃的逃，那一个在你侧边管你？还是贫道，乍会之间不曾受长者一毫恩，反要害我师徒性命，却倒爱长者，在此看顾，不跑去了。长者，目前之事可以深省矣。贫道在庵中制得一篇曲儿，时闲中命此童唱以消遣，今当令童唱与长者听着。”柳童承命即唱。曲曰： 生如萍絮无根蒂，何苦贪迷不转头？金银巴积过山斗，红粉朱颜恣晏游。 精神竭敝从情媾，朝欢暮乐无废体。口食多方百味馐，浑身锦服兼纹绣。 出入的高车驷马，专爱去花柳优游。 又曰欢暮乐无废体。口食多方百味馐，浑身锦服兼纹绣。 出入的高车驷马，专爱去花柳优游。 又曰： 思量在世多般有，岂料无常万事休。丘山金宝难看守，美貌娇容尽弃丢。 珍馐锦绣成虚谬，玉勒金鞍难再跨。身在青青草一丘，狐狸松柏为俦友。 纵有个贤孙孝子，那能够替你担忧？ 柳行唱完大笑：“好痴汉！只顾前，不顾后。北岭是谁？东郊是谁？那草堆儿却是英雄的人，那高丘儿都是富贵的客。那高山上白头儿的，却是个不爱名利的老，那蓬莱中赤颜儿的，却是个不贪花柳的士。好痴汉，好痴汉，你要害咱们呵，缘何自见神见鬼？”说了一场又笑。那长者如木雕泥塑一般，说得呆了，半时不做声。久之，稽首向予，叹息言曰：“惜老夫肉身不识高品。仙长言言有理，句句通情。但老夫日迈西山，精亏于往，时不做声。久之，稽首向予，叹息言曰：“惜老夫肉身不识高品。仙长言言有理，句句通情。但老夫日迈西山，精亏于往，何能修炼以足前功？请师上位，愿执弟子受教门下。”予不辞受拜，即以回光返本之诀授焉。留旬日，已入头路，托以觅药而行。殆不特变其强梁之习，而诱之入玄窍中。此举柳行首功也。 沿途施药，憩于临安之吴山岭焉。凡一日救疽毒者十，蛊症者五，痨瘵者十有八，度一僧三道，携柳行遂之江右，入玉山，其中杳无人踪。与行坐盘杨树下，行曰：“夫子，此吾树也。吾恶之，不可居。”徒之梓树下。少刻，杨树轰轰如雷鸣，又轧轧如车鸣，又喔喔如鸡声。柳告曰：“怪哉，怪哉。”树下。少刻，杨树轰轰如雷鸣，又轧轧如车鸣，又喔喔如鸡声。柳告曰：“怪哉，怪哉。”须臾，柳行持剑欲寻其怪，迹其声而涉，沿山循岭而去。予方随起，行不百步，又一柳行至曰：“夫子何之？随夫子者肖童，此何物耶？”予骇然莫辨。其先促予起行之怪，乃睁视曰：“此吾夫子吕师也，你是何怪？”柳行曰：“此吾夫子也。吾为柳行，乃钟祖命名。”怪曰：“吾乃柳树精，向年从主吕岩赴京，吾死柳树，故为柳精。那里又有柳行？”柳行向予曰：“主人请复坐，待吾斩此精后行。”柳行曰：“你既是真，吾与你试手何如？”精允。 二人各逞本事，行者大哨一声，狂风拔木，飞沙走石，乱打其怪。其怪大哨一声，黑雾弥漫，狼牙大棍不计其数，空中打来。柳行横遮手何如？”精允。 二人各逞本事，行者大哨一声，狂风拔木，飞沙走石，乱打其怪。其怪大哨一声，黑雾弥漫，狼牙大棍不计其数，空中打来。柳行横遮直挡，棍皆散乱坠地，大喝声：“疾！”猛兽咆哮，豺狼队出。那怪不慌不忙，亦喝一声，狮象成群，蛟龙奋鼓。彼此相角，一个用推山倒壁之威，一个逞翻江掀海之势，万径于歧，万化不一。予看之许久，知怪之神力不下于柳行，乃以拂尘一挥，开剑一指，其怪忽尔无踪。杨树震动，吼气如怒，始觉其为杨树之精也。于是付剑与柳行，使伐之。行用力一砍，树为两截，血流山溪，除是怪矣。 诣及饶，绕九江、洪都，暨观龙虎诸山，访诸玄真之众。扮为全真，讲一窍之旨是付剑与柳行，使伐之。行用力一砍，树为两截，血流山溪，除是怪矣。 诣及饶，绕九江、洪都，暨观龙虎诸山，访诸玄真之众。扮为全真，讲一窍之旨，无遇于知者。遂之闽焉。蛮夷之俗，尤不省悟，乃行歌于市，寓玄理于俚言，藏真机于俗论。盖期乎世之易从而或化也。歌曰： 高台镜兮洁且明，鉴妍媸兮美恶分。全一真兮禀虚灵，具众理兮应感神。忽蒙垢兮蔽埃尘，污物景兮失其真。清者浊兮明者昏，天者去兮人者侵。月掩云兮水淹萍，戕其性兮斁其伦。劝君刮垢兮磨洗其尘，复此虚灵兮全其本真。一窍混涵兮不逐沉沦，可以久视兮不必更铸，其心如水常清兮，如月常明。终天终地兮，历遍古今。 康衢伦。劝君刮垢兮磨洗其尘，复此虚灵兮全其本真。一窍混涵兮不逐沉沦，可以久视兮不必更铸，其心如水常清兮，如月常明。终天终地兮，历遍古今。 康衢曲巷，闹市穷途，无不涉过。听者肩摩襟接，老幼男女皆倾耳焉，第无一人动心下问。如此行歌旬日，其术竟不可售。乃于十字路头铺设香案，书符法以施救病。请符者征应如神，始有投于门下者。相续而至，凡千五百余人。稍稍省悟，日跻于盛。为有司所恶，以为张角之流，差捕收予二人，置之缧绁凡百日，殆数也，故不逃避。限满，与柳行皆出囹圄，遁去东西二广，遍及不毛之地，经风冒雨，寒侵暑暴，尝味殆尽，苦辛劳惫，人所不堪。计所入玄门者千百万，所救济者千万五千七百有奇。 是时再过活遍及不毛之地，经风冒雨，寒侵暑暴，尝味殆尽，苦辛劳惫，人所不堪。计所入玄门者千百万，所救济者千万五千七百有奇。 是时再过活水村。予内予已登真悟，庵所如故。予居祖墓之侧，期与神会。方十馀日，是予父母皆在极乐国中，居于净土，为彼罗走之主矣。害不可胜，将欲回庵，师傅已到，命曰：“子功德完美，溥博广大，天曹备录矣。然山川灵秀之气，不可不收览之。可再事游衍，博观形胜，访道觅玄，以取精华益其根本，吾来指汝会于终南，不必更转旧庵耳。柳行当慎谨随从，功亦匪细。”二人领旨。师遽驾云而别。 予与柳行先游铁门关，泛洞庭之舟，谒湘妃祠，留诗以吊。