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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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).

Tie Guai Appears In A Dream 鐵拐託夢

Zhang Jushi was a clerk in the Song capital, and his taboo name was Daochun. His wife, née Ma, left the household (for religion), and founded an Academy Assisting The True Way in Huzhou City. Firmly dedicated to the Way, she lived on Fangzi Alley, off Xiuwen Lane, and opened the Pharmacy to Academy Assisting The True Way, in the gengchen year of the Zhiyuan era (1280), and often provided meals to Buddhist and Daoist monks. One day, having first distributed 100 tickets for vegetarian meals, when the day came these were taken as evidence for those attending the food provision. As the time approached, however, the tickets collected amounted only to ninety-nine, so they were missing one. Jushi paid without asking, and therefore provided ninety-nine percent of the meals, but this left him feeling less than entirely satisfied. The next night, he dreamed that a Daoist came to report to him: “The ticket is with me, Guai.”[1] On awaking and reflecting on this, he realised that there hadn’t been a ticket made out to Master Guai, so went urgently and found a boat to the Daoist temple from the pavilion over the well. Knocking at the temple gate and looking, he indeed daw that (the statue of) Guai bore a meal slip, and inscribed upon it were four sentences:

Going especially to receive a meal

I saw that I was not dealt with.

Returning empty-bellied,

My meal-ticket tied to my staff.

He thus understood that immortals also attend worldly alms feasts.

Anon., Huhai xinwen yijian xuzhi, 後1.131 (Tale 229):

鐵拐託夢

張居士,宋朝都吏也,諱道純。妻馬氏,俱出家,創輔真道院於湖州市。好道甚堅,住修文坊扇子巷,開輔真道院藥局,至元庚辰,常齋僧道。一日,先散俵子一百個,至日憑此赴齋。臨期,收俵子只九十九個,不見一個。居士付之不問,徑支齋九十九分,此心終不滿。次夜,夢一道人來告,曰:「俵子在我拐上。」覺而細思,其日並無策拐者,想是道院鐵拐先生,亟於井亭下覓舟往道院。扣門觀之,果見拐上有俵子,題得四句云:「特來赴齋,見我不采。空腹且歸,俵縛我拐。」因知仙亦赴凡齋矣。

[1] This is Li Tieguai 鐵拐李 (“Iron Crutch Li”), a daoist immortal. See https://en.wikipedia.org/wiki/Li_Tieguai.

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).

 

Immortal Lü Brings Enlightenment 呂仙教化

During the Song Jingding era (1260-64), the family of Qian Yan, guard commander for Shaowu, had a shop selling incense and spirit money, and often gave alms to mendicant monks, always contributing one copper dangsanqian (‘worth three’) coin, and never skimping, showing weariness or forgetting. One day, as they rose at dawn to open the shop, there was a religious holding a palm-leaf fan who came to the gate to receive alms. He happened to meet Yan’s wife, who, being angry owing to an unrelated matter, and showing this in words and expression, threw two dangsanqian coins onto the fan, from which they then fell on the floor. The religious trampled them underfoot, without even a turn of the head, and departed as if floating on air. When Yan himself emerged to pick up the coins, they were bonded to the cobblestone, and even using all his strength he was quite unable to shift them. The onlookers were shocked and marveled at this, and hurried to find the religious, who had vanished without a trace. When they scooped out the cobble using a pickaxe, a poem was found inscribed on the back:

The Master’s great vow spans the cosmos,

Until today it has encountered no boundary.

Intending with special purpose to return once more,

Pity the lady Yan whose character hampers immortals.

The cobblestone is now in the city god’s temple and can be inspected.

Anon., Huhai xinwen yijian xuzhi, 後1.129 (Tale 224):

呂仙教化

宋景定年間,邵武軍衛(「衛」,明抄本作「衙」。)前殷家香紙店,常供雲水道人,每緣(「緣」明刻本、明抄本作「員」。)奉銅當三錢一个,未嘗少倦忽。一日,早起開店,有道人持椶扇,登門結緣,適逢殷家婦人以他事遷怒,形於辭色,連以兩枚當三錢擲在椶扇中,遂流於地。道人以足踐之,更不回顧,飄然而去。殷自出拾起元錢,則固結於磚上,用力亦不能動矣。觀者駭異,急尋訪道人,已杳然不見。復將鋤頭連磚穵出,見磚背有詩曰:「先生大願度三千,直到如今不得緣。得得此來還有意,可憐殷氏骨難仙。」今此石砌在城隍廟中,可考。

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 Python Spirit Becomes A Demon 蟒精為妖

