1941 HUNG The Inner Chapters of Pao-'P'U-tzu (Tr. Davis & Kuo-Fu)

The Inner Chapters of Pao-'P'u-tz
Author(s): Tenney L. Davis and Ch'n Kuo-fu

Source: Proceedings of the American Academy of Arts and Sciences, Vol. 74, No. 10 (Dec.,
1941), pp. 297-325
Published by: American Academy of Arts & Sciences
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THE
By
Presented
CHAPTERS
INNER
December
L.
Tenney
and
Davis
1941.
10,
in
discussion,
Proc.
(1935).
are
importance
of
utmost
the
of Ko
standing
Acad.
Amer.
Sciences, 70, 221-284
for
alchemy.
Hung''s
Arts
and
two chapters
Those
the
under
contain
They
little or nothing of the theory of alchemy but are

to
the writing of a man accustomed
evidently
familiar
with
chemical
practical
manipulations,
intent upon the
the behavior of his reagents,
of chin tan^fl*
by the taking of
preparation
which a man would become a hsien {[lj (immortal),
trying to prepare authentic gold and silver by
chemical
base
from
processes
metal,
art
and
upon
insisting
trans
genuine
as his object. English translations by

mutation
of the whole
Ch'?n Kuo-fu MMffi
of Inner
Chapters VIII and XI, Overcoming Obstructions
1
We
to make
wish
grateful
of Arts
American
from
Academy
the Permanent
defraying
acknowledgment
and Sciences
of
Science
Fund
expenses
lation,
of the Chinese
comparing
and for valuable
criticism
states
that
chin
and
tan"
or
"chin
context.
2The
to read
"
cine.
to
the
a grant
of
the purpose
of the
trans
for
the use
and to Professor
James R. Ware
type,
for reading
for
the manuscript,
University
the translation
with
the text of Pao-p'u-tzu,
of Harvard
Ware
for
of the preparation
to the Harvard-Yenching
Institute
the
translation
"On
and
Professor
suggestions.
tan in this text must
be translated
uchin
of
the Gold
this
or
tan"
title
to be corrected
ought
and
Medi
(Returned)
(Fluid)
Kuo-ftj
according
to
the
28, 1941.
February
On
and
or
hsien
summaries
Medicines,3
of
the
abstracts,
paraphrases,
of the
rest
Inner
twenty
on the biography
and
Chapters, new material
of Ko Hung, and certain material
autobiography
to
relative
he derived
the
of
sequence
Inner
teachers
from
are published
his alchemy
The
2.)
become
may
hsien
to
and
whom
herewith.
are
of Pao-p'u-tzu
Chapters
to the various magical means
voted
de
one
by which
various
means,
largely magical,
by which one may accomplish
the extraordinary
things of which hsien are sup
to
be
The best of the hsien
posed
capable.
medicines are huan tan jH;^ and chin i&Wi (gold
fluid), edible and potable gold?and
jade and
mica which are also eternal?by
the ingestion of
which a man becomes an immortal.
The belief
that these materials
is ob
produce immortality
viously
magical,
for
is merely
authentic
the
search
for
its
the
for alchemy.
its use
and
purpose,
for
it commenced
after
were
prosecution
in this manner
before
lesser
substances,
are made
the means.
from min
are made
medicines
and
materials,
vegetable
some
that
of those
We
the motive,
to supply
alchemy
means
chemical
to supply
the best hsien medicines
eral
it
gold may
available.
already
before alchemy
chemistry
While
and
ancient,
Natural
magic, but the artificial production of

gold by chemical means is alchemy, and
find magic
and
very
probably
supplies a motive
be used
believing
that certain of his materials had the properties of

an elixir or ferment or Philosopher's
Stone for the
base metal,
and fully
conversion of additional
aware of the possibility of imitating noble metal
by chemical means but not satisfied with the
imitative
Ch'?n
Received
1. With
the present publication,1 what is be
lieved to be all of the material relative to alchemy
in the Inner Chapters of Pao-p'u-tzu
iel^-P
in English
(Ko Hung ??O?) becomes available
A translation by the late Dr. Wu
translation.
of the whole of Inner Chapters
Lu-c??iang ^^5?
and On the
IV and XVI, On the Gold Medicine2
Yellow and the White, has been published, with
a
OF PAO-P'U-TZ?
it is undoubtedly
which
from
the
case
describes
Pao-p'u-tzu
have actual physiological

effects. Other means
which he describes for attaining longevity and for
assisting the quest of too^,
though none of them
are
sufficient
to make
a man
hsien,
are
absti
nence from grains, directing the ch'iMi (ethereal

essences) of one's body,4 tao yin IJ??I (deep
3
Two
editions
of Pao-p'u-tz?
have
been
used,
the
cKung-wm shu-ch?'^^JCft^^? edition and that which

Dr. Wu used, the CKeng-hs?n shu-y?an TpCJfllllHirt:in
Ss?-pu ts'ung-Wan |Z9pf?HI'f Ijreprinted and published
by The
4
Cf.
principe
Commercial
H.
Maspero,
"
Jour,
vital,
Ltd.,
Shanghai.
de
"nourrir
proc?d?s
229. 117-252,
353-430.
asiatique,
Press,
Les

le
298
certain
breathing,
exercises
of
the
DAVIS
AND
and
feet,
hands
CH'eN
etc.), and the art of the sleeping room (suitable

He further describes many
sexual satisfaction).
charms, talismans) by
ffi
drawings,
fu
(magical
the
use
of
marvelous
which
are
deeds
accom
plished.
TEACHERS OF KO HUNG
learned alchemy
from Cheng
3.) Ko Hung
Yin, a disciple of his own paternal great uncle,
and from Pao Ching, who gave him
Ko Hs?an,
in marriage.
The
of
his daughter
sequence
their
these men derived
teachers from whom
alchemy,
so
far
as we
have
been
to
able
learn
it,
KUO-FU
was a
whose tz? ^p (agnomen) was Tai-hs?an,
native of Lang-yeh ?feJflS (a ch?n f?p in present
He was living at the time of
South Shantung).
the reign of Chin Ming-ti if RJifr (323-325 A. D.).
handed down to him Shih chieh fa
Yin ch?n ^^
P ???
(Method of Becoming Immortal through
to other information, Pao
According
Death).
Ching was a native of Shang-tang _hH? (a ch?n in
of a
present South Shansi) and a descendant
Han
the
of
ssu-li ?3H:
dynasty.
Pao Ching, whose
6.) (From Chin shu^tÊf).
tzu
was
Pao Ching l?tS

otherwise
ten
<
Tai-hs?an
and more
and
learnings,
the plans
and
Tung-hai
He
under
of the Yellow
or Chung-fu j^fl?
"jfc~?
of
(from Biographies
4.) Yin Ch'ang-sh?ng
sh?n hsien f$ftfl quoted
by Tai-p'ing-y?-lan
was a native of
^?C^P?S?A)- Yin Ch'ang-sh?ng
a
in Honan
District
(at present
Hsin-yeh ^fSf
of
the
to
clan
the
and
Empress
belonged
Province)
Yin of the Later Han ?
dynasty (25-220 A. D.).
to wealth and to
he was accustomed
Although
not like them.
did
he
official
position, yet
holding
obtained the
had
Ma
that
Ming-sh?ng
Hearing
art of delivering from the human world, he sought
after him, and, after he met him, he served him
for
astronomy
of
Shantung).
|^^4
r-Tso Tz'? ??
otherwise Y?an-fang
JCljk
l
iKo Hs?an ???f
otherwise Hsiao-hsien
otherwise Hsien-kung
^^fe
jlIlS
Cheng YinMM
<
Ko Hung H?
tz? J?i+bdF*
otherwise Pao-p'u
otherwise Chih-ch'uan ff?j?|
as a coachman
inner
and
native
South
Li I$3|
Ma Ming-sh?ng l|fjB^
I
Yin Ch'ang-sh?ng
in present
outer
studied
stood
is indicated below.
was
T'ai-hs?an,
3fr#? (a ch?n
years
without
any
said: "You have

Ma Ming-sh?ng
negligence.
then
tao
the
achieved
They
already!"
really
went intoMt. Ch'ing-ch'?ng ^f j$& (in the Kuan $1
Ss?-ch'uan Province) where Ma Ming
District,
ch'ing sh?n tan ching
sh?ng gave him Tai
Divine Medicine
Clear
(Supreme
^fcirtSifl'^S
and became a
took
leave
afterwards
He
Book).
the
hsien inMt. P'ing-tu ^PtP (in
Feng-tu f|5$|$
District, Ss?-ch'uan Province).
of sh?n
(from Biographies
5.) Pao Ching
Pao
Ching,
T'ai-p'ing-y?-lan.
by
hsien, quoted
or Cheng Ss?-y?an
J?S?S?il
River and the River Lo f?

(magic diagrams said
to have been revealed
through
supernaturally
the agency of the two rivers). He received a
slight promotion to chung pu tu wei tf?*pÎSC?t of
Nan-yang |Jj ?l (a ch?n in present South Honan),
and
was
afterwards
t'ai
'jl&^rjr of Nan-hai
shou
l$r$? (a ch?n in present Middle Kuangtung).

Pao
7.) (from Y?n chi ch'i ch'ien H3g>b?).
tz? was
whose
Ching,
a native
was
T'ai-hs?an,
of Ch'?n-liu
|?|[*jl? (a ch?n in present Middle
the recipes in our books
understood
He
Honan).
He was a student of Tso
and fortune-telling.
"EltWC and from him he received
Y?an-fang
and the essentials of the
Chung pu fa ^p^?:
summons
of the three Emperors
and
impeachment
He practiced
and the five sacred mountains.
most
these
authority
mountains,
8.) Tso
Tz'?,
whose
and
carefully
over
supernatural
to suppress
and
Tz'?
able
beings,
to
exert
to
close
devils.
(from T'ai-p'ing-y?-lan).
tz? was
Lu-chiang J??I
He understood
was
Yuan-fang,
was
a native
Tso
of
(a ch?n in present Middle Anhui).

and
the Five Canonical Books

THE
He learned too after he saw that the

astrology.
Han dynasty was falling into decay. Meditating
on Mt.
T'ien-chu 5^0
(in the Y? hang $$fC
in a
he obtained
District,
Chekiang Province),
stone-room the Chiu tan chin i ching JL?&Wtf?E
and the Gold Fluid)
(Book of Nine-fold Medicine
which was T'ai ch'ing chung ching fa :fcjpf't'i???
Li Chung-fu was his teacher and Ko Hs?an was
heard
his disciple.
(his reputation),
Having
Ts'ao Ts'ao W?I
summoned him and asked him
why he had learned tao. He did not answer.
Ts'ao Ts'ao became angry and tried to kill him
by a secret plot; he gave a banquet for him, but
At the end of the
suddenly he disappeared.
Chien-an
??^c
(196-219 A. D.) he crossed
period
in search of a mountain,
in
the Yangtze River
a cave of which he might
live. Afterwards
he
lived in Mt. Hsiao-kua
/J^fS with very good
countenance.
Tso Tz'? was the teacher of Ko

9.) Although
Hs?an who taught Cheng Yin who taught Ko
Hung, there is a passage of Inner Chapter XVI5
which indicates that Tso Tz'? had contact with
teacher.
immediate
Ko Hung's
"Cheng ch?n
f?S^? said that he and Tso ch?n "fr^n had at
tempted the compounding with success on Tung
shan $p?lill (Copper Mountain)
in Lu-chiang jUtt
(Lu River)."
is men
\$\?:
10.) Ko Hs?an.
Hsien-kung
tioned in Inner Chapter IV6 where certain books
are named which he received from Tso Y?an-fang
and passed on to Cheng ch?n who gave them to
Ko Hung.
of sh?n hsien,
11.) (from the Biographies
by
quoted
Ko
Tai-p'ing-y?-lan).
Hs?an,
whose
tz? was Hsiao Hsien,

received Chiu tan chin i
ching from Tso Tz'?. He constantly took shu 7ft
(a medicinal plant, Atractylis ovata, Thunb.).
12.) (from San tung chu nang
:E:?IrJ$3cJ?,
quoted
by
paternal
Tai-p'ing-y?-lan).
uncle
great
Ko
of
Hs?an
Pao-p'u-tzu,
OF PAO-P'u-TZU
CHAPTERS
INNER
was
and
the
299
several
books which
named
and
extremely
master
and
between
versation
contains
con
important
de
is
disciple
the objectives
of
Extensive Read
scribed which defines clearly

Inner Chapter XIX,
alchemy.
ing,
are
to Ko Hung
he gave
an
where
account
considerable
of
Cheng
ch?n and of Ko Hung's relations with him (see

translation below).
Cheng Ss?
14.) (from Y?n chi ch'i ch'ien).
was
y?an
Confucianist
when
he
was
young.
He was proficient in calendar-making ffiWt, and

fortune telling ^^.
When he was older, he was
a student of Ko Hsiao-hsien
^%?&jfe from whom
he received (learned) Cheng i fa w?n IE?'ffcfcj
San huang nei w?n Jz?Jlft ]$C,Wu yo ch?n hsing
t'u 3??ftA^?
(Diagram of the True Shapes of
T'ai ch'ing chin i
the Five Sacred Mountains),
(SupremeClear Gold Fluid
chingJt??4fcf?n
Book), and Tung hs?an wu fu Wl~E3L%i: (Five

Charms of Tung hs?an). Afterwards he lived on
Mt. Ma-chi $!$? in Lu-chiang JU?L

BIOGRAPHY OF KO HUNG
(from Chin shu). Ko Hung, whose
15.)
was
Chih-ch'uan,
native
of
Ch?-jung
tz? was
'?jJ?E?.9
in Tan-yang
(now a district of Kiangsu Province)
His grand
(a ch?n, now South Kiangsu).
fttfk
father, Ko H si ??^, was a ta hung lu Z^C?fllfl?
under the Wu ^
dynasty (222-280 A. D.). His
father, Ko Ti ??t$, after the state of Wu was
conquered, was a t'ai shou of Shao-ling B??? (a
ch?n, now Southwest Hunan) under the Chin ff
When young, Ko Hung studied dili
dynasty.
His
family was poor, so he gathered
gently.
firewood by himself for the purchase of paper
At night he studied.
and brushes.
He was
famous for his Confucianist
learning. By nature
he had but few desires. As for games, he did not
the
know
names
the
He
number
of
of the pieces
was
a man
9
From
the
of
rows
on
a chessboard
or
the
in the (game) ch'u-p'u ^t?|.
no
eloquence.
Disliking
glory
teacher of Cheng Ss?-y?an.
People of the time
and profit (official rank and wealth),
he lived
did not know where he lived.
It was said that
never
had
and
social
intercourse.
privately,
the Letter of the hsien of the Eastern Sea called
When he met Ho Yu-tao fpT^JE and Kuo W?n
him Hsien-kung.
ch? I?^Cijl inMt. Y?-hangHf?, he merely
in
13.) Cheng Yin.
Cheng ch?n is mentioned
looked at them but did not converse with them.
Inner Chapter IV7 where his opinions relative to
Whenever
he was seeking for books or inquiring
are
the method
of preparing the gold medicine
the meaning
(of a passage or book), he did not
reported, and in Inner Chapter XVI8 where
consider many thousands of li J? a long journey.
5 trans.
loe. cit., p. 256.

Wu,
loe. cit., p. 235.
7
loe. cit., pp. 235, 252.
Cf.
663.
5a 2-3.
*loc.
cit., pp.
256,
260-261.
also
T'ai-p'ing-y?-lan
Pao-p'u-tzu,
autobiography
it appears
that
in Outer
his
ancestor
Chapter
moved
Lang-yeh
to Ch?-jung
Jtikf?
(2557 A- D?) of the Han dynasty.
during
the

reign
of
from
of Kuang-wu-ti
DAVIS
300
AND
He traveled dangerous roads in the hope of being

able surely to get them. Then he read many
the arts of too yin and
books, but preferred
yang sh?ng (that had been practised
by) the
sh?n
hsien.
and
great uncle, Ko Hs?an,

16.) His
paternal
studied too and achieved hsicn-ship during the
Wu dynasty, and was called Ko hsien-kung. He
his secret art of preparing tanffl
communicated
to his disciple, Cheng Yin. Ko Hung
studied
under Cheng Yin and obtained all of his arts.
Later he studied under Pao Ching, t'ai shou of
a
and
Nan-hai
native
of
Having
Shang-tang.
also studied inner learning, Pao Ching foresaw

in great esteem.
the future and held Ko Hung
Ko
in marriage.
He gave him his daughter
Pao
of
down
the
handed
Ching.
teachings
Hung
In all his
in medicine.
He was also proficient
the true from
writings he carefully distinguished
the
false.
His
talents
were
abundant.
>fc?; Shih
during the era Tai-an
17.) When
Ping Ce|C revolted, Ku Pi IS?i?, t'ai-shou of Wu
(a ch?n, now North Chekiang), who
hsing ^?
was commander of volunteers, Chou Ch'i J?j?o,
and
raised
others
an
army
to
the
exterminate
as
Pi gave Ko Hung a commission
rebel.
Shih
tu-wei
He
attacked
JlfFît?Jnt.
chiang-ping
Ping's field officer and defeated him. Thus he
was raised to fu-po chiang-ch?n ^$?7^
jf?. After
Shih Ping was suppressed, without partaking of
Ku
reward
for
his
he
merit,
went
directly
KUO-FU
CH'eN
to Lo
intimate friend, and recommended him as having