诗云： 九旌旗节稳君山，帝女多情此地看。 血泪不知流。师遽驾云而别。 予与柳行先游铁门关，泛洞庭之舟，谒湘妃祠，留诗以吊。诗云： 九旌旗节稳君山，帝女多情此地看。 血泪不知流几许，琳琅万个尽斑斑。 转于哑泉，吊马援庙。诗云： 镢铄英风迈世臣，东南酋肤夺先声。 忠魂千古存生气，椎武犹能助孔明。 复于武当，扣龟蛇水火之诀。当夜亲面北极，与之谈太乙之旨，得玄虚上乘妙法。遂赋一律。诗云： 窍里圆珠亲玉翘，琼浆顶上湿金袍。春风不动窗前竹，夜雨能滋海上桃。 虎啸龙吟铅汞合，蛇蟠龟息坎筑交。诺成不昧三光显，照得灵犀万丈高。 又曰： 前向岩前铁前竹，夜雨能滋海上桃。 虎啸龙吟铅汞合，蛇蟠龟息坎筑交。诺成不昧三光显，照得灵犀万丈高。 又曰： 前向岩前铁杵磨，成功不惮用功多。三千六百劫行满，铸就降魔一太阿。 就望梅山，赋挂箭峰。诗曰： 绐梅甫得玉津通，急讶酋骑薄雾中。不是峰头犹带矢，将军谁识昔年雄？ 望武陵溪，至武夷之巅。凡十日，遍观风景，以俟道友之至，或得而与之谈论焉。为赋古风一篇。诗曰： 建溪之阳地毓灵，葱葱苍苍多松筠。年深不识尧君历，夜静忽闻王子笙。 桃花泛水流九曲，波回石涧飞寒玉。青鸾岂作凡鸟鸣？玄鹿谁同野兽逐？ 笑看童子采灵芝，荷衣芰服称风吹。朱颜老叟自何代？言说生从盘古时。飞寒玉。青鸾岂作凡鸟鸣？玄鹿谁同野兽逐？ 笑看童子采灵芝，荷衣芰服称风吹。朱颜老叟自何代？言说生从盘古时。 山门无寒亦无着，蟠桃红兮蕨薇紫。欲将白石与青精，漫燃龙竹闲烹煮。 武夷之山秀且高，参玄堪把死生逃。山中日月常如此，一局棋枰白昼消。 陟卧龙岗，试观岗顶景物，睹遗迹而兴感，真人杰哉。诗曰： 梁父诗常抱膝吟，潜龙时动跃龙迎。 奇谋远出当年士，遁甲今犹羡八门。 再历龙虎山，访道陵遗法，留旬日，有题诗曰： 龙虎山分龙虎形，九州舆图此为真。龙时动跃龙迎。 奇谋远出当年士，遁甲今犹羡八门。 再历龙虎山，访道陵遗法，留旬日，有题诗曰： 龙虎山分龙虎形，九州舆图此为真。君非尘世逢人杰，不显乾坤育地灵。 赤符禁院千年录，白鹤松间一片云。为问师从何处去，碧霞隈里觅参苓。 由天台步石梁，觅罗汉之所居，寻桃源之旧脉，直跻巅际，深入险隘，盘坐于古柏根边。时夜静月明，万籁俱寂，咿咿哑哑，吹动箫管，音乐之声翕然交作。自山岗隙处步出数十童子，荷衣翩翩，跣足蓬头，成队而行，向南而管，音乐之声翕然交作。自山岗隙处步出数十童子，荷衣翩翩，跣足蓬头，成队而行，向南而行，向南灭迹。又笙瑟清亮绕耳，白发红颜数十辈，过予而前。予将揖之，蘧然不知其处。又欢声鼓沸，笑语朗朗，女娥数十辈隐隐望东而逝。一夕之间，景出千状，为赋五言古风，诗曰： 台山最奇特，巉岩坚削壁。千峰攒羽翠，一水环玉碧。 横架石梁桥，如虬贯九霄。波澄龙剑鬣，松定鹤归巢。 闻说避秦女，不作襄王雨。云肌映月华，霞佩随风举。 老衲采薇餐，入定坐天龛。桃随飞涧暖，百锁老岩寒。 石阙时时闭，岁月应无记。欲扣玄中玄，却炼炁中炁。 忽闻空谷中，音乐鸣天风。万壑人踪寂，四时花色红。 买舟南海，谒大士。升洛伽山，望潮汐 石阙时时闭，岁月应无记。欲扣玄中玄，却炼炁中炁。 忽闻空谷中，音乐鸣天风。万壑人踪寂，四时花色红。 买舟南海，谒大士。升洛伽山，望潮汐，悟妙觉圆明之道，参大乘大法之禅，卓立见如来，慧眼亲陀密，乃作偈焉。偈曰： 晃晃朗朗海心月，圆圆融融无欠缺。一朝捧出中天来，万古清晖昏夜白。 咦！打破个中舍利子，恁他游兮何须歇？ 又诗曰： 山如波面一浮茄，天竺南游此驻槎。玉露朝餐龙捧钵，金莲夜煮鹿添花。 禅龛净沸封云壁，珠芷呈辉斗月华。试看东夷诸处国，海天缥渺脱栖鸦。 去南溟，至于临安之飞来峰，燕坐呼猿洞中，杳无人觉。谓柳行曰：“奇哉斯海天缥渺脱栖鸦。 去南溟，至于临安之飞来峰，燕坐呼猿洞中，杳无人觉。谓柳行曰：“奇哉斯峰也。山峦插天，巉壁倒挂，洞自天造地设，山川之秀如此乎！”赋诗曰： 一翼施灵鹫，玲珑若自飞。 洞间僧入定，山静鹤来栖。 饭熟呼猿食，经谈悟鸟啼。 叮咛久留住，切莫更飞归。 适有慧一僧者，知予来踪，最与善，款予彼此参诀，遂弃禅而归去，由寂灭而见性，从虚无识有。拉予观洞霄。同赓迭和。予诗曰： 步入灵峦处，行行渐蹑高。九峰环翠壁，一径绕青霄。 鼯鼠如苍鹤，山矾似善桃。洞门原不闭，应许追由巢。 僧和曰： 翠屏九层拱，青峦万叠高。堵峰嵬接日，二洞杳通霄。 口烁孤村火，春华古树桃。禅机自寥寂，不必学登巢。 自洞霄而天姥，与之联句。予曰： 天柱东西立。神睛左右悬。(僧)烟云飞脚下，(予)星斗列胸前。(僧)姥，与之联句。予曰： 天柱东西立。神睛左右悬。(僧)烟云飞脚下，(予)星斗列胸前。(僧)众幼皆归寂，诸空总入禅。(予) 上方金声击，(僧)梵院宝灯燃。怪石依嵎虎。文萝匝地钱。(予)瀑布峦针刺，蜂腰霞锦联。(僧) 县花开就采，蜗字续成编。(予)螟归莺不乱，春露草多妍。(僧)竣削凌青汉，(予) 嶙峥接碧天，笑谈惊下士，(僧)身世竟茫然。 联成十韵，馀诗不纪，难悉述也。 留连月馀，一夕僧谓予曰：“聚首易，分首难。贫僧幸得遭逢鹤从，何忍分袂？然涅盘先归，以图后期。明日午时，希为贫僧指去归路。乃见月馀友爱。”予受言。至明午，僧沐浴端坐而逝。予措龛就其山，聚众下，火中出，予执火授偈。偈曰： 莫着芒鞋乱行走，好将云衲自修藏。须弥山上风光好，回看县花暗吐香。 