Chinese
昔班超有大志。家贫为人佣书。久受劳苦。投笔叹曰。大丈夫无他志略。犹能效傅介子张骞。立功异域。以取万里封侯。安能久事笔砚间乎。后平西域。封定远侯。 力移金鼎。 大禹所造。即伍员投吴。三举金鼎。其色不变。后果伐楚。 身作长城万里。 即宋朝檀道济。自骛文武全材。国家倚赖。文帝疾。义康矫诏诛之。道济见诏。愤怒气盛。目光如电。脱帻投地曰。今日此举。乃坏汝万里长城也。 霜寒豹帐。 武将立营荒郊。常悬幔帐。每于其帐上彩画豹。以示威也。 风息狼烟。 古制十里一营。皆设烟堆。傥朝中有不测之难。递起烟腾。诸国皆知。顷刻万里。所属之地。皆悉兴师救护。又凡三军出师。至晚驻劄。所打营火之烟是也。 五陵。 陕西汉陵寝在焉。又金陵巴陵广陵茂陵武陵。皆地名也。 蓬莱之岛。 蓬莱山在东海中。六帖云。银宫金阙。紫府清都。人鸟绝迹。是神仙居住之处。 探花足步文林。 进士杏花初宴。谓之探花。使少俊二人为探花使。遍游名园。采取名花。若他人先得则花使不免罚焉。 射策身游棘院。 射策。谓投策也。难问拟议。书于后策。列而置于案上。使不彰显 。在试者意。随其所取。得而择之。以定优劣。上者为甲。下者为乙。棘院。即应试场也。 萤灯飞散。 车胤家贫。至夜攻书无油。以囊萤火为光而读之。 铁砚磨穿。 五代桑维翰。初举进士。座师厌桑与丧同。莫之举。遂作日出扶桑赋。或劝其改业。翰则铸铁砚。清洲以熟铁为砚。甚发墨。铸此铁砚而示人曰。砚穿则易他业。后遂及第。 七尺红罗。 即铭旌也。以死者不可别。故以旌书识之。颖达疏云。士长三尺。大夫五尺。诸侯七尺。天子九尺。爱之以录其名。敬之以尽其事。杜牧之诗云。黄壤不沾新雨露。粉书空焕旧铭旌。 白牯黧奴。 南泉云。三世诸佛不知有。白牯黧奴却知有。白牯者。即水牯牛。喻禅也。黧。黑色。奴。即猫狸之类。却知有者。教有苦空之谈。禅有直指之说。 黄冠野客羽服仙流。 唐李淳风之父。名播仕隋。弃官为德士。自号黄冠子。唐太宗时。有仙人谭紫霄。帝宠之。出入金门无阻。赐号金门羽客。由云羽人。王子年拾遗记。周昭王假寐。梦白云中一人。服皆羽色。王求仙术。受绝欲之教。因名羽士。 桃源洞。 在终南山。阆苑洲。在蓬莱畔。即彼修真养性之处。 三花。 即精 在应试者用心。随着他们所选择的，得到后加以选择，以此来确定优劣。最好的为甲等，次之为乙等。棘院，就是应试的场所。 萤火虫四处飞散。 车胤家境贫寒，晚上想读书却没有油灯。便用布袋装萤火虫，借着萤火虫的光亮来读书。 铁砚都被磨穿了。 五代时期的桑维翰，最初参加进士考试时，考官因为他的名字‘桑’与‘丧’同音，而不推荐他。于是他写了《日出扶桑赋》。有人劝他改行，桑维翰就铸造了一方铁砚。清洲出产用熟铁制作的砚台，非常容易研墨。他铸造了这方铁砚给别人看，说：‘砚台磨穿了，我就改行。’后来终于考中了进士。 七尺红罗。 就是铭旌（míng jīng），因为死者无法辨认，所以用铭旌来书写识别。颖达的疏解说：‘士用三尺，大夫用五尺，诸侯用七尺，天子用九尺。’用它来记录死者的名字，表示爱敬，以尽哀思。杜牧之的诗说：‘黄土不沾新雨露，粉书空焕旧铭旌。’ 白牯（gǔ）黧（lí）奴。 南泉禅师说：‘三世诸佛都不知道有，白牯黧奴却知道有。’白牯，就是水牯牛，比喻禅。黧，是黑色。奴，就是猫狸之类的动物。‘却知道有’，是指教义中有苦空的说法，禅宗有直指人心的说法。 黄冠野客，羽服仙流。 唐朝李淳风的父亲，名叫播仕隋，放弃官职做了道士，自号黄冠子。唐太宗时期，有位仙人名叫谭紫霄，太宗皇帝很宠信他，可以自由出入宫廷，赐号金门羽客。因此有了羽人的说法。《王子年拾遗记》记载，周昭王打盹时，梦见白云中有一人，衣服都是羽毛的颜色。昭王向他求仙术，接受了清心寡欲的教诲，因此称他为羽士。 桃源洞。 在终南山。阆苑洲，在蓬莱旁边。都是那些修真养性之处。 三花。 就是精
English
The examinees are attentive. According to what they choose, they select after obtaining it, in order to determine the superior and inferior. The best is graded 'A', the next is graded 'B'. The 'Thorn Courtyard' (Jí Yuàn) is the examination venue. Firefly lamps scatter. Che Yin (Chē Yìn) was poor. He had no oil to study at night, so he used a bag of fireflies for light to read by. The iron inkstone is worn through. During the Five Dynasties period, Sang Weihan (Sāng Wéihàn) initially took the imperial examination. The examiner disliked his name 'Sang' because it sounded the same as 'funeral' (sāng), and did not recommend him. So he wrote the 'Ode to the Rising Sun in Fusang'. Someone advised him to change his profession, but Sang Weihan cast an iron inkstone. Qingzhou produced inkstones made of wrought iron, which were very good for grinding ink. He cast this iron inkstone