---
title: "酉陽雜俎選輯（前集、續集等六篇） · 怪術"
description: "段成式所著《酉阳杂俎》是唐代重要的笔记小说集，内容广博，涉及佛道、异事、民俗、物产等。其选辑包含前集、续集等多篇，其中佛教相关记载尤为丰富，包括佛经故事、寺院灵验、高僧行迹及西域佛教传播情况。该书成于晚唐，反映了当时社会文化与宗教交融的历史背景。因其保存了大量珍贵佛教史料与民间信仰记录，对研究唐代佛教社会影响、中外文化交流具有重要文献价值，在佛教典籍与文学史上均占有独特地位。"
url: "https://rushiwowen.co/en/r/cmcwfxnf2012bl104qwrr5uqa"
---

### 怪術

> Strange Arts

219　大曆中，荊州有術士從南來，止於陟屺寺。好酒，少有醒時。因寺中大齋會，人眾數千，術士忽曰：「余有一伎，可代抃瓦廅珠之歡也。」乃合彩色於一器中，驔步抓目，徐祝數十言，方欱一作飲水再三噀壁上，成維摩問疾變相，五色相宣如新寫，逮半日餘，色漸薄，至暮都滅。唯金粟綸巾鶖子衣上一花，經兩日猶在。成式見寺僧惟肅說，忘其姓名。

> In the Dali era (766-779 AD), there was a magician who came from the south and stayed at Zhiqi Temple in Jingzhou. He was fond of wine and was rarely sober. During a grand vegetarian feast at the temple, with thousands of attendees, the magician suddenly said, "I have a talent that can delight you more than clapping tiles or juggling pearls." He then mixed pigments in a vessel, shuffled his feet and stared, muttered a spell of a few dozen words, drank water, and spat it onto the wall several times. This created a transformation scene of Vimalakīrti visiting the sick, with five colors blending perfectly as if freshly painted. After half a day, the colors began to fade, and by evening, they were completely gone. Only a single flower on the gauze cap of the Golden Grain Tathagata and the robe of the elder Śāriputra remained for two days. It was temple monk Weisu who told me about this, but I have forgotten the magician's name.

220　丞相張魏公延賞在蜀時，有梵僧難陀，得如幻三昧，入水火，貫金石，變化無窮。初入蜀，與三少尼俱行，或大醉狂歌，戍將將斷之。及僧至，且曰：「某寄迹桑門，別有藥術。」因指三尼：「此妙於歌管。」戍將反敬之，遂留連為辦酒肉。夜會客，與之劇飲。僧假裲襠巾幗，市鉛黛，伎其三尼。及坐，含睇調笑，逸態絕世。飲將闌，僧謂尼曰：「可為押衙踏某曲也。」因徐進對舞，曳緒回雪，迅赴摩跌，技又絕倫也。良久曲終，而舞不已。僧喝曰：「婦女風邪？」忽起取戍將佩刀，眾謂酒狂，各驚走，僧乃拔刀斫之，皆踣於地，血及數丈。戍將大懼，呼左右縛僧。僧笑曰：「無草草。」徐舉尼，三支笻杖也，血乃酒耳。又嘗在飲會，令人斷其頭，釘耳於柱，無血。身坐席上，酒至，瀉入脰瘡中，面赤而歌，手復抵節。會罷，自起提首安之，初無痕也。時時預言人凶衰，皆謎語，事過方曉。成都有百姓供養數日，僧不欲住，閉關留之，僧因是走入壁角，百姓遽牽，漸入，唯餘袈裟角，頃亦不見。來日壁上有畫僧焉，其狀形似，日日色漸薄。積七日，空有黑跡，至八日，跡亦滅，僧已在彭州矣。後不知所之。