休奔涉，用慌忙，从今脱去臭皮囊。其山，聚众下，火中出，予执火授偈。偈曰： 莫着芒鞋乱行走，好将云衲自修藏。须弥山上风光好，回看县花暗吐香。 休奔涉，用慌忙，从今脱去臭皮囊。大千界里留真迹，极乐邦中日月长。 咦！跳出爱河春日好，阿那会上饮醍醐。 于时火光中现出真形，嘻然直上，往西而去。众僧收拾馀烬已毕，予遂辞行。 往金山泛洋而观，居山寺旬余，诗曰： 浩荡沧溟万顷多，中涵山似出青螺。 僧归洗钵龙吞饭，客坐观潮食引鼍。 瞰月危楼临险峤，谈经法座浸洪波。 试将尘袂清流濯，喜挹天风舞出青螺。 僧归洗钵龙吞饭，客坐观潮食引鼍。 瞰月危楼临险峤，谈经法座浸洪波。 试将尘袂清流濯，喜挹天风舞更和。 乘流逐趣，沿途玩景，询九华之胜，抚六朝之迹，乃伫足于九华焉。天气晴和，山光秀丽，口缀一绝，诗曰： 霁色初开丽九华，山如列幛转青纱。 当时指出菩提路，一径波罗路不赊。 山之麓有丹士金守一者，筑室烧炼，遇予即扣黄白之术。予以“烧丹一事，贪者之迷阵也。不观之狐哉？惑日精月华，收人魂物魄，遂能变化。或为男，或为女，魔障于人，无有知者。一旦逢法士击之，本形即现，狐不能掩。乃知本来之质非可伪为。若人力得以夺之化，则天不必产宝，地不必毓珍矣。曾有句古语曰：‘真现，狐不能掩。乃知本来之质非可伪为。若人力得以夺之化，则天不必产宝，地不必毓珍矣。曾有句古语曰：‘真假原难混，终须复本形。贪夫纵用计，反自陷寒贫。’再听我道来！”唱曰： 劝君休要烧铅汞，岁月徒担送。黄芽未必生，白雪成何用？ 伴纸灰，如做了一场的蝴蝶梦。伴纸灰，如做了一场的蝴蝶梦！ 又曰： 三方炉鼎空添火，痴守文和武。投胎为养沙，取气难离母。 镇日间打天硫，担尽了多辛苦？镇日间打天硫，担尽了多辛苦？ 又曰： 死砒铅汞寻烧药，自说通天法。五金总不私。八石终难合。 入明炉，过铅池，都是个乘波筏。入明炉，过铅池，都是个乘波筏。 又曰： 世间人说烧丹药，自说通天法。五金总不私。八石终难合。 入明炉，过铅池，都是个乘波筏。入明炉，过铅池，都是个乘波筏。 又曰： 世间人说烧丹，须用先成内，岂知内就皆无累。万鉴不关心，丘槎非为贵。 总然是点石金，到底成砖块。总然是点石金，到底成砖块。 金守一闻予言，即将丹灶鼎器尽行毁坏，求一窍之诀，门门不倦。予亦开端竟说，不少秘吝。引入路途，拂衣去燕。 蹑五云之巅，瞻抄漠之域。怅望久焉，为之赋《思征篇》。篇曰： 燕云缈缈狼望北，塞鸿鸣兮塞马逐。登山一眺荡我思，万里烟霞遮远目。 轻抄拂拂复扬扬，满地霏霏望北，塞鸿鸣兮塞马逐。登山一眺荡我思，万里烟霞遮远目。 轻抄拂拂复扬扬，满地霏霏芦草黄。未审关山何处是？总不担忧亦断肠。 夜寂月明羌笛弄，边床惊觉从军梦。正居兰室话分离，岂知不与妻儿共？ 忆昔离家美少年，迩来白雪却垂颠。倚门空劳慈亲目，牵挂应饶内子钱。 香闺罗袖重重湿，时为征人血泪滴。试看沙上叠成山，尽是闺中所思骨。 腰间斗印未成金，塞外星天已役魂。虽得芳名着汗竹，那能贤孝奠荒冢？ 望穷不觉酸双鼻。为人血泪滴。试看沙上叠成山，尽是闺中所思骨。 腰间斗印未成金，塞外星天已役魂。虽得芳名着汗竹，那能贤孝奠荒冢？ 望穷不觉酸双鼻。为恸征人苦从役。人生自古死难逃，后人枉把前人泣。 又五台山诗曰： 一重重上一重重，形势嵯峨耸碧空。 咳唾不教颠顼下，恍疑甘雨降时龙？ 下五台，浮槎于星宿。溯黄河之源，遇师于舟。师曰：“盍归乎？”挈予游三蜂、方丈、瀛洲诸山，坐于东瀛山之上，顾予曰：“吾为寻子，途行甚渴。东海之东有桃焉，子可采而食吾。柳行留此。”予承命往焉。 东山高万仞，更无桃树。行行而东，有树可大里许，繁枝计百围，皆无桃。惟东海一枝细如指，桃大如瓜。下俯洪流巨浪。予不惜其生，持力向上，折枝攀桃而奉师。师喜曰：“美哉，桃也！吾何忍独食？”分而为三，共享其桃。食竟，师曰：“子折桃见一物否？”对曰：“未也。”吾何忍独食？”分而为三，共享其桃。食竟，师曰：“子折桃见一物否？”对曰：“未也。”“来。吾与子往视之。”同行至桃所，视流中一尸，荡漾于波心，热察详视，乃予之形质耳。师指之曰：“此非子血肉之躯乎？今此已去，可以面帝矣。” 是日，即同师面玉帝。帝降勅为纯阳真人。记其时，唐开元庚申年四月十四日也。勅柳行为仙，行受勅。拜辞帝毕，与师归，归本之阆苑。 李、张二师相见大悦。逾时，西王母至，又移时，玉衡星、麻姑、天极上真、云姝、月奴、商山，绎县诸仙骈集云合，皆来称庆。庆毕罢去。予居阆苑，思以普度。师诺。 予别师，带柳行邀游。为经生于昌黎，所以广法术庆。庆毕罢去。予居阆苑，思以普度。师诺。 予别师，带柳行邀游。为经生于昌黎，所以广法术而度韩子也，为道者于婺源，所以施神通而度何姑也。辅钟师而托迹，佐张师而化身，所以度国舅与神翁也。若夫岳阳三醉，画黄鹤以酬主人，则幻行起之于童年；洛阳屡游，掷黄金以戏大士，则少年不惑于邪志。施药于庐，见形于汉，在在存仁，处处布惠。江河湖海，无所不经；畿甸要荒，无往不历。则又蝉蜕之后事也。八真既集，德行优余，帝进级曰弘仁普济孚佑帝君，位居震宫，职列上相。嗣是而后，乾坤不毁，神化无穷，又岂毫楮之所能尽哉。 予非好为世媚，以悦人之心志，而甘事词说之烦也。诸生固恳，勉强以应，乃掇拾梗概为诸生谈。其间俚耶华耶？常耶怪耶？由乎物议。予何计，予何计。
Interpretation