and showed it to people, saying, 'If the inkstone wears through, I will change my profession.' Later, he finally passed the imperial examination. Seven-foot red silk. This refers to the 'míng jīng' (铭旌) (funeral banner). Because the deceased cannot be distinguished, the banner is used to write and identify them. Yingda's commentary says: 'Scholars use three feet, grand masters use five feet, feudal lords use seven feet, and the emperor uses nine feet.' It is used to record the name of the deceased, expressing love and respect, to exhaust mourning. Du Mu's poem says: 'Yellow earth does not touch new rain and dew, the powdered writing faintly shines on the old funeral banner.' White 'gu' (牯) dark 'li' (黧) slave. Nanquan (Nánquán) said: 'The Buddhas of the three worlds do not know it, but the white 'gu' dark 'li' slave knows it.' 'White gu' refers to a water buffalo, a metaphor for Chan (Zen). 'Li' is black. 'Slave' refers to animals like civets. 'Knows it' refers to the teachings of suffering and emptiness, and Chan's direct pointing to the mind. Yellow-crowned hermit, feathered-robed immortal stream. The father of Li Chunfeng (Lǐ Chúnfēng) of the Tang Dynasty, named Bo Shi Sui (Bō Shì Suí), abandoned his official position in the Sui Dynasty to become a Taoist priest, calling himself Huang Guan Zi (黄冠子). During the reign of Emperor Taizong of the Tang Dynasty, there was an immortal named Tan Zixiao (Tán Zǐxiāo), whom the emperor favored greatly. He could freely enter and exit the palace and was granted the title 'Golden Gate Feathered Guest'. Thus, the term 'feathered person' (yǔ rén) came into being. 'Wang Zi Nian's Lost Records' records that Emperor Zhao of Zhou dozed off and dreamed of a person in white clouds, whose clothes were all the color of feathers. Emperor Zhao sought immortality from him and received teachings on purity and desirelessness, hence he was called a 'feathered man'. Peach Blossom Spring Cave (Táoyuán Dòng). Located in Zhongnan Mountain (Zhōngnán Shān). Langyuan Island (Lángyuàn Zhōu) is next to Penglai (Pénglái). These are all places for cultivating truth and nurturing nature. Three Flowers. Refers to essence (jīng). -------------------------------------------------------------------------------- 气神也。 九炼。
Chinese
