Bao Pu Zi Nei Pian (抱朴子內篇) · Volume 10
蒼山岑石之中赤雲芝，狀如人豎，豎如連鼓。其色如澤，以夏採之。陰乾食之，令人乘云，能上天觀見八極，通見神明，延壽萬年。同上。
Among the towering stones of the green mountain, the red-cloud mushroom is shaped like a standing man, the standing figures like a row of drums. Its color is like lustre; gather it in summer. Dried in the shade and eaten, it lets a man ride the clouds, ascend to heaven and look over the eight extremities, commune with and see the spirits, and lengthens the span ten thousand years. Same source.
丹芝生於名山之陰，崑崙之山，大谷源泉，金石之中。同上。
The cinnabar mushroom grows on the shady face of famous mountains, on Mount Kunlun, in great valley springs, amid metal and stone. Same source.
火芝常以夏採之，葉上赤，下莖青。赤松子服之，常在西王母前，隨風上下，往來東西。同上。
The fire mushroom is always gathered in summer, red on the leaf, green on the stem. Master Redpine took it, was ever in the presence of the Queen Mother of the West, and rode the wind up and down, coming and going east and west. Same source.
人芝生名山之陰，青蓋白莖。治乾食，日半合，則使人壽，入水可久也。同上。
The man mushroom grows on the shady face of famous mountains, with blue canopy and white stem. Prepared dry and eaten, half a ge daily, it gives a man long life and lets him stay long under water. Same source.
月精芝秋生山陽石上，莖青上赤。味辛苦，盛以銅物，十月食之，壽萬歲。同上。
The moon-essence mushroom in autumn grows on sunny-face rocks of the mountains, its stem blue below and red above. Its taste is acrid and bitter; kept in a copper vessel and eaten in the tenth month, it gives a span of ten thousand years. Same source.
黑芝生於山之陰，大谷中，白蓋赤莖。味甘，秋採之，陰乾。日食，令人身輕齒堅，與天地無極。同上。
The black mushroom grows on the shady faces of mountains, in great valleys, with white canopy and red stem. Its taste is sweet; gathered in autumn and dried in the shade. Eaten daily, it makes a man's body light and teeth firm, boundless with heaven and earth. Same source.
火芝案上已有火芝，疑有一誤。生於名山陽，其色黃澤，大如車蓋。同上
The fire mushroom (note: a fire mushroom already appeared above; one place is probably wrong) grows on the sunny face of famous mountains, yellow and lustrous in color, large as a carriage canopy. Same source.
金芝生於金石之中，青蓋莖。味甘辛，以秋取，陰乾治食。令人身有光，壽萬歲。同上。
The metal mushroom grows amid metal and stone, with blue canopy and stem. Its taste is sweet and acrid; taken in autumn, dried in the shade, prepared and eaten, it gives a man's body light and a span of ten thousand years. Same source.
萬年芝令人不老，延壽九千。同上。
The ten-thousand-year mushroom keeps a man from aging and lengthens the span nine thousand. Same source.
夜光芝出於名山之陰，大谷源泉中金石閒。上有浮雲翔其上，有五色，有目如兩日。同上。
The night-shining mushroom comes out on the shady face of famous mountains, amid the metal and stone of great valley springs. Above it floating clouds hover, of five colors, with eyes like two suns. Same source.
白雲芝生於名山之陰，白石上，有白雲覆之，白蓋二重。味辛甘，小苦。以秋採之，陰乾治食，日一合，不中風雷，令人色澤光也。同上。
The white-cloud mushroom grows on the shady face of famous mountains, upon white stone, with white clouds covering it and a white canopy of two layers. Its taste is acrid and sweet, slightly bitter. Gathered in autumn, dried in the shade, prepared and eaten at one ge daily, one is not struck by wind or thunder, and it gives a man luster and shining. Same source.
