《洞玄灵宝五岳古本真形图》

The Charts of the True Forms of the Five Sacred Mountains (Wuyue zhenxing tu) depict the forms of mountains and waters. Ridges and hills coil and twist, rising and falling at heights that differ from one another; their shapes are long or short, spread out or curled. Streams wind along as if a brush were writing characters, while the angles of the peaks stand out like the tip of a brush. Clouds, mist, and forests show colors of differing depth, and seen from afar they resemble the shapes of written words. Thus Tianzhen Daojun, the Celestial True Lord of the Dao (the Way), looked down from heaven upon the mountains and rivers, traced their forms according to their measure and their course, and, drawing on the grace of writing, named the sacred mountains according to their shapes.

If you possess the Chart of the True Form of the Eastern Sacred Mountain, you can settle mind and spirit (Shen) and prolong life, so that you remain long in health and peace. When you enter the mountains and cross the rivers, all kinds of lingzhi (numinous mushrooms) will gather to you.

If you possess the Chart of the True Form of the Southern Sacred Mountain, the Five Pestilences will not assail you, and you can also avoid fire. The chart further says that if someone plots to harm you, the calamity will turn back and injure him instead.

If you possess the Chart of the True Form of the Central Sacred Mountain, whatever you do will proceed smoothly and bring profit; you will obtain great wealth, every wish will be fulfilled, and you need not exhaust your bodily strength. All kinds of lingzhi will also gather to you.

If you possess the Chart of the True Form of the Western Sacred Mountain, you can avoid blades and arms, and even if your body meets the edge of a blade you will not be wounded. The renowned Shen of the mountains and rivers will receive reverence and come to welcome you.

If you possess the Chart of the True Form of the Northern Sacred Mountain, you can enter the waters and still avoid disaster; all kinds of poisonous creatures will be subdued, and you can command flood dragons, long enjoying blessings and prosperity.

If the Charts of the True Forms of the Five Sacred Mountains are all in hand, you can move freely through heaven and earth and reach the four directions. All who see you will rejoice, and humans and Shen alike will be in accord with you.

Long ago, the Yellow Emperor led the feudal lords on campaign and fought Chiyou on the plains of Zhuolu, finally capturing him. The lords all honored Xuanyuan as the Son of Heaven in place of the house of Shennong; this was the Yellow Emperor. Whenever anyone in the realm would not submit, the Yellow Emperor led his armies to campaign against them. He opened the mountains and built roads, and never settled anywhere in peace.

He traveled east to the seacoast and ascended Mount Tai and Daizong; westward he reached Mount Kongtong and climbed Mount Jitou; southward he came to the Yangtze region and ascended Xiong and Xiang. Northward he drove out the Xunyu, and he also went to Jinfu and Mount Fu, founding a settlement at the foot of Mount Zhuolu. The Yellow Emperor moved back and forth and had no fixed abode.

Surveying the mountains of the four directions, he found that the other peaks all had mountains to assist them, while only the Southern Peak stood alone, without an auxiliary mountain. He therefore submitted a petition and prayer to the Supreme Lord of the Dao (the Way) of the Three Heavens (a revered deity of Daoism), asking that Mount Huo and Mount Qian be appointed heir-apparent of the Southern Peak (mountains assisting the Southern Peak). The petition was granted. The Yellow Emperor then climbed the mountains in person, drew the forms of the peaks with his own hand, and appended the images after the Charts of the Five Peaks. He further honored Mount Qingcheng as the “Elder” and appointed Mount Lu as the “Envoy,” so that the images of the various mountains were arranged in order and linked one to another. This practice, it is said, began with the Yellow Emperor.

The Lord of the Eastern Peak, Mount Tai (the deity who presides over the Eastern Peak, Mount Tai), commands five thousand nine hundred spirits, governs life and death, and is the chief of the hundred ghosts. When people sacrifice to him, they offer the blood of sacrificial animals; he is honored as “Zongbo.” Certain ghost shrines and deities of deviant Jing (essence) worshipped in the world, together with the souls of the dead, all fall under the jurisdiction of Mount Tai; the dead go to Mount Tai to receive judgment and punishment.

Anyone who wears the Forms of the Five Peaks (chart-talismans in the shapes of the Five Peaks), upon entering the mountain forests spoken of in the Jing (scriptures), or when going to Mount Tai, is met at the borders and paid homage by the Lord of Mount Tai and by the spirits of the various mountains and rivers. The Lord of Mount Tai wears a blue-green robe and a seven-tiered crown of blue-green jade, bears the Seal of Penetrating Yang and Great Brightness, and, riding a blue-green dragon, leads the assembled officials to welcome the wearer of the talisman.

