《道迹灵仙记》

Mount Luofeng lies in the northern Gui position, rising 2,600 li high with a circumference of 30,000 li. Beneath the mountain is a grotto-heaven (Dongtian) measuring 15,000 li around. Palaces inhabited by ghosts and spirits stand both on the mountain and inside the grotto. Six palaces occupy the mountain and six more the grotto, each palace encircling 1,000 li. These palaces serve as dwellings and administrative seats for ghosts and spirits: those on the mountain are called the outer palaces, those within the grotto the inner palaces, identical in scale and layout.

The names of the six palaces in sequence are the Zhoujue Yintian Palace, the Taisha Liangshi Zongtian Palace, the Mingchen Naifan Wucheng Tian Palace, the Tianzhao Zuiqi Tian Palace, the Zongling Qifei Tian Palace, and the Gansi Lianwanlü Tian Palace. Together they constitute the administration of the six heavens of ghosts and spirits. The six palaces inside the grotto bear identical names, and so they are jointly known as the inner and outer palaces of the six heavens.

It is said that if people of this world know the names of the gates of Fengdu’s six heavenly palaces, the hundred ghosts dare not harm them. Before sleeping one may face north and softly recite the following divine incantation three times:

I am a disciple of Taishang (the supreme deity venerated in Daoism) and oversee the Six Heavens of the lower realm. All the palaces of the Six Heavens fall under my jurisdiction and are likewise governed by Taishang. Because I know the names of these palaces I am able to attain longevity. Anyone who dares to offend will be executed and punished by Taishang.

The first palace is called the Zhoujue Yin Heavenly Palace. Proceeding eastward in sequence one reaches the second palace and then continues successively through each palace until the sixth. Before sleeping one should knock the teeth six times; this practice is used to ward off the Qi (vital energy) of ghosts and demons.

When a person has just died they ordinarily first arrive at the Zhoujue Yin Heavenly Palace to receive disposition. Some, however, first go to famous mountains, Mount Tai, or rivers and do not necessarily proceed directly to the first heavenly palace. On the day of examination, all matters of transgression, assessment, and good or ill fortune ultimately come to the first heavenly palace for handling.

The Taisha Heavenly Palace is the second heavenly palace and is in charge of killing ghosts; those who die suddenly or meet unexpected violent death also pass through here. After worthies and sages pass away they first go to the third heavenly palace, the Mingchen Palace, to receive disposition. A person’s fortune and misfortune, together with the sins and calamities predetermined by fate, are examined by the fourth heavenly palace, the Tianzhao Palace. The Ghost Official Beidou Jun (the underworld divine official who administers life and death) governs this place. The “Ghost Official Beidou” here is not the stellar official of the Northern Dipper in the heavens; the underworld has its own Beidou Jun, specifically charged with matters of life and death. The Great Emperor among the ghost officials, namely the Northern Emperor Jun, governs the first heavenly palace and exercises overall command of the six heavenly palaces.

The remaining four heavenly palaces are each garrisoned by one of the Four Illustrious Dukes. One supervisor is appointed for every two heavenly palaces, making three officials in total for the six palaces. These officials resemble the contemporary posts responsible for penal investigation and trial, being charged with examination and punishment; they are frequently under the jurisdiction of the True Immortal Siming and also jointly administer the immortal offices, handling affairs of life and death. Major adjudications are ultimately rendered by immortal officials.

Guiguan Beidou Jun (the Officer-Ghost Lord of the Northern Dipper) is the examining official of the Seven Stars of the Northern Dipper (Beidou) in Daoism. This ghost official is in turn subordinate to the Essence of the Nine Stars, and answers to the Jade Lord of the Northern Pole Star. Xiang Liangcheng wrote a "Ode to Fengdu":

"Zhi Jue marks the realm of the Imperial Dawn, truly set amid layer upon layer of mountain folds. The firelight there is like the mist and rosy clouds of the heavens, radiant as the shining of a bright sun. Wucheng encircles the divine peaks, and its tranquil glow seems to swallow up the Azure River. The Gate of Changhe stands near the Cinnabar Well, and the Cloud Gate rises high, tier upon tier, lofty and majestic. The land of the Seven Negations reaches to the wondrous canopy, and the land of Lianwan is likewise strewn with hosts of demons. The Six Heavens lie across the northern road, and this is the place where ghosts and spirits dwell."

This ode runs to twenty thousand characters; only a portion of the "Inscription of the Palace of the Six Heavens" is excerpted here. It may also be recited softly at night, and it is said to ward off ghosts and malevolent forces.

The trees and waters on Mount Fengdu resemble those of the human world, except that the rice grains are as large as pomegranate seeds and taste like water chestnuts; the other four grains are the same. This rice is called "Chongsi" (Double Contemplation). Du Qiong wrote a "Rhapsody on Chongsi":

"In the spring days the grasses and trees flourish, and the Chongsi rice is a single sweep of green. Numinous qi (vital energy) nourishes it in turn, and the fine grain grows in its season. After the offerings of the four seasons, people pray and sacrifice. The divine grain thrives in Haojing, and its enormous ears lie across my Dark Terrace. Then auspicious omens appear, and the sovereign is thereby at peace and glad."

This is what the text describes.

The rice of Fengdu is named Chongsi. Its grains are as large as pomegranate seeds, remarkably big, with a color and flavor like water chestnuts, and it is also presented as an offering to the immortal officials.