This passage from The Complete Biography of Ancestor Lü first uses Ancestor Lü’s voice to explain why people lose their original nature and how they can cultivate the Dao and help the world. It then recounts how he subdued the Willow Spirit, urged people to do good, and ultimately became an immortal.

The master said: “When people reach places of bustle and splendor, they easily forget the way home. The wealth and status glittering along the road are alluring. People wear themselves out acquiring property and hoarding treasure, only to be constantly tormented by the ‘Six Thieves’—a term commonly used in Buddhist and Daoist traditions for the six sensory desires that disturb mind and body. Their wealth is consumed, their homes fall into ruin. By the time they wish to turn back, they can no longer recognize the road they came by. They must find somewhere to shelter as best they can, and may even fall into debt and enmity until they have nowhere to live. The farther they travel, the more distant they become from where they began, until they are cut off from it entirely.

“So you must take charge of yourself and seek the source of life. Return to the origin, restore what was original, and go back to the ancestral source. Heaven and Earth are my dwelling; Yin and Yang are my companions; the sun and moon are my lamps; rivers and lakes are my wine cups; mountains are my earth and stones. The wind, clouds, rain, and dew are all connected with me. Where does life come from, and where does death go? The rise and fall, gain and loss of people throughout history are no more than passing clouds.”

I asked the master, “What method should I cultivate to reach such a state?” He replied, “There are many methods of cultivation, and their paths differ. You should compare and examine them, seeking the deepest and most subtle principles.” He then pointed out the limitations of many practices, one by one. Simply taking medicines made from pine resin, visualizing the Dantian (energy center), regulating the breath and concentrating the spirit, holding the breath or absorbing Qi, or sitting in meditation at set times cannot make one an immortal. Nor can one become an immortal by declaring that the tongue, eyes, crown of the head, kidneys, or other body parts are the key to refining the elixir. Refining lead and mercury in an alchemical furnace, harvesting and supplementing Yin and Yang, absorbing the essence of the sun and moon, bowing to the Dipper and worshipping the stars, drawing talismans and chanting spells, massage and daoyin exercises, or eating only plain foods may also become objects of attachment, and can even lead one astray. The primal Qi of Heaven is not found by imitating outward forms, and the numinous medicine of the Great One is not obtained by refining lead and mercury.

“The key to cultivating the Dao is to go beyond attachment and realize the formless, imageless foundation. Yin and Yang, Dragon and Tiger, Tortoise and Snake, the infant, the Yellow Matron, and drawing forth Kan to fill Li are all symbols used in Neidan (internal alchemy) to describe changes in body and mind. If you cling to their literal meanings and specific techniques, you will lose your way. In daily life, keep to your original source and do not let the spirit be pulled about by distractions. Then you can be still amid movement and find substance within emptiness, and so discern the crucial passage between life and death. True cultivation is something you must experience for yourself. If you keep seeking it from others, you are more likely to take the wrong path.”

When he had finished speaking, two attendants brought fruit, wine, and food. Immortal cranes and blue phoenixes danced; the attendants sang, and the music rang out in the air. Ancestor Lü and the others drank freely, almost forgetting the passage of years in the world. As the banquet was drawing to a close, the two immortal masters, Li and Zhang, said that this gathering had been arranged to open Lü Sheng’s mind. If he could shed his mortal form, he could travel with them. After the two masters departed on cranes, the master said to Lü Sheng: “When you encounter joy, do not be led by joy; when you encounter sorrow, do not be trapped by sorrow. When people gather, do not let your heart become bound to their gathering; when they part, do not cling to their separation. Take care to understand this in both word and deed.”

Lü Sheng then went with the master to live in a hermitage. By day, he listened to teachings on the essentials of cultivation; by night, he sat quietly and contemplated the mystery. Gradually he saw his original face and saw through illusory forms. He realized that a single movement of the mind could bring forth wondrous transformations, without any need to seek them out deliberately or force them through technique.

Seeing that Lü Sheng’s cultivation was nearing completion, the master told him: “In the past, you met my own master in Puyin Village and promised to save Yitong. Now Yitong has fallen into an evil path. You should pass on the essential teachings to him and help him return to the right path. Then come back as soon as you can, without letting worldly affairs entangle you.” The master gave Lü Sheng a fly whisk, a bowl, and a gourd. Disguised as a mendicant Daoist, Lü Sheng went to Huoshui Village in search of Yitong. There he learned that Yitong’s parents had died, that Liu had kept her vow of chastity and entered religious life, and that the family home had been turned into a Daoist temple.

Lü Sheng went to the women’s convent and asked to stay the night, but the nuns refused him. He provoked them with jokes and spoke of the Buddhist path: one must dispel ignorance, remain firm in purpose, and resist being moved by sexual desire or the joys and sorrows of the world. Even in the face of knives and fire, one must not waver; that is the way to transcendence. After hearing him, the senior nun asked for his guidance and told him how she had kept her vow of chastity and practiced for many years. Lü Sheng urged her not to regard marriage to a wealthy family as the only possible happiness, nor to reject religious cultivation simply because life was hard. The nun was displeased. She ordered him thrown out and shut the convent gates.

With a sweep of his fly whisk, Lü Sheng entered the scripture hall. Incense smoke curled through the air, and heavenly flowers fell around them. Astonished, the nun nevertheless remained committed to her austere practice. Lü Sheng asked if she wished to see her husband. She replied that he had been away for many years and she did not know whether he was alive or dead; even if he returned, she would not resume a worldly life. Lü Sheng said that he and her husband had both left home under Master Zhong, and that her husband had already attained the true fruit of cultivation. He told her to turn around and look. When she did, Lü Sheng revealed his true form. Recognizing Ancestor Lü, she asked him to guide her to liberation. Ancestor Lü took out an elixir pill and had her swallow it. He then transformed the tin staff in her hand into a crane and prepared to take her away, but Master Zhong called to them from the sky, telling her to wait and giving her a verse. Its lines, such as “At midnight the bright moon rises” and “White snow flies from the cold furnace,” symbolized inner clarity and the ripening of cultivation. The final line said that she need not become a stone gazing after her husband: with a single step, she could ascend to the celestial palace.

Ancestor Lü then returned to Puyin Village. On the way, he heard an old man say that a demon haunted the woods ahead. It often took the form of a person, tree, tiger, wolf, or ghost to lure and harm passersby. The old man urged him not to go, but Lü believed that the demon’s misdeeds had arisen because he had broken his promise and failed to save Yitong in time. He insisted on going.

In the forest, violent winds and black fog rose, and jackals and yakshas appeared one after another. Lü Sheng dispelled them with his fly whisk, the power of his mind, and his master’s guidance. Later, willow branches blocked the path. Lü Sheng called out to Yitong, and only then did the branches part. A Daoist in a green robe, carrying a clean broom, invited him to rest at a hermitage. Lü Sheng recognized that he was Yitong in disguise and urged him to abandon his life of harming people, seek a master in the famous mountains, and cultivate the Dao through good deeds and the accumulation of De (Virtue/Power). Yitong remained obstinate and even revealed his true form as a Willow Spirit to frighten him. Lü Sheng sat still, keeping watch over the primordial unity of Qi, and at last the Willow Spirit retreated.

That night, a young woman appeared. She said that her husband had died soon after their wedding and asked Lü Sheng to come to her home to perform rites for him. Her speech and manners were dignified, and Lü Sheng initially thought she was real. Reluctantly, he went with her. Once they arrived, she said nothing about the rites. Instead, she urged him to stay the night and sang flirtatious lyrics. Lü Sheng saw that she was Yitong in disguise and advised her not to become absorbed in sexual desire. Indulgence in sensual pleasures, he said, drains Jing (essence) and harms the body. For a Daoist, Heaven, Earth, mountains, and rivers are home, while the wind and moon, flowers and birds are companions; there is no need to cling to marriage, household wealth, or descendants.