So
talent capable of writing the national history.
he was selected as san-ch'i-ch'ang-shih
?tfclS'frjf^f
in charge of his dynasty's history, but he declined
firmly to take the office.
18.) Because of old age, he desired to prepare
tan for the achievement
of long life. Hearing
that cinnabar occurred in Chiao-chi ^Hlh
(a ch?n,
now Tonkin, French Indo-China),
he asked for
of Kou-lou ?j H
the position of magistrate
(a
of his high
district within the ch?n). Because
the Emperor
his consent.
withheld
standing,
He said: "It is not for glory, but only because
occurs
cinnabar
the
Then
there!"
con
Emperor
sented. He set out with his son and his brother's

son. When
T?ng Yo
they arrived at Canton,
them
Governor
detained
of
?$?fe
Kuang-chou,
and did not allow them to go on. He then stayed
to prepare tan. T?ng Yo
in Mt. Lo-fou Hf^
recommended him to the Emperor for the posi
tion of t'ai-shou of Tung-kuan jfClf (a ch?n, now
but he declined
Middle
again.
Kuangtung),
the son of his elder
Then T?ng Yo appointed
as chi-shih-ts'an-ch?n
brother, Ko Wang ^?
In
mountain
he led a happy and
the
fE1????J?ifor
life
quiet
many
and
years,
wrote
19.)
He
called
himself
Pao-p'u-tzu,
this name also to his book. His

on Tombstones,
are: Inscriptions
the
continu
. . .
ously
dead,
to be
burnt
at
the
grave),
and
gave
other writings
(on
Eulogies
Poems,
and
one hundred ch?an ^;

fu flj? (prose poems),
De
between
Official
to enlarge
his
books
for curious
look
Equals,
Correspondence
learning.
to
a
the
was
state
Memorials
of
and
saw
in
that
He
the empire
Throne,
thirty
spatches,
already
of sh?n and hsien, of Good
to take
in the south,
disturbance.
ch?an; Biographies
refuge
Aiming
each ten ch?an;
Civil Officers, and of Hermits,
he took the office of military adviser to Chi Han
further he copied the Five Canons, the Shih chi
Jiff H (correspond
iEa*, governor of Kuang-chou
Ch'ien
Records
of
to the
by Ss?-ma
i&lffi (Historical
present
provinces
ing approximately
of
the
Form
was
the
Han
shu
Han
After
Chi
and
it*
(History
î*g),
Kuangsi).
Kuangtung
er Han Dynasty
he stayed in the south. He declined
by Pan Ku BE [SI and his sister),
murdered,
the writings of various philosophers and fang ch'i
for
of the local authorities
all appointments
divination by
(that is, works on medicine,
jjî
(At home
many years. Later he returned home.
and
were
and
tortoise
which
not
the
did
all
take
he
shell, astrology,
physiognomy),
posts
too)
and
hundred
three
other
miscellaneous
Jui
to him. Y?an-ti
offered
things,
Jt*$(? (Ss?-ma
ten
kuei
Chin
at
was
the
Minister
Prime
who
ch?an;
??
(Recipes
time,
KiH^
yaofang
"FjJ^f^f),
to be kept in a Golden Coffer, that is, Valuable
Because of his
appointed him his assistant ^.
one hundred ch?an; and Chou hou yao
as
was
he
ennobled
the
in suppressing
merit
rebels,
Recipes),
chi fang M?Jclc^C?f
At
Kuan-nei hou Wi P3?^ (Marquis of Kuan-nei).
(Recipes for Relieving Acute
four ch?an. His wide learning could
of tue era Hsien-ho
the beginning
Diseases),
Jiic?U (326
His
not be surpassed south of the Yangtze.
334 A. D.), ss?-t'? u\% Wang Too 3E9? sum
are
more
than
Pan
of
those
voluminous
of
to
the
office
him
fill
moned
writings
chou-chu-pu
discuss
and
Ku
Ch'ien.
Ssu-ma
Later he was transferred to ss?-t'u-y?an
Moreover,
they
'}\\3?ft?.
and
of
the
the
was
to
tzu-i
he
Afterwards
mystery
give a
depths
clearly
promoted
f3iE^was his
account
of the
subtleties.
reasoned
Kan Pao ^Jf
ts'an-ch?n fSiSI^J??.
yang ?&PJI (now a district
in Honan
Province)
to

THE
Later
20.)
he
on,
sage to T?ng Yo that he was obliged to go on a

long journey in search of teachers and would
leave shortly.
the letter, T?ng Yo
Receiving
made haste to pay him a farewell visit, but Ko
Hung remained seated (did not rise to receive
At noon, still in the same position, he
him).
died like one asleep.
T?ng Yo arrived, but did
not succeed in seeing him. At that time he was
eighty one years old (eighty in our reckoning).
looked alive and
Although dead, his countenance
his body was limp. Upon being placed in the
coffin, the body was very light like empty clothes.
People said that he had achieved hsien-ship by
means of shih chieh ,P j$?.10
AUTOBIOGRAPHICAL MATERIAL FROM

OUTER CHAPTER L.
I was twenty and odd years old,
21.) When
I thought that the writing of short compositions
It was better for
only wasted energy and time.
me to establish my own school; so I began to
write a book on my philosophy
tz?-shu -pit.
At that time I became involved in military dis
and
turbances,
wandered
homeless.
book was
lost.
I left off writing
for
I was
constantly
years,
on
of my
Part
for ten and odd
the
the
until
road,
era Chien-wu ??3? (317-317 A. D.) when I got

it ready.
I have written Nei p'ien RlJH (Inner
twenty ch?an, and Wai p'ien $\*m
Chapters),
(Outer Chapters), fifty ch?an . . . Someone took
to this writing of an autobiography
exception
a successful
"You
have
just made
saying:
to your
official
career;
ginning
promotion
an
tain.
do you write
Why
autobiography,
work
of an old man?"
nature
22.) My
appearance
My
disputed
shoes
are
is dull.
is ugly.
at all.
dirty
As
and
I do not
These
for my
my
in others'
short period;
collar
and
clothes
changes
sometimes,
wide
waistband,
some
of it. The
times
many
suddenly,
be
hat and
clothes
times ragged, but I am never ashamed

style
the
cannot
dress, my
and
worn,
be
is cer
talk much.
things
in a
it is a large
a narrow
sometimes
OF PAO-P'u-TZU
I keep
a mes
addressed
suddenly
CHAPTERS
INNER
body and long sleeves, sometimes the skirts of a

coat are so long that they trail on the ground and
sometimes
they are so short that they do not
conceal the feet. But hoping to keep the old
established
I do not follow current
customs,
changes. What I say is frank and true; I never
engage in jest. If I do not meet a suitable man,
silent all day
me
call
a pao-p'u
Maspero,
Jour.
Asiatique
229
(1937)
178.
Therefore
long.
scholar
(i.
all
people
one
e.,
who
keeps
his basic nature, one who is unperturbed by the

I call myself
desires of the world).
Accordingly
so in the books which I write.
INNER
THE
OF Pao-p'u-tzu.
CHAPTERS
and
Extracts,
Summaries,
Translations.
I. ON Hs?an
Inner Chapter
being the origin

source of the ten
j?f (the mystery)

23.) Hs?an
of nature ? #? is the ultimate
thousand
differences.
24.) This chapter discusses the strange power

of hs?an and the delightful life of a hermit.
II.
Inner Chapter
are
one
says: WTiat
one does
not
hsien
tality?
27.) Someone
be
dying?no
is a
There
are
no
many
immor
is living, there must
says: There
matter
is not
knows
know.
there
of things.
Since
variety
on record,
be
there
should
why
great
sh?n and
immortal?
Pao-p'u-tzu
26.)
so much
as what
also
ON Hsien.
Is it true that
asks:
25.) Someone
hsien
is a
one
whether
sage
or a genius.
It is better to do something easy and
glorious, such as to engage in political affairs,
than to sacrifice oneself by devotion to something
im
This
(longevity,
impossible.
impossibility
even
not
will
be
kuci
achieved
jj|
by
mortality)
and sh?n Jflf.
answers:
Pao-p'u-tz?
and
extraordinary
28.)
normal
rules.
by ordinary
common
of unspecified
and yet
himself.
he
not
does
are many
things
not
in
Things
A man
variety.
can
How
There
know
the
ab
governed
can not be judged by
They
knowledge.
the
universe
are
lives in the world,

is over
what
far-removed
and
principles
under
of
sh?n and hsien be judged by common knowledge?

Hsien do not live among people.
Even if one
will
he
the
himself
conduct
passes through
world,
like a common person and will not be detected.
A hsien can be detected only if he has a peculiar
Since
appearance.
and
people
they
believe
have
grains
for
never
that
seen
more.
and
the
like it
But
there are no hsien because

any.
;?:$? practiced
about
them,
hsien) do not
more
themselves
conceal
slander
people
(true men,
ch?n-j?n ?A
Tso Tz'?
10
Cf. Henri
301
a month,
After
observing
abstinence
and

after
that
from eating
seeing
the
302
DAVIS
AND
magic of Kan Shih -Rjfe,u Ts'ao Chih W$t12 be

lieved in tao shu J???? (magic, alchemy?, etc.).
29.) Liu Hsiang ??iJJrJwas a great scholar. He
wrote the Lieh hsien chuan ÎJIjljfll
(Biographies
of the Immortals) which contains accounts of
and
seventy
more
hsien.
So
must
there
have
been hsien. But it is regretful that people say

that the book cannot wholly be trusted because
the
was
author
others.
a sage
not
as were
Confucius
in longevity
disbelieve
People
KUO-FU
CH'eN
and
because
ch?n chung shu ?fiil?tt'f'ilfAn oral explana

is needed to understand
the text
tion, however,
which is in code. Liu Hsiang
failed to prepare
tz?'s prescriptions
because
gold from Huai-nan
he did not understand
the secrecy of the recipe
for preparing gold.
But the Lieh hsien chuan
which he wrote
is based upon reliable sources:
it is not false. People have only a little knowl
edge, how can they believe the superior principle?
CVin shih huang-ti^?j&Ektff (reigned 221-209 Inner

TO A LAYMAN.
Chapter III. REPLIES
B. C.) and Han Wu ti
(reigned 140-87
MUk^T
30.) Someone raises the objection: As pine and
B. C.) failed to achieve it, and because Li Shao
cypress
(long-lived) among trees and as Lao-tzu
ch?n i^'pî
and Lu?n Tai H|>fc,13 devoted
and P'?ng Tsu jg^fi (men who lived long)
^^
to
it
themselves
without accomplishing
anything.
are so endowed
human
among
beings
by nature,
But we cannot say that longevity
cannot be
how may
like
theirs be achieved by
longevity
achieved because they failed. Furthermore,
it is
. .The
and
branches
says:.
learning?
Pao-p'u-tz?
difficult to achieve hsien-shi-p.
It is not certain
leaves of pine and cypress are different from those
that every learner will be successful, and the
. . . As
trees
of other
to Lao-tzu
and P'?ng
Tsu,
learning of hsien does not depend upon the
are
a
not
in
they
special category but are still
learner being rich and powerful.
The two em
merely human beings. They achieved longevity
and military
perors were busy with political
because
of their
achievement
of tao, not
because
affairs, lived with beautiful women, and enjoyed
. . . If a wise
of nature
to
devotes
himself
person
luxurious lives. They did not really learn hsien,
the tao of Lao-tz? and P'?ng Tsu, he will be as
and they did not meet yu tao chih shih (" alche
as
successful
they were.
mists") W?l?ldt
good at preparing hsien medi
one claims that there are no hsien in
If
31.)
We
cine, so they failed to achieve
longevity.
common
are
worrying
the secret
get
on
people
about
still we have
will
not
and
nearer.
man
leave
and
As
to
to
because Han Wu
favor.
does
not
do not
People
and
Although
mean
but
sh?n,
and
Perhaps
we
and
falsely
Luan
T'ai
there
believe
there
tao of hsien
extravagantly
their existence.
was
many
The making
. .
11The
ists?)
tz?) extracted
prove
of gold is described
the facts in his Hung-pao
two were
shih ~}j-^
alchem
fang
(magicians,
a ruler de
Ts'ao who was
by Ts'ao
end of the later Han
dynasty.
of the end of the later Han
and the be
summoned
facto at the
12
Literatus
of
the Wei
son
of Ts'ao
ginning
dynasty,
Ts'ao,
f(|
founder
of the Wei
dynasty.
13
shih at the court of Han Wu
Fang
ti, the first an
man
an alchemist,
honorable
and definitely
i. e., a
a dishonorable
man.
the
second
Pao
gold-maker,
p'u-tz?
in
translated,
but became
this
gives
chapter
quotations,
to prove
that Li Shao
Ch?n
a hsien.
not
did
an
has
in the Sh?n hsien chi ?p${llj

JHwhence Liu An |i(JiSc
(Huai-nan
for
wait
of kuei
to
records
not
here
die
are,
nevertheless,
nearly
of
are
their
one
not
. .
false
is achieved
and there
slowly,
cannot
follow
the
person
success
the
of achievement
will
extraordinary
are
Some
are
acts
charitable
therefore
this
treacherous,
is no way
of hsien
in the existence
are
account
records
taboos.
ti treated fang shihwith toomuch

that
an
The
a mean
was
he
T'ai,
and
and
nearer
draws
there
world,
thousand hsien in the records of former authors.

In the records their family names and sobriquets,
teacher,
for our families
Luan
act
living.
poor
extraordinary
so death
and
the
are
hand
affection
them:
dared
other
earning
meet
an
and
but
the
and
suspicious
and
given.
. but
the
are many
rules
unless
and
he
determination.
the
interrupt
learning
of
hsien at half way, and say that the tao of hsien

and longevity
is surely impossible of attain
. .
ment
32.) Someone says: Life and death as well as

age are due to destiny, and cannot be affected by
A finger may not be rejoined after
medicine.
It is of no use to swallow the
being cut off.
blood which has flowed out. How can the taking
of pine and cypress which belong to another
category
says:
prolong
. . Water
.
short
my
and
earth
age?
are not
Pao-p'u-tz?
same
of the
the latter however live

category with vegetables;
upon the former.14 The five grains do not belong
to the class of human beings but are vital for the
14
The
mineral
upon
distinction
here
is between
Plants
kingdoms.
water
and earth which
which
the
are
are mineral.

vegetable
and
vegetable
live
inner
the
...
latter
is no
It
the
that
wonder
of
taking
those things which are suitable for the body and

which increase the age will cause longevity !
33.) The ancient records, in addition to de
scribing about a thousand hsien, also describe
birds, animals, trees, etc., of very long life. If
one behaves
in the way that these long-lived
beings behave, he also will live long. But this is
not
necessary;
are
described
and
history,
in the
of
actions
mysterious
other
many
this
that
proves
worship
answers
Pao-p'u-tz?
the
immortality
hsien.
of
are
ancients
the
Many
occurred.
are
had
Lao-tz?
that
as
such
common,
son,
the
of
practices
by the
astrology, which cannot be understood
common people, and it is so also with the hsien
cannot
One
methods.
become
hsien
unless
he
has first accomplished many good deeds: Three

hundred if one aims at terrestrial /mm-ship and
twelve hundred for celestial
/mm-ship, without
for if the 1199th good deed is
interruption,
followed by a bad one, it will be necessary to re
commence.
And
he will
says
suspect,
Pao-p'u-tz?,
that P'?ng Tsu did not mount to heaven because

he lacked a sufficient number of good deeds.
IV.
ON THE
GOLD
(FLUID)
AND (RETURNED) MEDICINE
ULTIMATE
PRINCIPLES
it (hsien) are
35.) Those who have achieved
scarce and unknown;
those who have failed to
achieve
it are many
and
known.
know the unknown, but see

they say that there is surely
. . .The simple art
world!
wonderful, what cannot be
tao of
sh?n
hsien
so forth,
out of a wound,
and
for
other
Inner Chapter VI.
to
the
stop
to make
streaming
a river flow
purposes.
extraordinary
People
cannot
the known; therefore

no tao of hsien in the
of the physician is so
accomplished
by the
! . . . Pao-p'u-tz?
says
:Although
is fundamental
for lon
the taking of medicine
are
its
benefits
hastened
gevity (immortality), yet
if one can practice hsing ch'i f?M*
(the art of
of the ethereal essences
directing the movements
CERTAIN
SUBTLETIES
37.) After their achievement of tao (i. e. hsien),

they rise to ch'ing hsiao iff |? (high in the sky)
and ramble about tz? chi j?t$? (Palace of the
None will see and hear them except
Immortals).
are
who
those
able
to
with
communicate
spirits.
Hence
(the common people) still say that there
are no hsien. It is not only now, but it has long
been
the
what
that
he
common
and
a man,
that
case,
lation and own
short
is no
guesses
specu
considers
is
what
accepts
is uncommon,
and
error,
at what
wonders
in his
believing
(poor) opinion,
will not understand even if explanation

is made
to him thoroughly and with great effort.
is not yet a hsien,
38.) Although Pao-p'u-tz?
he will try to convince those who like the art and
will not try to make everyone believe in it. The
is difficult to prepare and is ex
great medicine
Lesser
medicines
first for prolonging

know
34.) A complete translation of this chapter by

Wu Lu-ch'iang with an Abstract Table of Con
in Proc. Amer. Acad.
tents has been published
Arts and Sciences, 70, 234-255, 269-273 (1935).
Inner Chapter V.
of years.
hundreds
of many
age
and
snakes,
of blood
pensive.
Inner Chapter
an
achieve
he should also understand

the art of fang
also
(suitable sexual satisfaction),
chung M^f*
known as the art of yin-yang f^?lCSS?lC).
36.) Hsing ch'i is also useful to protect against
and against
the attacks
of spirits,
epidemics
But
upwards,
who was a general under the

named Tsung ^
Wei dynasty, so one can have sons if he is a hsien.
A hsien may stay in the world or may rise to the
of
to the different methods
heavens according
There are many
things
taking the medicines.
which
303
in one's body) at the same time. Also, if he can

not procure medicine,
but practices
hsing ch'i
its principle thoroughly,
only and understands
tigers,
in
recorded
actions
pao-p'u-tz?
a man will be able to

a hsien.
if he becomes
asks whether
his ancestors
Someone
to
ways
books
of
chapters
attacked
by
in
a mountain
enter
fierce
animals,
against
danger,
prepared
epidemics,
etc.
There
first
without
to protect
to disappear
are
four
at
ways
to
being
a river
across
to pass
being killed by dragons,
without
self
to
how
to be
ought
life, and one ought
once
for
one
when
pro
longing life, but they are not ways for hsien,

namely, the art o? fang chung, the art of directing
the ch'i (ethereal essences), tao-yin, and the taking
of common medicines.
If a man devotes himself
to the art of immortality, he should not do any
thing immoral, he should not kill even an insect,
and he should do good deeds.
Inner Chapter VII.
RESPONSE
TO OBJECTIONS
bestowed
says: Destiny
39.) Someone
by
heaven
should be impartial.
is it that
Why
and
ordinary people like Ch'ih-sung-tz?
S^f?-f
Wang Ch'iao 3l nlr (two hsien) enjoyed longevity

AND
DAVIS
304
the great sh?ng !=, Chou Kung /US- (the

of Chou) and Confucius, did not enjoy it?
while
Duke
40.)
Those
says:
Pao-p'u-tz?
be
fate
whose
longs to the life-star will be sure to like the way

of hsien. They will be sure to gain it if they seek
after it. Those whose fate belongs to the death
star will be unable to believe in the way of hsien
and naturally they will not devote themselves to
it. So it depends upon his fate whether one will
a
become
a man
matter
not
it does
and
hsien,
or
sh?ng
is a
he
common
of
whether
answers: All things have
naturally.
ence
that
have
great
some
of
their
some
some
later,
earlier,
some
Heaven
small.
form
volume,
as
itself,
is only the differ
There
and earth exist.
heaven
exists
Each
and
earth embrace all things, but all things are not

created by them.
Age does not depend upon
heaven
not
and
bestow
You
earth.
think
could
heaven
that
on Confucius
longevity
and Mencius?
which shows all the more clearly that fate is from

nature and is not determined
by heaven and
man
A worthy
earth.
not
does
at
die
necessarily
an old age. A foolish person does not necessarily

immediate
is without
Goodness
die young.
misfortune.
immediate
Evil
is
without
blessing.
is not at a
Birth is without a fixed year. Death
sure
Someone
Confucius
says:
the
are
sage
words
hard
true
of
by learning.
there
and
the
for
them.
and
extravagant
to practise.
44.)
fucianism
The
says:
Pao-p'u-tz?
are near
and
easily
of
teachings
applied.
Con
Therefore
The prin
followers.
the teachings have many
ciples of Taoism are remote and difficult to under
stand.
Hence
there
are
only
few
persons
46.)
as
take
your
the
Confucian
the
support
of
way
longevity.
it.
away.
51.)
In
says:
Pao-p'u-tz?
matters
ordinary
every person has his likes and dislikes which are

