[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 61.21 # 法苑珠林 61.21 法苑珠林 61.21 - **Language:** Classical Chinese ### [61.21](https://indike.org/pramana/in.bauddha.taisho.2122.61.21) 後魏書曰。悅殷國貞君九年遣使朝獻。并送幻人。稱能割人喉脈令斷。擊人頭令骨陷。皆血出淋落。或數升。或盈升。以草藥內其口中。令嚼咽之。須臾血止。世祖言。是虛。乃取死囚。試之皆驗。又能霖雨猛風大雪及行潦水之池。崔鴻十六國春秋北涼錄曰。玄始十四年七月。西域貢吞刀咋火祕幻奇伎。西京雜記曰。麴道龍善為化術說。東海人黃公。少時能制蛇馭虎。立興雲霧。坐成山河。晉永嘉中有天竺胡人來渡江南。其人有數術。能斷舌續斷吐火。所在人士聚共觀試。其將斷舌先吐以示賓客。然後刀截血流覆地。乃取置器中傳以示人。視之舌頭半舌猶在。既而還取合續之。有頃坐以見人。舌則如故。不知其實斷不也。其續斷取絹布與人。各執一頭對剪。一斷之已而取兩段。合將呪之。則復還連。絹無異故一體也。時人多疑以為幻。乃陰試之。乃其所續故絹也。其吐火先有藥在器中。取一片與黍餹合之。再三吹呼。已而張口。火滿口中。因就爇。取以爨則火出也。又取書紙及繩縷之屬投火中。眾共視之。見其燒然消糜了盡。乃披灰中舉而出之。故向物也。靈鬼志曰。太元十二年道人外國來。能吞刀吐火吐珠玉金銀。自說其所受術師白衣非沙門也。行見一人擔。擔上有小。籠子。可受升餘。語擔人云。吾步行疲極寄君擔。擔人甚怪之。慮是狂人。便語云。自可爾耳。君欲何許自厝耶。其答云。若見許正欲入籠子中。擔人逾怪。下擔入籠中。籠不更大。其亦不更小。擔之亦不覺重。於先既行數十里。樹下住食。擔人呼共食。云我自有食不肯出。正住籠中出飲食器物。羅列餚饍豐腆亦辨。反呼擔人食。未半語擔人。我欲與婦共食。即復口出一女子。年二十許。衣裳容貌甚美。二人便共食。食欲竟。其夫便臥。婦語擔人。我有外夫。欲來共食。夫覺君勿道之。婦便口中出一年少丈夫共食。籠中便有三人。寬急之事亦復不異。有頃其夫動如欲覺。其婦以外夫。起語擔人曰。可去。即以婦內口中。次及食器物。此人既至國中有一家。大富資財巨萬而性慳悋。語擔人。吾試為君破奴慳。即至其家。有好馬甚珍之。繫在柱下忽失去。尋索不知處。明日見馬在五升甖中。終不可破。便語言。君作百人厨。以周窮乏。馬得出耳。主人即狼狽作之畢。馬還在柱下。明旦其父母老在堂上。忽復不見。舉家遑怖不知所在。開莊器忽見父母澤壺中。不知何由得出。復往守請之。其云。當更作千餘人食飴百窮者。乃當得出。既作其父母自在床上。 > The Book of the Later Wei states: "In the ninth year of the Zhenjun reign-period, the state of Yueban sent an envoy on an imperial tribute mission and presented an illusionist, who claimed to be able to sever a person's throat and veins, and strike a person's head so that the skull collapsed inward, both causing blood to pour forth profusely, sometimes several sheng, sometimes a full sheng; then by placing herbal medicine into their mouth and having them chew and swallow it, in a brief moment the bleeding would stop. Emperor Shizu said, 'This is false.' He then took condemned prisoners to test it, and in all cases it was verified. Furthermore, he could make torrential rain, fierce wind, heavy snow, and a pool of running muddy water." > Cui Hong's Record of Northern Liang in the Annals of the Sixteen Kingdoms states: "In the seventh month of the fourteenth year of the Xuanshi reign-period, the Western Regions presented the secret illusions and wondrous arts of swallowing swords and chewing fire." > The Miscellaneous Records of the Western Capital states: "Qu Daolong was skilled at explaining the arts of transformation: 'Old Man Huang of the Eastern Sea in his youth could control snakes and drive tigers; standing, he would raise clouds and mists; sitting, he would create mountains and rivers.'" > During the Yongjia reign-period of the Jin dynasty, an Indian foreigner came across the river to the south. This person possessed magical arts; he could cut his tongue and join the severed pieces, and spit fire. Scholars and gentlemen from all around gathered to observe and test him. When he was about to cut his tongue, he first stuck it out to show the guests, and then severed it with a knife, the blood flowing to cover the ground. He then took it and placed it in a vessel, passing it around to show the people. Looking at the tongue's tip, half the tongue was still there. Afterward, he took it back and joined it together. In a little while, he sat to show people, and his tongue was as it was originally; they did not know whether it had actually been cut or not. > As for joining what was severed, he would take silk cloth and give it to someone, each holding one end to cut it across with shears. Having cut it once, he then took the two pieces, joined them, and muttered incantations over them, whereupon they joined back together again; the silk was no different from its original state, a single piece. The people of the time were mostly suspicious and took it to be an illusion, so they secretly tested it, but it was indeed the original silk that was joined back. > As for his spitting fire, there was previously medicine in a vessel. He took a piece of it and combined it with millet candy, blowing and puffing two or three times. Afterward, opening his mouth, fire filled his mouth; then coming near to kindle it, taking it to cook over, fire would emerge. Furthermore, he took paper for writing, cordage, thread, and the like, and threw them into the fire. The crowd watched together and saw them burn away and turn