雲母芝生於名山之陰，青蓋赤莖。味甘，以季秋竹刀採之，陰乾治食，使人身光，壽千歲，醮以牛脯。同上。
The mica mushroom grows on the shady face of famous mountains, with blue canopy and red stem. Its taste is sweet; gathered in late autumn with a bamboo knife, dried in the shade, prepared and eaten, it gives a man's body light and a span of a thousand years; make libation offering of beef jerky. Same source.
葉芝生於名山之陽，及出央山大谷源泉水中。赤蓋白莖，上有兩葉三實。同上。葉當作華。
The leaf mushroom grows on the sunny faces of famous mountains, and emerges in the waters of the great valley springs of Mount Yang. It has a red canopy and white stem, bearing two leaves and three fruits. Same source. 'Leaf' should read 'flower'.
鬼芝青蓋長莖，陰乾屑之，日食五合，所見神明，令人長生。同上。
The ghost mushroom has a blue canopy and long stem; dried in the shade and crumbled, five ge eaten daily, it lets one see the spirits and gives a man long life. Same source.
有自然之龍，有蛇蠋化成之龍。初學記三十、白孔六帖九十五、御覽九百二十九。
There are natural-born dragons, and there are dragons transformed from snakes and caterpillars. Chuxue Ji scroll 30; Bai Kong Liutie scroll 95; Yulan scroll 929.
田地既有自然之鱔，而有荇莖芩根土龍之屬化為鱔。御覽九百三十七，又一千引{艹琴}根化為蘚，當即此。
In fields and paddies there are both natural-born eels and eels transformed from xing stems, qin roots, earth dragons, and the like. Yulan scroll 937, and scroll 1000 which cites roots with a grass-head radical over 'qin' turning into moss—this must be that.
龜蛇潛蟄則食氣，夏恣口而甚瘦，冬穴蟄而大肥。初學記三十。案對俗篇云：龍蛇蛟螭狙猥鼉■，皆能竟冬不食。不食之時，乃肥於食時也。語意同而文全異。此當是佚文。
When turtles and snakes hide in hibernation they eat breath; in summer they feast by mouth and grow very lean, while in winter, holed up in hibernation, they grow very fat. Chuxue Ji scroll 30. Compare the Duishu chapter: dragons, snakes, flood-dragons, krakens, and the rest can all go through winter without eating; while not eating they are fatter than when eating. The sense is the same but the wording entirely differs. This must be lost text.
黃帝醫經有蝦蟆圖，言月生始二日，蝦蟆始生，人亦不可針灸其處。御覽四。
The Yellow Emperor's medical classic has a chart of the toad, saying that when the moon has just begun the second day, the toad is just born, and one may not needle or moxa that spot on a man. Yulan scroll 4.
歷陽有彭祖仙室，請雨必得。御覽十一。
In Liyang there is Pengzu's immortal chamber; praying for rain there is always answered. Yulan scroll 11.
左元放言，金華山可以合神丹，免五兵洪水之害。御覽四十七。
Zuo Yuanfang said: on Mount Jinhua one can compound the divine elixir and escape the calamities of the five weapons and great flood. Yulan scroll 47.
崑崙及蓬萊，其上鳥獸飲玉井，皆長生不死也。御覽二十。井下脫泉字。
On Kunlun and Penglai the birds and beasts drink from the jade wells, and all live long and do not die. Yulan scroll 20. Below 'well' the character 'spring' is missing.
上古無諡，始於周家耳。黃帝諡，蓋後人追為之。諡取其法法當作治世時行跡而已，非黃帝群臣之作也。俗人通自不信仙，寧肯以仙諡黃帝乎？御覽五百六十二。
In highest antiquity there were no posthumous names; they began only with the house of Zhou. The Yellow Emperor's posthumous name was presumably made by men of later ages. A posthumous name takes only the traces of his governing of the age ('law' should read 'governing'); it was not made by the Yellow Emperor's own ministers. If even the vulgar have never all believed in immortals, how could they consent to give the Yellow Emperor an immortal's posthumous name? Yulan scroll 562.
