《真诰》Vol. 3

At the end of life, Jing (essence) and Qi (vital energy) decline, the conscious spirit leaves the body, the three hun souls scatter, and evil Qi enters through the weakness; Wangliang (spectral monsters of the mountains, forests, waters, and marshes) seize the opportunity to intrude, and all kinds of disasters follow one after another. How can one grasp the way of survival yet run toward the dwelling of death; rely on the numinous wind to trample the corpse chamber; abandon auspicious signs and cast oneself into an inauspicious and polluted place? I have already heard the exalted teachings and repeatedly seen the clear statutes, and so I have dispelled my doubts, bowed, and submitted a memorial (shangzhang, a petition presented to the heavenly deities), causing the turbid Qi to be concealed within the written document. In the farthest reaches of the four directions drums are struck as signals, and the Three Officials (Sanguan: Heaven, Earth, and Water, who oversee good and evil among humans) investigate it—how could oaths and covenants be forgotten? Then the spirit wanders in Taichu (the primordial state of original Qi). The divine tiger brandishes its claws, the poisonous dragon bares its fangs; even if the eight directions are vast, where can one flee? Only after death does one awaken to the fact that the realm of the pure bureaucracy of the immortal realm (the offices of the immortal ranks) is truly enviable, and that what was said is not false. Moreover, voices of decay disturb the true nature and offend upright Qi; why does the enlightened lord not constantly dwell in the blessed land (the immortal homeland and blessed ground), arrange his robes here, and return to the immortal chamber?

On the night of the eleventh day of the first month, Anfei (the female immortal who revealed the scriptures) announced this. This entry belongs to the first month of a yin year: Jiuhua (Jiuhua Anfei, a female immortal) told Lord Yang (Yang Xi, an early transmitter of the Shangqing scriptures) about their mutual ridicule, and therefore Nanzhen Hou (an honorific for Lady Wei of the Southern Marchmount) made further remarks. Recorded by Yang.

The Perfected returns the heart to single rectitude (devotion to the pure Dao), and the Qi of Dao relies on enduring faith. When the heart returns to rectitude, the divine is harmonious and compliant; when one keeps faith and follows in compliance, one obtains the auspicious omen of benefit and uprightness. This is natural resonance and correspondence; originally there is no need to rely on external force from either end. Yet confusion gives rise to right and wrong, and suspicion and estrangement invite doubt; these lie hidden and linger in the heart, harboring a mind of separation. Outwardly one grasps the Qi of scrutiny and observation; inwardly one produces the gloom and mockery of a strangling knot. One discards one’s first awakening, turns against the mysterious stairway, and secretly conjectures—there are many such people. I have seen them fail and have never seen them succeed. Indeed, among those who harbor doubt and fear, is there only one?

On the night of the thirtieth day of the second month, Lady of the Southern Marchmount told Xu Changshi (Xu Mi, who held the post of Changshi) that she could instruct those of the same temper who were caught in confusion. This was to charge the Changshi to go enlighten Lord Yang and not to doubt the matter of Jiuhua. Recorded by Yang.

Therefore, when one sees the great waves surging and joining with heaven, one knows that they do not arise in a collapsed pool; when one sees the mysterious writings vast as water, one knows that they do not come from the brush of chapter-and-verse pedants. Lady Ziwei said this.

Many waterweeds gathered together weave a dragon-patterned splendor; many sounds converging form the harmonious music of Yunshao; only when sour, bitter, and pungent flavors are all present is the taste well blended. These lines quoted by Lady Zhonghou (a female immortal in the Zhengao, Declarations of the Perfected) come from Ge Hong’s Baopuzi, Outer Chapters, “Broad Analogies.” Later writers also used them in similar ways; presumably the Perfected borrowed them as analogies, just as people commonly quote lines from the Zhouyi and the Mao Shi.

Lady Zhonghou asked, “Does that man resemble Liang Boluan (the Eastern Han recluse Liang Hong)?” The “that man” referred to here should be the Chief Secretary, meaning someone holding the office of Chief Secretary.

Lady Ziwei commented: The Liang clan’s De is shallow; this son is bleak and lonely, and his bearing is far inferior to his father’s. A great tree that can shade ten thousand mu must grow on the highest ridge; a surging wave that can strike the high bank must originate in a deep source. How great were those worthies who accumulated hidden virtue, like the people of Bin (referring to Gugong Danfu, King Tai of Zhou). Bin was the ancient state of You; here it is used as a metaphor for King Tai of Zhou. From the word “shade” onward, down to “the source of Bantong,” these too are lines from “Broad Analogies,” except that “Xiangling” has been changed to “Zhencen.”

Perfected Youying said: The farther north that man goes, the more his intelligence becomes blocked.

Immortal Baoming replied: True intelligence values penetrating the great Dao and discerning the principles of things, being able to hear sounds from a thousand years away and grasp the traces of rise and fall. A fine horse roams freely across the wilderness of Taihuang, so it need not worry about being controlled by reins and halters; a spiritual bird flaps its wings high above the peaks of Xuanpu, so it can avoid the disaster of nets. How well this discerns auspicious and inauspicious signs! This passage too is from “Broad Analogies”; the two passages have been pieced together into the present wording, with “jichuan” changed to “jiluo,” “lingque” to “lingyu,” and “zhaoluo” to “luogeng.”

The final passage is a lament: A steed that can catch flying shadows cannot gallop freely around Luliang; water creatures swimming in the abyss cannot climb onto land and scale the steep heights. This man is indeed exceptionally talented and set apart from others, but how could he gather in his brilliance and restrain himself?

Lady Ziwei said: Those who assist people in cultivating the Dao should harbor benevolence and kindness, and their virtue should flourish like vegetation. Where forests are dense and plants are lush, birds gather in flocks; where the deep pool is broad and the waters vast, fish race to come. If one can treat others and conduct oneself with such a mindset, people will naturally draw near and submit—why deliberately seek them?

The eight entries above were written by Yang Xi; there is also a copy by the yuan (a subordinate official, here meaning the copyist).

The Perfected of Tongbai (a transcendent said in legend to dwell on Tongbai Mountain) said: Those who cultivate the Dao should deeply study the profound and wondrous meanings in the Jing (scriptures), causing mind and spirit to transcend worldly affairs, single-mindedly pondering and savoring them, diligent and steadfast. As for the remaining trivial matters, if one can accomplish these, that is enough for self-awakening.

The purity of the Eastern Mountain is not equal to the purity of the mind; cultivation in a secluded forest is not equal to truly nurturing the real. Though the body resides in a quiet place, if mind and spirit are lifted above the dust, one can be far from the nets of worldly dust and disturbance. How then could those nets of honor and disgrace bind a person of the Dao?

The two entries above were written by Yang Xi.

Even if gold and fine jade pile up like mountains, they are still not mine; even if the valuables in boxes and chests are carried away, it is still not my loss; even if splendid crowns are displayed before my eyes, they still do not count as honor; even if beautiful clothes and abundant vanity are present, they are still not real. If one can remove and wash away these things, wayward and evil thoughts will perish, the mean and obstructed gateways will close, and the awakening that esteems the true Dao will gradually arise. If one cannot do so, these four will all become internal “thieves” that harm oneself and, outwardly, calamities like those of Huandou (a legendary wicked man). If they are not removed and dispersed, one cannot accomplish anything in their midst. Nor is there any need to chase after them.