So also in the
different from those of others.
sh?n
it is impos
matters
of
hsien,
extraordinary
If I wait
sible to make everyone believe them.
until the common people cease to slander (sh?n
hsien), it will be as long as waiting for the clearing
I cannot keep
of the water of the Yellow River.
silent, for I hope only to inspire those who may
be
As
persuaded.
even
the
suaded,
Pao-p'u-tz?
his
says:
own
theory
Confucius
was
. . . Confucius
it
52.)
has
Pao-p'u-tz?
been
long
to
cannot
who
those
do
could
ancients
be
per
with
nothing
busy
was
interested
solely in the affairs of the common
was
not a person (suitable) for learn
and
people
ing hsien.
says:
It
the
case,
is not
but
now,
only
the
superior
that
principle has been difficult to understand

The
that sh?n hsien has not been believed.
ones
know
them
next
The
naturally.
and
best
best
ap
prehend them after being told. And everywhere

there are persons who laugh a hearty laugh when
they are told of these things! Even a sage or a
them.
They are
genius can do nothing with
hopeless !
Inner Chapter VIII
who
Tao is the source

them thoroughly.
understand
is the river
Ju (Confucianism)
of all varieties.
of great purity. One should not esteem Confucius
Confucius himself
only and disregard Taoism.
visited Lao-tz? and respected him very much.
45.) Confucius visited Lao-tz? personally; why
did he not learn tao from him?
propagating
For
says: I believe it because, by

50.) Pao-p'u-tz?
I know its great
its
small
evidences,
examining
been
has
what
done, I under
Seeing
efficacy.
stand what has not yet been tested.
People do
not believe it because, by inference from what
they insist
experienced,
they have themselves
that there is no sh?n hsien which is a thing far
from
say that sh?n

The words of
is proof
are
Taoists
that
says
The Taoists
of old all have died.

hsien may be achieved
The
answers:
Pao-p'u-tz?
them!
time.
43.)
48.)
ists the difficult is surrounded by the easy, while

the easy is surrounded by the
for the Taoists
difficult.
says: The great scholars have
49.) Someone
never said that hsien-ship may be achieved.
Yet
I dare not believe
by it?
42.) Pao-p'u-tz?
47.) Someone says: Among the doings of the

is difficult,
what
Confucianists
and Taoists,
what is easy?
you
knowledge.
41.) Someone raises the objection: Heaven has

is not age extended
supernatural power. Why
existence
KUO-FU
Ch'?N
OVERCOMING OBSTRUCTIONS
53.)
Someone
asks:
Human
have
beings
many
things to do, and to seek to become a hsien is very

the two
difficult. Unless something is neglected,
But how can the
cannot be prosecuted together.
study
political
54.)
of
literature,
our
joys
and
sorrows,
and
affairs be ignored?
Pao-p'u-tz?
answers:
The
search
for
hsien
Only a few things are to

ship is not complicated.
concern
is that the will is
The
be done.
only
not steadfast and belief not confirmed.
Why

the
inner
chapters
worry about the disregarding of human affairs?

It is not difficult for the very competent to do the
two things together. While treasuring in private
the way of yang sh?ng ??r?fe in public he engages in
world
His
affairs.
he
because
he
because
peace
becomes
person
controls
it.
governs
canons of Confucianism
to
recipes
those
who
very
The
himself.
perfected
state
is
teaches
He
to ordinary
six
folk, and the

He
them.
understand
at
the
stays
if he
in the world as a help to his generation,
If he
wishes to remain a while (in the world).
wishes to mount (to hsien-ship), passing above the
Such a person is of the first
sky, he rises lightly.
class. If a person knows that he has not enough
ability for both, he disregards human affairs and
devotes himself to tao t? JH?H Such a person is
of
the
second
class.
55.) Formerly
but his political
rising to heaven
had been a tafu
fore
he
went
Huang-ti
jK*f(T ruled the world,
affairs did not prevent him from
at Ting Hu $\ffl?l. P'?ng Tsu^jfiS.
^C^fe for eight hundred years be
to
westward
the
desert.
Po-yang
of
pao-p'u-tzu
no
pursue
are.
they
305
but
(doctrine),
How
much
as
remain
constantly
surely would
the more
they
not engage in public affairs, if they were made

with
the Way
of the Immortals
acquainted
(sh?n hsien). But each of these groups (par. 55
and 56) is pursuing its will. They are not to be
judged by one standard.
57.)
a good
Ffi of silver.
Hang
or
success
It applies,
however,
matters
in military
to telling
As
failure
actions.
personal
that
is a proverb
a thousand
than
says: There
is more
valuable
Pao-p'u-tz?
maxim
others
only
to
and
in
secrets
the
of longevity and the formulas of immortality,

this ismore valuable than the good advice of the
man.
ordinary
If a person
cures
is
who
patient
at death's door, the patient will be deeply grateful

to him.
ching
according to the Hsien
Today,
?jIllS? (Book of Immortals), by rendering the nine
fan volatile and by preparing solutions from gold
can be conferred on the
and jade, immortality
peoples
of
person.
How
the
not
world,
was
great
the
on
a single
of Huang-ti
to condemn
merely
virtue
out
But
of ignorance
and Lao-tz?l
)fe. Ning F?ng m13 was
f? P?15was a chu shihft
a t'ao ch?ng ??jjIE- Fang Hui ~Jj\n\was a l? shih
account
it as a mythical
is regretful.
was a t'ai shih :&ft?|J.
L? Wang S?
says: To become sh?n hsien
&i~?2.
58.) Pao-p'u-tz?
Ch'ou Sh?ng j)l^? was an officer of the Yin fj$? one need only do the most
essential
things,
Ma Chou $?;% was
dynasty
(1401-1154 B. C).
namely pao ching 3Hfft> hsing ch'i ffM? and take
an officer of the Chin ^f state. Having made
one great medicine.
are sufficient
These
and not
a strong state, L'an Li âft traveled over
Y?eh ?
expensive.
the
sea.
an
was
Kao
Ch'in
officer
of Sung
K'ang
wang %c$i ?.
Ch'ang Sh?ng 1f?Ê lowered him
self to be a groom. Chuang Chou ??/?) 6 hid his
talents
as
officer.
subordinate
ancients
Many
tao. They
the generation while attaining
practised the tao amid political affairs, for they
had a surplus of ability. Why must it be prac
tised as a hermit? Why must worldly affairs be
utterly abandoned to achieve it?
saved
56.)
But
there
are
also
those
who
liking,
tran
quility and disliking noise take joy in living as

hermits and dislike political positions.
Dressing
in poor
clothes,
they
eat
poor
food
and
plow.
Taking delight in their three reasons for joy, they

maintain
the norm and await the end. They do
not contrive to prolong a useless life, and they
do not fear sudden death. Declining
presents of
great value and foregoing official position, they
15Lao-tz?
is evidently
intended
here,
not
Wei
Po
yangHf?
Bl the alchemist, eh. Isis, 18, 210 ff. (1932).
According to the Tz'? Yuan f^?^., the tz? of Lao-tz?
was
was
was
Po-Yang.
a c/m shih.
to Ssu-Ma
Lao-tz?
According
Ch'ien,
is no record
that Wei Po-Yang
There
a chu shih.
16 i. e.
Chuang-tzu.
These
59.)
three
are
however,
things,
charac
terized by both shallowness

and profundity.
You will not know all about them quickly unless
meet
you
teachers
famous
diligently.
for fang
for
hundred,
esses,
formulas.
work
and
extremely
hsing ch'i there are many
For
are
ones
Easy
proc
more
)?}*%* nearly
chung
the medicine
about
one
to
taught
than
thousand
the
student
at first. If he is diligent, then the essentials will

be given to him.
60.) Therefore,
through hsing ch'i one may
cure disease or live in the midst of epidemics, or
exorcise
snakes
of
out
blood
walk
hunger
on
the
and
or
or
the
stop
live under
water,
or
and
of
tigers,
a wound,
of
surface
thirst,
or
prolong
one's
be
streaming
or
water,
free
span
from
of
life.
Its main point is t'ai hsi l}n >fi>(to breathe like an

embryo). Those who achieve t'ai hsi can breathe
without
using
nose
and
mouth,
as
in a pregnant
When this happens, the tao is achieved.

To
61.)
begin to learn hsing ch'i, one inhales
air through the nose and holds it while he counts
in silence to one hundred and twenty; then the
air is exhaled gently through the mouth.
The
inhalation and exhalation
should be so gentle
womb.

DAVIS
306
AND
that one does not hear the sound of the breath

oneself.
The inhaled air is retained so that it
to more
amounts
than
which
that
is
one
to
Under
thousand.
at a time,
these
an old man
change
into a
younger.
at the
ch'i should be practiced
62.) Hsing
shih Brp (hours) of \iie-ch'i not at the shih of the
The old saying, a hsien takes six
death-c?'i.
ch'i,
is a reference
to
this.
are
There
shih
twelve
for one day and one night. The shih from mid
night to the noon of the next day are the shih of
the li?e-ch'i. The shih from noon to midnight are
It is not profitable to
the shih of the death-c^'i.
practice hsing ch'i during the shih of the death
art
of fang
some
ness,
yang
are
There
66.)
one
conditions,
will
almost a day, simply because he was able to keep

the ch'i and to breathe like an embryo.
exhaled.
should be so gentle that a little

The breathing
feather put before the nose is not disturbed
The numbers which one
during the exhalation.
counts while holding the inhaled air are increased
Finally the number can be increased
gradually.
day
KUO-FU
CH'eN
more
chung.
for curing
from
taking
by
ten
than
are
Some
the
repairing
for increasing
some
and
for
weak
some
diseases,
yin,
schools
for
are
for
pro
important
longing life. The most
thing is to
return the sperm to repair the brain.
This
method
is handed down by ch?n j?n JUA. (true
It
men, the accomplished)
only by oral teaching.
has not been written
down in a book.
Even
is taken, while
this
though famous medicine
not
method
is
understood,
important
longevity
will still not be achieved.
67.) The human desire may not be completely
abandoned.
The
who
those
fore
will
"stoppage-sickness"
if sexual satisfaction
induced
are
in prison
is lacking.
and
not
do
be
There
are
marry
often sick and do not attain old age. On the

other hand, sexual indulgence shortens life. Only
is there no impair
satisfaction
ch'i.
by controlled
ment.
health by practicing
One
his
an
on
ch'i
in
blows
If
may destroy
water,
expert
hsing
63.)
the art of fang chung without getting the secrets.
the water will flow in the opposite direction for
su-tz? 3C<?!Pf?t^pJ Jung-ch'?ng
Hs?an-tu
kung
many pu Jjp (steps); if on a fire, it will be ex
and P'?ng Tsu wrote only the general
if on a tiger or a wolf, the animal
^?cS"
tinguished;
will be unable to stand; and if on snakes, they
method; by no means did they commit the impor
tant methods
to paper. Those who look eagerly
If another person is
coil up and cannot escape.
for immortality should seek the methods with dili
wounded by a sword, the blood will stop stream
I obtained
the information
from my
If he hears
gence.
ing out if he blows upon the wound.
I
ch?n.
Therefore
write
it down
teacher
a
someone
has
been
that
Cheng
stung
poisonous
by
insect,
he
cure
can
in
the
absentia
for
who
person
has been stung by blowing on his own hand and

If the person is male, he blows on his
praying.
the
left hand; if female, on his right. Although
person
who
was
is far
stung
from
away
him,
yet
is cured at once. Chung 0 ^B

(an illness
sudden death) or an acute disease
producing
will be cured at once if the diseased person
But hurry is a
swallows the ch'i of Three-Nine.
of most human beings, and only a
characteristic
few of them can maintain
tranquillity in order to
he
practice
a tao.
such
coughing.
practice
only
Consequently,
ch'i.
hsing
65.) My
drunk
a few
great uncle Hsien-kung,
or during
go to the bottom
very
devote
hot
summer
are
when
weather,
able
to
very
would
of a deep pool and stay there for
?ao-believer
the
of
future.
account
This
themselves
to
only
art
the
of
inter
sexual
course for achieving sh?n hsie?i, without preparing

This is the
the great chin and tan medicines.
of
pinnacle
ignorance.
says: Only a few tao shu JltllF

68.) Pao-p'u-tz?
(books of tao or canons of taoism) are from
of them are from
Huang Ti and Lao-tz?. Most
later
64.) Again, it is important in practicing hsing

ch'i that one should not eat too much. When one
and fatty and fresh
eats uncooked
vegetables
strong and is retained
foods, the ch'i becomes
with difficulty.
Anger should be forbidden, for
the ch'i is disturbed if one is often angry, and the
it causes
Sometimes
ch'i cannot flow freely.
the
But I have
is not a product of my imagination.
not really learned all of the secrets.
Some tao
shih J?ih (Taoist priests, Seekers of the Way)
lovers
augmented
These
now
are
were plain
very
the
Even
wrote
The
voluminous.
ancients
not geniuses.
of
principle
are not
points,
an
an
down
they knew and saw.
of what
Their proofs
the important
to understand.
who
the marvelous
folk and mostly

on
discussions
detailed.
omitted
of
account
nature
Their
are
not
clear. They all

and are difficult
understanding
of
them
They are not sufficient for

for convincing
doubters,
subtleties,
explaining
and
of resolution,
for inspiring those possessed
so that they know the
for teaching beginners
and the sources of blessing
way of the Mystery
does not
lead far.

and
be
may
nothing
are
if they
obtained
Even
distress.
over,
chapters
inner
the
over
read
from
and
Even
them.
if one wishes to read much, good books should be

selected and then attention
should be paid to
of
of no
shu
Tao
them.
Inferior
study.
whether
tinguish
are
importance
do
students
the
worthy
dis
always
not
are
authors
not
or
good
not.
They copy all the books which belong to the

these many
school of tao, then study diligently
books. They are like those who seek in the nest
of a swallow for the egg of a phoenix, and fish for
No matter how
eels at the bottom of a well.
not
find
do
them. They
are,
they
diligent they
attain nothing practical.
they waste
Fruitlessly
They have nothing for their
days and months.
On
pains. There is not the slightest advantage.
the affairs of the
the one hand they neglect
on
and
world,
present
achieve
the
achieve
and
immortality,
not
do
they
to
points
so diligently,
and says that they study

cannot
other
Everyone
immortality.
them
but they
therefore
there
of
307
pao-p'u-tz?
should not be made

the tao who would help
to t?m-ship
themselves
If all pursued
officers.
the
to govern
ruler
state?
the
says: Ch'ao Fu jj|:$? and Hs?

71.) Pao-p'u-tz?
Yu fr ${ are considered to be noble, for they left
Chuang Po
good rulers and lived in mountains.
for he left a good
J?: fj? has a good reputation,
ruler and lived the life of a hermit. When Hsien
ruled the world very
y?an $fl?
(i. e. Huang-ti)
was a hermit.
well, Kuang-ch'eng-tz?
J?^-f
the
Yao
When Tang
world, it was very
^?ffil ruled
was not his
but
Wu
Ch'?an
?i^
tranquil,
officer. But good government was not impaired;
men
able
were
not
of his
because
lacking
absence.
When Tien I J?Zj

revolted, Wu Kuang If?rJt
carried a stone and jumped into the Ho \?? (Yellow
After Chi Wu ?EA19 had overthrown the
River).
and Shu Ch'i j$M
Shang j?Jdynasty, Po I f??
went without
food inWest Mountain.
During
the rise of Ch'i Iluan kung^?fi-,
Shao Chi &%$,
stayed in a poor street. During the rise of Wei
in the world ; W?n houW?t\%, TuanKan Mu IxT^fc lived at

is really no method of immortality
The
but those who point to them do not know that West River MM
hair.
with dishevelled
their method of seeking /mew-ship is like that of Four Elders20 lived as hermits in Shang Lo ^S^
a river
a person
to
stands
and wishes
who
but the procuring of officers for the
by
mountain,
It is not that there
catch fish, but has no net.
Han
Chou Tang
great
dynasty was not hindered.
are no fish
in the river.
in
the
lived
but
retirement,
peaceful rule
^SJjl?
without punishment of Hsiao Wen i??j?C (reigned
69.) Furthermore,
although the Book of Five
it
Characters17
is from
Thousand
In a thou
179-156 B. C.) was not diminished.
Lao-tz?,
yet
are some whose
discusses only general ideas. There is nothing in
cannot
be
minds
sand years
there
it which
It
is
and
completely
to
is vain
stated.
concretely
canon
from
this
repeat
excited
Books inferior
without obtaining the essentials.
to it are even worse.
As to Wen-tz?
3?C~F%
Yin Hsi III'tHÎ??,18
Chuang-tz? and Kuan-ling
are based upon
their writings
the
although
and
Void
(Hs?an Hsu) JfMI of
Mystic
principles
Ti and Lao-tz?, yet only the general
Huang
content is described; the final word is not there
at all. Sometimes
they equalize death and life,
They consider life
saying there is no difference.
as
hard
millions
labor
and
of miles
are not
They
and
allegories
sharp-tongued
can
epoch
sources
and
for
from
worth
similes
take
as
death
away
loose-lived
with.
Their
so used that
of
arguments.
Chuang-tz?
How
an
evil
as
the
not
Are
persons
are
says: Under
valued.
But
" i. e. the Tao t?

chingMWM-
18
Kuan-ling
which
(through
means
Lao-Tz?
the
a good
ruler only
persons
devoting
(SH?EI^
magistrate
traveled
westward).
of
the
and
disgraced,
who
you
not
too
worrying
much
rural
quiet
that
the
sover
relationships.
leave
They
their
rulers,
and are insolent in their failure to be good sub

I fear that they will suffer punishment
jects.
before they attain longevity.
answers: Pei J?n Shih Hu
73.) Pao-p'u-tz?
all
Shan Ch?anUS
geniuses,
19
Wu Wang ^?
but
were
and Tz? Chou^'}H

recluse
of the Chouffi
B. C).
Pass
enjoy
eign will have no officials?

says: Those who learn hsien
72.) Somebody
themselves
noble, but forget the disturbing
keep
were
70.) Someone
desires
whose
emperor,
and poor life as if it were the life of the rich and

the pomp of power ! There will be still fewer who,
leaving their families and relatives, enjoy a life
in famous mountains!
of solitude and purity
ItA^fi,
regretful
it is!
good
are
of an
favor
be changed by the utmost riches, who

their lofty virtue, who do not crouch and
of human
hsien-ship.
fellows
and
are
They
and
bothering
be
may
Jjao-tz?
cunning
rest.
sh?n-
keep
the
by
cannot
memory
hermits.
They
dynasty (1122-255
20
Ch'i Li Chi
Namely, Tung Yuan kung jf?M&,
Hsia
Lu
Li Hsien
and
Huang
kung
l^jjljjpr,
JEj?T^,
sh?ng
#Mft?.

