Bao Pu Zi Nei Pian (抱朴子內篇) · Volume 9

抱朴子曰：“生可惜也，死可畏也。然長生養性闢死者，亦未有不始於勤，而終成於久視也。道成之後，略無所為也。未成之閒，無不為也。採掘草木之藥，劬勞山澤之中，煎餌治作，皆用筋力，登危涉險，夙夜不怠，非有至志，不能久也。及欲金丹成而昇天，然其大藥物，皆用錢直，不可卒辦。當復由於耕牧商販以索資，累年積勤，然後可合。及於合作之日，當復齋潔清淨，斷絕人事。有諸不易，而當復加之以思神守一，卻惡衛身，常如人君之治國，戎將之待敵，乃可為得長生之功也。以聰明大智，任經世濟俗之器，而修此事，乃可必得耳。淺近庸人，雖有志好，不能克終矣。故一人之身，一國之象也。胸腹之位，猶宮室也。四肢之列，猶郊境也。骨節之分，猶百官也。神猶君也，血猶臣也，氣猶民也。故知治身，則能治國也。夫愛其民所以安其國，養其氣所以全其身。民散則國亡，氣竭即身死，死者不可生也，亡者不可存也。是以至人消未起之患，治未病之疾，醫之於無事之前，不追之於既逝之後。民難養而易危也，氣難清而易濁也。故審威德所以保社稷，割嗜慾所以固血氣。然後真一存焉，三七守焉，百害卻焉，年命延矣。”

Baopuzi said: 'Life is to be cherished, death to be feared. Yet lengthening life, nourishing the nature, and repelling death never fails to begin in diligence and end in long watching. Once the Way is completed there is almost nothing to be done; before it is completed there is nothing that is not done. Digging and gathering the medicines of herb and tree is toilsome labor in mountains and meres; decocting, preparing, and compounding them all takes the strength of sinew; climbing the perilous and treading the steep without flagging morning or night—except by utmost will it cannot last. When at last one wants the golden elixir to be made so as to ascend to heaven, yet those great materials all cost money and cannot be hastily got ready; one must, by tilling and herding and trading as a merchant, seek the funds, piling up years of toil before they can be compounded. And when the day of compounding comes, one must again fast in purity and quiet and cut off the affairs of men. When all these difficulties are done, one must add thinking on the spirits and keeping the One, repelling evil and guarding the person, ever like a ruler governing a state or a war-leader awaiting the foe—only then can the work of long life be reckoned done. Take a man of keen intelligence and great wisdom, endowed with the capacity to order the age and aid the age's customs, and let him cultivate this work—only then can it be surely obtained. Shallow, common men, though they have the will and the love of it, cannot carry it to the end. Therefore a single man's body is the image of a single state. The place of breast and belly is like the palace; the array of the four limbs is like the marches; the division of the joints is like the hundred officers. The spirit is like the lord, the blood like the ministers, the qi like the people. Thus to know how to govern the body is to know how to govern the state. He cherishes his people and so his state is at peace; he nourishes his qi and so his body is whole. When the people scatter the state is lost; when the qi is used up the body dies; the dead cannot be brought to life, the lost cannot be made to stand. So the perfect man extinguishes the calamity not yet risen, treats the illness not yet formed, heals before anything is wrong and does not chase after it once it has gone. The people are hard to nourish and easy to endanger; the qi is hard to keep clear and easy to make turbid. Thus weighing out awe and bounty preserves the altars of the state, and cutting off appetites and desires makes blood and qi firm. Then the True One abides, the three and the seven are kept, the hundred harms withdraw, and the years of life are lengthened.'

抱朴子曰：“師言服金丹大藥，雖未去世，百邪不近也。若但服草木及小小餌八石，適可令疾除命益耳，不足以禳外來之禍也。或為鬼所冒犯，或為大山神之所輕凌，或為精魅所侵犯，唯有守真一，可以一切不畏此輩也。次則有帶神符。若了不知此二事以求長生，危矣哉。四門而閉其三，盜猶得入，況盡開者邪？”

Baopuzi said: 'My teacher said: taking the great medicine of the golden elixir, though one has not yet departed the world, the hundred evils do not approach. If one takes only herbs and trees and small preparations of the eight minerals, it can only make illness leave and life increase—it is not enough to avert calamity coming from without. If one is offended by ghosts, or slighted and bullied by the spirits of great mountains, or trespassed on by sprites and goblins, only keeping the True One lets one fear none of these at all. Next there is wearing the divine talismans. If a man knows neither of these two things and seeks long life, he is in peril. Of four doors shut three, and a thief can still get in—how much more when all stand open!'

或曰：“鄙人面牆，拘繫儒教，獨知有五經三史百氏之言，及浮華之詩賦，無益之短文，盡思守此，既有年矣。既生值多難之運，亂靡有定，干戈戚揚，藝文不貴，徒消工夫，苦意極思，攻微索隱，竟不能祿在其中，免此壟畝；又有損於精思，無益於年命，二毛告暮，素志衰頹，正欲反迷，以尋生道，倉卒罔極，無所趨向，若涉大川，不如攸濟。先生既窮觀墳典，又兼綜奇秘，不審道書，凡有幾卷，願告篇目。”

Someone said: 'This lowly man has faced a wall, bound and tied to the Ru teaching; he knows only the words of the Five Classics, the Three Histories, and the hundred schools, together with flower-floating poems and rhapsodies and useless short pieces; giving all his thought to keeping these, he has spent his years. Having been born into a fate of many troubles, with disorder unsettled, shield and axe lifted, letters and arts unprized, he vainly consumed his labor, racking his mind to the utmost, attacking the subtle, plumbing the hidden—and in the end could not win an emolument by them, nor escape the furrows; and moreover they wore down his keen thinking while profiting his years and life nothing. His two streaks of hair announce the evening; his lifelong aim lies fallen. Now he longs to turn back from the lost road and seek the way of life, but in haste has no bound and no direction, like one crossing a great river not knowing where to ford. Since you, sir, have thoroughly surveyed the ancient texts and have also mastered the strange and secret, may I not ask how many scrolls the books of the Way number in all? I beg you to tell me the titles.'

抱朴子曰：“餘亦與子同斯疾者也。昔者幸遇明師鄭君，但恨弟子不慧，不足以鑽至堅極彌高耳。於時雖充門人之灑掃，既才識短淺，又年尚少壯，意思不專，俗情未盡，不能大有所得，以為巨恨耳。鄭君時年出八十，先發鬢班白，數年閒又黑，顏色豐悅，能引強弩射百步，步行日數百里，飲酒二斗不醉。每上山，體力輕便，登危越險，年少追之，多所不及。飲食與凡人不異，不見其絕谷。餘問先隨之弟子黃章，言鄭君嘗從豫章還，於掘溝浦中，連值大風。又聞前多劫賊，同侶攀留鄭君，以須後伴，人人皆以糧少，鄭君推米以恤諸人，己不復食，五十日亦不飢。又不見其所施為，不知以何事也。火下細書，過少年人。性解音律，善鼓琴，閒坐，侍坐數人，口答諮問，言不輟響，而耳並料聽，左右操弦者，教遣長短，無毫釐差過也。餘晚充鄭君門人，請見方書，告餘曰：要道不過尺素，上足以度世，不用多也。然博涉之後，遠勝於不見矣。既悟人意，又可得淺近之術，以防初學未成者諸患也。乃先以道家訓教戒書不要者近百卷，稍稍示餘。餘亦多所先見，先見者頗以其中疑事諮問之。鄭君言：君有甄事之才，可教也。然君所知者，雖多未精，又意在於外學，不能專一，未中以經深涉遠耳，今自當以佳書相示也。又許漸得短書縑素所寫者，積年之中，合集所見，當出二百許卷，終不可得也。他弟子皆親僕使之役，採薪耕田，唯餘尪羸，不堪他勞，然無以自效，常親掃除，拂拭床幾，磨墨執燭，及與鄭君繕寫故書而已。見待餘同於先進者，語餘曰，雜道書卷卷有佳事，但當校其精粗，而擇所施行，不事盡諳誦，以妨日月而勞意思耳。若金丹一成，則此輩一切不用也。亦或當有所教授，宜得本末，先後淺始，以勸進學者，無所希準階由也。鄭君亦不肯先令人寫其書，皆當決其意，雖久借之，然莫有敢盜寫一字者也。