Chapter Two: The Rulers of Ghosts and Spirits

Yan Qingjia, who was the Yan Emperor (Yandi) of antiquity, now serves as the Northern Supreme Emperor Lord (Beitai Dijun), ruler of all the ghosts and spirits under heaven.

King Wu of Zhou, Ji Fa, now serves as the Officer-Ghost Lord of the Northern Dipper. Qi of Xia serves as Duke of the Eastern Brightness, commanding the teachers of the Dipper Lord; King Wen of Zhou serves as Duke of the Western Brightness, commanding the teachers of the Northern Emperor; Duke Shao, Shi, serves as Duke of the Southern Brightness; and Ji Zha of the state of Wu serves as Duke of the Northern Brightness. Each of these four Dukes of Brightness has four guests and four friends. However, all four Dukes will in time undergo the cultivation of transforming the bodily form and ascend to the ranks of the immortals.

The four Dukes govern the ghosts and spirits of the four directions; the sixteen Gentlemen of the Four Brightnesses govern the ghosts and spirits throughout the world who receive blood sacrifices in houses and ancestral temples.

Zhou Zhuan was originally the Commander of Fate for the Ghost Officials (a general in charge of the affairs of ghosts and spirits). He has now been succeeded by two men, Deng Yue and Cheng Xia, because the matters he faced were so numerous.

The Western Brilliance Chief Prohibitor (an official in charge of prohibitions for the western quarter of Brilliance). The Four Brilliances command the ghosts and spirits of the four directions. There are sixteen Gentlemen of the Four Brilliances in all, who oversee the ghosts and spirits receiving blood sacrifices in the temples and shrines of the world.

Jia Yi, Gentleman and Chief Prohibitor of the Western Brilliance, was once demoted to guard Mount Tai because he had handled the affair of Ma Rong improperly. Recently the Lord of Mount Tai asked to appoint him as Marshal.

The post of Warden of the South Gate Pavilion is now held by Zhou Fu, who has succeeded Xi Jian. Each Heavenly Gate has two Wardens, and under each Warden are four Gate Cultivation Gentlemen, so that one Heavenly Gate has eight Gate Cultivation Gentlemen in all. The Gate Cultivation Gentlemen are subordinates of the Wardens of the Heavenly Gates. This refers to the gates of the Northern Emperor. The Warden of the Heavenly Gate for the Lord of the Northern Dipper is currently Zang Hong, who succeeded Wei Xiao; another, Wang Bo, was newly appointed.

Ji Zhan was originally Marshal to the General Who Soothes the River, and is now a Gate Cultivation Gentleman of the Northern Heaven, succeeding Tian Yinzhan and Yu Tan. They take turns guarding the Heavenly Gate, each serving one day.

Wei Zhao serves as Marquis of Mount Lu.

When Gu He returned from garrison duty in Liaodong, the matter had already been concluded. The Northern Emperor had intended to appoint him Gentleman of the Canopy (an official in charge of the ceremonial canopy), but after Fan Mingqian was transferred to the post of Marquis Who Holds the Handle, Gu He succeeded him.

Yin Hao attends the Emperor of the Dawn (a Daoist deity) and sits facing He Yan.

Wen Taizhen serves as Earl of the Founding State, Overseer of the Sea, governing the Eastern Sea. Recently Du Yu was also appointed as Chief Administrator, a post equivalent to Chief Administrator in the office of a Grand General.

He Cidao was at first Imperial Censor of the Inner Prohibitions to the Northern Emperor, and was later permitted to return to the Palace of Vermilion Fire to receive instruction. This was because he had accumulated much merit through past good deeds. Recently Du Yu was also appointed as Chief Administrator, a post equivalent to Chief Administrator in the office of a Grand General.

He Cidao was at first Imperial Censor of the Inner Prohibitions to the Northern Emperor, and was later permitted to return to the Palace of Vermilion Fire to receive instruction; this was because of the great merit he had accumulated through his past kindnesses.

Emperor Wu of Wei serves as Grand Tutor of Beiruo. The rest of his deeds can mostly no longer be recorded one by one. These are probably all matters of ghosts and spirits, not suited for display to the people of the world. So said Lord Xun.

Third: Methods for Lying Down to Sleep

When people sleep, the bed should be raised somewhat high. If the bed is high, the earth's qi does not easily rise, and ghostly qi cannot easily blow upon the body. When ghostly qi harms a person, it always clings to the ground and rises from below.

When a person sleeps in a dwelling, the environment should be kept clean. A clean place readily receives numinous qi (Qi, vital energy), whereas an unclean place accumulates stale qi. Stale qi disturbs the living space, making whatever one undertakes difficult to accomplish and difficult to bring to completion. The same is true of the body: one should bathe often and keep it clean, otherwise there is nothing one can reasonably hope for.

Do not suppose that those who study and practice the Dao (Dao, the Way) may disregard such taboos. If, during practice, one attracts the harassment of ghosts and malevolent spirits, matters will be hard to bring to fruition, and one may even fall ill. This happens because the body has not yet been cultivated to a state of purity.

Shan Shiyuan received the methods from Master Meng. Every night before sleeping, he would first read through the Inner Scripture of the Yellow Court (Huangting Neijing, a Daoist classic of life-nurturing practice) once, and only then go to sleep. According to the scripture, doing so allows a person's hun and po souls to be nourished and restrained of their own accord. If one persists for twenty-one years, one can even become an immortal; this is called "uniting ten thousand repetitions." Reading it three or four times each night is better still. Lady Jiang of the Northern Peak said that reading this scripture also keeps a person free from illness and is a method that leads to long life without death.

