《道藏目录详注》Vol. 1

The Daozang Mulu Xiangxi (Detailed Annotations to the Catalogue of the Daoist Canon), in four juan, was written by the Ming Daoist Bai Yunji (courtesy name Mingzhi, also known as Zaixuzi), a native of Shangyuan. It was completed in the bingyin year of the Tianqi reign (1626). The work classifies and arranges the texts of the Daozang (Daoist Canon).

The main divisions of the catalogue are the Sandong (Three Caverns) and the Sifu (Four Supplements). The Three Caverns are the Dongzhen section, said to have been expounded by the Heavenly Worthy of Primordial Origin (Yuanshi Tianzun) and belonging to the highest teachings of the Great Vehicle; the Dongxuan section, said to have been expounded by Taishang Laojun and belonging to the middle teachings of the Middle Vehicle; and the Dongshen section, also said to have been expounded by Taishang Laojun and belonging to the elementary teachings of the Lesser Vehicle. The Four Supplements are the sections that assist the Three Caverns. The Taixuan section supports Dongzhen, the Taiping section supports Dongxuan, the Taiqing section supports Dongshen, and the Zhengyi (Orthodox Unity) section gathers and unites the Three Caverns and the Three Supplements. Together these make seven sections, a classification identical to that of the Yunji Qiqian (Seven Lots from the Cloud Satchel), and it has been the standard system of Daoism throughout its history.

Under each of the seven sections, the texts are further divided into twelve categories: Benwen (Original Texts), Shenfu (Divine Talismans), Yujue (Jade Instructions), Lingtu (Numinous Charts), Pulu (Catalogues of Registers), Jielü (Precepts), Weiyi (Ritual Deportment), Fangfa (Methods), Zhongshu (Various Arts), Jizhuan (Biographies), Zansong (Hymns and Eulogies), and Biaozou (Memorials). Each work is assigned a character from the Qianziwen (Thousand Character Classic), with each character standing for one case (han) of texts, and the number of juan in that case is noted. Characters from tian to qun mark the holdings of the older library catalogue, while characters from ying to jiang mark the works added in the Ming. Each entry carries a bibliographic note, following the models of the Chongwen Zongmu and the Junzhai Dushu Zhi.

The catalogue also includes many works that originally belonged to other scholarly categories, such as Yijing studies, history, geography, Confucianism, Mohism, medicine, the School of Names, Legalism, military writings, the Diplomatists, miscellaneous writings, fiction, shushu (divinatory and calculation arts), and collected works. The notes observe that some of these works are wrongly classified and that certain category names have been altered. Still, whenever a work is counted as Daoist, the catalogue has generally included it, which seems somewhat forced. Buddhist and Daoist writings often borrow from or attach themselves to other material in order to raise the standing of their own teaching, and this practice need not be examined in depth. Bai Yunji's annotations are not thorough, but they broadly outline the lineages of Daoist literature, so the work may also be regarded as a general compendium of Daoist books.

At the end of the catalogue are two juan of the Daozang Que Jing Mulu (Catalogue of Lost Scriptures from the Daozang), which record scriptures missing from the Canon. Many of these have already been lost, and the list is not complete.

The abstract concludes by noting that Han dynasty bibliographies placed Daoist works and works of the immortal masters (shenxian) in two separate categories. The author holds that later Daoist figures, finding the doctrine of qingjing wuwei (pure stillness and non-action, Wuwei) insufficiently appealing, turned to elixir recipes, fulu (talismans and registers), and tales of the marvelous to promote their teachings. These books are nominally listed as Daoist works but in fact lean closer to the immortal-master tradition. The Han often paired the Yellow Emperor with Laozi, but the author argues that works on De (Virtue) and Dao generally attribute themselves to Laozi, while those on spirits and wonders tend to attribute themselves to the Yellow Emperor. Confucian scholars did not accept these absurd claims, and such books may not merit inclusion. Nevertheless, dynastic histories and bibliographies have all recorded their titles, so this catalogue preserves the full list in order to show the general character of the school.

Collated and respectfully completed in the first month of the forty-sixth year of the Qianlong reign (1781).

General Principles

The editor-in-chief was Minister Ji Yun, assisted by Ministers Lu Xixiong and Sun Shiyi. The chief collator was Minister Lu Feichi.