Baopuzi said: 'I share this same sickness with you. Long ago I was fortunate to meet the enlightened teacher Lord Zheng; I regret only that his disciple was not clever, unequal to boring into the hardest and scaling the highest. Though I filled the place of a sweeper among his disciples, my talent and knowledge were short and shallow, my years still young and strong, my intent not single, my worldly feelings not yet spent—I could gain nothing great, which I take as a great regret. Lord Zheng was then past eighty; his hair and temples had been streaked with white, yet within a few years they turned black again; his look was full and pleased; he could draw a strong crossbow to shoot a hundred paces, walk several hundred li in a day, and drink two dou of wine without drunkenness. Whenever he climbed a mountain his strength was light and quick; mounting the perilous and crossing the steep, young men chasing him mostly could not keep up. In eating and drinking he differed nothing from ordinary men; one never saw him cut off grain. I asked Huang Zhang, a disciple who had followed him earlier, who said that once when Lord Zheng was returning from Yuzhang, in the Juegou reach he met with a great wind for days; hearing there were robbers ahead, his companions held Lord Zheng back to wait for the rear party. Since everyone's grain was short, Lord Zheng gave up his rice to aid the others and himself ate no more—fifty days and he was not hungry. Yet one could not see what he practiced, nor know by what he did it. He wrote small characters by firelight better than a youth. By nature he understood music and played the qin well; sitting at leisure with several attendants by, he answered their questions aloud without pause, while his ear at once gauged the players at his sides, directing each long or short note without a hair's error. When I late became Lord Zheng's disciple and asked to see the books of methods, he told me: the essential way takes no more than a foot of silk; what surpasses it suffices to pass beyond the world—no need for much. Yet after ranging broadly, one far surpasses not having seen. Once it opens a man's mind, one may also pick up the shallow and near methods to guard against the troubles of beginners not yet accomplished. So he first let me see, little by little, nearly a hundred scrolls of Daoist admonitions and precepts that were not essential. Much of it I had already seen, and on what I had seen I questioned him about doubtful points. Lord Zheng said: you have the gift of discrimination; you may be taught. But what you know, though much, is not yet keen; and your mind is still on outer learning, not single—unfit to be taken through the deep and far; now of course I will show you good books. He also promised that I should gradually get short texts written on silk; gathering over the years what I saw came to more than two hundred scrolls, yet in the end I could not have them. His other disciples all did the work of servants—gathering firewood, plowing fields; only I was frail and unfit for the other labors, and having no way to make myself of use, I always swept in person, dusted couch and table, ground ink and held the candle, and copied old books for Lord Zheng. He treated me like one of the senior men and told me: the miscellaneous books of the Way have good matter in every scroll; you should only weigh the fine from the coarse and choose what to put into practice—there is no need to master them all, hindering your days and wearying your mind. Once the golden elixir is made, all of this kind is of no use. Still, as there was to be teaching, it was right to have root and branches, beginning from the shallow, to encourage learners onward, though without hope of a stair to climb by. Lord Zheng would not let men copy his books beforehand; all had to be decided by his own intent, and though one might borrow them long, none dared steal a single character.'

鄭君本大儒士也，晚而好道，由以禮記尚書教授不絕。其體望高亮，風格方整，接見之者皆肅然。每有諮問，常待其溫顏，不敢輕銳也。書在餘處者，久之一月，足以大有所寫，以不敢竊寫者，政以鄭君聰敏，邂逅知之，失其意則更以小喪大也。然於求受之初，復所不敢，為斟酌時有所請耳。是以徒知飲河，而不得滿腹。然弟子五十餘人，唯餘見受金丹之經及三皇內文枕中五行記，其餘人乃有不得一觀此書之首題者矣。他書雖不具得，皆疏其名，今將為子說之，後生好書者，可以廣索也。

(Baopuzi went on:) 'Lord Zheng was at root a great Ru scholar; late in life he loved the Way, yet still taught the Book of Rites and the Book of Documents without ceasing. His person and name stood high and bright, his manner square and ordered; all who were received by him felt awe. Whenever one had a question, one always waited for a kindly look, not daring to be forward. The books stayed in my keeping as long as a month, long enough to copy much; that I dared not copy secretly was because Lord Zheng was keen—should he learn of it by chance I would lose his favor, losing the great for the small. And at the start of seeking and receiving, it was also what I dared not do; I only asked at times as measure allowed. Thus I only knew to drink from the river, never getting my belly full. Of his fifty and more disciples, I alone was taught the scripture of the golden elixir, the Inner Text of the Three August Ones, and the Record of the Five Phases from Within the Pillow; of the rest there were some who never got so much as a look at these books' title slips. Though I did not obtain all the other books, I noted down their names and will now tell them to you; young men who love books may seek them widely.'

道經有三皇內文天地人三卷、元文上中下三卷、混成經二卷、玄錄二卷、九生經、二十四生經、九仙經、靈卜仙經、十二化經、九變經、老君玉曆真經、墨子枕中五行記五卷、溫寶經、息民經、自然經、陰陽經、養生書一百五卷、太平經五十卷、九敬經、甲乙經一百七十卷、青龍經、中黃經、太清經、通明經、按摩經、道引經十卷、元陽子經、玄女經、素女經、彭祖經、陳赦經、子都經、張虛經、天門子經、容成經、入山經、內寶經、四規經、明鏡經、日月臨鏡經、五言經、柱中經、靈寶皇子心經、龍蹻經、正機經、平衡經、飛龜振經、鹿盧蹻經、蹈形記、守形圖、坐亡圖、觀臥引圖、含景圖、觀天圖、木芝圖、菌芝圖、肉芝圖、石芝圖、大魄雜芝圖、五嶽經五卷、隱守記、東井圖、虛元經、牽牛中經、王彌記、臘成記、六安記、鶴鳴記、平都記、定心記、龜文經、山陽記、玉策記、八史圖、入室經、左右契、玉曆經、昇天儀、九奇經、更生經、四衿經十卷、食日月精經、食六氣經、丹一經、胎息經、行氣治病經、勝中經十卷、百守攝提經、丹壺經、岷山經、魏伯陽內經、日月廚食經、步三罡六紀經、入軍經、六陰玉女經、四君要用經、金雁經、三十六水經、白虎七變經、道家地行仙經、黃白要經、八公黃白經、天師神器經、枕中黃白經五卷、白子變化經、移災經、厭禍經、中黃經、文人經、涓子天地人經、崔文子肘後經、神光占方來經、水仙經、尸解經、中遁經、李君包天經、包元經、黃庭經、淵體經、太素經、華蓋經、行廚經、微言三卷、內視經、文始先生經、歷藏延年經、南闊記、協龍子記七卷、九宮五卷、三五中經、宣常經、節解經、鄒陽子經、玄洞經十卷、玄示經十卷、箕山經十卷、鹿臺經、小僮經、河洛內記七卷、舉形道成經五卷、道機經五卷、見鬼記、無極經、宮氏經、真人玉胎經、道根經、候命圖、反胎胞經、枕中清記、幻化經、詢化經、金華山經、鳳網經、召命經、保神記、鬼谷經、凌霄子安神記、去丘子黃山公記、王子五行要真經、小餌經、鴻寶經、鄒生延命經、安魂記、皇道經、九陰經、雜集書錄、銀函玉匱記金板經、黃老仙錄、原都經、玄元經、日精經、渾成經、三尸集、呼身神治百病經、收山鬼老魅治邪精經三卷、入五毒中記、休糧經三卷、採神藥治作秘法三卷、登名山渡江海敕地神法三卷、趙太白囊中要五卷、入溫氣疫病大禁七卷、收治百鬼召五嶽丞太山主者記三卷、興利宮宅官舍法五卷、斷虎狼禁山林記、召百里蟲蛇記、萬畢高丘先生法三卷、王喬養性治身經三卷、服食禁忌經、立功益算經、道士奪算律三卷、移門子記、鬼兵法、立亡術、練形記五卷、郄公道要、角里先生長生集、少君道意十卷、樊英石壁文三卷、思靈經三卷、龍首經、荊山記、孔安仙淵赤斧子大覽七卷、董君地仙卻老要記、李先生口訣肘後二卷。