> 220 Prime Minister Zhang Wei Gong Yanshang, while serving in Shu, encountered a monk named Nantuo. This monk had mastered the illusory powers of samadhi—walking through fire and water, penetrating metal and stone, and transforming without limit. When he first entered Shu, he traveled with three young nuns. Sometimes he would get wildly drunk and sing madly, and a garrison commander was about to have him executed. But when the monk arrived, he said, "Though I dwell in the monastery, I have other skills in medicine and magic." He then pointed to the three nuns, saying, "These three excel at song and dance." The commander, now showing respect, kept them around for wine and meat. That evening, he hosted guests and drank heavily with the monk. The monk borrowed a sleeveless jacket, a woman's headdress, and cosmetics, and began teaching the three nuns to perform. During the feast, they cast flirtatious glances and exchanged playful banter, their charm unmatched. As the drinking neared its end, the monk said to the nuns, "You may now perform a dance for our host." They slowly advanced, dancing in pairs, their sleeves trailing like swirling snow, moving swiftly with graceful falls—an unparalleled display of skill. After a long while, the music stopped, but the dance continued. The monk shouted, "Are you women possessed?" Suddenly, he snatched the commander's sword. The guests, thinking he was drunk and mad, fled in panic. The monk drew the blade and struck down the nuns, who fell to the ground, blood splashing several spans. The commander, terrified, ordered his attendants to bind the monk. The monk laughed and said, "No need to be hasty." He then lifted the nuns, revealing them to be three walking sticks, and the blood was merely wine. On another occasion at a drinking party, he had someone cut off his head and nail his ears to a pillar—but no blood appeared. His body remained seated at the table. When wine was poured, it flowed into the wound on his neck, his face flushed as he sang, and his hands kept time. When the party ended, he rose, picked up his head, and reattached it, leaving no trace of a wound. He often predicted people's fortunes and misfortunes in vague riddles; only after the events occurred did people understand. In Chengdu, a commoner hosted him for several days. When the monk wished to leave, the man locked him in to keep him. The monk then walked into a corner of the wall. The man hurriedly pulled at him, but he gradually disappeared into the wall, leaving only the corner of his robe, which soon vanished. The next day, a painted image of the monk appeared on the wall, bearing a likeness to him. Day by day, the color faded. After seven days, only a dark trace remained; on the eighth day, even that trace vanished. The monk, meanwhile, had already reached Pengzhou. Later, no one knew where he went.

221　虞部郎中陸紹，元和中，嘗看表兄於定水寺，因為院僧具蜜餌、時果，鄰院僧亦陸所熟也，遂令左右邀之。良久，僧與一李秀才偕至，乃環坐，笑語頗劇。院僧顧弟子煑新茗，巡將匝而不及李秀才。陸不平曰：「茶初未及李秀才，何也？」僧笑曰：「如此秀才，亦要知茶味？」且以餘茶飲之。鄰院僧曰：「秀才乃術士，座主不可輕言。」其僧又言：「不逞之子弟，何所憚！」秀才忽怒曰：「我與上人素未相識，焉知予不逞徒也？」僧復大言：「望酒旗玩變場者，豈有佳者乎？」李乃白座客：「某不免對貴客作造次矣。」因奉手袖中，據兩膝，叱其僧曰：「粗行阿師，爭敢輒無禮，柱杖何在？可擊之。」其僧房門後有笻杖子，忽跳出，連擊其僧。時眾亦為蔽護，杖伺人隙捷中，若有物執持也。李復叱曰：「捉此僧向牆。」僧乃負牆拱手，色青氣短，唯言乞命。李又曰：「阿師可下堦。」僧又趨下，自投無數，衄鼻敗顙不已。眾為請之，李徐曰：「緣對衣冠，不能殺此為累。」因揖客而去。僧半日方能言，如中惡狀，竟不之測矣。