to ash, completely consumed; he then parted the ashes and lifted them out, and they were the original items just as before." > The Records of Spirits and Ghosts states: "In the twelfth year of the Taiyuan reign-period, a Buddhist practitioner came from a foreign country who could swallow swords, spit fire, and spit pearls, jade, gold, and silver. He said of himself that the master from whom he received these arts was a white-robed layman, not a śramaṇa. Walking along, he saw a man carrying a pole with a small basket upon it that could hold a little more than a sheng. He said to the carrier: 'I am utterly exhausted from walking on foot; may I hitch a ride in your basket?' The carrier thought this was very strange and feared he was a madman, so he said: 'You may do as you please, but where would you place yourself?' He replied: 'If you permit it, I wish just to enter inside the basket.' The carrier was even more astonished. He lowered the load, and the man entered the basket; the basket did not become larger, nor did he become smaller, and carrying it felt no heavier than before. > Having traveled several tens of li, they stopped under a tree to eat. The carrier invited him to eat together; the man said: 'I have my own food,' and refused to come out. Staying right inside the basket, he brought out food and drink utensils, arranging dishes and delicacies in rich abundance with great refinement, and in turn invited the carrier to eat. Before they were halfway through, he said to the carrier: 'I wish to eat together with my wife.' Thereupon he brought forth a woman from his mouth, about twenty years of age, whose clothing and appearance were very beautiful; the two then ate together. When they were about to finish eating, the husband lay down to sleep. The woman said to the carrier: 'I have an outside husband whom I wish to invite to come eat together; when my husband wakes, do not tell him.' The woman then brought forth a young man from her mouth to eat together. Inside the basket there were now three people, and the matter of space and tightness was likewise no different \[from before\]. > In a little while, the husband stirred as if about to wake up. The woman, with her outside husband, arose and said to the carrier: 'You may go.' She then took the woman into her mouth, followed by the eating utensils. \[Correction: He then put the woman into his mouth, followed by the utensils.\] When this person arrived in the capital, there was a household that was extremely wealthy with fortunes in the tens of millions, yet by nature miserly. He said to the carrier: 'I shall try to break this fellow's stinginess for you.' He then went to their house. The house had a fine horse that they prized greatly; tied beneath a pillar, it suddenly vanished, and they searched for it without knowing its whereabouts. The next day, they saw the horse inside a five-sheng jar, which could never be broken. He then said to them: 'If you prepare a meal for a hundred people to relieve the destitute and needy, the horse will be able to come out.' The master of the house flurriedly prepared it, and when it was finished, the horse was back beneath the pillar. > The following morning, the elderly parents who were in the main hall suddenly disappeared again; the entire household was terrified, not knowing their whereabouts. Opening a makeup case, they suddenly saw the parents inside a cosmetics jar, with no way of knowing how they could emerge. They again went to wait upon him and beseech him. He said: 'You must prepare food for more than a thousand people to feed a hundred destitute ones, and only then will they be able to come out.' Once it was prepared, the parents were naturally resting on their bed." > — English (machine translation) (machine translation) - [Previous: 61.20](https://indike.org/pramana/in.bauddha.taisho.2122.61.20) - [Next: 61.22](https://indike.org/pramana/in.bauddha.taisho.2122.61.22) - [Up: 61](https://indike.org/pramana/in.bauddha.taisho.2122.61) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.61.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.61.21](https://indike.org/pramana/in.bauddha.taisho.2122.61.21) · Pramāṇa