Among the scriptures of the Way there are the Inner Text of the Three August Ones in three scrolls—Heaven, Earth, and Man; the Primal Text in three scrolls—upper, middle, and lower; the Scripture of Blended Wholeness in two scrolls; the Dark Register in two scrolls; the Scripture of the Nine Begettings; the Scripture of the Twenty-four Begettings; the Scripture of the Nine Immortals; the Scripture of the Numinous Divination of the Immortals; the Scripture of the Twelve Transformations; the Scripture of the Nine Changes; the True Scripture of Laojun's Jade Calendar; the Record of the Five Phases from Mozi's Pillow in five scrolls; the Scripture of the Warm Treasure; the Scripture of Resting the Folk; the Scripture of the Natural; the Scripture of Yin and Yang; the Book of Nourishing Life in a hundred five scrolls; the Scripture of Great Peace in fifty scrolls; the Scripture of the Nine Reverences; the Scripture of Jia and Yi in a hundred seventy scrolls; the Scripture of the Green Dragon; the Scripture of the Central Yellow; the Scripture of Grand Clarity; the Scripture of Penetrating Light; the Scripture of Massage; the Scripture of Daoyin in ten scrolls; the Scripture of Master Yuanyang; the Scripture of the Dark Maiden; the Scripture of the Plain Maiden; the Scripture of Pengzu; the Scripture of Chen She; the Scripture of Zidu; the Scripture of Zhang Xu; the Scripture of Master Tianmen; the Scripture of Rongcheng; the Scripture of Entering Mountains; the Scripture of the Inner Treasure; the Scripture of the Four Rules; the Scripture of the Bright Mirror; the Scripture of Sun and Moon Looking into the Mirror; the Scripture of the Five Words; the Scripture Within the Pillar; the Heart Scripture of Prince Lingbao; the Scripture of Dragon Stilts; the Scripture of the Right Mechanism; the Scripture of the Level Balance; the Scripture of the Flying Tortoise's Wingbeat; the Scripture of the Windlass Stilts; the Record of Treading the Form; the Chart of Guarding the Form; the Chart of Sitting Death; the Chart of Beholding the Reclining Stretch; the Chart of Containing the Light; the Chart of Beholding Heaven; the Chart of Wood Zhi; the Chart of Fungus Zhi; the Chart of Flesh Zhi; the Chart of Stone Zhi; the Chart of the Great Po and Assorted Zhi; the Scripture of the Five Peaks in five scrolls; the Record of Hidden Keeping; the Chart of the Eastern Well; the Scripture of the Empty Origin; the Inner Scripture of the Herdboy; the Record of Wang Mi; the Record of Lacheng; the Record of Liu'an; the Record of the Crane's Cry; the Record of Pingdu; the Record of Settling the Heart; the Scripture of the Tortoise Script; the Record of Shanyang; the Record of the Jade Slips; the Chart of the Eight Scribes; the Scripture of Entering the Chamber; the Left and Right Tallies; the Scripture of the Jade Calendar; the Rite of Ascending to Heaven; the Scripture of the Nine Marvels; the Scripture of Renewed Life; the Scripture of the Four Collars in ten scrolls; the Scripture of Eating the Essences of Sun and Moon; the Scripture of Eating the Six Qi; the Scripture of the Cinnabar One; the Scripture of the Womb-Breath; the Scripture of Circulating Qi to Cure Illness; the Scripture of the Victorious Center in ten scrolls; the Scripture of the Hundred Keeps of Sheti; the Scripture of the Cinnabar Flask; the Scripture of Mount Min; the Inner Scripture of Wei Boyang; the Scripture of Kitchen-Fare of Sun and Moon; the Scripture of Pacing the Three Gang and Six Rules; the Scripture of Entering Armies; the Scripture of the Jade Maidens of the Six Yin; the Scripture of the Essential Uses of the Four Lords; the Scripture of the Golden Goose; the Scripture of the Thirty-six Waters; the Scripture of the White Tiger's Seven Transformations; the Scripture of the Daoist Earth-Walking Immortals; the Essential Scripture of the Yellow and the White; the Scripture of the Eight Lords' Yellow and White; the Scripture of the Celestial Master's Divine Vessel; the Scripture of the Yellow and the White from Within the Pillow in five scrolls; the Scripture of Master Bai's Transformations; the Scripture of Shifting Calamity; the Scripture of Suppressing Misfortune; the Scripture of the Central Yellow; the Scripture of the Cultured Man; the Scripture of Juanzi's Heaven, Earth, and Man; the Scripture of Cui Wenzi's Behind-the-Elbow; the Scripture of Spirit-Light Divining What Approaches; the Scripture of the Water Immortal; the Scripture of Corpse-Release; the Scripture of the Central Retreat; the Scripture of Lord Li's Encompassing Heaven; the Scripture of Encompassing the Origin; the Scripture of the Yellow Court; the Scripture of the Deep Body; the Scripture of Grand Simplicity; the Scripture of the Floriate Canopy; the Scripture of the Traveling Kitchen; the Subtle Words in three scrolls; the Scripture of Inward Vision; the Scripture of Master Wenshi; the Scripture of Prolonging Years through the Viscera; the Record of Nankuo; the Record of Master Xielong in seven scrolls; the Nine Palaces in five scrolls; the Middle Scripture of the Three and the Five; the Scripture of Proclaiming the Constant; the Scripture of Explaining the Joints; the Scripture of Master Zouyang; the Scripture of the Dark Cavern in ten scrolls; the Scripture of Dark Instruction in ten scrolls; the Scripture of Mount Ji in ten scrolls; the Scripture of the Deer Terrace; the Scripture of the Little Lad; the Inner Record of the River and the Luo in seven scrolls; the Scripture of Raising the Form, the Way Completed, in five scrolls; the Scripture of the Mechanism of the Way in five scrolls; the Record of Seeing Ghosts; the Scripture of the Limitless; the Scripture of the Gong Family; the Scripture of the True Man's Jade Embryo; the Scripture of the Root of the Way; the Chart of Awaiting the Mandate; the Scripture of Returning to the Womb; the Pure Record from Within the Pillow; the Scripture of Illusory Transformation; the Scripture of Inquiring Transformation; the Scripture of Mount Jinhua; the Scripture of the Phoenix Net; the Scripture of the Summoning Mandate; the Record of Preserving the Spirit; the Scripture of Ghost Valley; the Record of Master Lingxiao's Quieting the Spirit; the Record of Master Quqiu on Lord Huangshan; the True Scripture of Master Wang's Essentials of the Five Phases; the Scripture of the Little Diet; the Scripture of the Vast Treasure; the Scripture of Zou Sheng's Prolonging Life; the Record of Quieting the Hun; the Scripture of the August Way; the Scripture of the Nine Yin; the Miscellaneous Collected Catalogue; the Scripture of the Golden Tablets Recorded in the Silver Case and Jade Coffer; the Immortal Register of Huang-Lao; the Scripture of the Primal Metropolis; the Scripture of the Dark Origin; the Scripture of the Sun's Essence; the Scripture of Merged Wholeness; the Collection on the Three Corpses; the Scripture of Calling the Body's Spirits to Cure the Hundred Ills; the Scripture of Gathering Mountain Ghosts and Old Goblins to Treat Vicious Sprites in three scrolls; the Record of Entering among the Five Poisons; the Scripture of Leaving Off Grain in three scrolls; the Secret Method of Gathering Divine Medicines and Preparing Them in three scrolls; the Method of Mounting Famous Mountains and Crossing Rivers and Seas, Commanding the Earth Spirits, in three scrolls; the Essentials from Zhao Taibai's Bag in five scrolls; the Great Prohibition for Entering Warm Miasma and Epidemic in seven scrolls; the Record of Gathering and Governing the Hundred Ghosts, Summoning the Assistants of the Five Peaks and the Governor of Mount Tai, in three scrolls; the Method of Prospering Palace, House, and Official Dwelling in five scrolls; the Record of Barring Tigers and Wolves and Prohibiting in Mountains and Forests; the Record of Summoning Insects and Snakes from a Hundred Li; the Method of Master Wanbi Gaoqiu in three scrolls; the Scripture of Wang Qiao's Nourishing the Nature and Governing the Body in three scrolls; the Scripture of Taboos in Taking Medicines; the Scripture of Establishing Merit and Increasing the Count; the Statutes of the Daoists' Seizure of the Count in three scrolls; the Record of Master Yimen; the Method of Ghostly Soldiery; the Art of Vanishing on the Spot; the Record of Refining the Form in five scrolls; the Essential Way of Lord Xi; the Long-Life Collection of Master Luli; the Intent of the Way of Shaojun in ten scrolls; Fan Ying's Stone-Wall Text in three scrolls; the Scripture of Thinking on the Numina in three scrolls; the Scripture of the Dragon's Head; the Record of Mount Jing; the Great Survey of Kong An, Xianyuan, and Master Chifu in seven scrolls; Lord Dong's Essential Record of the Earth-Immortal Repelling Age; and Master Li's Oral Formula Behind the Elbow in two scrolls.

凡有不言卷數者，皆一卷也。

Wherever no number of scrolls is stated, it is one scroll.

其次有諸符，則有自來符、金光符、太玄符三卷、通天符、五精符、石室符、玉策符、枕中符、小童符、九靈符、六君符、玄都符、黃帝符、少千三十六將軍符、延命神符、天水神符、四十九真符、天水符、青龍符、白虎符、朱雀符、玄武符、朱胎符、七機符、九天發兵符、九天符、老經符、七符、大捍厄符、玄子符、武孝經燕君龍虎三囊闢兵符、包元符、沈羲符、禹蹻符、消災符、八卦符、監乾符、雷電符、萬畢符、八威五勝符、威喜符、巨勝符、采女符、玄精符、玉曆符、北臺符、陰陽大鎮符、枕中符、治百病符十卷、厭怪符十卷、壺公符二十卷、九臺符九卷、六甲通靈符十卷、六陰行廚龍胎石室三金五木防終符合五百卷、軍火召治符、玉斧符十卷，此皆大符也。其餘小小，不可具記。”抱朴子曰：“鄭君言符出於老君，皆天文也。老君能通於神明，符皆神明所授。今人用之少驗者，由於出來歷久，傳寫之多誤故也。又信心不篤，施用之亦不行。又譬之於書字，則符誤者，不但無益，將能有害也。書字人知之，猶尚寫之多誤。故諺曰，書三寫，魚成魯，虛成虎，此之謂也。七與士，但以倨勾長短之閒為異耳。然今符上字不可讀，誤不可覺，故莫知其不定也。世閒又有受體使術，用符獨效者，亦如人有使麝香便能芳者，自然不可得傳也。雖爾，必得不誤之符，正心用之。但當不及真體使之者速效耳，皆自有益也。凡為道士求長生，志在藥中耳，符劍可以卻鬼辟邪而已。諸大符乃雲行用之可以得仙者，亦不可專據也。昔吳世有介象者，能讀符文，知誤之與否。有人試取治百病雜符及諸厭劾符，去其籤題以示象，皆一一據名之。其有誤者，便為人定之。自是以來，莫有能知者也。”