The Dongzhen (Cavern of Perfected Reality) section is traditionally said to have been transmitted by the Supreme Lord of the Dharma, the Celestial Worthy of Original Beginning (Yuanshi Tianzun). Its scriptures, known as the Dongzhen Jing, belong to the highest teaching of the Great Vehicle and represent the Way of the Nine Sages. The section is divided into twelve categories. The first is the Main Texts, which contain the books of the Three Primes and Eight Assemblies, along with chapters explaining how the scriptures originated; these form the fundamental model of scriptural teaching. The second is Talismans, which include dragon seals, phoenix scripts, and other numinous talismanic writings. The third is Oral Keys, such as Heshang Gong's commentary on the Daodejing and explanations of the golden writings. The fourth is Diagrams, such as depictions of the luminous Five Emperors and the schematic forms of the Three Ones. The fifth is Genealogies and Records, such as the Shengshen Zhang (Chapter on the Generation of Spirits), which describes the original deeds of the Three Lords and the appearances of the Five Emperors. The sixth is Precepts, which restrain the six emotions and prohibit the ten evils. The seventh is Ritual Forms, such as the procedures for purification fasts and the rites for requesting scriptures. The eighth is Methods, such as visualizing the Three and guarding the One, subduing the hun and po souls, commanding spirits, praying for rain or clear weather, and liberating beings in the netherworld or aiding them in the world of the living. The ninth is Miscellaneous Arts, such as refining cinnabar and stone, transforming one's form, becoming invisible and concealing one's shadow, practicing yin-yang and numerological techniques, and taking medicines to nourish life. The tenth is Biographies, which record the original deeds of the Daojun (Lords of the Dao) and the past events of the Huangren (Imperial Persons). The eleventh is Hymns, such as the ancient hymns of the Nine Heavens. The twelfth is Memorials, such as the invitation texts used during the Six Fasts and the petitions used at the Three Assemblies. All texts said to have been transmitted by Yuanshi Tianzun are placed in the corresponding categories, and the supplementary section is the Taixuan (Great Mystery) section.

The Dongxuan (Cavern of Mysterious Transcendence) section is traditionally said to have been transmitted by the Medicine King of the Three Realms, the Supreme Lord Taishang Daojun. Its scriptures, known as the Dongxuan Jing, belong to the middle teaching of the Middle Vehicle and represent the Way of the Nine Perfected. It has the same twelve categories as the Dongzhen section. All texts said to have been transmitted by Taishang Daojun are placed in the corresponding categories, and the supplementary section is the Taiping (Great Peace) section.

The Dongshen (Cavern of Spirit Transcendence) section is traditionally said to have been transmitted by the Daoist masters of the Ten Directions, under the authority of Taishang Laojun. Its scriptures, known as the Dongshen Jing, belong to the initial teaching of the Lesser Vehicle and represent the Way of the Nine Immortals. It has the same twelve categories as the Dongzhen section. All texts said to have been transmitted by Taishang Laojun are placed in the corresponding categories, and the supplementary section is the Taiqing (Great Clarity) section.

In addition, there is the Zhengyi (Orthodox Unity) section. It pervades the three caverns and their supplementary sections described above and gathers them into a single whole. Altogether there are seven sections, which is why the collection is called the "Three Caverns and Four Supplements" (Sandong Sifu).

The Lingbao Wuliang Duren Shangpin Miaojing (Wondrous Scripture of the Supreme Grade on the Boundless Salvation of Humanity from the Numinous Treasure Tradition) is arranged by the character-numbers of the Qianziwen (Thousand Character Classic), with ten fascicles under each character. The catalogue places it in the Dongzhen (Cavern of the True) division of the Daozang (Daoist Canon), one of the Three Caverns, under the category of "Original Texts."

The Tian (Heaven) character-series holds fascicles one through ten, in this order: Supreme Grade of Boundless Salvation of Humanity from the Primordial Beginning; Chapter on the Great Dao of the Jade Pure Heaven; Chapter on Stabilizing the Eight Directions of Heaven and Earth to Secure the Realm's Fortune; Chapter on Prolonging Cosmic Cycles and Preserving Peace for the Age; Chapter on Averting Calamities and Omens for Kings, Marquises, and Hereditary Lords; Chapter on the Transformations of Taiyi, the Five Blessings, and Warding Off Armed Conflict to Protect the Realm; Chapter on Manifesting Auspicious Signs and Responses; Chapter on the Golden Regulations of Qingwei; Chapter on the Jade Statutes of Yuyu; and Chapter on the Numinous Script of Great Red.

The Di (Earth) character-series holds fascicles eleven through twenty, namely: Chapter on the Jade Brightness and the Transit of Cosmic Cycles; Chapter on the Transformation and Generation of Yin and Yang; Chapter on the Primal Essence of Taiyi; Chapter on the Solar Essence and Yang Brightness; Chapter on the Lunar Radiance and Yin Shadow; Chapter on the Separation and Union of Yin-Yang and the Generation of the Five Phases; Chapter on Fusang and Green Yang; Chapter on the Pure Radiance and Shining Numen; Chapter on the Supreme Realms of the Ten Directions; and Chapter on the Empty Song of the Azure Heavens.

The Xuan (Mysterious) character-series holds fascicles twenty-one through thirty. The catalogue lists Chapter on the Generation and Transformation of the Embryonic Root, Removing Evil and Defilement; Chapter on Summoning Numinous Spirits Through Flying Spirits; Chapter on Descending the Perfected and Summoning Numina; Chapter on the Transformation of Spirit and Qi; Chapter on the Red Talisman and Cinnabar Light; Chapter on the Penetration of Body and Qi; and Chapter on the Purple Light and Cinnabar Numen. The eighth fascicle is marked as lost. The ninth fascicle is Chapter on Descending the Perfected and Extending Life, and the tenth is Chapter on Cutting Off the Embryonic Root and Sealing the Gates of Death.

The list then begins the Huang (Yellow) character-series, comprising ten fascicles.