These are words of admonition to Changshi (the Chief Secretary). The word xie in it was originally written in vermilion ink and should also be attributed to Lady Youying (the name of a female immortal).

Cultivating the Dao truly requires diligence and hardship; such a person may be said to be certain to attain something.

The two entries above were written by Changshi and the yuan.

Those who study the Dao (the Way) should be single-minded in the Dao, concentrating their thoughts on the true nature and not allowing their thinking to become scattered. They should cast off extravagant desires and preserve the original nature of pure emptiness and plain whiteness. When the mind is still, it is as if one sees something in secret; when the mind is peaceful and harmonious, it is as if one gains something unseen; when concentrated, it is as if one stands at the edge of a deep valley; when cautious, it is as if one treads on ice or coals. Only then has one just entered the gate of the Dao, and not yet entered its inner chamber. What is called difficult is studying the Dao; what is called easy is also studying the Dao. Quietly guarding the mysterious subtlety, preserving the harmonious nature of innate truth, concentrating the Shen (spirit) to dwell in the spirit mansion, single-mindedly nourishing the six viscera, cherishing Jing (essence) and Qi (vital energy), closing the gate of passions and desires, neither seeing nor hearing—this is the easy part within the Dao. To be unable to do these things is the difficult part. Let Lord Xu study this carefully; let the axe (or, it may refer to one who cultivates the Dao) sharpen it with care.

The principles stated above were set out point by point for that gentleman to hear. Those who are diligent in this matter receive many blessings.

What has been said should be carried out thus; if not, calamity and ruin will accumulate. It is not clear whom Marshal Fan’s words refer to; it should be the ghost commander Fan Jiang.

The above two items were written by the subordinate official.

In the past, because the Hua clan repeatedly submitted writings to express reverence, but the spiritual Dao is lofty and distant, and communication with the spirits has already been cut off, one can only gaze up at the nine heavens, with single-minded concentration, not daring to slacken in one’s thoughts.

In former days I repeatedly wrote to Lady Hua (that is, Wei Huacun, a Daoist female immortal) to express my reverence. The immortal Dao is high and distant, and communication with the immortal realm is cut off; I gaze up toward the nine heavens, concentrating my mind without ever slackening. In her compassion she overlooked no one, and I was especially favored with her reply and admonitions. The letter was brilliant and soaring in style; immortal tones came through clear and bright, guiding me patiently and awakening my sincere heart. When I unfolded and read it, I was overjoyed, and all five emotions were filled with delight and rejoicing.

I have aspired to the Dao for many years, yet have never been able to fulfill my wish. Long have I dwelled in darkness and ignorance; only now have I been able to draw near the sunlight. The teachings of the immortal perfected ones have come one after another. I restrain myself, correct my faults, and seek to remove my coarse and obstructing habits. Rising early, I am diligent and vigilant; waking or sleeping, I encourage myself, hoping to accumulate sincerity, and at last I have gained some slight response. Since the mysterious destiny has now converged and a time has been set for me to behold the immortal perfected ones, this is truly a matter of reverent longing.

I have been sunk in the worldly and caught in the dimness of dust, unable to penetrate the Dao of the Highest Perfected. I supposed that the essential secret of the Dao lay entirely in this: to tame and quiet my disposition through cultivation, diminish desires, and thereby preserve Jing and Qi. This was not for the sake of sexual desire, but out of anxiety that it is hard to cut off completely. As for the “warning of water and fire” (a metaphor for Yin-Yang overcoming one another, which must be strictly guarded against) and the “analogy of ice and charcoal” (a metaphor for the two being incompatible), their principle is clear and thorough. I reverently receive these pure regulations, seeking to reduce and again reduce until my mind is utterly still, like dead ashes.

I sigh that I awakened too late and regret that I came to realization too late. The words on the use of fire have a rather subtle meaning; on careful reflection one can grasp the rest by analogy. I feel deeply ashamed and apprehensive.

Vernacular Explanation

In the past I relied on the Hua family. Whenever I received letters from them, I would always encourage them, hoping they might accomplish something and be molded by the Dao (the Way). But they were immersed in ornate rhetoric and contention, and were not single-minded in practicing the great Dao. I often wanted to dwell quietly with them at leisure, letting them speak out everything in their hearts and pour out all their grievances—that was all. Our aspirations differed, so it was hard for our confidential discussions to converge; yet my admiration remained sincere. I wished to offer a heart of complete sincerity, not knowing whether there was still anything to hope for. These two letters are those in which the Changshi (Xu Mi) replied to earlier letters from Hua Qiao; their gist was to respond to the previous letters and also to discuss the method of using fire. The content of this transmission and reception is now lost.

The above two entries are records from letters.

Mao Xiaojun (one of the three Mao brothers and the messenger in the text) said something like this around May of last year: Hua Qiao leaked the secrets of the celestial patterns and recklessly discoursed on the principle of vacuity; now the Hua father and sons have been interrogated by the Water Official. Hua Qiao lost the Dao because Hua Qi’s wicked treachery stirred up disorder and damaged his resolve. Because of the two mentioned, Hua Tuan and Hua Xigu, the Three Officials (Sanguan) came to conduct an examination; the examination was not passed, and Hua Qiao was therefore sentenced to death. His name was removed from the register in advance, and he was then escorted to the Water Official and made to hand over his “scalp” (the wording here may be corrupt; this is uncertain). One may secretly investigate whether those names exist in that household and confirm who they are. What has been said before consists of questions and answers responding to the Hua family matter. It is simply unclear whether these events occurred in a zi year or a chou year.

Xu Chao had once brutally killed Zhang Huanzhi, the merit official of Xinye Commandery (a subordinate clerk in the commandery office in charge of personnel evaluation), and had also killed people without cause and forcibly seized the Dragon Horse. All these matters were detected by the underworld and reported one by one to the Water Official (one of the Three Officials in Daoism, in charge of the water bureau and underworld litigation). The Water Official therefore pressured Xu Dou to return the occupied grave land, and also secretly watched for descendants in the household who were about to decline, hoping thereby to settle the wrongful lawsuit; it merely gave a hint to the plaintiff.

The month and day of Xu Dou’s death—the time of fulfillment has arrived. Since you have already received the command, you should be able to pacify and extinguish ten thousand ghosts and command a thousand spirits; it is precisely your ability that is to be tested. If you wish no complications to arise, on this day you should go to Xu Dou’s grave, rebuke and subdue ghosts such as Zhang Huan, and order subordinate officials to find another substitute to bear the investigation and punishment, so as to settle the dispute. This matter need not be publicized; just say that I have lent you authority. You may go and attempt to subdue and destroy them, erasing the traces of ghostly mischief; this is only a temporary response.

