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方技下
Medicine and Divination, Part Two
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○賀蘭棲真柴通玄甄棲真楚衍僧誌言僧懷丙許希龐安時錢乙僧智緣郭天信魏漢津王老誌王仔昔林靈素皇甫坦王克明莎衣道人孫守榮
He Lanqizhen, Chai Tongxuan, Zhen Qizhen, Chu Yan, the monk Zhiyan, the monk Huaibing, Xu Xi, Pang Anshi, Qian Yi, the monk Zhiyuan, Guo Tianxin, Wei Hanjin, Wang Laozhi, Wang Zixi, Lin Lingsu, Huang Futan, Wang Keming, the Sha-robe Daoist, and Sun Shourong.
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賀蘭棲真，不知何許人。 為道士，自言百歲。 善服氣，不憚寒暑，往往不食。 或時縱酒，遊市廛間，能啖肉至數斤。 始居嵩山紫虛觀，後徙濟源奉仙觀，張齊賢與之善。 景德二年，詔曰：“師棲身岩壑，抗誌煙霞，觀心眾妙之門，脫屣浮雲之外。 朕奉希夷而為教，法清靜以臨民，思得有道之人，訪以無為之理。 久懷上士，欲覿真風，爰命使車，往申禮聘。 師其暫別林穀，來儀闕庭，必副招延，無憚登涉。 今遣入內內品李懷贇召師赴闕。 ”既至，真宗作二韻詩賜之，號宗玄大師，賚以紫服、白金、茶、帛、香、藥，特蠲觀之田租，度其侍者。 未幾，求還舊居。 大中祥符三年卒，時大雪，經三日，頂猶熱，人多異之。
He Lanqizhen was a man of unknown origin. He took orders as a Daoist and said he was a hundred years old. Skilled in breath cultivation, he was indifferent to cold and heat and often ate nothing at all. Now and then he would drink freely, roam the marketplaces, and devour several jin of meat at a sitting. He first resided at the Purple Void Abbey on Mount Song, then moved to the Offerings-to-Immortals Abbey at Jiyuan, where Zhang Qixian became his friend. In the second year of Jingde (1005), an edict read: "Master, you dwell among cliffs and ravines, your spirit set against mist and sunset glow; you contemplate the gate of all mysteries within the heart and have cast off worldly trappings as one casts off shoes beyond the drifting clouds. We take the rare and subtle as our doctrine and rule the people through purity and stillness; we seek a man of the Way with whom to discuss the principle of non-action. Long have we cherished the highest sage and wished to meet the true Way in person; we therefore send envoys to offer you a formal invitation. Master, leave the wooded valleys for a time and come to the imperial court; answer our summons and do not hesitate to make the journey. We now send the Inner Palace attendant Li Huaizan to summon you to court. " When he arrived, Emperor Zhenzong wrote him a couplet in regulated verse, granted him the title Great Master Zongxuan, and presented purple robes, white gold, tea, silks, incense, and medicines; he also remitted the abbey's land tax and ordained his attendants. Before long he asked to return to his former home. He died in the third year of Dazhong Xiangfu (1010) amid heavy snow; three days later the crown of his head was still warm, and many took this as a marvel.
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紫通玄，字又玄，陝州閿鄉人。 為道士於承天觀。 年百餘歲，善辟穀長嘯，唯飲酒。 言唐末事，曆曆可聽。 太宗召至闕下，懇求歸本觀。 真宗即位，屢來京師。 召對，語無文飾，多以修身慎行為說。 祀汾陰，召至行在，命坐，問以無為之要。 所居觀即唐軒遊宮，有明皇詩石及所書《道德經》二碑。 上作二韻詩賜之，並賚以茶、藥、束帛。 詔為修道院，蠲其田租，度弟子二人。 明年春，通玄作遺表，自稱羅山太一洞主，遣弟子張守元、李守一詣闕，以龜鶴為獻； 又召官僚士庶言生死之要。 夜分，盥濯，然香庭中，望闕而坐，遲明卒。
Chai Tongxuan, whose style was Youxuan, came from Minxiang in Shaan Prefecture. He was a Daoist at the Abbey of Receiving Heaven. He was said to be over a hundred years old, practiced grain avoidance and long whistling, and drank nothing but wine. When he spoke of the late Tang, every detail rang true. Emperor Taizong summoned him to court, but he pleaded earnestly to return to his abbey. After Zhenzong's accession he visited the capital repeatedly. When summoned to audience he spoke plainly, without literary ornament, and mostly urged self-cultivation and prudent conduct. During the sacrifice at Fenyin he was summoned to the imperial camp, seated, and questioned on the essentials of non-action. His abbey had been the Tang Palace of Lofty Excursions; it held stone tablets inscribed with poems by Emperor Xuanzong and two steles bearing the Daodejing in the emperor's own calligraphy. The emperor wrote him a couplet in regulated verse and also gave him tea, medicines, and silks. By edict it was renamed the Abbey of Cultivating the Way; its land tax was remitted and two disciples were ordained. The following spring Tongxuan composed a final memorial, styled himself Lord of the Great Unity Grotto on Mount Luo, and sent his disciples Zhang Shouyuan and Li Shouyi to court with turtles and cranes as tribute; he also gathered officials, scholars, and commoners to discourse on the essentials of life and death. At midnight he bathed, burned incense in the courtyard, sat facing the imperial palace, and died at daybreak.
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時又召河中草澤劉巽、華山隱士鄭隱、敷水隱士李寧。 巽年七十餘，以經傳講授，躬耕自給。 授大理評事致仕，賜綠袍、笏、銀帶。 隱以經術為業，遇道士傳辟穀煉氣之法，修習頗驗，居華山王刁岩逾二十年，冬夏裳衣皮裘。 寧精於藥術，老而不衰，常以藥施人，人以金帛為報，輒拒之。 景德中，萬安太后不豫，驛召寧赴闕，未至而後崩。 大中祥符四年，賜號正晦先生。 上並作詩為賜，加以茶、藥、繒帛。 獨隱辭賜物不受。
About the same time the court also summoned Liu Xun, a recluse of the Hezhong region; Zheng Yin, a hermit of Mount Hua; and Li Ning, a hermit of Fushui. Xun was over seventy, taught the classics, and supported himself by farming. He was granted the retired rank of Grand Council Assessor of Dali and presented with a green robe, court tablet, and silver belt. Yin made classical learning his livelihood; a Daoist taught him grain avoidance and breath cultivation, and his practice proved effective. He dwelt at Wangdiao Cliff on Mount Hua for more than twenty years, wearing furs winter and summer alike. Ning was expert in medicine and remained vigorous in old age; he often gave medicines away, but always refused when people offered gold or silk in return. During the Jingde era, when Empress Dowager Wan'an fell ill, Ning was summoned urgently to court, but she died before he arrived. In the fourth year of Dazhong Xiangfu (1011) he was granted the title Master Zhenghui. The emperor wrote poems for each of them and also gave tea, medicines, and silks. Only Yin refused the gifts.
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甄棲真，字道淵，單州單父人。 博涉經傳，長於詩賦。 一應進士舉，不中第，歎曰：“勞神敝精，以追虛名，無益也。 ”遂棄其業，讀道家書以自樂。 初訪道於牢山華蓋先生，久之出遊京師，因入建隆觀為道士。 周曆四方。 以藥術濟人，不取其報。 祥符中，寓居晉州，性和靜無所好惡，晉人愛之。 以為紫極宮主。
Zhen Qizhen, whose style was Daoyuan, came from Shanfu in Shan Prefecture. He was widely read in the classics and excelled at poetry and fu. He once took the jinshi examination but failed. He sighed and said, "To weary mind and spirit chasing empty fame is pointless. " He then gave up that pursuit and read Daoist texts for his own delight. He first studied the Way under Master Huagai on Mount Lao; later he went to the capital and entered Jianlong Abbey as a Daoist priest. He traveled throughout the realm. He treated people with medicine and never took payment. During the Xiangfu era he lived in Jin Prefecture; gentle and even-tempered, he was beloved by the people there. They made him abbot of the Purple Pole Palace.
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年七十有五，遇人，或以為許元陽，語之曰：“汝風神秀異，有如李筌。 雖老矣，尚可仙也。 ”因授煉形養元之訣，且曰：“得道如反掌，第行之惟艱，汝勉之。 ”棲真行之二三年，漸反童顏，攀高攝危，輕若飛舉。 乾興元年秋，謂其徒曰：“此歲之暮，吾當逝矣。 ”即宮西北隅自甃殯室。 室成，不食一月，與平居所知敘別，以十二月二日衣紙衣臥磚塌卒。 人未之奇也。 及歲久，形如生，眾始驚，傳以為屍解。
At seventy-five he met a man believed to be Xu Yuanyang, who told him, "Your bearing is extraordinary, like that of Li Quan. Though you are old, you may still become an immortal. " He then taught him the secret of refining the body and nurturing the primordial essence, adding, "Attaining the Way is as easy as turning one's palm—but doing it is hard; apply yourself. " Qizhen practiced for two or three years, gradually regaining a youthful face; climbing heights and treading dangerous places, he moved as lightly as if he could fly. In the autumn of the first year of Qianxing (1022) he told his disciples, "At year's end I shall pass away. " He then built his own burial chamber of brick in the northwest corner of the palace. When it was finished he fasted for a month, bade farewell to his acquaintances, and on the second day of the twelfth month, dressed in paper garments, lay down on a brick couch and died. No one yet thought this remarkable. Years later his body still looked alive; people were astonished and said he had achieved corpse liberation.
