The Celestial Master Executes A Turtle 天師斬黿

In the wuxu year of the Dade era (1298), there was an ancient dyke at the southern fringe of the various prefectures’ salt production offices. The dyke was thirty li from the sea, but the ground extending from it was very alkaline and the swell of the tide eroded the dyke every year, flooding the salt-works. The power of the sea encroached upon the prefectural capital, and when news of this reached the government office, they built up the dyke across more than two hundred zhang (660m), but within three days it had collapsed again. Everyone said that water demons had caused the damage, and that this was not something people could repair. The provincial council informed the Department of State Affairs, who respectfully received the letter and courteously invited the thirty-eighth Celestial Master to hurry and visit Hangzhou. At that time the provincial officials combined to make five days of offerings, day and night, beginning from the first day of the fifth month (10 June, 1298). When these offerings were finished, the Celestial Master sent a Master of the Law on board a boat, to throw an iron tally into the river. Initially the iron tally bounced and leapt among the waves, but after a moment it sank, wind, thunder, lightning and fog circling and winding around it. The following day they looked at the river and saw the sand rising through the day, and the dyke returned to its previous form, rising out of the river’s centre. In a depression on the sand there was a strange thing, killed by a lightning strike upon it, and more than two zhang (6.6m) across, shaped like a soft-shelled turtle, but bearing a shell. The provincial office sent a memorial to the court upon hearing of it, and they received lofty and generous commendation and reward.

Anon., Huhai xinwen yijian xuzhi, 後1.163 (Tale 283):

天師斬黿

大德戊戌年，鹽官州州南瀕古塘，塘距海三十里，地橫亙皆斥鹵，比年潮汐衝齧，鹽場陷焉。海勢侵逼州治，州以事聞於省府，復加修築塘岸二百餘丈，不三日復圮，皆謂水怪為害，非人力能復。省咨都省聞奏，欽奉玉音，禮請卅八代天師馳驛詣杭州。時合省官僚，以五月朔就佑聖觀建醮五晝夜。醮畢，天師遣法師乘船，投鐵符于江。初則鐵符跳躍浪中，食頃方沉，風雷電霧旋繚（「繚」，明刻本作「遶」。）于中。明日視之，沙漲日增，堤岸復舊，江心突起。沙湫中有異物，為雷殛死于上，廣二丈長許，狀如黿，有殼。省府聞奏于朝，崇（「崇」，明刻本作「榮」。）錫旌賞。

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 Celestial Master Executes A Serpent 天師誅蛇

In Dongyang County, in Wuzhou, there was a Guo Langzhong, whose family depended on and lived among the mountains. The crags and rocks were steep and dangerous, the trees and forests deep and thick, and there were often great serpents that became demons that people were unable to deal with. Guo had a daughter, sixteen sui in age and of great beauty, who suddenly vanished and could not be found. Her parents suspected she had been deluded by a ghost, and thought about her endlessly, morning and night, sending people to offer incense and a letter to Longhushan, to call on and request help from the Guanmiao Celestial Master. The master intended to set off the next day, and that night dreamed that the school’s founder spoke to him: “You should not go; I will sort this out myself.” Suddenly, one day, there was a person of religion who arrived at the Guo household, and calling on him asked: “What matter disturbs your family?” Guo replied with the matter of his missing daughter. The person of religion said: “I have the power of the Way; you should send people after me to seek her.” They then sent people following after him, and on reaching the hills behind the house [163] he ordered the people to close their eyes, listen for his cry, and then open their eyes. When the cry came, they opened their eyes to see flames erupt from the hillside, with a great serpent burning among them, and the girl standing before it. On questioning, it emerged that the serpent had become a bewitching spirit. The demon then died. The religious then gave the girl an amulet to wear, and she regained her former peace.