On the night of the sixteenth day of the sixth month, Xiaojun (the immortal official of the Shangqing school who transmitted the Zhengao) bestowed this document. This order is for the household of Yang Jun, who served as Chief Clerk (an assistant official of the commandery or county), to restrain and stop grave litigation. Xu Chao formerly served as governor of Nanyang Commandery, and so was able to kill people of Xinye. And the matter of these three men does not go beyond what Zhou Fang reported to the Master; it should be the limit of the forty-three articles. Xu Dou is already of immortal rank, yet still suffers pressure from the Water Official, because the baleful qi of mourning attire is still connected with him.

Three hundred sheets of paper to reward Ghost Commander Wang Yan. Recently, by submitting a register document, he has had merit in the matter of the “Chuzong Assembly.”

Three dou of oil to reward Ghost Commander Chuan Huang. Recently he joined hearts with the Merit Official’s envoy and illuminated the ghost forms, preventing them from running wild.

Thirty chi of blue silk to reward Ghost Commander Fan Jiang. Recently he seized and bound a hundred evils, eliminated the source of litigation, and dispersed misfortune; he has merit.

Three silver forks to reward Ghost Commander Liang Wei. Recently he protected the sick, summoned the soul and calmed the spirit, preventing grave litigation from spreading; he has special merit.

The above four items have already produced effective results.

Thirty chi of blue silk to reward Ghost Commander Fan Jiang. Recently he seized and bound a hundred evils, eliminated the source of litigation, and dispersed misfortune; he has merit.

Three silver forks are used to reward the Ghost Commander Liang Wei. They protect one at close range, ward off illness, summon the hun-soul and calm the shen-spirit, and prevent litigation among the tombs from arising; their efficacy is extraordinary.

The above four “gui” (covenants or oaths sworn with ghosts and spirits) were established on the thirteenth day of the sixth month by Little Mao Jun (Mao Ying, one of the Three Mao Perfected Lords venerated by the Maoshan Daoist tradition), appearing in the form of a jade axe.

Little Mao Jun appeared in a dream to Huya (a personal name), instructing him and his wife to formally deliver these four covenants as repayment to the four ghost commanders and the bird-demons under their command. When Huya awoke, however, he did not remember. The author (Tao Hongjing) therefore questioned him, and Little Mao Jun replied, “I was only making you calm your minds and not be hasty. These four ghost commanders were originally Daoist libationers (jijiu, a grassroots Daoist clerical office); because they obtained the method of deliverance and received the scriptures, they became ghost commanders.”

Since the covenants have now been repaid, the ghost commanders will henceforth serve him with undivided loyalty. The reason the dream borrowed the image of the jade axe was that Huya’s hun and po souls had not yet been able to communicate with the immortal Perfected. The jade axe is pure, clean, and white; having long undergone fasting and purificatory precepts to wash the hun and po souls, its mind is close to the immortal Dao. Therefore its image was borrowed to convey the dream. Even after the dream had conveyed the message, he still did not awaken—this shows that his faith was not sufficiently sincere. That after awakening he forgot the covenant shows that although he believed firmly, he was unwilling to ponder it with his mind.

All who establish covenants secretly receive the Heavenly Mandate, and under no circumstances may outsiders be allowed to know. The outer books say, “I have heard the command—how could I not tell others?” The “Yang zhi Shui” in the Book of Songs also says, “I heard the command, but I cannot tell others.” This is roughly what it means.

On the night of the thirtieth day of the sixth month, Little Mao Jun handed the scriptures over to him and secretly revealed them to him.

Zhen Si (the True Directorate) said: All ghost officials who command the hundred ghosts and are bound by heavenly authority should pay attention to documents of this kind. Those who manage affairs underground are the civil officials of the lower path of deliverance; the underground ghost commanders are the military officers of the lower path of deliverance. Civil deliverance (wenjie) is promoted once every one hundred and forty years, and military deliverance (wujie) once every two hundred and eighty years. Military deliverance belongs to the lower grade among the deliverances. In general, those whose hearts are stirred by worldly desires—who long for the pure and upright realm yet cannot let go of vanity and follow worldly ways, and who at the same time fear death and hope to become immortals—are mostly assigned to military deliverance. The circumstances of this kind of military deliverance resemble those of many people in the world.

One should take the Five Drinks Pill (Wu Yin Wan), a medicine for the five types of phlegm-fluid retention, in order to dispel dampness and water Qi from the body; it should be taken as soon as possible. It not only treats illness but can also keep white hair from increasing and improve one’s complexion.

On the night of the twenty-third day of the sixth month, the Lady of Mount Nan (the Daoist goddess Wei Huacun) announced: The Chief Secretary has long suffered from phlegm-fluid retention, and the illness has recently flared up; hence this notice. The Five Drinks Pill is the very medicine commonly used in the world.

If one carefully takes the Five Drinks Pill as directed, it should be of great benefit, and one may for the time being rest quietly with peace of mind. These are the words transmitted by Fan Anyuan. Tell Chief Secretary Xu not to worry; there is no need to trouble further over such documents, and they may be returned. The Right Lord Who Protects Life told Marquis Xu that he need not worry about Sibo’s document, and that it too should be returned for the time being.

The above was spoken by Lady Youying.

The Young Lord (Xiaojun) said: We two, together with the officials and soldiers under our command, should probably decline and refuse, and offer up the secret treasures hidden on our persons. Otherwise, the boy will hereafter no longer be willing to exert himself for you. People like Xu Hou—what Xu Tuozi relied on was his younger brother, and what Xu Ya relied on was his father. Good deeds must not be forgotten, nor must evil deeds. Again, in the matter of the secret treasure, secrets were transmitted; silver is also a second-class treasure. For now it is merely that the affection has grown deeper and the sincerity more intense; do not do so repeatedly hereafter, lest his Shen (spirit) be worn out.

The above was spoken by Young Lord Mao.

Xu Jian was the daughter of Dai Shizi and passed secrets to the enemy Xue Da. Silver is also a second-class treasure; for now it is merely that the affection has grown deeper and the sincerity more intense; do not do so repeatedly hereafter, lest his Shen (spirit) be worn out.

The above was spoken by Young Lord Mao.

Xu Jian was the daughter of Dai Shizi and was killed by enemies such as Xue Shi. Xue Shi also killed Xu Jian and the little child Aning in her arms. Xu Jian is now with the Water Official (one of the Three Officials, Sanguan, in charge of the water palace), accompanied by her child; their bones drift about, and they too have appealed before the Three Officials, requesting confrontation with their enemy from this present life. When Aning was killed, sores had first appeared on his head and spread to his face. When the registers were checked, Xu Jian was not recorded; she must be an ordinary woman whose name is not prominent.

On the night of the second day of the seventh month, Xiaojun (the spirit who transmitted the scriptures) bestowed a document. That same night, the Changshi (Xu Changshi, that is, Xu Mi) also received it. The character “meng” (dream) is often written this way in the true scriptures.

The crux of life and death and the juncture of gain and loss are originally the most essential principle. Why not carefully preserve that mysterious savor, but instead become immersed in emptiness and cling to outward appearances? Eagerly seeking immediate verification, one finds verification receding farther and farther; this is precisely the road to loss. I think your mind still has a lofty resonance; there is no need to struggle for it in minutiae.