In the original text several sentences are repeated, and phrases such as “ascending and replacing the Shennong clan” appear to be errors of transmission or corruptions of the wording; the relevant passages above have therefore been rendered smoothly according to the context.

The Lord of the Southern Marchmount, Mount Heng (Nanyue Hengshan), commands seventy thousand seven hundred immortal officials. Whenever anyone enters the Southern Marchmount, the deities of the mountains and rivers under his jurisdiction come forth to offer welcome. The Lord of the Southern Marchmount wears a vermilion robe of radiant brilliance, the Nine-Elixir Solar Essence Crown, and the Night-Radiance True-Heaven Seal. Riding a red dragon, he leads the assembled officials to welcome you.

The Lord of the Central Marchmount, Mount Songgao (Zhongyue), commands thirty thousand immortal officials and jade maidens. When you enter the Central Marchmount, every deity of the famed mountains and numinous realms under his jurisdiction comes to welcome you. The Lord of the Central Marchmount wears a plain yellow robe, the Yellow Jade Great-Ji Crown, and the Seal of Divine Ancestry and Yang Harmony. Riding a yellow dragon, he leads the immortal officials and jade maidens to welcome you. The Central Marchmount presides over the earth deities of the five directions, and you should honor him with due reverence. The Most High (Taishang) regularly selects perfected persons (zhenren) of the Three Heavens who possess virtue and renown to serve as lord of the Central Marchmount.

The Lord of the Western Marchmount, Mount Hua (Xiyue Huashan), commands four thousand one hundred immortals and jade maidens. When a Daoist priest enters the mountains under his jurisdiction, the deities of those mountains all come to welcome him. The Lord of Mount Hua wears a plain white robe, the Great-Simplicity Nine-Pendant Crown, and the Seal That Opens Heaven and Communicates with the True. Riding a white dragon, he comes to welcome you.

The Lord of the Northern Marchmount, Mount Heng (Beiyue Hengshan), commands seven thousand immortals and jade maidens. When you enter the mountains and rivers under his jurisdiction, the deities all come to welcome you. The Lord of the Northern Marchmount wears a robe of mysterious black, the Great-Darkness True-Numen Crown, and the Long-Ford Seal of Awakening to the True. Riding a black dragon, he comes to welcome you.

The Elder of Qingcheng (Qingcheng Zhangren) was appointed by the Yellow Emperor. He oversees the earth immortals (dixian) and serves as chief administrator above the Five Marchmounts (Wuyue), commanding the immortal officials of every quarter. He commands ten thousand immortal officials. When a Daoist priest enters Mount Qingcheng, the Elder wears a vermilion robe of radiant brilliance, the Heaven-Covering Crown, and the Seal of the Three Courts. Riding in a ritual carriage, he leads the host of spirits to welcome you.

The Envoy of Mount Lu is a divine office appointed by the Yellow Emperor. His rank is equivalent to that of an imperial censor, and he oversees the affairs of the immortal officials, serving as the inspecting officer of the Five Sacred Mountains. When a Daoist priest enters Mount Lu, the envoy comes to receive him, dressed in vermilion robes, wearing a Pinghua crown, and bearing the Seal of the True Forms of the Three Heavens (a seal associated with the true forms of the celestial realm).

The Heir Apparent of Mount Huo, the Southern Sacred Mountain, was appointed by the Yellow Emperor and serves as deputy to the principal deity of Mount Heng. He commands thirty thousand numinous officials. Above, he harmonizes the Qi (vital energy) of Heaven and Earth; below, he brings relief to the common people. He examines and administers the immortals and issues commands to the water deities. The offices under his charge are strictly guarded, and spirits from every quarter obey his orders. When a Daoist priest enters his jurisdiction, the Heir Apparent comes to receive him, wearing a blue-green brocade robe and a Qiming crown and bearing the jade credential of the Lord of the Dao (the Way)—a jade token of that lord. Sometimes he rides in a ritual carriage; sometimes he comes driving dragons and tigers.