吳景帝時，戍將於江陵又作廣陵掘冢，取板治城。後發一大冢，內有重合石扉，皆樞轉開閉，四周徼道通事，當作車。且廣高可乘馬。又鑄銅為人數十枚，又作十數頭。長五尺，皆大冠衣，執劍列侍。靈坐皆刻銅人，背後石壁。言殿中將將下脫軍字。或言侍郎，似王公冢也。破其棺。棺中有人，鬢毛班白鮮明，面體如生人。棺中有云母，厚尺許，白玉璧三十雙以藉身又作屍。兵人舉出死人以倚冢壁。一玉長一尺，形似冬瓜，從死人懷中出墮地。兩耳及鼻孔中，皆有黃金，大如棗許。此等等當作則骨骸三字。有假物而不朽之效也。御覽五百五十八，八百五，八百六，八百八，八百十，又八百十三。
In the time of Emperor Jing of Wu, a garrison commander at Jiangling (also read Guangling) dug into a tomb to take planks for repairing the walls. Afterwards, excavating a great tomb, they found within it doubled stone doors, all pivoting open and shut, with patrol roads around the sides passable by carriages ('affairs' should read 'carriages'), broad and high enough to ride horses. There were also bronze figures cast, several dozen, and a dozen or so more besides, five chi tall, all in great caps and robes, bearing swords in rows on guard. At the spirit seat were all engraved bronze men against the stone wall behind, said to be palace generals (the character 'army' is missing below 'general') or palace attendants, like a king's or duke's tomb. Breaking open the coffin: within was a man, his temple hair streaked white yet fresh and clear, his face and body like a living man's. In the coffin was mica about a chi thick, and thirty pairs of white jade discs used to pad the body (also read 'the corpse'). The soldiers lifted out the dead man and leaned him against the tomb wall. A piece of jade a chi long, shaped like a winter melon, came out of the dead man's arms and fell to the ground. In both ears and nostrils there was gold, large as dates. Such things have the effect of lending borrowed objects to keep from rotting. Yulan scrolls 558, 805, 806, 808, 810, and 813.
專心憑師，依法行道，濟身度世，利在永亨，事師盡敬，得道為期，承間候色也。不盡力明師道，有罪不可除也。學道得明師事之，害亂不得發也。御覽六百五十九。
With a single mind rely on your teacher, walk the Way according to its rule; crossing the body and crossing the world, the profit lies in eternal fortune. Serve your teacher with utter reverence; take obtaining the Way as your set term; watch his color for your chance. If you do not exert all your strength to make your teacher's way clear, sins cannot be removed. If in studying the Way you obtain an enlightened teacher to serve, calamity and disorder cannot arise. Yulan scroll 659.
道林子有五種尸解符，今太玄陰生符，及是一病解者。御覽六百六十四。
Daolinzi had five kinds of deliverance-from-the-corpse talismans; the present Taixuan Yinsheng talisman is one of them, deliverance by a single sickness. Yulan scroll 664.
薛振，字季和，燕代人。周武王時，學道於鍾山北河，經七試而不過者，由淫泆鄙滯敗其試耳。御覽六百六十六。郭文舉，河內軹縣人。入陸渾山學道，獨能無情，意不生也。同上
Xue Zhen, styled Jihe, was a man of Yan and Dai. In the time of King Wu of Zhou he studied the Way at the North River of Mount Zhong; that he passed through seven trials without failing was because licentious idleness and mean obstruction had defeated his trials (sic). Yulan scroll 666. Guo Wenju was a man of Zhi county in Henei. He entered Mount Luhun to study the Way; alone he could be without passion, his thoughts never arising. Same source.