DAVIS
308
had no bad
on politics.
influence
are
hsien
learn
not
Those
men
necessarily
no differences
of
It makes
they hold offices under it or not.

under
the
frontier
cannot
get
from
men
able
Many
now
is
China
even
to wait
obliged
cies
in government
for
one
positions.
there
positions;
offices
who
did not Chou kung Mfe

and Confucius
speak
about it? Wliy were not the sh?ng immortal?
And why did not the geniuses live forever?
If
Chou kung and Confucius did not know it, they
may not be considered as sh?ng. If they knew it
and did not learn it, there is no hsien tao.
political
rule.
even
People
officers.
as
regions
People
no vacan
are
for
short
are
79.)
under
time.
Those who have served diligently for a long time

must
still wait to be raised to higher offices.
There have never been so many people of these
kinds. No one is sought after.
Chin ^f,
the Heir Apparent,
75.) Formerly
left his father and set aside the inheritance of tne
crown, but Ling wang USE21 did not blame him
Yin Sh?ng "P*^ left his office,
for filial impiety.
but the government of the Chou dynasty did not
It was understood
punish him for disloyalty.
that they had other inclinations and were men of
iron
will.
that each person

76.) A good ruler understands
has his own nature. He shows his clemency by
leaving his subjects free. The sovereign is not
biased by envy, and his subjects are overjoyed
with
In
satisfaction.
and
far
spreads
reputation
his
consequence
when
carded
men
at
the
turns
weather
When
peace.
the
was
Empire
and
warm,
of talent retire from office when
that
the world
at peace
is
the
and
less
service
of
will
people
How
generals
respectively.
a government
ever
retain
are learning
who
hsien-ship
much
in
its
! These
people make it their business to have few thoughts

and few desires. Their object is to preserve their
bodies from harm and to secure longevity.
They
do no disgraceful deeds, such as to struggle for
the
more,
no
offer
They
place.
prejudices.
to
challenge
then is their crime?
What
of
grandeur
large
popular
Further
is not
mountain
modified by putting on it or taking away from it

a little bit of earth, nor that of an ocean by pour
ing into it or out of it a spoonful of water. There
are
only
a few
hsien
in one
generation.
How
can
the number of the officials be diminished thereby?

78.) Somebody says: If hsien tao fllljH (way to
hsien) may be really achieved, then why is there
no record of it in the Five Canonical Books? Why
21A
571-543
king
B.
of
C.
the
Chou
dynasty.
He
reigned
from
is born
Everyone
in a preceding
detailed
as
star,
a short
for
of
which
things
Canonical
its
were
Books,
time
not
know
endless
in the Five
recorded
were
not
are
There
not
and
so does
and
depths.
looks up to
so that he
the Seven
looks at a
mentioned
by
Chou kung and Confucius.

I will tell you about
a minute
I will give you a
fraction of them.
glimpse of them, although it is difficult to explain
to you clearly.
The I Ching J???? (Book of
was
completed by nine sh?ng, and is
Changes)
and Yang fjr so that
sufficient for ordering Yin ^
if you ask an
nothing can be added.
Today,
expert on I Ching: how many degrees there are
the whole
around
the
base
area
the
of heaven;
the dimensions
of
of the universe;
beneath;
who
causes
the
Four
the limit
revolu
the
tion; why the sun revolves slowly while the moon

revolves quickly; if you inquire of him concerning
the Nine Paths
in
the variation
(of the moon);
the lengths of day and night; the alternations
among
again,
Chang Liang ^S^., Han IIsin ij?^flf and Ying Pu

3J^^j retired from the active lives of military
adviser
river
great
the marvels
above;
men blush to hear of it.

77.) I have heard that furs and stoves are dis
answers:
Pao-p'u-tz?
a certain
chapter. You are like the person who

the heavens with a basin over his head
does not perceive
the brilliance of
and
like
the one who
Brightnesses,22
Seas;
good
covetous
and
wide,
KUO-FU
CH'eN
to a government
ability.
whether
74.)
come
AND
the
Seven
Stars;
of the five
the
and
waxing
waning
x?, Erh 5f,23 light

planets;
on
and
the
impairment,
eclipse;
impingements
come Se ?j:
the Four and the Seven; whence
the uncanniness
of Ch'i M*
(a comet) and Po ^;
and Shih -fe and the good omen in Ching ?P;
(a star) and Lao 7?? ;why are Ch?n ??i (a star) and
Chi S
(a star) stationary; why Chen ?| (Saturn)
is found only in the east; why the weather is hot
when Hsi Ho ??H
(the charioteer of the sun)
exteriorizes light and cold when Wang Shu ?^
turns the mirror
(the charioteer of the moon)
if the
inward; why the weather will be moist
are
is
tides
sometimes
up; why
high
Milky Way
and sometimes
low; why
joy and anger are
expressed by music; why the floating of clouds
and the coming up of ch'iM* (atmosphere or mist)
are
omens
Kuan
foreshadowing
good
or
evil;
why
some
are successful with shih Jff

of the following-named
Ch'an ^C?ft
while some fail with ch?ng JE?Tien
22
The
23Two
and the five planets.

sun, the moon
of astronomical
kinds
phenomena
halo.

similar
to
inner
the
Tien
Yu ^?,
Ch'ih
Ch'iang ^t,
chapters
Shih
Wang
(an evil star),Hs?n Shihfijjfc, Ko Ts?f?W
g^C
(a lucky star), Ss? Ch?n E9|t| (a star), Wu Ts'an

3L$t, Tien Kou 3^c$? (a star in Argo) and Kuei
cannot answer and
IIsieh ^>f|5
(an evil star)?he
If you
them.
explain
in order,
ask,
in the
experts
Spring and Autumn Classic, the Ss? Pu E3p?,

the Book of Poetry, the Book of History, and the
Three
none
Rites,
are
not
of
in
recorded
can
them
answer:
All will
questions.
the
answer
"All
orthodox
your
these
subjects
canons.
They
are recorded in detail only by Wu Hsien ZEj^,

in
Kan kung ~&fe, Kan T? "tMJ?,S AiA Sh?n 5?,
the Hai chung hsing chan ?fS^1 Jl ?i (an astrologi
cal book), by CA'iA M?ng ^R^f, and in the CA'i
yao lun -fcB?nfe-" Then I shall ask them: "Are
the books of the six experts canonical?"
They
Then I shall ask again: "Are
will say: "No."
Kan T? and $AiA Sh?n saints?" They will also
Then
"No."
say:
human
have
beings
spent
their whole lives with the heavens above and the

earth beneath them, but information about them
cannot be found in the Five Canonical Books or
in the books of Chou kung and Confucius. May
all of the (additional information)
then be con
sidered as false? The heaven and the earth are
very
be
Even
the
large.
How
understood.
be understood?
mysterious
(the following):24
livers
nest-dwellers
one
eye
such
strange
the country
where
is born
and
clouds
whose
and
from
cocoon;
never
and
hearts
and
the
three
heads;
see
can
are
which
not
very
If you ask ordinary
a thousand
about
persons
we
which
things
can
things
those
the
rides
people
the
deteriorate;
those
cave-dwellers;
with
as
things
one
with
horse-
and
dog-feet; those with long legs and crossed thighs;

ch'ih (place name) ^?tfe without males;
Huang
those with pierced breasts (through which a pole
is passed for their transportation)
and mouths to
the side; if one lifts a stone at Lin-ch?n fi? earth
boats float; if one strikes a tree at Sha-i Yj/^t
dragons come forth; the land of N?-kua
j?c?{Jpro
duces cuckoos; heaven drops large bricks; the
shifted and the
flying dog speaks; the mountain
altar to earth moved;
in one morning
the three
armies
cranes
were
and
the
transformed;
the
hsiao-j?n
became
ch?n-tz?
sand;
became
a woman
of
normal size leans against a dead tree; J*tJI^S;

the insects in the dwelling; 3|?^$1;
the two
headed
snake
was
used
as a bow-string;
the wood
that did not turn to ashes; the fire that was not
the eyeless
hot; the bird of Ch'ang-shu H?g;
24
The
serves.
lists
of mirabilia
are
translated
with
all
re
of
309
pao-p'u-tz?
a body; the headless

animal; the head without
the
ching-wei f?t?i? (name of a bird) fills
body;
the sea (with its song); the chiao-jang ^J?
(an
is
evergreen)
born
and
again
again;
the
cloth
in fire; the jade-cutting knife;

which is washed
Yen-mei jf??ijc spits fire; Mo-ni
j&tJl: sweats
water; the grove of dead trees changed its form;
the mountsim-k'uei
?| (a fabulous animal) has its
heels in front; the nine heads of Shih-hsiu ^J??f ;
the human face of the pi-fang Mz~fs (fabulous
brought accusation
bird); when Shao-kan ^~F
when
the Saint's minister
Po-shuai
f?$;
against
used Su-shuang ?^ff
(a thoroughbred horse) at
hard labor; the Western Ch'iang ^? owe their rise
to Tang
Ching Jifî;; the Hsien-pi
j$$^ are
Lin-i
because
ride
strong
/fcfcelmade
they
pieh^;
Sh?n-lu fl?$$i| king; Yung and Shu Jif?t) made
Liu-shih ?fe/3 emperor; when the child picked up
the salt-god, a bug flew away; Ts'ung-mu |0t?
in Ching-hsiu ^?Jtfl?;
appears every generation
Wu-ting 3l~T brought the snakes to Ch'ing-hs?n
beats his fins at San-hoi
fi?|l$c; Jou-sh?n f?i^
the jade characters on the gold plaque
Ei"^;
appeared from the side of Y?'s i?i well (?^?^C);
the
lever
horizontal
on
the
vertical
contrivance
was cut from ho-shih^^

;?these have not been
recorded in the Five Canonical Books, and have
not been described by Chou kung and Confucius,
will all say that there were no such things?
?they
As for the Southerners who can simply insert a
pole (through the breast) for their transportation;
the
guardsman
who
shot
his
arrow
sta
while
tioned at Chou-shui MtR;25 Po-hun f?"?* balanced

himself back and forth as he trod I-j?n MW
under foot; L?-liang S l?e could sing to calm its
pools;
the
Duke
of
Sung
overcame
Hsiang-yeh
the
pan
truth; Kung-shu
by confusing
^^
could
flew a kite of wood; Li Chu $|3c
?*$?
see a hair at a hundred paces; Pen Huo ;jf$i ap
plied his strength to lifting fifteen tons; the man of
Y?eh S
resuscitated the dead with the prick of a
stride covered thousands
needle; Shu Hai's Mj?
of feet; the man of Ying =|? brandished his axe
at Pi-o J|lJ?; Chung-Tu rt'SP bared his body in
of these things could not be done
the winter;?all
by Chou kung and Confucius. May they also be
considered
as non-existent?
80.) If there was truly something which could

not be done by sh?ng, then it is not strange that
if they
Even
they did not achieve Asim-ship.
did not achieve Asim-ship, they were still sh?ng.
That by any chance sh?ng were not familiar with
certain
25
This
matters,
this
list of mirabilia
is no
reason
is translated

to attack
with
them.
all reserves.
The
could
sh?ng
treat
sometimes
AND
310
DAVIS
with
equanimity
the
or
long
mandate
short
it is no wonder
Therefore,
study for hsien-ship.
Heaven.
from
that
did not
they
falls
Honesty
both their remaining in office and their quitting

it. From nature possessed of bodies, they did not
consider them their own. They
lived, but they
gave no thought to life or death.
They abided
by
KUO-FU
CH'eN
into
Confucianism
IX.
Inner Chapter
81.) The
THE MEANING
tao.
where
tao
are
Chapter
I).
distress
life; we ought to discard them, otherwise even

is without
discredits
effect; Pao-p'u-tz?
worship
the worship
of miscellaneous
gods to which
common
or
resort
people
cure
disease.
to
to obtain
in order
If
one
care
takes
blessings
of his
by avoiding worldly pleasures, even if he

disregards the worship of miscellaneous
gods, he
will still live long. Evil tao-shih are described
who cheat people by pretending to be immortal,
while in truth they can do nothing extraordinary
health
and
know
of common
stitions
are
really
hsien.
people
nonsense.
People
Various
super
are described
who
know
which
nothing
the art of hsien but who attain old age are
about
very
about
nothing
rare.
They
would
have
died
at
a younger
without
Inner Chapter XL
in
those
early
times
live
as
remote
83.)
Pao-p'u-tz?
answers:
In
ancient
times
the
26This
to be equated
with
is probably
the Buddhist
when
i. e. the present
of the Doctrine,
a likeness
we possess
and
of the original
good
only
Law.
perfect
middle
period
one
can
then
serve
the
the
to
as
any
human
Taoists,
and
first
world
to
do
the
hermits.
art
the
of
hsien.
they
hsien.
study
ON HSIEN
and
heaven,
MEDICINES.
numerous
the
demand.
upon
Hair
and
body,
It
and
realgar,
Oti^,
feathers
food will
further
appear
says:
for taking the five cAiA 3?, cinnabar,

ch'ing
down
and the earth) will
spirits.
on his
grow
and
upward
roaming
the heaven
(between
control
"As
y? cha 3E^L,
and
mica,
orpiment,
one of these?
t'ai i y? y? Hang >fc???li&$li?any
the eater will be able to fly and to live long."
"
And : The middling medicine
fosters our nature
cures
medicine
An
inferior
disease.
It
ft.
the
prevents
people were honest; cunning and guile had not yet

Those who believed in tao studied it
appeared.
Those who did not believe in it also
diligently.
and had no slanderous
silent
kept
speech or
Therefore
opinion.
ch?n-j?n stayed in the world
and did not hurry to ascend to the far-off (as
the world is morally depraved
hsien). Nowadays
and imbibes deeply of cunning and hypocrisy.
achieved
in the world
says: Sh?n Nung27 ss? ching

85.) Pao-p'u-tz?
jp$J??9$iE says: The superior medicine preserves
the body from harm and prolongs life, so that
the eater will rise up to become a sh?n jp$ of
ts?ng
hermits.
every
the Taoists because
too mean
themselves
have
stay
themselves
like to discredit
People
instantly
not
prevails.
functions
people
can
usually
serve
also
devote
afterwards
will
But why is it that, since the middle period,26 the

people who are devoted to tao are all hermits?
are
can
however,
luck.
asks: Formerly
the ch?n j?n,
82.) Someone
Ch'ih Sung-tz?, Wang Ch'iao, Ch'in Kao îSr,
Lao-tz?, P'?ng Tsu, Wu Ch'?ng 7$r)$u, and Y?
Hua ^^$? were all officers in the world, and did
After
they
Taoists
the
OF THE
for no
wish,
they
to them.
Confucianists
world;
ward
X.
EXPLANATION
FUNDAMENTAL.
Disregard
.
as
long
harm
age if they had been exposed to danger or to

Their old age is due to their good
epidemics.
Inner Chapter
vice
(like hs?an of Inner

of tao brings about
hindrance
hsien medicine,
are
Tao
developed.
OF
human
shorten
pleasures
Worldly
of
aspects
metaphysical
described.
while
decay
People not only do not believe in tao, but also

that sh?n and
they like to assert slanderously
hsien are false and that they agitate or beguile
the masses.
the superior _hdt (hsien)
Therefore,
is ashamed to live in society.
is better
than Confucianism;
84.) Taoism
out of Taoism that
it
is
indeed, Pao-p'u-tz?
says,
eater
from
being
stung
by
poisonous
insects, from being attacked by fierce animals,

from being infected by epidemics, and it wards
off all evil spirits." Hsiao ching yuan sh?n ch'i
??$8??E??$?? says: "Pepper (cayenne pepper) and
ginger
protect
the
eater
from
dampness,
(Acornus calamus) increases the ability

sesame prolongs life, and wei hsi fi?l?
eater
the
against
All
weapons."
these
calamus
to hear,
protects
are
the
of superior sh?ng and the true

best statements
record of fang shu (recipes). They are evident,
them.
How
but still people do not believe
it
!
is
regretful
27Sh?n
Nung,
2838,
who
f*J*ii| the legendary Emperor, B. C.
is supposed
to
have
and^medicine.

invented
agriculture
INNER
THE
in
order
the
is cinnabar.
hsien medicine
best
86.) The
Others
of
excellence
decreasing
are
gold, silver, cAiA, the five jades, mica, pearl,

realgar, t'ai i y? y? Hang, shih chung huang tz?
in stone),
(literally yellow nucleus
-?pf?fl'P
s AiA kuei /J5?? (stony cinnamon), quartz, shih
nao ^jjfe
shih liu huang ^j??
(a kind of raw
and
wild
ts?ng ch'ing. The last
sulfur),
honey
are resin from pine
ones (of the hsien medicines)
cocos Fries $t^f-, Reh
and cypress, Panchyma
mannia glutinosa Lib. $Ef|, Ophiopogon spicatus
mu ch? sh?ng /fcBKf,
Gawl. ^P^^,
chung lou
teeta
Wall
JlU,
Coptis
JtaE, Poly podium lingua
Sw. ^5$,
the berry (seed) of Broussoneiia papy
rifera Vent. $fHf,
hsiang ch'ia Hfc^ the other
names of which are shun luMat,
the stick ^t of
or
or
the
Hsi
stick
of
hsien,
Wang Mu, ?3E^28
the
t'ien ching ^fpf,
away from oldness i\i^?,
bone of the earth ?tE?*, and kou ch'i ^ffi
(Ly
cium ch?nense Mill.).
87.) Tien men tung^P^^
(Asparagus lucidus
are ti men tung
names
the
which
other
of
Loi.),
men
tien
chi JHJ$$?,yin
yen
tung
ii?P^^-,
ÎP*]^,
yang shih f=???-j^, and kuan sung ^ff?", occurs in
high places. That which has a short root, tastes
That which
is good.
sweet, and is odorous,
occurs in the lowlands beside water, with leaves
as fine as y?n |?? (an aquatic grass), yellowish,
with a long root, which tastes bitter and has a
bad odor, is inferior.
It may also be taken.
But it readily causes belching, and its effect is
slow. After it has been taken for one hundred
days, the eater will be much stronger than after
After entering
taking s hu or huang ching ?cf?t.
a mountain,
one
steam
may
it.
If
it
is
taken
after cooking, it will enable one to dispense with

cereals if enough is taken. After the eater has
become strong, he may lick it. It may also be
It is much better if the powder is
pulverized.
taken with liquor made of the sap squeezed out
from it. T'ien men tung is called pai pu W o|5 by
the natives of Ch'u ^.
But they have a grass
pai
pu
(Stemone
tuberosa
Lour.)
whose
root
con
sisting of more than one hundred pieces com

pletely resembles t'ien men tung. But its sprout
is somewhat different. The sprout of true pai pu
is like Smilax China L. $$?,
and may only be
used to cure cough and as an insecticide for lice.
It may not be used for fu shih flfHj?29 and must
not be used by mistake
(in place of true t'ien
28A
female
the stories
fairy
in ancient
China.
vailed
only
29
The
taking
of a medicine
concerning
whom
pre
men
longevity.
for
also,
ching
Huang
tung).
is
example,
But in truth it is not the

called pai chi ??for
chi
suitable
making paste. Many medi
pai
have the same names
cines of the Pen ts'ao^j|l
as
other
grasses.
Only
can
experts
distinguish
should be paid to this point.