The Heir Apparent of Mount Qian was appointed by the Yellow Emperor. He is the deputy of the Heir Apparent of Mount Heng, regularly takes part in governmental affairs, and assists the sovereign lord. When a Daoist priest enters Mount Qian, the Lord of Qian comes to receive him, wearing embroidered robes of purple radiance, a Canling crown, and the seal of the Vermilion Office, and riding in a red carriage. The various mandate-assisting deities who support the mountain lords and help the lords of the sacred peaks conduct governmental affairs also come to receive the Daoist priest. They wear vermilion robes and Xianhua crowns and bear the True-Form Seal of the Most High (a talismanic seal associated with the Most High and the true forms). Which of them comes to offer the welcome is not fixed.

Dongfang Shuo said that the ancient books record the opening section of the Charts of the True Forms of the Five Sacred Mountains as the work of Shennong.

In the original text, the passage on the Heir Apparent of Mount Huo, the Southern Sacred Mountain, and the final passage show obvious repetition and disorder. Wording such as “赤1此” is suspected to be an error of manuscript transmission or of character recognition. The above has been smoothed according to the sense of the text.

Dongfang Shuo said: The catalogue of the ancient book True Form Charts of the Five Sacred Mountains comes from the age before Shennong. It was written by the Most High (Taishang), a revered deity of Daoism, in the script known as the “Flying-Heaven Writing of the Eight Assemblies and the Host of Quarters,” and is probably earlier even than bird-track writing. Without immortals to translate it and supply commentary, people would in the end have no way of knowing its contents.

If a Daoist priest wishes to wear this chart, or to use it to investigate the configuration of mountains and rivers; or if, after copying a scripture (Jing) in ancient script, he wishes to inscribe this chart on the cover, he should first write it out properly, then mount it and wear it on his person. He should keep a fast of purification for seven days in the first month (the yin month). After the copying is finished during the fast, a jiao rite is to be held according to the ceremony of transmission—a Zhaijiao (purification ritual), the Daoist rite of sacrifice and prayer. The invocation used in the rite may be worded flexibly, following the sense set forth in this chapter and according to the circumstances of the one who transmits and the one who receives. Whenever scriptures are copied, incense must be burned beside them.

The Sacrificial Address for Conferring the Chart

I, so-and-so, am of common mortal flesh, born of a worldly household, sunk in clamor and foul turbidity, and encumbered by secular affairs. Now I have fortunately met with the opportunity to honor and practice the Great Dao (the Way), to wash clean the filthy customs of former days, and to be permitted to begin anew. I shall cultivate mind and nature, act with caution, revere the Way of the numinous and the true, and pursue it diligently day and night, not daring to slacken.

Formerly, on a certain day of a certain month in a certain year, in a certain turn of the year-cycle, I received the True Form Chart from my former master, so-and-so. In accordance with the “Code of the Nine Capitals and the Thousand Brilliances” (Jiudu Qianming zhi Ke), the Daoist regulations for transmitting the true charts, I was authorized to transmit this chart. By the law of the Dao, it ought properly to be passed to a person worthy of trust. Now there is a Daoist priest of shared aspiration, named so-and-so, a native of a certain township in a certain county of a certain commandery, born on a certain day of a certain month in a certain year, the year-cycle falling at a certain point. In accordance with the Code of the Nine Capitals and the Thousand Brilliances, he is authorized to receive the transmission. By the law of the Dao, this secret method ought properly to be transmitted to him.

This Daoist priest, so-and-so, is of about so many years of age, careful and assiduous, and may be expected to proclaim the numinous and wondrous teaching and to spread pure and orthodox Shen (spirit) and Qi (vital energy). Therefore, in a certain month of this year, I have written a covenant by smearing blood and swearing an oath, transmitted this true chart to him, and used a length of fabric as the token of the covenant, calling on the deities of the celestial realm to bear witness, and strictly forbidding him to transmit it further to anyone else. May the deities of Heaven and Earth be of one mind with us, so that both parties may always cherish and protect one another. One must not abandon the root to chase the branches, nor use this to display oneself and seek fame and gain.

The “Great Covenant of Five and Eight” (Wuba Dayue), the provisions concerning precepts and restraints at the time of transmission, bears on how misfortune and blessing come to descend. One should measure one’s own capacity, examine with care the person who is to receive it, and only then decide how to entrust it. With reverence I make sacrificial announcement by the rite of the pure fast, and transmit this complete set of true charts, conveying the announcement upward to the Three Heavens (Santian), the celestial realm of which Daoism speaks.

The sacrificial address above comes from Lord Zheng.