Next there are the various talismans: the Self-Coming talisman; the Golden-Light talisman; the Great Dark Talismans in three scrolls; the Heaven-Piercing talisman; the Five-Essences talisman; the Stone-Chamber talisman; the Jade-Slip talisman; the Within-the-Pillow talisman; the Little-Lad talisman; the Nine-Numina talisman; the Six-Lords talisman; the Dark-Capital talisman; the Yellow-Emperor talisman; the talisman of Shaoqian's Thirty-six Generals; the Divine Life-Prolonging talisman; the Divine Heaven-Water talisman; the Forty-nine True talismans; the Heaven-Water talisman; the Green-Dragon talisman; the White-Tiger talisman; the Vermilion-Bird talisman; the Dark-Warrior talisman; the Vermilion-Embryo talisman; the Seven-Mechanisms talisman; the Nine-Heavens Muster-Troops talisman; the Nine-Heavens talisman; the Old-Classic talisman; the Seven talismans; the Great Warding-Calamity talisman; the Dark-Master talisman; the talisman of Lord Yan's three dragon-and-tiger bags of the Wuxiao Scripture for repelling weapons; the Encompassing-Origin talisman; the Shen Xi talisman; the Yu-Stilt talisman; the Calamity-Dissolving talisman; the Eight-Trigrams talisman; the Overseeing-Qian talisman; the Thunder-and-Lightning talisman; the Wanbi talisman; the Eight-Powers Five-Victories talisman; the Weixi talisman; the Jusheng talisman; the Cainü talisman; the Dark-Essence talisman; the Jade-Calendar talisman; the Northern-Terrace talisman; the Great Yin-Yang Quelling talisman; the Within-the-Pillow talisman; the Talismans for Curing the Hundred Ills in ten scrolls; the Talismans for Suppressing Prodigies in ten scrolls; the Talismans of Lord Hu in twenty scrolls; the Nine-Terrace Talismans in nine scrolls; the Talismans of the Six Jia for Communion with Numina in ten scrolls; the talismans of the Six Yin, the Traveling Kitchen, the Dragon Embryo, the Stone Chamber, the Three Metals, the Five Woods, and the Guarding-the-End—five hundred scrolls in all; the talisman for quelling army-fires; and the Jade-Axe Talismans in ten scrolls—these are all great talismans; the small and lesser ones cannot all be recorded.' Baopuzi said: 'Lord Zheng said that talismans came forth from Laojun and are all celestial script. Laojun could commune with the divine illumination, and the talismans were all bestowed by the divine illumination. That men who use them today find little proof is because they have come down through long ages and been copied with many errors; and again, where the believing heart is not firm, the putting to use does not work either. It is like the writing of characters: a talisman gone wrong is not only useless—it can even do harm. Men who write characters know this, and still they write many errors. So the proverb says: copy a text three times and a fish becomes a lu, an xu becomes a tiger—this is just what is meant. Between qi and shi the difference is only a longer or shorter hooked stroke. But now the characters on talismans cannot be read, and their errors cannot be seen, so no one can know whether they are right. In the world there are also those who receive a body-enabling art by which talismans alone take effect, as there are men for whom carrying musk makes them fragrant—it naturally cannot be transmitted. Even so, get talismans free of error and use them with a right heart; it is merely that the effect is not as swift as with one who can truly embody the art—all of them have benefit. In general a Daoist seeking long life sets his aim in the medicines; talismans and swords can only drive off ghosts and repel evil. That the great talismans claim one may attain immortality by using them is not to be trusted alone. In former times under Wu there was Jie Xiang, who could read talisman script and knew whether it was wrong or not. Someone tested him with the miscellaneous cure-the-hundred-ills talismans and the various suppressive talismans, removed the title slips, and showed them to Xiang—he named them one and all; those that had errors he corrected for them. From that time to this, none has been able to know.'

或問：“仙藥之大者，莫先於金丹，既聞命矣，敢問符書之屬，不審最神乎？”抱朴子曰：“餘聞鄭君言，道書之重者，莫過於三皇內文五嶽真形圖也。古人仙官至人，尊秘此道，非有仙名者，不可授也。受之四十年一傳，傳之歃血而盟，委質為約。諸名山五嶽，皆有此書，但藏之於石室幽隱之地，應得道者，入山精誠思之，則山神自開山，令人見之。如帛仲理者，於山中得之，自立壇委絹，常畫一本而去也。有此書，常置清潔之處。每有所為，必先白之，如奉君父。其經曰，家有三皇文，辟邪惡鬼，溫疫氣，橫殃飛禍。若有困病垂死，其信道心至者，以此書與持之，必不死也。其乳婦難艱絕氣者持之，兒即生矣。道士欲求長生，持此書入山，闢虎狼山精，五毒百邪，皆不敢近人。可以涉江海，卻蛟龍，止風波。得其法，可以變化起工。不問地擇日，家無殃咎。若欲立新宅及冢墓，即寫地皇文數十通，以布著地，明日視之，有黃色所著者，便於其上起工，家必富昌。又因他人葬時，寫人皇文，並書己姓名著紙裡，竊內人冢中，勿令人知之，令人無飛禍盜賊也。有謀議己者，必反自中傷。又此文先潔齋百日，乃可以召天神司命及太歲，日遊五嶽四瀆，社廟之神，皆見形如人，可問以吉凶安危，及病者之禍祟所由也。又有十八字以著衣中，遠涉江海，終無風波之慮也。又家有五嶽真形圖，能闢兵凶逆，人慾害之者，皆還反受其殃。道士時有得之者，若不能行仁義慈心，而不精不正，即禍至滅家，不可輕也。

Someone asked: 'Among the immortal medicines the greatest is none before the golden elixir—I have received the charge; may I ask, among the talisman-books and the like, which kind is the most divine?' Baopuzi said: 'I heard Lord Zheng say that among the books of the Way the weightiest are none other than the Inner Text of the Three August Ones and the Charts of the True Forms of the Five Peaks. The immortal officers and perfect men of old honored and kept this Way secret; one who did not bear an immortal name could not be given it. Once received it is transmitted but once in forty years, smearing blood in covenant at the passing and pledging gifts as the bond. All the famous mountains and five peaks hold these books, but they are stored in stone chambers in hidden places; a man who is due to obtain the Way enters the mountains and thinks on them with utmost sincerity, and the mountain god opens the mountain of himself and lets the man see. So it was with Bo Zhongli, who obtained them within the mountains, set up an altar himself, offered the silk, and often painted a copy to take away. One who has these books always keeps them in a clean place; before every undertaking he first reports to them as if serving his lord and father. That scripture says: a household that holds the Three Augusts' text wards off vicious ghosts, pestilent qi, and sudden flying calamity. If there is a gravely ill man at death's door, let one who believes the Way with utmost heart be given this book to hold—he is sure not to die. A nursing woman in hard labor whose breath is failing holds it and the child is born. A Daoist who seeks long life and carries this book into the mountains wards off tigers, wolves, and mountain sprites; the five poisons and the hundred evils dare not approach the man. He may cross rivers and seas, drive back jiaolong, and still wind and waves. Having that method he can transform and begin works; without consulting the ground or choosing the day, his house suffers no calamity. If you wish to build a new house or a tomb, write the Earth-August text several dozen times and spread them over the ground; next day look, and where there is a yellow mark, begin the work there—the house will surely grow rich and flourish. Also, while others are holding a burial, write the Man-August text together with your own name inside the paper, secretly slip it into the grave without letting anyone know, and that man will have no flying calamity or robbers. Those who plot against yourself are sure to wound themselves in return. Also, having fasted in purity a hundred days over this text, one can summon the celestial gods, the Arbiter of Fate, and Taisui, roam by day the five peaks and four rivers, and the spirits of shrines all appear in human form—one may ask of fortune and peril, and of the cause of a sick man's curse. Again, eighteen characters kept within the clothes: traveling far over rivers and seas, one never has the worry of wind and waves. Again, a house that holds the Charts of the True Forms of the Five Peaks wards off weapons and perverse violence; whoever would harm its people receives that calamity back upon himself. Daoists do at times obtain them, but if they cannot practice humaneness, rightness, and a merciful heart, and are not keen and upright, calamity comes to extinguish the house—it must not be treated lightly.'

其變化之術，大者唯有墨子五行記，本有五卷。昔劉君安未仙去時，鈔取其要，以為一卷。其法用藥用符，乃能令人飛行上下，隱淪無方，含笑即為婦人，蹙面即為老翁，踞地即為小兒，執杖即成林木，種物即生瓜果可食，畫地為河，撮壤成山，坐致行廚，興雲起火，無所不作也。其次有玉女隱微一卷，亦化形為飛禽走獸，及金木玉石，興雲致雨方百里，雪亦如之，渡大水不用舟梁，分形為千人，因風高飛，出入無閒，能吐氣七色，坐見八極，及地下之物，放光萬丈，冥室自明，亦大術也。然當步諸星數十，曲折難識，少能譜之。其淮南鴻寶萬畢，皆無及此書者也。又有白虎七變法，取三月三日所殺白虎頭皮，生扆血、虎血，紫綬，履組，流萍，以三月三日合種之。初生草似胡麻，有實，即取此實種之，一生輒一異。凡七種之，則用其實合之，亦可以移形易貌，飛沈在意，與墨子及玉女隱微略同，過此不足論也。”

(Baopuzi continued:) Of the arts of transformation, the greatest is the Record of the Five Phases of Mozi, originally in five scrolls. Long ago Liu Jun'an, before he departed as an immortal, extracted its essentials and made one scroll. That method uses drugs and talismans, and can make a man fly up and down, sink into formlessness without a place, smile and become a woman, knit the face and become an old man, squat to the ground and become a small child, grasp a staff and become forest trees, plant a thing and have it bear melons and fruit fit to eat, draw a river on the ground, mound a hill of soil into a mountain, summon the traveling kitchen where one sits, raise clouds and kindle fire—there is nothing it cannot do. Next there is the Jade Maiden's Hidden Subtleties in one scroll, which likewise transforms the shape into flying birds and running beasts, and into metal, wood, jade, and stone; it raises clouds and brings rain over a hundred li, and snow likewise; one crosses great waters without boat or bridge, divides the form into a thousand men, rides the wind on high, goes in and out without barrier, can breathe out vapor of seven colors, sitting sees the eight extremities and the things beneath the earth, sends out light ten thousand zhang, and brightens dark rooms of itself—this too is a great art. But one must tread the several dozen stars, whose turnings are hard to know, and few can chart them. The Great Treasure and Ten Thousand Ends of Huainan do not come up to this book. There is also the method of the White Tiger's Seven Transformations: take the hide of the head of a white tiger killed on the third day of the third month, raw yi blood, tiger's blood, a purple ribbon, shoe cords, and drifting duckweed, and plant them together on the third day of the third month. The first-sprouting grass resembles sesame and bears seed; take this seed and plant it, and each planting yields one further marvel. In all, plant it seven times, then compound the seed and take it: it too can shift the shape and change the looks, with soaring and sinking at one's will—roughly the same as the methods of Mozi and the Jade Maiden's Hidden Subtleties; beyond these, the rest is not worth discussing."