On the night of the twenty-sixth day of the seventh month, Lady Ziwei (a Daoist female immortal and one of the transmitters in the Zhen’gao) bestowed a text and ordered it transmitted to Xu Changshi. The above, about eighteen items, came from Lord Xiaomao and was copied by Yang Xi (an Eastern Jin Daoist and the principal recorder of the Zhen’gao).

On the morning of the twenty-seventh day of the seventh month, Registrar Xu and Marquis Hua should enter quiet cultivation. At this time no other matters are to be arranged; this is to guard against unforeseen misfortune.

Recently it has not been convenient to inform the spirits of the seriousness of the illness, because I carefully observe the regulations. Moreover, if worldly people knew of the predicament before illness has appeared, they would certainly leak the prohibitions of the Three Officials; guilt would then pile up layer upon layer on one’s person, making it harder to treat the illness and cut off its root. Why are you so anxious today? Name and body—which is dearer? You should think this over carefully.

Even if the young bear calamity in place of the old, what good is that for the father? If great and small calamities descend together, what good is that for the mother? Calamity arises from oneself, and litigation is only a matter among family members. The Three Officials have their own established rules for dealing with it; grief and regret are of no avail. If one cannot penetrate inside and outside and keep the mind equanimous, fear and palpitation will be unavoidable.

The sixth day of this month is the “Red Grandchild Severance Day” (Chisun Jue Ri), a day the ancients considered inauspicious and taboo, when all matters should be handled with caution; it will suffice simply to dispose of affairs properly first. Although matters are paused for now, there is no need to fear anything further. However, the four ghost commanders have already registered this matter with the Dujin (the netherworld prohibition office). On that day, you may send corpse ghosts to watch and kill the envoy who comes to inspect; though there is no need for further worry. On that day, Father and Mother will enter the quiet chamber to cultivate; if illness flares up in the stillness, it will not be very painful. I too will come to look in on you that day.

The above three matters were spoken by the Junior Lord Mao (one of the Mao family immortals). The above three entries are the text of a written record.

On the sixth day of the eighth month, Father and Mother should take the child into the quiet chamber, burn incense, and face north to state their case and pray to the two divine lords. At that time you will naturally see certain visions, and nothing seen will bring pain. At noon that day, the person from the previous day wearing blue-green robes and ornate trousers will come to pace about and stand before the quiet chamber; that is the Junior Lord, and you may approach him with your request.

At noon on the sixth day of the eighth month, a man will come wearing a flat-topped futou headdress, with a thick, long beard, dressed in a purple leather riding coat and trousers, bringing Huang E with him. This person is Ghost Commander Wang Yan. Wang Yan himself causes hauntings for people and profits from them; he merely uses Huang E so that he may be seen. Huang E may be bound that day, and Clerk Hua will enter the well that day to assist his master. They will come at noon and leave after a short stay, so you should, from the upwind side, do your utmost to present the tomb-litigation petition (a complaint submitted to the tomb deities) in order to block the coming and going of that poisonous qi. Do this three times, and the person under examination will withdraw (the illness and calamity will subside). Those pains of illness that are like spreading gloom and inflicted torture all arise because people have not stated the matter truthfully. When the sick person becomes frightened because of this, Jing (essence), Qi (vital energy), and embryonic breathing fight one another within the body, and so old illnesses recur; this is not so for only one person. The reason people are now made to submit memorials is also to restrain the waxing and waning of the Huya (Tiger Fang) lunar mansion.

What Fan Zhonghou said was roughly this. Fan Zhonghou’s name was Miao; he was the author of the Nanzhen Zhuan (Biographies of the Southern Perfected).

Xu Hou should thank the divine officials and soldiers of Lady Nanzhen Xie Gui and inform the Dazhang (the name of a divine document) of the above circumstances.

The above was shown by the Junior Lord.

Since the small has been substituted for the great, what use is there in asking again? We should report to Taishang (the Supreme) and ask him to stop this matter; what do you think?

The above was shown by the Junior Lord.

This passage consists of instructions from the immortals and Perfected in the Zhengao (Declarations of the Perfected). Most are admonitions transmitted by the immortals and Perfected through “Xiaojun” (the envoy who conveyed immortal decrees) to Xu Mi (Xu Changshi), the younger members of the Xu family, and Yang Xi (Yang Shu, referring to the immortal instructions transcribed by Yang Xi). The text contains many scribal errors; the following interpretation is limited to the general meaning that can be discerned.

Requesting to Have the Young Substitute for the Elder

Someone asked for instructions on whether “the young could substitute for the elder” (a younger or lower-status person taking on something on behalf of an elder), and asked whether Taishang (the Supreme Deity) should be requested to suspend the matter. Xiaojun replied that one should not be impatient and should simply do well what falls within one’s own duties.

Family Matters and Guests

Xu Hou was reprimanded by his elder (zhangren). This was a family matter, and visiting guests need not inquire into it. The immortals and Perfected considered this an admonition and taboo from the family’s elder, and one should not interfere.

Marshal Fan and Nourishing the Body

Marshal Fan had earlier wished to withdraw from the affair out of dissatisfaction; the immortals and Perfected did not agree, and there is no need for him to do so now either. The text also mentions that food and drink should be moderated: when thirsty, one should drink water in proper measure; eating too much causes drowsiness, so one must not be greedy for food. If the daughter-in-law (son’s wife) is inattentive, she too should be informed.

Admonition and Transmission of the Text

The immortals and Perfected urged that family matters be taken as primary and that one be diligent without slackening; perhaps one may receive instruction under the elder’s gate. On the night of the second day of the eighth month, Xiaojun conferred this text and had someone relay it to “Fu” (a personal name, or an unclear referent). The above, ten items in all, were all written by Yang Xi.

Stealing Dogs and the Earth God

Xu Changshi sent people to steal six dogs from another household and cook them under his own stove to eat together. The immortals and Perfected pointed out: why did the Changshi not investigate, allowing the rank odor to taint the food? After eating they were to set out on the road again; this already violated the prohibitions of the Perfected.

There was also a white dog. The ordinary household thought it was something the Xu family had sought from the Earth God, but the Earth God said that Xu Changshi had instigated others to steal it; it was not that the thief had acted on his own initiative. A covert investigation found that someone was indeed hidden beneath the eaves and had gone unnoticed. The immortals and Perfected held that if it were not detected early, further trouble might well arise, and it could also become a kind of illness; one should be cautious.

On the night of the sixth day of the eighth month, Mao Xiaojun (Mao Gu, younger brother of Mao Ying) transmitted the scriptural instructions and handed them over to Xu Changshi (Xu Mi, serving as Chief Secretary of the Protectorate Army).

One should also address the Lady of Nanyue (Wei Huacun, the founding female Perfected ancestor venerated by the Shangqing tradition) and pray for recovery from illness. One should also address the two lords Baoming and Dinglu, with wording the same as that used in addressing the Lady of Nanyue. The sick person himself should also pray to the Mysterious Teacher (referring to a high Perfected One who has attained the Dao); otherwise, the illness will not improve.

Yiqian (a personal name) came yesterday and mentioned this matter; these two characters were written on the back of the paper.

The above four entries were written by Yang Xi (the principal recorder of Shangqing scriptures, that is, the record-keeper).