The Lingbao Wuliang Duren Shangpin Miaojing (Sublime Scripture of the Supreme Grade on the Limitless Salvation of Beings through the Numinous Treasure) is arranged in volumes as follows.

The Huang-series (Huang zi hao) comprises ten fascicles, volumes thirty-one through forty. The first five are the chapters "Changsheng Jiushi Pin" (Long Life and Enduring Vision), "Wuxing Shunzhi Pin" (Five Phases in Orderly Governance), "Wufang Zhengqi Pin" (Upright Qi of the Five Directions), "Tengyao Erjing Wuxing Pin" (Soaring Radiance of the Two Luminaries and Five Planets), and "Jiugong Xianji Pin" (Immortal Registers of the Nine Palaces). The latter five are "Bajing Shenhe Pin" (Union of the Eight Luminous Realms and Spirits), "Qixing Chuyao Pin" (Seven Stars Expelling Demons), "Shenfu Chunan Pin" (Divine Talismans Dispelling Calamity), "Nangong Yansheng Pin" (Southern Palace Prolonging Life), and "Beidu Chuyang Pin" (Northern Capital Removing Misfortune).

The Yu-series (Yu zi hao) comprises ten volumes, forty-one through fifty. They are "Wuxing Beizu Shengling Shouyu Pin" (Five Phases Fully Provided, the Realm of Living Beings' Longevity), "Qiqiu Sixu Qingyan Menfa Pin" (Prayers for Heirs and Blessings on the Lineage), "Baotai Huming Pin" (Protecting the Fetus and Life), "Dongshen Rangzai Pin" (Dongshen Rites for Averting Calamity), "Jiera Shangu Zhangli Pin" (Relieving Miasma and Pestilence in Mountains and Valleys), "Chuyang Shuihuo Piaofen Pin" (Averting Floods, Fire, and Conflagration), "Qiurang Shuihan Pin" (Prayers Against Floods and Droughts), "Anzhen Jiulei Pin" (Pacifying the Nine Ramparts), "Xiaochu Bingli Pin" (Eliminating Illness and Pestilence), and "Juanhua Shuihuo Zaili Pin" (Dissolving Calamities of Water, Fire, and Pestilence). Here "rangzai" (averting calamity) refers to seeking the removal of disasters through prayer and zhaijiao (purification rituals). "Jiulei" (the Nine Ramparts) is the Daoist conception of the subterranean realms.

The Hong-series (Hong zi hao) comprises seventeen volumes, fifty-one through sixty-seven. Its ten chapters, in volumes fifty-one through sixty, are "Baoming Yannian Pin" (Preserving Life and Prolonging Years), "Xuanming Dongyuan Pin" (Profound Clarity and the Abyssal Depths), "Zhanmie Xiequai Pin" (Slaying Evil Spirits), "Zhanguo Buxiang Pin" (Beheading Inauspicious Forces), "Zhuidu Wanghun Pin" (Delivering the Souls of the Dead), "Jidu Simou Pin" (Ferrying Dead Souls to Salvation), "Jieshi Youlao Pin" (Releasing Souls from the Dark Prison), "Huisheng Qisi Pin" (Restoring Life and Raising the Dead), "Huashi Bianxing Pin" (Transforming Corpses and Changing Form), and "Lianqi Bianxian Pin" (Refining Qi and Transforming into an Immortal). These titles concern seeking longevity, expelling evil and inauspicious forces, delivering the dead, and cultivating qi toward immortality.

In addition, there is volume sixty-one, "Yongduan Lunzhuan Pin" (Permanently Severing the Cycle of Rebirth), along with one volume titled Lingbao Duren Zhiyin (Direct-Sound Glosses to the Lingbao Salvation Scripture). "Zhiyin" (direct-sound glossing) usually refers to pronunciation annotations that mark how the scripture's text is to be read.

The Dadu Jing (Scripture of Salvation) emerged before heaven and earth had taken form, while chaos had not yet divided, at the moment when the Great Dao (Dadao) was about to manifest. Mysterious script appeared from the Central Heaven, and as the void Qi (qi) had just begun to condense, subtle Qi gathered in the Biluo (the blue sky). The characters of the scripture measured one zhang square, eight-cornered and hanging outward, radiant and brilliant.

At that time the scripture descended to Bailing, and the Five Elders (wulao), revered deities of the Daoist pantheon, attended it, surrounding it on cloud thrones. The Tianzhen Huangren (True Perfected Sovereign of Heaven) was ordered to copy the scripture, tracing its curves and strokes and striving for a likeness in both form and spirit (shen). Once it was written, these characters became the heavenly writing kept in the secret archives of all the heavens. They were compiled into the Five Directional Numinous Patterns, used to record the events of the Hunyuan (Primordial Origin) and Longhan (Dragon Han) eras, and stored in the Yuluo Ziwei Palace (the celestial palace). Later they developed into the Sixty-One Fascicles of the Venerable Scripture, divided into twelve thousand kinds of diagrams and registers. The Tianzhang Yunzhuan (heavenly cloud seal script of the celestial realms) and the scriptures of the eight directions all have this as their source.