遐覽者，欲令好道者知異書之名目也。鄭君不徒明五經、知仙道而已，兼綜九宮三奇、推步天文、河洛讖記，莫不精研。太安元年，知季世之亂，江南將鼎沸，乃負笈持仙藥之撲，將入室弟子，東投霍山，莫知所在。

What is called 'far-ranging survey' is meant to let lovers of the Way know the names of the rare books. Master Zheng did not merely understand the Five Classics and know the way of immortals; he also embraced the nine palaces and the three wonders, the reckoning of the heavens, and the River-Chart and Luo prophecies, and there was none he did not study deeply. In the first year of Tai'an, knowing the age's end would be in turmoil and the lands south of the River would boil, he shouldered his book-box, took up the bundle of immortal medicines, and leading his chamber disciples went east to lodge in Mount Huo, and no man knew where he was.

抱朴子曰：“凡探明珠，不於合浦之淵，不得驪龍之夜光也。採美玉，不於荊山之岫，不得連城之尺璧也。承師問道，不得其人，委去則遲遲冀於有獲，守之則終已竟無所成，虛費事妨功，後雖痛悔，亦不及已。世閒淺近之事，猶不可坐知，況神仙之事乎？雖聖雖明，莫由自曉，非可以歷思得也，非可以觸類求也。誠須所師，必深必博，猶涉滄海而挹水，造長林而伐木，獨以力劣為患，豈以物少為憂哉？夫虎豹之所餘，乃狸鼠之所爭也。陶朱之所棄，乃原顏之所無也。所從學者，不得遠識淵潭之門，而值孤陋寡聞之人，彼所知素狹，源短流促，倒裝與人，則靳靳不捨，分損以授，則淺薄無奇能，其所寶宿已不精，若復料其粗者以教人，亦安能有所成乎？譬如假谷於夷齊之門，告寒於黔婁之家，所得者不過橡栗縕褐，必無太牢之膳、錦衣狐裘矣。或有守事庸師，終不覺悟。或有幸值知者，不能勤求，此失之於不覺，不可追者也。知人之淺深，實復未易。古人之難，誠有以也。白石似玉，奸佞似賢。賢者愈自隱蔽，有而如無，奸人愈自衒沽，虛而類實，非至明者，何以分之？彼之守求庸師而不去者，非知其無知而故不止也，誠以為足事故也。見達人而不能奉之者，非知其實深而不能請之也，誠以為無異也。夫能知要道者，無慾於物也，不狥世譽也，亦何肯自摽顯於流俗哉？而淺薄之徒，率多夸誕自稱說，以厲色希聲飾其虛妄，足以眩惑晚學，而敢為大言。乃云，已登名山，見仙人。倉卒聞之，不能清澄檢校之者，鮮覺其偽也。餘昔數見雜散道士輩，走貴人之門，專令從者作為空名，雲其已四五百歲矣。人適問之年紀，佯不聞也，含笑俯仰，雲八九十。須臾自言，我曾在華陰山斷谷五十年，復於嵩山少室四十年，復在泰山六十年，復與某人在箕山五十年，為同人遍說所歷，正爾，欲令人計合之，已數百歲人也。

Baopuzi said: "In general, to fish for bright pearls, if it is not in the deeps of Hepu one cannot get the black dragon's night-gleam. To gather fine jade, if it is not in the cliffs of Mount Jing one cannot get the city-chain disc. To serve a teacher and ask the Way, if one has not got the right man, then to leave him is to hope slowly for gain, and to keep him is to end with nothing accomplished—a vain waste of effort hindering achievement, and though afterwards one bitterly repents, it is too late. Even shallow, near-at-hand matters of the world cannot be known by sitting still—how much less the matter of the immortals! Though one be a sage, though one be bright, there is no way to know it of oneself; it cannot be got by long brooding, nor sought by touching on kindred things. One truly must have a teacher, and he must be deep and broad—as when one wades the gray sea to ladle water or goes to the tall forest to fell timber: the fear is only that one's strength falls short, never that the stuff is scarce. What the tiger and leopard leave is what the wildcat and rat fight over. What Tao Zhu cast off is what Yuan and Yan lacked. If the man one learns from cannot reach the gate of far sight and deep pools, but instead one meets one who is narrow, mean, and little heard—whose knowledge was always narrow, whose source is short and stream brief—if he pours it out whole for others he grudges and will not part with it; if he parcels it out bit by bit to teach, it is shallow and thin without rare power. What he treasures as his stock is already impure; if he then weighs out the coarsest of it to teach men, how can they accomplish anything? It is like going to the gate of Bo Yi and Shu Qi to borrow grain, or crying cold at the house of Qianlou: what you get is no more than acorns and coarse hemp rags—there is sure to be no feast of the great sacrifice, no brocade robe and fox furs. Some keep serving mediocre teachers and never awake to the end. Some have the fortune to meet a knower but cannot seek diligently; this loss lies in not being aware, and cannot be recovered. To know men's depth and shallowness is truly not easy either. The ancients' difficulty had a real cause. White stone resembles jade; the crafty flatterer resembles the worthy. The more a worthy man hides himself, having yet seeming to lack; the more a crafty man flaunts and peddles himself, empty yet seeming full. Without the utmost discernment, what can tell them apart? Those who keep seeking a mediocre teacher and do not leave do not knowingly persist knowing him ignorant—they truly think him worth serving. Those who see an accomplished man and cannot serve him do not knowingly decline knowing his depth—they truly think him no different. He who can know the essential Way has no desires toward things and does not chase worldly praise; how would he consent to display himself before the vulgar? But the shallow and thin mostly boast and brag of themselves, using stern looks and faint words to dress up their falsity, enough to dazzle late learners—and they dare big talk, even saying: I have already climbed the famous mountains and seen the immortals. Heard in haste and not clearly sifted and checked, few can perceive the falsehood. Long ago I often saw the motley sort of Daoists who run to the gates of the great, deliberately having their followers pass the empty word that the man was already four or five hundred years old. When someone happened to ask his age, he would feign not to hear, smiling, bow and rise, and say: eighty or ninety. A moment later he would say of himself: I once fasted fifty years on Mount Huayin, then forty years at Shaoshi on Mount Song, then sixty years on Mount Tai, then with so-and-so fifty years on Mount Ji—telling each comrade everywhere what he had passed through, just so, meaning to have them add it up: already a man of several hundred years."

於是彼好之家，莫不煙起霧合，輻輳其門矣。

(Baopuzi continued:) Thereupon the households that love this way, without exception, gathered to his gate like smoke rising and mist closing, like spokes converging on the hub.

又術士或有偶受體自然，見鬼神，頗能內占，知人將來及已過之事，而實不能有禍福之損益也。譬如蓍龜耳。凡人見其小驗，便呼為神人，謂之必無所不知。不爾者，或長於符水禁祝之法，治邪有效，而未必曉於不死之道也。或修行雜術，能見鬼怪，無益於年命。問之以金丹之道，則率皆不知也。因此細驗之，多行欺誑世人，以收財利，無所不為矣。此等與彼穿窬之盜，異途而同歸者也。夫託之於空言，不如著之於行事之有徵也，將為晚覺後學，說其比故，可徵之偽物焉。

(Baopuzi continued:) Moreover, among the arts-masters there are those who by chance received an endowment and naturally see ghosts and spirits, can fairly well divine within, and know men's future and past affairs—yet in fact they can add or take away nothing of fortune or misfortune; they are like milfoil and tortoise-shell, that is all. When ordinary men see small verifications they straightaway call the man a spirit-man and say he must know everything. Otherwise, some are skilled in the methods of talisman-water and spell-binding, effective against evils, yet do not necessarily know the way of deathlessness. Some cultivate assorted arts and can see ghosts and prodigies, which profits the years of life nothing. Ask them about the way of the golden elixir and they mostly do not know. Therefore, examining closely, they largely practice deceit upon the world's men to gather wealth and profit, stopping at nothing. This kind comes to the same end as wall-boring thieves by a different road. Resting on empty words, it is not as good as the evidence of deeds done; so for the sake of late learners who wake afterwards, I tell of these resemblances to old cases—false things that can be put to the test.

