Discarding Fame and Studying the Way 棄名學道

Chen Shunqing was from Jiangnan. In order to sit the civil examinations he went to Chang’an, and spent a decade there without returning. One day, he called on a monk at the Qinglong Monastery, but, unable to meet him, he waited in the warming room, where there was an old man from Zhongnanshan who was also waiting for a monk. They sat for a long time. On the wall was a Huanyingtu map, and Shunqing searched for the Jiangnan route, sighing “If I could return from here, I would not regret being without success.” The old man said: “This is a simple thing.” He arose and snapped a leaf from the bamboo standing before the step, placed it on the Wei River, and said: “Fix your eyes on this, and you will get what you desire.” Shunqing stared hard at the Wei River, seeing violent waves and a heavy swell, and an extremely large boat; it was as if he boarded the boat, which set off at high speed, travelling to the Chanku Monastery, where he inscribed a poem, which read:

Bells sound when the night breeze grows urgent,

Tumultuous crows also [149] gather to gaze on the winter forest.

Hold now the oars in sadness and sigh,

A lone lotus flower towering like a mountain peak.

The next day, he arrived at Tongguan, and composed another poem, which read:

Bringing shame by planning to return home,

Overcoming the shame of failing to return.

When he arrived at his home, his wife and children received him with great delight. He stayed for two nights, and then said: “The examination period is pressing close; I must not stay long.” He then boarded the boat again, composing a poem of farewell to his wife:

Wine increases sorrow with each sip;

Completing a poem I mix chanting with tears.

He floated away, his family stunned and stupefied, saying that he was a ghost. He arrived suddenly at the Wei River, and hurried to the Qinglong Monastery. The monk had still not returned, and the old man of the mountain was still sitting wrapped in his coarse clothing. Shunqing said: “Can that not have been a dream?” The old man said: “You’ll understand this yourself in the coming days.” After a month had passed, his family came to visit, narrating all that had happened, reciting all of the poems he had inscribed there. Chen later achieved enlightenment, having no wish to pursue an official post, but entering Zhongnanshan, remaining as a hermit and never emerging again.

Anon., Huhai xinwen yijian xuzhi, 後1.148-49 (Tale 260):

棄名學道

陳舜卿,江南人。舉進士,至長安,十年不歸。一日,於青龍寺訪僧不值,憩於火閣,有終南山翁,亦俟僧。坐久之,壁間有《寰瀛圖》,舜卿尋江南路,歎曰:「得自此歸,不悔無成。」翁曰:「此易耳。」起折階前竹葉置渭水中,曰:「注目於此,則如願。」舜卿熟視,見渭水波濤洶湧,一舟甚大,怳然而登舟,其去極速,行次禪窟寺,題詩云:「霜鍾鳴時夕風急,亂鴉(「鴉」,原作「雅」,今改。)又 [149] 望寒林集。此時輟棹悲且吟,獨坐蓮華一峰立。」明日,次潼關,又作詩云:「已作羞歸計,猶勝羞不歸。」及至其家,妻子迎見甚喜。信宿,曰:「試期已逼,不可久留。」乃復登舟,作詩別妻曰:「酒至添愁飲,詩成和淚吟。」 飄然而去。家人驚愕,謂為鬼物。倏忽復至渭水,趨青龍寺,僧猶未歸,山翁猶擁褐而坐。舜卿曰:「豈非夢耶?」翁曰:「〔他日〕(據明刻本補。)自知之。」 經月,家人來訪,具述所以,題詩宛然皆在。陳後頓悟,不圖仕宦,而入終南山,隱而不出。

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).

A version of the same tale is found in Taiping Guangji, vol. ii, 74.462-63:

Chen Jiqing 陳季卿

Chen Jiqing’s home was in Jiangnan. He said farewell to his household for a decade and took the civil examinations, determined not to return without having succeeded. He lodged in the capital, selling books to keep himself clothed and fed and frequently visiting the monks at the Qinglong Monastery. Once it happened that the monk was elsewhere, so he rested in the warming room in order to wait for him. There was an old man from Zhongnanshan who was also waiting for a monk, sitting by the stove, and he bowed to Jiqing and beckoned him to the fire. They sat for a long time. He addressed Jiqing, saying: “It is already late afternoon. Are you not very hungry?” Jiqing said: “Starving, to be honest, but the monk is not here yet, so what can be done?” The old man untied a small bag from within his sleeve and took out about a cun (c.3.3cm) piece of medicine, simmering it in a cup of water and handing it to Jiqing, saying: “This will allay your hunger slightly.” After sipping it to the end, he was satisfied and comfortable, the suffering of hunger being washed away he felt much better. On the eastern wall there was a Huanyingtu map, and Shunqing searched for the Jiangnan route, and let out a long sigh, saying: “If I could float from the Wei River to the Yellow River, swim to the Luohe River, on to the Huai and cross to the Yangtze, I would reach my home, and I would not regret returning without achievement.” The old man laughed and said: “This is not so hard to achieve.” He ordered a novice to break a leaf from the bamboo standing in front of the step. Making a boat from the leaf, he placed it on the map, on top of the Wei River, and said: “The gentleman should fix his eyes on this boat, and he will receive that which he has been desiring, even arriving at his home, but should take care not to linger there too long.” Jiqing stared hard at it for a long time, gradually coming to feel the waves of the Wei River, as the single leaf grew large and became an extended sail. [463] Suddenly, it was as if he had boarded the boat, which set off from the Wei to the Yellow River, mooring at the Chanku Monastery, where he inscribed a poem on the southern pillar:

Bells sound when the night breeze grows urgent,

Tumultuous crows also gather to gaze on the winter forest.

Hold now the oars in sadness and sigh,

A lone lotus flower towering like a mountain peak.

The next day, he arrived at Tongguan, and disembarked. He inscribed another poem on the door of the Putongyuan to the east of the pass gates, and this read:

Crossing the Pass ashamed by failed ambition,

Myriad unfinished matters disturb my thoughts.

Downslope a horse lacks strength,

Sweeping the gate dust fills my robes.

Many schemes and plans unfulfilled,

Heart and mouth unable to agree.

Bringing shame by planning to return home,

Overcoming the shame of failing to return.

From Shandong the places he passed through were all just as he had desired. After ten days he arrived at his home, and his wife, children and brothers bowed and welcomed him at the gate. That evening he composed the poem ‘Gazing Late at the River Pavilion’, inscribing it in the study. It read:

Standing facing the river pavilion, eyes filled with sorrow,

Dedicated ten years before to distant and long-term service.

Field and garden are already scattered like floating clouds,

Home village peace swept away like flowing water.

Meeting nobody on the river other than elderly anglers,

On the banks both old friends and sandpipers are hard to find.

It is not through old age; dusk does not yet approach,

Chanting to the distant peaks and bowing the white head.

That evening he spoke to his wife: “The examination period approaches.” He stayed for two nights, and then said: “The examination period is pressing close; I must not stay long.” He then boarded the boat again, composing a poem of farewell to his wife:

Cold dew lies white in slanting moonlight,

Tonight I depart and leave my heart behind.

Wine increases sorrow with each sip;

Completing a poem I chant through tears.

The farewell song perches in the phoenix flute,

The crane laments parting on the jade zither.

In the clear night I pine for this place,

The autumn wind rippling my half blanket.

As he was about to board the boat, he left another poem for his brothers, which read:

I have planned this for a long time,

It can only be fate delaying so far.

Old friends are all distant and detached,

My own path still leading into the distance.

The north wind leaves fine flakes of snow,

These declining years are a time of clouds.

Melancholy and regret lie pure on the riverbank,

This humble self is rich in time.

After the first watch (7-9pm) he again boarded the leaf boat, floating away as his wife, children, brothers and family wept and wailed on the riverbank, saying that he must have been a ghost. The leaf boat rippled along, following his previous route and arriving at Weibin. He then hired a ride and travelled back to the Qinglong Monastery. It seemed that the monk was still sitting wrapped in his coarse clothing. Jiqing thanked him, saying: “I returned and have come back. Can that not have been a dream?” The old man laughed and said: “You’ll understand this after sixty days, but now it is late, and the monk has still not come.” The old man departed and Jiqing returned to his host. After two months had passed, his wife and children sent gold and silks and came from Jiangnan, saying that Jiqing had passed away, and they had therefore come to visit. His wife said: “You returned on such-and-such a day of such-and-such a month. That evening you composed a poem in the study. You also left two poems behind, so I came to realise that this was not a dream.”

The next spring Jiqing failed the examinations and returned to the east. Arriving at Chanku and the Guanmen Buddhist temple, he saw the two pieces he had inscribed there; the ink was still fresh. The following year Jiqing passed the examinations, but fasted and entered Zhongnanshan.