For this reason, these scriptures are able to settle heaven and earth and protect the state and the household. Whenever one seeks to avert calamity, to ferry the living across, to ward off evil, or to accomplish any undertaking, they are effective. They are characters naturally produced by the True Perfected Ones.

Yuanshi Shuo Xiantian Daode Jing (Yuanshi Explains the Daode Jing of the Primordial Heaven): This work is divided into five fascicles. It was annotated by Li Jiamou of the Song dynasty, whose style name was Xizhai. The commentator holds that this scripture expounds the Dao of the Wondrous Primal Perfected Spirit, and that its five thousand characters of secret words should be read alongside the Taishang Daode Jing (Most High Scripture of the Way and Its Power) in order to grasp the subtle gateways of "being" and "non-being," the principle that the Dao follows nature (Dao fa ziran), and the mysteries of the innate numbers "thirteen" and "seven-six" together with the transformations of water and fire. He argues that the learning of the Primordial Heaven transcends the realms of principle (li) and Qi.

Wushang Nei Mi Zhen Zang Jing (Supreme Inner Secret Scripture of the True Treasury): This work is divided into ten fascicles. The catalogue explains that this scripture should be read alongside the Taishang Daode Jing in order to understand the subtle gateways of being and non-being, the principle that the Dao follows nature, the innate numbers "thirteen" and "seven-six," and the mysteries of water and fire transformations. The learning of the Primordial Heaven transcends the realms of principle and Qi.

The Wushang Nei Mi Zhen Zang Jing is divided into thirteen chapters (pin): Manifesting the Dao (Xiandao), Distinguishing the Three Treasures (Bian Sanbao), The Four True Ones (Si Zhen), Bestowing Grace (Huize), Liberation (Jietuo), Distinguishing Marks and Clarifying the Sections (Bian Xiang Ming Bu Zhi), Universal Illumination (Puming), Manifesting Merit and Virtue (Xian Gongde), Admonitions on Conduct (Jie Xing), Wondrous Virtue (Miaode), Gathering the Immortals (Ji Xian), Clarifying Conduct (Ming Xing), and Ultimate Attainment (Jiujing). It is the first esoteric canon that elucidates the wondrous Dharma of the Great Vehicle of the True Treasury.

The section marked with the character huang (huāng) totals ten fascicles.

The Taishang Wuji Zongzhen Wenchang Da Dong Xian Jing (Scripture of the Great Cavern Immortals of the Ultimate Lord of Non-Polarity and the Universal True Wenchang), in four fascicles (here labeled as Fascicles 1 to 4), contains thirty-nine chapters. It is a wondrous essential teaching handed down from the Nine Heavens and is the first scripture in the Golden Book of the Lord of Primordial Simplicity of the Upper Primordial. It is also known as the Three Heavens Dragon Book and the Nine Heavens Scripture of the True Dao, and it is said to have been compiled by the Celestial King of Original Beginning of the Ten Directions of Profound Subtlety, using primordial Qi (yuanqi).

The Shangqing Da Dong Zhen Jing (Great Cavern True Scripture of Highest Clarity), in six fascicles with talismanic images, is a esoteric scripture. Most of it records the names of the hundred spirits (bai shen) within the human body, along with their origins and dwelling places, including palaces, forests, towers, pavilions, and ponds, all of which are described in considerable detail. Its central cultivation principle is to guard the Gate of Life and avoid the Door of Death, to hold to the feminine and embrace the masculine, and to bring the hundred spirits into mutual harmony. The practitioner visualizes each spirit in its proper place, fulfilling its own duties, nourishes one's own shen and Qi, and then chants the precious chapters of the scripture. It is said that this brings the arrival of the perfected beings (zhenzhen), who merge with the spirit and Qi within the body, ultimately attaining long life without death.

The Da Dong Yu Jing (Great Cavern Jade Scripture), in two fascicles with talismans and incantations, teaches that if one sincerely practices its talismans and focuses on refining and nourishing the body, concentrating on visualizing the shen within, one can gradually renew both body and mind, reverse the aging process, and attain long life and enduring vitality. According to records such as the Shenxian Tongjian (Comprehensive Mirror of Immortals) and the Liexian Zhuan (Biographies of Immortals), many people attained immortality through practicing the methods of the Great Cavern scriptures.

The Taishang Sanshiliu Bu Zun Jing (Venerable Scriptures of the Thirty-Six Sections of the Supreme Lord), in six fascicles, lists twelve scriptures: the Shangqing Jing, Miaozhen Jing, Taiyi Jing, Miaolin Jing, Kaihua Jing, Xianren Jing, Huanglin Jing, Shangzhen Jing, Daojiao Jing, Shanglian Jing, Shangmiao Gongde Jing, and the Daodejing. These twelve scriptures are preserved in the canon of the Great Cavern Jade Pure Realm. They do not decay, are neither born nor destroyed, remain constantly pure, and extend throughout the many gates of wondrous methods.