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棲真自號神光子，與隱人海蟾子者以詩往還。 論養生秘術，目曰《還金篇》，凡兩卷。
Qizhen styled himself Divine Radiance Master and exchanged poems with the recluse known as Sea Toad Master. On secret arts of nurturing life he wrote Returning Gold in two fascicles.
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楚衍，開封阼城人。 少通四聲字母，裏人柳曜師事衍，裏中以先生目之。 衍於《九章》、《緝古》、《綴術》、《海島》諸算經尤得其妙。 明相法及《聿斯經》，善推步、陰陽、星曆之數，間語休咎無不中。 自陳試《宣明曆》，補司天監學生，遷保章正。 天聖初，造新曆，眾推衍明曆數，授靈台郎，與掌曆官宋行古等九人製崇天曆。 進司天監丞，入隸翰林天文。 皇祐中，同造《司辰星漏曆》十二卷。 久之，與周琮同管勾司天監。 卒，無子，有女亦善算術。
Chu Yan came from Zuocheng in Kaifeng. As a youth he mastered the four-tone initials; his neighbor Liu Yao became his student, and locals addressed him as Master. Yan had a particular mastery of the Nine Chapters, Continuation of Ancient Mathematics, Continuation of Methods, and Sea Island. He knew physiognomy and the Yusi Sutra, excelled in calendrical, yin-yang, and astronomical computation, and his predictions of fortune and misfortune never failed. He submitted himself to examination on the Xuanming Calendar, entered the Directorate of Astronomy as a student, and rose to Director of the Imperial Observatory. At the start of the Tiansheng era (1023) a new calendar was commissioned; Yan was recognized for his calendrical skill, appointed Astrological Officer, and with Song Xinggu and seven others compiled the Chongtian Calendar. He was promoted to Vice Director of the Directorate of Astronomy and joined the Hanlin as an astronomer. During the Huangyou era (1049–1054) he helped compile the twelve-fascicle Calendar of the Office of Hours, Stars, and Clepsydra. Later he and Zhou Cong jointly supervised the Directorate of Astronomy. He died childless; his daughter was also skilled in mathematics.
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僧誌言，自言姓許，壽春人。 落發東京景德寺七俱胝院，事清遂。 初，遂誦經勤苦，誌言忽造遂，跪前願為弟子。 遂見其相貌奇古，直視不瞬，心異之，為授具戒。 然動止軒昂，語笑無度，多行市裏，褰裳疾趨，舉指書空，佇立良久； 時從屠酤遊，飲啖無所擇。 眾以為狂，遂獨曰：“此異人也。”
The monk Zhiyan said his surname was Xu and that he came from Shouchun. He was ordained at the Seven Cundi Cloister of Jingde Temple in the Eastern Capital and studied under Qing Sui. Sui at first chanted sutras with great diligence; Zhiyan suddenly appeared before him, knelt, and asked to become his disciple. Sui saw his strangely archaic features and unblinking stare, was astonished, and gave him full ordination. Yet his bearing was lofty and his laughter unrestrained; he often walked the markets with robes hitched up, hurrying along, pointing at the sky and standing motionless for long stretches; and he sometimes kept company with butchers and wine sellers, eating and drinking whatever came to hand. Everyone thought him mad, but Sui alone said, "This is no ordinary man.
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人有欲為齋施，輒先知其至，不召款門，指名取供。 溫州人林仲方自其家以摩衲來獻，舟始及岸，遽來取去。 仁宗每延入禁中，徑登坐結趺，飯畢遽出，未嚐揖也。 王公士庶召即赴，然莫與交一言者。 或陰卜休咎，書紙揮翰甚疾，字體遒壯，初不可曉，其後多驗。 仁宗春秋漸高，嗣未立，默遣內侍至言所。 言所書有“十三郎”字，人莫測何謂。 後英宗以濮王第十三子入繼，眾始悟。 大宗正守節請書，言不顧，迫之，得“潤州”字。 未幾，守節薨，贈丹陽郡王。 見寺童義懷，撫其背曰：“德山、臨濟。 ”懷既落發，住天衣，說法，大為學者所宗，其前知多類此。
When someone planned a vegetarian offering, he always knew they were coming; without being summoned he would open the door and call out names to take what was needed. Lin Zhongfang of Wenzhou was bringing a patched robe from home as an offering; the moment his boat touched shore, Zhiyan came and took it. Emperor Renzong often invited him into the inner palace; he would walk straight in, sit cross-legged, leave as soon as he had eaten, and never once bowed. Princes, officials, and commoners could summon him and he would come, yet no one ever got a word from him. Sometimes he would secretly divine fortune and misfortune, writing with swift, vigorous strokes that were at first unintelligible but later proved true. As Renzong advanced in years without an heir named, he quietly sent a palace attendant to Zhiyan's dwelling. Among Zhiyan's writings were the characters "Thirteenth Son," which no one could interpret. Later Emperor Yingzong succeeded as the thirteenth son of the Prince of Pu, and people at last understood. The Director of the Imperial Clan Shoujie asked for a prophecy; Zhiyan ignored him, but when pressed wrote the characters "Run Prefecture." Before long Shoujie died and was posthumously enfeoffed as Prince of Danyang. Seeing the temple boy Yi Huai, he stroked his back and said, "Deshan, Linji. " After Huai was ordained he lived at Tianyi, taught the Dharma, and became greatly revered; most of Zhiyan's prophecies were of this sort.
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普淨院施浴，夜漏初盡，門扉未啟，方迎佛而浴室有人聲，往視，則言在焉。 有具齋薦鱠者，並食之，臨流而吐，化為小鮮，群泳而去。 海客遇風且沒，見僧操縆引舶而濟。 客至都下遇言，忽謂之曰：“非我，汝奈何？ ”客記其貌，真引舟者也。 與曹州士趙棠善，後棠棄官隱居番禺。 人傳棠與言數以偈頌相寄，萬里間輒數日而達。 棠死，亦盛夏身不壞。
At Universal Purity Cloister a communal bathing was held; the night watch had just ended and the gates were still closed—they were welcoming the Buddha when voices came from the bathhouse; they looked in and found Zhiyan there. Someone had prepared a vegetarian feast with sliced fish; he ate it all, then spat into the stream and it turned into small fish that swam away in a school. A seafarer caught in a storm and about to sink saw a monk hauling on a rope and towing his boat to safety. When the traveler reached the capital and met Zhiyan, Zhiyan suddenly said, "Without me, what would you have done? " The traveler noted his face: he was indeed the monk who had towed the boat. He was friends with Zhao Tang, a scholar of Cao Prefecture; later Tang resigned his office and lived in seclusion at Panyu. People said Tang and Zhiyan often exchanged verses across thousands of miles, which arrived within a few days. When Tang died, even in midsummer his body did not decay.
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言將死，作頌，不可曉。 已而曰：“我從古始成就，逃多國土，今南國矣。 ”仁宗遣內侍以真身塑像置寺中，榜曰顯化禪師。 其後善厚者禮之，見額上熒然有光，就視之，得舍利。
As Zhiyan was about to die he composed a hymn that no one could understand. Then he said, "Since antiquity I have achieved completion, fled many lands, and now it is the southern realm. " Renzong sent a palace attendant to place a true-body image in the temple and gave him the posthumous title Manifest Transformation Chan Master. Later those who honored him devoutly saw a gleaming light on his forehead; when they looked closely, they found a relic.
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僧懷丙，真定人。 巧思出天性，非學所能至也。 真定構木為浮圖十三級，勢尤孤絕。 既久而中級大柱壞，欲西北傾，他匠莫能為。 懷丙度短長，別作柱，命眾工維而上。 已而卻眾工，以一介自從，閉戶良久，易柱下，不聞斧鑿聲。
The monk Huaibing was a native of Zhending. His ingenuity came from inborn talent, not from anything learning could impart. At Zhending stood a thirteen-story wooden pagoda, towering and solitary. In time the great central pillar of the middle tier gave way, and the structure threatened to tilt northwest; no other craftsman could remedy it. Huaibing measured the dimensions, made a replacement pillar, and had the workmen hoist it into place. He then sent the workmen away, keeping only a single attendant, shut himself in for a long while, and replaced the pillar without a sound of ax or chisel.