Xu Yufu (the author referring to himself) wrote this declaration, confessing his guilt to the Divine Mother and making a vow. He said that he was born into the ordinary world, with an impure body, yet had received the Divine Mother’s compassionate rescue and often received her teachings and admonitions; his family had thereby received profound grace, and he had constantly been mindful of the spirits’ beneficence and Heaven’s protection. He regarded his own capacities as dull and stupid; although in cultivating the Dao he urged himself on day and night, he still continually made mistakes. On this night he gained some awakening in a dream, and when he thought it over carefully, he felt all the more that everything was his own fault; he was ashamed and frightened, with no place to hide himself.

He said that the Way of the spirits is lofty, remote, and mysterious; ordinary people find it difficult to penetrate the true methods, and can only hold awe in their hearts, maintain their cultivation, and treasure the secretly transmitted teachings. He worried that he had failed to understand the will of the spirits, and because he was ignorant and slow, he had not thoroughly grasped the teachings and admonitions, so that as days and months accumulated, his violations of the rules and precepts had already amounted to thousands upon thousands. The Divine Mother was benevolent and forgiving, repeatedly pardoning and absolving him; therefore today he was burdened with anxiety and fear, his liver and gallbladder split with dread, feeling only that he ought to reflect with bitter intensity, yet this would be of no benefit for past transgressions. He could only speak again and again, troubling the spirits, and in his heart he was both ashamed and afraid.

He stated that from today he would begin anew, washing his mind clean, swearing an oath before Heaven and Earth, keeping body and mind settled, and following the teachings. He earnestly asked the Divine Mother to forgive the major and minor faults of his father Xu Mu and his elder brother Xu Huya; if there were punishments to be meted out, he wished to bear them alone. If the Divine Mother took pity and allowed him to reflect and make amends, so that the whole family might receive grace, then they could forever see the sun, moon, and stars and obtain new life.

The appended note explains that this declaration was originally written for his elder brother Xu Huya during illness; it was given by Nanzhen (the Perfected One who transmitted the divine oracle), and the document was copied by a clerical scribe.

Next comes an admonition: Xu Huya should be careful and no longer enter water or damp places. If he sees people who have recently drowned or who are contaminated by dampness, the Three Primes qi of the human body (referring to the Jing, Qi, and Shen within the body) will be disturbed and thrown out of balance by this, readily causing injury or death, and it will also make a person fond of killing and violence.

Nanzhen issued a proclamation on the twenty-fourth day of the eighth month, pointing out that if those who cultivate the Dao do not act carefully, they will still contract various illnesses, yet they blame the spirits for the cause; when it is plainly a matter of lying in damp ground facing the wind and failing to protect the body, they turn around and blame others for not taking care of them. These are all foolish people; how could the mysterious and wondrous principles be told to them?

Finally come the four characters “Bao Ming Gao Ya” (“Protect Life, Admonish Ya”), with a note that the two passages on the right have the scribe’s written record attached.

After a moment, (the deity) intoned of its own accord: The morning glow reflects upon the morning well; the nine-layered canopy leans toward the blue clouds. Those precious vessels like gui and zhang jades of former times now appear commonplace, not recognizing the long-lived chun tree amid the myriad streams. In the blink of an eye they shed and wither; why must the visitor at the yin hour be an ordinary person? Someone said this was a manifestation of sincerity, and sincerity can bring correction of faults.

Yingwan continued: Those who manifest physical form keep to their proper duties and concentrate on Confucian and Mohist learning. Those reclusive guests who remain submerged, treading upon mysterious and wondrous words and chanting of emptiness and nonbeing—such people will naturally awaken a little later, that is all.

Do the Xu Bo brothers still harbor this intention? I fear it is only superficial effort. Try to awaken once more; it is only that they dread that subtle path.

On the eighteenth day of the ninth month, Mao Baoming announced.

Kecheng and Buji should carry out this matter together.

Lord Dinglu spoke these words.

When the heart goes against one’s nature and betrays one’s original mind, the three hun souls (Daoism holds that the human body has three hun souls, which govern the spirit and consciousness) lose their uprightness; once the true nature is disordered and scattered, the po (which, in contrast to the hun, belongs to the physical form) takes the opportunity to enter. Those who cultivate the Dao should make inner and outer clarity like a mirror, so that gong and shang (two of the five notes in ancient music, here a metaphor for harmony) resonate with each other; inspiration arises within, and the divine spirits descend from without. This is truly no empty saying. So it was in former times as well: people tempered their minds, but now this has dissipated. Only those who must be refined by others before they can reform will be connected with it; therefore (the deity) is earnest and untiring, hoping that this matter will not stop here, and recently it has also been roughly complete.

The above was spoken by Xiaojun.

Worldly affairs are not something I can hope for; why speak of fate and timing? One who possesses the Dao will naturally appear; at the midpoint, there is no one who is not troubled. I thought that through the Yang family’s question I could know myself, and so I composed this.

The above was composed by Qingling.

If there is any opening for evil, evil qi will surge through it; this is not illness.

The above was said by An Jiuhua.

Thoughts should not be too many; when there are many, the upright qi becomes scattered. To seek freedom from illness when upright qi is scattered is like opening the door to resist a fierce enemy.

The above are the words of Ziwei (the name of an immortal).

The illness will heal of itself; there is no need for grief. Lord Baoming said.

Why, when upright qi is scattered, do you still seek not to become ill?

The above are the words of Ziwei.

The illness will heal of itself; there is no need for grief. Lord Baoming said.

How could it reach the point of the family being ruined and its people destroyed? Lord Baoming said.

Taking a talisman with water can bring about a rapid cure; even if someone does not want to take it, it should still be given to him. So says Lord Dinglu. Before long he recovered on his own. So says Lord Baoming.

The words mentioned in the text often have specific referents, and the wording is quite elaborate. “Jin-dang yi-er; on the seventh there is no worry” means that the matter will be settled on the seventh day and there is no need for concern. This line is part of a letter from Lord Yang to the Chief Secretary. The saying “These are merely playful, mischievous words; Xu Changshi, do not laugh at this” means that these words are only joking, and he asks Xu Changshi not to laugh at them. “Loose and unbounded, high and low out of order” describes a diffuse style that does not adhere to fixed rules. “It is settled; do not doubt. If you do not apply your mind to it, do not use this alone, and be cautious about showing it to others” is an admonition: what has been stated is certain, but if you do not pay careful attention to cultivating it, do not use it by itself, and be careful about revealing it to others.

One line: Baoming informs the Chief Secretary. Another fourteen entries of the me-shu.

In old age the body is weak and often invaded by wind-cold; one should regulate and nourish the body. Here there is nothing to do; drink and take the superior flavor of the Mysterious Origin, dwell in peace and cultivate. Do not use it alone; be cautious about showing it to others.

One line: Baoming informs the Chief Secretary. Another fourteen entries of the me-shu.

Note: The Zhen’gao is a Shangqing school classic of the Eastern Jin, recorded by Yang Xi, Xu Mi, and others during spirit-descended scripture transmission. “Lord Dinglu” and “Lord Baoming” in the text are deities or Perfected beings who are recorded therein. The meaning of some phrases, such as “Jin-dang yi-er” and “me-shu,” is difficult to determine, and the above interpretation is conjectural at these points.