These twelve scriptures, the Dongxuan Jing (Scripture of the Profound Cavern), Yuanyang Jing (Scripture of Primal Yang), Yuanchen Jing (Scripture of the Primal Stellar Hours), Dajie Jing (Scripture of Great Calamity), Shangwen Jing (Scripture of Supreme Hearing), Neiyin Jing (Scripture of Inner Sound), Lian Sheng Jing (Scripture of Linked Life), Lingmi Jing (Scripture of Numinous Secrets), Xiaomo Jing (Scripture of Dispelling Demons), Wushu Jing (Scripture of No Heat), Anmo Jing (Scripture of Massage), and Shangtong Jing (Scripture of Supreme Penetration), are stored within the Great Cavern of Supreme Clarity (Dadong Shangqing), the scriptural repository of the Heaven of Supreme Clarity. They are subtle and pure, the foundation of all the heavens and the root of all things.

The twelve scriptures stored within the Great Cavern of Supreme Purity (Dadong Taiqing), the scriptural repository of the Heaven of Supreme Purity, are the Taiqing Jing (Scripture of Supreme Purity), Chesh Jing (Scripture of Thorough Sight), Jixian Jing (Scripture of Gathering Immortals), Dongyuan Jing (Scripture of the Profound Abyss), Neimi Jing (Scripture of Inner Secrets), Zhenyi Jing (Scripture of True Oneness), Jiling Jing (Scripture of Gathering Numinosity), Zhongjing Jing (Scripture of the Central Essence), Wuliang Jing (Scripture of Immeasurables), Jigong Jing (Scripture of Gathering Palaces), Huangting Jing (Scripture of the Yellow Court), and Xiaojie Jing (Scripture of the Lesser Calamity). They are used to deliver living beings and rescue the dead, and they are the paths through which all Daoist methods circulate.

The profound inner true scriptures of the Three Pure Ones (Sanqing), namely Jade Clarity (Yuqing), Supreme Clarity (Shangqing), and Supreme Purity (Taiqing), appear through their titles yet reveal a multitude of wondrous methods. They encompass all things and yet penetrate to the most minute detail. For this reason, the scriptures of the Three Caverns (Sandong: Dongzhen, Dongxuan, and Dongshen) are divided into thirty-six Venerable Scriptures (Zun Jing).

The Yue-Character Section (Yue Zi Hao), ten fascicles in total

The Taishang Yisheng Haikong Zhici Zang Jing (Supreme One Vehicle Sea-Void Wisdom Treasury Scripture) comprises ten fascicles. Its ten chapters, in order, are: first, the Introductory Chapter; second, the Chapter on Lamentation; third, the Chapter on Dharma Characteristics; fourth, the Chapter on General Teaching; fifth, the Chapter on Inquiring After Illness; sixth, the Chapter on Upholding Precepts; seventh, the Chapter on Equality; eighth, the Chapter on Offerings; ninth, the Chapter on Relinquishing and Receiving; and tenth, the Chapter on General Teaching. In it, the Primordial Heavenly Lord (Yuanshi Tianzun) explains to Haikong Zhizang the supreme and most excellent wondrous Dharma.

The Ying-Character Section (Ying Zi Hao), twelve fascicles in total

The Gaoshang Yuhuang Benxing Ji Jing (Scripture of the Collected Original Acts of the Exalted Jade Emperor) comprises three fascicles in five chapters, annotated by the Celestial Pivot Supreme Minister Zhang Zifang. A second copy of the same scripture, also in three fascicles, is listed alongside it.

The five chapters of this scripture, "Chapter One: Divine Powers of the Palace of Clear Subtlety" (Qingwei Tiangong Shentong Pin), "Chapter Two: The Great Luminous Perfect Divine Mantra" (Taiguang Daming Yuanman Dashen Zhou Pin), "Chapter Three: Merits and Virtues of the Jade Emperor" (Yuhuang Gongde Pin), "Chapter Four: The True Guardianship" (Tianzhen Fangchi Pin), and "Chapter Five: Retribution and Efficacy" (Baoying Shenyan Pin), weave together, in their narration and praise, the ultimate embodiment of the Real (zhizhen zhi ti), the mechanism of the supreme sages (shangsheng zhi ji), and the subtle principle of the True One (Zhenyi miaoli), thereby pointing out the gate of liberation. Their wording and meaning illuminate each other, and their doctrines and phenomena run through one another. The words carry profound truth with nothing hidden or left unclear, and the phrasing unfolds subtle principles without any deliberately concealed content. Contemplate them carefully and the spirit can unite with the Supreme Harmony qi (taihe zhi qi). After recitation, the heart can be freed from its many afflictions. The scripture's divine efficacy is vast and boundless, and its profound meaning and spiritual mechanisms encompass all things. It is the wondrous method of Yuchen (a Daoist title for the heavenly deities or palaces) and the secret teaching transmitted by the perfect sages. It clarifies the principles for stabilizing the heavens and protecting the earth, and it also reveals the essentials of cultivating the Real and nourishing life. If one comprehends these teachings and practices them accordingly, the heart will merge with the Great Dao (dadao).

Gaoshang Yuhuang Benxing Jingsui (The Marrow of the Scripture on the Supreme Jade Emperor's Original Deeds): Excerpts the essential points of the Huangjing (Scripture of the Emperor).