Taken from Muyiji (Esteeming the Unusual: A Record)[1]

[1] Li Fang 李昉, et al., Taiping guangji 太平廣記 (Extensive Gleanings from the Period of Great Harmony), 10 vols (Beijing: Zhonghua shuju, 1961), ii, 74.462-63:

陳季卿

陳季卿者。家於江南。辭家十年。舉進士。志不能無成歸。羇棲輦下。鬻書判給衣食。常訪僧於青龍寺。遇僧他適。因息於暖閣中。以待僧還。有終南山翁。亦伺僧歸。方擁爐而坐。揖季卿就爐。坐久。謂季卿曰。日已晡矣。得無餒乎。季卿曰。實飢矣。僧且不在。為之奈何。翁乃於肘後解一小囊。出藥方寸。止煎一杯。與季卿曰。粗可療飢矣。季卿啜訖。充然暢適。飢寒之苦。洗然而愈。東壁有寰瀛圖。季卿乃尋江南路。因長歎曰。得自渭泛於河。遊於洛。泳於淮。濟于江。達于家。亦不悔無成而歸。翁笑曰。此不難致。乃命僧童折堦前一竹葉。作葉舟。置圖中渭水之上。曰。公但注目於此舟。則如公向來所願耳。然至家。愼勿久留。季卿熟視久之。稍覺渭水波浪。一葉漸大。席帆既張。 [463] 恍然若登舟。始自渭及河。維舟於禪窟蘭若。題詩於南楹云。霜鐘鳴時夕風急。亂鴉又望寒林集。此時輟棹悲且吟。獨坐蓮花一峯立。明日。次潼關。登岸。題句於關門東普通院門云。度關悲失志。萬緖亂心機。下坂馬無力。掃門塵滿衣。計謀多不就。心口自相違。已作羞歸計。還勝羞不歸。自陝東。凡所經歷。一如前願。旬余至家。妻子兄弟。拜迎於門。夕有江亭晚望詩。題于書齋云。立向江亭滿目愁。十年前事信悠悠。田園已逐浮雲散。鄉里平隨逝水流。川上莫逢諸釣叟。浦邊難得舊沙鷗。不緣齒髮未遲暮。吟對遠山堪白頭。此夕謂其妻曰。吾試期近。不可久留。即當進棹。乃吟一章別其妻云。月斜寒露白。此夕去留心。酒至添愁飲。詩成和淚吟。離歌棲鳳管。別鶴怨瑤琴。明夜相思處。秋風吹半衾。將登舟。又留一章別諸兄弟云。謀身非不早。其奈命來遲。舊友皆霄漠。此身猶路歧。北風微雪後。晚景有雲時。惆悵清江上。區區趁試期。一更後。復登葉舟。泛江而逝。兄弟妻屬。慟哭於濱。謂其鬼物矣。一葉漾漾。遵舊途至於渭濱。乃賃乘。復遊青龍寺。宛然見山翁擁褐而坐。季卿謝曰。歸則歸矣。得非夢乎。翁笑曰。後六十日方自知。而日將晚。僧尚不至。翁去。季卿還主人。後二月。季卿之妻子。賫金帛。自江南來。謂季卿厭世矣。故來訪之。妻曰。某月某日歸。是夕作詩於西齋。並留別二章。始知非夢。明年春。季卿下第東歸。至禪窟及關門蘭若。見所題兩篇。翰墨尚新。後年季卿成名。遂絕粒。入南山去。

出慕異記

 

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Ascended Immortals Manifest Power 上真顯靈

The Imperial Academician Pan Zuhao (unidentified) lived in Yuzhang. He painted ink and wash images of ascended immortals, then made offerings that they might support him, and his prayers were always answered. One day, the painted image made a weeping sound, and then explained to Zuhao: “You will now die.” Before long he did indeed expire, aged 38 sui. On the day of his death, it also appeared to his son in a dream, saying: “Your father is dead; we ought to return to guard his coffin.” It seized his son Yida, and took him urgently to act as a pallbearer; on the day he departed from the hostel, a vermillion snake curled itself over the coffin. Pan had always served with great care, and this was certainly the response of the immortals. In a wuyin year there was an invasion, and his house was destroyed in the flames of war, leaving only the images in dignified array. His grandson Lin treasured them, handing them down to his fourth son Qingkeng to be remounted, and they were then lost.

Anon., Huhai xinwen yijian xuzhi, 後1.128 (Tale 222):

上真顯靈

太學生潘祖浩,居豫章。水墨畫上真像隨行供養,每禱必應。一日,畫像作哭聲,仍明告祖浩曰:「汝其死矣。」未幾果卒,纔三十八歲。死之日,又託夢其子曰:「汝父已死,我當護其柩歸。」逮其子翼大,亟往扶櫬,離齋舍日,赤蛇蟠其柩上。潘平日事之甚謹,固真聖報之也。戊寅年寇作,其家毀於兵火,儼然獨存。其孫霖寶之,續付青坑季生表背,遂為所失。

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).