In the years of decline, when the body is weak and easily invaded by wind-cold, one should take good care to regulate and nourish it. Find a period of quiet when there is nothing to do, and concentrate on breathing and saliva (in Daoism, saliva in the mouth is regarded as essence; cultivation values breathing and retention). Keep the body still to the utmost, and focus the mind and spirit on inner observation (the cultivation method of contemplating one’s interior). Cast aside all disturbances and wash away distracting thoughts; only then does one come near the gate of cultivating the Dao. If worries are many and worldly affairs are not finished, then even if one wishes to sit quietly and make the mind empty and bright, it will be difficult to attain purity.

Tian Yu, a native of Yuyang (courtesy name Guorang; he once served as Inspector of Bingzhou and Minister of the Guards, and in old age requested to resign), said: When a person is old and still runs about without rest, it is like the bell having sounded and the clepsydra having run dry, yet still traveling at night—such a person is guilty. This is a metaphor for old people who still love to busy themselves everywhere, with tedious affairs, mixing with young people. If one can now vow not to rush about in this way anymore, the illness will immediately improve; otherwise, illness will increase along with age, and even if one consults one’s own heart, it will be hard to achieve anything.

(Tian Yu also once wrote to Sima Xuanwang, saying that he was over seventy and still held high office, like the bell sounding and the clepsydra running out while still walking at night without stopping—he was a guilty man. He died at eighty-two. The quotation here is used to move the Chief Secretary to resign his office.)

Take four medicinal pills, one pill each day.

Going out should be done with caution; this has been mentioned several times above.

The above three items are in Yang Xi’s handwriting.

If one dreams of evil things, the next morning one should report it to Taishang (i.e., Taishang Laojun; here it means reporting to the spirits), for two purposes: first, to rectify the hun and po souls; second, to eliminate inauspiciousness.

Households that serve the Dao should carefully arrange a pure and quiet dwelling.

The above two items were written by the copyist.

The ancients said that at seventy one should “hang up the carriage,” that is, hang up the carriage and drive no more—a metaphor for withdrawing from official life. When one reaches this stage, the sun is like one about to sink into Yu Yuan (the legendary place where the sun sets); the body’s strength declines day by day, the spirit is also about to be exhausted, and one can no longer labor and rush about in the dust of the world, letting the mind and spirit be dragged along by external things. Only at this point could Xu Changshi (referring to Xu Mi, a man of the Eastern Jin) withdraw into seclusion and cultivate the Dao. He ought to return to Huayang Hall (a Daoist establishment in the Maoshan area) and devote himself exclusively to Huang-Lao learning (Daoist cultivation centered on the Yellow Emperor and Laozi). The command from North River (a star name, here alluding to a court appointment) has already been issued, and the glory of promotion will also be eminent—is this not a matter for gratification?

Now that his illness has just healed, there is no need for concern. Although he must still carefully deal with multifarious worldly affairs and handle the warmth and coldness of human relations, for the present it is not yet suitable for him to act lightly; as soon as he stirs a foot, some say he will invite ghostly disaster. As for the North River appointment, it is what Yi Qian heard from the Dou family; there still seem to be doubts. In June of this year, the Changshi was unwell, but it was not a serious illness. This year the Xu family’s guizhu (calamities such as hauntings by ghosts and spirits and recurring illness) has broken out slightly. Although it would not cause great suffering, Baoming and Fan Zhonghou have already made representations about it (stating apotropaic remedies), and Right Commander Chen and Xu Zhao also attached great importance to it; therefore there is no need to worry. As for matters of staying or leaving, life or death, these fall under the secret prohibitions of the Three Officials (Sanguan); they should not be revealed outwardly. The reason for explaining this here is that I believe the other party should understand it clearly; the principle has already been grasped in the heart. For the time being he should remain in his original post; it is not suitable for him to leave office. Matters of whether he may go or stay can be communicated to one another later.

The foregoing was spoken at night by Xun Zhonghou; therefore it has been written down for reference.

If a household suffers illness, death, decline, or calamity, or if strange dreams and omens appear, or property is lost, one may use rites of propitiation to eliminate and suppress them. But the most important thing is first to resolve disputes over grave sites and the injurious zhu influences in the tombs; if these cannot be resolved, the calamity will not cease.

The foregoing is what Baoming replied to Changshi Xu.

Once a person’s spirit disperses outward, it is difficult to maintain. The wandering essence and formless images—the state in which the spirit drifts unsettled and is hard to grasp—are inherently unreliable. If people engage in excessive toil, excessive affairs, and excessive thoughts, they will consume their spirit and Qi, lose their true origin, disturb the three passes of Jing (essence), Qi (vital energy), and Shen (spirit)—the vital routes in the human body through which Jing, Qi, and Shen circulate according to Daoism—and further injure their inner bright De (Virtue/Power). Therefore, cultivators of the Xu Jun lineage must hold and guard the light of the sun and moon within and gather in the po-soul and Shen. If they can restrain these four areas—toil, affairs, thoughts, and complications—quietly guard emptiness and stillness, and focus on numinous clarity, then there is hope of becoming an immortal.

The following are specific instructions for daily living: arrange the area around the bed and mat so that it is clean and quiet; clothing and bedding should also be kept neat and orderly; and incense should be burned regularly so that the mind remains clear and free from distractions. The Upper Perfected of the Southern Peak (Nanyue Shangzhen) should regularly inspect the inner chamber and, in passing, attend to daily living arrangements; using only medicinal herbs and Chinese quince for recuperation is sufficient. There was previously a wind ailment in the hand, so the present wind-Qi illness has its root there; greater use of acupuncture and moxibustion is beneficial and can free one from worry.

These are instructions to the Chief Clerk (Changshi). “Cao” and “Mugua” are probably the names of the people who handled clothing. You may welcome Huang Min to come and dismiss the commoner servants. Since he is coming, and it is also said that he will have a minor illness around the end of the month, welcoming him here will remove the ailment. People should be assigned to guard the quiet house, and a place should be prepared where he can stay and rest. This year there was a wish to take Cao and keep him as a commoner servant, but Cao has his own natal-destiny calamity this year; it is not really necessary to take him into service. Just have him seek a Fulu talisman for self-protection and carry it on his person.

After resting in bed, if the bed’s legs are left suspended and wind blows in, place the bed beneath the north wall; this should be written with the character zhang, meaning to use something to block the wind. One may also move the bed close to the north wall and not leave the bed frame suspended in the air. Morning and evening one should visualize bowing and paying respects, and with a quiet mind visualize the cultivation of Daoist methods. When the body is ill and one cannot kneel, bow, and rise, one simply lets the mind and spirit continue the visualization without interruption.

If a child has an illness such as cholera, do not let him eat cold food. Ordinarily this child should not live here; at present there is nothing else wrong with him—it is only that the illness is temporarily like this.

The record to the right states: Yiqian came twice in one night, both times during the fourth watch.