Section Four: Tapping the Teeth When Walking at Night

When walking at night, one should tap the teeth frequently, with no fixed number of times. The sound of the teeth tapping makes killer ghosts and malevolent ghosts afraid, so they dare not trouble the person. If this is combined with rinsing the mouth, swallowing the saliva, and reciting incantations, the effect will be better still.

Long ago there was a man named Bao Zhu, a native of Jibei. He did not study the Dao (the Way) and knew no magical arts. In his forties he was suddenly struck by facial paralysis, which twisted his mouth and eyes. Wind-qi (Qi, vital energy) entered his mouth and made his upper and lower teeth knock against each other without pause, loudly, day and night. He lived to the age of one hundred and twenty-seven, and died only when he met bitter cold, waded through a great body of water, and fell into the Changshou River.

The Northern Emperor had repeatedly sent killer-ghosts and the Daytime Wanderers and Earth Calamities to take his life, but these killer-ghosts never dared to approach Bao Zhu. When the ghost officials asked why, the Heaven-Killer replied: "This man knows many arts for subduing us. He constantly knocks his teeth and sounds the Heavenly Drum (using the sound of tooth-knocking to rouse the spirits within the body), so that the spirits in his body do not disperse and ghostly qi cannot enter. That is why we could find no opportunity to kill him."

From this we may see that, had Bao Zhu not waded across the water, he might have lived to a thousand years, a span hard to measure. On that occasion he met severe cold and walked through the water; his lips were frozen so that he could no longer knock his teeth, and only then did the ghosts seize the chance to drown him. If a man afflicted with paralysis, whose teeth knock of their own accord, can still ward off evil ghosts and escape being killed, how much more can a Daoist who knocks his teeth and sounds the Heavenly Drum deliberately, so that the spirits (Shen) of the body each keep their posts? The Immortals' Formulas says: "Constantly swallowing the saliva and knocking the teeth can make a person return from old age to youth."

The Officials and Attendants of the Supreme Emperor, Chapter Five

There are eight immortal officials who serve the Emperor of the Dawn: Xu Shu, Pang De, Yuan Yu, Li Guang, Wang Jia, He Yan, Xie Jie, and Yin Hao. Their duties are equivalent to those of the Palace Attendants in a worldly court.

The Lords of the Four Brightnesses and the Lord of the Northern Dipper each also have five attendants serving the Emperor of the Dawn. The eight mentioned above are subordinate officials of the Northern Supreme Emperor, and they are chosen in the same manner.

There are also four Palace Gentlemen on duty, whose responsibilities are equivalent to those of the Masters of Writing in a worldly court. They are Dai Yuan, Gongsun Du, Liu Feng, and Guo Jia, and all currently hold office. Liu Feng was the adopted son of Liu Xuande. Liu Xuande now serves as Marquis of Beihe and stands in confrontation with Han Sui; the affairs he commands now belong to the immortal officials.

There are also two "Grand Prohibition Dawn" officials (Da Jinchen), equivalent to today's Secretaries (Shangshu). Emperor Guangwu of Han and Sun Wentai hold this post. Sun Wentai, Liu Feng, and Guo Jia are all now serving in the ranks of the immortal officials. Liu Feng was the adopted son of Liu Xuande. Liu Xuande is now the Marquis of Beihe and is at war with Han Sui, while Liu Feng belongs to the jurisdiction of the immortal officials.

There are also two "Grand Prohibition Dawn" officials, equivalent to today's Secretaries, and Emperor Guangwu of Han and Sun Wentai occupy this post.

There is also the "Middle Prohibition Dawn" (Zhong Jinchen), equivalent to today's officials of the Secretariat. The post of Director-Inspector is held by two people, Yan Huai and Yang Biao. Yan Huai's courtesy name is Siji, and Yang Biao's is Wenxian.

The father of Registrar Xu now serves as Marquis of Southern Tanfang. There are two Marquises of Tanfang, who oversee the southern and northern regions respectively. Registrar Xu's father is Marquis of Southern Tanfang, with Liu Zan as Marshal. Bao Xun is Marquis of Northern Tanfang, with Wei Zun as Marshal. Each holds the keys to the gates of the south and north respectively. Registrar Xu commands one thousand Southern Awe troops, and Bao Xun commands one thousand Northern Awe troops. These men are chiefly responsible for guarding the gates and administering access, much like today's Inspectors of the Imperial Guard. The "Southern Awe troops" and "Northern Awe troops" resemble what the Daoists call celestial soldiers, powerful warriors, and armored troops.

Sun Ce is a guest and companion of the Duke of the Eastern Light, Emperor Gaozu of Han is a guest and companion of the Duke of the Southern Light, Emperor Xuan of Jin is a guest and companion of the Duke of the Western Light, and Xun Yu is a guest and companion of the Duke of the Northern Light. Those who have accumulated karmic bonds from previous lives, and who in this life quietly do good and help others, may sometimes be appointed directly to a celestial office. Others enter the Southern Palace to receive instruction, unbound by any fixed post. The amount of transgression and merit people have accumulated in the world is weighed, and their assignments are arranged accordingly. Broadly speaking, those who often do good in secret and show compassion to the poor and distressed generally enter the Southern Palace more quickly and set out on the path of transformation into immortals.