A Parrot Is Awakened To The Dharma 鸚鵡悟佛

When Wei Nankang (i.e., Wei Gao, 745-805CE) was garrisoning Shu, he constantly cared for a parrot, which was extremely intelligent. The person who had tamed it had also told it of Buddhist philosophy, saying: “If you wish to worship the Buddha, you must use thought to attain freedom from thought.” The parrot would then raise its head and spread its wings, as if it were listening, as if it were accepting. When receiving teaching on Buddhist thought, it would remain silent without answering, and then chant: “Amitabha” once, as if to indicate that it had been awakened, achieving insight into causality through thought, and into the truth through no-thought. One day it did not shake and did not fall forward, but knocked its wings, curled its feet, covered itself and died. Duke Wei ordered it be cremated, which left ten relics, for the burial of which the duke erected a pagoda, naming it the Parrot Pagoda.

Anon., Huhai xinwen yijian xuzhi, 後2.267 (Tale 486):

鸚鵡悟佛

韋南康鎮蜀時,常籠養一鸚鵡,甚慧。馴養者曉以佛理,曰:「若欲念佛,當由有念,以至無念。」鵡即仰首奮翼,若聽若承,及教之念佛,則默然不答,或詰其不念,則唱言「阿彌陀佛」一聲,意若有悟,以有念為緣生,以無念為真際也。一日不震不仆,款翼委足,弇然而絕。韋公命焚之,有舍利子十枚,公為立塔瘞之,號曰鸚鵡塔。

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).

 

A Pair of Dragons Reveal Themselves 雙龍現形

Liu Dongwei was skilled at painting dragons, and one day a husband and wife came to his gate and said: “Dragons are male and female, and their forms differ. The males have horns that are wavelike and concave, their eyes deep and noses slit, their fins pointed and scales thick, strong above and weaker below, and their tails glow with bright flame. The females’ horns are extravagant, wavelike and even, their eyes shallow and their noses straight; their fins rounded and their scales thin, their tails are strong and thick.” Wei said: “How do you know this?” The people said: “We are ourselves dragons.” They transformed into a pair of dragons and flew away.

Anon., Huhai xinwen yijian xuzhi, 後2.265 (Tale 480):

現形

劉洞微善畫龍,一日有夫婦造其門曰:「龍有雌雄,其壯不同,雄者角浪凹,目深鼻豁,鬐尖鱗密,上壯下殺,尾火燁燁。雌者角靡浪平,目淺鼻直,鬐圓鱗薄,尾壯於腹。」微曰:「何以知之?」其人曰:「吾身即龍。」化為雙龍飛去。

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).

A Camphor Spirit Bewitches People 樟精惑人

In winter, the jiaxu year of the Xianchun era (1274), two men offered paper money at the third bridge in Hangzhou, inviting travelling entertainers to wait upon them, saying that it was for a Governor Zhang’s wedding, and also stipulating in advance that they must not play melodies in the Golden Goblet Palace mode. The entertainers asked: “In what place?” They said: “On the border of Wuxi County in Jiangyin.” The entertainers asked: “When does the even take place?” They said: “Tonight.” The entertainers said: “That is more than five hundred li away; it is already evening. How can we get there?” The reply came: “You all lie in the boat; we will push it along.” The group all followed this instruction, and the boat sped along as if it were flying. They passed through Chang’an, Chongde, Suxiu and Wujiang, and around the second watch (9-11pm), they went ashore at a large mansion. The entertainers struck up their music as arranged, and saw that the seated guests were all small and short, the lamps burning with green flames, and soon it became dim and dark. On reaching the fourth watch (1-3am), there was no food or drink; people became hungry and annoyed, so they played in the Golden Goblet Palace mode. The seated guests and wine servers became very alarmed, and some tried to stop them, but the musicians would not listen. Suddenly there was a gust of black wind, people and room all vanished, and instead they saw a great tree filling the starry heavens. Following the barking of a dog the musicians took refuge in a nearby house and asked the people about it. They replied: “There is a camphor tree spirit here that can delude people. You have been bewitched!” The next morning there was indeed a huge camphor there. The two men were therefore the two messengers of the temple close to the tree, and the rest were temple spirits.