> 221 During the Yuanhe era, Lu Zao, a Gentleman of the Bureau of Forestry, once visited his cousin at Dingshui Temple. For the temple monks, he prepared honey pastries and seasonal fruits. A monk from the neighboring temple, who was also an acquaintance of Lu, was invited to join them. After a long while, the monk arrived with a man named Scholar Li, and they all sat in a circle, chatting and laughing boisterously. The host monk then told his attendant to brew fresh tea. As the tea was being served around the circle, it reached everyone except Scholar Li. Lu, feeling this was unfair, asked, "Why hasn't Scholar Li been served tea yet?" The monk smirked and replied, "Does a scholar like him even need to know the taste of tea?" and then poured the leftover tea for him. The neighboring temple monk interjected, "This scholar is a magician, Abbot—you shouldn't speak lightly of him." The host monk retorted, "What’s there to fear from such a worthless fellow?" Suddenly enraged, Scholar Li said, "I have never met you before, Abbot. How do you know I am a worthless character?" The monk shot back arrogantly, "Someone who hangs around wine shops and gambling dens—how could he be a decent sort?" Scholar Li then addressed the other guests: "I'm afraid I must act rashly in front of you all." He put his hand inside his sleeve, pressed it against his knees, and shouted at the monk, "Roughneck monk, how dare you be so rude? Where is your walking stick? Strike him!" Immediately, a bamboo staff that had been leaning behind the monk’s door suddenly jumped out and started beating the monk repeatedly. Although the others tried to shield him, the staff found every gap and struck with precision, as if wielded by an invisible force. Scholar Li then commanded, "Pin that monk against the wall!" The monk was forced against the wall, hands folded, face pale and breath short, only begging for mercy. Scholar Li added, "Monk, get down the steps!" The monk scrambled down the steps and threw himself to the ground many times, his nose bleeding and forehead bruised without end. The crowd pleaded for him, and Scholar Li said slowly, "If it weren't for the presence of gentlemen here, I wouldn't spare this nuisance." He then bowed to the guests and left. The monk couldn't speak for half a day, as if possessed by something evil. No one ever understood what happened.

222　元和末，鹽城脚力張儼，遞牒入京。至宋州，遇一人，因求為伴。其人朝宿鄭州，因謂張曰：「君受我料理，可倍行數百。」乃掘二小坑，深五六寸，令張背立，垂踵坑口，針其兩足。張初不知痛，又自膝下至骭，再三捋之，黑血滿坑中。張大覺舉足輕捷，纔午至汴，復要於陝州宿，張辭力不能。又曰：「君可暫卸膝蓋骨，且無所苦，當日行八百里。」張懼，辭之。其人亦不強，乃曰：「我有事，須暮及陝。」遂去，行如飛，頃刻不見。

> 222 At the end of the Yuanhe era, Zhang Yan, a courier from Yancheng, was delivering official documents to the capital. When he reached Songzhou, he met a man and asked to travel together. The man stayed overnight in Zhengzhou and then said to Zhang, “If you let me take care of you, you can cover several hundred li in double time.” He dug two small pits, five or six inches deep, and had Zhang stand with his back to them, letting his heels hang over the edges. Then he needled both of Zhang’s feet. At first, Zhang felt no pain. The man then stroked his legs from the knees down to the shins several times, and black blood filled the pits. Zhang suddenly felt his steps become light and swift, and by noon they reached Bian. The man then wanted to stay at Shanzhou, but Zhang declined, saying he lacked the strength. The man said, “You could temporarily remove your kneecaps without any pain and then travel eight hundred li in a day.” Zhang was afraid and refused. The man did not insist and said, “I have business and must reach Shanzhou by evening.” With that, he left, walking as if flying, and vanished from sight in an instant.

223　蜀有費雞師，目赤無黑睛，本濮人也。成式長慶初見之，已年七十餘。或為人解災，必用一雞，設祭於庭。又取江石如雞卵，令疾者握之，乃踏步作氣噓叱，雞旋轉而死，石亦四破。成式舊家人永安，初不信，嘗謂曰：「爾有大厄。」因丸符逼令吞之。復去其左足鞋及襪，符展在足心矣。又謂奴滄海曰：「爾將病。」令袒而負戶，以筆再三畫於戶外，大言曰：「過、過！」墨遂透背焉。

> 223 There was a man called Fei the Chicken Master, whose eyes were red and lacked black pupils. He was originally from Pu Prefecture. When Duan Chengshi first saw him in the early Changqing era, he was already over seventy years old. Sometimes, to dispel disasters for others, he would use a chicken and set up a sacrifice in the courtyard. He also would take a river stone the size of a chicken egg, have the sick person hold it, then stamp his feet, exhale, and shout—the chicken would spin around and die, and the stone would split into four pieces. Duan Chengshi’s old servant, Yong’an, initially didn’t believe in him. Once Fei said to him, “You are about to suffer a great calamity.” Then he rolled a talisman into a pill and forced him to swallow it. Next he removed the left shoe and sock from Yong’an’s foot, and the talisman opened up on the sole of his foot. He also said to another servant, Canghai, “You are going to fall ill.” He had him bare his back and face the door, then drew on the outside of the door with a brush over and over again, shouting loudly, “Pass! Pass!” And the ink penetrated through to his back.

