| 中国哲学书电子化计划 | |
| 简体字版 |
《道虚》 | 英文翻译：Albert Forke[?] | 电子图书馆 |
| 1 | 道虚: | 《儒书》言：黄帝采首山铜，铸鼎于荆山下。鼎既成，有龙垂胡髯，下迎黄帝。黄帝上骑龙，群臣、后宫从上七十馀人，龙乃上去。馀小臣不得上，乃悉持龙髯。龙髯拔，堕黄帝之弓。百姓仰望黄帝既上天，乃抱其弓与龙胡髯吁号。故后世因其处曰“鼎湖”，其弓曰“乌号”。 |
| Daoxu: | In the books of the Literati it is stated that Huangdi exploited the copper mines of Mount Shou, and out of the ore cast tripods at the foot of the Jing Mountain. When the tripods were completed, a dragon with a long beard came down, and went to meet Huangdi. Huangdi mounted the dragon. His whole suite including the harem, over seventy persons in all, mounted together with him, whereupon the dragon ascended. The remaining smaller officials, who could not find a seat on the dragon, all got hold of the dragon's beard, which they pulled out. Huangdi's bow fell down. The people gazed after him, until he disappeared in the sky. Then they hugged his bow, and the dragon's beard, and moaned. Therefore later ages named the place Ding Hu (Tripod Lake) and the bow of the emperor Wu Hao (Raven's Cry). | |
| 2 | 道虚: | 《太史公记》诔五帝，亦云：黄帝封禅已，仙去，群臣朝其衣冠。因葬埋之。曰：此虚言也。 |
| Daoxu: | The Grand Annalist in his eulogy on the Five Emperors also says that having performed the hill-sacrifice Huangdi disappeared as a genius, and that his followers paid their respect to his garments and cap, and afterwards buried them. I say that this is not true. | |
| 3 | 道虚: | 实“黄帝”者，何等也？号乎？谥也？如谥，臣子所诔列也，诔生时所行为之谥。黄帝好道，遂以升天，臣子诔之，宜以“仙”、“升”，不当以“黄”谥。《谥法》曰：“静民则法曰黄。”“黄”者，安民之谥，非得道之称也。百王之谥，文则曰“文”，武则曰“武”。文武不失实，所以劝操行也。如黄帝之时质，未有谥乎？名之为“黄帝”，何世之人也？使黄帝之臣子，知君；使后世之人，迹其行。黄帝之世，号谥有无，虽疑未定，“黄”非升仙之称，明矣。 |
| Daoxu: |
What does Huangdi really mean? Is it an appellative or a posthumous title? Being a posthumous title it must be some praise bestowed upon him by his subjects, for this kind of title is a glorification of what the deceased has done during his life-time. Huangdi was a votary of Dao, and subsequently, as they say, rose to Heaven. If his subjects wanted to honour him, they ought not to have styled him Huang, but ought to have given him a title implying his ascension as an immortal. According to the rules for honorary titles the pacification of the people would be called Huang, which means that he who is styled so kept the people at peace, but the word does not denote the acquisition of Dao. Among the many emperors those given to arts and literature were called Wen i.e. Scholarly, those fond of War, i.e. Warriors. Both designations had their real basis. They served to exhort others to do the like. If at the time of Huangdi posthumous titles were not yet given according to qualities, of what generation were those who first called him Huangdi? Huangdi's own subjects must have known their prince, and later generations could trace his doings. Although our doubts about the existence of appellatives and posthumous titles at Huangdi's time may not be set at rest, at all events it is evident that Huang cannot mean an Immortal who rose to Heaven. | |
| 4 | 道虚: | 龙不升天，黄帝骑之，乃明黄帝不升天也。龙起云雨，因乘而行；云散雨止，降复入渊。如实黄帝骑龙，随溺于渊也。 |
| Daoxu: | A dragon does not rise to Heaven. If Huangdi rode on a dragon, it is clear that he could not have ascended to Heaven either. When a dragon rises, clouds and rain appear simultaneously and carry it along. As soon as the clouds disperse, and the rain stops, the dragon comes down again, and re-enters its pond. Should Huangdi really have ridden on a dragon, he would afterwards have been drowned with the dragon in the pond. | |
| 5 | 道虚: | 案黄帝葬于桥山，犹曰群臣葬其衣冠。审骑龙而升天，衣不离形；如封禅已，仙去，衣冠亦不宜遗。黄帝实仙不死而升天，臣子百姓所亲见也。见其升天，知其不死，必也。葬不死之衣冠，与实死者无以异，非臣子实事之心，别生于死之意也。 |
| Daoxu: | Huangdi was interred in the Qiao Mountain, and still they say that his officials buried his garments and cap. If he actually went up to Heaven on a dragon, his garments and cap cannot have separated from his body, and if he became a genius after the hill sacrifice and vanished, he cannot have left his garments and cap behind either. Did Huangdi really become a genius, who could not die, but rose to Heaven, his officers and people must have seen it with their own eyes. Having thus witnessed his ascension to Heaven, they decidedly knew that he did not die. Now, to bury the garments and cap of somebody, who did not die, would have been, as if he had died. Such a thing would not have been in accordance with the feelings of the officials, who were aware of the real state of affairs, and could distinguish between life and death. | |
| 6 | 道虚: | 载太山之上者，七十有二君，皆劳情苦思，忧念王事，然后功成事立，致治太平。太平则天下和安，乃升太山而封禅焉。夫修道求仙，与忧职勤事不同。心思道，则忘事；忧事，则害性。世称尧若腊，舜若腒，心愁忧苦，形体羸臞。使黄帝致太平乎？则其形体宜如尧、舜。尧、舜不得道，黄帝升天，非其实也。使黄帝废事修道？则心意调和，形体肥劲，是与尧、舜异也。异则功不同矣。功不同，天下未太平而升封，又非实也。 |
| Daoxu: | It is on record that the seventy-two sovereigns who ascended Mount Tai, had troubled and toiled, worrying themselves over the state of the empire. Subsequently their efforts were crowned with success, and things settled, so that universal peace reigned throughout the land. When there was universal peace, the whole empire enjoyed harmony and tranquillity. Then they ascended the Tai Shan, and performed the hill-sacrifices. Now, the pursuit of Dao and the struggle for immortality are different from the vexations of official life and business. He whose thoughts all centre in Dao, forgets worldly affairs, because to trouble about them would injure his nature. They say that Yao looked dried up and Shun withered. Their hearts were sorrowful, and their bodies feeble and care-worn. If Huangdi brought about universal peace, his appearance must have been similar to that of Yao and Shun. Since Yao and Shun did not attain to Dao, it cannot be true that Huangdi rose to Heaven. If Huangdi in his pursuit of Dao neglected all worldly affairs, his mind would have been equanimous, and his body fat and strong. Then he would have been quite different from Yao and Shun, and consequently his achievements could not have been the same. In that case the universe would not have enjoyed universal peace. Without the universal peace his sacrifice on the mountain would not have taken place. | |