昔有古強者，服草木之方，又頗行容成玄素之法，年八十許，尚聰明不大羸老，時人便謂之為仙人，或謂之千載翁者。揚州稽使君聞而試迎之於宜都。既至，而咽嗚掣縮，似若所知實遠，而未皆吐盡者。於是好事者，因以聽聲而響集，望形而影附，雲萃霧合，競稱歎之，饋餉相屬，常餘金錢。雖欒李之見重於往漢，不足加也。常服天門冬不廢，則知其體中未嘗有金丹大藥也。而強曾略涉書記，頗識古事。自言已四千歲，敢為虛言，言之不怍。雲已見堯舜禹湯，說之皆了了如實也。世雲堯眉八採，不然也，直兩眉頭甚豎，似八字耳。堯為人長大美髭髯，飲酒一日中二斛餘，世人因加之雲千鍾，實不能也，我自數見其大醉也。雖是聖人，然年老治事，轉不及少壯時。及見去四凶，舉元凱，賴用舜耳。舜是孤煢小家兒耳，然有異才，隱耕歷山，漁於雷澤，陶於海濱，時人未有能賞其奇者。我見之所在以德化民，其目又有重瞳子，知其大貴之相，常勸勉慰勞之。善崇高尚，莫憂不富貴，火德已終，黃精將起，誕承歷數，非子而誰！然其父至頑，其弟殊惡，恆以殺舜為事。吾常諫諭曰，此兒當興卿門宗，四海將受其賜，不但卿家，不可取次也。俄而受禪，嘗憶吾言之有徵也。又云：孔子母年十六七時，吾相之當生貴子，及生仲尼，真異人也，長九尺六寸，其顙似堯，其項似皋陶，其肩似子產，自腰以下不及禹三寸。雖然，貧苦孤微，然為兒童便好俎豆之事。吾知之必當成就。及其長大，高談驚人，遠近從之受學者，著錄數千人。我喜聽其語，數往從之，但恨我不學，不能與之覆疏耳。常勸我讀易云，此良書也，丘竊好之，韋編三絕，鐵撾三折，今乃大悟。魯哀公十四年，西狩獲麟，麟死。孔子以問吾，吾語之，言此非善祥也。孔子乃愴然而泣。後得惡夢，乃欲得見吾。

(Baopuzi continued:) Long ago there was one Gu Qiang, who took the recipes of herbs and trees and also practiced the methods of Rongcheng, Xuan and Su; at eighty or so he was still sharp and not too frail, and the people of the time thereupon said he was an immortal, or called him the Thousand-Year Man. Inspector Ji of Yangzhou heard of him and tried inviting him to Yidu. Once arrived, he gurgled and shrank, as though what he knew truly reached far and he had not yet spat it all out. Thereupon the lovers of novelty, hearing his voice, gathered like an echo; beholding his shape, attached themselves like a shadow; mustering like clouds, closing like mist, they vied to praise and sigh, and presents of food came in succession, with ever a surplus of coin—though Luan and Li were valued in former Han, it could not have exceeded this. That he always took asparagus without cease suffices to know he had never had the great medicine of the golden elixir in his body. Gu Qiang had once dabbled in books and records and fairly well knew ancient matters. He claimed to be already four thousand years old, daring to utter empty words and speaking them without shame. He said he had already seen Yao, Shun, Yu, and Tang, and spoke of it all lucidly as though truly so. The world says Yao's brows had eight colors—not so; it is only that the two brow-heads stood up very straight, like the figure eight. Yao as a man was tall with a fine mustache and beard; he drank more than two hu of wine in a day, on which account the world added 'a thousand cups'—in truth he could not; I myself several times saw him dead drunk. Though a sage, governing affairs in old age he did less well than when young and strong. Presently I saw him remove the Four Malefactors and raise the Yuan and Kai, which depended on employing Shun. Shun was but a lone child of a small house, yet had uncommon gifts: he farmed in hiding at Mount Li, fished at Thunder Marsh, and made pots on the seashore, and the men of that time could not prize his rareness. Seeing that wherever he dwelt he transformed the people by virtue, and that his eyes had double pupils, I knew it was the mark of great honor, and often encouraged and heartened him: keep your aim high, do not worry that you will not be rich and honored; the power of fire is already spent, the yellow essence is about to rise, and the succession will fall to none but you! But his father was utterly obstinate and his brother very wicked, ever making Shun's death their business. I always admonished and told them: this child is destined to raise up your house, and the four seas will receive his bounty—he is not yours alone; do not be rash. Before long he received the abdication, and then recalled that my words had been verified. He also said: when Confucius's mother was sixteen or seventeen, I read her features and found she would bear a noble son; when Zhongni was born he was indeed an extraordinary man, nine chi six cun tall, his forehead like Yao's, his neck like Gao Yao's, his shoulders like Zichan's, and below the waist three cun shorter than Yu. Even so, poor, lowly, orphaned, and mean, as a child he already loved the business of sacrificial vessels. I knew he was bound to accomplish much. When he grew up, his lofty talk astonished men; those who came from near and far to learn from him were recorded in the thousands. I loved to hear his words and went to him several times, only regretting that I was untaught and could not discuss with him back and forth. He always urged me to read the Changes, saying: this is a fine book; Qiu privately loves it, the leather bindings thrice broke, the iron weights thrice snapped, and only now do I greatly awaken. In the fourteenth year of Duke Ai of Lu, the western hunt caught a lin, and the lin died. Confucius brought it and asked me; I told him this was no good omen. Only then did Confucius grieve and weep. Afterwards he had an evil dream, and then wished he had been able to see me.

時四月中盛熱，不能往，尋聞之病七日而沒，於今彷彿記其顏色也。又云：秦始皇將我到彭城，引出周時鼎。吾告秦始皇，言此鼎是神物也。有德則自出，無道則淪亡。君但修己，此必自來，不可以力致也。始皇當時大有怪吾之色，而牽之果不得出也。乃謝吾曰，君固是遠見理人也。又說漢高祖項羽皆分明，如此事類，不可具記。時人各共識之，以為戲笑。然凡人聞之，皆信其言。又強轉惛耄，廢忘事幾。稽使君曾以一玉卮與強，後忽語稽曰，昔安期先生以此物相遺。強後病於壽春黃整家而死。整疑其化去。一年許，試鑿其棺視之，其屍宛在矣。此皆有名無實，使世閒不信天下有仙，皆坐此輩以偽亂真也。

(Gu Qiang continued:) At the time it was mid-fourth-month and very hot, so I could not go; presently I heard that after seven days' sickness he died, and to this day I seem to remember his face. He also said: the First Emperor of Qin took me to Pengcheng to draw out the Zhou tripod. I told the First Emperor: this tripod is a divine thing. With virtue it comes out of itself; without the Way it sinks and is lost. You need only cultivate yourself, and it is certain to come of itself; it cannot be brought by force. The First Emperor at the time looked greatly displeased with me, and pulling on it he indeed could not bring it up. Then he apologized to me, saying: you are indeed one who sees the pattern far. He also spoke of the High Ancestor of Han and Xiang Yu, all distinctly—matters of this kind cannot all be recorded. The men of that time all together saw through him and took it as a joke, yet ordinary folk who heard all believed his words. Afterwards Gu Qiang in turn grew dim and doddering, forgetting most affairs. Inspector Ji once gave Gu Qiang a jade goblet, and later he suddenly told Ji: long ago Master Anqi gave me this very thing. Gu Qiang later fell ill and died in the house of Huang Zheng at Shouchun. Zheng suspected he had transformed away; about a year later, he tried boring the coffin open to look, and the corpse was plainly there. All these are men with name and no substance, causing the world not to believe there are immortals under heaven—all because this kind mixes the false with the true.

成都太守吳文，說五原有蔡誕者，好道而不得佳師要事，廢棄家業，但晝夜誦詠黃庭、太清中經、觀天節詳之屬，諸家不急之書，口不輟誦，謂之道盡於此。然竟不知所施用者，徒美其浮華之說而愚人。又教之但讀千遍，自得其意，為此積久，家中患苦之，坐消衣食，而不能有異，己亦慚忿，無以自解，於是棄家，言仙道成矣。因走之異界深山中，又不曉採掘諸草木藥可以辟穀者，但行賣薪以易衣食，如是三年，飢凍辛苦，人或識之，而詭不知也。久不堪而還家，黑瘦而骨立，不似人。其家問之，從何處來，竟不得仙邪？因欺家云，吾未能昇天，但為地仙也。又初成位卑，應給諸仙先達者，當以漸遷耳。曏者為老君牧數頭龍，一班龍五色最好，是老君常所乘者，令吾守視之，不勤，但與後進諸仙共博戲，忽失此龍，龍遂不知所在。為此罪見責，送吾付崑崙山下，芸鋤草三四頃，並皆生細，而中多荒穢，治之勤苦不可論，法當十年乃得原。會偓佺子王喬諸仙來按行，吾守請之，併為吾作力，且自放歸，當更自修理求去，於是遂老死矣。初誕還云，從崑崙來，諸親故競共問之，崑崙何似？答云：天不問其高几裡，要於仰視之，去天不過十數丈也。上有木禾，高四丈九尺，其穗盈車，有珠玉樹沙棠琅玕碧瑰之樹，玉李玉瓜玉桃，其實形如世閒桃李，但為光明洞徹而堅，須以玉井水洗之，便軟而可食。每風起，珠玉之樹，枝條花葉，互相扣擊，自成五音，清哀動心。吾見謫失志，聞此莫不愴然含悲。又見崑崙山上，一面輒有四百四十門，門廣四里，內有五城十二樓，樓下有青龍白虎，蜲蛇長百餘裡，其中口牙皆如三百斛船，大蜂一丈，其毒煞象。又有神獸，名獅子辟邪、三鹿焦羊，銅頭鐵額、長牙鑿齒之屬，三十六種，盡知其名，則天下惡鬼惡獸，不敢犯人也。