Yiqian came alone and spoke of this matter. When she had come earlier, she had also arrived together with Baoming. This is probably like the instruction received at the county, the situation in which the county yuan returned to the mountain and had Huang Min go home. Yiqian was the yuan’s mother; after her death she was able to enter the post of Yiqian, and so this was used as her designation. The appellations used earlier also refer to this same person.

(Note: yuan was the title of a subordinate official in antiquity; Zhonghou was an official responsible for observing omens in Daoism or the mantic arts; the Three Lords Mao refers to the three brothers Mao Ying, Mao Gu, and Mao Zhong, all Perfected beings venerated by the Shangqing school of Daoism.)

The teacher said that cultivating the Dao is like digging a well: the deeper the well is dug, the harder it is to carry out the excavated earth. Those who cultivate the Dao should first open their hearts and rectify their conduct; only then can they see the true source. Someone relayed Zhonghou’s words, which also carry this meaning, so that everyone may know it. Li Zhonghou, whose personal name was Zun, was the one who composed the Biography of the Three Lords Mao. A person cultivating the Dao is like traveling ten thousand li: by the time the destination is reached, there is nothing among cold and heat, good and evil, grass and trees, water and soil that one has not personally experienced. Try also to understand Zhonghou’s words in this way; it can enable people to understand. Within a short time, having repeatedly heard people speak of these principles, I began to have some realization.

That gentleman has many distracting thoughts in his mind; this should be written with the character ju. Can he accomplish his lofty aspiration or not? He ordinarily had many regrets, and only then did he understand the difficulty of being a person and that good conduct must not be abandoned. If those who cultivate the Dao wish to eliminate misfortune, they should hold themselves accountable at this point. If one can truly do so, one should strive diligently.

The passage to the right is what Lady Yiqian recounted.

When the qi of the mountains is disordered, fierce birds in the forest cry out shrilly; when rivers are silted and blocked, the dragons in the marshes moan sorrowfully in response—these are omens in the natural world. Thus, when the power of local strongmen first begins to stir, it is like wild beasts first startled by crashing waves; as soon as the subtle, mysterious qi-destiny undergoes a change, people can use it to verify order and chaos in the world. This is probably because the fullness and waning of mountains and rivers cannot determine the good or ill fortune of human affairs. If graves lean upon hills, their rises and falls are indeed similar to those between the Qian River and Mount Xiu; but if one’s choices run contrary to principle, then the transformations of the myriad things as they receive qi are also each different. Without purity, quietude, softness, and compliance, one cannot attain the virtue of modest withdrawal; without dwelling empty and still, one cannot accord with the Dao of the dark and mysterious. Therefore, those whose omens of life and death are auspicious need not worry beforehand; so long as one’s thoughts are upright and the mind holds no evil, one will not suffer harm.

On the fourteenth day of the fifth month, Lady Youying (a female immortal transmitted in the Shangqing tradition) gave this reply. Later people, at a place where the handwriting was blurred, changed the original characters to “Xie An” (Xie An, a famous minister of the Eastern Jin). The “Kong” mentioned in the text is Kong Mo (an Eastern Jin figure associated with the Kong clan). Some believe this seems to concern the brothers Kong Yan: Kong Yan’s cousin Kong Tan once served as vanguard commander; at that time there was a campaign against the rebel general Shen Chong (a rebel minister of the Eastern Jin), and because of this connection these writings were obtained. The sentence “Hu Qing greatly proclaimed matters below the tomb” is difficult to pin down precisely; broadly, it concerns matters related to a grave site.

If one cannot make oneself quiet and harmonize body and spirit, but merely bows the head and nourishes the hidden essence, I fear the roots of illness accumulate with the years. If one cannot apply a way of cultivation properly paced between slow and urgent, why rush anxiously to seek help from medicines?

The Immortal Dinglu (a deity name) replied to the Kongs, answering their request for a medicinal prescription.

The Kongs intend to bury their elder brother soon; the smoke of the talismans now burned will quickly disperse. Although this does no harm to the living, the crucial thing is to settle the coffin and burial goods, let them rest peacefully in the Three Springs (the deep underground tomb), and cause the inauspicious qi to vanish and become calm.

The prescription for the child’s illness will be announced separately later.

On the night of the seventeenth day of the fifth month, in the reply spoken by the Baoming Immortal Lord (a deity name), one character was cut away; it is suspected to be “Kong” again, and what was asked about was news of the illness. The above, from the Li year onward, totals nineteen items, all accompanied by written records of the clerk officials (subordinate officials).

The devotee sincerely burns incense and fixes his mind on the prescription. Some say that the method of “xiaomo” (grinding away) can cure illness; this probably means that upon hearing this method one may petition for prolongation of life. The Perfected all call medicine “xiaomo,” and so it is abbreviated as “xiao.” The illnesses and qi about which you ask are of this kind. The above, from a certain year onward, comprises nineteen entries in all, each accompanied by a document written by the subordinate official (yuan).

Reciting the Xiaomo Jing can also eliminate illness.

What ought to gallop south instead gallops north; heart and mouth are already at odds. To discard shepherd’s purse and eat sow thistle, to mock the music of the Nine Accomplishments while delighting in vulgar northern sounds—this comparison comes from the “Boyu” chapter of the Baopuzi. I know he has no capacity to discern harmonious sound or appraise pitch. One should always do good and extend that goodness to one’s mother and servants. Yet the reason he has taken up this learning but is unwilling to think it through is like digging a well without removing the silt: it is probably merely a minor failing of ordinary people, and I suspect this is the cause. Now that the matter involves the water prohibition, there is still room for explanation. If Xu Changshi (generally identified as Xu Mi) can do his utmost to heal in the quiet chamber, then the whole family will be saved. This is also something that the shizhu jijiu (a senior Daoist office) ought to request and accomplish as an act of virtuous grace.

On the night of the twentieth day of the fifth month, Lady Youying (a female Perfected of Shangqing) wrote to the Changshi.

Liu Zunxin originally only intended to cultivate the Dao—why not have his mother take the Great Yuanzhi Pill? Liu Zunzu was skilled at pure conversation. Yin Hao praised him to Yu Liang, but after one occasion when his pure conversation did not go well, he was given a mocking nickname, and his reputation was thereby ruined.

On the night of the seventh day of the seventh month, Lady Ziwei (a female Perfected of Shangqing) gave this instruction.

Someone immediately asked for guidance: May one obtain a transcribed prescription? After a long while, the Lady replied: In this world there are indeed methods that may be sought out and used in secret.

Lord Baoming asked Lady Ziwei: This prescription uses cow bezoar and silver filings; it is not like those prescriptions that are only slightly difficult to compound. This is the present Great Zhenxin Pill. First one uses mercury to grind the silver filings until they dissolve; that is why it is difficult to compound.

Lady Ziwei replied: “Just nod your head in assent, and that is enough.”

The above three entries are in Yang Xi’s own handwriting.

The Lu Na brothers were pure and sincere at heart and had the bearing of Jiang Bozi (an immortal in Daoist texts); they held lofty aspirations and were happily self-possessed. Their grandfather had secretly accumulated hidden virtue (good deeds unknown to others), and the blessing ought to extend for seven generations. Lu Gouzi made a vow himself, asking to exchange a year of austere fasting (strict ritual abstinence) for the qualification to receive scriptures. The phrase “these two characters” here was added by later people and is not in the original text; it should be reconsidered. Liu Zun was good-hearted and from an early age knew his own aspiration.