224　長壽寺僧𧦬，言他時在衡山，村人為毒蛇所噬，須臾而死，髮解腫起尺餘。其子曰：「昝老若在，何慮！」遂迎昝至。乃以灰圍其屍，開四門，先曰：「若從足入，則不救矣！」遂踏步握固，久而蛇不至。昝大怒，乃取飯數升，擣蛇形詛之。忽蠕動出門。有頃，飯蛇引一蛇從死者頭入，徑吸其瘡，屍漸低，蛇皰縮而死，村人乃活。

> 224\. Monk Bian of Changshou Temple said that once, in Mount Heng, a villager was bitten by a venomous snake and died instantly, his hair coming loose and a swelling rising over a foot. His son said, "If only Old Zan were here, there'd be nothing to worry about!" So he went and brought Zan. Zan surrounded the corpse with ashes, leaving four openings, and said first: "If the snake enters through the feet, there will be no saving him!" Then he paced back and forth, clenching his fists firmly, but for a long time the snake did not come. Zan became furious, took several \*sheng\* of rice, pounded it into the shape of a snake, and cursed it. Suddenly, the rice snake wriggled out the door. After a while, the rice snake led a real snake that entered through the dead man's head, went straight to the wound, and sucked on it. The corpse gradually lowered, the snake's swelling shrank, and it died. The villager then revived.

225　王潛在荊州。百姓張七政，善止傷折。有軍人損脛，求張治之，張飲以藥酒，破肉去碎骨一片，大如兩指，塗膏封之，數日如舊。經二年餘，脛忽痛，復問張，張言前為君所出骨，寒則痛，可遽覓也，果獲於牀下。令以湯洗貯於絮中，其痛即愈。王公子弟與之狎，嘗祈其戲術。張取馬草一掬，再三挼之，悉成燈蛾飛。又畫一婦人於壁，酌酒滿杯飲之，酒無遺滴。逡巡，畫婦人面赤，半日許可盡，濕起壞落，其術終不肯傳人。

226　韓佽在桂州，有妖賊封盈，能為數里霧。先是嘗行野外，見黃蛺蝶數十，因逐之，至一大樹下忽滅，掘之得石函，素書大如臂，遂成左道，百姓歸之如市。乃聲言某日將攻桂州，有紫氣者，我必勝。至期，果紫氣如疋帛，自山亘于州城。白氣直衝之，紫氣遂散。天忽大霧，至午稍開霽，州宅諸樹滴下小銅佛，大如麥，不知其數，其年韓卒。

227　海州司馬韋敷，曾往嘉興，道遇釋子希遁，深於繕生之術。又能用日辰可代藥石，見敷鑷白，曰：「貧道為公擇日拔之。」經五六日，僧請鑷其半。及生，色若黳矣。凡三鑷之，鬢不復變。座客有祈鑷者，僧言取時稍差。別後，髭色果帶緑，其妙如此。

228　眾言石旻有奇術，在揚州，成式數年不隔旬與之相見，言事十不一中。家人頭痛、嚏咳者，服其藥，未嘗效也。至開成初，在城親故間，往往說石旻術不可測。盛傳寶曆中，石隨錢徽尚書至湖州，嘗在學院，子弟皆以文丈呼之。於錢氏兄弟求免湯餅。時暑月，獵師數日方獲，因與子弟共食，笑曰：「可留兔皮，聊志一事。」遂釘皮於地，壘墼塗之，上朱書一符。獨言曰：「恨校遲！恨校遲！」錢氏兄弟詰之，石曰：「欲共諸君共記卯年也。」至太和九年，錢可復鳳翔遇害，歲在乙卯。

229　江西人有善展竹，數節可成器。　又有人熊葫蘆，云翻葫蘆易於翻鞠。

230　厭鼠法，七日以鼠九枚置籠中，埋于地，秤九百斤土覆坎，深各二尺五寸，築之令堅固，雜五行書曰：「亭部地上土。」塗竈，水火盜賊不經；塗屋四角，鼠不食蠶；塗倉，鼠不食稻；以塞埳，百鼠種絕。