Yu Yuangui serves as Front Guard General of the Northern Grand Emperor, and appoints Guo Changxiang as Registrar and Hua Shao as Marshal. This is what is called a "military duke," commanding several thousand ghost soldiers.

Kong Wenju serves as Rear Guard General, and appoints Zhang Xiu as Marshal and Tang Gu as Registrar.

Tao Kan serves as Marquis of Xihe and also commands several thousand troops. He recently requested that Teng Han succeed him, but Tao Kan has still not been granted permission. Xu Ning once served as Changshi (a subordinate official to the principal officer) but was dismissed from office because, while in charge of arresting the rebel general of the Northern Palace, he failed to capture him; originally Cai Mo was to succeed Xu Ning.

The principal officers of the Four Garrisons each command ten thousand ghost soldiers, while central officials command no more than several thousand troops. The Four Garrisons are respectively established with the four official posts of Lord of Taishan, Duke of Lulong, Grand General of Eastern Yue, and Marquis of Nanba, each commanding ten thousand men.

He Zeng serves as Marquis of Nanba, Cao Ren as Duke of Lulong, Liu Tao as Grand General of Eastern Yue, and Xun Lei as Lord of Taishan. The places where they each garrison and command ten thousand troops number in the hundreds; garrisons commanding several thousand troops also number in the hundreds, and there are relations of command and subordination among them. Each garrison is provided with a Changshi and a Sima (respectively a subordinate official to the principal officer and a military assistant official). Sima Zhuan appointed Gu Zhong as General of Taishan and Grand General of Eastern Yue, appointed Cao Hong as Sima, and Huan Fan as Changshi.

Wang Yishao (Wang Xizhi) once, on account of a certain matter, struck a prohibition within the Forbidden Palace (inside the palace confines); five years have already passed, and it is said that this affair has already been settled.

Jiang Ji serves as Earl of Nanshan, commanding two thousand troops.

Wang Yu serves as Departmental Ghost General. For those who hold official posts, one can generally still know their surnames and given names; those without official posts cannot be ascertained one by one. Ghost multitudes distributed in this way throughout various quarters are so numerous that they cannot be fully counted. What is recorded here are personages of the Central Plains; people of remote regions also cannot be enumerated one by one.

Xu Zhao now serves as Right Shuai Chen of the Duke of Dongming. The office of Shuai Chen is roughly equivalent to the Zhongshu Jian of the mortal world (an official in charge of confidential court documents).

Shao Shi serves as Duke of Dongming, and it is said that he will submit a memorial to be appointed Right Protector Duke of the Nine Palaces.

The Underground Masters are divided into three ranks, and the Ghost Commanders are likewise divided into three ranks. They all obtained these positions because they accumulated merit and De (Virtue/Power) in previous lives or in this present life, and cultivated goodness over a long period. Some themselves seek immortality, advancing along the path of cultivating the Dao (the Way); some rely on their descendants performing good deeds, so that a reputation for goodness is transmitted to their ancestors; still others recite and elucidate the Dongxuan Jing (Scripture of the Cavern Mystery), educating and influencing both their forebears and their descendants. There is more than one way of seeking the Dao, and the paths to attaining the Dao also differ. The essential point is that only by accumulating hidden good deeds generation after generation can one gradually enter this realm of immortality.

The Ghost Commanders follow a path primarily of military office, while the Underground Masters follow a path primarily of civil office; both are starting points for becoming immortals. Their names and registers must be recorded at Donghua and examined and approved by the Supreme Lord. They are no longer under the jurisdiction of Fengdu (the underworld office that governs ghosts and spirits), nor are they constrained by the institutional regulations of the Three Officials’ Bureaus.

Those of the first rank of Underground Masters dwell scattered in outer lodgings, idle and without official posts. They are not subject to the teachings and commands of the Nine Palaces, and have no opportunity to study and cultivate the arts of transformation. Although they all reside within the Grotto-Heavens, they belong to the lower rank among Underground Masters. According to the stipulations of the Siming Fa (Law of the Four Luminaries), they must wait one hundred and forty years before they can be promoted. Only after promotion do they begin to enter the ranks of immortals, and are assigned to serve the immortals.

Those of the second rank of Underground Masters may enter directly into the rank of itinerant immortals, to be dispatched in the service of the immortals. After forty years, they can be promoted to fill the office of Guanjin (Controller of Prohibitions). The office of Guanjin is like that of a relatively low-ranking idle official in the mundane world. This rank belongs to the middle tier among Underground Masters; Li Dong and others are at present among those of the first rank.

Those of the third rank of Underground Masters constitute the highest rank. They may enter and leave the halls and bedchambers of the immortals, travel throughout the Divine Continent, and may also enter and leave the two palaces of Yiqian and Tongchu, as well as attend banquets at the Upper Terrace of Donghua. They are able to study such arts as transforming the physical form, elevating the luminous radiance, and altering the Qi (vital energy). After twelve years, the Qi can nourish and gather the spirit-soul; after fifteen years, the spirit-soul can return and be stored within the corporeal soul; after thirty years, the skeletal remains in the coffin can be restored, and the spirit-soul and Qi reattach themselves to the body; after forty years, one can be restored and reborn, returning to wander through the human world; after fifty years, one can be appointed to fill an immortal office; after sixty years, one can tour Guanghan; after one hundred years, one can enter the palaces of Kunlun and Yingzhou. This is the highest rank of Underground Masters, and also the most unfettered rank among immortals. Zhang Jiangzi and others were previously in the third rank, and even now have only just been able to enter the Yiqian Palace.

