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呼二十余女，并裸露环抱其身如肉屏风，火光入室者数次，皆一掣即返，俄一龙爪大如箕，于人丛中攫祖师去，霹雳一声，山谷震动，天地晦冥，觉昏瞀如睡，梦稍醒则已卧道旁。询问居人，知去家仅数百里，乃以臂钏易敝衣遮体，乞食得归也。忻州人尚有及见此妇者，面色枯槁，不久患瘵而卒。盖精血为道士采尽矣。据其所言，盖即烧金御女之士，其术灵幻如是，尚不免于天诛。况不得其传，徒受妄人之蛊惑，而冀得神仙，不亦傎哉。\r\n　　江 南吴孝廉，朱石君之门生也，美才夭逝，其妇誓以身殉，而屡缢不能死，忽灯下孝廉形见曰：易彩服则死矣。从其言果绝。孝廉乡人录其事，征诗，作者甚众，余亦为题二律，而石君为作墓志，于孝廉之坎坷，烈妇之慷慨，皆深致悼惜，而此事一字不及。或疑其乡人之粉饰，余曰：非也，文章流别，各有体裁。郭璞注山海经穆天子传，于西王母事，铺叙綦详；其注尔雅释地，于西至西王母句，不过曰西方昏荒之国而已，不更益一语也。盖注经之体裁当如是耳。金石之文，与史传相表里，不可与稗官杂记比，亦不可与词赋比。石君博极群书，深知著作之流别，其不著此事于墓志，古文法也，岂以其伪而削之哉。余老多遗忘，记孝廉名承绂，烈妇之姓氏，竟不能忆，姑存其略于此。俟扈跸回銮，当更求其事状详著之焉。\r\n　　老仆施祥，尝乘马夜行至张白，四野空旷，黑暗中有数人掷沙泥，马惊嘶不进，祥知是鬼，叱之曰：我不至尔墟墓间，何为犯我？群鬼揶揄曰：自作剧耳，谁与尔论理。祥怒曰：既不论理，是寻斗也。即下马，以鞭横击之，喧哄良久，力且不敌，马又跳踉掣其肘，意方窘急，忽遥见一鬼狂奔来，厉声呼曰：此吾好友，尔等毋造次。群鬼遂散，祥上马驰归，亦不及问其为谁。次日，携酒于昨处奠之，祈示灵响，寂然不应矣。祥之所友，不过厮养屠沽耳，而九泉之下，故人之情乃如是。\r\n　　门人吴钟侨尝作如愿小传，寓言滑稽，以文为戏也。后作蜀中一令，值金川之役，以监运火药殁于路，诗文皆散佚，惟此篇偶得于故纸中，附录于此。其词曰：如愿者，水府之女神，昔彭泽清洪君以赠庐陵欧明者是也，以事事能给人之求，故有是名。水府在在皆有之，其遇与不遇，则系人之禄命耳。有四人同访道，涉历江 海，遇龙神召之曰：鉴汝等精进，今各赐如愿一。即有四女子随行，其一人求无不获，意极适，不数月病且死，女子曰：今世之所享，皆前生之所积，君夙生所积，今数月销尽矣。请归报命，是人果不起；又一人求无不获，意犹未已，至冬月求鲜荔巨如瓜者，女子曰：溪壑可盈，是不可餍，非神道所能给，亦辞去；又一人所求，有获有不获，以咎女子，女子曰：神道之力亦有差等，吾有能致不能致也，然日中必昃，月盈必亏，有所不足，正君之福，不见彼先逝者乎？是人惕然，女子遂随之不去；又一人虽得如愿，未尝有求，如愿时为自致之，亦蹙然不自安，女子曰：君道高矣，君福厚矣，天地鉴之，鬼神佑之，无求之获，十倍有求，可无待乎我，我惟阴左右之而已矣。他日相遇，各道其事，或喜或怅，曰：惜哉，逝者之不闻也。此钟侨弄笔。狡狯之文，偶一为之，以资惩劝，亦无所不可。如累牍连篇，动成卷帙，则非著书之体矣。\r\n　　郭石洲言，河南一巨室，宦成归里，年六十余矣，强健如少壮，恒蓄幼妾三四人。至二十岁，则治奁具而嫁之。皆宛然完璧，娶者多阴颂其德，人亦多乐以女鬻之。然在其家时，枕衾狎昵与常人同，或以为但取红铅供药饵，或以为徒悦耳目，实老不能男，莫知其审也。后其家婢媪私泄之，实使女而男婬耳。有老友密叩虚实，殊不自讳，曰：吾血气尚盛，不能绝嗜欲，御女犹可以生子，实惧为身后累；欲渔男色，又惧艾䂵之事，为子孙羞。是以出此间道也。此事奇创，古所未闻。夫闺房之内，何所不有，床 第事可勿深论，惟岁岁转易，使良家女得再嫁名，似于人有损，而不稽其婚期，不损其贞体，又似于人有恩。此种公案，竟无以断其是非。戈芥舟前辈曰：是不难断。直恃其多财，法外纵婬耳。昔窦二东之行劫，必留其御寒之衣衾，还乡之资斧，自以为德，此老之有恩亦若是而已矣。