| 7 | 道虚: | 五帝三王，皆有圣德之优者，黄帝不在上焉。如圣人皆仙，仙者非独黄帝；如圣人不仙，黄帝何为独仙？世见黄帝好方术，方术，仙者之业，则谓帝仙矣。 |
| Daoxu: | The Five Emperors and Three Rulers were all remarkable for their wisdom and virtue, Huangdi not more than the others. If all the sages became genii, Huangdi would not be one alone, and if the sages did not become genii, why should Huangdi alone be a genius? People seeing that Huangdi was very partial to magical arts, which are practised by genii, surmised that he was a genius. | |
| 8 | 道虚: | 又见鼎湖之名，则言黄帝采首山铜铸鼎，而龙垂胡髯迎黄帝矣。是与说会稽之山无以异也。夫山名曰“会稽”，即云夏禹巡狩，会计于此山上，故曰“会稽”。夫禹至会稽，治水不巡狩，犹黄帝好方伎不升天也。无会计之事，犹无铸鼎龙垂胡髯之实也。里名胜母，可谓实有子胜其母乎？邑名朝歌，可谓民朝起者歌乎？ |
| Daoxu: | Moreover, on finding the name of "Ding Hu" "Tripod beard" they said that Huangdi exploited the copper of Mount Shou, and cast it into tripods, and that a dragon with a floating beard came to meet him. This explanation would be on the same line with that of the Huiji Mountain. The purport of the name of this mountain is said to be that the emperor Yu of the Xia dynasty on a tour of inspection held a meeting (会) and a review (稽) on this mountain, whence its name Guiji. Yu went to Guiji for the purpose of regulating the water courses, but not on a tour of inspection, just as Huangdi was addicted to magic, but did not ascend to heaven. There was no such thing like a meeting or a review, as there was no casting of tripods, nor a dragon with a long beard. There is a village called Sheng Mu "Vanquish mother." Does that mean that there was really a son who vanquished his mother? A city is called Zhao Ge "Morning song." Are we to infer that the inhabitants of that city used to sing, when they rose in the morning? | |
| 9 | 道虚: | 《儒书》言：淮南王学道，招会天下有道之人。倾一国之尊，下道术之士，是以道术之士，并会淮南，奇方异术，莫不争出。王遂得道，举家升天。畜产皆仙，犬吠于天上，鸡鸣于云中。此言仙药有馀，犬鸡食之，并随王而升天也。好道学仙之人，皆谓之然。此虚言也。 |
| Daoxu: | The books of the Literati relate that the Prince of Huainan in his study of Daoism assembled all the Daoists of the empire, and humbled the grandeur of a princedom before the expositors of Daoist lore. Consequently, Daoist scholars flocked to Huainan and vied with each other in exhibiting strange tricks and all kinds of miracles. Then the prince attained to Dao and rose to heaven with his whole household. His domestic animals became genii too. His dogs barked up in the sky, and the cocks crowed in the clouds. That means that there was such plenty of the drug of immortality, that dogs and cocks could eat of it, and follow the prince to Heaven. Those who have a fad for Daoism and would learn the art of immortality all believe in this story, but it is not true. | |
| 10 | 道虚: | 夫人、物也，虽贵为王侯，性不异于物。物无不死，人安能仙？鸟有毛羽，能飞，不能升天。人无毛羽，何用飞升？使有毛羽，不过与鸟同，况其无有，升天如何？ |
| Daoxu: | Man is a creature. His rank may be ever so high, even princely or royal, his nature cannot be different from that of other creatures. There is no creature but dies. How could man become an immortal? Birds having feathers and plumes can fly, but they cannot rise to Heaven. How should man without feathers and plumes be able to fly and rise? Were he feathered and winged, he would only be equal to birds, but he is not; how then should he ascend to heaven? | |
| 11 | 道虚: | 案能飞升之物，生有毛羽之兆；能驰走之物，生有蹄足之形。驰走不能飞升，飞升不能驰走，禀性受气，形体殊别也。今人禀驰走之性，故生无毛羽之兆，长大至老，终无奇怪。好道学仙，中生毛羽，终以飞升。 |
| Daoxu: | Creatures capable of flying and rising, are provided with feathers and wings, others fast at running, have hoofs and strong feet. Swift runners cannot fly, and flyers not run. Their bodies are differently organised according to the fluid they are endowed with. Now man is a swift runner by nature, therefore he does not grow feathers or plumes. From the time he is full-grown up till his old age he never gets them by any miracle. If amongst the believers in Daoism and the students of the art of immortality some became feathered and winged, they might eventually fly and rise after all. | |
| 12 | 道虚: | 使物性可变，金木水火可革更也？虾蟆化为鹑，雀入水为蜄蛤，禀自然之性，非学道所能为也。好道之人，恐其或若等之类，故谓人能生毛羽，毛羽备具，能升天也。 |
| Daoxu: | In case the nature of creatures could be changed, it ought to be possible that metal, wood, water, and fire were also altered. Frogs can be changed into quails, and sparrows dive into the water and become clams. It is the upshot of their spontaneous, original nature, and cannot be attained by the study of Dao. Lest the Daoists should be put on a level with the aforesaid animals, I say that, if men could have all the necessary feathers and plumage, then having feathers and plumage they might ascend to heaven. | |
| 13 | 道虚: | 且夫物之生长，无卒成暴起，皆有浸渐。为道学仙之人，能先生数寸之毛羽，从地自奋，升楼台之陛，乃可谓升天。今无小升之兆，卒有大飞之验，何方术之学成无浸渐也？毛羽大效，难以观实。 |
| Daoxu: | Now, the growth and development of creatures is not abrupt, and its changes are not violent, but gradually brought about. If the Daoists and students of immortality could first grow feathers and plumes several inches long, so that they could skim over the earth, and rise to the terraces of high buildings, one might believe that they can ascend to heaven. But they do not show that they are able to fly even a small distance. How can they suddenly acquire the faculty of flying such a long way through the study of their miraculous arts without any gradual progress? That such a great result might be really effected by means of feathers and wings cannot be ascertained. | |
| 14 | 道虚: | 且以人髯发、物色少老验之。物生也色青，其熟也色黄；人之少也发黑，其老也发白。黄为物熟验，白为人老效。物黄，人虽灌溉壅养，终不能青；发白，虽吞药养性，终不能黑。黑青不可复还，老衰安可复却？黄之与白，犹肉腥、炙之燋，鱼鲜、煮之熟也。燋不可复令腥，熟不可复令鲜。鲜腥犹少壮，燋熟犹衰老也。天养物，能使物畅至秋，不得延之至春；吞药养性，能令人无病，不能寿之为仙。为仙体轻气强，犹未能升天，令见轻强之验，亦无毛羽之效，何用升天？ |
| Daoxu: |