Anon., Huhai xinwen yijian xuzhi, 後1.162-63 (Tale 282):

天師誅蛇

婺州東陽縣有郭郎中，家依山而居，山石險峻，樹林深密，常有大蛇為妖，人所不能治。郭有一女年十六歲，容貌甚麗，忽尋不見。父母疑為祟所惑，朝夕思慕不已，遣人齎香信詣龍虎山，迎請觀妙天師救治。師欲翌日起（「起」，明刻本、明抄本作「啟」。）行，是夜（「夜」作「以」，據明刻本、明抄本改。）夢祖師云：「汝毋往，吾將自治之。」忽一日，有〔道〕（據明刻本、明抄本補。）人到郭家，謁問之曰：「爾家中有何憂事？」郭以失女事對。道人曰：「我有道法，爾當遣人隨我尋之。」遂遣人隨去，至屋後 [163] 山中，令其人閉目，謂聞喝聲即開。及喝一聲，開目見山中火發，焚一大蛇於中，女立于前。詢之，乃此蛇為魅。其怪遂絕。道人乃給符與女服，獲安如故。

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).

Immortals Treat Tuberculosis 仙醫瘵疾

Xianju is a Daoist hall in Jizhou. In the xinchou year of the Song Jiaxi era (1241), near the hall there lived a Li Laojia, who was somewhat warm and well-fed, and whenever a Daoist came by, he would supply them with good quality tea, nicely cooked foods and wine. His baby son suffered tuberculosis; his bones as thin as firewood; the hour of his death seemed certain. It happened that there were three Daoists in the hall, their appearance and manner showing an ancient vigour and elegance; they came and said: “Your heir should come to the hall and spend a night in the bed with us; he will then be restored.” Li said he should urgently be sent out. When night fell, two Daoists surrounded him and slept, and one Daoist covered him from above. His breath steaming like smoke from a fire, the patient felt like he was seated in a rice steamer, and was several times unable to bear it. The Daoists said: “Just restrain yourself.” This happened five or six times, but as dawn rose his spirit became clear and free, his bones and muscles beautiful and loose, and he asked for food and drink just as usual. Within ten days, he was exceptionally plump and well-formed. The Daoists urged him: “Now you must wait for two years until he can be married, otherwise the illness will return.” The Laos, husband and wife, bowed in gratitude, offering them money, cloth and silk, but they would not accept any of these, taking only fruit and three cups of drink, announcing that they would leave the hall to set off for Shaoshan in Yuanzhou. When the skies darkened towards evening, old Li [145] and the Daoists of the hall implored them to stay, but they would not accept this request, and as soon as they emerged from the gate they vanished, so it became clear that they were immortals.

Anon., Huhai xinwen yijian xuzhi, 後1.144-45 (Tale 253):

仙醫瘵疾

仙居，乃吉州道堂也。宋嘉熙辛丑年，堂近有李老家，稍溫飽，道人〔來往〕（據明刻本補。）即供以好茶，深熟者與酒。適有幼子病瘵，骨瘦如柴，死期可必。忽有堂內三道人，風貌蒼古，來曰：「令嗣能過堂同榻一宵，則可再生。」李道急遣去。入夜，兩道人夾之而睡，一道人蓋其上。其氣蒸之如火，病者如坐甑，幾不能堪。道人曰：「且忍耐。」凡若是者五六次，早起精神清爽，肌骨美暢，索飲食如常。不十日，豐悅殊異。道人囑之曰：「姑遲兩年方可娶，若早則病復來。」李老夫婦拜謝之，與以錢會布帛，一毫不受，但受果飲三杯，辭堂往袁州邵山。時天色晚矣，李老 [145] 與堂中道衆苦留之，不從所請，方出門則不見矣，乃知其仙也。

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 Wineseller Encounters An Immortal 賣酒遇仙