The woman refused to listen. She transformed into the Willow Spirit, baring its claws and lunging at him. Lü Sheng placed the small gourd his master had given him on the table and pretended to fall asleep. The Willow Spirit stole an elixir pill from the gourd and swallowed it. Suddenly it came to its senses and remembered that it had once been Lü Sheng’s attendant Yitong. In a moment of despair, it had hanged itself from a willow tree, and afterward had attached itself to the tree, haunting it and harming people. It confessed its crimes to Lü Sheng and begged for mercy. Lü Sheng spoke with him throughout the night. At dawn, Yitong uprooted the willow tree and buried the people he had killed. Then he set out with Lü Sheng.

When Master Zhong saw them, he said that the Willow Attendant’s sins were grave and that he had not yet accumulated enough merit through practice, so he could not return to the hermitage at once. Lü Sheng, too, still lacked good deeds and should continue helping people and serving the world. Master Zhong gave Lü Sheng a spiritual elixir, Fulu (talismans and registers), and a sword for slaying evil and subduing demons. He ordered him to relieve hardship and rescue those in danger as he traveled, and to teach people to do good. He also gave Yitong the name “Willow Traveling Attendant,” telling him to follow Lü Sheng, abandon cruelty and killing, and turn instead to compassion and saving lives. Whenever an evil thought arose, he was to restrain himself promptly.

From then on, Lü Sheng traveled from place to place with the Willow Traveling Attendant, doing good. Along the way, they met a scholar who asked whether an elixir of long life existed and whether Heaven and Hell were real. Lü Sheng said that the Way of longevity lay in being pure and constant without end, as the Dao of Heaven is. Good and evil, too, each had their proper destination: a bright and upright heart accords with Yang Qi, while a crooked and dark one accords with Yin Qi. Heaven and Hell are not found only in the underworld; they can also appear in the human world. Illness, suffering, prison, and hardship are like Hell, while abundance, peace, and a spirit at ease are like Heaven. The scholar borrowed Lü Sheng’s pillow and dreamed. When he woke, he concluded that fame and wealth were like a dream and wanted to follow the Dao. Seeing that his resolve was not yet firm, Lü Sheng taught him only the method of the Nine-Turn Elixir of Returning, which prolongs life. Then they parted. This is the story known as “The Handan Dream.”

Afterward, Lü Sheng treated the sick and provided relief to disaster victims in many places. He also taught the principles of the Yi in the role of a teacher, urging students to be humble and guard against arrogance. Explaining the Yi Jing (Classic of Changes) saying, “The crane calls in the shade, and its young answer,” he said that things of the same kind respond to one another throughout Heaven and Earth, and that the shared goodness in people’s hearts can likewise answer across distance. As long as people are not disturbed by selfish desires and remain clear and calm, they can connect with the De of Heaven and Earth.

Lü Sheng also used talismanic water to treat an epidemic in the Huai region. He charged the wealthy and treated the poor for free, then used the money he collected to provide disaster relief after the epidemic. Later, he and the Willow Traveling Attendant posed as mad Daoist priests in the Wu region, singing songs to encourage people to do good. A wealthy man named Yuan Boji saw their strange behavior and had them dragged to his home to be punished. The Willow Traveling Attendant revealed his true form, frightening the servants into scattering in all directions. Lü Sheng used the opportunity to advise Yuan Boji: wealth, relatives, and power all vanish with one final breath. People should turn back and do good while they still can. Yuan Boji listened, bowed, and asked to become his student. Lü Sheng then taught him the essentials of cultivation: turning the light inward and returning to the source.

After that, Lü Sheng continued giving out medicine and saving lives, and traveled among famous mountains. He urged Jin Shouyi not to become fixated on refining lead and mercury or making Waidan (external alchemy), explaining that true cultivation did not lie in furnaces, vessels, and minerals, but in freeing the heart from burdens and restoring one’s original nature. Jin Shouyi then destroyed his alchemical furnace and asked Lü Sheng to teach him.

During his travels, Lü Sheng visited famous mountains such as Wudang, Wuyi, Longhu, Tiantai, and Luojia, and met Buddhist monks and Daoist cultivators. At Luojia Mountain, he contemplated the Way of perfect illumination; at Feilai Peak, he discussed cultivation with a monk. One monk who had become his friend later died seated upright. Lü Sheng gave him a verse, and those present saw his true form appear in the flames and travel westward.

Later, Lü Sheng traveled far away with his master. The master sent him to the Eastern Sea to gather peaches. Lü Sheng risked his life to break off a peach branch and offer it to him. The master asked what he had seen while gathering the peaches. Lü Sheng had not noticed the corpse lying in the water beneath the tree. When his master took him back to look, he recognized that it was his own body. The master told him that his mortal body had passed away and that he could now go to meet the Celestial Emperor. In the fourth month of the gengshen year of the Kaiyuan era of the Tang dynasty, on the fourteenth day, the Celestial Emperor invested Lü Sheng with the title Perfected Man Pure Yang and also conferred immortality on Liu Xing. Lü Sheng then returned to the Garden of Immortals, where he met the two masters, Li and Zhang, and the gathered immortals.

From then on, Lü Sheng continued to make universal salvation his purpose. He went to many places to help people in distress, rescue those in hardship, encourage goodness, and transform customs. After accumulating many meritorious deeds, he was promoted by the Celestial Emperor to the rank of Imperial Lord of Vast Benevolence, Universal Aid, and Blessing, serving among the highest ministers. The scripture concludes that Lü Sheng did not enjoy using ornate words to please the world. Only because his students earnestly pressed him did he reluctantly recount these events. Which parts are ordinary and which extraordinary, it leaves for people to judge for themselves.

后传 ○神通变化 ◇武昌卖墨 洞宾游武昌，诡为货墨客。墨一笏，仅寸馀，而价钱俚耶华耶？常耶怪耶？由乎物议。予何计，予何计。 后传 ○神通变化 ◇武昌卖墨 洞宾游武昌，诡为货墨客。墨一笏，仅寸馀，而价钱三千。墨不售。众威笑侮。有鼓力王某曰：“墨小而价高，得无有意耶？”自以钱三千求一笏。且与客剧饮，醉归昏睡。午夜，俄有叩户者，乃客以钱还之，辞去。比晓，视墨，乃紫磨金一笏。上有吕字。遍寻客，已不复见。 ◇武昌鬻梳 洞宾游武昌天心桥，诡姓名，鬻敝木梳，索价千钱，连日不售。俄有老媪行乞，年八十馀，龙钟伛偻，秃发如雪。吕祖曰：“世人循目前袭。常见吾高价货敝秽物，岂无意，而千万人咸无超卓之见，如雪。吕祖曰：“世人循目前袭。常见吾高价货敝秽物，岂无意，而千万人咸无超卓之见，尚可与语道耶！”乃以梳为媪理发，随梳随长，发黑委地，形容变少。众始神之，争以求梳。吕祖笑曰：“见之不识，识之不见。”乃投梳桥下。化为苍龙飞去。
Interpretation

Later Tales

Supernatural Powers and Transformations

Selling Ink in Wuchang

When Lü Dongbin traveled through Wuchang, he disguised himself as a merchant selling ink. Each stick of ink he offered was just over an inch long, yet he asked three thousand coins for it. No one would buy, and the crowd mocked him. A strongman named Wang said, “The ink is so small, yet the price is so high. Could there be some other purpose behind it?” He paid three thousand coins for a stick and invited the ink seller to drink with him. After drinking, Wang became drunk and fell asleep.