88.) Huang
ching is also called l'u chu $&Yf,
To take its
chiu ch'iung ^StS??and ch'ui chuS^.
flower is better than to take its seed. To take
its seed is better than to take its root. But it is
difficult to get a sufficiency of its flower. Ten
hu^30 of the fresh flowers after drying amount
to only five or six tou 5\-. But it is taken in doses
of three ko& daily. Only persons of great wealth
can get such a quantity of it. If huang ching is
taken for only ten years, its benefits already will
But it is not as
have been very much enjoyed.
Attention
them.
as
good
shu
for
one
relieving
from
cereals.
eating
taking shu, the eater will be corpulent and

strong, will be able to carry a heavy load and to
After
over
get
dangerous
ching.
not
is, however,
and easily edible as huang
a year
During
It
places.
as sweet and delicious
the
when
is poor,
harvest
be used as a substitute food for old and

it from rice
young.
People cannot distinguish
and consider it to be dried rice-cake.
are stone cAiA, wood
89.) The five cAiA ^
cAiA.
cAiA, grass cAiA, flesh cAiA and mushroom
it may
are more
There
than
a hundred
cAiA: Stony
90.) Stone
famous
mountains
coast,
and
which
on
the
each.
cAiA occurs on
elephant
are
on
situated
sea-coast
rocky
of
varieties
sea
the
of
islands.
That which is like a fleshy elephant, with a head,

a tail and four feet, is very similar to a living
It
elephant.
adheres
to a
often
stone,
large
on
Some creep up and

high cliff or steep place.
down. A red one is like coral, a white one is like
fat cut into pieces, a black one is like ts? chi@^
(a certain
a green
grass),
one
is like
the
feathers
of a hen kingfisher and a yellow one is like red

gold. All are as bright and transparent as hard
ice. On a dark night we see their light when we
are three hundred paces distant from them. A
large one weighs more than ten chin Jx?1 and a
small one three or four chin. They cannot be
discovered by a person who has not fasted long
and most diligently and who does not carry Lao
30A
grain
sh?ng ffi
1.0354688
31
One
37.301
for procuring
311
OF PAO-P'u-TZ?
CHAPTERS
or liquid measure.
liters.
=
chin
grams,
One
hu =
5 tou ?
500 ko. One sh?ng at present

16 Hang.
One
the ancient
Hang
but
different.

system
50
equals
at present
equals
was
somewhat
DAVIS
312
AND
tz? ju shan ling pao wu fu ^ÂUJM?Ol??-32

(The Five Ling Pao Charms of Lao-tz? for Enter
When the cAiA are discovered,
ing a Mountain).
K'ai shan ch'io haifu |H?[Jjip^^f
(the Charm for
a
Mountain
and
warding off injury) is
Opening
put upon them; then they cannot disappear.
Later on, the day of Wang Hsiang l?B
is chosen
for gathering
the cAiA, with praying,
after a
chiao g! (religious service, usually Taoistic)
has
been performed in which wine and dry meat are
sacrificed to the cAiA. The persons who gather
the cAiA all go to fetch them in the broad sun
light with y? pu ??j^j? (shuffling gait) and with
If the stony elephant cAiA is ob
held breath.
tained, it is pounded thirty-six thousand blows
with a pestle. One fang ts'un pi >^fTf b (i.e. one
three times
inch spoonful)
is taken
square
one
After
daily.33
chin
is
an
taken,
one
of
age
be
also
to
given
other
so
persons,
that
persons other (than those who have gathered

the drug) can take them also.
in the mountains
cAiA occurs
91.) Jade-fat
which produce jade, in steep places. The grease
of jade flows out and freezes forming cAiA after
more
ten
than
thousand
Some
years.
jade-fat
Its
cAiA has the shape of a bird or of an animal.
it is similar to black
color varies; oftentimes
and
mountain
transparent
on mixing
and
pulverized,
hsin ts'ao |$|??j?j|l

one
When
of
one
sh?ng
thousand
It
jade.
the
with
the
sap
years
is taken,
solution
be
will
is also
It is obtained
it forms a solution
of
92.) Seven-ming
all stones.
They
mountains
water
deep-green
as rock crystal.
and
of Wu
at once.
an
age
?E and nine-kuang ^6 cAiA are

occur in stony cliffs of high
the
overlooking
water.
Their
32
Ling
Taoism.
Pao,
33
According
one
of
the
to the Pen
three
supreme
Gods
ts'ao kang mu ^^1^
of
one square
ts'un "*j~ in size
a fang
ts'un pi is a spoon
are measured
until
it is just full.
which
with
powders
a
to one
kuei
tao
is
or
For
equal
Mi
powder,
71
pills
as ten seeds of
ts'un pi, and is as much
tenth of a fang
Sterculia
platanifolia
Linn.
be
united.
one
one
an
is taken,
chin
achieved.
bright.
are
They
warm
somewhat
of one
age
and
per
and sweet.
thousand
After
is
years
They cause the body of the eater to be

The dark place where he lives is as
as
bright
feels
it tastes delicious
that
ceives
a moon,
and
can
objects
seen
be
there
at night.
93.) Wild honey cAiA occurs in the stony door of
Mt. Shao-shih 4?=g (in T?ng-f?ng 3??J District,
At the door there is a
Ho-nan inJpJEf
Province).
deep valley which cannot be passed over. If one
throws a stone into it, the echo is still heard after
half a day. More than ten chang 3t out from the
is a
there
stone
column.
the
Over
column
there is a yen-kai ideal stone which is over a chang

The honey
high and over a chang in diameter.
cAiA seems to extend from the stone door into the
At long intervals there is a drop like
yen-kai.
rain :the remaining drops in the back of the room
fall one at a time. Nevertheless,
though the
cease, the yen-kai does
honey cAiA flows without
not overflow.
Above the door, a k'o tou ?4^f*
is inscribed on
inscription
(tadpole characters)
"
: Those
stone
the
are
who
to
able
one
take
tou of
wild honey cAiAwill enjoy an age of ten thousand

Tao shih all think about the place but
years."
they
cannot
it.
approach
However,
often
they
try to collect the honey cAiA by means of a bowl

attached to the end of a strong stick of bamboo
or wood.
there
But
been
success.
any
on the stone door being as it is,
inscription
must
never
has
there
someone
been
have
who
got
formerly
the cAiA.
caves
of
tree,
but
mountains.
famous
cA'iA high;
is really
stone.
the greatest
and
transparent
cAiA occurs
cinnamon
94.) Stony
shape
is like that of a plate or a bowl with a diameter

of only one cA'iA /^ with stalks and petioles, and
three or four ts'un high. Those with seven holes
are called seven-ming
(bright); those with nine
Their
holes nine-kuang
lights are like
(light).
a distance of more
those of the stars. Within
than one hundred paces their lights are visible at
Their
lights are different and may be
night.
not
may
then
mouth,
The
achieved.
but
scattered,
sought at the time of the autumnal

equinox.
They are obtained and are pounded, and then
are taken. After a fang ts'un pi is taken into the
door
thousand years will be achieved; after ten cAin,

The pills
then an age of ten thousand years.
may
KUO-FU
CH'eN
tastes
It
is like
It
is more
diameter
stony
than
one
is a cA'iA. It is
Its
acrid.
in
a cinnamon
are
branches
An age of a
taken after having been pounded.
thousand years will be achieved if one chin of it is
taken.
95.) SAiA chung huang tz? occurs everywhere,

at Mt.
most abundantly
Ch'in shui iC\7jC- A
stone
it is always moist and
contains
which
large
not dry. It is obtained by beating away tens of
layers
of
the
outer
crust
of
the
stone.
In
large
stone, it is reddish yellow and liquid like an egg

in its shell.
It should be drunk at once other
wise it will freeze into a stone, and it will be
impossible to take it. As for a reasonable pro

THE
INNER
CHAPTERS
oedure: Before it hardens, drink it; once it has

hardened, it will be necessary to grind it in order
to take it. The largest amount obtainable by
one
breaking
stone
of
piece
is
one
the
sh?ng,
smallest about several ko. It can be taken all at

one time.
If only a little can be obtained at
one time,
it is taken continuously.
If the
amounts
total
altogether
three
an
then
sh?ng,
age
of one thousand years will be achieved.

More
may be taken, but the difficulty of getting it is
considerable.
96.) Shih nao chih occurs within talc, in a form

like shih chung huang tz?. It does not, however,
occur in every piece of talc. Only one piece of it
is obtained by breaking more than one thousand
large pieces of talc. Just after the talc is broken,
the shih nao chih is found in the talc variegated,
bright, and fluid. By taking one sh?ng of it, the
eater
will
an
achieve
age
one
of
thousand
years.
97.) $AiA liu huang chih occurs in all the Five

Sacred Mountains,
but chiefly in Mt.
CAi 3?
(in the southeast of T?ng-f?ng District, Ho-nan
there say that Hs?
Yu
Province).
People
achieved longevity by taking it here. After that
he did not think about wealth and official rank,
and refused an offer of the throne from Yao f|?
That which is
(who reigned B. C. 2357-2255?).
called shih liu tan5?ft^5*
is cA'iA ching S^fpf (red
essence) of stone and probably belongs to the
All of them
category of shih liu huang ^3$ftjif.
occur on cliffs. The moist one may be taken in
the form of pills, the hardened one in the form of
powder.
are
There
one
hundred
and
twenty
kinds of shih cAiA similar to those mentioned

above. They are described in the Books, Tai i
y? ts'? >fc2u:?Efi? and Ch'ang y? H^
(or tz? ^p)
nei chi Pjjfti. They cannot all be mentioned here.
98.) And wood cAiA: The resin from pine and
cypress
years
cocos
to
on
drops
it changes
Fries.).
that
of
A
a
to the
ground.
into fu-ling
small
lotus-flower
tree
a thousand
After
$&$?-
having
springs
(Panchyma
shape
up
similar
over
the
latter after ten thousand years.

It is called mu
wei hsi 7fcS$C? cAiA. It is bright in the night.
One is slippery to the touch. It is not combusti
ble. If carried, it is of use to protect the possessor
If a hen or a cock which
against weapons.
carries mu wei hsi chih is put in a cage with
twelve other hens or cocks, if then they are shot
at with arrows twelve times from a distance of
twelve paces, all will be wounded except the fowl
which carries mu wei hsi chih. It is gathered over
sh?ng men ?kP*J (the living door), and is dried in
the shadow of Liu chia ^\ ? (a charm). After one
OF PAO-P'U-TZU
hundred
three
313
it is pulverized
days
a day,
times
and is then taken

one
time
each
ts'un
fang
pi.
An age of three thousand years will be achieved

if one piece of it is finished.
old
99.) The lower root of a thousand-year
Its length
juniper is shaped like a sitting person.
is seven ts'un. A red sap flows if it is cut into.
If the red sap is painted on the bottom of one's
one may
foot,
can
be
also
on
walk
out sinking; if
if he goes into
of a river; if on
If he wishes to
the
surface
of water
with
on his nose, then water will open

it and he may live on the bottom
his body, then he will disappear.
reappear, then it is wiped off. It
to
used
cure
If
diseases.
the
disease
the belly, then one tao kuei of it is

For
scraped off from the tree and is taken.
outer swelling and pain, one tao kuei is scraped off
and is rubbed onto the place of swelling and pain.
The swelling and pain will be cured at once.
If
there is a disease on the left foot, it is scraped off
and sprinkled on the left foot. If it is scraped off
sesame to make a candle
and is mixed with
which is used at night to illuminate the ground,
wherever
there is buried treasure of gold and
jade the flame will change to a green color and
is inside
bend
downward.
can
treasure
Then
be
obtained
If the red sap is

by digging with a spade.
ten
and
chin
of
it
is
taken, then an age
pulverized
of one thousand years will be achieved.
there is an accumulated
resin
100.) Again,
under the bark of the branches
of a three
Its shape is like that of a
thousand-year
pine.
It is called jih fei chieh B^ffl
chih.
dragon.
A large piece weighs ten chin. If ten chin of the
pulverized
dred
years
material
will
be
is taken,
achieved.
an
age
of five
hun
101.) Fan t'ao ??$|} cAiA: Its tree is like a rising

Its flower and leaf are like tan lo?W.
dragon.
Its seed is like a hen kingfisher.
It is only ?ve
ch'ih high.
It occurs on the north side of famous
and
mountains,
It
ward.
above
is sought
springs
on the
for
which
day
when
flow
east
summer
begins (zodiacal position of the sun: Taurus),

and is taken after having been pulverized.
After
one tree is finished, an age of five thousand years
will be achieved.
chih is red and bright.
102.) Ts'an ch'?ng^$?
Its
branches
and
leaves,
when
struck,
make
sound
like that of metal and stone. Being re

joined after breaking, it seems to be the same as
before.
103.) Mu
trees,
stalks.
and
ch'? Tfcl?S chih is parasitic

like
lotus
flower;
It tastes sweet and acrid.

cluster
on large
has
nine
DAVIS
314
AND
104.) Chien mu $?7[C cAiA occurs at Tu-kuang

?ISJU. Its bark is like a ying-sh? Hf?? (a certain
Its seed is like a luan niao ??Jil (a
snake).
certain bird).
105.) A person who obtains and takes any of
these three cAiA will rise to heaven during the
daytime.
106.) The three cAiA, huang lu tz? jifJ??-p,

hs?n mu hua ?H^?je and hs?an i hua ÎS^
occur at Yao-hsiong 3?$$ and F?ng-kao i?ij!tj on
If any of
Mt. T'ai J^ (in Shantung Province).
is obtained
them
and
sand years will

107.) Huang
the lower root
an age of one
hu measure (i.
cut
age
of
one
thou
be achieved.
chih is
nieh tan huan ^^W.^?
of a Pterocarpus indiens Willd.
of
It is like a three
thousand years.
e. like a pyramid with the top half
is one
off),
an
taken,
or
two
from
chang
the
upper
of
for which
these,
there
are
small
small
tubers
each
other,
like white
obtained,
as
a little
large
more
and
are
connected
hairs.
high mountains.
are no
there
as
tubers
are
It occurs
In
other
powdered
the
one
with
where
places
The
taken;
dragon
(or
rising
Its
Oftentimes
nected
with
of
string
are
seeds
color.
purple
flowers
yellow
like
plums
seeds
twenty-four
each other
and
like a
down
and hang
red
a purple
are
con
of
and
pearls.
cAiA is four or five cA'iA tall.

114.) Paifu ?^f
It is like Prunus mume S. & Z. It often blooms
snow.
It bears seeds in the
during a heavy
moon.
twelfth
;?fcj|l cAiA has
ts'ao
115.) Chu
There
are
three
leaves
seeds
near
each
leaf.
for
or a hall.
a tower
Its
are
leaves
Its
section.
each
nine
three
cAiA is like that

is of
stalk
crooks.
and
crook,
shape of wu t? 3?f?
116.) The
of
one
square
cross
The
leaves
variegated.
of
it occurs,
carrying
upper
part
is
like
yen-kai.
cA'iA.
several
about
117.) Lung hsien f!i?T cAiA grows in pairs in the

moon.
second
roots
The
another.
In the middle part there is always sweet dew.

A purple atmosphere rises from it to a height of
branches.
tuber
is
large
an
of one
age
dragons)
cAiA is
(mother of hemp)
a red stalk and with
cAiA has
113.) Pearl
leaves.
The
achieved.
rising
is taken.
flowers.
from
111.) Lung (dragon) hsien f I fillcAiAlooks like

a
it
112.) Ma mu ?^
like hemp, but with
chang
fine
thousand years will be achieved if it is finished.

An age of one hundred years will be achieved if
one small tuber is finished.
They may also be
to
The person who
to
them.
take
others
given
root
in
will disappear
his
bosom
the
puts
large
to
If
he
wishes
reappear, he
invisible).
(become
turns toward the left and takes it out.
110.) Cow (or ox) horn cAiA occurs at Mt. Hu
Its shape is like
shou l?U and at Wu Fan ^^.
onion (Allium fistulosum, L.),
that of a Welsh
shooting out like the horns of a cow (or ox).
It is
It is three or four chang high and is blue.
each
times
three
is
taken
and
daily,
powdered
At the end of one
time one fang ts'un pijj'rf'fc.
hundred days, an age of one thousand years will
be
of
piece
eggs.
in the deep valleys
grasses.
and
hen's
than
one
of each hue form a group and do not mingle with
drawings.
cAiA moves
cAiA. Self-moving
109.) Grass
when the wind is still. Its stalk is as large as a
Its leaves are
finger and as red as tan su fl-^.
like hsien }?. The root is a large tuber like a tou
surrounded on all sides as if by satellites with
twelve
another rising dragon (or other rising dragons) on

its back.
If its leaves are considered as the scales
of a dragon, then its root is like a coiling dragon.
An age of one thousand years will be achieved if
root,
and is connected by fine thread-like roots to the

If it is obtained and is taken after
upper root.
grinding, ti hsien iEill] will be achieved and the
eater will be immortal after one piece is finished.
108.) There are also one hundred and twenty
species
KUO-FU
CH'eN
in
It
Its
sitting
has
lower
three
root
knots
is shaped
and
like
twelve
a person
position.
are one hundred

and twenty
118.) There
species of grass cAiA. All are taken after being
dried in the shade. The person who takes them
live
will
an
age
as
of
and
long as heaven
one or two
thousand
earth,
or will
have
years.
119.) Flesh cAiA. Ch'an ch'u <U|?l? (a striped

toad) of an age of ten thousand years has a horn
on
its
head.
There
are
eight
red
characters
on
It is caught at noon
its jowl. Its body is heavy.
of the fifth day of the fifth moon, and is dried one
hundred days while shielded from direct sunlight.
If the ground is scratched with its left foot, then
If its
the earth will change into flowing water.
left forefoot is carried by a person, it protects
If an
him against the five kinds of weapons.
enemy
shoots
at
him
the
bow,
the
crossbow
and
the arrow will turn their direction and will shoot

at the enemy himself.
120.) A bat of an age of one thousand years is
as white as snow. It settles with its head down
ward because of its heavy brains.
121.) If either of these two beings is caught and

the
in the shade and after
is taken after being dried

being
an
powdered,
age
will be achieved.
122.) The spiritual
thousand
of
one
male
The
has
daily,
thousand
one
time
will
years
is eaten
tortoise
fang
be
ts'un
An
pi.
little
such
seven
person,
or
ts'un
eight
tall,
riding
It is a flesh cAiA. If it
in a cart or on horseback.
is caught and is taken (eaten, ingested), you will
a hsien
become
124.) F?ng
at
once.
a sable
sh?ng s hou JM^^W? *s ?ke
tela zibelina
(Musana
green
L.),
as
and
large
as
wild cat. It lives in the great forest of Nan Hai.