Baoming replied to Xu Changshi (Xu Mi, a transmitter of Daoist scriptures in the Eastern Jin): Lu Na’s elder brother was named Shi; both brothers were virtuous. Their grandfather was named Ying and once served as governor of Danyang Commandery in the state of Wu. “Gouzi” should be someone’s childhood name, but exactly whose is unknown. Lu Na’s mind was clear, and he had long known himself.

(The following passage repeats the preceding one.)

In Yu Zhao’s text, the place with “these two characters” was rewritten by a later hand as “ancestors,” but the original characters can still be recognized. This matter involves documents; he was detained and investigated, and the affair was not yet concluded, leaving him almost no ground for argument. Fortunately, during his lifetime he had some merit, and his family’s blessings were also abundant. He submitted memorial petitions several times, but they were all held up and scattered amid the affairs of the upper realm; before long he received pardon and was sent back. Although his illness is grave, there is no need to worry. Marquis Xu was extremely conscientious in this matter and privately made the true circumstances known.

Baoming replied to Xu Changshi.

Yu Daoji lived amid the prestigious powers of the world of the living but could not accord with the Dao of Heaven or act according to the law; he was muddled and indolent, did not truly believe in the Dao, and his mind and conduct did not correspond. From youth to adulthood he had not a single good deed; he accumulated evil conduct without repentance, and the list of his offenses had long been fixed. Now, only when near death does he wish to cultivate virtue, seeking to save himself and escape guilt—is it not too late, wasting a fortune of a thousand gold pieces?

Baoming replied to Xu Changshi. Yu Su, courtesy name Daoji, was the second son of the Eastern Jin high official Yu Liang. From childhood he had literary talent and understood principles; during the Shengping era he was once dismissed from office.

Preserving Life (Reply to Xu Changshi): This is the reply transmitted by Lady Ziwei (Wei Huacun) through Xu Changshi, concerning how to preserve life and destiny.

Yu Su, courtesy name Daoji, was the second son of Yu Liang. Even in his youth he had talent and was thoroughly versed in literary composition and argumentation. During the Shengping era (under Emperor Ai and the Deposed Emperor of the Eastern Jin) he served as Yin of Danyang and once submitted more than sixty memorials recommending the appointment and dismissal of feudal lords. In the early Taihe era (under Emperor Ai and Duke Haixi of the Eastern Jin) he served as Lingjun. From the traces of his life, he does not appear to have been a man who did evil; perhaps he had heard the precepts and practiced good conduct, and thus met with smooth success.

Xi Hui’s father unjustly killed several hundred people and seized their property; therefore the calamity of retribution pursued him with great severity, and it should be recorded under the character “yuan” (resentment), presided over by the Tiancao (celestial judicial office), where accusations were constantly made. This matter had long since been reported and adjudicated. According to the statutes, Xi Hui’s household should have been exterminated, but because his merit in cultivating virtue was great, he himself was spared calamity. Whether his descendants could be preserved is hard to say. Xi Hui should be able to exhaust his natural lifespan, but if one speaks of the way of becoming an immortal, it is already far from him.

Taiyuan Zhenren (that is, Wang Bao, one of the transmitters of the Shangqing [Highest Clarity] Daoist tradition) replied to Xu Changshi: Xi Hui’s father, Xi Jian, was pure and frugal, with aspiration and integrity; he should not have committed murder and plunder. Perhaps this was caused by some involvement at the time he first crossed the Yangtze, or otherwise it had some connection with the affair of killing bandits in the capital. Xi Jian lived to be over seventy before dying, and afterward obtained a post in Fengdu Palace (an underworld office).

The above four items come from Lu Na; someone copied them by hand.

With calm and concentration, cultivate the transcendent constitution; deeply comprehend the mysterious and wondrous numinous mechanism; marvelously bring about transformation, cutting off worldly dust layer upon layer; dwell in the realm of truth and absorb and nourish life qi. Plant bamboo slips in the realm of Taixuan (Great Mystery); engrave one’s name in Taisu (Great Simplicity)—that is, register in the immortal roster. The Golden Court (a grotto-heaven) is radiant within; the Jade Flower is crystalline on the outside. Ride a vermilion carriage drawn by four horses; whistle and summon the host of spirits; gallop over the Mysterious Continent; ride flying clouds and float through the dark realm. You will surely befriend the Lord of Yitai (an immortal) above and command the realm of Taiqing below.

The above was bestowed on the night of the seventeenth day of the eighth month by Lady Wang of Ziwei, who ordered it to be transmitted through Xu Changshi and shown to everyone.

His fame reaches far, and its echo is profound; the Dao cultivator concentrates his spirit in the mysterious and wondrous realm. His mind moves with an ethereal cadence, steeped in dreams as he seeks the true immortals. Looking upward, he ascends in flight amid the clouds and mist; looking downward, he disperses the mortal spiritual roots. If he can tread swiftly through the Four Awakenings (the four stages of awakening) and inwardly contemplate the Seven Conditions (observing and cutting off the causes of the seven clingings), then surely cinnabar-inscribed and finely wrought slips—the talismanic records kept by the immortals—will be entered in the roster of the Heavenly Emperor’s palace. With mysterious sound he shakes the eight directions and settles his body among the Five Peaks (the famous mountains); there he pours his attention into embryonic breathing (taixi), turns toward primordial Qi, inhales and exhales the Six Fluids (nourishing himself with six kinds of saliva), and calmly cultivates the Three Ways, attaining great blessings such as these. Above, he can drive the grotto-heavens of the Great Void; below, he can make white hair turn black again and restore a youthful countenance.

If the body is fettered by glory and splendor, rushing about among ornate gardens and sinking into the dusty world, while outwardly possessing a reputation for seeking the Dao but inwardly being overwhelmed by a hundred worries, then one merely wastes one’s natural lifespan in vain and belabors one’s thoughts to no purpose. In the end, through the principle of resonance, one will be recorded by the Three Officials (Sanguan—the deities of Heaven, Earth, and Water who record human transgressions) and will return to dry bones. If fasting and abstinence are not single-minded, realization will likewise be futile and without benefit; one may say that words cannot fully express the meaning.

In cultivating true Qi, one should exhale three and inhale four, ride seven and swallow nine (mnemonic counts for the rhythms of exhalation and inhalation). But now, if inhalation is insufficient and the circulation loses its order, then spirit and Qi leak outward and, reversing, lose their source; essence and Qi scatter and vanish, and embryonic breathing is disrupted. Even if one abstains from grain and guards the practice day after day, one will not know that the great Dao and one’s lifespan have already declined. To hope to cross this difficulty by such means—I fear it has not yet been reached. Those seeking long life are as numerous as people crossing at a ford; those seeking the spiritual path are numbered by the hundreds and thousands. Why, then, use an ice furnace to hold fire and thereby invite the reproof of the Three Officials?

The above was spoken by Zhongjun; this instruction was obtained through the inquiry of Xu Changshi (generally thought to refer to Xu Mi).