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趙州洨河鑿石為橋，熔鐵貫其中。 自唐以來相傳數百年，大水不能壞。 歲久，鄉民多盜鑿鐵，橋遂欹倒，計千夫不能正。 懷丙不役眾工，以術正之，使復故。 河中府浮梁用鐵牛八維之，一牛且數萬斤。 後水暴漲絕梁，牽牛沒於河，募能出之者。 懷丙以二大舟實土，夾牛維之，用大木為權衡狀鉤牛，徐去其土，舟浮牛出。 轉運使張燾以聞，賜紫衣。 尋卒。
At Zhaozhou on the Jiao River a bridge was built of quarried stone with molten iron run through its joints. It had stood for centuries since the Tang, surviving even the fiercest floods. Over the years locals pilfered iron from it until the bridge collapsed; by one estimate even a thousand laborers could not set it right. Without mobilizing a large work force, Huaibing restored the bridge to its original condition by his own methods. The floating bridge at Hezhong Prefecture was anchored by eight iron oxen, each weighing nearly ten thousand jin. Later a sudden flood broke the bridge and dragged one of the oxen under the river; a reward was posted for anyone who could raise it. Huaibing loaded two large boats with earth, moored them on either side of the ox, hooked the ox with a great wooden lever, and slowly unloaded the earth; as the boats rose, the ox came up with them. Transport Commissioner Zhang Tao reported the feat to the throne, and Huaibing was awarded purple robes. He died soon afterward.
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許希，開封人。 以醫為業，補翰林醫學。 景祐元年，仁宗不豫，侍醫數進藥，不效，人心憂恐。 冀國大長公主薦希，希診曰：“針心下包絡之間，可亟愈。 ”左右爭以為不可，諸黃門祈以身試，試之，無所害。 遂以針進，而帝疾愈。 命為翰林醫官，賜緋衣、銀魚及器幣。 希拜謝已，又西向拜，帝問其故，對曰：“扁鵲，臣師也。 今者非臣之功，殆臣師之賜，安敢忘師乎？ ”乃請以所得金興扁鵲廟。 帝為築廟於城西隅，封靈應侯。 其後廟益完，學醫者歸趨之，因立太醫局於其旁。
Xu Xi was a native of Kaifeng. He practiced medicine and was appointed Hanlin Medical Scholar. In the first year of the Jingyou era, Emperor Renzong fell ill. The palace physicians prescribed medicine again and again to no effect, and dread spread through the court. The Elder Princess of Ji recommended Xu Xi. On examining the emperor he said, "Needling the area between the pericardium and the lower heart will bring a swift cure. " Those around the throne protested that this was impossible, but several eunuchs volunteered to be needled first; the treatment did them no harm. The needles were then applied to the emperor, and he recovered. He was appointed Hanlin Medical Officer and given scarlet robes, a silver fish insignia, and gifts of vessels and silk. After accepting the honors, Xu Xi bowed again toward the west. When the emperor asked why, he replied, "Bian Que was my master. This cure is not my accomplishment but my master's gift—how could I forget him? " He asked that the gold he had received be used to restore the temple of Bian Que. The emperor built the temple in the western quarter of the city and ennobled Bian Que as Marquis of Spiritual Responsiveness. The temple grew more splendid over time, medical students flocked there, and the Imperial Medical Bureau was eventually established beside it.
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希至殿中省尚藥奉禦，卒。 著《神應針經要訣》行於世。 錄其子宗道至內殿崇班。
Xu Xi rose to the post of Imperial Pharmacy Attendant in the Palace Domestic Service and later died. He wrote Essentials of the Divine Response Acupuncture Canon, which circulated widely. His son Zongdao was granted appointment in the Inner Hall Honored Company.
18
龐安時字安常，蘄州蘄水人。 兒時能讀書，過目輒記。 父，世醫也，授以脈訣。 安時曰：“是不足為也。 ”獨取黃帝、扁鵲之脈書治之，未久，已能通其說，時出新意，辨詰不可屈，父大驚，時年猶未冠。 已而病聵，乃益讀《靈樞》、《太素》、《甲乙》諸秘書，凡經傳百家之涉其道者，靡不通貫。 嚐曰：“世所謂醫書，予皆見之，惟扁鵲之言深矣。 蓋所謂《難經》者，扁鵲寓術於其書，而言之不祥，意者使後人自求之歟！ 予之術蓋出於此。 以之視淺深，決死生，若合符節。 且察脈之要，莫急於人迎、寸口。 是二脈陰陽相應，如兩引繩，陰陽均，則繩之大小等，故定陰陽於喉、手，配覆溢於尺、寸，寓九候於浮沉，分四溫於傷寒。 此皆扁鵲略開其端，而予參以《內經》諸書，考究而得其說。 審而用之，順而治之，病不得逃矣。 ”又欲以術告後世，故著《難經辨》數萬言。 觀草木之性與五藏之宜，秩其職任，官其寒熱，班其奇偶，以療百疾，著《主對集》一卷。 古今異宜，方術脫遺，備陰陽之變，補仲景《論》。 藥有後出，古所未知，今不能辨，嚐試有功，不可遺也。 作《本草補遺》。
Pang Anshi, styled Anchang, was a native of Qishui in Qizhou. Even as a boy he read with ease and remembered whatever he saw. His father came from a family of physicians and taught him pulse diagnosis. Anshi said, "That is hardly worth pursuing. " He turned instead to the pulse classics attributed to the Yellow Emperor and Bian Que. Before long he had mastered them, constantly innovating, and in debate no one could best him. His father was astonished—Anshi was not yet twenty. When he later went deaf, he threw himself into the medical canon—the Spiritual Pivot, the Great Plain, the A-B Canon—and every classic or treatise that touched on medicine until he had mastered them all. He once remarked, "I have read every medical book the world knows; only Bian Que's teaching runs deepest. The so-called Classic of Difficult Issues embeds Bian Que's art in cryptic language, as if inviting later generations to discover its meaning for themselves. My own practice derives from this source. With it I gauge the depth of disease and judge life and death as surely as matching tally halves. Of pulse diagnosis, nothing matters more than the carotid artery and the wrist pulse at the inch opening. These two pulses mirror yin and yang like paired ropes of equal tension. I therefore anchor yin and yang at the throat and wrist, match overflow and deficiency at the foot and inch positions, read the nine pulse signs in floating and sinking, and distinguish the four stages of cold-damage fever. Bian Que merely opened these paths; I reconciled them with the Inner Canon and worked out the full doctrine. Applied with care and treatment aligned to it, no illness can escape. " Wishing to pass his art to posterity, he also wrote Discourse on the Classic of Difficult Issues, running to tens of thousands of words. He observed how herbs suited the five viscera, ranked their roles, matched cold and heat properties, and arranged odd-even pairings to treat every ailment, writing Collection of Principal Pairings in one volume. Because ancient and modern conditions differ and formulas had been lost, he supplied treatments for yin-yang transformations and supplemented Zhang Zhongjing's Treatise on Cold Damage. Some medicines were of recent discovery, unknown to antiquity; though not yet fully classified, trials proved them effective and deserved inclusion. He wrote Supplement to the Materia Medica.
19
為人治病，率十愈八九。 踵門求診者，為辟邸舍居之，親視饘粥、藥物，必愈而後遣； 其不可為者，必實告之，不復為治。 活人無數。 病家持金帛來謝，不盡取也。
In treating patients he cured roughly eight or nine cases out of ten. For patients who came to his door he set aside quarters, personally attending to their meals and medicines, and sent them away only after they recovered; when a case was hopeless he told them plainly and refused further treatment. He saved countless lives. When grateful families brought gold and silk, he never took all they offered.
20
嚐詣舒之桐城，有民家婦孕將產，七日而子不下，百術無所效。 安時之弟子李百全適在傍舍，邀安時往視之。 才見，即連呼不死，令其家人以湯溫其腰腹，自為上下拊摩。 孕者覺腸胃微痛，呻吟間生一男子。 其家驚喜，而不知所以然。 安時曰：“兒已出胞，而一手誤執母腸不復能脫，故非符藥所能為。 吾隔腹捫兒手所在，針其虎口，既痛即縮手，所以遽生，無他術也。 ”取兒視之，右手虎口針痕存焉。 其妙如此。
Once in Tongcheng, Shu, he was called to a pregnant woman who had labored for seven days without delivering; every remedy had failed. His disciple Li Baiquan happened to be nearby and summoned Anshi to examine her. At first sight he cried repeatedly, "She will not die!" He had her family apply warm compresses to her waist and belly and massaged her abdomen himself. The woman felt a slight cramp in her abdomen and, with a moan, delivered a boy. The family was astonished and overjoyed but did not understand how it had happened. Anshi explained, "The infant had left the womb, but one hand had caught the mother's intestines and would not release—no herbal formula could solve that. I palpated through the abdomen to find the hand and needled the Hegu point on the tiger's mouth. Pain made the hand withdraw—that is why delivery came so suddenly. Nothing more was involved. " When they examined the infant, the needle mark remained on the tiger's mouth of his right hand. Such was the marvel of his art.
21
有問以華佗之事者，曰：“術若是，非人所能為也。 其史之妄乎！ ”年五十八而疾作，門人請自視脈，笑曰：“吾察之審矣。 且出入息亦脈也，今胃氣已絕。 死矣。 ”遂屏卻藥餌。 後數日，與客坐語而卒。
When asked about the stories of Hua Tuo, he said, "Art like that is beyond human capacity. Surely the historians invented them! " At fifty-eight he fell ill. When disciples asked to take his pulse, he smiled and said, "I have already examined it thoroughly. Even the rhythm of breath is a kind of pulse, and my stomach qi is already gone. I am as good as dead. " He then refused all medicine. A few days later he died conversing with a guest.