It is caught by setting a net. If it is burned with
the fire
cartloads of firewood, although
many
re
animal
the
wood is burned completely,
yet
in the ash.
Its hair is not
mains incombustible
Its skin cannot be broken by hacking
charred.
or pricking.
It is like a skin bag when it is beaten.
It is killed by striking its head many thousands
of times (or tens of times) with a hammer. After
is opened toward the
being killed, if its mouth
wind, it becomes alive again and stands up to
walk.
By stuffing up its nose with the calamus
occurs
which
calamus)
(Acornus
Its brain
killed at once.
mixed with chrysanthemum.
an
chin,
age
of
five
on
it
stones,
is
is taken after being

After eating up ten
thousand
will
years
be
achieved.
125.) The opening of the nest of the swallow of

an
of
age
one
thousand
faces
years
north.
Its
is white and its tail points upward.

It is
a
in
and
dried
is
the
After
shade.
swallow
caught
of such a kind is powdered and is taken, an age of
five hundred years will be achieved.
are one hundred
and twenty
126.) There
cAiA.
of
flesh
species
cAiA occur in the center of a
127.) Mushroom
color
mountain,
or
spring.
Their
under
large
of a horse
and
of a man,
or of a flying bird.
There
are
also
or
tree,
beside
shape is like that of a building,

cart,
one
or of
hundred
a dragon
and
and
Their
tiger,
or
or
colors vary.
twenty
species.
are drawings of them. They should all be

them with
gathered
by approaching
y? pu.
are
a
cut
with
bone
knife.
Then they are
They
dried in the shade, powdered and taken. One
There
that
an
of
of
any
causes
them
eater
the
to
one
inferior
an
one
of
age
thousand
for the
128.) If you enter a famous mountain
purpose of seeking for cAiA-grass, you must do it
in the third and the ninth moon.
These are the
a mountain
when
months
must
see
you will
of
pi
and
opens
sh?n
medi
cine appears (can be found). You do not go into

a mountain on the day of Shan-h?ng [Ijfj?:. You
of one
up.
123.) If you travel in a mountain,

the
age
one
after
achieved
ts'un
fang
years.
two bones on its forehead projecting outward like

It iswashed with the blood of a goat (or a
horns.
Its shell is taken off. After being baked
sheep).
and pounded, its inner part is taken, three times
each
315
pao-p'u-tzu
rise up to be a hsien; that of a middling mushroom

cAiA gives an age of several thousand years; and
years
of an age of one
tortoise
is variegated.
years
thousand
forty
of
chapters
inner
go
a mountain
into
at
the
,~^C$S hour,
ta-fu
preferably at san ch'i hui H "?P?T (Three Rare

nesses Meet Together).34
You go through the
of
Door
Lucky
Three
Rarenesses.
You
arrive
on the Day Liu-yin TnH^, and

at the mountain
at the ming fang fpj^ hour. When entering the
you carry the Ling pao fu StJI???
mountain,
of
Ling pao), lead a white dog, carry a
(Charm
or a cock
hen
in your
arms,
one
put
tou
of white
salt onto a large stone, attach the k'ai shan fu hsi

for Opening a
H???J??'tlfc (Charm and Message
a
a handful of
to
and
hold
Mountain)
large stone,
wu fang ts'ao ^f^l^L
hua
Then the
(or
$?).
sh?n of the mountain will be happy and cAiAwill
the gathering
Furthermore,
surely be obtained.
of cAiA and the eating of cAiA are best practiced on
the Day of Wang hsiang chuan ho EE?SI^?P? for
the two characters of the name of the day in the
of
systems
stems
the
and
branches
each
produce
other.35
129.) All these cAiA occur in famous mountains.

But common tao shih do not devote themselves
(to learning hsien) ; they are immoral,
completely
and do not know the method
of entering a
if they have drawings of the
Even
mountain.
cAiA, if they do not know their shapes, they still
cannot
is
get them.
or small,
large
No
matter
every
a mountain
whether
mountain
has
kuei
and
sh?n. If the sh?n and the kuei do not give cAiA

to a man, he will not see the cAiA even if he treads
on
them.
are five kinds of mica.

Most
130.) There
human beings cannot distinguish
them.
They
are distinguished
of
by a careful examination
34
to the
According
ting ~y are the Three
Tz'?
yuan,
Rarenesses
i 2?,
ping
p?| and
in the Heaven;
chia
? >wu ?% and k?ng Jj? are the Three Rarenesses under

the Earth; and hsin ^??, j?n -? and kuei ?| are the
in the Human
Three Rarenesses
World.
35Tien
or the Heavenly
kan 5c~P
Stems
(ten charac
ters) are used in combination with the ti chih iEj5? or

the
names
Branches
to the
of Earth
sixty
days
(twelve
characters)
of the Chinese
cycle.

to
give
DAVIS
316
their
AND
is called
gated one in which green predominates
It should be eaten in spring. The
cloud flower.
one in which red predominates
is called cloud
be
should
It
pearl.
eaten
summer.
in
The
one
is called cloud fluid.

in which white predominates
The one in which
It should be eaten in autumn.
It
is called cloud mother.
black predominates
That of only two
should be eaten in winter.
colors, namely green and yellow, is called cloud
It should be eaten in the last moon of
sand.
summer.
That
is called
color
white
at
eaten
all
which
times
It may
lin shih ?$R5
during
four
the
be
seasons.
are eaten by
five sorts of mica
131.) The
a
kuei ts'ung
with
into
solution
them
changing
or by exposing them to the air
shui y? t???7K3?
during the night in an iron vessel, then heating
with hs?an shui ~?7K (black water), or by burying
them after they are enclosed in a cylinder with
niter. Or they are mixed thoroughly with honey
to
form
a cream.
Or
they
are
in autumn
dipped
into a
dew one hundred days and then made
are
a
taken
in
Or
leather
they
bag.
powder
wu
the
and
of
tien
ts'ao
with
sap
$$?B?j|l
together
If they are taken for
Ailanthus glandulosa Desf.
one year, all diseases will be cured; if for three
years, an old man will be changed into a young
boy; if for five years, the eater will be able to
control kuei and sh?n, will not be burned in a fire,
will not be wetted in water, will not be injured by
on a thorn,
and will
treading
will
substances
other
decay
meet
at
hsien.
once
that
the
clouds
are
always
over
the
eater
Again,
cock's
ary)
occurs
which
realgar
if
It is natural that
they are taken for ten years.
the taking of the mother
(cloud mother) attracts
the son (the cloud).
132.) That which has a gloomy black color
when it is looked through against the sun cannot
be taken, for it causes lin fflf> disease and a boil or
an ulcer. Even if it is taken after having been
it should first be dipped in
put into solution,
rain water which has dripped from a thatched
hut, or in water flowing eastward, or in dew, in
each case for one hundred days; then the earth
is discarded and the stone is now useful.
Shu-ch'ing ff?$t$?P of Chung-shan
133.) Wei
4* I? was able to ride on the clouds after he took
at Mt.
and
Wu
is as red as a
that which
Only
lustrous
comb,
used.
be
may
transparent
That which is pure yellow, like the (ordin

color of realgar, but without
red luster,
cannot
be used
to prepare
of
Methods
diseases.
hsien
It may
medicine.
medicines
taking
realgar:
for curing
sometimes
it is cooked; sometimes it is taken with wine, or

after being changed into a solution with niter, it
or it is enclosed
in hs?an fung
is congealed;
ch'ang ;?JJ|pJf|| and is cooked under cAiA fu f$î
(red earth); or it is mixed with resin from pine;
or it is heated with san wu :zi% and then it is
drawn out like cloth which
is as white as ice.
If it is taken in any of these forms, it confers
longevity, frees the eater from diseases, rids him
of the three shih J3,36 rids him of scars and marks
on the skin, changes white hair into black, and
causes teeth to grow again.
If it is taken for one
thousand days, the jade maid comes to attend
eater.
the
She
can
be
used
to
summon
hsing
ch'u
the true jade maid is attested

?tM- Moreover,
which is as large as a millet
the
jade,
yellow
by
it is
seed, on her nose. Lacking this testimony,
only a devil testing a human being (to see whether
is moral).
he
Again,
if buried,
and will be charred at once if burned, but the

if they are
five sorts of mica are not combustible
a
a
and
for
fire
in
they have
strong
long time,
put
if buried.
never decayed
So they are able to
confer longevity on human beings.
Again it is
said,
134.)
tu jj?<?t?is pure.
be used only for preparing
of a pure
and
is transparent
for a long time. He enclosed his recipe in a

After he became
hsien, his son,
jade box.
Po
and
Ming-shih ^fli
Ifef?, a shih-ch?
Liang
$L%? (title of an officer) of the Han dynasty, ob
tained the recipe. They prepared it and ate it
according to the recipe. All became hsien.
mica
the sun.
In a dark
the
against
place
cannot
colors
be detected.
The
varie
colors
various
KUO-FU
CH'eN
but it is
135.) Jade is also hsien medicine,
Y? ching EES (The Book of
difficult to procure.
"
Jade) says : The age of those who take gold is as
old as that of gold; jade, as old as that of jade."
"
And, The life of those who take hsuan-ch?n j?f j||
is without
end." Hsuan
(Mysterious Truth)
ch?n is the alias of jade. It causes the eater to
fly up to be a hsien in heaven, not merely to be a
ti hsien (immortal of the earth). But its effect is
slow. After one or two hundred chin have been
Jade can
taken, then its effect can be detected.
be changed into a solution37 by the liquor from
Wu mi J%?fc (black rice) and the liquor from
Poterium officinale Bth. & H. f. It may be dis
onion (Allium fisiu
persed by a paste of Welsh
36The
lives
third
of the
three
spirits
the second
in the brain,
in the belly and stomach.
The
first
human
body.
in the ming
t'ang, and the
are able to cause
They
to a man.
trouble
37
as
elsewhere
water,
Literally
a liquid which
is not a true
possibly

in
this
solution.
chapter;
the
losum
to
L.)
form
inner
can
It
sugarplum.
chapters
be made
It can also be burned to form a

into a pill.
it has been taken for more than
After
powder.
one
eater
the
year,
not
will
be
if he
wetted
goes
into water, will not be burned in a fire, will not

be wounded by a sword and will not be attacked
by
not
creatures.
poisonous
be used.
But
jade
troubles
cause
They
utensils
may
to
human
health, and are of no benefit. Uncut jade should

be obtained and then this may be used. White
(Khotan) is
jade from the state of Y? tien^JH
best; next, that from Hs? Shan Ting Pu Chieh
f^?^^J^-in
Nan-yang, or jade of the river Lu
jung liif? in Jih-nan 0 T^j. CA'iA Sung Tz? took
the solution made by dipping jade in the blood
In conse
of hs?an-ch'ung ?fH
(black insect).
quence he was able to ascend and descend by
on
riding
Jade
smoke.
if taken
powder,
or
alone
Jade is not as
with water confers immortality.
eater
as
will
be feverish, as
Its
often
gold.
good
san
shih
after
han
SMt'jifc.38
taking
happens
Those who take jade powder should take realgar
once
cinnabar
and
ten
every
days,
one
time
each
tao kuei. Then they should dishevel their hair

and bathe in cold water, and take a walk against
the wind. Then they will not be feverish.
Tung
once gave the liquor of jade to a
Ch?n-i 3t?MI
blind man to drink. After ten days the blind
man's
were
eyes
cured.
to
Wishing
take
jade,
Wu Yen-chih ^?J?ff?
obtained a recipe from the
Y? ching, but did not understand
it thoroughly.
He did not know its limits and taboos. He col
lected various jade ornaments with the intention
I told him that
Afterwards
of taking them.
these
were
useless.
He
a calamity."
is not,
It
suffered
almost
silver.
136.)
Again,
as gold
and
jade.
good
It may
hsien (earthly immortal).

after being changed with
or
barley
oats)
or with
liquor
ti
from
as
bullet.
So
much
silver
can
not
be
gotten by poor tao shih.

137.) A pearl of a diameter of over one ts'un
confers longevity after it is eaten.
It is dispersed
to form something like quicksilver by dipping in
the milk of a domestic animal.
It may be drawn
38
There
cine:
Y?
is a long
Chia-hsi,
article
^^Wo
Fu-jen hs?eh-chih $ftl^|?
(in Chinese)
Han-shih-san
7. 29-63.
After
it has
on
this medi
k'ao
?f
(1938).
taken
been
seven
can
eater
the
years,
walk on water and will be immortal.

140.) The eater of sesame will not become old,
wind
and will withstand
and moisture.
It
nourishes against being worn out with old age.
from the peach tree may
141.) The mucilage
be taken by dipping it in the water extract from
tree.
the ashes of a mulberry
In this way it
cures diseases. After it has been taken for a long
time, the body of the eater will be light and
In a dark night he will be as bright as
bright.
If much of the mucilage
the rising of the moon.
from
the
abstain
tree
peach
from
grains.
Broussonetia
an
old
is
taken,
the
eater
may
man
the
Vent,
for a year,
is taken
papyrifera
a
will
one.
into
It
younger
change
to be able
eater
to see a kuei
(ghost).
a tao shih, Liang Hs? ????%{,became

Formerly,
younger after he had taken it at the age of seventy
he was one hundred and forty
years. When
years old, he could write in the dark and could
run
chu-ts'ao
?)?j|l, or after being fused with lung-kao fl^.

But three doses of it should be taken, each as
large
139.) Cinnamon may be changed into a solu

tion by heating on a water bath with the juice
of aWelsh onion.
It may be taken with bamboo
It may also be taken after being mixed
sap.
with hsien chih ch?n nao ^fe^P^"fl? or tortoise.
causes
as
however,
a man
make
It may be taken either

the paste of wheat (or
the
arrive.
142.) If the red (one of the cAiA of the) seed of
The taking
should not be partially understood.
of these jades is not only not beneficial, but also
I have
317
pao-p'u-tz?
to the length of three or four cA'iA if prepared

with float-stone
(pumice) or bees' nest (wax) or
iron pyrites.
Then it is eaten after being made
into pills. The eater will be immortal if he takes
it while he abstains from grains.
138.) If clear and non-sticky
lacquer (from
Rhus vernicifera or Vernix vernicia) is taken, the
eater will be on good terms with sh?n and will
live long. It is taken by putting ten large crabs
into it, or together with the solution of mica or
the solution of jade. Then the nine parasites
will all be driven out. Bad blood will be driven
out through the nose. After it has been taken
one year, liu chia and hsing ch'u T^C
? ^Tt?*39will
matter
"The
sighed:
of
as
fast
as
galloping
horse.
Later
on
he
went
into Mt. Ch'ing-lung

pfffi.
143.) The seeds of Sophora jap?nica L. are
sealed up with earth in a new jar for twenty odd
days.
The
outer
skin
becomes
completely
soft.
It is washed away. The material now looks like

It is taken daily.
It nourishes the
soya bean.
brain. After it has been taken for a long time,
the hair of the eater will not become white and
the eater will live long.
in
39Or
liu-chia
hsing-ch'uf

144.) Hs?an-chung-wan
Alisma
3js$L,fei-lien ^J?,
nia
Lib.,
glutinosa
AND
DAVIS
318
CH'?N
fang-ch'u
?'?'jfl,
plantago L., Rehman
teeta Wall.,
Coptis
in total
etc.,
three hundred odd species, are all able to prolong

human life. Each may be taken alone.
wei yang wan
145.) Ling fei san Sl^?ifc,
wan
?hih
and
yang hs?eh
ming
M^^L
%>$iJL,
wan îfil^L
all confer longevity on the eater.
in the district of Li |f$,
146.) In the mountain
in Nan Yang, there is the Sweet Valley Stream.
Its water
is sweet
sweet
because
chrysanthemum
grows by the stream, the flowers drip into it, and

after many generations the taste of the water has
All the people who live in the valley
changed.
sink no well, but drink the water from it. All
the people who drink the water die of old age.
Some die at an older age, like one hundred and
KUO-FU
147.) My late grandfather hung-lu ?fi||E (title

of a high officer) Shao-ch'ing ^?fP, who had been
a magistrate
of Lin-y?an
S?^tC said: "In this
district
there was the Liao Jfl family whose
have been long-lived
members
for generations
at
of
old
Some
died
the age of one
(died
age).
some
hundred,
at
or
eighty
Afterwards
ninety.
they changed their residence and since then the

of the family for the most part have
members
died young.
Other persons who lived in the
house of the family also died of old age generation
after generation.
They then understood that the
effect was due to the house, but they did not
that the water of the
know why.
Suspecting
well
in
the
was
house
very
red,
exca
tried
they
Tens of hu of
vating the place beside the well.
cinnabar buried by the ancients were obtained
or fifty
some
at a younger
like
at a place several cA'iA distant from the well. The
age,
years;
forty
or
due
None
This
dies
is
young.
sap (solution, suspension, extract) of the cinnabar
ninety.
eighty
to the effect of the chrysanthemum.
Therefore
into the well by the way of a
flowed gradually
?r Wang Ch'ang zEtyjk, t'ai wei :fcjfcj* spring. Therefore the water of the well was able
ss?-k'ung 1*1
to confer old age if it was drunk." There will be
Liu K'uan &]% and faifu ?]%A0Y?an Wei MM,
a much greater effect if cinnabar is eaten after it
who each at one time had been t'ai shou of Nan
when
Yang,
came
they
into
office,
ordered
always
has
of Li to send the water from the

the District
Sweet Valley Stream to them for drinking, forty
Most
of them had formerly been
hu monthly.
sick of f?ng-pi JH?? and hs?an-mao
tt&if, and
not
were
have as
But
did
cured.
all
they
they
great benefit as the people who lived in the Sweet
Valley and used the water all their lives. Again,
and i j|J are
the flowers of chrysanthemum
are
similar.
by their
distinguished
only
They
and
sweetness
says
"
themum
often
as bitter
as
i."
the proverb
Therefore
Now
not
most
water,
chrysan
much.
very
It
at
abundantly
of Li.
and in the District
Shih f^?
and
chou-ying
k?ng-sh?ng Jfi^?
0?r,
Jih-ching
in hsien recipes are all names of chrysanthe
JijS
Mt.
K'ou
mum,
seed
names
and
the
are
different.
chrysanthemum
of
its root,
The
very
flower
stalk,
descriptions
now
But
much.
and
praise
there
is
scarcely any effect if it is taken. This is due

merely to the fact that no true chrysanthemum
That the water of the Sweet Valley
is obtained.
retains
Stream
themum
is not
the
odor
worthy
and
of
taste
special
of
the
mention.
chrysan
How
ever, the people who live in the valley have

is a good
their lives prolonged
by it. Then
medicine not beneficial?
40Ss?
high
k'ung,
officers.
t'ai wei
and
t'ai fu
are
the
titles
148.) Again, I have heard that in S hang-tang