The human hair and beard, and the different colours of things, when young and old, afford another cue. When a plant comes out, it has a green colour, when it ripens, it looks yellow. As long as man is young, his hair is black, when he grows old, it turns white. Yellow is the sign of maturity, white of old age. After a plant has become yellow, it may be watered and tended ever so much, it does not become green again. When the hair has turned white, no eating of drugs nor any care bestowed upon one's nature can make it black again. Black and green do not come back, how could age and decrepitude be laid aside? Yellow and white are like the frying of raw meat, and the cooking of fresh fish. What has been fried, cannot be caused to become raw again, and what has been cooked, to become fresh. Fresh and raw correspond to young and strong, fried and cooked, to weak and old. Heaven in developing things can keep them vigorous up till autumn, but not further on till next spring. By swallowing drugs and nourishing one's nature one may get rid of sickness, but one cannot prolong one's life, and become an immortal. Immortals have a light body and strong vital energy, and yet they cannot rise to heaven. Light and strong though they be, they are not provided with feathers and wings, and therefore not able to ascend to heaven. | |
| 15 | 道虚: | 天之与地皆体也，地无下，则天无上矣。天无上，升之路何如？穿天之体，人力不能入。如天之门在西北，升天之人，宜从昆仑上。淮南之国，在地东南，如审升天，宜举家先从昆仑，乃得其阶；如鼓翼邪飞，趋西北之隅，是则淮南王有羽翼也。今不言其从之昆仑，亦不言其身生羽翼，空言升天，竟虚非实也。 |
| Daoxu: | Heaven and earth are both bodies. As one cannot descend into the earth, one cannot ascend into heaven. Such being the case, where would be a road leading up to heaven? Man is not strong enough to enter and pass through heaven's body. If the gate of heaven is in the North-west, all people rising to heaven must pass by the Kunlun Mountain. The State of Huainan being situated in the South-east of the earth, he must, if he really ascended to heaven, first have gone to Kunlun with all his household, where he would have found an ascent. Provided the Prince of Huainan flew straight across the land to the north-western corner, flapping his wings, then he must have had feathers and wings. But since no mention is made of his passing by the Kunlun, nor of feathers and wings growing out of his body, the mere assertion of his ascension cannot be but wrong and untrue. | |
| 16 | 道虚: | 案淮南王刘安，孝武皇帝之时也。父长以罪迁蜀严道，至雍道死。安嗣为王，恨父徙死，怀反逆之心，招会术人，欲为大事。伍被之属，充满殿堂，作道术之书，发怪奇之文，合景乱首，八公之传欲示神奇，若得道之状。道终不成，效验不立，乃与伍被谋为反事，事觉自杀。或言诛死。诛死自杀，同一实也。世见其书，深冥奇怪，又观八公之传，似若有效，则传称淮南王仙而升天，失其实也。 |
| Daoxu: |
Liu An, prince of Huainan, lived contemporaneously with the emperor Xiao Wudi. His father Liu Chang was banished to Yan Dao in Shu for some offence, but died on the road, when he arrived at Yong Zhou. Liu An, who succeeded him in his princedom, bore a grudge against the emperor for having caused his father's death in exile, and thought of making rebellion. He attracted all sorts of schemers, and intended great things. Men like Wu Bei filled his palaces, busy in writing books on the Daoist arts, and publishing essays on the most miraculous subjects. They were bustling about and putting their heads together. In the "Memoir of the Eight Companions" they wished to prove supernatural forces, as if they had attained to Dao. But they never reached it, and had no success. Then Huainanzi plotted a rebellion together with Wu Bei. The scheme was discovered, and he committed suicide or, as some say, was done to death. Whether this be the case, or whether he committed suicide is about the same. But people finding his writings very deep, abstruse, and mysterious, and believing that the predictions of the "Bagongzhuan" had been fulfilled, divulged the story that he had become a genius, and went up to heaven, which is not in accordance with truth. | |
| 17 | 道虚: | 儒书言：卢敖游乎北海，经乎太阴，入乎玄关，至于蒙谷之上，见一士焉，深目玄准，雁颈而戴肩，浮上而杀下，轩轩然方迎风而舞。顾见卢敖，樊然下其臂，遯逃乎碑下。敖乃视之，方卷然龟背而食合梨。卢敖仍与之语曰：“吾子唯以敖为倍俗，去群离党，穷观于六合之外者，非敖而已？敖幼而游，至长不伦解，周行四极，唯北阴之未闚。今卒睹夫子于是，殆可与敖为友乎？”若士者悖然而笑曰：“嘻！子中州之民也，不宜远至此。此犹光日月而戴列星，四时之所行，阴阳之所生也。此其比夫不名之地，犹㟮屼也。若我南游乎罔浪之野，北息乎沉薶之乡，西穷乎杳冥之党，而东贯须蒙之先。此其下无地上无天，听焉无闻，而视焉则营；此其外，犹有状，有状之馀，壹举而能千万里，吾犹未能之在。今子游始至于此，乃语穷观，岂不亦远哉？然子处矣。吾与汗漫期于九垓之上，吾不可久。”若士者举臂而纵身，遂入云中。卢敖目仰而视之，不见，乃止喜，心不怠，怅若有丧，曰：“吾比夫子也，犹黄鹄之与壤虫也，终日行，而不离咫尺，而自以为远，岂不悲哉？” |
| Daoxu: |
It is chronicled in the books of the Literati that Lu Ao, when wandering near the "Northern Sea," passed the "Great North," and through the "Dark Gate" entered upon the Mongolean plateau. There he beheld an individual with deep eyes, a black nose and the neck of a wild goose. Lifting his shoulders, he soared up, and rapidly came down again, gamboling and disporting all the time against the wind. When he caught sight of Lu Ao, he suddenly took down his arms, and sought refuge under a rock. Lu Ao saw him there resting on the back of a tortoise and eating an oyster. Lu Ao accosted him saying, "Sir, I believe that, because I have given up what the world desires, separating from my kindred and leaving my home, in order to explore what is outside of the six cardinal points, you will condemn me. I began travelling in my youth. When I had grown up, I did not care for the ordinary duties of man, but managed to travel about. Of the four poles the "Great North" is the only one which I have not yet seen. Now unexpectedly I find you here, Sir. Shall we not become friends?" The stranger burst out laughing and said, "Why, you are a Chinaman. You ought not to come as far as this. Yet sun and moon are still shining here. There are all the stars, the four seasons alternate, and the Yin and the Yang are still at work. Compared to the "Nameless Region" this is only like a small hill. I travel south over the "Weary Waste," and halt north in the "Hidden Village." I proceed west to the "Obscure Hamlet," and pass east through the "Place of Dimness." There is no earth beneath, and no heaven above. Listening one does not hear, and to the looker-on the objects flit away from sight. Beyond that region there is still shape. Where that ends, one advances ten million Li by making one step. I could not yet get there. You, Sir, reached only this place in your travels, but speak of exploring. Is not that an exaggeration? But, please, remain. I have to meet Han Man on the ninth heaven, and cannot stay longer." The stranger then raised his arms, gave his body a jerk, and off he went into the clouds. Lu Ao stared after him, until he became invisible. His heart was full of endless joy and at the same time he was grieved, as though he had lost somebody. "Compared with you, my master, said he, I am nothing more than an earth-worm is to a wild goose. Crawling the whole day, I do not advance more than some feet, but myself consider it far. It is pitiable indeed." | |