I, a “womb-born person of flesh” (the humble self-designation used in Daoist documents for an ordinary mortal born of one’s parents), came into the world in a common body, a descendant of withered bones, and grew up in a turbid, disordered age, stained by karmic offenses and by trials. The faults accumulated in the past are many, and calamities have piled up like mountains. Now, by Heaven’s grace in stirring my heart, I have been able to hear the teachings of sages and worthies; my mind has opened, I correct my faults and begin anew, I cherish life, and I delight in cultivating the Dao (the Way). I look up in reverence to the responsive power of the spirits, and so I pray to obtain a true response, hoping to be granted cleansing and purification and to have my life prolonged.

I vow always to cast aside what is foul and turn toward good deeds, to become a worthy believer of the Daoist tradition, and to accumulate merit in seeking long life. This depends on Heaven’s revelation; in climbing mountains and crossing waters, I likewise rely on the aid of the spirits. I turn single-mindedly to the Daoist path and dare not harbor a divided mind, and I present the local products of my region in order to express my sincerity.

From this day forth, I receive the Chart of the True Forms of the Five Peaks (Wuyue Zhenxing Tu, a Daoist chart and text depicting the mountain forms of the Five Peaks and their sacred power), keep it stored beside me, and remain with it until the appointed term, never divulging its contents. In transmission it is to be given only to those who are close and trustworthy; we are to cherish one another and treat one another with one heart, and not to change our stance on account of honor or disgrace. The precepts of Heaven will protect those who observe them. I dare not be negligent, nor dare I transgress the prohibitions. I carefully receive the instructions of the method, fix them in my heart, and, keeping the fast in purity, perform the announcement offering, taking this as the beginning.

I respectfully submit this matter to the Three Heavens (the threefold celestial realms of which Daoism speaks) and report it to the Most High (Taishang, the honorific Daoism uses for the supreme deity): please remove for so-and-so the Three Corpses (Sanshi, spirits that Daoism holds lie hidden in the human body and obstruct cultivation and longevity), enter him on the register of the living, carve his name into the jade tablets, and seal them in the Crimson Palace (Jiangfu, the palace-offices where the immortals dwell). May the numinous peaks of the five directions each dispatch their mountain gods, and may the spirits of the thousand mountains and hundred streams likewise, at the proper times, send attendant officials to guard this chart and text, protect so-and-so’s body, and enable him long to preserve life together with form and Shen (spirit), prolonging his years and increasing his longevity.

The Ancient Lingbao (Numinous Treasure) Edition of the Chart of the True Forms of the Five Peaks

The True Form Text of the Mountains of the Five Peaks

If there is a wife, or sons and daughters, in the household who are fond of the arts of the Dao (Dao), and one cannot yet formally transmit to them the large-character edition of the scripture (Jing), one may first have them wear this passage on their persons: place it in a red pouch and wear it on the head. In this way the host of ghosts and monsters and every kind of evil sprite may be kept away, and baleful, perverse beings will not dare to encroach. If a child who wears only this heading text already meets with such efficacy, how much more so one who wears the complete charts and texts of the True Forms? Ge Hong says that one ought also to fast and purify before wearing them.

The Great Lord of the Dao, Supreme of the Three Heavens (a venerated deity of Daoism), issues this command:

Gods of heaven and earth, of mountains and rivers, and of hills and mounds, please protect and bless my child, carefully guard against disaster and calamity, and let him long remain safe and at peace, so that he may attain long life.

The Longevity Talisman of the Supreme of the Three Heavens: when a Daoist priest wears it on the head and enters mountains and forests or rivers and seas, traveling throughout the world, all the gods will stand guard, and none will dare to bar the way. The wearer should first fast, purify, and offer sacrifice; the manner of writing follows the pattern of “Wu’an Changsheng” (“Five Pacifications and Longevity”).

This talisman is also called the “Longevity Talisman of the Supreme of the Three Heavens.” When a Daoist priest wears it on the head and enters mountains and forests or rivers and seas, traveling throughout the world, all the gods will stand guard, and none will dare to bar the way. The wearer ought to fast, purify, and offer sacrifice; the manner of writing is the same as that of the True Form Charts of the Five Marchmounts. It is named the “Moving Script of the Supreme Lord of the Dao.” The characters of the celestial writing cannot be fully distinguished; tradition holds that they were revealed by Dongfang Shuo. This art already existed before the appearance of bird-track writing, and it is not a script of the age of the Three Sovereigns. One who wears it should enclose it together with the True Form Charts of the Five Marchmounts. Only where immortals inscribe, in the mountains, the names of mountains, rivers, and things are Chinese characters used; these Chinese characters must not be placed above the characters of the celestial writing.