22
錢乙字仲陽，本吳越王俶支屬，祖從北遷，遂為鄆州人。 父穎善醫，然嗜酒喜遊，一旦，東之海上不反。 乙方三歲，母前死，姑嫁呂氏，哀而收養之，長誨之醫，乃告以家世。 即泣，請往跡尋，凡八九反。 積數歲，遂迎父以歸，時已三十年矣。 鄉人感慨，賦詩詠之。 其事呂如事父，呂沒無嗣，為收葬行服。
Qian Yi, styled Zhongyang, was descended from a collateral branch of King Qian Chu of Wuyue; his grandfather moved north with the court and settled in Yanzhou. His father Ying was a skilled physician but fond of wine and travel; one day he sailed east to the sea and never returned. Yi was three when his mother died. His aunt, married into the Lu family, took pity on him and raised him, teaching him medicine as he grew and finally revealing their family history. He wept and begged to search for his father, making the journey eight or nine times. After several years he finally brought his father home—thirty years after he had vanished. Moved by the tale, neighbors composed poems in praise. He honored the Lu family as he would his own father; when his foster father died childless, Yi buried him and observed full mourning.
23
乙始以《顱 (囟頁） 方》著名，至京師視長公主女疾，授翰林醫學。 皇子病瘈疭，乙進黃土湯而愈。 神宗召問黃土所以愈疾狀，對曰：“以土勝水，水得其平，則風自止。 ”帝悅，擢太醫丞，賜金紫。 由是公卿宗戚家延致無虛日。
Yi first won renown for his Cranial (fontanel + page) and Fontanel Formula; he came to the capital to treat the Elder Grand Princess's daughter and was appointed Hanlin Medical Scholar. When a prince suffered convulsions, Yi cured him with a decoction of yellow earth. Emperor Shenzong asked why yellow earth had cured the illness. Yi replied, "Earth restrains water; when water is balanced, wind ceases of itself. " The emperor was pleased, promoted him to Vice Director of the Imperial Medical Service, and bestowed gold and purple robes. From then on grandees and imperial kinsmen vied to summon him every day.
24
廣親宗子病，診之曰：“此可毋藥而愈。 ”其幼在傍，指之曰：“是且暴疾驚人，後三日過午，可無恙。 ”其家恚，不答。 明日，幼果發{疒間}甚急，召乙治之，三日愈。 問其故，曰：“火色直視，心與肝俱受邪。 過午者，所用時當更也。 ”王子病嘔泄，他醫與剛劑，加喘焉。 乙曰：“是本中熱，脾且傷，奈何復燥之？ 將不得前後溲。 ”與之石膏湯，王不信，謝去。 信宿浸劇，竟如言而效。
A clansman of the Extended Kindred fell ill. Yi examined him and said, "This needs no medicine to cure. " A young child stood nearby. Pointing at him, Yi said, "That child will soon suffer a sudden seizure that will terrify everyone, but after noon on the third day he will be fine. " The family took offense and said nothing. The next day the child did suffer a violent epileptic fit. They summoned Yi, and within three days the child recovered. When asked to explain, he said, "His eyes showed fire-red staring—both heart and liver were afflicted. After noon the governing time-cycle would shift. " A prince suffered vomiting and diarrhea. Other physicians prescribed strong formulas, and wheezing developed. Yi said, "The root problem is interior heat and the spleen is already damaged—why apply drying medicines? He will soon lose control of urination and defecation. " He offered gypsum decoction, but the prince refused to believe him and dismissed him. Two nights later the illness worsened exactly as he had warned; when they finally used his remedy, it worked.
25
士病欬，麵青而光，氣哽哽。 乙曰：“肝乘肺，此逆候也。 若秋得之，可治； 今春，不可治。 ”其人祈哀，強予藥。 明日，曰：“吾藥再瀉肝，而不少卻； 三補肺，而益虛； 又加唇白，法當三日死。 今尚能粥，當過期。 ”居五日而絕。
A scholar suffered a cough, his face bluish and shining, his breath choked and labored. Yi said, "The liver is overwhelming the lung—a grave inverse pattern. Had this arisen in autumn, it could be treated; but in spring it cannot be cured. " The man pleaded desperately, and Yi reluctantly prescribed medicine. The next day he said, "My medicine has purged the liver twice, yet the illness has not abated in the least; Three times it tonified the lung, yet his weakness only grew worse; His lips have also turned pale; by medical rule he should die within three days. Since he can still take gruel, he may survive past the deadline. " Five days later he died.
26
孕婦病，醫言胎且墜。 乙曰：“娠者五藏傳養，率六旬乃更。 誠能候其月，偏補之，何必墜？ ”已而母子皆得全。 又乳婦因悸而病，既愈，目張不得瞑。 乙曰：“煮鬱李酒飲之使醉，即愈。 所以然者，目係內連肝膽，恐則氣結，膽衡不下。 鬱李能去結，隨酒入膽，結去膽下，則目能瞑矣。 ”飲之，果驗。
A pregnant woman fell ill; physicians said she would miscarry. Yi said, "During pregnancy the five viscera take turns nourishing the fetus, changing roughly every sixty days. If one can truly align treatment with the active month and tonify that organ specifically, why must the fetus be lost? " In the end both mother and child were saved. A nursing woman also fell ill from shock; though otherwise recovered, her eyes remained wide open and she could not sleep. Yi said, "Brew wine with bush cherry and have her drink until drunk—the cure will be immediate. The reason is that the eyes connect internally to the liver and gallbladder; fear binds the qi and keeps the gallbladder from descending. Bush cherry dispels binding; carried by wine into the gallbladder, it releases the knot so the gallbladder descends and the eyes can close again. " She drank as prescribed, and the cure worked exactly as he said.
27
乙本有羸疾，每自以意治之，而後甚，歎曰：“此所謂周痹也。 入藏者死，吾其已夫。 ”既而曰：“吾能移之使在末。 ”因自製藥，日夜飲之。 左手足忽攣不能用，喜曰：“可矣！ ”所親登東山，得茯苓大逾鬥。 以法啖之盡，由是雖偏廢，而風骨悍堅如全人。 以病免歸，不復出。
Yi had long suffered a wasting illness and treated himself by his own judgment, but it only worsened. He sighed and said, "This is what is called pervasive numbness. If it enters the viscera, death follows—I suppose I am done for. " Then he said, "I can shift it to the extremities. " He then compounded his own medicine and drank it day and night. His left hand and foot suddenly cramped and became useless. Delighted, he cried, "It worked! " A kinsman climbed Mount Dong and found a piece of fu-ling larger than a peck basket. He ate it all by the proper method; thereafter, though half-crippled, his physique remained as robust as a healthy man's. He resigned on grounds of illness and went home, never practicing again.
28
乙為方不名一師，於書無不窺，不靳靳守古法。 時度越縱舍，卒與法會。 尤遽《本草》諸書，辨正闕誤。 或得異藥，問之，必為言生出本末、物色、名貌差別之詳，退而考之皆合。 末年攣痹浸劇，知不可為，召親戚訣別，易衣待盡，遂卒，年八十二。
Yi's medical art did not follow any single master; he scrutinized every text he could find and refused to cling rigidly to ancient formulas. He often departed freely from convention, yet in the end his treatments matched the principles. He was especially versed in the Materia Medica and related works, correcting omissions and errors. When asked about an unfamiliar drug, he invariably gave a detailed account of its origin, appearance, and distinguishing features—and later verification always confirmed his account. In his final years his cramps and numbness worsened. Knowing the end was near, he summoned his kin to say farewell, changed into burial clothes, and waited peacefully. He died at eighty-two.
29
僧智緣，隨州人，善醫。 嘉祐末，召至京師，舍於相國寺。 每察脈，知人貴賤、禍福、休咎，診父之脈而能道其子吉凶，所言若神，士大夫爭造之。 王珪與王安石在翰林，珪疑古無此，安石曰：“昔醫和診晉侯，而知其良臣將死。 夫良臣之命乃見於其君之脈，則視父知子，亦何足怪哉！”
The monk Zhiyuan, a native of Suizhou, was skilled in medicine. At the end of the Jiayou era he was summoned to the capital and lodged at Xiangguo Temple. Whenever he took a patient's pulse he could discern rank, fortune, disaster, and blessing; from a father's pulse he could predict a son's fate. His pronouncements seemed supernatural, and officials flocked to consult him. Wang Gui and Wang Anshi served in the Hanlin Academy. Gui doubted such things existed in antiquity, but Anshi said, "Physician He once examined the Duke of Jin and foretold the death of a worthy minister. If a minister's fate could appear in his ruler's pulse, then reading a father to know a son is hardly surprising!