The ranking order of the Ghost Commanders is likewise the same as this.

The above content is what Lord Baoming disclosed on the night of the twenty-fourth day of the seventh month.

Xin Xuanzi, courtesy name Yanqi, was a native of Dinggu in Longxi. During the reign of Emperor Ming of the Han, he served as Grand Master of Remonstrance; his father Xin Yin had been governor of the three commanderies of Shangluo, Yunzhong, and Zhao.

From his youth Xin Xuanzi delighted in learning and pursued the arts of the Dao (the Way). He respectfully observed the precepts and cultivated himself with sincere austerity. Each day he ate only vegetables at noon, refining his body and guarding his Jing (essence) and Qi (vital energy), remaining undisturbed by external things. When the provincial authorities summoned him to office, he declined every invitation. At times he wandered the mountains and forests, far from worldly turmoil, hoping to encounter Zijin (the legendary immortal Wangzi Qiao) at Weicen and then to cultivate the mysterious Dao at Junyang. For this reason he changed his name to Xuanzi and took the courtesy name “Yanqi.”

Unexpectedly, the many faults left by his ancestors brought calamity upon their descendants; his name was recorded in the registers of the Celestial Emperor, and misfortune also descended upon later generations. His lifespan was not long, and he finally died at the Changliang crossing. The Queen Mother of the West, seeing his austere cultivation, and the Lord of Fengdu (the deity who governs the netherworld) taking pity on his devotion to the Dao, issued orders to the Director of Destinies and sent documents to the Three Officials (the deities in Daoism who govern Heaven, Earth, and Water). They recovered his physical remains, restored his soul so that he returned to life, recovered his true body, and enabled him to nourish the embryo, cultivate himself, and become a numinous spirit. To this day more than two hundred years have passed.

Recently his name has been entered into the immortal registers of the Southern Palace, and his destiny has already been properly arranged at Zhuling (a celestial realm in Daoism). He gathered his Jing and Qi and awaited the proper moment, originally about to be ranked among the immortals. Yet the Grand Emperor then appointed him to the post of Marquis of the Eastern Sea, succeeding Yu Sheng, and further selected him to serve as Colonel of the Inner Palace, in charge of the affairs of ghosts and spirits in the Wu and Yue regions. These duties are numerous and trivial, and they have indeed wearied him.

As for the life of wearing the dawn crown, adorned with azure ornaments, sleeves fluttering, ringing bells as one ascends the immortal ranks and riding a jade carriage to the jasper chambers, although this has always been his heartfelt wish, it has never yet arrived. He regrets that he still cannot rank among the immortals together with the Mysterious Perfected, feast in the palaces of the Kunlun-Langyuan immortal realm, listen to the Junshao celestial music, gather jasper mushrooms on secluded peaks, shake out his robes and soar through the Nine Heavens, and dance freely among the clouds of the four directions.

At present he must still command the host of ghosts and handle official business, dwelling amid defilement and constantly hearing the clamor of demonic disturbances. These affairs are far removed from the cultivation of Dao and De (Virtue/Power), and opportunities to look back upon the true Dao are few. How can this compare with quietly cultivating in the mysterious immortal realms or roaming freely in the realm of the Great Beginning?

Like sounds respond to one another, like kinds gather together; they know one another yet are separated by great distance. Causes, conditions, and scenes accumulate layer upon layer, and thus his name is recorded in the immortal registers of Highest Clarity and the cinnabar registers of the mysterious ranks. The Qi of those who possess the Dao resonates with the spirits, lodging themselves in lofty and luminous realms, and therefore they come to associate with him. Now three poems are presented, in order to express mutual esteem and deep affection. The poems say:

In former times I entered the netherworld (the dark realm of the dead), following the carriage in answer to a summons to the spirit realm. My Shen (spirit) and hun soul remained with the dwelling and never dispersed, yet the primordial Qi (vital energy) vanished together with the auspicious clouds. My physical form does not possess the quality of bright jade; without the mysterious crafter of transformation, how could it be sculpted into shape? I stepped lightly into the secluded depths, singing a faint song and raising my hand to play with the wutiao (branches or musical tones of the netherworld). The forest dwelling possesses its own transcendent joy, and I have severed all worldly associations of carriages and horses coming and going. The lingering shadow clings to the full moon; why then are the clear and beautiful sounds so scarce?

In stillness I penetrate the mysterious principles, lodging my thoughts and feelings there; the mysterious primordial Qi gathers and gives rise to sounds. Although the distant wheels rise and fall unevenly, I still come specially to seek you at a height of ten thousand fathoms. You who devote yourself to studying the great Dao (the Way), our Shen intentions coincide and our states of mind accord. You adapt to the transformations of worldly affairs, yet your resolve is entrusted to the deep and quiet mountain forests. We agreed to wander together beyond ordinary principles, dwelling quietly side by side on the eastern ridges.