| 18 | 道虚: | 若卢敖者。唯龙无翼者，升则乘云。卢敖言若士者有翼，言乃可信。今不言有翼，何以升云？ |
| Daoxu: | Such as Lu Ao held that dragons alone have no wings, and when they rise, ride on the clouds. Had Lu Ao said that the stranger had wings, his words might be credible. But he did not speak of wings, how could the other then ascend to the clouds? | |
| 19 | 道虚: | 且凡能轻举入云中者，饮食与人殊之故也。龙食与蛇异，故其举措与蛇不同。闻为道者，服金玉之精，食紫芝之英。食精身轻，故能神仙。若士者，食合蜊之肉，与庸民同食，无精轻之验，安能纵体而升天？闻食气者不食物，食物者不食气。若士者食物如不食气，则不能轻举矣。 |
| Daoxu: |
Those creatures which with agility rise into the clouds, do not take human food or human drink. The dragon's food is different from that of snakes, hence its movements are not the same as those of snakes. One hears that the Daoists drink an elixir made of gold and gems and eat the flowers of the purple boletus. These extremely fine stuffs make their bodies light, so that they become spirits and genii. The stranger ate the flesh of an oyster. Such is the food of ordinary people, by no means fine, or rendering the body light. How could he then have given himself a jerk and ascended to heaven? I have heard that those who feed on air do not take solid food, and that the latter do not eat air. The above mentioned stranger ate something substantial. Since he did not live on air, he could not be so light, that he might have risen on high. | |
| 20 | 道虚: | 或时卢敖学道求仙，游乎北海，离众远去，无得道之效，惭于乡里，负于论议，自知以必然之事见责于世，则作夸诞之语，云见一士。其意以为有求，仙之未得，期数未至也。 |
| Daoxu: | May be that Lu Ao studying Dao and trying hard to become an immortal, travelled to the Northern Sea. Having left human society, and gone far away, he felt that he did not succeed in acquiring Dao. He was ashamed and afraid, lest his fellow-countrymen should criticize him. Knowing that things would certainly turn out so, that every body would reproach him, he invented the extravagant stories. He said that he met with a stranger. The meaning of the whole story is that his efforts to become immortal were not successful, and that time had not yet come. | |
| 21 | 道虚: | 淮南王刘安坐反而死，天下并闻，当时并见，儒书尚有言其得道仙去、鷄犬升天者，况卢敖一人之身，独行绝迹之地，空造幽冥之语乎？是与河东蒲坂项曼都之语无以异也。 |
| Daoxu: | In the case of Liu An, Prince of Huainan, who suffered death as a punishment of rebellion, all people heard of it, and at that time saw it, and yet the books of the Literati say that he obtained Dao, and disappeared as a genius, and that his cocks and dogs went up to heaven also. We cannot be surprised then that Lu Ao, who alone went to a far-off country, leaving no trace, should speak obscure and mysterious words. His case is similar to that of Xiang Man Du of Pufan in Hedong. | |
| 22 | 道虚: | 曼都好道学仙，委家亡去，三年而返。家问其状，曼都曰：“去时不能自知，忽见若卧形，有仙人数人，将我上天，离月数里而止。见月上下幽冥，幽冥不知东西。居月之旁，其寒凄怆。口饥欲食，仙人辄饮我以流霞一杯。每饮一杯，数月不饥。不知去几何年月，不知以何为过，忽然若卧，复下至此。”河东号之曰斥仙。实论者闻之，乃知不然。 |
| Daoxu: | Xiang Man Du was a follower of Dao and a student of spiritism. He abandoned his family, and went away. When after three years absence he came back, his people asked him, what had happened to him. Xiang Man Du replied "I have no clear recollection of my departure, but I suddenly found myself as if lying down. Several genii appeared, who took me up to heaven, until we were at some few Li's distance from the moon. I saw that above and beneath the moon all was dark, so that I could not distinguish East and West. Where we stopped near the moon, it was bitter cold. I felt hungry, and wished to eat, when a genius gave me a cupful of morning-red to drink. After having taken one cup, one does not feel hunger for several months. I do not know, how many years or months I stayed there, nor what fault I committed, for suddenly I found myself asleep again, and brought down to this place." The Hedong people gave him the surname of "Fallen Angel." But dealing thoroughly with the subject, we find that this story is impossible. | |
| 23 | 道虚: | 夫曼都能上天矣，何为不仙？已三年矣，何故复还？夫人去民间，升皇天之上，精气形体，有变于故者矣。万物变化，无复还者。复育化为蝉，羽翼既成，不能复化为复育。能升之物，皆有羽翼，升而复降，羽翼如故。见曼都之身有羽翼乎，言乃可信；身无羽翼，言虚妄也。虚则与卢敖同一实也。 |
| Daoxu: | If Xiang Man Du could rise to heaven, he must have become a genius. How could he return after three years' time? If a man leaves his kindred, and ascends to heaven, his vital fluid and his body must have undergone a change. Now, all creatures that have been metamorphosed, do not return to their previous state. When a chrysalis has changed into a cricket, and received its wings, it cannot be transmuted into a chrysalis again. All creatures that fly up, have wings. When they fly up, and come down again, their wings are still there as before. Had Xiang Man Du’s body had wings, his tale might be reliable, but since it had not, his talk is futile and not more trustworthy than Lu Ao's. | |
| 24 | 道虚: | 或时闻曼都好道，默委家去，周章远方。终无所得，力勌望极，默复归家，惭愧无言，则言上天。其意欲言道可学得，审有仙人，己殆有过，故成而复斥，升而复降。 |
| Daoxu: | Perhaps it was known at his time that Xiang Man Du was a fervent believer in Dao, who stealthily left his home, and wandered about in distant lands. At last, when he achieved nothing, and felt his strength exhausted, and his hope gone, he stealthily returned home, but being ashamed, if he had nothing to say, he told the story of his ascension to heaven, intimating thereby that Dao could be learned, and that there really were genii, and that he himself was degraded for some fault, after having reached the goal, first rising to heaven, and then coming down again. | |