East, Spring: True Form Chart of Mount Tai, the Eastern Marchmount

The chart above is the configuration and source-courses of Mount Tai, the Eastern Marchmount; its circuit is about two thousand li, and it lies within the territory of Langya.

South, Summer: True Form Chart of Mount Heng, the Southern Marchmount

The chart above is the configuration and source-courses of Mount Heng, the Southern Marchmount; its circuit is about two thousand li, and it lies within the territory of Changsha.

Center, the stems wu and ji, Earth: True Form Chart of Mount Song, the Central Marchmount

The chart above is the configuration and source-courses of Mount Song, the Central Marchmount; its circuit is about one thousand li, and it lies within the territory of Liyang.

West, Autumn: True Form Chart of Mount Hua, the Western Marchmount

The chart above is the configuration and source-courses of Mount Hua, the Western Marchmount; it lies within the territory of Huayin, its circuit is about four thousand li, and it stretches north and south within the territory of Huayin.

North, Winter: the configuration and source-courses of Mount Song, the Northern Marchmount

Its circuit is about one thousand li, and it lies within the territory of Liyang.

West, Autumn: True Form Chart of Mount Hua, the Western Marchmount

Here “True Form Chart” refers to a diagram that depicts the configuration of celebrated mountains and carries religious significance; the scripture also says that one ought to fast and purify when wearing it. The original writes the “Northern Marchmount” as “Mount Song,” states that it lies in Liyang, and at the end once more repeats “True Form Chart of Mount Hua, the Western Marchmount”; the rendering here follows the original.

This passage of scripture introduces the locations and extents of several famous mountains, together with the titles and duties of the deities of the peaks.

The Western Marchmount, Mount Hua, lies within the territory of Huayin. The mountain runs on for about four thousand li, and its north–south course likewise lies within Huayin.

The North pertains to winter.

True Form Chart of the Northern Marchmount, Mount Chang

The Northern Marchmount, Mount Chang, runs on for about three thousand li and lies within the territory of Changshan.

The Yellow Emperor appointed Mount Huo as Southern Heir-Apparent.

Mount Huo is also known as Chicheng. Mount Huo runs on for about one thousand li and lies within the territory of Kuaiji.

Mount Qian, Southern Heir-Apparent.

Mount Qian runs on for about three thousand three hundred li and lies within the northern territory of Lujiang.

The Elder of Qingcheng.

Mount Qingcheng is also known as Tianguo Mountain. Mount Qingcheng runs on for about two thousand seven hundred li and lies within the territory of Shu Commandery.

The Envoy of Mount Lu.

Mount Lu lies within the southern territory of Lujiang, and the mountain runs on for about one thousand one hundred li.

In the charts, black stands for the form of the mountains, red for sources of water, and white for the entrances of grotto chambers. Where the picture is drawn small, it indicates low hills; where it is drawn large, it indicates lofty ridges.

Ge Hong says: Heights and depths in the charts are drawn according to the lie of the mountains, and lengths and breadths take their images from the forms of the mountains. The water sources, divine herbs, stone chambers, and other sites marked on the charts were later noted on the diagrams by immortals.

Ancient Text of the Lingbao True Form Charts of the Five Marchmounts

Dongxuan (one of the Three Caverns) Lingbao True Form Charts of the Five Marchmounts

True Form Writings of the Mountains of the Five Marchmounts

The Most High Lord of the Great Dao (the Way) of the Three Heavens, a venerated deity of Daoism, commands:

Spirits of heaven and earth, of mountains and rivers, and of hills and mounds, protect my disciples, carefully guard against disasters and misfortunes, and let them long remain at peace and attain long life.

The East pertains to spring.

The Lord of the Eastern Marchmount, Mount Tai, commands a host of five thousand nine hundred and nine deities in all. Mount Tai lies within the territory of Yanzhou, and the mountain runs on for about two thousand li.

The South pertains to summer.

The Lord of the Southern Marchmount, Mount Heng, commands seven thousand seven hundred immortal officials in all. Mount Heng lies within the territory of Changsha, and the mountain runs on for about two thousand li.