Driving the carriage to the vast Fengdu (the legendary underworld capital), we transcendently leave far behind the village of the netherworld. Within emptiness there exist real things of themselves, while in the formed reality of the actual world there is likewise nothing that remains eternally unchanging. We discuss the boundary between being and non-being, gathering together at Hao Liang (the place in the Zhuangzi where Zhuangzi and Huizi watched the fish and discoursed on the Dao). At a single glance seeing one who comprehends the mysterious principles, one naturally forgets the affairs of ghosts and spirits and their reasons.

Xuanzi said: Xin Pi of the Wei dynasty, courtesy name Zuozhi, was the seventh-generation descendant of the Xin clan. In the second year of Jianwu of the Han he moved from Longxi to Yangdi County in Yingchuan. In the Wei court Xin Pi served as Commissioner Holding the Tally and Grand General, army commander under Sima Xuanwang, and Marquis of the Guard Commandant. His son Xin Chang served as governor of Henei and minister of ceremonies.

Xuanzi said: Yu Sheng is the Grand Marshal Yu of the Jin dynasty. The Northern Emperor once appointed him General Who Pacifies the East and later transferred him to be Marquis of Donghai; at present the son of Xin Pi, Xin Chang, serves as governor of Henei and minister of ceremonies.

Xuanzi said: Yu Sheng is the Grand Marshal Yu of the Jin dynasty. The Northern Emperor once appointed him General Who Pacifies the East and later enfeoffed him as Marquis of Donghai; now he is further appointed Attendant of the Imperial Dawn at Feng Terrace, a position equivalent to Palace Attendant in the mortal world. The Right Forbidden Supervisor corresponds to the Right Guard General in the mortal world and is a post of great importance. The Left Forbidden Supervisor is Xie Youyu, who serves as Sima on Feng Peak.

Lord Xi of Nanchang originally served as Marquis of the Spiritual Pass at the Southern Zhuyang Great Gate of the Northern Emperor and was later transferred to the post of Gaoming Sizhi. He had previously been dismissed from office because of a dispute with Liu Qingsun and has only now begun to resume his position. The office of Gaoming Sizhi is roughly equivalent to that of the Shangshu Puye in the mortal world.

He Cidao is now at Chenghua Terrace in the Southern Palace; he has already received the heavenly scriptures and is on his way to the Southern Peak. This person performed many acts of kindness and charity while in the human world and was therefore able to restore his immortal form at an early date.

Zhou Boren has recently been appointed Zhongduhu under the Duke of Western Brightness. The office of Zhongduhu is roughly equivalent to the Grand Tutor in the mortal world. Because of unfair handling in the selection of Deng You he was demoted to Zhonghu; the rank of Zhonghu corresponds to that of the Junior Tutor. The foregoing is the situation as described by Xin Xuanzi.

Zhou Boren has recently been appointed Zhongduhu under the Duke of Western Brightness. The office of Zhongduhu is roughly equivalent to the Grand Tutor in the mortal world. Because of unfair handling in the selection of Deng You he was demoted to Zhonghu; the rank of Zhonghu corresponds to that of the Junior Tutor. This is the account given by Xin Xuanzi. There are still many affairs of the netherworld; here I only roughly record a portion and do not set them forth in full.

The seventh item of “those who attained the Dao (the Way) within one year,” as spoken by Lord Pei

In the Huo Mountains there are two cultivators named Deng Boyuan and Wang Xuanfu. They practiced the methods of consuming Qingjing stone rice and swallowing the Jing (essence) and Qi (vital energy) of sunlight, concentrating their minds on visualizing the gods of the Cavern Chamber. After thirty-four years of accumulated practice they were finally able to behold the five viscera from within and to write at night in the nether gloom. On the fifth day of the fifth month of this year the Great Emperor sent a feathered chariot to welcome them. On that very day Boyuan and Xuanfu mounted clouds and drove dragons, ascending in broad daylight; they now reside at the Northern Xuanpu Terrace and, having received the heavenly scriptures, were granted the rank of Middle Perfected Ones. Qingjing stone rice and the method of swallowing solar elixir radiance are both Daoist methods of ingesting Qi and consuming substances for cultivation; “inwardly seeing the five viscera” refers to observing the internal organs through cultivation.

In the Huayang Mountains there are three cultivators: Yin Qianzi, Zhang Shisheng and Li Fanghui, all of them men of the time of Emperor Wu of Jin. They received from the immortal Guan Chengzi the methods of steaming the elixir and ingesting wood, and after taking them together they attained longevity and their bodies grew stronger day by day. Later they also received the methods transmitted by Zhou Shou of Sumen. Entertainment supervisor

In Huayang Mountain there were two cultivators of the Dao, Yin Qianzi and Zhang Shisheng, both of whom lived in the time of Emperor Wu of Jin. From the immortal Guan Chengzi they learned the methods of steaming and refining elixirs, ingesting elixirs, and taking herbal medicines; after consuming these they enjoyed extended years and their bodies grew steadily stronger. Later they also acquired from Zhou Shouling of Sumen the method of ingesting Danxia. For the next fifty years the two devoted themselves exclusively to the practice of inner vision, ceasing all food and drink, their bodies light and vigorous, their complexions resembling those of children. On the twelfth day of the second month of this year Taiyi dispatched an envoy to welcome Yin Qianzi, who that very day mounted the clouds and ascended to heaven; he now resides in Xuanzhou, where he has received immortal scriptures and become a high immortal. Zhang Shisheng was enfeoffed as Earl of Dongyuan.