30
熙寧中，王韶謀取青唐，上言蕃族重僧，而僧結吳叱臘主部帳甚眾，請智緣與俱至邊。 神宗召見，賜白金，遣乘傳而西，遂稱“經略大師”。 智緣有辯口，徑入蕃中，說結吳叱臘歸化，而他族俞龍珂、禹藏訥令支等皆因以書款。 韶頗忌惡之，言其撓邊事，召還，以為右街首坐，卒。
During the Xining era Wang Shao sought to seize Qingtang. He memorialized that the tribes honored monks and that the monk Jiewuchila commanded many tribal encampments, requesting that Zhiyuan accompany him to the border. Emperor Shenzong received him, granted him silver, and dispatched him west by imperial courier. He was styled "Great Master of Frontier Strategy." Zhiyuan was eloquent. He went directly among the tribes and persuaded Jiewuchila to submit; other chiefs including Yu Longke and Yuzang Ne Lingzhi followed with written pledges of allegiance. Shao deeply resented him, accusing him of obstructing frontier affairs. Zhiyuan was recalled and made chief priest of the Right Street monastery, where he died.
31
郭天信字佑之，開封人。 以技隸太史局。 徽宗為端王，嚐退朝，天信密遮白曰：“王當有天下。 ”既而即帝位，因得親昵。 不數年，至樞密都承旨、節度觀察留後。 其子中復為閣門通事舍人，許陪進士徑試大廷，擢秘書省校書郎。 未幾，天信覺已甚，乞還武爵，又從之。
Guo Tianxin, courtesy name Youzhi, was a native of Kaifeng. By virtue of his skills he was attached to the Directorate of Astronomy. When Huizong was still Prince Duan, Tianxin once intercepted him privately after court and whispered, "Your Highness is destined to rule all under Heaven. " When Huizong took the throne, Tianxin became a close favorite. Within a few years he rose to Commissioner-in-Chief of the Bureau of Military Affairs and acting military commissioner. His son Zhongfu became a Court Protocol Attendant, was permitted to sit the palace examination alongside jinshi candidates, and was promoted to Secretariat proofreader. Before long Tianxin realized he had overreached and petitioned to surrender his military title; the emperor agreed.
32
政和初，拜定武軍節度使、祐神觀使，頗與聞外朝政事。 見蔡京亂國，每托天文以撼之，且云：“日中有黑子。 ”帝甚懼，言之不已，京由是黜。 張商英方有時望，天信往往稱於內朝。 商英亦欲借左右遊談之助，陰與相結，使僧德洪輩道達語言。 商英勸帝節儉，稍裁抑僧寺，帝始敬畏之，而近侍積不樂，間言浸潤，眷日衰。 京黨因是告商英與天信漏泄禁中語言，天信先發端，窺伺上旨，動息必報，乃從外庭決之，無不如誌。 商英遂罷。 御史中丞張克公復論之，詔貶天信昭化軍節度副使、單州安置，命宋康年守單，幾其起居。 再貶行軍司馬，竄新州，又徒康年使廣東，天信至數月，死。 京已再相，猶疑天信挾術多能，死未必實，令康年選吏發棺驗視焉。
Early in the Zhenghe era he was appointed military commissioner of Dingwu and commissioner of the Youshen Observatory, and gained considerable influence over outer-court affairs. Seeing Cai Jing's misrule, he repeatedly invoked celestial omens against him, declaring, "There is a black spot on the sun. " The emperor was terrified; Tianxin repeated the claim until Cai Jing was dismissed. Zhang Shangying then enjoyed rising prestige, and Tianxin often praised him within the inner court. Shangying likewise sought allies among court attendants and secretly allied with Tianxin, using monks such as Dehong to relay messages. Shangying urged thrift and modest curbs on monasteries; the emperor initially respected him, but disgruntled attendants spread slander until imperial favor faded. Jing's faction accused Shangying and Tianxin of leaking palace secrets—Tianxin eavesdropped on the emperor's intentions and relayed every move to Shangying, who then acted from the outer court with uncanny precision. Shangying was promptly dismissed. Censor-in-Chief Zhang Kegong memorialized again; Tianxin was demoted to vice military commissioner of Zhaohua and exiled to Danzhou, with Song Kangnian assigned to monitor his conduct. He was demoted again to army marshal and banished to Xinzhou; Kangnian was reassigned to Guangdong; Tianxin died within months of arrival. Jing, again chief minister, doubted Tianxin had faked his death through occult arts and ordered Kangnian to open the coffin for inspection.
33
魏漢津，本蜀黥卒也。 自言師事唐仙人李良號“李八百”者，授以鼎樂之法。 嚐過三山龍門，聞水聲，謂人曰：“其下必有玉。 ”即脫衣沒水，抱石而出，果玉也。 皇祐中，與房庶俱以善樂薦，時阮逸方定黍律，不獲用。 崇寧初猶在，朝廷方協考鍾律，得召見，獻樂議，言得黃帝，夏禹聲為律、身為度之說。 謂人主稟賦與眾異，請以帝指三節三寸為度，定黃鍾之律； 而中指之徑圍，則度量權衡所自出也。 又云：“聲有太有少。 太者，清聲，陽也。 天道也。 少者，濁聲，陰也，地道也。 中聲在其間，人道也。 合三才之道，備陰陽奇偶，然後四序可得而調，萬物可得而理。 ”當時以為迂怪，蔡京獨神之。 或言漢津本範鎮之役，稍窺見其製作，而京托之於李良雲。
Wei Hanjin was originally a tattooed convict from Shu. He claimed to have studied under the Tang immortal Li Liang, known as "Li the Eight Hundred," who taught him the art of cauldron alchemy and music. Once near Longmen at Sanshan he heard rushing water and told others, "There must be jade beneath those waters. " He stripped, dove in, and emerged clutching a stone—it was indeed jade. During Huangyou he and Fang Shu were recommended for musical talent, but Ruan Yi was then reforming pitch standards and they were not employed. Early in Chongning he was still active. The court was reviewing bell pitch standards; summoned to audience, he presented a music memorial reviving the doctrine that sound defines pitch and the body defines measure, attributed to the Yellow Emperor and Yu the Great. He argued that the emperor's physical endowment differed from ordinary men and proposed measuring three joints and three inches of the imperial finger to fix the yellow bell pitch; The diameter and circumference of the middle finger, he claimed, were the origin of all weights and measures. He further said, "Sound divides into greater and lesser tones. The greater is the clear tone—yang. This represents the Way of Heaven. The lesser is the muddy tone—yin, the Way of Earth. The middle tone between them represents the Way of Man. Uniting the three cosmic forces and balancing yin-yang and odd-even pairings, the four seasons could be harmonized and all things brought into order. " Contemporaries found this far-fetched, but Cai Jing alone treated it as revelation. Some claimed Hanjin had been Fan Zhen's servant and borrowed his methods, while Jing credited Li Liang instead.
34
於是請先鑄九鼎，次鑄帝坐大鍾及二十四氣鍾。 四年三月鼎成，賜號衝顯處士。 八月，《大晟樂》成。 徽宗禦大慶殿受群臣朝賀，加漢津虛和衝顯寶應先生，頒其樂書天下。 而京之客劉昺主樂事，論太少之說為非，將議改作。 既而以樂成久，易之恐動觀聽，遂止。 漢津密為京言：“《大晟》獨得古意什三四爾，他多非古說，異日當以訪任宗堯。 ”宗堯學於漢津者也。
He then proposed casting the Nine Cauldrons first, followed by the great bell of the Imperial Seat and twenty-four seasonal bells. In the third month of the fourth year the cauldrons were completed and he received the title Revealing Worthy Recluse. In the eighth month the Dasheng Music was completed. Emperor Huizong received felicitations at Daqing Hall, elevated Hanjin to Master of Empty Harmony and Revealing Treasure Response, and promulgated his music treatise empire-wide. Jing's protégé Liu Bing oversaw music affairs and disputed the greater-lesser doctrine, proposing revisions. But the music had stood so long that revision risked unsettling public opinion, and the plan was dropped. Hanjin privately told Jing, "The Dasheng system captures perhaps thirty or forty percent of ancient intent; much of the rest deviates from antiquity—you should consult Ren Zongyao someday. " Ren Zongyao had been Hanjin's pupil.
35
漢津曉陰陽數術，多奇中，嚐語所知曰：“不三十年，天下亂矣。 ”未幾死。 京遂召宗堯為典樂，復欲有所建，而為田為所奪，語在《樂志》。 後即鑄鼎之所建寶成殿，祀黃帝、夏禹、成王、周、召而良、漢津俱配食。 諡漢津為嘉晟侯。
Hanjin mastered yin-yang numerology and often proved astonishingly accurate. He once told acquaintances, "Within thirty years the empire will fall into chaos. " He died soon afterward. Jing then appointed Zongyao director of music and sought further innovations, but Tian Wei blocked him—the account appears in the Music Treatise. Later, at the site where the cauldrons were cast, they built Baocheng Hall to honor the Yellow Emperor, Yu the Great, King Cheng, the Duke of Zhou, and the Duke of Shao, with Liang and Hanjin receiving accompanying sacrifices. Hanjin was posthumously enfeoffed as Marquis Jiasheng.