即七还九转之法。道家以金鼎烹食。吐故纳新。为内丹。销炼五方金石。使其致柔。为外丹。合九十昼夜。从寅至申。为七还也。 羊肠之险。 泰行山路险。犹如羊肠九曲。 漠漠黄沙。 古之战场诗云。漠漠黄沙际碧天。问人云此是居延。停骖一顾魂堪断。苏武争禁十九年。 鸾凤和鸣。 夫唱。妇随。 熊罴叶梦。 诗云。吉梦如何。维熊维罴。维虺维蛇。太人占之。维熊维罴。男子之祥。维虺维蛇。女子之兆。罴似熊。而长头高脚。呆憨多猛力能拔树。熊罴者是阳物。所以为男子之兆。虺蛇者阴物也。所以为女子之徴。 奉恭欲唱。 乃注生神前二童子名。凡妢娩时。彼唱则吉。不唱则凶。 璋瓦未分。 蜀江津有天泉池。邑人春日游此。竞于池中摸石求嗣。得石者生男。得瓦者生女。又毛诗云。乃生男子。载衣之裳。载弄之璋。乃生女子。载衣之裼。载弄之瓦。 宇宙。 天地四方曰宇。往来今古曰宙。 金谷园。 在洛阳桥北。逸史云。梁氏女有姿容。石季伦名石崇。以珍珠三斛买之。因号绿珠。后孙秀使人求之。崇不许。谓珠曰。我为汝得罪。珠曰。当效死君前 现代汉语译本 气神也。 九炼。 即七还九转之法。道家以金鼎烹食，吐故纳新，作为内丹。销炼五方金石，使其致柔，作为外丹。合九十昼夜，从寅时到申时，称为七还。 羊肠之险。 泰行山路险峻，犹如羊肠九曲。 漠漠黄沙。 古战场诗云：‘漠漠黄沙际碧天，问人云此是居延。停骖一顾魂堪断，苏武争禁十九年。’ 鸾凤和鸣。 指夫妻和谐。 熊罴叶梦。 《诗经》云：‘吉梦如何？维熊维罴，维虺维蛇。大人占之：维熊维罴，男子之祥；维虺维蛇，女子之兆。’罴（pí）似熊，而头长脚高，呆憨而多猛力，能拔树。熊罴是阳物，所以是生男子的预兆。虺（huī）蛇是阴物，所以是生女子的征兆。 奉恭欲唱。 乃注生神前二童子名。凡妢娩时，彼唱则吉，不唱则凶。 璋瓦未分。 蜀江津有天泉池。邑人春日游此，竞于池中摸石求嗣。得石者生男，得瓦者生女。又《毛诗》云：‘乃生男子，载衣之裳，载弄之璋（zhāng）；乃生女子，载衣之裼（xí），载弄之瓦。’ 宇宙。 天地四方称为宇，往来今古称为宙。 金谷园。 在洛阳桥北。《逸史》云：梁氏女有姿容，石季伦（名石崇）以珍珠三斛买之，因号绿珠。后孙秀使人求之，崇不许，谓珠曰：‘我为汝得罪。’珠曰：‘当效死君前。’
English
English version Qi Shen (vital spirit). Nine Refinements. This refers to the method of Seven Returns and Nine Transformations. Taoists use a golden cauldron for cooking and practice expelling the old and taking in the new as internal alchemy. They refine metals and stones from the five directions to make them extremely pliable as external alchemy. Combining ninety days and nights, from Yin (3-5 am) to Shen (3-5 pm), is called Seven Returns. The Peril of Sheep's Intestine. The mountain roads of Taihang are dangerous, resembling the winding curves of a sheep's intestine. Vast Yellow Sands. An ancient battlefield poem says: 'Vast yellow sands meet the azure sky; when asked, people say this is Juyan (a place name). Stopping the carriage for a glance breaks the soul; Su Wu (a historical figure) struggled to endure nineteen years.' Luan (Chinese phoenix) and Feng (Chinese phoenix) Harmonizing. Husband sings, wife follows; referring to marital harmony. Dreaming of Bears and Brown Bears. The Book of Songs says: 'What are auspicious dreams like? They are of bears and brown bears, of vipers and snakes. The grand diviner interprets them: bears and brown bears signify the auspiciousness of a male child; vipers and snakes signify the omen of a female child.' The brown bear (pi) resembles a bear but has a long head and high feet, appearing dull and simple but possessing great strength, capable of uprooting trees. Bears and brown bears are yang (masculine) objects, thus they are omens of male children. Vipers and snakes are yin (feminine) objects, thus they are signs of female children. Feng Gong (names of two deities) Desire to Sing. These are the names of the two boy deities before the God of Birth. During childbirth, if