The Center pertains to Earth of the stems wu and ji, within the Five Phases.

The Central Marchmount, Mount Song, commands the host of deities. It lies within the territory of Yanzhou, and the mountain runs on for about two thousand li.

The South pertains to summer.

The Lord of the Southern Peak, Mount Heng, commands seven thousand seven hundred immortal officials. The mountain lies within the territory of Changsha and measures two thousand li in circumference. The Central Peak, Mount Song, commands thirty thousand divine youths and immortal maidens. It lies within the territory of Luoyang and measures one thousand li in circumference. The Lord of the Western Peak, Mount Hua, commands seven thousand immortals and jade maidens. It lies east of Chang’an, measures four thousand li in circumference, and extends farther from north to south. The Lord of the Northern Peak, Mount Chang, commands twenty thousand immortal youths and jade maidens. It lies within the territory of Changshan and measures three thousand li in circumference. The center pertains to wu and ji, that is, to Earth (in the directional theory of the Five Phases [Wuxing], the center corresponds to Earth).

The Yellow Emperor (Huangdi) appointed the Southern Heir-Lord of Mount Huo (the guardian deity of Mount Huo). The True Form Chart (Zhenxing tu) of Mount Huo—a diagram depicting the mountain’s form and contours—lies within the territory of Pingyang and measures one thousand seven hundred li in circumference. There is likewise the Southern Heir-Lord of Mount Qian (the guardian deity of Mount Qian). The True Form Chart of Mount Qian lies in the north of Lujiang and measures three thousand three hundred li in circumference. The Elder of Qingcheng (an honorific title for the immortal of Mount Qingcheng): the True Form Chart of Mount Qingcheng lies within Shu Commandery; the mountain is also called Mount Tianguo (Heavenly Kingdom Mountain) and measures two thousand seven hundred li in circumference. The Envoy of Mount Lu (the guardian deity of Mount Lu): the True Form Chart of Mount Lu lies in the south of Lujiang and measures one thousand two hundred li in circumference.

In the charts, black indicates the form of the mountains, red indicates sources of water, and yellow dots mark the entrances of caves. When the picture is drawn small, the hills appear minute; when it is drawn large, the ranges appear grand and imposing. Ge Hong said that the heights and depths of the mountain terrain in the charts are rendered according to their actual configuration, while their lengths are expressed by capturing their visual form.

If such a chart is kept at home, benevolent spirits will protect the whole family, and evil ghosts, calamities, and illnesses will disperse of their own accord. If a superior adept who has succeeded in cultivating the Dao wears this chart, the myriad spirits will all come to pay homage. The charts also mark the veins of the mountain springs, together with their upper and lower courses.

Tradition holds that the Queen Mother of the West (Xiwangmu) once bestowed upon Emperor Wu of Han a Root Scripture (Benjing) of more than ten thousand characters, its contents set down upon the charts. Today this material is transmitted in five parts. Transmission is strictly restricted, and by rule it may not be passed on to others at will.

Toward the front on the right are seven lines of talismanic patterning. They are the “Longevity Talisman of the Most High Lord of the Dao of the Three Heavens,” a Fulu (talismans and registers) that Daoism associates with longevity. A practitioner of the highest grade wears it on the head. Entering mountains and forests, rivers and seas, and traveling the world, he is protected by the spirits and deities of every quarter. It is also known as the “Celestial Writ of the Edict of the Most High Lord of the Dao.” These talismanic characters, like a celestial writ, are hard to decipher; they were manifested by Dongfang Shuo. They are ancient talismanic graphs earlier than the bird-track script, and they are not the writing of the age of the Three Sovereigns. One who wears this talisman should store it together with the “True Forms of the Five Marchmounts,” charts that depict the forms of the Five Sacred Peaks.

The tiny inscriptions that immortals later wrote in the mountains, marking the locations of lingzhi and other things, must not be worn.

“Taisui, year, month, and day of the notice of departure”: fill in the Taisui and the year, month, and day of the journey.

Recommending and Guaranteeing Master: the teacher who recommends and vouches for the person receiving the registers.

Supervising Master of the Transmission: the teacher who oversees the rite of transmission and ordination.

Place for the Transmitting Master’s rank: the teacher who transmits the ritual registers fills in his name and office.

The Ancient Original Charts of the True Forms of the Five Marchmounts of the Dongxuan (Cavern of Mystery) Lingbao (Numinous Treasure) ends here.