(Baopuzi continued:) Wu Wen, Administrator of Chengdu, said that in Wuyuan there was one Cai Dan, who loved the Way but could not obtain a good teacher or the essentials; he abandoned his family and property and day and night chanted only the Huangting, the Central Classic of the Grand Purity, the Guantian Jie Xiang, and the like—books of no urgency in any school—his mouth never ceasing to recite, saying the Way is all herein. Yet in the end he did not know what to apply; it was vain to praise those florid sayings and fool men. He was also taught merely to read a thousand times and he would grasp the meaning himself; for this he persisted long, his household suffered bitterly, eating and wearing away their store without gaining anything out of the ordinary, and he himself, ashamed and angry, could find no way out—so he left home, saying the way of immortality was complete. Thereupon he walked into deep mountains of another realm; not knowing how to gather the various herbs and trees that can cut off grain, he could only go about selling firewood to barter for clothes and food, and thus for three years, hungry, frozen, and hard-pressed; some people recognized him, but he claimed falsely not to know them. After a long while he could bear it no more and went home, black, thin, bones standing out, not looking human. His family asked: where have you come from—so you did not obtain immortality after all? Thereupon he deceived his family, saying: I could not yet ascend to heaven; I am only an earthly immortal. And newly made, my rank is low; I must serve the senior immortals first, and will gradually be promoted. Before, I herded several dragons for Lord Lao; one piebald dragon of five colors was best, the one Lord Lao always rode; I was set to watch it, was not diligent, and only gamed at dice with the junior immortals—suddenly the dragon was lost, and its whereabouts unknown. For this crime I was sentenced and sent below Mount Kunlun to weed three or four qing of grass, all growing thin, and the ground much choked with weeds—no telling the toil of working it, and by rule ten years before pardon. It happened that Wojuanzi, Wangzi Qiao, and the other immortals came by on inspection; I begged and kept them, they all labored for me, and then let me return, saying I should set myself to cultivate again and ask to go back—and so in the end he grew old and died. When Cai Dan first came back he said he had come from Kunlun, and all his kin and friends vied to ask: what is Kunlun like? He answered: no asking how many li the sky is high—looking up, it is barely a dozen or so zhang away. Up there is the grain-tree, four zhang nine chi high, its ears filling a cart; there are pearl-jade trees, shatang, langgan, bigui trees, jade plums, jade melons, jade peaches—the fruit in shape like the plums and peaches of our world, only bright, translucent, and hard; they must be washed in jade-well water, and then they soften and can be eaten. Whenever the wind rises, the jade and pearl trees knock branch, flower, and leaf against one another, making the five notes of themselves, clear and plaintive, moving the heart. Banished and crushed in spirit, whenever I heard these sounds I could not but ache with grief. I also saw that on Mount Kunlun, on one face there are four hundred and forty gates, each gate four li wide, within which are five walls and twelve towers; below the towers are azure dragons and white tigers, coiling serpents over a hundred li long, whose mouths and fangs are like three-hundred-hu ships; great wasps a zhang long whose sting kills an elephant. There are also divine beasts named lion, bixie, three-deer, jiaoyang, bronze-headed iron-browed, long-fanged chisel-toothed, and the like, thirty-six kinds—know all their names, and the evil ghosts and evil beasts under heaven dare not trespass on a man.

其神則有無頭子、倒景君、翕鹿公、中黃先生、與六門大夫。張陽字子淵，浹備玉闕，自不帶老君竹使符左右契者，不得入也。五河皆出山隅，弱水繞之，鴻毛不浮，飛鳥不過，唯仙人乃得越之。其上神鳥神馬，幽昌、鷦明、騰黃、吉光之輩，皆能人語而不死，真濟濟快仙府也，恨吾不得善周旋其上耳。於時聞誕此言了了，多信之者。

(Cai Dan continued:) Its gods are Wutouzi, Lord Daojing, Lord Xilu, Master Zhonghuang, and the Six-Gate Grandees. Zhang Yang, styled Ziyuan, keeps the jade towers fully supplied; whoever does not carry Lord Lao's bamboo tally or the left and right contracts cannot enter. The five rivers all issue from the corners of the mountain, circled by the Weak Water, which a goose feather cannot float on nor a flying bird cross—only immortals can pass over. Above are spirit birds and spirit beasts—Youchang, Jiaoming, Tenghuang, Jiguang, and their like—all able to speak human speech and deathless; truly a crowded, happy immortal realm, and my only regret is that I could not dwell up there at ease. At the time, hearing Cai Dan speak this distinctly, many believed him.

又河東蒲阪有項●都者，與一子入山學仙，十年而歸家，家人問其故。●都曰：在山中三年精思，有仙人來迎我，共乘龍而昇天。良久，低頭視地，窈窈冥冥，上未有所至，而去地已絕遠。龍行甚疾，頭昂尾低，令人在其脊上，危怖嶮巇。及到天上，先過紫府，金床玉幾，晃晃昱昱，真貴處也。仙人但以流霞一杯與我，飲之輒不飢渴。忽然思家，到天帝前，謁拜失儀，見斥來還，令當更自修積，乃可得更復矣。昔淮南王劉安昇天見上帝，而箕坐大言，自稱寡人，遂見謫守天廚三年，吾何人哉！河東因號●都為斥仙人。世多此輩，種類非一，不可不詳也。此妄語乃爾，而人猶有不覺其虛者，況其微茫欺誑，頗因事類之象似者而加益之，非至明者，倉卒安能辨哉？乃復有假託作前世有名之道士者，如白和者，傳言已八千七百歲，時出俗閒，忽然自去，不知其在。其洛中有道士，已博涉眾事，洽煉術數者，以諸疑難諮問和，和皆尋聲為論釋，皆無疑礙，故為遠識。人但不知其年壽，信能近千年不啻耳。後忽去，不知所在。有一人於河北自稱為白和，於是遠近競往奉事之，大得致遺至當。而白和子弟，聞和再出，大喜，故往見之，乃定非也。此人因亡走矣。

Again, at Puban in Hedong there was one Xiang Du (the base text lacks this character), who with one son went into the mountains to study immortality, returning home after ten years; his family asked the reason. (Character missing.) All said: after three years of pure contemplation in the mountains, an immortal came to receive me, and we rode a dragon together and rose to heaven. A long while—looking down at the earth, dim and dark; above, not yet arrived anywhere, yet already utterly far from the ground. The dragon went very fast, head reared and tail low; sitting on its spine was terrifying and perilous. On reaching heaven, we first passed the Purple Palace: beds of gold, tables of jade, brilliant and shining—truly a noble place. The immortal gave me only a cup of flowing sunset-mist to drink, after which I knew no hunger or thirst. Suddenly I longed for home; before the Celestial Thearch, my salute missed the proper form, and I was sent back in rebuke, being told to cultivate and accumulate anew before I could go again. In days past Liu An, King of Huainan, ascended to heaven and saw the Supreme Thearch, and sat sprawling and spoke big, calling himself 'the royal we'—so he was banished to guard the celestial kitchen three years; and what manner of man am I? The folk of Hedong therefore call Xiang Du 'the Expelled Immortal'. The world has many of this kind, of more than one sort, and they cannot but be carefully examined. This lie was like this, and men still did not perceive its emptiness—how much more those dim deceits that build on the semblance of real things! Without the utmost discernment, how could one tell them in haste? There are further those who pretend to be famous Daoists of a former age, like Bai He, who by report was already eight thousand seven hundred years old, appearing from time to time among the vulgar and suddenly departing, no one knew where. In Luo there was a Daoist, already widely versed in many matters and practiced in the arts of number, who took all his doubts and difficulties to consult Bai He; Bai He answered each question as it was put, leaving no doubt or hindrance—thus a far-reaching knowledge. Men merely did not know his years; truly he could approach a thousand without ceasing. Later he suddenly departed, no one knew where. A man north of the River claimed to be Bai He, whereupon men near and far vied to go serve him, and gifts poured in richly. But Bai He's disciples, hearing that He had reappeared, were overjoyed and so went to see him—and determined he was not the man; whereupon that man fled.

五經四部，並已陳之芻狗，既往之糟粕。所謂‘跡’者，足之自出而非足也。‘書’者聖人之所作而非聖也，而儒者萬里負笈以尋其師；況長生之道，真人所重，可不勤求足問者哉？然不可不精簡其真偽也！餘恐古強、蔡誕、項●都、白和之不絕於世閒，好事者省餘此書，可以少加沙汰其善否矣。又仙經云：仙人目瞳皆方。洛中見之白仲理者，為餘說其瞳正方，如此果是異人也。”

The Five Classics and four divisions are all straw dogs already offered, dregs already spent. The so-called 'tracks' are what the feet themselves walked out and are not the feet. The 'books' were written by the sages and are not the sages—yet Confucians shoulder book-boxes for ten thousand li to seek teachers; how much more the way of long life, prized by the true men—can it be not diligently sought and inquired after? But the true and the false cannot but be sifted! I fear the likes of Gu Qiang, Cai Dan, Xiang Du (the base text lacks this character), and Bai He will never die out in the world; if the lovers of novelty will read this book of mine, they may sift out somewhat the good from the bad. Also, the scriptures of immortals say: the pupils of immortals' eyes are all square. The Bai Zhongli I saw in Luo told me his pupils were indeed square—so he was truly an extraordinary man."

餘手校抱朴子，因翻檢群書所引見，往往有今本所無者。隨見隨錄，省並復重，得百四十五事。輒依本書大例，以其言神仙黃白事者，為內篇佚文。其餘駁難通釋，為外篇佚文。各一卷。長白繼昌。（明案此錄系嚴可均代輯，見鐵橋漫稿卷六，參全晉文卷一百一十七）

With my own hand I collated the Baopuzi, and in leafing through the various books' citations I often found passages absent from the present text. Recording each as I found it, cutting and merging duplicates, I obtained a hundred and forty-five items. Following the book's own broad division, I made those speaking of spirits, immortals, and yellow-and-white into Lost Passages of the Inner Chapters, and the rest, refutations and general explanations, into Lost Passages of the Outer Chapters—one scroll each. Jichang of Changbai. (Wang Ming's note: this compilation was actually made by Yan Kejun; see Tieqiao Mangao scroll 6, and cf. Quan Jin Wen scroll 117.)