In the middle of the night, someone suddenly knocked at the door. It was the ink seller, come to return the three thousand coins. He then took his leave and departed. At daybreak, Wang examined the stick of ink and discovered that it had turned into a piece of pure purple gold, with the character “Lü” engraved on it. He searched everywhere for the ink seller but never found him.

Selling a Comb in Wuchang

While traveling through Wuchang, at Tianxin Bridge, Lü Dongbin concealed his true name and offered a worn wooden comb for a thousand coins. For several days, no one bought it. Then an elderly woman, more than eighty years old, came to beg. She was frail and hunched, with sparse, snow-white hair.

The Patriarch Lü said, “People see only what is right before them and follow familiar ways of thinking. When they see me selling something worn-out at a high price, why don’t they wonder whether there is some other purpose behind it? Yet among the thousands upon thousands, none can see beyond the familiar. Are such people worth talking to about the Dao?”

With that, he combed the old woman’s hair. As he did, it gradually grew back, turning black and hanging down to the ground; her face, too, regained its youthful appearance. Only then did the crowd recognize Lü Dongbin’s extraordinary power, and they jostled to ask him for the comb. The Patriarch Lü smiled and said, “Those who see it do not understand; once they understand, they can no longer see it.” Then he threw the comb beneath the bridge. It transformed into a blue dragon and flew up into the sky.

◇水化成酒 马善，东都人。熙宁初，举进士不第，学道。一日，与一侯道人行汴水。见一羽士，青巾布袍，体秀骨异，目如明水，面无尘土。马召啜茶，且饮食之。侯性素嗔，叱之。羽士曰：“吾有不死法。”侯诘之。羽士曰：“汝有何法？”曰：“飞符招召鬼，点石化金，归钱返璧。”羽士曰：“子所为，皆非正法。”侯曰：“子何能？”曰：“吾能壮吾气，清吾神金，归钱返璧。”羽士曰：“子所为，皆非正法。”侯曰：“子何能？”曰：“吾能壮吾气，清吾神。”侯曰：“何谓壮吾气？”羽士曰：“但试观之。”乃吐气射酒肆，去烛数十丈而烛立灭；复吐气吹侯面，若惊风大发，凛凛不可支。二人起谢曰：“先生非凡人也。幸见教。”羽士曰：“学仙须立功行。功即勤，苦修炼，行即济人利物。”侯曰：“弟子平生以药济人，非功行乎？”羽士曰：“予杀物命以救人命，是杀彼以生此也。不若止用符水愈疾，自佳。”语及曙，羽士别去，曰：“吾将返湘水之滨矣，与：“予杀物命以救人命，是杀彼以生此也。不若止用符水愈疾，自佳。”语及曙，羽士别去，曰：“吾将返湘水之滨矣，与子酌别于柳阴下。”以百金，令侯市酒。适无酒，羽士以瓶一只，命侯取汴水一瓶，以药一丸投之。立成美酒。三人共饮大醉，羽士留诗一章曰：“三口共一室，室畔水遍清。生来走天下，即是姓兼名。”既别，二人思之，乃洞滨也。
Interpretation

Ma Shan was from the Eastern Capital. At the beginning of the Xining era, he failed the jinshi examination and began studying the Dao. One day, he was walking along the Bian River with a Daoist surnamed Hou when they met another Daoist. He wore a blue headscarf and a cloth robe, and had a fine, distinguished appearance, bright eyes clear as water, and a face free of dust. Ma Shan invited him to drink tea and offered him food. Hou, who was usually short-tempered, berated the Daoist.

The Daoist said, “I know a method for long life and immortality.” Hou asked what abilities he had. Hou said that he could draw talismans to summon ghosts and turn stones into gold; he could also retrieve money he had given away and recover jade discs he had bestowed. The Daoist said these were not the true way. Hou asked what he could do. The Daoist replied, “I can strengthen and nourish my own Qi, and clear and refine my own Shen.”

Hou asked what it meant to strengthen and nourish Qi. The Daoist told him to see for himself. He then exhaled toward a wine shop, blowing out its candle from several dozen zhang away. When he breathed toward Hou, it was like a sudden gale, so cold that Hou could barely remain standing. The two men rose and apologized, saying, “Sir, you are no ordinary person. We beg you to instruct us.”

The Daoist said, “To study the way of the immortals, one must accumulate merit and good works. Merit comes from diligent, arduous practice; good works mean relieving people’s suffering and helping all things.” Hou asked whether his usual practice of treating people with medicine did not count as merit and good works. The Daoist replied, “Using medicine that harms living creatures to save human lives is taking life on one side to preserve life on the other. It is better to treat illness using only talisman water.” Talisman water is a Daoist ritual practice in which Fulu (talismans and registers) are used together with water.

They talked until dawn. The Daoist took his leave, saying he had to return to the banks of the Xiang River, and arranged to share wine with the two men beneath the shade of a willow tree before parting. He gave Hou a hundred gold coins to buy wine. When no wine could be found, the Daoist took out a bottle and told Hou to fill it with Bian River water, then dropped a pill into it. The water immediately turned into fine wine. The three drank together until they were thoroughly drunk. The Daoist left them a poem:

“Three mouths share one room; beside the room, the waters run clear.

Since birth I have wandered the world; that is both my surname and my name.”

After they parted, the two men pondered the poem repeatedly before realizing that the Daoist was Lü Dongbin.

◇纸中方窍 监文思院赵应道，病瘰疠，几委顿，泣别亲旧曰：“吾死矣。夫闺阁中之物皆舍得，独鹤发老亲无托，奈何？”语未竟，俄有道人扣门 ◇纸中方窍 监文思院赵应道，病瘰疠，几委顿，泣别亲旧曰：“吾死矣。夫闺阁中之物皆舍得，独鹤发老亲无托，奈何？”语未竟，俄有道人扣门语赵曰：“病不难愈也。”取纸二幅，各掐其中为二方窍，径可二尺许。以授赵曰：“俟夜，烧一幅灭之，调乳香汤涂疠上，留一幅以待后人。”言讫，道人不复见矣。始悟两方窍乃吕字也。
Interpretation

When Zhao Yingdao was serving as an official in the Institute of Literary Composition, he developed a severe case of scrofula, a disease involving tuberculous swelling of the lymph nodes in the neck. His condition grew so grave that he could barely hold on. Weeping, he said farewell to his relatives and friends: “I am about to die. Everything in the women’s quarters of my household can be given up. But my elderly parents, with their white hair, will have no one to care for them. What can be done?”

Before he had finished speaking, a Daoist priest suddenly knocked at the door and said to Zhao Yingdao, “Your illness is not difficult to cure.” The priest took two sheets of paper and pinched two square holes into each one, each hole about two feet across. He then handed them to Zhao Yingdao and said, “When night comes, burn one of the sheets, mix its ashes into an incense-resin medicinal liquid, and apply it to the sores. Keep the other sheet for someone who may need it later.” With that, the priest disappeared.