On Mount Heng lived two cultivators of the Dao, Zhang Lizheng and Li Mingqi. Zhang Lizheng entered the mountains at the end of the Han dynasty and ingested Huangjing, his complexion remaining ruddy and his body robust, so that he always appeared about forty years of age. Li Mingqi entered the mountains at the end of the Wei dynasty and took pills made from Zexie and Wutongzi. Thereafter the two dwelt together among the mountain crags and obtained from the Lord of Xicheng the formula for the Hongjing Divine Elixir, which they have been ingesting for forty-three years. During this period they once encountered difficulties with cinnabar, but later succeeded in leaving the mountains together to travel in Guangzhou while Teng Han served as Regional Inspector. Afterward their bodies and minds became thoroughly luminous within and without, their eyes bright and their frames light, enabling them to walk five hundred li in a day. They have also practiced Shouyi (the Daoist method of concentrated visualization and guarding the primordial Shen within the body) for thirty years now. On the first day of the third month Donghua sent an envoy to receive them; they mounted the clouds and ascended that same day, and now serve as superior immortals in the Gale Chamber of Fangzhu.

In Qianshan of Lujiang there were two cultivators of the Dao, Zheng Jingshi and Zhang Chonghua. At the beginning of the Jin dynasty they received oral instructions from the immortal Meng Deran, entered the mountains to cultivate the methods of guarding the five viscera and containing the sun, ingested Huma, and also took the Mysterious Elixir. After long years of practice they ceased eating and drinking, their bodies becoming light, vigorous, and strong, their appearance transformed from what it had been. On the nineteenth day of the fourth month of this year the Venerable Taiyi of Beixuan arrived in a cloud chariot to welcome them; the two ascended to heaven in broad daylight and now both reside in Xuanzhou.

On Kuocang Mountain there was a practitioner of the Dao named Ping Zhongjie, a native of Hedong. To avoid the chaos of warfare, he altered his original appearance and lived in seclusion among the mountains. On the nineteenth day of the fourth month of this year, he was received by a cloud chariot sent by the Northern Mysterious Elder of Taiyi and ascended to heaven in broad daylight; he now resides in Xuanzhou.

Another record states that Ping Zhongjie crossed the river during the northern wars and arrived at Kuocang Mountain, where he became a disciple of Song Jun. He practiced the Dao of “preserving the mind-mirror,” visualized the various deities, and cultivated the arts of the inner chamber. After continuing in this manner for forty-five years, he concentrated his Shen (spirit) and focused his thoughts; his body gradually became youthful, and true Qi (vital energy) arose within him from his cultivation. On the first day of the fifth month of this year, the Central Yellow Elder dispatched people to receive him. That very day he mounted the clouds and drove dragons, ascending to heaven in daylight, and now dwells at the Canglang Cloud Terrace.

In Xiaobai Mountain of Shan County there was a practitioner of the Dao named Zhao Guangxin, a native of Yangcheng. At the end of the Wei dynasty he crossed the river and came to the mountain, receiving from Li Facheng the method of ingesting Qi (a cultivation method based primarily on regulating the breath and refining the vital energy). He also studied under Zuo Jun, practicing the Dao of guarding the mysterious, and cultivating the method of internally observing the five viscera to render his vision penetrating. After eighteen years of practice, he often traveled among the various commanderies and counties, sometimes selling medicines as he came and went, so that others remained unaware of his identity as a cultivator of the Dao. He frequently purchased cinnabar in the commandery markets to refine the Nine Flower Elixir, ingesting it once it was completed. On the seventeenth day of the sixth month of this year the Taiyi Dao Lord sent people to receive him. Zhao Guangxin remained for three days, taking leave of his fellow practitioners in the mountain, then mounted the clouds and drove dragons, ascending to heaven in broad daylight; he now resides in the East Flower Sea.

In Langwu Mountain there was a practitioner of the Dao named Yu Wengsheng, a native of Kuaiji. He had earlier received from the immortal Jie Jun the method of ingesting solar Jing (essence) (a practice of absorbing solar Jing for cultivation). During the Wu dynasty he came to this mountain to live in seclusion, while also cultivating the methods of circulating cloud Qi and transforming the physical form so as to return to youth. After long years of dedicated practice, his body gradually became youthful, like that of a child. On the twenty-third day of the seventh month of this year the Eastern Flower Great Emperor sent people to receive him. That very day he mounted the clouds and ascended to heaven, and now resides in Tanggu Mountain.

There was a cultivator of the Dao named Zhu Ruzi in Chishui Mountain. During the late Wu period he entered this mountain to cultivate the Dao, ingesting chrysanthemums and wooden elixirs. Later he encountered Xiguizi and requested transmission of the way of immortality. Xiguizi passed the essential formulas to him, after which he entered stillness to practice the method of “cun niwan” (visualizing and guarding the Niwan Palace in the head, a Daoist internal cultivation term). Thirty years later he was able to summon clouds and rain within the inner chamber. On the fifth day of the eighth month this year the Queen Mother of the West sent envoys to welcome him; that same day he ascended to heaven aboard a five-colored cloud chariot and now dwells in the Jishi Chamber.