Gaoshang Yuhuang Xinyin Miaojing (The Wondrous Scripture of the Heart Seal of the Supreme Jade Emperor): The scripture speaks of the "three grades of supreme medicine" (shangyao sanpin), namely shen (spirit), qi (vital energy), and jing (essence). It also speaks of "treading the heavenly light and breathing the Jade Clarity" (lüjian tianguang, hu xi yuqing), and similar matters, which explain the key mechanisms of inner cultivation.

Gaoshang Yuhuang Taixi Jing (The Scripture of Embryonic Breathing of the Supreme Jade Emperor): Combined with the Jingsui and the Xinyin into a single fascicle. The scripture says that one must hold fast to emptiness (xuwu) to nourish shen and qi, and that for longevity, shen and qi must be kept in mutual accord. These words are indeed trustworthy.

Wushang Jiuxiao Yuqing Dafan Ziwei Xuandu Leiting Yujing (The Jade Scripture of Thunder and Lightning from the Supreme Nine Heavens, Yuqing, Great Brahma, Purple Subtlety, and Mysterious Capital): One fascicle, containing talismans (fulu). Thunder and lightning receive the harmonious qi of heaven and earth, and therefore are called the "Five Thunders" (wulei), also known as the "Celestial Pivot and Earthly Mechanism" (tianshu diji). This scripture is the fundamental canon of thunder rites (leifa).

Jiutian Yingyuan Leisheng Puhua Tianzun Yushu Baojing (The Precious Scripture of the Jade Pivot of the Celestial Venerable Who Responds to the Nine Heavens, Thunder Sound, and Universal Transformation): One fascicle.

Taishang Shuo Chaotian Xielei Zhenjing (The True Scripture Spoken by the Most High on Audience with Heaven and Thanking the Thunder): One fascicle, containing talismans.

Twelve Articles on the Heavenly, Earthly, and Road Thunders (Tianlei, Dilei, Lulei ge shi'er tiao) states that there are twelve kinds each of Heavenly Thunder, Earthly Thunder, and Road Thunder. When people violate the heavenly precepts, Heavenly Thunder inspects the offense and sends down retribution. Related talismans (fulu) and the cloud-seal script (yunzhuan, a special script used in Daoist talismanic writing) in the celestial writings (tianshu) make these matters manifest.

The Scripture of the Forty-Nine Chapters of the Supreme Imperial Heavenly Worthy (Taishang Xuhuang Tianzun Sishijiu Zhang Jing, one juan): The Heavenly Worthy of the Supreme Imperial speaks to the Perfected Miaoxing about the equal and wondrous Dao.

The Scripture of the Mysterious Ascent, Averting Calamities and Protecting Life (Taishang Shengxuan Xiaozai Huming Miaojing): The scripture says, "You cannot see me when you look, and you cannot hear me when you listen. When you leave behind all distinctions and names, this is called the wondrous Dao." These four lines describe the mystery of the Great Dao and summarize the profound principles of the whole work.

The Scripture of the Three Primes for Prolonging Life, Gaining Merit, and Extending Years (Sanyuan Zhuling Zifu Yanshou Miaojing): This title stands alone in the source text, with no commentary.

The Scripture of the Taishang Method of Long Life, Extending Years, and Gathering Blessings (Taishang Changsheng Yanshou Jifu De Jing): This work is bound together in one juan with the Mysterious Ascent Scripture and the Three Primes Scripture named above.

The "Ze" series (Ze zi hao) totals eleven juan.

The Scripture of the Celestial Writings and Cloud-Seal Jade Chapters of the Five Elder Lords of the Primordial Beginning (Yuanshi Wulao Chishu Yupian Zhenwen Tianshu Jing, three juan, with talismans): The scripture contains the Eight Majestic Defense Texts of Lingbao for summoning and subduing dragons, tigers, leopards, and mountain spirits. These texts come from the Red Heaven and follow the rhythm of nature, revealing the spiritual power of outer space. The Five Sacred Peaks protect them so that they endure, and the mountains and rivers guard them so that they remain secure. The talisman diagrams and the cloud-seal jade chapters of true writing are divided into upper, middle, and lower juan.

The Scripture of Celestial Talismans for Salvation from Fate (Taishang Zhutian Lingfu Duming Miaojing, one juan): This scripture expounds the most supreme, refined, and pure principles.

The True Scripture of the Primordial Heavenly Worthy on Ascending to Heaven and Attaining the Dao (Yuanshi Tianzun Shuo Sheng Tian De Dao Zhenjing): The scripture says that one should settle the six roots (eye, ear, nose, tongue, body, and mind) and purify and clarify the eight consciousnesses (a Buddhist term for the different levels of mental activity). One should empty the five aggregates (the five elements that constitute the human body and experience) and thereby enter the wondrous realm of the Three Primes. Looking inward at the true qi (the primordial qi in cultivation practice), one sees pure light and empty brightness shining clearly. Entering a deep and quiet state, with no affairs inside or outside, one in dim stillness accords with the Dao of non-action (wuwei), which has endured from ancient times to the present. Holding fast to a single, focused stillness of thought is the fundamental principle of the Dao of nature and life (xingming zhi dao).