Only then did Zhao Yingdao realize that the two square holes on the sheets, taken together, formed the character Lü. The medicinal liquid was made by mixing incense resin with a liquid medicine. The account describes treating an illness with a paper talisman and a topical medicine.

◇石上方窍 梓潼娄道明家富，善玄素术。尝蓄少女十人，才有孕即遗去，复置新者。常不减十人之数，昼夜迭御无休息。而神清体健，面若桃红，或经日不食。蓄少女十人，才有孕即遗去，复置新者。常不减十人之数，昼夜迭御无休息。而神清体健，面若桃红，或经日不食。年九十有七，止如三十许人。尤好夸诞大言，对客会饮，或言玄女送酒，或言素女送果，或言彭祖、容成辈遗书，自以为真仙也。一日，洞宾诡为乞人登门。娄不识之，叱使去。洞宾以两足踏石上，遽成两方窍，深可三寸。娄始惊异，延置坐右，曰：“子非凡人也。”出侍女，歌《游仙》词，命之酒。洞宾口占《望江南》词酬之曰： 瑶池上，瑞雾蔼群仙。素练金童锵凤板，青衣也。”出侍女，歌《游仙》词，命之酒。洞宾口占《望江南》词酬之曰： 瑶池上，瑞雾蔼群仙。素练金童锵凤板，青衣玉女啸鸾笙，身在大罗天。 沉醉处，缥缈玉京山。唱彻步虚清燕罢，不知今夕是何年，海水又桑田。 侍女进蜀笺请书。洞宾自纸尾倒书，彻纸首字足，不遗空隙。娄大惊喜，方欲请问道号，洞宾曰：“吾已口口相传矣。”娄请益。复曰：“吾已口口相传矣。”俄登门外大柏树杪，不见。后数日。娄忽不快，吐膏液如银者数升而卒。口口相传之说，与夫石上两方窍，皆吕字之寓也。
Interpretation

Lou Daoming of Zitong came from a wealthy family and was skilled in the arts of Xuansu, a technique that used sexual intercourse between men and women as a method of cultivation. He usually kept ten young women in his household. Whenever one became pregnant, he sent her away and brought in someone new, so there were always at least ten women in the house. He had intercourse with them day and night without rest, yet remained clear minded and vigorous, with a healthy, rosy complexion. Sometimes he went a whole day without eating. Lou lived to the age of ninety-seven, but looked only about thirty.

He especially enjoyed boasting and making grand claims. While drinking with guests, he would sometimes say that the Mysterious Lady, a legendary female immortal, had brought him wine; at other times, he claimed that the Pure Lady, another legendary female immortal, had brought him fruit. He also said that Peng Zu, Rong Cheng, and others had left him letters. He believed himself to have become a perfected immortal.

One day, Lü Dongbin, the immortal of Daoist legend, came to his door disguised as a beggar. Lou did not recognize him and scolded him, telling him to leave. Lü pressed both feet against a stone, and two square holes, each about three inches deep, immediately appeared in its surface. Only then did Lou marvel at him. He invited Lü to sit beside him and said, “You are no ordinary person.” He then called for his maidservants to come out and sing the poem “Wandering among Immortals,” and invited Lü to drink. Lü improvised a reply in the form of a poem called “Looking toward the South of the River”:

Above the Jade Pool, auspicious clouds veil the gathered immortals.

A golden boy in white strikes the phoenix board; a jade maiden in green plays the luan flute.

We dwell in Daluo Heaven, the highest celestial realm of Daoist legend.

In a drunken haze, Mount Jade Capital appears faint and far away.

The “Pacing the Void” melody, immortal music of Daoist ritual, has ended;

the refined banquet, too, is over. Who can say what year it is tonight?

In the human world, seas have turned to mulberry fields once again.

A maidservant brought out Sichuan paper for Lü to write on. Starting at the bottom of the sheet, he wrote backward toward its top, each character joined to the next without leaving any space. Lou was astonished and delighted. Just as he was about to ask Lü for his Daoist title, Lü said, “I have already passed it on, mouth to mouth.” Lou asked him to give further instruction, but Lü gave the same reply: “I have already passed it on, mouth to mouth.” Before long, Lü climbed to the tip of the great cypress tree outside the gate and vanished.

A few days later, Lou suddenly fell ill. He vomited several pints of a silvery, paste-like substance and then died. The phrase “passed on, mouth to mouth,” as well as the two square holes in the stone, both hint at the character “Lü.”

◇罗浮画山 洞宾游罗浮朱明观，至小庵中。值道士他出，独一小童在。童揖曰：“先生游此乎？”遂窃道士酒以献。洞宾清 洞宾游罗浮朱明观，至小庵中。值道士他出，独一小童在。童揖曰：“先生游此乎？”遂窃道士酒以献。洞宾清引，使小童尽其馀，童不屑。童素患有目内障，洞宾以所馀酒噀其目，忽然开明，若素无患者。乃取笔画一山于壁，山下作池三口，谓童曰：“汝饮吾酒，则得仙矣。不饮，命也，然亦当享高寿。”言讫，飞入石壁隐去。及道士归，见所画山彻壁内外，大惊曰：“山下三口，乃嵓字。非吕先生乎？”后童果百五岁而终。
Interpretation

Lu Dongbin traveled to Zhuming Abbey on Mount Luofu and came to a small hermitage. The Daoist there happened to be away, leaving only a young attendant. The boy bowed and greeted him: “Sir, have you come to visit this place?” Then, without the Daoist’s knowledge, he brought Lu Dongbin some wine.

Lu Dongbin drank a few sips and handed the rest to the boy, but the boy did not want any. He had long suffered from an internal eye disorder, a condition that often affects vision. Lu Dongbin sprayed the remaining wine onto his eyes, and they immediately became clear, as if he had never been ill.

Lu Dongbin picked up a brush and painted a mountain on the wall, then drew three pools beneath it. He said to the boy: “If you drink my wine, you can become an immortal. If you do not, that is your allotted fate, though you will still enjoy a long life.” Having said this, he flew into the stone wall and disappeared.

When the Daoist returned, he saw that the mountain in the painting seemed to run right through the wall. Astonished, he said: “Beneath the mountain are three openings for water. That makes the character ‘yan.’ Could it have been Master Lu?” The boy later lived to the age of 105 before he died.

◇庐山淬剑 洞宾游江州庐山真寂观，临砌淬剑。道士侯用晦问之曰：“先生，剑何所用？”曰：“地上一切不平事，以此去之。”侯心异之，以酒果召饮，谓曰：“先生道貌清高，必非风尘中人。用晦问之曰：“先生，剑何所用？”曰：“地上一切不平事，以此去之。”侯心异之，以酒果召饮，谓曰：“先生道貌清高，必非风尘中人。”洞宾曰：“且剧饮，无相穷诘。”既醉，以箸头书剑诗一首于壁曰： 欲整锋芒敢惮劳，凌晨开匣玉龙嗥。 手中气概冰三尺，石上精神蛇一条。 奸血默随流水画，凶豪今逐渍痕消。 削平浮世不平事，与尔相将上九霄。 题毕，初见若无字，而墨迹灿然透出壁后。侯大惊，再拜。因问剑法。曰：“有道剑，有法剑。道剑则出入无形，法剑则以术治之者，此俗眼所共见，第能除妖去祟耳。”侯曰：“今以道剑杀戮奸人于稠众中，得不骇俗乎？”曰：“人以神为母，气为子。此俗眼所共见，第能除妖去祟耳。”侯曰：“今以道剑杀戮奸人于稠众中，得不骇俗乎？”曰：“人以神为母，气为子。神存则气聚，神去则气散。但戳其神，则去其气，而人将自没，或假于人，皆此类也。”侯叹曰：“此真仙之言也。愿闻姓氏？”曰：“吾吕嵓也。”言讫，因掷剑于空中，随之而去。
Interpretation

Lu Dongbin was traveling through the Zhenji Temple on Mount Lu in Jiangzhou, grinding a sword beside the steps. The Daoist Hou Yonghui asked him, “Sir, what is this sword for?” Lu Dongbin replied, “To sweep away every injustice in the world.”