\r\n　　里有一士者，矫捷多力，兼习 技击超距之术，两三丈之高，可翩然上，两三丈之阔，可翩然越也。余幼时犹及见之，尝求睹其技，使余立一过厅中，余面向前门，则立前门外，面相对，余转面后门，则立后门外面相对，如是者七八度。盖一跃即飞，过屋脊耳。后过杜林镇，遇一友，邀饮桥畔酒肆中，酒酣，共立河岸，友曰：能越此乎？一士应声耸身过，友招使还，应声又至。足甫及岸，不虞岸已将圮，近水陡立处开裂有纹，一士未见误踏其上，岸崩二尺许，遂随之坠河，顺流而去。素不习 水，但从波心踊起数尺，能直上而不能旁近岸，仍坠水中，如是数四，力尽竟溺焉。盖天下之患，莫大于有所恃。恃财者终以财败，恃势者终以势败，恃智者终以智败，恃力者终以力败。有所恃，则敢于蹈险故也。田侯松岩于滦阳买一劳山杖，自题诗曰：月夕花晨伴我行，路当坦处亦防倾，敢因恃尔心无虑，便向崎岖步不平。斯真阅历之言，可贵而佩者矣。\r\n　　沧洲憩水井，有老尼曰慧师父，不知其为号，亦不知是此慧字否，但相沿呼之云尔。余幼时，尝见其出入外祖张公家，戒律谨严，并糖不食。曰：糖亦猪脂所点成也。不衣裘，曰：寝皮与食肉同也。不衣绸绢，曰：一尺之帛，千蚕之命也。供佛面筋，必自制，曰：市中皆以足踏也。焚香必敲石取火，曰：灶火不洁也。清斋一食，取足自给，不营营募化。外祖家一仆妇，以一布为施，尼熟视识之，曰：布施须用己财，方为功德。宅中为失此布，笞小婢数人，佛岂受如此物耶？妇以情告，曰：初谓布有数十疋，未必一一细检，故偶取其一，不料累人受捶楚，日相诅咒，心实不安，故布施求忏罪耳。尼掷还之曰：然则何不密送原处，人亦得白，汝亦自安耶？后妇死数年，其弟子乃泄其事，故人得知之。乾隆甲戌乙亥间，年已七八十矣，忽过余家，云将诣潭柘寺礼佛，为小尼受戒。余偶话前事，摇首曰：实无此事，小妖尼饶舌耳。相与叹其忠厚。临行，索余题佛殿一额，余属赵春涧代书。合掌曰：谁书即乞题谁名，佛前勿作诳语，为易赵名，乃持去，后不再来。近问沧洲人，无识之者矣。又景城天齐庙一僧，住持果成之第三弟子，士人敬之，无不称曰三师父，遂佚其名，果成弟子颇不肖，多散而托钵四方，惟此僧不坠宗风，无大刹知客市井气，亦无法座禅师骄贵气，戒律精苦，虽千里亦打包徒步，从不乘车马。先兄晴湖，尝遇之中途，苦邀同车，终不肯也。官吏至庙，待之礼无加。田夫野老至庙，待之礼不减。多布施，少布施，无布施，待之礼如一。禅诵之余，惟端坐一室，入其庙如无人者，其行事如是焉而已。然里之男妇，无不曰：三师父道行清高。及问其道行安在，清高安在，则茫然不能应。其所以感动人心，正不知何故矣。尝以问姚安公，公曰：据尔所见，有不清不高处耶？无不清不高，即清高矣。尔必欲锡飞杯渡为善知识耶？此一尼一僧，亦彼法中之独行者矣。三师父涅盘不久，其名当有人知。俟见乡试诸孙辈，使归而询之庙中。\r\n　　九州之大，奸盗事无地无之，亦无日无之，均不为异也。至盗而稍别于盗，究不能不谓之盗，奸而稍别于奸，究不能不谓之奸，斯为异矣。盗而人许遂其盗，奸而人许遂其奸，斯更异矣。乃又相触立发，相牵立息，发如鼎沸，息如电掣，不尤异之异乎？舅氏安公五章言，有中年失偶者，已有子矣，复买一有夫之妇，幸控制有术，犹可相安。既而是人死，平日私蓄，悉在此妇手，其子微闻而索之，事无佐证，妇弗承也。后侦知其藏贮处，乃夜中穴壁入室，方开箧携出，妇觉，大号有贼，家众惊起，各持械入，其子仓皇从穴出，迎击之立踣，即从穴入搜余盗，闻床 下喘息有声，群呼尚有一贼，共曳出絷缚，比灯至审视，则破额昏仆者其子，床 下乃其故夫也。其子醒后，与妇各执一词，子云子取父财不为盗，妇云妻归前夫不为奸，子云前夫可再合而不可私会，妇云父财可索取而不可穿窬。互相诟谇，势不相下。次日，族党 密议，谓涉讼两败，徒玷门风，乃阴为调停，使尽留金与其子，而听妇自归故夫，其难乃平。然已鼓钟于宫，声闻于外矣。先叔仪南公曰：此事巧于相值，天也；所以致有此事，则人也。不纳此有夫之妇，子何由而盗，妇何由而奸哉。彼所恃者，力能驾驭耳。不知能驾驭于生前，不能驾驭于身后也。"]