In Nanzhong there is the Xuanxian place for offerings, at the foot of a steep and rocky precipice, and at the top of that is a stony grotto cave. Tradition has it that this was the residence of supernatural beings, and at times it is shrouded and hidden by clouds and mist. Students of the Way often built houses beneath it, and would see an immortal manifest before them, saying: “Every year on the Zhongyuan day (the Ghost Festival; the fifteenth day of the seventh month), you should select a person of virtuous conduct at the altar, and they will then ascend as an immortal.” At this all of those who studied the way and admired immortals gathered together there. When the time came, people from near and far congregated beneath the altar, holding incense, gazing at the cave mouth and praying. Afterwards, a person of moral virtue was selected from among the crowd, dressed and capped spotlessly, and stood still on the dais for a long time, eventually ascending, at which the remainder were all left dejected, saying goodbye and leaving. Then a multi-coloured auspicious cloud gathered, extending from the cave over to the altar. The virtuous person, robe and hat quite still, rode the cloud and ascended to the grotto’s entrance, where a great scarlet lantern guided their way. The spectators without exception wept and snivelled in admiration and envy, gazing into the distance and making obeisance. This continued for several years, and none were chosen whose lack of virtue or destiny in the Way provoked resentment.

The next year, the crowd chose someone of great age, and just as he ascended, a person of the Way said that he had come from Wudangshan to take up residence at a monastery, and asked what was going on; everything was explained to him. The monk sighed in admiration of this, and said: “Ascension as an immortal, now, [260] who would have thought it could be so easy? In the void there must, however, be noble spirits among the strong celestial winds, and one must be able to intercept them. I have a token which can protect against this; please place it on your chest, and be careful not to lose it.” The virtuous one placed it on his chest, and was delighted. When the time came the multi-coloured cloud wound around his feet, and he gradually ascended.

The following day, the monk sent his people to the edge of the cliff, in order to look into the cave. There they saw the levitated person lying emaciated and haggard as if suffering from serious illness, breathing with difficulty and eventually just about able to speak. When questioned, he said: “Just as I reached the cave mouth, I caught sight of a huge python, spitting a haze that became clouds, with two eyes like fires. Just as it opened its jaws, intending to swallow me, there came a sudden quaking of wind and storm, striking it dead at the edge of the cavern.” When they looked, it was a python of several arm spans around, dozens of zhang (3.3m) in length. Moreover, there were skeletons piled up around the cave, which were the bones of the levitated people. The multi-coloured cloud was the python’s poisoned breath, and the scarlet lantern its glowing eyes.

Anon., Huhai xinwen yijian xuzhi, 後2.259-60 (Tale 471):

蟒精為妖

南中有選仙道場,在一峭崖石壁之下,其絕頂石洞穴,相傳以為神仙之窟宅,時有雲氣蒙藹。常有學道之人築室於下,見一仙人現前,曰:「每年中元日,宜推選有德行之人祭壇,當得上昇為仙。」於是學道慕仙之人咸萃於彼。至期,遠近之人齎香赴壇下,遙望洞門祝禱,而後衆推道德高者一人,嚴潔衣冠,佇立壇上,以候上昇,餘皆慘然訣別而退。於時有五色祥雲油然,自洞而至壇場。其道高者,衣冠不動,躡雲而昇至洞門,則有大紅紗燈籠引導。觀者靡不涕泗健羨,遙望作禮。如是者數年,人皆以為道緣德薄,未得應選為恨。至次年,衆又推舉一年高者,方上昇間,忽一道人云自武當山來掛搭,問其所以,具以實對。道人亦嗟羨之,曰:「上昇為仙, [260] 豈容易得?但虛空之中有剛風浩氣,必能遏截。吾有一符能禦之,請置於懷,慎勿遺失。」道德高者懷之,喜甚。至時果有五色祥雲捧足,冉冉而昇。踰日,道人遣其衆緣崖登視洞穴,見飛昇之人形容枯槁,橫卧於上,若重病者,奄奄氣息,久方能言。問之,則曰:「初至洞門,見一巨蟒,吐氣成雲,兩眼如火,方開口欲吞啗間,忽風雷大震,霹死於洞畔。」視之,蟒大數圍,長數十丈,又有骸骨積於巖穴之間,乃前後上昇者骨也。蓋五色雲者,乃蟒之毒氣也;紅紗燈籠者,蟒之眼光也。

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 Sow Bears A Baby 豬母生孩

The Li family of Yanluo had nothing else but the raising of sows, which they did every few years, making a reasonable profit, and used this in order to arrange their marriages. One year it happened that their sow gave birth to two piglets, one of which was pig-shaped but had human feet, so people thought it a marvel. They kept it for a day, but then a religious came and said “This is not auspicious.” They then killed it. The sow died, too, and their household went into decline. People of Jiangmin specialize in raising pigs on polished rice; they are wasters of the five grains, and this should be taken as a warning.

Anon., Huhai xinwen yijian xuzhi, 後2.256 (Tale 464):

豬母生孩

嚴㴖季家無以給,每畜豬母,數年以來,獲利不少,至於娶妻由是乎辦。忽一年,豬生兩子,一子豬形人腳,人以為異。留一日,忽道人來曰:「此不祥也。」遂斃之。豬母亦死,其家衰替。江閩人家專以白米飼豬,耗散五穀者,亦可以為戒。

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).