231　雍益堅云：「主夜神咒，持之有功德，夜行及寐，可已恐怖惡夢。」咒曰：「婆珊婆演底。」

232　宋居士說，擲骰子，咒云：「伊諦彌諦彌揭羅諦。」念滿萬遍，彩隨呼而成。

233　雲安井，自大江泝別派，凡三十里。近井十五里，澄清如鏡，舟楫無虞。近江十五里，皆灘石險惡，難于沿泝。天師翟乾祐，念商旅之勞，於漢城山上，結壇攷召，追命羣龍。凡一十四處，皆化為老人，應召而至。乾祐諭以灘波之險，害物勞人，使皆平之。一夕之間，風雷震擊，一十四里盡為平潭矣，惟一灘仍舊，龍亦不至。乾祐復嚴敕神吏追之。又三日，有一女子至焉，因責其不伏應召之意。女子曰：「某所以不來者，欲助天師廣濟物之功耳。且富商大賈，力皆有餘；而傭力負運者，力皆不足。雲安之貧民，自江口負財貨至近井潭，以給衣食者眾矣。今若輕舟利涉，平江無虞，即邑之貧民，無傭負之所，絕衣食之路，所困者多矣。余寧險灘波以贍傭負，不可利舟楫以安富商，所以不至者，理在此也。」乾祐善其言，因使諸龍皆復其故，風雷頃刻，而長灘如舊。天寶中，詔赴上京，恩遇隆厚。歲餘，還故山，尋得道而去。

234　玄宗既召見一行，謂曰：「師何能？」對曰：「惟善記覽。」玄宗因詔掖庭取宮人籍以示之，周覽既畢，覆其本，記念精熟，如素所習讀，數幅之後，玄宗不覺降御榻為之作禮，呼為聖人。先是一行既從釋氏，師事普寂於嵩山。師嘗設食于寺，大會羣僧及沙門，居數百里者，皆如期而至，聚且千餘人。時有盧鴻者，道高學富，隱於嵩山。因請鴻為文讚嘆其會。至日，鴻持其文至寺，其師受之，致於几案上。鐘梵既作，鴻請普寂曰：「某為文數千言，況其字僻而言怪，盍於羣僧中選其聰悟者，鴻當親為傳授。」乃令召一行。既至，伸紙微笑，止於一覽，復致於几上。鴻輕其疏脫而竊怪之。俄而羣僧會於堂，一行攘袂而進，抗音興裁，一無遺忘。鴻驚愕久之，謂寂曰：「非君所能教導也，當從其遊學。」一行因窮大衍，自此訪求師資，不遠數千里。嘗至天台國清寺，見一院，古松數十步，門有流水。一行立於門屏間，聞院中僧於庭布算，其聲蔌蔌。既而謂其徒曰：「今日當有弟子求吾算法，已合到門，豈無人道達耶？」即除一算，又謂曰：「門前水合却西流，弟子當至。」一行承言而入，稽首請法，盡受其術焉。而門水舊東流，今忽改為西流矣。邢和璞嘗謂尹惜曰：「一行，其聖人乎？漢之洛下閎造大衍曆，云後八百歲當差一日，則有聖人定之，今年期畢矣。而一行造大衍曆，正在差謬，則洛下閎之言信矣。」一行又嘗詣道士尹崇借揚雄《太玄經》，數日，復詣崇還其書。崇曰：「此書意旨深遠，吾尋之數年，尚不能曉，吾子試更研求，何遽還也？」一行曰：「究其義矣。」因出所撰《太衍玄圖》及《義訣》一卷以示崇，崇大嗟服。曰：「此後生顏子也。」至開元末，裴寬為河南尹，深信釋氏，師事普寂禪師，日夕造焉。居一日，寬詣寂，寂云：「方有小事，未暇欵語，且請遲回休憩也。」寬乃屏息，止於空室。見寂潔正堂，焚香端坐。坐未久，忽聞叩門，連云：「天師一行和尚至矣。」一行入，詣寂作禮，禮訖，附耳密語，其貌絕恭，但頷云無不可者。語訖禮，禮訖又語，如是者三，寂惟云是是，無不可者。一行語訖，降階入南室，自闔其戶。寂乃徐命弟子云：「遣鐘，一行和尚滅度矣。」左右疾走視之，一行如其言滅度。後寬乃服衰絰葬之，自徒步出城送之。