Anon., Huhai xinwen yijian xuzhi, 後2.262 (Tale 475):

樟精惑人

咸淳甲戌冬,有二男子齎官會於杭州三橋,請路歧人祗應,云是張府姻事,先議定不許用黃鍾宮曲調。路歧人曰:「在何處?」曰:「在江陰無錫縣界。」 路歧人曰:「事在幾時?」曰:「在今夜。」路歧人曰:「此間相去五百餘里,又日暮,如何可到?」應曰:「汝等皆卧舟中,我自撐去。」衆從之,舟行如飛。經長安、崇德、蘇秀、吳江,約二更,上岸至一大府第,路歧人如約奏樂,見坐客行酒人皆短小,燈燭焰青,既而幽暗。至四更無飲饌,人飢且怒,因奏黃鍾宮。坐客與行酒人皆驚,亦有止之者。樂人不顧。須臾黑風一陣,人與屋俱亡,但見一大樹滿天星宿。因犬吠,投人家問之,人曰:「此間有樟樹精,能惑人,汝被惑矣!」 天明,果一大樟樹也。二男子乃樹近廟中二使,其餘皆其廟神也。

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).

A Frog Becomes A Spirit 蝦蟆為精

Wei Heshan was receiving guests, and was with a Mr Shi in the official hostel. After three rounds of toasts, Heshan went in. Then two servant girls emerged, each holding a candle, and said: “The Grand Councillor invites Professor [261] Shi.” Mr Shi went in after them, and the other guests all marvelled at this. Shortly after, Heshan emerged and asked: “Where did Mr Shi go?” The crowd said: “He followed two maids sent to invite him in.” Heshan was alarmed, and asked: “Where are they?” He then ordered his retinue to go and search everywhere. They suddenly heard a human voice coming from the pond, and hurriedly kindled a fire to illuminate it. They found Mr Shi, jumping into the water and already half submerged. The gathered people helped him up and used the cooking fire to warm and revive him. When they asked him why, he said: “Following the two maids’ invitation I arrived below a great building, and entering the central hall found a person dressed in green robes seated in the middle, who indicated a young woman and said: ‘It is ordered that you take her to wife; the rites will be completed this night.’ The gathering then swarmed around us as we entered the bedchamber. Your servant said: ‘My elderly mother still lives; she has not been consulted. Not right! Not right!’ I had no idea that we were in the water.” The next day, Heshan ordered people to drain the pond and inside it they found a frog as big as a grain scoop, with only four or five small frogs. Some suspected that this was a frog spirit.

Anon., Huhai xinwen yijian xuzhi, 後2.260-61 (Tale 473):

蝦蟆為精

魏鶴山會客,館中史先生與焉。酒三行,鶴山入內,忽有兩丫鬟秉二燭出,云:「參政請史教 [261] 授。」史君相隨而入,諸客怪之。少頃,鶴山出問:「史先生安往?」衆曰:「適先生令二婢請入內矣。」鶴山驚曰:「安有此?」於是令左右遍去搜尋,忽聞塘中人聲,急舉火照之,則史先生已半身投水矣。衆扶掖上,用火炙蘇,問其故,則曰:「適二丫鬟請到一大屋下,入中堂,有一人身綠衣坐於中,指一小女云: 『令與汝為妻,今夕成禮。』衆遂簇擁入房。某曰:『有老母在,未曾報覆,不可!不可!』不知身在水中。」次日,鶴山令人幹塘,內有蝦蟆一隻,大如斗,小蝦蟆四五而已。或者疑其為蝦蟆精也。

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).

 

The Great Serpent Of Chengdu 成都長蛇

In the Xianchun era, on the sixth day of the fourth month in the yichou year (23 April, 1265), the clerk Xia Yingchen of the Tanzhou government office made a report in an imperial bulletin, and one section within it read:

In Shenwenjiang County, Chengdu Prefecture, there was a mottled yellow snake, more than a hundred zhang (a zhang is about 3.3m) in length, a spirit radiance extending more than three hundred paces around, its mouth spitting out a fragrance of pepper and plum flowers, its vapour scorching more than twenty li; those people and animals killed by it are innumerable. On the third day of the seventh month last year (27 July, 1264), this prefecture gathered more than two thousand five hundred soldiers to apprehend it, but the serpent used its tail to turn and sweep the troops away. More than five hundred were drowned, and the rest all fled in terror. The emperor decreed that the Daoist Masters of Shu use their powers to deal with the matter; they have just slain it, and its bones are like mountains.

Anon., Huhai xinwen yijian xuzhi, 後2.259 (Tale 470):

成都長蛇

咸淳乙丑四月六日,潭州書局夏應辰錄邸報從遞來,內一項云:「成都府申溫江縣有黃花斑蛇一條,長百餘丈,神光照三百餘步,口吐椒梅花香,薰灼二十餘里,殺人畜無數。去年七月三日,本府差甲士二千五百餘人收捕,蛇用尾掉卷軍士,溺死者五百餘人,餘皆驚遁。上旨命天師蜀中有法之士治之,方戮死,骨如山。」

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).