| 25 | 道虚: | 儒书言：齐王疾痟，使人之宋迎文挚。文挚至，视王之疾，谓太子曰：“王之疾，必可已也。虽然，王之疾已，则必杀挚也。”太子曰：“何故？”文挚对曰：“非怒王，疾不可治也。王怒，则挚必死。”太子顿首强请曰：“苟已王之疾，臣与臣之母以死争之于王，必幸臣之母。愿先生之勿患也。”文挚曰：“诺，请以死为王。”与太子期，将往，不至者三，齐王固已怒矣。文挚至，不解屦登床，履衣，问王之疾。王怒而不与言。文挚因出辞以重王怒。王叱而起，疾乃遂已。王大怒不悦，将生烹文挚。太子与王后急争之而不能得，果以鼎生烹文挚。爨之三日三夜，颜色不变。文挚曰：“诚欲杀我，则胡不覆之，以绝阴阳之气？”王使覆之，文挚乃死。夫文挚、道人也，入水不濡，入火不燋，故在鼎三日三夜，颜色不变。 |
| Daoxu: |
The books of the Literati contain the statement that the king of Qi being dangerously ill, a messenger was sent to Song to fetch Wen Zhi. When he arrived and saw the king's sickness he said to the heir-apparent: "The king's illness can certainly be cured, but when it has been, the king is sure to kill me." The heir-apparent inquired what for, Wen Zhi replied, "Without anger the king's illness cannot be cured, but when the king gets angry, my death is certain." The heir-apparent bowed his head, and entreated him saying," Should you cure the king's sickness, myself and my mother are going to forcibly restrain the king at the cost of our lives. The king will certainly please my mother. We are wishing that you, master, shall have no trouble." Wen Zhi gave his consent and said that he was prepared to die. The king with his eldest son fixed a time. Thrice the physician was expected, but did not come so, that the king of Qi was already very angry. When he came at last, he did not put off his shoes, but walked upon the bed and tread upon the sheets. He asked the king about his sickness, but the king was so furious, that he did not speak with him. Then he said something which but aggravated the king’s wrath. The king abused him, and rose up, and his disease was gone. He was so enraged and so little pleased, that he wished to boil Wen Zhi alive. The heir-apparent and the queen forthwith interfered, but could obtain nothing. Wen Zhi was actually boiled alive in a cauldron: After three days' and three night's cooking, his appearance had not yet changed. Wen Zhi said, " If one really is anxious to kill me, why does one not put on the lid to intercept the Yin and the Yang fluids." The king had the lid put on, whereupon Wen Zhi died. Wen Zhi was a Daoist, in water he was not drowned, and in fire he did not burn. Hence he could remain three days and three nights in the kettle without changing colour. | |
| 26 | 道虚: | 此虚言也。夫文挚而烹三日三夜，颜色不变，为一覆之故，绝气而死，非得道之验也。诸生息之物，气绝则死；死之物，烹之辄烂。致生息之物密器之中，覆盖其口，漆涂其隙，中外气隔，息不得泄，有顷死也。如置汤镬之中，亦辄烂矣。何则？体同气均，禀性于天，共一类也。文挚不息乎？与金石同，入汤不烂，是也；令文挚息乎？烹之不死，非也。 |
| Daoxu: | This is idle talk. Wen Zhi was boiled three days and nights without changing colour. If then only in consequence of the lid being put on he was choked and died, this proves that he was not in possession of Dao. All living and breathing creatures die, when deprived of air. When they are dead and boiled, they become soft. If living and breathing creatures are placed in vessels with a lid on, having all their fissures carefully filled, so that the air cannot circulate, and their breath cannot pass, they die instantaneously. Thrown into a kettle with boiling water, they are also cooked soft. Why? Because they all have the same kind of body, the same breath, are endowed by heaven with a similar nature, and all belong to one class. If Wen Zhi did not breathe, he could have been like a piece of metal or stone, and even in boiling water not be cooked soft. Now he was breathing, therefore, when cooked, he could not but die. | |
| 27 | 道虚: | 令文挚言，言则以声，声以呼吸。呼吸之动，因血气之发。血气之发，附于骨肉。骨肉之物，烹之辄死。今言烹之不死，一虚也。既能烹煮不死，此真人也，与金石同。金石虽覆盖与不覆盖者，无以异也。今言文挚覆之则死，二虚也。置人寒水之中，无汤火之热，鼻中口内，不通于外，斯须之顷，气绝而死矣。寒水沉人，尚不得生，况在沸汤之中，有猛火之烈乎？言其入汤不死，三虚也。人没水中，口不见于外，言音不扬。烹文挚之时，身必没于鼎中。没则口不见，口不见则言不扬。文挚之言，四虚也。烹辄死之人，三日三夜，颜色不变，痴愚之人，尚知怪之。使齐王无知，太子群臣宜见其奇。奇怪文挚，则请出尊宠敬事，从之问道。今言三日三夜，无臣子请出之言，五虚也。 |
| Daoxu: |
If Wen Zhi could speak, he must have given sounds, which require breathing. Breathing is closely connected with the vital force, which resides in bones and flesh. Beings of bones and flesh being cooked, die. To deny that is the first untruth. Provided that Wen Zhi could be cooked without dying, he was a perfect Daoist, similar to metal or stone. To metal or stone it makes no difference, whether a lid be put on, or not. Therefore, to say that Wen Zhi died, when the lid was put on, is a second untruth. Put a man into cold water, which is not hot like boiling water, and he will die for want of breath after a short interval, his nose and mouth being shut out from the outer air. Submerged in cold water, a man cannot remain alive, how much less in bubbling, boiling water, in the midst of a violent fire? To say that Wen Zhi survived in the boiling water is a third untruth. When a man is submerged in water, so that his mouth is not visible outside, the sound of what he says is inaudible. When Wen Zhi was cooked, his body was certainly submerged in the kettle, and his mouth invisible. Under those circumstances one could not hear, what he said. That Wen Zhi should have spoken is the fourth untruth. Had a man who after three days' and three nights' cooking died, not changed colour, even ignorant people would have been amazed. If the king of Qi was not surprised, the heir-apparent and his ministers should have noticed this wonderful fact. In their astonishment at Wen Zhi they would have prayed that he be taken out, granted high honours, and be venerated as a master, from whom one might learn more about Dao. Now three days and three nights are mentioned, but nothing is said about the officials asking for his release. That is the fifth untruth. | |
| 28 | 道虚: | 此或时闻文挚实烹，烹而辄死，世见文挚为道人也，则为虚生不死之语矣。犹黄帝实死也，传言升天；淮南坐反，书言度世。世好传虚，故文挚之语，传至于今。 |
| Daoxu: | At that time it was perhaps known that Wen Zhi was actually cooked, and that his death was caused by it. People noticing that he was a Daoist, invented the story that he lived a subtle life, and did not die, just as Huangdi really died, whereas the reports say that he rose to heaven, and as the prince of Huainan suffered the punishment of rebellion, whilst the books say that he entered a new life. There are those who like to spread false reports. Hence the story of Wen Zhi has been propagated until now. | |