In the Song Jingding era, the renxu year (1262), within the borders of Jingjiang fu one Lin Yilang opened up a wineshop, the flavour of his wine being rather good. One day, a frail and emaciated Daoist came, saying: “This poor cleric wishes to buy wine from the gentleman on credit; one thousand per day, paying back the money within a year; how about it?” Lin said: “More than a thousand would also be permissible; longer than a year would also be permissible, just as long as the Master receives a drink.” He gave the cleric several cups of wine to drink before he left. The next day he came again, and, provided with a thousand’s worth of wine, the Daoist drank it all. Lin said to his wife and son: “This Daoist is unusual; he never [139] speaks at all.” From then he came and drank, the same for six days, then took out a lump of silver from his robe and entrusted it to Lin. Lin said: “The deal is for a year, and it has not even been ten days, so why now? I certainly do not dare to accept this.” The Daoist was pleased, drinking again, and then saying: “It is said that your residence contains unburied dead; this poor cleric is skilled at geomancy, and above your residence is a certain place in Wulito where you should bury it quickly, and subsequently attain wealth and prosperity.” Lin said: “How dare one expect such things? Have some wine.” After repeated urging he finally complied. When the burial was complete, the Daoist requested wine before the tomb, and poured several horn cups over it, chanting:

Finally drunk once after fifty days,

Villagers’ homebrew outshines heavenly ambrosia.

Holding out his hand he summoned a crane, climbing aboard it and departing, not returning despite the family all beseeching him. After three years, the Lin family became greatly wealthy, and the son went straight, by means of the grain for posts exchange, into office; this is truly proof of the cleric’s skill.

Anon., Huhai xinwen yijian xuzhi, 後1.138-39 (Tale 244):

賣酒遇仙

宋景定壬戌，靜江府境內有林一郎者，開酒肆，味頗佳。一日，有癯瘠道人來，曰：「貧道欲與公賒酒，一日一千，限一年方還錢，可乎？」林曰：「一千以上亦可，一年以外亦可，只要先生飲得。」即與飲數杯而往。次日來，供以酒一千，道人飲盡。林與妻子曰：「此道人不凡，決不可出 [139] 言語。」自此來飲，凡六日，懷中出銀一塊權寄。林曰：「一年之約，未得十日，何故？決不敢（「敢」，明刻本、明抄本作「收」。）受。」道人喜，又飲，卻云：「聞宅上有喪未葬，貧道善風水，宅上自有地在五里頭某處，急宜葬，則立致富貴。」林曰：「安敢望此！且飲酒。」再三再四方從。葬畢，道人在墳前索酒，連沃數觥，朗吟曰：「五十日來方一醉，人間村酒勝天漿。」引手招一鶴，跨之而去，一家懇求不返。後三年，林家大發財，直（「直」，明抄本作「產」。）子納粟補官，果符其術。

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).

Inserting A Hairpin, Sprouting Bamboo 插簪生筍

In Ji’an City there was an altar to Madame Wei, located ten li south of the walls. When the Lady was producing her pills of immortality, an elderly village woman repeatedly offered her tea, and the Lady, divining her intentions, pulled out a hairpin and inserted it beneath the woman’s hedge, saying: “Every year, on the final day of the fourth month, this will sprout a bamboo shoot, which will supply your family with food.” The following year, the ground there sprouted bamboo, sweet in flavour and without roots or young sprouts. The villagers called it the ‘Deficit-Filling Bamboo’, and it grows there to this day.

Anon., Huhai xinwen yijian xuzhi, 後1.134 (Tale 234):

插簪生筍

吉安城有魏夫人壇，在城南十里。夫人煉丹時，有村嫗屢以茶獻，夫人感其意，遂拔簪插于籬下，曰：「年年四月盡，當生筍，可供汝家之食饌。」次年，其地筍生，味甘而無根苗，鄉人名曰「填補筍」，至今有之。

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 Lord of Profound Heaven Manifests 玄帝現像

Wang Daozhi was known as Lay Scholar Free of Knowledge, and lived to the west of Anfu. In his household were collected eighteen of the very finest statues of arhats, and every month he had monks perform rites and make offerings to them. They had a plum blossom [129] that fruited in its porcelain vase, and people thought this an auspicious sign. One day, his family fell ill, and he dreamed that two scrolls were offered before the arhats, saying: “You should go north in person, and ask the Profound Emperor to provide healing.” The following day, a monk came to the gate and asked: “Why do you not attend the immortal?” He replied: “I have no image.” The monk said: “You should invite an artist.” An image of the emperor then appeared on the table, face like a full moon, black robes and golden armour, feet treading on turtles and serpents, five generals to his right and left, holding knives, grasping banners held erect and surrounded by streamers. Known as the Five Dragons, their might and grandeur was far beyond that which one might usually see. When the image was finished it was traced by hand and then vanished. The illness was then cured, and his household treasured the icon.