The Scripture of Attaining the Dao and Bodily Liberation (Yuanshi Tianzun Shuo De Dao Liaoshen Jing): This work is bound together in one juan with the True Scripture on Ascending to Heaven and Attaining the Dao.

The Scripture of the Four Holy Ones for Peace, Purification, and Relief from Calamity (Taishang Yanxiang Dichi Sisheng Miaojing, one juan, with talismans): This title stands alone in the source text, with no commentary.

The Wondrous Scripture of the Celestial Worthy of Primordial Beginning on the True Warrior of the North (Yuanshi Tianzun Shuo Beifang Zhenwu Miaojing): This scripture expounds profound principles.

Yuanshi Tianzun Shuo Dedao Liaoshen Jing (Scripture on Attaining the Dao and Liberating the Body, as Taught by the Celestial Worthy of Primordial Beginning), bound together with the Shengtian Zhenjing (True Scripture of Birth into Heaven) in a single fascicle.

Taishang Yanxiang Dichi Sisheng Miaojing (Wondrous Scripture of the Four Sages of Extended Auspiciousness and Washing Away Calamity), in one fascicle, with fulu (talismans and registers) appended.

Yuanshi Tianzun Shuo Beifang Zhenwu Miaojing (Wondrous Scripture of Zhenwu of the North, as Taught by the Celestial Worthy of Primordial Beginning), in one fascicle.

Yuanshi Tianzun Shuo Zitong Dijun Yingyan Jing (Scripture of the Efficacious Verifications of the Lord of Zitong, as Taught by the Celestial Worthy of Primordial Beginning).

Yuanshi Tianzun Shuo Zitong Dijun Benyuan Jing (Scripture of the Original Vows of the Lord of Zitong, as Taught by the Celestial Worthy of Primordial Beginning), bound together with the Yingyan Jing in one fascicle. The Yuanshi Ba Wei Long Wen Jing (Dragon Script Scripture of the Eight August Powers of the Celestial Worthy of Primordial Beginning) is also included. It is divided into eight sections and explains principles that are mysterious and subtle.

Huangdi Yinfu Jing (Yin Talisman Classic of the Yellow Emperor).

This classic is traditionally attributed to Xuanyuan, the Yellow Emperor. Its language is archaic and dense, and its meaning is far-reaching. The text treats keen perception of the moment's critical developments as the essential method of practice, and grasping the right timing as the key to accord with the xiantian zhi dao (Way of Prior Heaven). It advises guarding the sanyao (Three Essentials, the three key points to be grasped in cultivation) as a safeguard, and recognizing the wuzei (Five Thieves, the five forces of change named in the text) as the basis for observing and managing affairs. A practitioner who observes the trends of the age, aligns with the Way of Heaven, perceives the critical moments, responds to affairs, and holds the power over life and death can deploy subtle transformations while concealing their traces from others.

Hunyuan Yangfu Jing (Scripture of the Primordial Yang Talisman), bound together with the Yuanshi Ba Wei Long Wen Jing and two other scriptures in a single fascicle.

Shangqing Huangqi Yangjing Sandao Shunxing Jing (Scripture on the Smooth Circulation of the Three Paths of Yellow Qi and Yang Essence of Shangqing), in one fascicle, with fulu appended.

Taishang Kaiming Tiandi Benzhen Jing (Scripture of the Original Truth of Opening Illumination to Heaven and Earth), transmitted by Master Shi Renshou of Meishan of the Tongxuan Sanjiao (Three Teachings of Mysterious Penetration). It is bound together with the Taishang Xuandu Miaoben Qingjing Shenxin Jing (Scripture on the Wondrous Root of the Xuandu for Purifying Body and Mind) in a single fascicle.

Chen zi hao Taishang Kaiming Tiandi Benzhen Jing (Scripture of the Original Truth of Opening Illumination to Heaven and Earth, in the Chen-character division), transmitted by Master Shi Renshou of Meishan of the Tongxuan Sanjiao. It is bound together with the Taishang Xuandu Miaoben Qingjing Shenxin Jing in a single fascicle.

The Chen-character division comprises ten fascicles in total.

Taishang Taixuan Nüqing Sanyuan Pinjie Fangzui Miaojing (Wondrous Scripture on the Three Primordial Grades and Precepts of the Green Maiden of Supreme Mystery for Averting Transgression), in three fascicles.

Yuanshi Tianzun Shuo Bianhua Kongdong Miaojing (Wondrous Scripture of Transformation and Emptiness, as Taught by the Celestial Worthy of Primordial Beginning), in one fascicle.

This scripture describes methods for practicing the Way, including cunsi (inner visualization), which is the practice of contemplating spirits within the mind, and the recitation of the names of perfected beings.

Taishang Shengxuan Sanyi Rongshen Bianhua Miaojing (Wondrous Scripture of the Ascending Mystery, the Fusion of the Three Ones, and the Transformation of Spirit), with the upper and lower fascicles combined into one.

This scripture teaches that the original true nature of human beings is full and able to embrace all things. When the mind and spirit are empty and still, one can penetrate every transformation. Nourishing the spirit and returning it to sanyi (the Three Ones, the Daoist concept of uniting jing, qi, and shen) is its essential and subtle teaching.