範零子，少好仙道，如此積年。後遇司馬季主。季主同入常山，積七年，入石室當有脫文甕。季主出行，懇戒之曰，慎勿開。零子忽發視之。季主還，乃遣歸。後復召至，使守一銅匱，又戒勿發。零子復發之。季主乃遣之，遂不得道。同上。石室下脫北東角有石五字。
Fan Lingzi in youth loved the way of immortals, and so for many years. Later he met Sima Jizhu. Jizhu took him into Mount Chang; after seven years in all, they entered a stone chamber (there is probably missing text, 'jar'). When Jizhu went out he earnestly warned him: be sure not to open it. Lingzi suddenly opened it and looked. When Jizhu returned, he sent him home. Later he was summoned back and set to guard a bronze chest, and again warned not to open it. Lingzi opened it again. Jizhu then dismissed him, and so he never obtained the Way. Same source. Below 'stone chamber' the five characters 'at the north-east corner there is a stone' are missing.
馮良者，南陽人，少作縣吏。年三十為尉佐史，迎督郵，自恥無志，乃毀車殺牛裂敗衣。尋去從師，受詩傳禮易，復學道術占候。遊十五年，乃還。州郡禮闢不就。詔特舉賢良高第。平道委此句有脫誤，平當作半。還家。年六十七，棄世東度入山，在鹿跡洞中。同上安丘望之，字仲都，京兆長陵人也。修尚黃老。漢成帝從疑作重。或此下有脫文。其道德，常宗師之。愈自損退。成帝詣之，若值望之章醮，則待事畢然後往。老子章句有安丘之學。望之忽病篤，弟子公沙都與與當作輿。於庭樹下，望之曉然病有痊。時冬月，鼻聞李香，開目則見雙赤李著枯枝。望之仰手承李，自墜掌中。因食李，所苦盡除，身輕目明，遂去，莫知何在也。同上
Feng Liang, a man of Nanyang, in youth was a county clerk. At thirty he became a commandant's assistant scribe; going to receive the inspector, ashamed of his own lack of purpose, he smashed his carriage, killed the ox, and tore his worn clothes. Presently he left to follow a teacher, receiving the Odes, the Tradition, the Rites, and the Changes, then studied the arts of the Way and watching the heavens. After wandering fifteen years he returned. The province and commandery invited him with ceremony; he would not go. By decree he was specially raised as Worthy and Excellent of high grade. Midway ('level' should read 'half') he turned back home. At sixty-seven he left the world, crossed east, and entered the mountains, dwelling in Deer-Track Cave. Same source. Anqiu Wangzhi, styled Zhongdu, was a man of Changling in Jingzhao. He cultivated and honored Huang-Lao. Emperor Cheng of Han followed (probably 'revered', or something is missing here) his Way and virtue, always taking him as teacher and master, and he the more humbled and withdrew himself. When Emperor Cheng went to see him, if he chanced on Wangzhi performing libations, he waited until the rite was done before going in. In the chapter-and-verse of the Laozi there is the learning of Anqiu. Wangzhi suddenly fell gravely ill; his disciple Gongsha Du carried him (probably 'borne' for 'and') to beneath a tree in the courtyard, and Wangzhi brightened and the sickness abated. It was the winter month; his nose smelled the fragrance of plum; opening his eyes he saw a pair of red plums on the bare branch. Wangzhi raised his hand to receive the plums and they fell of themselves into his palm. Thereupon eating the plums, all his ills were dispelled; his body light, his eyes clear, he departed, and no one knew where he was. Same source.