they sing, it is auspicious; if they do not sing, it is inauspicious. Distinction Between Zhang (jade tablet) and Tile Undetermined. In Shujiangjin (place name), there is the Heavenly Spring Pond. People of the town visit this place in the spring, competing to touch stones in the pond to seek offspring. Those who obtain a stone will have a son, and those who obtain a tile will have a daughter. Also, the Mao Poetry says: 'Then a son is born, he is dressed in robes, he plays with a zhang (jade tablet); then a daughter is born, she is dressed in swaddling clothes, she plays with a tile.' Universe. The four directions of heaven and earth are called Yu (space), and the past and present are called Zhou (time). Golden Valley Garden. Located north of the Luoyang Bridge. The Unofficial History says: A woman of the Liang family had beauty and grace. Shi Jilun (Stone Chong's name) bought her with three hu (ancient unit of measurement) of pearls, and she was named Green Pearl. Later, Sun Xiu sent someone to seek her, but Chong refused, saying to Pearl: 'I have offended because of you.' Pearl said: 'I should die before my lord.' -------------------------------------------------------------------------------- 。遂死此园。 马嵬之驿。
Chinese
唐玄宗有杨贵妃。被安禄山谋叛。逼妃死于此驿。 薜荔多。 饿鬼之异名也。 魑魅魍魉。 此物之怪也。俗书云。山泽之怪谓之魑。西京赋云。山神虎形曰魑。宅神猪头人形曰魅。魍魉者。木石变怪也。玉篇云水神也。 华胥。 列子。黄帝昼寝。梦游华胥之国。既觉。怡然自适。其后天下大治。俨如华胥之梦。 映雪偷光。 孙康家窘。映雪读书。汉匡衡少贫好学。至夜邻家有烛。凿壁偷光。深明经术。每说诗。解人颐。 五姓。 世间之姓。奚啻万家。禅波罗密经云。即五音也。谓一切姓之音韵文字。总不出此五音。摄末归本。故言五音。宫商角徵羽。即五姓。夫如是。则尽世间之姓。该摄其中矣。以上皆本文昭著。不复细释。故但出事迹而已。显召竟。 我以大悲(至)饿鬼印。 此是密召。先偈次印。以左手作无畏势。慰其弗惧也。左愿上有月轮。中有白色𠶹哩字放光。至阎魔界。勾摄一切有情。右手四度微曲。进度勾召。来入道场。绕佛三匝。作礼而出。坛外分四门。东门至南门地狱众。南门至西南隅饿鬼众。西南隅至西门畜生众。西门至西北隅人众。自西北隅至北门修罗众。自 现代汉语译本：于是死在了这个园子里。 马嵬驿（Mawei Station）。 唐玄宗（Tang Xuanzong）有杨贵妃（Yang Guifei）。被安禄山（An Lushan）谋反。逼迫贵妃死在了这个驿站。 薜荔多（Biliduo）。 是饿鬼的别名。 魑魅魍魉（Chi Mei Wang Liang）。 是这些东西的妖怪。俗书上说，山泽的妖怪叫做魑（Chi）。《西京赋》中说，山神是老虎的形状叫做魑（Chi），宅神是猪头人身叫做魅（Mei）。魍魉（Wang Liang）是木头石头变化的妖怪。《玉篇》中说是水神。 华胥（Hua Xu）。 《列子》中说，黄帝白天睡觉，梦中游历了华胥国（Hua Xu）。醒来后，怡然自得。之后天下得到了大治，就像华胥国的梦一样。 映雪偷光。 孙康（Sun Kang）家境贫困，靠着雪光读书。汉朝的匡衡（Kuang Heng）年少时贫穷但好学，到了晚上邻居家有蜡烛，就凿开墙壁偷光读书，深入地明白了经书的道理。每次讲解《诗经》，都能让人感到快乐。 五姓。 世间的姓氏，何止万家。《禅波罗蜜经》中说，就是五音。指的是一切姓氏的音韵文字，总不出这五音。摄末归本，所以说五音。宫商角徵羽（Gong Shang Jiao Zhi Yu），就是五姓。如果这样，那么世间所有的姓氏，都包含在其中了。以上都是本文中明显昭著的，不再详细解释。所以只列出事迹而已。显召结束。 我以大悲（至）饿鬼印。 这是密召。先是偈语然后是手印。用左手作出无畏的姿势，安慰他们不要害怕。左手的愿上有月轮，中间有白色的𠶹哩字（Hōng）放光，到达阎魔界（Yama's realm），勾摄一切有情众生，右手稍微弯曲四次，加速勾召，让他们进入道场，绕佛三圈，作礼后出去。坛外分为四个门，东门到南门是地狱众，南门到西南角是饿鬼众，西南角到西门是畜生众，西门到西北角是人众，从西北角到北门是修罗众。