JLWi there was a man Chao Ch'? i?J|| who was
sick
but
of
of
leprosy
was
there
door.
should
lives!"
one to
cave
for many
no
effect
he
and
was
He
years.
was
treated,
at
death's
"
Someone said : It is rather better that he
be abandoned
(isolated) while he still
Later on, his posterity were infected from
Then his family put him in a
another.
on
a mountain,
his misfortune
nearly
is true
there
but
everywhere,
occurs
beside
is
Chrysanthemum
i is bitter.
sweet, while
:
bitterness.
treated.
been
a month.
with
food.
a hsien
Then
over
Grieving
by day and by night,

passed
he cried for
before
the
cave.
Seeing him, the hsien took pity on him.
The hsien asked him why he was so. He knew
that
the
man
was
an
extraordinary
person.
his head on the ground, he told the

Knocking
and implored aid. Then
hsien of his misfortune
and told
the hsien gave him a bag of medicine,
him how to take it. He took it one hundred and
odd days. All the ulcers were cured. He had a
and good skin. The hsien
plump countenance
came to see him again. He thanked the hsien
for saving his life and begged for the recipe for
The hsien told him: "It is the
the medicine.
resin from pine. There is much of it even in this
If you prepare it and take it, longev
mountain.
Then he returned home.
will
be
achieved."
ity
His family considered him a kuei at first, and was
He continued always to
very much astonished.
His body turned
from
resin
take the
pine.
He
increased
His
very much.
strength
lighter.

THE
INNER
CHAPTERS
did not become tired if he climbed steep places

and passed over dangerous places all day long.
he was
When
one
his teeth were

turned white.
perceived that
as
large
from
hundred
and
years
seventy
old,
gone and his hair had not

Sleeping at night, he suddenly
in his room there was a light as
not
a mirror.
He
asked
others
beside
him, but they all said that they did not see it.
The light became larger and larger; the whole
room became as bright as in the daytime.
At
night he saw that on his face there were two girls
two or three ts'un tall.
with colored clothes,
both
had
and
faces
bodies (they were like
They
real people), but they were small. They played
between his mouth and nose for one year. Then
these
grew
girls
up
were
and
gradually,
present
beside him. Hearing

the sound of ch'in ^
and
se ;?;, he always laughed alone pleasantly.
He
lived in the human world three hundred and odd
years with a countenance like that of a young boy.
Afterwards he went into Mt. Pao-tu JE?He
must be a ti hsien. Having
heard the story,
people vied with one another in eating the resin
from pine. The rich conveyed it by cart or by
donkey, and piled it up so as to fill a room. But
on perceiving no great effect after eating it at
most
for one month
So
only, they stopped.
difficult is it to find people with resolution.
149.) Again during the reign (32-5 B. C.) of
Han Ch'?ng ti i?JjJt'r??, a huntsman saw a person
without clothes, with black hair on the body, in
Mt. Chung Nan $?|i?.
He tried to pursue and
seize the person, but the latter jumped over pits
and valleys as quick as flying, and could not be
Then
seized.
was
and
was
then
woman.
the
captured
the
that
was
She
was
person
upon
spied
secretly
surrounded.
It
being
was
to be a
ascertained
person
"
and
said : I am a
questioned,
after
of
the palace of the Ch'in ?f| dynasty.

lady
Hearing that the rebels from the east of the Han
Ku ?Si? Pass had arrived, the king of the Ch'in
|H dynasty yielded, and the palace was burned.
I escaped into the mountain.
Astonished,
Having
nothing to eat, I was on the eve of dying of hun
ger. An old man taught me to eat the leaves and
seeds of pine. At first I felt that they tasted very
astringent.
I became
Afterwards
to
accustomed
them. Since that time I have not been hungry

and thirsty, and have not felt cold in winter and
hot
in summer."
This
woman
must
have
been
of the
lady of the palace of king Tz?-ying41 ^?
Ch'in dynasty.
to
the
of
Han
Up
reign
Ch'?ng-ti,
41
The
OF PAO-P'U-TZU
she had attained an age of three hundred and odd

She was brought back and cereals were
years.
given her to eat. At first she vomited for many
days
on
more
and
successor
of ?rh-shih
huang-ti.
of
Afterwards
After
on
hair
the
years,
cereals.
to them.
accustomed
two
than
odor
the
smelling
she became
her
a little
was
body
gone. Later on she became old and died. If she

had not been seized, she would have become a
hsien!
relate
150.) The W?n 3fc family of Nan-yang
that
ancestor
their
into
escaped
mountain
during the great disorder at the end of the Han

He was hungry, tired and almost dead.
dynasty.
A person taught him to eat shu. Then he was not
After tens of years, he returned home
hungry.
younger and stronger than before. He told how
his body had been so light in the mountain
that
he could jump with ease. He had not been
fatigued by climbing up to high places or by
over
passing
dangerous
for
places
He had not felt cold while walking

ice.
He
had
seen
that
there
were
many
days.
on snow and
many
persons,
sitting opposite on a high stone, who were playing

chess (or a similar game). One of these, who had
read books, looking downward and seeing him,
had scrutinized his countenance,
and had asked
the others: "May this person be called to come
in the playing of chess)?"
up (i. e. to participate
One
had
answered:
"Not
yet."
151.) Shu is also called shan-chi lljj??? (moun

tain thistle)
and shan-ching
lljfit
(mountain
Therefore
the Sh?n-yao-ching
essence).
f$H?|S
says: "If you must
(Book of Divine Medicines)
desire (insist on getting) longevity, take always
shan-ching."
each
Formerly
of
the
the
hsien,
<?: (who had come to the court of

Eight Kung
to
Huai-nan
wang $it"p??3l) took one medicine
lu hsien p?Hllj (continent
achieve
immortal).
After many hundred years, each prepared sh?n
tan Iffy
and chin i (gold
ft(divine medicine)
fluid), and then rose up to t'ai ch'ing ^fc?pf. If one
treats the Eight Substances42 together and takes
them their benefits will not be obtained, for their
effects
cancel
each
other.
152.) Han Chung $$$& took calamus (Acornus

calamus) thirteen years. His body was covered
with hair. He read ten thousand
characters
Afterwards
he
could
all
of them
daily.
repeat
from memory.
He did not feel cold when he put
no clothes on in winter.
The calamus which
grows on a stone, with five knots in one ts'un
42
Namely,
nephew
319
sulfur,
mica,
cinnabar,
soda-crystal,
realgar,
nitre

k'ung
ch'ing
and orpiment.
S^tf,
and with
CH'eN
good to be
is especially
purple flowers,
AND
DAVIS
320
will be easily
effect of the medicine
If it is taken after eating, the medicine
gathered.
Ta-tz?
153.) Chao
Hair
years.
twenty
?S?iii^
took
on
soles
grew
the
cinnamon
of his
sixteen
Baill.
chinensis
feet.
cine
glutinosa
at night, was
things
very
He
years.
eight
was
After
shu
taking
eleven
ears
the
of Lin Tz?-ming #-f

Bflwere five ts'un long. His
so
was
that
he could fly. He could
light
body
more
jump over a deep valley of two chang and
in width.
took Asparagus
157.) Tu Tz?-wei tt-fUfc
lucidus Ldl. He had eighty concubines and one
hundred and thirty sons. He could walk three
hundred li daily.
took Panchyma cocos
158.) J?n Tz?-chi t?~F^
Fries,
Hsien
years.
eighteen
and
maidens
jade
came to follow him (to associate with him). He

He did not eat
could disappear and reappear.
scars
The
cereals.
from
all
singeing
face and body had the luster of jade.

159.) Ling-yang Tz?-chung [??jl-f tt1 took Poly
golo sibirica L. (and Poly gola tenuifolia Willd.)
His
twenty
which
years.
once
he
had
He
looked
160.) The Hsien

of
by
eating
do not neglect
not
be
never
the
years
leaves
has
of
already
a grass
forgotten.
an age
From
these
words
notes43
earth
earth,
answers:
tz?'s regulations
curing
diseases
on eating),
is taken
before
Y?
wu
tz? and
4"*
water
water,
metal
fire,
destroys
destroys
wood.
of chin and tan, the

for the great medicines
does not
of suitability or unsuitability
As
question
come
into
consideration."
163.) First,
kung:
k?ng-tz?, k?ng-wu;
hsin-wei, hsin-ch'ou;
ping-ch'en, ping-hs?;
ting-hoi, ting-ss?;
wu-yin, wu-sh?n;
chi-mao, chi-yu.
at
been
still
(it appears
Third,
for
wu-wu,
for nourish
I asked Cheng
ing human nature after eating.'
:
Tt
is
so.
was
He
said
it
ch?n why
easy to under
is used for curing a disease,
If a medicine
stand.
then it should be taken before eating when the
internal organs are empty and cold, and the
five
musical
chi and y?.

44
form
These
twelve
notes:
kung
?,
of
sixty
cyclical
the

^P
M ? $C
2j3?2jEL
P^H?FN?
TMT5P
XA4"* DC "P
wu-tz?;
chi-wei, chi-ch'ou.
43The
$t^p$t^F
^^CîH:
M??Wt?c
T M J EL
J?cj??J?C
$
EL9P ?L@
cAi:
chia-ch'?n, chia-hs?;
i-Aai, i-ss?;
ping-yin, ping-sh?n;
ting-yu, ting-mao;
(Chung-huang
'The medicine
eating,
to
According
categories:
and
metal,
to Chung-huang
According
tz?fu shihchiehtutyM^ffl?i?WSr
six
destroys
destroys
that) grass and trees can only prolong life. They

for immortality.
are not the medicines
They
may however be taken for supporting the eater
if he has not yet been able to prepare the tan.
asks: Should some medicines
161.) Someone
be taken before eating, and others after eating?
Pao-p'u-tz?
answers:
and
or of a tree,
the sh?n tan or else hsien will
achieved."
be
Books
ching says: "Although
hundred
many
tained
thirty
over were
sons.
cannot
down
carrying
belong to k?ng, moo 5[1 and yu ]? belong to cAi xL ?

yin j?f and sh?n ^ belong to wu )%, ch'ou Tt and
wei ;?}cbelong to hsin, ch'?n and hs? JB?c
belong to
to ting.44
Aai
and
ss?
and
EL
belong
j?
ping,
First note: those getting it are kung & and earth.
Third note: those getting it are cAiWi and fire.
Fifth note: Those getting it are y? J$ and water.
and
Seventh note: those getting it are shang ^
and ninth note: those getting are cAio ^
metal,
If the fate of a person belongs to
and wood.
not
suitable for him to take green
earth, it is
if to wood,
if
to
medicine;
metal, red medicine;
if to water, yellow medicine; and
white medicine;
for according to the
if to fire, black medicine;
of the five elements, wood destroys
principle
fire
disappeared.
seven
human
nourishing
There will be no benefit.'

Pao-p'u-tz?
musical
and was
years,
The
cereals.
162.)
strong.
156.)
For
exhausted.
merely
the medi
of
strength
ts'?-chi 3?j?uttl and K'ai-ming-ching

f^?BUE, the
from the five
fates of persons are all known
see
to
able
(luminous)
bright
the
hindered.
into
was like that of a jade maid.
He went
water without being wetted, and into fire without
being burned.
took Rehmannia
155.) Ch'u Wen-tz? ^^C~F>
Lib.
then
is
the
and
cereals,
secured.
is taken before eating, then

nature, if a medicine
its effect is not secured, but it is carried down by
coutenance
His
years.
the
attacks
He could walk five hundred li daily, and could

lift a weight of one thousand chin.
took seeds of Schizan
154.) I-men-tz? ^P^-f*
dra
KUO-FU
?ac?3fc
shang,
binoms.
chio,
THE
Fifth,
INNER
CHAPTERS
Ten
y?:
? j??? ^
?LiJ?PîM
?^^î^r
chia-yin, chia-sh?n;
i-mao, i-yu;
ping-tz?, ping-wu;
ting-wei,
t?M3t>BC
^|E1?|3?
j?n-ch'?n, j?n-hsu;
kuei-ss?, kuei-hai.
Seventh,
shang:
fp-p^T1
chia-tz?, chia-wu;
??Zl^fc
i-ch'ou, i-wei;
k?ng-ch'?n, k?ng-hsu; $tJjk]iîr%
^ EL "?lS;
hsin-ss?, hsin-hai;
"?^?^
j?n-sh?n, j?n-yin;
kuei-mao, kuei-yu.
^9P^M
cAio:
Ninth,
as
pills,
morning.
to black,
changes
of
eater
the
are taken
seeds,
large as sesame
one
In
than
white
less
year,
each
hair
teeth grow again and the body
becomes
smooth
(like
a baby's
skin).
is taken for a long time, an old

a young boy.
If it is taken
into
person changes
be
will
achieved.
continuously,
immortality
166.) A minor recipe for preparing gold for
eating: Gold is fused in the fire, and is dipped
After two
into clear wine (wine for sacrifice).
hundred repeated dippings into the wine, and re
Then
fusions and re-dippings,
the wine boils.
the gold is grasped in such fashion that it is
the fingers by squeezing,
pressed out between
then the gold is re-fused and is dipped into the
If the medicine
"T^-T3fc
ting-ch'ou;
321
OF PAO-P'U-TZ?
wine
is no
There
again.
definite
number
of
the
??c?pCJ?cJBSc
wu-ch'?n, wu-hs?;
it is accom
After
of
the
process.
repetitions
BE5^
chi-ss?, chi-hai;
plished, one pill as large as a bullet is taken. The
k?ng-yin, k?ng-sh?n; $tit?J^t^
gold can also be made into a solution (colloidal
^$\I^W
hsin-mao, hsin-yu;
Besides the large pill,
solution or suspension?).
"?T^?^
j?n-wu, jen-tz?;
the remaining gold ismade into small pills. After
kuei-ch'ou, kuei-wei. ^t??fc^tac45
they are taken for thirty days, the eater does not
feel either cold or warm.
Sh?n and jade maidens
The
The
Gait
of
method
of
?/i?pi? (or
164.)
come down (from heaven) to associate with him.
y^).46
silver may also be taken by the same
Again,
1. Lift left foot.
as gold.
method
After taking these two sub
2. Move right foot past left foot.
of
live in a stone
chamber
the eater may
stances,
3. Bring left foot up to right foot.
a famous
for one
then
he will
mountain
year,
4. Then lift right foot.
a hsien.
In the human
world
those who
become
5. Move
left foot past right foot.
are
not
ti
hsien.
tell this
them
Do
take
called
6. Bring right foot up to left foot.
to
others
recipe
recklessly.
7. Then lift left foot.
8. Move right foot past left foot.
167.) Recipe for Liang-i tz?'s FB?^-P prepara
tion of gold for eating :Fat from the lower side of
9. Bring left foot close to right foot.
the
three
These
and
one
amount
should
steps
cA'iA (21 feet).
to
There
two
will
chang
be nine
foot-prints.
165.) The
Three
chin
small
Jx
divine
true
of
(cinnabar)
cinnabar
and
one
recipe:
chin
of
white honey are mixed thoroughly.

The mixture
is exposed to sunlight, and then it is concentrated
into pills.
by heating so that it may be made
45 In this
five
are
table
elements,
related
to
the five musical
the
five
colors
notes
of
the
(and hence
the medicines,
etc.)
the Ten
Heavenly
Stems,
namely
chia,
chi ?*, k?ng, hsinj?n
and kuei, and
of Earth,
tz?, ch'ou, yin
namely
mao,
ch'?n, ss?, wu ^p, wei,
sh?n, yu, hs? and hai,
?f,
were
the names
of which
at first used
to designate
the
i, ping,
ting,wuj%,
the Twelve
Branches
and
the sixty
of the time
years
sixty
days
cycles.
were given
later to the single charac
Magical
meanings
ters and to combinations
of them.
46
Taoists
to the Great
the gait
attribute
the
Y?,
founder of the Hsia

from whom
jg
it is supposed
dynasty
to have
(2205-1818 B. C.)
been
handed
down.
tou.
neck
of
Five
three
pig,
of
Hang
gold
one
vinegar,
in a utensil.
clear
chin;
is heated
the gold is taken out of the furnace and is

put into the fat. It is put in and is taken out for
Then
reheating
as many
as
one
hundred
times.
vinegar may also be used instead of

one chin of the finished substance is
as long as heaven and earth will be
half a chin, two thousand years; and
one
thousand
and
two
hundred
The
the fat. If
taken, a life
achieved; if
if five Hang,
years.
Any
amount of it may be taken.