Amazed by his answer, Hou Yonghui laid out wine and fruit and invited him to partake. “Sir, your appearance is refined and otherworldly. Surely you are no ordinary man.” Lu Dongbin said, “Just drink your fill. There is no need to ask.”

After becoming drunk, Lu Dongbin used the tip of his chopsticks to write a sword poem on the wall:

Let its edge shine forth, though the work be hard;

At dawn the sword case opens, and the blade roars like a jade dragon.

The sword’s Qi in my hand is fierce and cold,

Like three feet of ice; its shadow on stone is alive,

Like a spirit snake.

The blood of the treacherous fades unseen with the flowing water;

The cruel and powerful are washed away like stains.

To level every injustice in the world,

I will rise with you to the highest heavens.

When he finished, at first the wall seemed blank. Then the ink gradually emerged, clear and vivid, appearing even on the other side of the wall. Deeply astonished, Hou Yonghui bowed twice and then asked him to teach the sword art.

Lu Dongbin said, “There are two kinds of sword art: the Dao Sword and the Ritual Sword. The Dao Sword moves in and out of form. The Ritual Sword is wielded through magical arts. It is a sword art visible to ordinary people, and can only be used to cut down demons and drive away ghosts.” Hou Yonghui asked, “If one used the Dao Sword to kill a traitor amid a crowd, would that not shock the world?” Lu Dongbin replied, “A person’s Shen is the root, and Qi arises in dependence on Shen. While Shen remains, Qi gathers; when Shen departs, Qi disperses. If you pierce the Shen and disperse the Qi, that person will naturally perish. The magical arts performed through another person’s aid belong to this same category.”

Hou Yonghui exclaimed, “These are truly the words of an immortal. May I ask your honored name?” Lu Dongbin replied, “My name is Lü Yan.” With that, he flung the sword into the air and flew away with it.

◇仙乐侑席 洛中陈执中，建甲第东都，亲朋合乐。俄有槛褛道士至，即洞宾也。陈公问曰：“子何技能？”曰：“我有仙乐一部。欲奏以侑华席。”腰间出一轴画，挂于柱上。绘仙女十二人，各执乐器。道士呼使下，如人累累列于前。两女执幢幡以导，馀女奏乐，皆玉肌花貌，丽态娇音，顶七宝冠，衣六铢衣，金珂玉佩，转动珊然，鼻上各有一粒黄玉如黍尢，而体甚轻虚。终不类生人。乐音清彻烟霄，曲调特异。三阕竟，陈曰：“此何物女子？”道士曰：“此六甲六丁玉体甚轻虚。终不类生人。乐音清彻烟霄，曲调特异。三阕竟，陈曰：“此何物女子？”道士曰：“此六甲六丁玉女。人学道成，则身中三魂七魄，五脏六腑诸神皆化而为此。公亦愿学否？”陈以为幻惑，颇不快。道士顾诸女曰：“可去矣。”遂皆复上画轴。道士取轴张口吞之，索纸笔大书曰： 曾经天上三千劫，又在人间五百年。 腰下剑锋横紫电，炉中丹焰起苍烟。 才骑白鹿过沧海，复跨青牛入洞天。 小技等闲聊戏尔，无人知我是真仙。 末题曰：“谷客书。”即出门，俄不见。陈谓：“谷客乃洞宾也。”悔恨欲抉目，未几谢世。
Interpretation

Chen Zhizhong of Luoyang built a grand residence in the Eastern Capital, where his relatives and friends gathered for a lavish feast. Suddenly, a Daoist in tattered clothes arrived. He was Lü Dongbin. Lord Chen asked, “What abilities do you have?” The Daoist replied, “I have a performance of celestial music and would like to add to the enjoyment of this feast.”

He took a scroll painting from his waist and hung it on a pillar. It showed twelve celestial maidens, each holding a musical instrument. The Daoist called for them to come down, and they stepped out one by one to stand in formation before the guests. Two maidens carrying ceremonial banners led the way, while the others played music. Their skin was like jade, their features lovely, their bearing graceful, and their voices sweet. They wore crowns adorned with seven treasures and six-zhu robes—light, heavenly garments—and ornaments of gold and jade that chimed as they moved. On each maiden’s nose sat a yellow-jade bead about the size of a millet grain. Their forms were so light and ethereal that they seemed wholly unlike mortals. The music rang clear and soared into the clouds, its melodies unlike any others. After they had played three pieces, Lord Chen asked, “Who are these women?” The Daoist replied, “They are the Jade Maidens of the Six Jia and Six Ding, divine protectors in Daoist tradition. When a person succeeds in cultivating the Dao, the three hun souls, seven po souls, and the spirits of the five viscera and six bowels within them all transform into maidens like these. Would you also like to cultivate the Dao?”

Lord Chen thought this was an illusion meant to deceive people, and was displeased. The Daoist turned to the maidens and said, “You may return now.” They all went back into the painting. The Daoist took down the scroll, opened his mouth, and swallowed it. Then he asked for paper and a brush and wrote this poem:

I once endured three thousand kalpas in Heaven, and spent five hundred years in the human world.

The blade at my waist flashes like violet lightning across the sky; alchemical fire rises from the furnace in clouds of deep blue smoke.

I have just ridden a white deer across the vast sea, and then mounted a green ox into a grotto heaven.

These little feats are nothing but casual amusements; only no one knows that I am a true immortal.

At the end of the poem he wrote, “Written by the Guest of the Valley.” The Daoist then left, and soon vanished. Only then did Lord Chen say, “The Guest of the Valley is Lü Dongbin.” He regretted it deeply and wished he could gouge out his own eyes. Not long afterward, he died.

◇管片泛波 渌江笔师翟某喜接力士，洞宾往谒之。翟馆于家，礼遇殊至，自是往来弥年。一日，挈翟游江之浒，撕笔管为二片，浮于波上。洞宾履其之。翟馆于家，礼遇殊至，自是往来弥年。一日，挈翟游江之浒，撕笔管为二片，浮于波上。洞宾履其一，引笔师效之。翟师怖，不敢前。洞宾笑而
Interpretation

Lü Dongbin went to visit Zhai, a brush maker who lived in Lüjiang. Zhai enjoyed making friends with people of talent, so he invited Lü Dongbin to stay in his home and treated him with great care. The two remained close for many years.

One day, Lü Dongbin took Zhai to the riverbank. He split a brush tube in two, set the halves on the water, then stepped onto one and told Zhai to do the same. Afraid, Zhai did not dare approach. Lü Dongbin laughed and walked across the water.

济，

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