36
有馬賁者，出京之門，在大晟府十三年，方魏、劉、任、田異論時，依違其間，無所質正，擢至通議大夫、徽猷閣待制。 議者咎當時名器之濫如此。
Ma Ben, a protégé of Cai Jing, served thirteen years in the Dasheng Office. When Wei, Liu, Ren, and Tian disputed music theory, he vacillated among them without taking a stand, yet rose to Supervisory Censor and Attendant Drafting at the Huiyao Pavilion. Critics blamed such cases for the era's debasement of honors and offices.
37
王老誌，濮州臨泉人。 事親以孝聞。 為轉運小吏，不受賂謝。 遇異人於丐中，自言：“吾所謂鍾離先生也。 ”予之丹，服之而狂。 遂棄妻子，結草廬田間，時為人言休咎。
Wang Laozhi was a native of Linquan in Puzhou. He was renowned for filial devotion to his parents. As a minor transport clerk he accepted no bribes or gifts. Among beggars he met an extraordinary man who declared, "I am the one called Master Zhongli. " The stranger gave him an elixir; after swallowing it he grew frenzied. He abandoned his wife and children, built a thatched hut in the fields, and began foretelling fortune and disaster.
38
政和三年，太仆卿王亶以其名聞。 召至京師，館於蔡京第。 嚐緘書一封至帝所，徽宗啟讀，乃昔歲秋中與喬、劉二妃燕好之語也。 帝由是稍信之，封為洞微先生。 朝士多從求書，初若不可解，後卒應者十八九，故其門如市。 京慮太甚，頗以為戒； 老誌亦謹畏，乃奏禁絕之。 嚐獻乾坤鑒法，命鑄之。 既成，謂帝與皇后他日皆有難，請時坐鑒下，思所以儆懼消變者。
In the third year of Zhenghe, Grandee of Steeds Wang Dan reported his name to court. He was summoned to the capital and housed in Cai Jing's mansion. He once delivered a sealed letter to the emperor; when Huizong opened it, he found intimate words exchanged with Consorts Qiao and Liu the previous autumn. The emperor was partly convinced and enfeoffed him as Master of Cave Profundity. Officials flocked to him for written oracles; though cryptic at first, eight or nine in ten later proved true, and his door became thronged like a marketplace. Cai Jing feared matters had gone too far and grew wary; Laozhi himself grew cautious and petitioned to ban the practice. He once presented the method of the Cosmic Mirror and was ordered to have it cast. Once it was cast, he warned that the emperor and empress would both meet calamity in days to come, and urged them to sit beneath the mirror from time to time and reflect on what might inspire vigilance and avert disaster.
39
明年，見其師，責以擅處富貴，乃丐歸，未得請，病甚，始許其去。 步行出，就居，病已失矣。 歸濮而死。 詔賜金以葬，贈正議大夫。
The following year he saw his master, who upbraided him for seeking wealth and status unbecomingly. He begged to go home but was refused; only when his illness grew severe was he at last allowed to leave. He walked out on foot, settled into his dwelling, and his illness was already gone. He returned to Pu and died there. By edict he was granted gold for burial and posthumously made Right Policy Grandee.
40
初，王黼未達時，父為臨泉令，問黼名位所至，即書“太平宰相”四字。 旋以墨塗去之，曰：“恐泄機也。 ”黼敗，人乃悟。
Early on, before Wang Fu had risen to power, his father served as magistrate of Linquan. When asked how far his son's name and rank would go, he at once wrote the four characters "Grand Counselor of a Peaceful Age." He immediately smeared the words over with ink and said, "I fear it would reveal the secret." When Fu fell from power, people understood at last.
41
王仔昔，洪州人。 始學儒，自言遇許遜，得《大洞》、《隱書》豁落七元之法，出遊嵩山，能道人未來事。 政和中，徽宗召見，賜號衝隱處士。 帝以旱禱雨，每遣小黃門持紙求仔昔畫，日又至，忽篆符其上，仍細書“焚符湯沃而洗之”。 黃門懼不肯受，強之，乃持去。 蓋帝默祝為宮妃療赤目者，用其說一沃，立愈。 進封通妙先生，居上清寶籙宮。 獻議九鼎神器不可藏於外。 乃於禁中建圓象徽調閣以貯之。
Wang Zixi was from Hongzhou. He first studied Confucian learning, then claimed to have met Xu Xun and received the esoteric methods of the Great Cavern and Hidden Scripture concerning the Seven Primordials. Traveling Mount Song, he could foretell what lay ahead. During the Zhenghe era Huizong summoned him to audience and gave him the title Recluse of Penetrating Hiddenness. During a drought the emperor prayed for rain, sending minor palace attendants each day with paper for Zixi to inscribe. When the day came again, a talisman appeared on it in seal script, along with a fine note: "Burn the talisman, boil the water, rinse, and wash with it." The attendant was afraid and refused to take it, but was pressed until he did. The emperor had secretly prayed for a cure for a palace consort's inflamed eyes; a single washing as directed effected an immediate cure. He was further enfeoffed as Master of Penetrating Wonder and took up residence in the Supreme Clarity Precious Register Palace. He proposed that the Nine Cauldrons—the sacred regalia—must not be kept outside the palace. A Round Image Emblem Harmony Pavilion was then built within the Forbidden City to house them.
42
仔昔資倨傲，又少戇，帝常待以客禮，故其遇巨閹殆若童奴，又欲群道士皆宗己。 及林靈素有寵，忌之，陷以事，囚之東太一宮。 旋坐言語不遜，下獄死。 仔昔之得罪，宦者馮浩力最多。 未死時，書示其徒曰：“上蔡遇冤人。 ”其後浩南竄，至上蔡被誅。
Zixi was arrogant by nature and somewhat simple-minded. Because the emperor often treated him as an honored guest, he dealt with senior eunuchs almost like a child ordering servants, and sought to make all Daoist priests defer to him. When Lin Lingsu rose to favor, he envied Zixi, framed him on a charge, and had him imprisoned in the Eastern Grand Unity Palace. He was soon convicted of disrespectful speech, thrown into prison, and died there. Of those responsible for Zixi's downfall, the eunuch Feng Hao did the most. Before his death he wrote to his disciples: "At Shangcai you will meet a man who has been wronged." Later Feng Hao was banished south; at Shangcai he was put to death.
43
林靈素，溫州人。 少從浮屠學，苦其師笞罵，去為道士。 善妖幻，往來淮、泗間，丐食僧寺，僧寺苦之。
Lin Lingsu was from Wenzhou. As a youth he studied with Buddhist monks, but weary of his master's beatings and abuse he left and became a Daoist priest. He practiced sorcery and illusion, wandering between the Huai and Si rivers to beg food at monasteries, which soon wearied of him.
44
政和末，王老誌、王仔昔既衰，徽宗訪方士於左道錄徐知常，以靈素對。 既見，大言曰：“天有九霄，而神霄為最高，其治曰府。 神霄玉清王者，上帝之長子，主南方，號長生大帝君，陛下是也，既下降於世，其弟號青華帝君者，主東方，攝領之。 己乃府仙卿曰褚慧，亦下降佐帝君之治。 ”又謂蔡京為左元仙伯，王黼為文華吏，盛章、王革為園苑寶華吏，鄭居中、童貫及諸巨閹皆為之名。 貴妃劉氏方有寵，曰九華玉真安妃。 帝心獨喜其事，賜號通真達靈先生，賞賚無算。
Near the end of the Zhenghe era, as Wang Laozhi and Wang Zixi waned in influence, Huizong asked Left Dao Registrar Xu Zhichang for a master of the arts; Xu recommended Lingsu. At audience he spoke grandly: "Heaven has nine empyrean realms, of which the Divine Empyrean is highest; its seat of government is called the Office." The Jade Pure King of the Divine Empyrean is the Supreme Sovereign's eldest son, ruler of the south, known as the Great Sovereign Lord of Long Life—that is Your Majesty, descended into this world. His younger brother, the Sovereign Lord of Azure Splendor, rules the east and shares in the governance. As for myself, I am the Office Immortal Minister named Chu Hui, likewise descended to assist the Sovereign Lord in governing. He also named Cai Jing Left Origin Immortal Lord, Wang Fu Literary Splendor Clerk, Sheng Zhang and Wang Ge Garden Precious Splendor Clerks, and assigned celestial titles to Zheng Juzhong, Tong Guan, and the senior eunuchs. The favored consort Lady Liu he styled the Nine Splendor Jade True Peace Consort. The emperor alone took delight in these claims, enfeoffed him as Master of Penetrating Truth and Attaining Spirit, and showered him with rewards beyond counting.