It should be pre
This method
pared on the Day of Wang Hsiang.
should not be taught to others, or else the
preparation will not be successful.
for driving out the three
168.) If the medicine
shih is desired, cinnabar should be taken. The
method of taking cinnabar: One chin of cinnabar
is pounded and is mixed with
three sh?ng of
clear vinegar and two sh?ng of clear lacquer
(from Rhus vernifera or Vernix vernicia) (in one
edition, two sh?ng of honey) so that the three

DAVIS
322
substances
to
adhere
It
other.
each
is
AND
CH'eN
taken
two times daily, each time three pills as large as

sesame seeds. After it has been taken for forty
days, all the diseases in the belly will be cured
and the three sAiA will be driven out. After one
hundred days, the eater will be strong. After it
has been taken for one thousand days, Ss?-ming
1*1
^
(a sh?n) will remove the eater's name from
the book of death. He will live as long as the
heaven
and
the
as
earth,
sun
the
the moon.
and
He will be able to change his form and his

countenance indefinitely.
He will cast no shadow
in the sunlight, and will be bright (luminous).
Inner Chapter XII.
UP CERTAIN
CLEARING
a hsien
and
time,
. .
same
time
same
the
to the Hsien ching, those who achieve

According
hsien are all endowed naturally by destiny with
for sh?n hsien. Therefore while
the disposition
are
in
womb
the
(before birth), they already
they
to believe in tao, and when
have the disposition
they like the tao of hsien.
they have knowledge,
teachers and must
They must meet enlightened
method.
their
Otherwise,
they (who are
acquire
not endowed with the disposition for sh?n hsien)
do not believe and do not seek for the tao of
if they seek it, they will still not
hsien. Even
it.
achieve
171.) A hsien is a sage who

a sage
is one
in general
who
tao, while
obtains
rules
over
the world.
common
person.
sages
Many
are
able
to
know the tao of hsien, and people believe that a

Many
sage can do and can know everything.
did not know are de
things which Confucius
scribed,
and
which
so many
are
there
Moreover,
certain
people
sages
many
can
do
do
teachers
intermitted
would
not
know
mysterious
and
sages
the
hsien.
things
cannot.
Someone says that sages know the way to hsien

but that they do not care for it, that it is a
hsien and
matter
of like and dislike between
sages, and that the latter cannot be compelled
to devote themselves to hsien.
of
by
and
glory
in the affairs of
were
Some
people.
and
repining
attracted
to engage
and returned
common
of idleness and weari
because
were
Some
secrets.
their
them
teach
because
withdrew
Some
wealth,
by
betrayed
corrupt speech and lost their resolution to (seek)

and
retirement.
Some began in the morning
success
in
Some
the
for
expected
evening.
hoped
It was
the effect immediately after practicing.
if among ten thousand persons
indeed many
there
was
was
one who
not
attracted
away
the
by
and beauty, who was not dis

sight of wealth
couraged when he heard the talk of the common
those who studied it
In consequence
people.
were
as numerous
who
achieved
as
the
of a cow,
hairs
rare
as
it were
as
the
but
those
horn
of
unicorn
longevity is not difficult, but

173.) Therefore
to learn the tao (to know the method of achieving
To learn the tao is not
is difficult.
longevity)
difficult, but to put it into practice is difficult.
is not difficult, but to
To put it into practice
. . .
to
an
its
it
end
object), is difficult
(to
bring
is it that some of
174.) Someone asks: Why
those
A hsien is born to be a hsien, and a sage is born to

be a sage. A person born to be a hsien will become
a hsien through his effort. Pao-p'u-tz?
describes
the differences and similarities between a hsien
and
their
Some
resentment.
169.) Some one asks: If it is sure that hsien is

then the sh?ng ought to
possible of attainment,
to it, but Chou kung
have devoted themselves
It is clear that
and Confucius did not do it.
there has been no tao of hsien.
answers: A sh?ng is not
170.) Pao-p'u-tz?
at
Inner Chapter XIII.

SUPREME
STATEMENT
In
times did
Someone
asks:
ancient
172.)
or
hsien
achieve
learning
people
by
only because
answers: Oh! No!
of their destiny?
Pao-p'u-tz?
They all sought out teachers through the hard
ships of travel. Then they served their teachers
by cleaning the house, and by working, and by
the land. At the first they were
ploughing
examined as to their faith, and at the last they
were tested in danger and distress.
If their
were
conduct
and
their
honest
true,
dispositions
and if they had no repining and doubt, then
ness.
QUESTIONS.
a hsien
at the
necessarily
a
is not
necessarily
sh?ng
KUO-FU
who
take
practice
answers:
Pao-p'u-tz?
or tan, but
from
medicine,
ch'i,
hsing
practice
or
tao yin in the world do not escape death?
trees,
Those
medicine
made
and
practice
lesser
not
do
who
take
from
arts,
get
grass
may
chin
and
only
prolong their lives and delay their death, but

they will not achieve hsien.
To become a
hsien are described.
175.) Many
hsien, one must keep himself strong enough and
must know how to protect himself against moun
tain spirits, etc. Among the ways to keep strong
are:
not
one
feels
to
run
cold,
rapidly,
to eat
to
put
on
clothes
one
before
becomes
before
very
hungry and not to eat too much, to drink water

before one is very thirsty and not to drink too
much,
and
not
to
expose
oneself
intense heat, violent wind,

to
intense
or thick mist.
cold,
THE
INNER
Inner Chapter XIV.

EAGERLY
GOOD TEACHERS.
176.) In
the world
who
persons
assume
falsely
are all however
They
know
they
nothing.
ing, or they
addition,
title
of
that
demons
In
and
are hypocritical.
Officious people who do not
know the true and the false come to them to study
and suffer from being led astray by their own
error.
Furthermore,
are
they
so
detained
five
that
led
It
astray.
is regretful
and
hateful.
to prepare
medicine,
extraordinary
expound thousands of
importance.
They get
if they continue until
they say that there is
in
the
world.
but
Human
of
Students
is
life
of
and
voluminous
worship
immortality.
about
hsien,
man
and
may
who
are
ought
to
useless
really be cheating
may
One's
fees.
teacher
then to study
of equalizing
should respect
otherwise his
secrets. The
books
and
to
many
must
be
all
but
their
selected
with care. Tao-shih of little learning are jealous

of those who really know the hsien medicines,
and ought to respect them and learn from them.
books
The
them
cretely
as
are
tao
of
is written
but
voluminous,
in as much
detail
none
Pao-p'u-tz?.
179.) Someone
confer
MISCELLANEOUS
there for it? Which

answers
asks: Will
longevity?
Abstaining
How
abstinence
methods
many
is the best one?

from
grains
from
are
Pao-p'u-tz?
merely
abstained
from
air,
or use
means,
their
largely
of
heat
or drink
charms,
strength
are
magical,
and
of not
a stone,
from
a tree,
instruments
grass,
of
and
etc.,
of
also
punishment,
methods
of summoning spirits to prophesy luck
and of prophesying
luck by means of mirrors.
Those who know the art of hsien will not be sick,
but beginners in the art usually study medicine
in order to take care of their diseases. Methods
of improving
the hearing by putting
certain
materials
into the outer ear and of improving the
certain
eyes and the teeth by washing with
are described,
medicines
and methods
of pre
venting
when
fatigue
over
travelling
mountains
and rivers, of running very rapidly (12000 li or

about 4000 miles in 24 hours), and of avoiding
the attack of epidemics.
Inner Chapter XVI.
ON THE YELLOW
AND THE WHITE.
181.) A complete translation of this chapter by
Wu Lu-ch'iang with an Abstract Table of Contents
has been published
in Proc. Amer. Acad. Arts
and Sciences, 70, 256-268, 274-276 (1935).
Inner Chapter XVII.
CLIMBING
MOUN
TAINS AND CROSSING RIVERS

in moun
182.) Alchemists
prepare medicines
tains, and so should know how to climb a moun
and
to
how
pass
a river.
across
is a
There
and a lucky month or

spirit for each mountain,
day must be chosen for the ascent. Old animals
have the ability to change into the form of men,
EFFECTIVE METHODS.
grains
Various
escaping
tain
Inner Chapter XV.
inhale
a bird,
animal,
of
and as con
have
cold,
tolerating
being injured by military weapons, of disappear
into the form of an
ing at will, of changing
the
know
students,
them by accepting
therefore
180.)
for achieving
appear
have
also
one
effective
may
future
should
seekers
and
short,
of gods are not
the
but
look for a good teacher eagerly and

diligently.
Chuang-tz?'^ philosophy
life and death is discredited.
One
his teacher and should be patient,
teacher will not tell him all of his
study
and
volumes of books of no
no effect from them, even
they become old. Then
surely no method of hsien
should search for a teacher,

select him carefully.
teach only
178.) Tao-shih
eager.
recite
or
years,
described
.
177.) Some who might truly learn the tao are

not able to seek diligently for a famous teacher
who
persons
sh?n water,
lack hunger merely;
does not support toil.
they do not go away (from the false tao-shih) to

seek for extraordinary people (true tao-shih), and
the false ones tell them, "Here is all of the tao,"
with the result that many persons of resolution
are
many
grains for a long time, and they have said that

less disease and pain
they have had somewhat
than when they have eaten grains. Those who
twice daily take shu, huang ching, and pills of y?
become stronger and are capable
y? Hang Sft&S
of carrying a burden.
On a long journey their
bodies are extremely light. Those who take one
dose of stone medicine and keep it for ten or for
smatter
falsely.
restrain
asked
tao-shih.
some
reputation
to
able
the cost of cereals and other foods. This

alone will not confer longevity.
I have
mizes
wicked
to admit
all have
their
are
they
the
323
practice
unwilling
They
buy
SEEKING
are many
there
OF PAO-P'u-TZU
CHAPTERS
econo
and
mirrors
magical
tecting
animals,
are
used
to
detect
them.
Various
and medical means are described of pro

oneself against mountain
spirits, wild
snakes,
dragons,
cold

and
moist
moun
tain
etc.
weather,
cure
for
(charms,
CH'?N
as
is recommended
Realgar
Fu
bite.
snake
AND
DAVIS
324
draw
magical
and for protec

ings) for the ascent of mountains
are pictured
and
tion against wild
animals
described.
KUO-FU
earlier disciple, Huang Chang ji(jic who said:

"When he was returning from Y?-chang ?f&iij?r
(a ch?n, now North Kiangsi),
Cheng ch?n en
were
TRUTHS
CERTAIN
UPON THE EARTH.

of One is described and
183. The metaphysics
its importance for alchemy is pointed out. The
of miscellaneous
practice
same
form
and
ought
are described whereby
become
may
person
methods
magical
to be given up, but means
many
of
student
The
appearance.
ought to work hard at seeking medicines
alchemy
in mountains
and
at
and
rivers
the
for
on
many'robbers
many
It was
?J?S??Mthe
at
days
said that there
homeward
and
route,
his companions detained him.

All of his com
panions of the journey considered that the food
was insufficient, but he gave to others the food
which he should have eaten, while he himself ate
nothing for fifty days. He was not hungry and
I did not see that he did anything (as a substitute
for
the
of
persons
wind
strong
Ch?eh-kou-p'u
Inner Chapter XVIII.
one
countered
or as
food
a means
of abstaining
this."
He
lamp
better
could
small
write
a young
than
from
grains).
he was able to do
I do not know by what means
He
under
characters
man.
understood
preparing
music and was proficient in playing the ch'in ^.
medicine, but he will need funds for the purpose.
While sitting at leisure with many persons sitting
or a farmer in
At first he may be a merchant
in attendance
he answered
upon
him,
questions
order that he may get enough money to procure
at the same
and
time
corrected
the
raw
the
continuously
materials.
tones
Inner Chapter XIX.

184.)
Pao-p'u-tz?
teacher,
ch?n,
Cheng
are
because
effective
very
gives
from
are
There
listed.
an
of
his
says
he
account
he
whom,
secret books.
obtained many
READING.
EXTENSIVE
books of tao
Many
are not
fu which
intro
been
have
many
errors
A few most useful

into them by copying.
effects (not for hsien
and the mysterious
from their use are
which
result
medicines)
duced
books
a
I met
185.) Fortunately
it
remorseful
ch?n.
But
is
Cheng
to be
enough
It is most
principles.
learn
to
able
for
much,
very
teacher,
good
that I was not
the most
learn
that I did not
remorseful
at
that
time,
advanced
I was
although
serving him as a disciple, I had little acumen, and

being still young I did not concentrate my mind
on the study?and
human desires had not yet
all been discarded.
186.) At that time Cheng ch?n was over eighty
of
years
He
age.
which
however
years.
His
He
was
shoot
to
black
became
to
distance
of
hundred
hair
after many
and
plump
crossbow
strong
draw
white
again
was
countenance
able
some
had
already
pu.
to
and
He
was
able to walk many hundred li daily. He was not

He
if he drank two tou of wine.
intoxicated
climbed
up
a mountain
so
rapidly
that
most
young people could not follow him. His food

and drink were no different from the food and
drink of the common people, and I did not see
I inquired of his
that he abstained from grains.
someone
which
beside
I
187.) I was a late disciple of Cheng ch?n.
"
asked to see books of recipes. He told me : The
essential is only one cA'iA of silk, which is enough
for delivering from the human world. Not many
are
books
better
But
necessary.
than
wide
none
seeing
at
is much
reading
all.
Elementary
methods may be acquired for protecting against

He gradually
the distresses
of a beginner."
100 chapters of books of
showed me almost
and
teachings
I had
portant.
rules
seen
already
which
many
are
of
not
them
im
pre
viously and I asked him about points which I

therein.
said:
did not understand
Ch?ng-chun
"You have the ability to discern things. You are
teachable.
you have learned much,
Although
yet
what
have
you
being
concentrate
to study
show
you
your
outer
mind;
the advanced
books."
good
ally to have
Those which
is not
learned
to
attentive
amount
cheerful.
instrument
playing.
Taoist
described.
wise
of the
was
him
studies,
so you
are
principles.
He
allowed
essential,
and,
cannot
you
not yet
ready
Now
me
I must
gradu
short books written on white silk.

I saw during many years would
altogether
to more
than
two
hundred
and odd ch?an ^

(rolls of silk or paper), but I
could not obtain them. Other disciples served
I alone,
him by gathering fuel and by plowing.
being feeble, could serve him only by dusting and
by wiping the couches and tables, by grinding ink
on a palette, by holding his light, and by copying
ancient books for him. He treated me the same
as the earlier disciples. He told me: "There are
good things in every ch?an of miscellaneous

THE
INNER
CHAPTERS
tao shu JUllf. They should be discerned, and the

good things should be selected out from them,
It is not necessary
and these should be practiced.
to waste
time
and
the
chin
If
them.
energy
by
tan is once
all
memorizing
of
success
prepared
there is
fully, all these will be discarded. When
to
be
the
essentials
something
taught,
(trunk
To inspire prog
and twigs) should be gotten.
ress,
never
the
with
begin
wishes
to
had
copied
by
for
copy
single
soon.
too
Even
time,
long
character.
student
step.
by
others
to be obtained.
borrowed
to
step
ch?n did not wish
188.) Cheng
books
go
The
elementary.
when
one
no
Cheng
to have
his
Permission
a book was
dared
ch?n
ask
any
question
recklessly.
325
for (permission to copy) books by seizing the

Therefore
it was
like drinking
opportunity.
water beside a river without
the possibility
of
it. However,
among his
filling the belly with
fifty and odd disciples, only I received the books
on chin and tan, San huang nei w?n .E:jl?.F*J3aC>
and Ch?n chung wu hsing chitt^?trfBSome
of
the
other
disciples
were
not
even
able
to
see
the titles of these books !

189.) In the first year of the reign of Tai-an
. . . with his immediate dis
(302 A. D.),
went
to Mt. Ho
he
eastward
ciples
(Anhui
I do not know exactly where.
Province).
secretly
was
at
first a great Confucianist

scholar. He took to
tao late in life. However,
he never stopped
teaching Li chi fluff2 (Book of Rites) and Shang
shu ^?W
He was a man of
(Book of History).
All
and
of
who saw him
lofty spirit
dignity.
would be respectful toward him. When I had a
question, I waited until he was cheerful; I dared
not
OF PAO-P'u-TZU
Sometimes
had a book in hand for a month, which was time

enough for me to copy (a number of pages), but
I dared not copy it by stealth, for Cheng ch?n
was quick; if by accident he should know it, then
his favor (confidence) would be lost, and that
would be a great loss for a small gain.
I asked
Inner
Chapter
XX.
CLEARING
DOUBTS.
UP
ALL
190.) If one follows an improper teacher to

learn tao, and in the hope of still learning some
thing, hesitates to leave him, he will accomplish
nothing by staying. He wastes his time and his
If he repents bitterly, it will be
energy in vain.
already too late!
evil tao shih who boast of being
191.) Many
hsien,
people
who
tell many
in order
to get
false
their
stories,
money,
and
are
who
cheat
described
and discredited.
It is because of such as these
that people in general do not believe
in the
existence
of
hsien.


1941 HUNG The Inner Chapters of Pao-'P'U-tzu (Tr. Davis & Kuo-Fu)

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1941 HUNG The Inner Chapters of Pao-'P'U-tzu (Tr. Davis & Kuo-Fu)

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The Inner Chapters of Pao-'P'u-tz

Author(s): Tenney L. Davis and Ch'n Kuo-fu

This content downloaded from 203.15.226.132 on Sat, 10 Jan 2015 10:05:06 AM

Sciences, 70, 221-284

little or nothing of the theory of alchemy but are

as his object. English translations by

to the various magical means

the best hsien medicines

magic, but the artificial production of

that certain of his materials had the properties of

have actual physiological

nence from grains, directing the ch'iMi (ethereal

cKung-wm shu-ch?'^^JCft^^? edition and that which

This content downloaded from 203.15.226.132 on Sat, 10 Jan 2015 10:05:06 AM

etc.), and the art of the sleeping room (suitable

Pao Ching l?tS

said: "You have

River and the River Lo f?

l$r$? (a ch?n in present Middle Kuangtung).

(a ch?n in present Middle Anhui).

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He learned too after he saw that the

Tso Tz'? was the teacher of Ko

tz? was Hsiao Hsien,

scribed which defines clearly

ch?n and of Ko Hung's relations with him (see

He was proficient in calendar-making ffiWt, and

(SupremeClear Gold Fluid

Book), and Tung hs?an wu fu Wl~E3L%i: (Five

Mt. Ma-chi $!$? in Lu-chiang JU?L

in the (game) ch'u-p'u ^t?|.

loe. cit., p. 256.

(2557 A- D?) of the Han dynasty.

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He traveled dangerous roads in the hope of being

great uncle, Ko Hs?an,

also studied inner learning, Pao Ching foresaw

intimate friend, and recommended him as having

sented. He set out with his son and his brother's

this name also to his book. His

one hundred ch?an ^;

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sage to T?ng Yo that he was obliged to go on a

AUTOBIOGRAPHICAL MATERIAL FROM

I left off writing

for ten and odd

era Chien-wu ??3? (317-317 A. D.) when I got

times ragged, but I am never ashamed

body and long sleeves, sometimes the skirts of a

silent all day

his basic nature, one who is unperturbed by the

being the origin

j?f (the mystery)

24.) This chapter discusses the strange power

is living, there must

can not be judged by

lives in the world,

sh?n and hsien be judged by common knowledge?

there are no hsien because

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magic of Kan Shih -Rjfe,u Ts'ao Chih W$t12 be

been hsien. But it is regretful that people say

ch?n chung shu ?fiil?tt'f'ilfAn oral explana