葛仙翁為丹書符投江中，順流而下。次投一符，逆流而上。次又投一符，不上不下，停住，而水中向二符皆還就之。舊寫本北堂書鈔一百三。

Ge Xianweng wrote talismans in elixir script and cast them into the river, and they went downstream. Next he cast a talisman, and it went upstream. Next he cast another talisman, which neither rose nor fell but stopped still, and the two earlier talismans in the water both came back to join it. Old manuscript of the Beitang Shuchao, scroll 103.

魏武帝以左慈為妖妄，欲殺之，使軍人收之。慈故欲見而不去。欲拷之，而獄中有七慈，形狀如一，不知何者為真。以白武帝。帝使人盡殺之。須臾，六慈盡化為札，而一慈徑出，走赴羊群。舊寫本北堂書鈔一百四札篇，又御覽六百六。魏武收左慈，慈走入市。吏傳言慈一目眇，葛巾單衣。於是一市皆然也。御覽七百四十。

Emperor Wu of Wei held Zuo Ci to be a monster and a fraud, and wanted to kill him, ordering soldiers to arrest him. Ci deliberately stayed to be seen and did not leave. When they were about to flog him, there were seven Zuo Ci in the jail, all alike in shape, and no one knew which was real. This was reported to Emperor Wu. The Emperor had them all killed. In a moment, six of the Ci all turned into wooden slips, and one Ci went straight out and ran to join the flock of sheep. Old manuscript of the Beitang Shuchao, scroll 104, the slips chapter; also Yulan scroll 606. When Emperor Wu arrested Zuo Ci, Ci ran into the marketplace. The officers passed word that Ci was blind in one eye, wearing a hemp kerchief and single robe—whereupon the whole market at once looked so. Yulan scroll 740.

城陽郄儉少時行獵，墮空冢中飢餓。見冢中先有大龜，數數迴轉，所向無常，張口吞氣，或俛或仰。儉亦素聞龜能導引，乃試隨龜所為，遂不復飢。百餘日，頗苦極。後人有偶窺冢中，見儉而出之。後竟能嚥氣斷谷。魏王召御覽作拘，又作棄。置土室中，閉試之，一年不食，顏色悅澤，氣力自若。藝文類聚七十七，御覽七百二十，又九百三十一。

Xi Jian of Chengyang, while hunting in his youth, fell into an empty tomb and starved. Seeing that in the tomb there was already a great tortoise, which kept turning round and round facing no constant direction, mouth open swallowing breath, now stooping now rearing. Jian had also long heard that tortoises can guide-and-stretch, so he tried doing as the tortoise did, and thereupon was no longer hungry. After a hundred and some days he was in much distress. Later someone chanced to peer into the tomb, saw Jian, and brought him out. Afterwards he could indeed swallow breath and cut off grain. The King of Wei summoned (Yulan reads: confined; also: abandoned) him and set him in an earthen chamber, shut in, to test it; for a year he did not eat, his complexion glad and sleek, his strength as ever. Yiwen Leiju scroll 77; Yulan scroll 720 and scroll 931.

吳世有姚光者，有火術。吳主躬臨試之。積荻數千束，光坐其上，又以數千束荻累之。因猛風燔之，火盡，謂光當已化為煙燼。而光恬然端坐灰中，振衣而起，把一卷書，吳主取而視之，不能解也。藝文類聚八十、又八十二。御覽八百七十一，又一千。

In the age of Wu there was one Yao Guang, who had the art of fire. The ruler of Wu himself came to test him. Several thousand bundles of reeds were piled, Guang sat on top, and another several thousand bundles were heaped over him. Thereupon with fierce wind it blazed; when the fire died they thought Guang must have turned to smoke and ash. But Guang sat calmly in the ashes, shook his robe and rose, holding a scroll of book in his hand; the ruler of Wu took it and looked, but could not make it out. Yiwen Leiju scroll 80 and scroll 82; Yulan scroll 871 and scroll 1000.

李南乘赤馬行，道逢他人乘白馬者，白馬先鳴，赤馬應之。南謂從者曰，彼白馬言汝今當見一黃馬左目盲者，是吾子，可令使駛，行相及也。從者不信。須臾行二里，果逢所乘黃馬而左目盲。南之赤馬先鳴，而盲馬應之。問其子，疑作人。果向白馬子也。藝文類聚九十三，御覽八百九十七。

Li Nan rode off on a red horse and on the road met another man riding a white horse; the white horse neighed first and the red horse answered it. Nan said to his followers: that white horse says you are now about to see a yellow horse blind in the left eye—it is my offspring; urge it on and you will catch up. The followers did not believe him. Presently, after going two li, they indeed met someone riding a yellow horse blind in the left eye. Nan's red horse neighed first and the blind horse answered it. Asking its master (probably should read 'the man'), it proved to have been the white horse's offspring. Yiwen Leiju scroll 93; Yulan scroll 897.

王業疏疑當作為字。荊州卒，白虎三頭匍匐於輀下。舊寫本北堂書鈔三十五，此據嚴氏覆校補。

When Wang Ye went as a soldier of Jingzhou (probably should be the character 'became'), three white tigers crouched beneath the hearse. Old manuscript of the Beitang Shuchao scroll 35; this is supplemented according to Yan's re-collation.

案使者甘宗全晉文一百十七宗作崇。所奏西域事云，外國方士能神祝者，臨淵禹步吹氣，龍即浮出，其初出乃長十數丈。於是方士更一吹之，一吹則龍輒一縮。至長數寸，方士乃掇取著壺中。壺中或有四五龍，以少水養之，以疏物塞壺口。國常患旱災。於是方士聞餘國有少雨屢旱處，輒齎龍往賣之，一龍直金數十斤。舉國會斂以顧之直畢。乃發壺出一龍，著淵潭之中。因復禹步吹之，一吹一長，輒長數十丈，須臾而云雨四集矣。藝文類聚九十六，御覽十一，七百三十六，九百二十九。天陵偃蓋之松，大谷倒生之柏，皆為天齊其長，地等其久。藝文類聚八十八，此據嚴氏覆校補。

According to the report on Western Regions affairs submitted by the envoy Gan Zong (Quan Jin Wen scroll 117 writes the name Chong), a fangshi of a foreign state who could perform spirit invocations, standing by a deep pool, walked the Pace of Yu and blew his breath, and a dragon floated out; when it first came out it was some ten zhang long. Thereupon the fangshi blew again, and at each blow the dragon shrank once. When it was a few cun long the fangshi picked it up and put it in a pot. In the pot there might be four or five dragons, kept in a little water, the pot's mouth stopped with something porous. That state often suffers drought. So whenever a fangshi hears that some other state has had little rain and repeated drought, he takes a dragon there and sells it, one dragon fetching several dozen jin of gold. The whole state contributes to hire him, and when the price is settled he opens the pot, brings out a dragon, and sets it in the deep pool. Thereupon he walks the Pace of Yu and blows again; at each blow it grows once, until it lengthens to several dozen zhang, and in a moment clouds and rain gather from every side. Yiwen Leiju scroll 96; Yulan scrolls 11, 736, and 929. The pine of the canopy at Tianling and the cypress born upside-down in the great valley have each matched heaven in height and earth in duration. Yiwen Leiju scroll 88; this is supplemented according to Yan's re-collation.

薺麥大蒜，仲夏而枯。藝文類聚八十二，御覽九百八十。若士所食，必此草也。又海中有蛤蜊螺蚌之類，未加煮炙，凡人所不能啖，況君子與若士乎？藝文類聚九十七，御覽九百四十二。

Ji wheat and garlic wither in mid-summer. Yiwen Leiju scroll 82; Yulan scroll 980. What the Ruo scholar eats is sure to be these herbs. Also, among the clams, snails, and mussels in the sea, before boiling or roasting ordinary men cannot eat them—how much less gentlemen and the Ruo scholar! Yiwen Leiju scroll 97; Yulan scroll 942.

青雲芝生於名山之陰，大青石間。青蓋三重，上有云氣覆之。味辛甘，以陰乾食之，令人壽千歲不老，能乘雲通天見鬼神。藝文類聚九十八。案此以下十九條疑仙藥篇佚文。

The blue-cloud mushroom grows on the shady face of famous mountains, among large blue stones. It has a blue canopy of three layers, with cloudy vapor covering above. Its taste is acrid and sweet; dried in the shade and eaten, it gives a man a thousand years without aging, lets him ride the clouds, reach heaven, and see ghosts and spirits. Yiwen Leiju scroll 98. Note: the following nineteen items are suspected to be lost text of the Xianyao chapter.

黃龍芝生於神山之中，狀如黃龍。味辛甘，以四時採，陰乾治。日食一合，壽萬年，令人光澤。同上。

The yellow-dragon mushroom grows within the spirit mountains, shaped like a yellow dragon. Its taste is acrid and sweet; gathered according to the four seasons and dried in the shade. Eating one ge daily gives a span of ten thousand years and gives a man gloss and luster. Same source.

金蘭芝生於名山之陰，金石之間。上有水蓋，莖出。疑作赤。入秋旬求之，飲其中水，壽千歲，耳目聰明。同上。

The gold-orchid mushroom grows on the shady face of famous mountains, among metal and stone. Above it is a watery canopy; the stem emerges (probably 'red'). Seek it in the first ten days of autumn; drinking the water within it gives a thousand years and makes ears and eyes keen and bright. Same source.