Anon., Huhai xinwen yijian xuzhi, 後1.128-29 (Tale 223):

玄帝現像

王道之，號無識居士，住安福之西。其家蓄十八羅漢像最精妙，月月命僧禮而供之。有梅花 [129] 結實於甆瓶，人以為瑞。一日，其家病作，羅漢前兩軸獻夢云： 「待自去北方，請玄帝來救治。」明日，一僧登門曰：「如何不奉真聖？」答曰：「無像。」僧曰：「可邀畫匠（「匠」原作「像」，據明刻本、明抄本改。）來。」就桌上現（此處原衍「像」字，據明刻本、明抄本刪。）出帝像，面如滿月，皁袍金甲，足踏龜蛇，左右五將，持刀執纛樹幡，號五龍，猛烈雄偉，非尋常所有者。描訖，像隨手而沒。後病癒，其家寶藏之。

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).

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 Clam Reveals Its Power 蛤蜊顯聖

When Chancellor Shi attained power, the governor of the capital selected a tray of clams as an offering. That night the gentleman saw a gleam of light emerging from one clam among the others in the tray. Picking up and examining it, he realized it was quite unlike the others, and when struck it would not crack open. The gentleman suspected that it was a marvel, so placed it on a table, burned incense and prayed to it. Presently the clam cracked open of its own accord, revealing two people, their faces and eyebrows dignified and handsome, bodies and physiques extremely beautiful, hair in buns, hair tasseled and ornamented, wearing lotus-flower shoes, just like those statues people in this world devote to the servants of the Buddha. The gentleman then had a temple grotto carved from various fragrant woods, and to calm their spirits added ornamentation of gold and jade, until the brightness dazzled the eye. He ordered the gathered monks to take them into the Buddhist monastery and attend to them. It is not known how all of this finished.

Anon., Huhai xinwen yijian xuzhi, 後2.267 (Tale 485):

蛤蜊顯聖

史丞相當國，京尹選大蛤蜊一盤以獻。是夜公見盤中一蛤蜊有光，取而視之，獨異其他，劈而不裂。公疑異之，取而致几上，焚香祝之。俄頃蛤自裂開，中有二人，形眉端秀，體格悉備，螺髻纓絡，足履蓮花，與人世所事佛像一般。公遂以諸香木刻成巖殿，以安其神，加以金玉為飾，光耀奪目，令衆僧送入佛寺安奉，後不知所終。

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 Stone Turtle is Able to Walk 石龜能行

By the side of the Chuzhou government office was an ancient stone stele, recording someone’s good governance, even their courtesy name having been rubbed away over the years. Beneath the stele was a stone turtle, which emerged to roam about every night. The government clerks marvelled at this, making offerings to it in search of blessings and fortune, and it never failed to provide results. Due to this prayers to it never ceased for a single day, and it was named ‘Great King Transcendant Turtle’. Eventually a new prefectural chief took over, and, believing it to be a demon, not only would not make offerings, but even had it thrown in the river. The residence was then without calm or peace, but the clerks and populace lifted it back out and made offerings, thus restoring their good fortune. They later encountered a supernatural being who recognised that the turtle was indeed a demon, and smashed it, after which the uncanny events ceased.

Anon., Huhai xinwen yijian xuzhi, 後2.264 (Tale 478):

石龜能行

處州設廳側有一石古碑，亦不知紀載何人善政，字亦漫滅。碑之下有石龜，每夜出遊。官吏奇之，祭以邀福，無不驗者。由是禱祈無寧日，名之曰靈龜大王。續有太守來，以為怪，非惟不祭，且投之水。居不遑安，吏民再扶起而祭之，因此獲福。後遇異人，知其為怪，碎之，而怪方息。

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).