45
建上清寶籙宮，密連禁省。 天下皆建神霄萬壽宮。 浸浸造為青華正晝臨壇，及火龍神劍夜降內宮之事，假帝誥、天書、雲篆，務以欺世惑眾。 其說妄誕，不可究質，實無所能解。 惟稍識五雷法，召呼風霆，間禱雨有小驗而已。 令吏民詣宮受神霄秘錄，朝士之嗜進者，亦靡然趨之。 每設大齋，輒費緡錢數萬，謂之千道會。 帝設幄其側，而靈素升高正坐，問者皆再拜以請。 所言無殊異，時時雜捷給嘲詼以資媟笑。 其徒美衣玉食，幾二萬人。 遂立道學，置郎、大夫十等，有諸殿侍晨、校籍、授經，以擬待制、修撰、直閣。 始欲盡廢釋氏以逞前憾，既而改其名稱冠服。
The Supreme Clarity Precious Register Palace was built, linked in secret to the inner palace. Divine Empyrean Longevity Palaces were erected across the empire. Gradually he invented tales of the Azure Splendor altar rite at midday and of the Fire Dragon Divine Sword descending by night into the inner palace, wielding forged imperial edicts, heavenly scriptures, and cloud talismans to mislead the world. His teachings were absurd beyond verification; in truth he could accomplish almost nothing. He knew something of the Five Thunder rite and could call up wind and thunder; when praying for rain he occasionally had modest success—and that was all. He ordered officials and commoners to attend the palace for Divine Empyrean secret registers, and ambitious courtiers joined the rush. Each great fasting ceremony cost tens of thousands of strings of cash and was called the Thousand-Dao Assembly. The emperor sat under a canopy at his side while Lingsu mounted the dais and took the high seat; all who asked questions bowed twice before speaking. His answers were unremarkable, though he often spiced them with quick wit and banter to provoke ribald laughter. His followers numbered nearly twenty thousand, living in fine dress and lavish fare. A Daoist school was established with ten ranks of Gentleman and Grandee, including Palace Attendant-of-the-Dawn, registrar, and scripture instructor, patterned on the awaiting-draftsman, compiler, and direct access posts of the civil service. At first he wanted to abolish Buddhism outright to settle an old grudge, but in the end he settled for renaming its institutions and altering its dress.
46
靈素益尊重，升溫州為應道軍節度，加號元妙先生、金門羽客、衝和殿侍晨，出入嗬引，至與諸王爭道。 都人稱曰：“道家兩府。 ”本與道士王允誠共為怪神，後忌其相軋，毒之死。 宣和初，都城暴水，遣靈素厭勝。 方率其徒步虛城上，役夫爭舉梃將擊之，走而免。 帝知眾所怨，始不樂。
Lingsu grew ever more exalted. Wenzhou was raised to the Yingdao military command; he received further titles—Master of Original Wonder, Feathered Guest of the Golden Gate, Attendant-of-the-Dawn of the Harmonious Assault Hall. Criers cleared his path wherever he went, and he even vied with princes for right of way. The people of the capital called them "the two seats of Daoist power." He had once partnered with the Daoist Wang Yuncheng in conjuring strange spirits, but later, fearing a rival, poisoned him to death. Early in the Xuanhe era, when the capital was flooded, Lingsu was sent to quell the disaster by occult rites. As he strutted barefoot atop the floodwall, laborers raised clubs to beat him; he fled and escaped. Learning how widely he was resented, the emperor turned against him for the first time.
47
靈素在京師四年，恣橫愈不悛，道遇皇太子弗斂避。 太子入訴，帝怒，以為太虛大夫，斥還故裏，命江端本通判溫州，幾察之。 端本廉得其居處過製罪，詔徙置楚州而已死。 遺奏至，猶以侍從禮葬焉。
After four years in the capital Lingsu grew ever more overbearing; meeting the crown prince on the road he refused to step aside. The crown prince complained to the emperor, who in anger demoted him to Grand Void Grandee, sent him back to his hometown, and ordered Jiang Duanben, vice-prefect of Wenzhou, to investigate him covertly. Jiang Duanben uncovered crimes arising from the excessive grandeur of his residence; an edict ordered his transfer to Chuzhou, but by then he was already dead. When his final memorial arrived, he was nonetheless buried with the honors due a court attendant.
48
皇甫坦，蜀之夾江人。 善醫術。 顯仁太后苦目疾，國醫不能療，詔募他醫，臨安守臣張偁以坦聞。 高宗召見，問何以治身，坦曰：“心無為則身安，人主無為則天下治。 ”引至慈寧殿治太后目疾，立愈。 帝喜，厚賜之，一無所受。 令持香禱青城山，還，復召問以長生久視之術，坦曰：“先禁諸欲，勿令放逸。 丹經萬卷，不如守一。 ”帝歎服，書“清靜”二字以名其庵，且繪其像禁中。
Huang Futan was from Jiajiang in Shu. He was skilled in medicine. Empress Dowager Xianren suffered from an eye ailment that court physicians could not cure. An edict sought doctors from outside the palace, and the Lin'an prefect Zhang Cheng recommended Huang Futan. Gaozong summoned him and asked how one should care for the body. Tan answered, "When the heart is without deliberate action, the body is at peace; when the ruler acts without interference, the realm is well governed." He was taken to Cining Hall to treat the empress dowager's eyes and cured her at once. The emperor was delighted and offered rich rewards, but Huang Futan declined everything. He was sent to offer incense and pray at Mount Qingcheng. On his return he was summoned again and questioned about the art of long life; Tan said, "First curb every desire and do not let the mind wander free." Ten thousand volumes of alchemical scripture are worth less than holding fast to the One. The emperor sighed in admiration, inscribed the characters "Pure Stillness" as the name of his hermitage, and had his portrait painted in the palace.
49
荊南帥李道雅敬坦，坦歲謁道。 隆興初，道入朝，高宗、孝宗問之，皆稱皇甫先生而不名。 坦又善相人，嚐相道中女必為天下母，後果為光宗後。
Li Daoya, military commissioner of Jingnan, held Huang Futan in esteem, and Tan visited him each year. Early in the Longxing era, when Li Daoya came to court, both Gaozong and Xiaozong asked after Huang Futan and referred to him respectfully as Master Huangfu, never by personal name. Huang Futan was also skilled at reading faces. He once told Li Daoya that his daughter was destined to become empress of the realm; she later became Empress of Emperor Guangzong.
50
王克明字彥昭，其始饒州樂平人，後徙湖州烏程縣。 紹興、乾道間名醫也。 初生時，母乏乳，餌以粥，遂得脾胃疾，長益甚，醫以為不可治。 克明自讀《難經》、《素問》以求其法，刻意處藥，其病乃愈。 始以術行江、淮，入蘇、湖，針灸尤精。 診脈有難療者，必沉思得其要，然後予之藥。 病雖數證，或用一藥以除其本，本除而餘病自去。 亦有不予藥者，期以某日自安。 有以為非藥之過，過在某事，當隨其事治之。 言無不驗。 士大夫皆自屈與遊。
Wang Keming, style name Yanzhao, was originally from Leping in Raozhou and later moved to Wucheng County in Huzhou. He was a renowned physician of the Shaoxing and Qiandao eras. At birth his mother had no milk, so he was fed gruel and developed a chronic spleen-and-stomach disorder that worsened as he grew; physicians declared it incurable. Keming studied the Classic of Difficult Issues and the Plain Questions on his own, carefully compounded his medicines, and cured himself. He first practiced along the Yangzi and Huai, then in Suzhou and the lake country, and was especially masterful at acupuncture and moxibustion. When a pulse reading pointed to a difficult case, he would reflect until he had grasped the root of the illness, and only then prescribe. Even when several symptoms were present, he might use a single medicine to strike at the root; once the root was gone, the rest resolved themselves. Sometimes he prescribed no medicine at all, telling the patient that on a certain day the illness would pass on its own. Some ailments, he held, were not medical failures at all; the fault lay in some other cause, and that cause had to be addressed. None of his predictions ever failed. Scholar-officials willingly sought his company.
51
魏安行妻風痿十年不起，克明施針，而步履如初。 胡秉妻病氣秘腹脹，號呼逾旬，克明視之。 時秉家方會食，克明謂秉曰：“吾愈恭人病，使預會可乎？ ”以半硫圓碾生薑調乳香下之，俄起對食如平常。 盧州守王安道風禁不語旬日，他醫莫知所為。 克明令熾炭燒地，灑藥，置安道於上，須臾而蘇。 金使黑鹿穀過姑蘇，病傷寒垂死，克明治之，明日愈。 及從徐度聘金，黑鹿穀適為先排使，待克明厚甚。 克明訝之，穀乃道其故，由是名聞北方。 後再從呂正己使金，金接伴使忽被危疾，克明立起之，卻其謝。 張子蓋救海州，戰士大疫，克明時在軍中，全活者幾萬人。 子蓋上其功，克明力辭之。
The wife of Wei Anxing had been paralyzed by wind affliction for ten years; Keming needled her, and she walked again as she once had. Hu Bing's wife suffered painful bloating from blocked qi and had been writhing in agony for more than ten days when Keming examined her. Bing's family was at dinner; Keming asked him, "If I cure your wife's illness, may she join the meal?" He crushed fresh ginger with a Half-Sulfur Pill, mixed in frankincense, and gave it to her; she soon rose and joined the table as if nothing had been wrong. Wang Andao, prefect of Luzhou, had been seized by wind paralysis and unable to speak for ten days; other physicians were at a loss. Keming had the floor heated with blazing coals, sprinkled it with medicine, and laid Wang Andao upon it; in moments he revived. The Jin envoy Heilugu fell critically ill with typhoid fever while passing through Gusu; Keming treated him, and he recovered the next day. When Keming later joined Xu Du on a mission to Jin, Heilugu happened to be the advance envoy and treated him with exceptional generosity. Keming was surprised until Heilugu explained why; from that day his reputation reached the north. On a later mission to Jin with Lu Zhengji, the Jin escort envoy was suddenly stricken with a grave illness; Keming cured him at once and refused reward. When Zhang Zigai fought to relieve Haizhou, the troops were ravaged by epidemic; Keming was with the army and saved nearly ten thousand lives. Zhang Zigai tried to report his achievements, but Keming firmly refused the credit.