| 29 | 道虚: | 世无得道之效，而有有寿之人。世见长寿之人，学道为仙，逾百不死，共谓之仙矣。何以明之？ |
| Daoxu: | There are no instances of any one having obtained Dao, but there have been very long-lived persons. People remarking that those persons, while studying Dao and the art of immortality, become over a hundred years old without dying, call them immortals, as the following example will show. | |
| 30 | 道虚: | 如武帝之时，有李少君，以祠竈、辟谷、却老方见上，上尊重之。少君匿其年及所生长，常自谓七十，而能使物，却老。其游以方徧诸侯。无妻。人闻其能使物及不老，更馈遗之，常馀钱金衣食。人皆以为不治产业饶给，又不知其何许人愈，争事之。少君资好方，善为巧发奇中。尝从武安侯饮，座中有年九十馀者，少君乃言其王父游射处。老人为儿时从父，识其处。一座尽惊。少君见上，上有古铜器，问少君。少君曰：“此器齐桓公十五年陈于柏寝。”已而案其刻，果齐桓公器，一宫尽惊，以为少君，数百岁人也。久之，少君病死。 |
| Daoxu: |
At the time of Han Wudi there lived a certain Li Shao Jun, who pretended that by sacrificing to the 'Hearth' and abstaining from eating grain he could ward off old age. He saw the emperor, who conferred high honours upon him. Li Shao Jun kept his age and the place where he was born and had grown up secret, always saying that he was seventy old, and could effect that things did not grow old. On his journeys he visited all the princes around, and was not married. On hearing that he could manage that things did not age, people presented him with much richer gifts than they would otherwise have done. He had always money, gold, dresses, and food in abundance. As people believed that he did not do any business, and was yet richly provided with everything, and as nobody knew, what sort of a man he really was, there was a general competition in offering him services. Li Shao Jun knew some clever manoeuvres and some fine tricks, which did not fail to produce a wonderful effect. He used to feast with the Marquis of Wu An. In the hall there was a man of over 90 years. Li Shao Jun indicated to him the places which his grand-father frequented, when shooting. The old man knew them, having visited them as a child with his father. The whole audience was bewildered. When Li Shao Jun saw the emperor, the emperor had an old bronze vase, about which he asked him. Li Shao Jun replied that in the 15th year of the reign of Duke Huan of Qi it was placed in the Boqin hall. The inscription was examined, and it was found out that it was indeed a vessel of Duke Huan of Qi. The whole Court was startled, and thought that Li Shao Jun was several hundred years old. After a long time he died of sickness. | |
| 31 | 道虚: | 今世所谓得道之人，李少君之类也。少君死于人中，人见其尸，故知少君性寿之人也。如少君处山林之中，入绝迹之野，独病死于岩石之间，尸为虎狼狐狸之食，则世复以为真仙去矣。 |
| Daoxu: | Those who now-a-days are credited with the possession of Dao are men like Li Shao Jun. He died amongst men. His body was seen, and one knew, therefore, that his nature had been longevous. Had he dwelt in mountain-forests or gone into deserts, leaving no trace behind him, he would have died a solitary death of sickness amidst high rocks. His corpse would have been food for tigers, wolves, and foxes, but the world would again have believed him to have disappeared as a real immortal. | |
| 32 | 道虚: | 世学道之人，无少君之寿，年未至百，与众俱死，愚夫无知之人，尚谓之尸解而去，其实不死。所谓“尸解”者，何等也？谓身死精神去乎？谓身不死得免去皮肤也？如谓身死精神去乎？是与死无异，人亦仙人也。如谓不死免去皮肤乎？诸学道死者，骨肉具在，与恒死之尸无以异也。夫蝉之去复育，龟之解甲，虵之脱皮，鹿之堕角，壳皮之物解壳皮，持骨肉去，可谓尸解矣。今学道而死者，尸与复育相似，尚未可谓尸解。何则？案蝉之去复育，无以神于复育，况不相似复育，谓之尸解，盖复虚妄失其实矣。 |
| Daoxu: |
The ordinary students of Dao have not Li Shao Jun's age. Before Reaching a hundred years they die like all the others. Yet uncultured and ignorant people still hold that they are separated from their bodies, and vanish, and that, as a matter of fact, they do not die. What is understood by separation from the body? Does it mean that the body dies, and the spirit disappears? Or that the body does not die, but drops its coil? If one says that the body dies, and the spirit is lost, there is no difference from death, and every one is a genius. And if one believes that the body does not die, but throws off its coil, one must admit that the bones and the flesh of all the deceased Daoists are intact and in no wise different from the corpses of ordinary mortals. When the cricket leaves its chrysalis, the tortoise drops its shell, the snake its skin, and the stag its horns, in short, when the horned and skinned animals lose their outward cover, retaining only their flesh and bones, one might speak of the separation from the body. But even if the body of a dead Daoist were similar to a chrysalis, one could not use this expression.Why? When the cricket leaves the chrysalis, it cannot be considered as a spirit with regard to the chrysalis. Now to call it a separation from the body, when there is not even a similarity with the chrysalis, would again be an unfounded assertion missing the truth. | |
| 33 | 道虚: | 太史公与李少君同世并时，少君之死，临尸者虽非太史公，足以见其实矣。如实不死，尸解而去，太史公宜纪其状，不宜言死。 |
| Daoxu: | The Grand Annalist was a contemporary of Li Shao Jun. Although he was not amongst those who came near to Li Shao Jun’s body, when he had expired, he was in a position to learn the truth. If he really did not die, but only parted with his body, the Grand Annalist ought to have put it on record, and would not have given the place of his death. | |
| 34 | 道虚: | 其处座中年九十老父为儿时者，少君老寿之效也。或少君年十四五，老父为儿，随其王父。少君年二百岁而死，何为不识？武帝去桓公铸铜器，且非少君所及见也。或时闻宫殿之内有旧铜器，或案其刻以告之者，故见而知之。今时好事之人，见旧剑古钩，多能名之，可复谓目见其铸作之时乎？ |
| Daoxu: |
The reference to the youth of the nonagenarian in the court would prove Li Shao Jun's age. Perhaps he was fourteen or fifteen years old, when the old man accompanied his grandfather as a boy. Why should Li Shao Jun not know this, if he had 200 years? Wudi’s time is very far from Duke Huan, when the bronze vase was cast, and Li Shao Jun cannot have seen it. Perhaps he heard once that in the palace there was an old vessel, or he examined the inscription beforehand to speak upon it, so that he was well-informed, when he saw it again. When our amateurs of to-day see an old sword or an antique crooked blade, they generally know where to place it. Does that imply that they saw, how it was wrought? | |