Several million people are cultivating the Dao among the famous mountains of the Five Sacred Peaks. The names of those who attained the Dao and ascended this year are recorded separately. People depart and ascend every year and every month in numbers too great to list individually, so only those who attained the Dao in a single year are noted here. Many others prefer not to ascend and remain long in the famous mountains of the Five Sacred Peaks; they likewise cannot be counted. Among them some serve as immortal officials, commissioned to guard and administer the famous mountains, numbering in the thousands. The foregoing was recorded on the night of the twentieth day of the ninth month and transmitted by the Qinglingshu (a Daoist memorial or record document).

Dongqing Daoist Jizhu and Others, Eighth

Sima Jizhu later entered the stone chamber of Weiyu Mountain known as the Dayou Palace and studied under Xiling Zidu (the Taixuan immortal maiden) the method of “Shijing Jinguang Cangjing Huaxing” (a Daoist cultivation technique whose name implies concealing traces and transforming the physical form).

Contemporaneous with him in the Dayou Chamber were Guangyu Bao Shuyang, Taiyuan Wang Yangbo, Yingchuan Liu Weihui, and Daijun Duan Jizheng. All of them followed Xiling Zidu in cultivating the Dao.

When Sima Jizhu was about to depart he entrusted and transformed his physical form onto the pillow and mat, making of it the “Wuji image” (Wu and Ji belong to Earth among the Five Phases, here referring to a form or sign taking Earth as its image). His tomb lies in the region of Shu Commandery. The original text here contains the two characters “nü ye,” whose meaning is unclear; later passages state that the tomb is located south of Shengpan Mountain in Chengdu, Shu Commandery. Zhuge Wuhou (Zhuge Liang) once erected a stele and composed an inscription before Jizhu’s tomb; the inscription praises:

The profound Mystery is deep, secluded and silent; within it Yin-Yang mix and blend. Heaven and Earth interact through mutual correspondence and operate, from which the myriad things grow and flourish. The Master (the accomplished practitioner who has attained the Dao) regulates Yin and Yang, distinguishing the hard and the soft. Ghosts and spirits thereby observe the Dao of Heaven and Earth, and the Six Measures (a Daoist technical term in the scripture whose specific referent remains unclear) become manifest.

Guangyu Bao Shuyang served as a grandee to the kings of Zhao, Zhang Er and Zhang Ao, during the reign of Emperor Gao of Han. In his youth he delighted in nourishing life and ingested cassia powder (powder made from cassia trees). He later passed away amid conversation and laughter. His tomb now stands on the mountain north of Liaoji City.

Wang Yangbo of Taiyuan served as Palace Attendant-in-ordinary during the regency of Empress Lü, the Gao Empress of Han. The Palace Gentleman Wang Cai ingested Alisma (a medicinal aquatic plant) in his youth and once accompanied the Marquis of Liu, Zhang Liang, to gather herbs in the Zhongnan Mountains. Wang Yangbo did not return and later took Jizhu as his teacher.

Liu Weihui of Yingchuan was the Palace Carriage Sima Liu Feng during the time of Emperor Jing of Han. He later took Jizhu as his teacher and in his later years ingested the Qi (vital energy) of the sun and moon, becoming an inner-chamber disciple of Jizhu and succeeding in his cultivation of the Dao. In his later years he returned to his hometown, leaving behind his staff and shoes as relics, then passed away beneath a mulberry tree. His tomb is now on the western mountain of Ancheng County in Runan.

A certain Duan of Dai Commandery practiced ingesting the Qi of the sun and moon in his later years, becoming an inner-chamber disciple of Jizhu and succeeding in cultivating the Dao. He later returned to his hometown, leaving his staff and shoes as relics, and passed away under a mulberry tree. His tomb is now on the western mountain of Ancheng County in Runan.

Duan Jizheng of Dai Commandery was originally a recluse; no record exists of anything he ingested. Only in later years did he follow Jizhu to study the Dao. The two traveled along Qinchuan and both attained shijie (the Daoist liberation of the physical body, in which the form is released and one departs from it). They were later buried beside the river, which is today’s Qinchuan in Nanzheng. Duan Jizheng was also an inner-chamber disciple of Jizhu.

Jizhu’s son and daughter both attained the Dao. The son is named Fayu and the daughter Jihua; both now dwell in Weiyu Mountain. Jihua is currently reading the Thirty-Nine Chapters and has not yet finished.

Jizhu, an ancient Daoist immortal, recites the Jade Scripture, ingests the essence of the “Bright Elixir,” and absorbs the morning yang Qi (vital energy) of Fuchen. Now his appearance resembles that of a twenty-year-old woman, yet his beard is three chi long and as black as ink. Yesterday Lord Dongqing spoke of these records; they are indeed quite extraordinary, and I do not know the true circumstances of the matter.

Jizhu deposited his physical form and concealed his shadow, quietly secluding himself on Weiyu Mountain. The Biography of Ziyang records this affair in detail. Last night Dongqing visited, and I attempted to inquire about Jizhu’s experiences. Dongqing provided an answer, which I now write out separately to present for your inspection; please do not take offense. After you have finished reading it, please consign it to the flames.

This too was recorded by Sage Lord Li. It is largely identical to the preceding account, except that Dongqing appended nearly ten thousand characters of annotations; it is truly a remarkable work. Yesterday we discussed many matters of immortal transformations and happened to mention Jizhu. Last month I also obtained the Commentary on the Divine Tiger Scripture, a book seldom heard of in the world, and I myself have not yet succeeded in grasping its essential meaning. Should I hear of further such matters resembling those of Jizhu, I shall of course inform you secretly.