52
克明頗知書，好俠尚義，常數千里赴人之急。 初試禮部中選，累任醫官。 王炎宣撫四川，辟克明，不就。 炎怒，劾克明避事，坐貶秩。 後遷至額內翰林醫痊局，賜金紫。 紹興五年卒，年六十七。
Keming was well read, devoted to chivalry and righteousness, and often traveled thousands of li to answer someone's urgent call. He had passed the Ministry of Rites examination in his youth and later held a series of medical posts. When Wang Yan, Pacification Commissioner of Sichuan, tried to recruit him, Keming declined. Wang Yan was incensed, impeached Keming for evading duty, and had him demoted. He was later promoted to a senior post in the Hanlin Medical Bureau and awarded the gold seal and purple robe. He died in the fifth year of Shaoxing at the age of sixty-seven.
53
莎衣道人，姓何氏，淮陽軍朐山人。 祖執禮，仕至朝議大夫。 道人避亂渡江，嚐舉進士不中。 紹興末，來平江。 一日，自外歸，倏若狂者，身衣白礻間，晝丐食於市，夜止天慶觀。 久之，衣益敝，以莎緝之。 嚐遊妙嚴寺，臨池見影，豁然大悟。 人無貴賤，問休咎，罔不奇中。 會有瘵者乞醫，命持一草去，旬日而愈。 眾翕然傳莎草可以愈疾，求而不得者，或遂不起，由是遠近異之。
The Sha-robe Daoist, surnamed He, was from Qushan in Huaiyang Prefecture. His ancestor Zili had risen to the rank of Court Discussant Grandee. He fled south across the river during the turmoil and once failed the metropolitan examination. Near the end of the Shaoxing era he arrived in Pingjiang. One day he came back from outside and suddenly acted like a madman; dressed in white ramie, he begged in the markets by day and slept at the Tianqing Abbey by night. In time his clothes wore thinner still, and he patched them with sedge. Once at Miaoyan Temple he saw his reflection in a pool and was suddenly enlightened. High or low, anyone who asked about fortune or misfortune found his answers uncannily right. Once a consumptive asked for treatment; he gave him a single herb to take away, and within ten days the man recovered. Word spread that his sedge grass could cure disease; those who could not obtain it sometimes died anyway, and from then on he was regarded as extraordinary throughout the region.
54
孝宗一夕夢莎衣人跣哭來吊者，訊之曰：“蘇人也。 ”詰其故，不肯言。 帝寤，以語內侍。 會後及太子薨，帝哀泣，內侍進前勉釋，並道前夢。 帝乃矍然，因遣使召之，不至。 帝念恢復大計，累歲未有所屬，後位虛且久，乃焚香默言：“何誠能仙顧，必知朕意。 ”遂遣中官致贄，不言所以。 道人見之掉首，吳音曰：“有中國即有外夷； 有日即有月，不須問。 ”趣之去。 使者歸奏，帝甚異之，遂賜號通神先生，為築庵觀中，賜衣數襲，皆不受。 好事者強邀入庵，大笑而出，復於故處。 眾日以珍饌餉之，每食於通衢，逮飽即去。
One night Emperor Xiaozong dreamed of a barefoot man in a sedge robe coming to mourn; when questioned, the man said, "I am from Suzhou. " Pressed for the reason, he would not answer. The emperor awoke and told his attendants. Soon afterward the empress and crown prince died; as the emperor wept, attendants came forward to console him and told him of the dream. The emperor started in alarm and sent envoys to summon him, but he would not come. Brooding on the great plan of recovery, which for years had lacked direction, and on the long-vacant empress's throne, he burned incense and murmured, "If He Cheng will favor us with a visit, he must know what is in my heart. " He sent a eunuch with gifts, without explaining why. The Daoist shook his head and said in a Wu accent, "Where there is China there are outer barbarians; where there is sun there is moon—no need to ask. " He urged them away. When the envoys reported back, the emperor was astonished and granted him the title Master of Penetrating Spirit, built him a hermitage at the abbey, and gave him several suits of clothes—all of which he refused. Well-wishers dragged him into the hermitage; he laughed loudly, walked out, and went back to his old spot. People daily brought him delicacies; he ate in the open street and left as soon as he had his fill.
55
帝歲命內侍即其居設十道齋，合雲水之士，施予優普。 一歲，偶逾期，眾鹹訝而請，道人亟起於臥，搖手瞬目而招之曰：“亟來，亟來！ ”是日內侍至平望，眾益服其神。 光宗即位，召之，又不至。 慶元六年卒。
Each year the emperor ordered feasts of ten offerings at his dwelling, gathering itinerant clergy and distributing generous alms. One year the feast was overdue; everyone was astonished and urged him on; the Daoist sprang from bed, waved and winked, and beckoned, crying, "Come quickly, come quickly! " That very day the palace attendants reached Pingwang, and the crowd admired his powers all the more. When Guangzong succeeded, he was summoned again and again refused to come. He died in the sixth year of Qingyuan (1200).
56
孫守榮，臨安富陽人。 生七歲，病瞽。 遇異人教以風角、鳥占之術，其法以音律推五數，播五行，測度萬物始終盛衰之理。 凡問者，一語頃，輒知休咎。 守榮既悟，異人授以鐵笛，遂去不復見。 守榮因號富春子，吹笛市中，人初不異也。 然其術率驗。
Sun Shourong came from Fuyang in Lin'an. At seven he fell ill and went blind. He met a strange man who taught him wind-angle and bird-omen divination—a method that used musical pitch to derive the five numbers, spread them through the five phases, and gauge the cycles of growth and decline in all things. Whoever asked him learned their fortune or misfortune within a single phrase. Once Shourong had mastered the art, the stranger gave him an iron flute and vanished, never to be seen again. He styled himself Master of Fuchun and played his flute in the markets; at first no one thought him unusual. Yet his predictions usually came true.
57
寶慶間，遊吳興，聞譙樓鼓角聲，驚曰：“旦夕且有變，土人當有典郡者。 ”見王元春，即賀之曰：“作鄉郡者，必君也。 ”元春初不之信。 越兩月，潘丙作亂，元春以告變功，果典郡。 自是富春子之名大顯，貴人爭延致之。
During the Baoqing era he visited Wuxing; hearing drums and horns from the watchtower, he cried in alarm, "Trouble is coming soon, and a local man will become prefect. " Seeing Wang Yuanchun, he congratulated him at once: "You will be the one to govern this prefecture. " Yuanchun did not believe him at first. Two months later Pan Bing rebelled; Yuanchun reported the plot and was made prefect, just as Shourong had said. From then on Master of Fuchun became famous, and the great families competed to invite him.
58
淮南帥李曾伯薦諸朝。 既至，謁丞相史嵩之，閽者以晝寢辭。 守榮曰：“丞相方釣魚園池，何得雲爾。 ”閽者驚異，入白丞相，丞相一見，頗喜之。 自是數出入相府。 一日，庭鵲噪，令占之，曰：“來日晡時，當有寶物至。 ”明日，李全果以玉柱斧為貢。 嵩之又嚐得李全檄藏袖中，詢其事，守榮曰：“此李全詐假布囊二十萬爾。 ”剝封，果如其說。
Li Zengbo, military commissioner of Huainan, recommended him to court. On reaching the capital he called on Chief Councillor Shi Songzhi; the gatekeeper said the minister was napping. Shourong said, "The chief councillor is fishing in his garden pool—how can you say he is asleep? " The gatekeeper was astonished, went in to report, and on meeting Shourong the chief councillor was greatly pleased. After that he came and went from the chief councillor's mansion frequently. One day magpies clamored in the courtyard; asked to divine, he said, "Tomorrow at the hour of shen a treasure will arrive. " The next day Li Quan indeed presented a jade-handled battle-axe as tribute. Songzhi once had a dispatch from Li Quan hidden in his sleeve and asked about it; Shourong said, "This is Li Quan's trick—a false claim of two hundred thousand bolts of cloth. " When the seal was broken, it was exactly as he had said.
59
士大夫鹹詢履曆，守榮不盡答。 私謂所知曰：“吾以音推諸朝紳，互有贏縮，宋祿其殆終乎！ ”後為嵩之所忌，誣以他罪，貶死遠郡。
Scholar-officials all asked about his past, but Shourong would not tell them everything. Privately he told those he trusted, "By sound I have read the court gentlemen—each rises and falls in turn; the Song dynasty's fortune is nearly spent! " Later Songzhi came to resent him; he was falsely charged with another crime and died in exile in a distant prefecture.