| 35 | 道虚: | 世或言：东方朔亦道人也，姓金氏，字曼倩，变姓易名，游宦汉朝。外有仕宦之名，内乃度世之人。 |
| Daoxu: | Dong Fang Shuo is said to have also been possessed of Dao. His name was Jin, his style Man Qian, but he changed his names and for a time took office with the Han dynasty. Outwardly he was considered an official, but inwardly he passed to another existence. | |
| 36 | 道虚: | 此又虚也。夫朔与少君并在武帝之时，太史公所及见也。少君有教道、祠竈、却老之方，又名齐桓公所铸鼎，知九十老人王父所游射之验，然尚无得道之实，而徒性寿迟死之人也。况朔无少君之方术效验，世人何见谓之得道？ |
| Daoxu: | This is wrong too. Dong Fang Shuo lived together with Li Shao Jun under the reign of Wudi, and must have been known to the Grand Annalist. Li Shao Jun taught Dao and a method to keep off old age by means of sacrificing to the "Hearth." He determined the period of a tripod cast under Duke Huan of Qi, and knew the places frequented, when hunting, by the grandfather of a nonagenarian, and yet he did not really attain to Dao. He was only a long-lived man, who died late. Moreover, Dong Fang Shuo was not as successful as Li Shao Jun in magical arts, wherefore then was he credited with the possession of Dao? | |
| 37 | 道虚: | 案武帝之时，道人文成、五利之辈，入海求仙人，索不死之药，有道术之验，故为上所信。朔无入海之使，无奇怪之效也。如使有奇，不过少君之类，及文成、五利之辈耳，况谓之有道？ |
| Daoxu: | Under Wudi there were the Daoists Wen Cheng and Wu Li and others of the same type, who went on sea in search of the genii and to find the physic of immortality. Because they evidently knew the Daoist arts, they were trusted by the Emperor. Dong Fang Shuo undertook no mission on sea, nor did he do anything miraculous. If he had done, he would only have been a man like Li Shao Jun or on a level with Wen Cheng and Wu Li. Nevertheless he had the chance to be credited with the possession of Dao. | |
| 38 | 道虚: | 此或时偶复若少君矣，自匿所生之处，当时在朝之人，不知其故，朔盛称其年长，人见其面状少，性又恬淡，不好仕宦，善达占卜射覆，为怪奇之戏，世人则谓之得道之人矣。 |
| Daoxu: | He again resembled Li Shao Jun, insomuch as he made a secret of his birth place, and the courtiers did not know his origin. He exaggerated his age. People finding that he looked rather strong and young and was of phlegmatic temper, that he did not care much for his office, but was well versed in divination, guessing, and other interesting plays, called him therefore a man possessed of Dao. | |
| 39 | 道虚: | 世或以老子之道为可以度世，恬淡无欲，养精爱气。夫人以精神为寿命，精神不伤，则寿命长而不死。成事：老子行之，逾百度世，为真人矣。 |
| Daoxu: | There is a belief that by the doctrine of Laozi one can transcend into another existence. Through quietism and dispassionateness one nourishes the vital force, and cherishes the spirit. The length of life is based on the animal spirits. As long as they are unimpaired, life goes on, and there is no death. Laozi acted upon this principle. Having done so for over a hundred years, he passed into another existence, and became a true Daoist sage. | |
| 40 | 道虚: | 夫恬淡少欲，孰与鸟兽？鸟兽亦老而死。鸟兽含情欲，有与人相类者矣，未足以言。草木之生何情欲？而春生秋死乎？夫草木无欲，寿不逾岁；人多情欲，寿至于百。此无情欲者反夭，有情欲者寿也。夫如是，老子之术，以恬淡无欲、延寿度世者，复虚也。 |
| Daoxu: | Who can be more quiet and have less desires than birds and animals? But birds and animals likewise age and die. However, we will not speak of birds and animals, the passions of which are similar to the human. But which are the passions of plants and shrubs, that they are born in spring, and die in autumn? They are dispassionate, and their lives do not extend further than one year. Men are full of passions and desires, and yet they can become a hundred years old. Thus the dispassionate die prematurely, and the passionate live long. Hence Laozi's theory to prolong life and enter a new existence by means of quietism and absence of desires is wrong. | |
| 41 | 道虚: | 或时老子、李少君之类也，行恬淡之道，偶其性命亦自寿长。世见其命寿，又闻其恬淡，谓老子以术度世矣。 |
| Daoxu: | Laozi was like Li Shao Jun. He practised his theory of quietism, and his life happened to be long of itself. But people seeing this, and hearing of his quietism, thought that by his art he passed into another existence. | |
| 42 | 道虚: | 世或以辟谷不食为道术之人，谓王子乔之辈，以不食谷，与恒人殊食，故与恒人殊寿，逾百度世，遂为仙人。 |
| Daoxu: | The idea prevails that those who abstain from eating grain, are men well versed in the art of Dao. They say e.g. that Wangzi Qiao and the like, because they did not touch grain, and lived on different food than ordinary people, had not the same length of life as ordinary people, in so far as having passed a hundred years, they transcended into another state of being, and became immortals. | |
| 43 | 道虚: | 此又虚也。夫人之生也，禀食饮之性，故形上有口齿，形下有孔窍。口齿以噍食，孔窍以注泻。顺此性者，为得天正道；逆此性者，为违所禀受。失本气于天，何能得久寿？ |
| Daoxu: | That is another mistake. Eating; and drinking; are natural impulses, with which we are endowed at birth. Hence the upper part of the body has a mouth and teeth, the inferior part orifices. With the mouth and teeth one chews and eats, the orifices are for the discharge. Keeping in accord with one's nature, one follows the law of heaven, going against it, one violates one's natural propensities, and neglects one's natural spirit before heaven. How can one obtain long life in this way? | |
| 44 | 道虚: | 使子乔生无齿口孔窍，是禀性与人殊。禀性与人殊，尚未可谓寿，况形体均同，而以所行者异？言其得度世，非性之实也。 |
| Daoxu: | If Wangzi Qiao had got no mouth, teeth, or orifices at birth, his nature would have been different from that of others. Even then one could hardly speak of long life. Now, the body is the same, only the deeds being different. To say that in this way one can transcend into another existence is not warranted by human nature. | |
| 45 | 道虚: | 夫人之不食也，犹身之不衣也。衣以温肤，食以充腹，肤温腹饱，精神明盛。如饥而不饱，寒而不温，则有冻饿之害矣，冻饿之人，安能久寿？且人之生也，以食为气，犹草木生以土为气矣。拔草木之根，使之离土，则枯而蚤死；闭人之口，使之不食，则饿而不寿矣。 |
| Daoxu: |
For a man not to eat is like not clothing the body. Clothes keep the skin warm, and food fills the stomach. With a warm epidermis and a well-filled belly the animal spirits are bright and exalted. If one is hungry, and has nothing to eat, or feels cold, and has nothing to warm one's self, one may freeze or starve to death. How can frozen and starved people live longer than others? Moreover, during his life man draws his vital force from food, just as plants and trees do from earth. Pull out the roots of a plant or a tree, and separate them from the soil, and the plant will wither, and soon die. Shut a man's mouth, so that he cannot eat, and he will starve, but not be long-lived. | |