家有三皇圖，必先齋戒百日，乃君至此句疑有脫誤。君至當作召致。天地五嶽社稷之神，後聖君命清虛小有真人，撰集上仙真籙，總名為上清一本作真正法，以懾萬邪。百年再授於人，須齋戒方得。御覽六百六十七。案此條齋戒方得下復引三元品經靈寶赤書太素玉籙經云云，疑非抱朴子文，未敢錄之。李阿者，行道逢奔車，阿兩腳中車，腳即折。弟子古強一作古弼，誤。神仙傳作古強，祛惑篇亦有其人。見之驚怖。阿須臾取斷腳相續如故也。御覽七百三十六。案此條疑是道意篇佚文。
To keep the Charts of the Three August Ones in the house, one must first fast and keep vigil a hundred days before summoning (the words 'then the lord comes' probably contain errors and should read 'summoning') the spirits of heaven and earth, the five peaks, and the soil and grain. Later the Sage Lord commanded the Pure-Void Lesser-Possession True Man to compile the True Registers of the Highest Immortals, under the general name of the Shangqing method (one text reads 'right and true'), to awe the myriad evils. Once in a hundred years it is bestowed again upon men, who must fast and keep vigil to obtain it. Yulan scroll 667. Note: after 'fast and keep vigil to obtain' this passage further cites the Scripture of the Three Primes, the Lingbao Red Writings, the Jade Register Classic of the Great Simplicity, and the like, which I suspect are not Baopuzi text, so I have not dared record them. Li A, walking the Way, met a rushing carriage, and both his feet were caught by the carriage and broken. His disciple Gu Qiang (one text has Gu Bi, an error; the Shenxian Zhuan has Gu Qiang, and the Quhuo chapter also has this man) saw it in terror. In a moment A took the severed feet and joined them as before. Yulan scroll 736. Note: this item is suspected lost text of the Daoyi chapter.
葛仙公每飲酒醉，常入門前陂中，竟日乃出。會從吳主到荊州，還大風，仙公船沒。吳主謂其已死。須臾從水上來，衣履不溼，而有酒色，雲昨為伍子胥召，設酒不能便歸，以淹留也。御覽八百四十五。案首三語與釋滯篇異，非即彼文也。神仙傳載船沒事，亦與此文異。
Whenever Ge Xiangong got drunk on wine, he always went into the pond before the gate and came out only at day's end. Once he went with the ruler of Wu to Jingzhou, and returning they met a great wind; Xiangong's boat sank. The ruler of Wu thought he was already dead. Presently he came up out of the water, his clothes and shoes unwet and the color of wine in his face, saying: yesterday Wu Zixu summoned me, and with wine set before me I could not at once return—thus the delay. Yulan scroll 845. Note: the first three clauses differ from the Shizhi chapter, so it is not that text. The Shenxian Zhuan records the boat was unharmed, which also differs from this text.
軫星逐鬼，張星拘魂，東井還魂也。御覽八百八十六。
The Zhen constellation chases off ghosts; the Zhang constellation binds the souls; the Eastern Well returns the souls. Yulan scroll 886.
伍被記八公造淮南王安，初為老公，不見通。須臾皆成少年。御覽八百八十八。
Wu Bei records that when the Eight Lords visited Liu An, King of Huainan, they were at first old men and were not announced; in a moment they all became youths. Yulan scroll 888.
韓子治以地黃甘草，哺五十歲老馬，以生三駒，又百三十歲乃死。御覽八百九十七。
Master Han Zhi used rehmannia and licorice to feed an old mare of fifty years, whereby she bore three foals, and lived on to a hundred and thirty before dying. Yulan scroll 897.
南方水牛，無冬夏常臥水中。御覽八百九十九。
The water buffalo of the south always lies in the water, winter and summer alike. Yulan scroll 899.
以鸛血塗金丹一丸，內衣中，以指物，隨口變化。御覽九百二十五。
Smear a pill of golden elixir with stork's blood, put it inside the robe, point at things, and they change at the word. Yulan scroll 925.
胡麻好者，一夕蒸之，如炊。須曝乾復蒸，細篩，白蜜和丸，如雞子大，日二枚。一年，顏色美，身體滑；二年，白髮黑；三年，齒落更生；四年，入水不濡；五年，入火不燋；六年，走及奔馬。或蜜水和作餅如糖狀，炙食一餅。御覽九百八十九。
Good sesame: steam it overnight as in cooking; it must be dried in the sun and steamed again, sifted fine, mixed with white honey and rolled into balls the size of chicken eggs—take two daily. In one year the complexion grows fair and the body smooth; in two years white hair turns black; in three years fallen teeth regrow; in four years one enters water unwetted; in five years one enters fire unburnt; in six years one runs as fast as a galloping horse. Or mix it with honeyed water into cakes like sugar and roast and eat one cake. Yulan scroll 989.