| 46 | 道虚: | 道家相夸曰：“真人食气。”以气而为食，故《传》曰：“食气者寿而不死。”虽不谷饱，亦以气盈。 |
| Daoxu: | The Daoists exalting each other's power assert that the "pure man" eats the fluid, that the fluid is his food. Wherefore the books say that the fluid-eaters live long, and do not die, that, although they do not feed on cereals, they become fat and strong by the fluid. | |
| 47 | 道虚: | 此又虚也。夫气谓何气也？如谓阴阳之气，阴阳之气不能饱人。人或咽气，气满腹胀，不能餍饱。如谓百药之气，人或服药，食一合屑，吞数十丸，药力烈盛，胸中愦毒，不能饱人。 |
| Daoxu: | This too is erroneous. What kind of fluid is understood by fluid? If the fluid of the Yin and the Yang be meant, this fluid cannot satiate people. They may inhale this fluid, so that it fills their belly and bowels, yet they cannot feel satiated. If the fluid inherent in medicine be meant, man may use and eat a case full of dry drugs, or swallow some ten pills. But the effects of medicine are very strong. They cause great pain in the chest, but cannot feed a man. | |
| 48 | 道虚: | 食气者必谓吹呴呼吸，吐故纳新也，昔有彭祖尝行之矣，不能久寿，病而死矣。 |
| Daoxu: | The meaning must certainly be that the fluid-eaters breathe, inhaling and exhaling, emitting the old air and taking in the new. Of old, Pengzu used to practise this. Nevertheless he could not live indefinitely, but died of sickness. | |
| 49 | 道虚: | 道家或以导气养性，度世而不死。以为血脉在形体之中，不动摇屈伸，则闭塞不通；不通积聚，则为病而死。 |
| Daoxu: | Many Daoists hold that by regulating one's breath one can nourish one's nature, pass into another state of being, and become immortal. Their idea is that, if the blood vessels in the body be not always in motion, expanding and contracting, an obstruction ensues. There being no free passage, constipation is the consequence, which causes sickness and death. | |
| 50 | 道虚: | 此又虚也。夫人之形，犹草木之体也。草木在高山之巅，当疾风之冲，昼夜动摇者，能复胜彼隐在山谷间，鄣于疾风者乎？ |
| Daoxu: | This is likewise without any foundation. Man's body is like that of plants and trees. Plants and trees growing on the summits of high mountains, where they are exposed to the squalls of wind, are moved day and night, but do they surpass those that are hidden in mountain valleys and sheltered from wind? | |
| 51 | 道虚: | 案草木之生，动摇者伤而不畅；人之导引动摇形体者，何故寿而不死？夫血脉之藏于身也，犹江河之流地。江河之流，浊而不清；血脉之动，亦扰不安。不安，则犹人勤苦无聊也，安能得久生乎？ |
| Daoxu: | When plants and trees, while growing, are violently shaken, they are injured, and pine away. Why then should man by drawing his breath and moving his body gain a long life and not die? The blood arteries traverse the body, as streams and rivers flow through the land. While thus flowing, the latter lose their limpidity, and become turbid. When the blood is moved, it becomes agitated also, which causes uneasiness. Uneasiness is like the hardships man has to endure without remedy. How can that be conducive to a long life? | |
| 52 | 道虚: | 道家或以服食药物，轻身益气，延年度世。 |
| Daoxu: | The Daoists sometimes use medicines with a view to rendering their bodies more supple and their vital force stronger, hoping thus to prolong their years and to enter a new existence. | |
| 53 | 道虚: | 此又虚也。夫服食药物，轻身益气，颇有其验。若夫延年度世，世无其效。 |
| Daoxu: | This is a deception likewise. There are many examples that by the use of medicines the body grew more supple and the vital force stronger, but the world affords no instance of the prolongation of life and a new existence following. | |
| 54 | 道虚: | 百药愈病，病愈而气复，气复而身轻矣。凡人禀性，身本自轻，气本自长，中于风湿，百病伤之，故身重气劣也。服食良药，身气复故，非本气少身重，得药而乃气长身更轻也；禀受之时，本自有之矣。故夫服食药物除百病，令身轻气长，复其本性，安能延年至于度世？ |
| Daoxu: | The different physics cure all sorts of diseases. When they have been cured, the vital force is restored, and then the body becomes supple again. According to man's original nature his body is supple of itself, and his vital force lasts long of its own accord. But by exposure to wind and wetness he falls a victim to hundreds of diseases, whence his body becomes heavy and stiff, and his force is weakened. By taking an efficacious remedy he restores his body and the vital force. This force is not small at the outset, or the body heavy, and it is not by medicine that the force lasts long, or the body grows supple and light. When first received, they already possess those qualities spontaneously. Therefore, when by medicines the various diseases are dispelled, the body made supple, and the vital force prolonged, they merely return to their original state, but it is impossible to add to the number of years, let alone the transition into another existence. | |
| 55 | 道虚: | 有血脉之类，无有不生；生无不死。以其生，故知其死也。天地不生，故不死；阴阳不生，故不死。死者、生之效，生者、死之验也。夫有始者必有终，有终者必有始。唯无终始者，乃长生不死。 |
| Daoxu: | Of all the beings with blood in their veins there are none but are born, and of those endowed with life there are none but die. From the fact that they were born, one knows that they must die. Heaven and Earth were not born, therefore they do not die. The Yin and the Yang were not born, therefore they do not die. Death is the correlate of birth, and birth the counterpart of death. That which has a beginning, must have an end, and that which has an end, must necessarily have had a beginning. Only what is without beginning or end, lives for ever and never dies. | |
| 56 | 道虚: | 人之生，其犹冰1也。水凝而为冰，气积而为人。冰极一冬而释，人竟百岁而死。人可令不死，冰可令不释乎？诸学仙术，为不死之方，其必不成，犹不能使冰终不释也。 |
| Daoxu: |
Human life is like water. Water frozen gives ice, and the vital force concentrated forms the human being. Ice lasts one winter, then it melts, man lives a hundred years, than he dies. Bid a man not to die, can you bid ice not to melt? All those who study the art of immortality and trust that there are means, by which one does not die, must fail as sure as one cannot cause ice never to melt. 1. 冰 : 原作“水”。据《论死》篇改。 |
URN: ctp:lunheng/dao-xu