Taishang Daoyin Sanguang Jiubian Miaojing (Wondrous Scripture of the Nine Transformations of the Three Lights and Guided Breathing), with fulu appended.

Taishang Daoyin Sanguang Baozhen Miaojing (Wondrous Scripture of the Precious Truth of the Three Lights and Guided Breathing), bound together with the Jiubian Miaojing in a single fascicle.

Taishang Xiuzhen Tiyuan Miaodao Jing (Scripture of the Wondrous Way of Cultivating Perfection and Embodying the Origin), in one fascicle.

This scripture contains chapters such as "Hundun Weipan" (Chaos Not Yet Divided) and "Cunxi Yangzhen" (Preserving Breath and Nourishing the True). It has twenty-four chapters in total and sets out the essential principles for cultivating one's nature and nourishing one's life.

Yuqing Yuanshi Xuanhuang Jiuguang Zhenjing (True Scripture of the Nine Mysterious Yellow Lights of the Primordial Jade Clarity).

The scripture teaches that one should take spirit (Shen) as the root and empty void as one's dwelling. Shen pervades the void like the moon's reflection on rippling water. When one unites with the Dao, one reaches the state of Wuwei (non-action). To seek one's true dwelling is, indeed, a subtle matter of words.

The Scripture of the Eleven Luminaries for Averting Calamities, Spoken by the Primordial Heavenly Venerable (Yuanshi Tianzun Shuo Shiyi Yao Da Xiaozai Shenzhou Jing)

It is said that the Primordial Heavenly Venerable (Yuanshi Tianzun) personally transmitted this scripture to Perfected Qingluo (Qingluo Zhenren). Its text is radiant and brilliant, and the power of its Dao methods is boundless. Reciting it allows the stars to move smoothly, and upholding it removes calamities.

The Esoteric Transmission of the Five Stars from the Supreme Cavern of Perfection (Taishang Dongzhen Wuxing Mishou Jing)

The True Scripture on the Natural Northern Dipper and Its Origin in Life, from the Unsurpassed Numinous Treasure of Jade Clarity (Yuqing Wushang Lingbao Ziran Beidou Benshen Zhenjing)

It is said that the Dao power of the Thirty-Six Heavens is boundless. Reciting these scriptures allows the stars to move smoothly, and upholding them removes calamities.

The Esoteric Transmission of the Five Stars from the Supreme Cavern of Perfection (Taishang Dongzhen Wuxing Mishou Jing)

The True Scripture on the Natural Northern Dipper and Its Origin in Life, from the Unsurpassed Numinous Treasure of Jade Clarity (Yuqing Wushang Lingbao Ziran Beidou Benshen Zhenjing)

This scripture is said to have been handed down by the Great Minister of Fate (Da Siming) and the Imperial Lord of the Heavenly Capital who Preserves Life (Chenjing Baoming Da Tiandi Jun) of the Thirty-Six Heavens. The Great Minister of Fate is the spirit office that governs human lifespan. "Chenjing" refers to the palace of the heavens.

The True Scripture on the Origin of Life and Longevity from the Supreme Unity (Taiyi Yuanzhen Baoming Changsheng Jing)

The Supreme Scripture on the Proof of Attainment by the Primordial Heavenly Venerable (Taishang Yuanshi Tianzun Zhengguo Zhenjing)

The Wondrous Scripture on Prolonging Life, Spoken by the Primordial Heavenly Venerable (Yuanshi Tianzun Shuo Xuming Miaojing), which is in the same fascicle as seven other scriptures, including the Nine Lights (Jiuguang).

The Wondrous Scripture of the Dongzhen Taiji Northern Emperor's Purple Subtle Spirit Incantation (Dongzhen Taiji Beidi Ziwei Shenzhou Miaojing)

The Wondrous Scripture on the Six Jia Directive Talismans, Protecting the Fetus and Life, Spoken on High (Taishang Shuo Liujia Zhifu Baotai Huming Miaojing), which is in the same fascicle as the two Ziwei scriptures and contains fulu (talismans and registers). Fulu are written talismanic symbols used in Daoist ritual.

The Scripture of the Great Rain Dragon King, Spoken by the Primordial Heavenly Venerable (Taishang Yuanshi Tianzun Shuo Dayu Longwang Jing)

The Scripture on Protecting the Nation, Praying for Rain, and Dispelling Demons (Taishang Hu Guo Qiyu Xiao Mo Jing)

The Wondrous Incantation Scripture of the Northern Emperor Tianpeng for Protecting Life and Averting Calamities of the Dongyuan Cavern (Taishang Dongyuan Beidi Tianpeng Hu Ming Xiaozai Shenzhou Jing)

The Wondrous Incantation Scripture for Dismissing the Plague Spirits from the Dongyuan Cavern (Taishang Dongyuan Ci Wenshen Zhou Miaojing), which is in the same fascicle as the Great Rain Dragon King and three other scriptures.

The "Su" category of the Daoist Canon comprises ten fascicles in total.

The Scroll of the Supreme Emperor's Literary Chapters of the Supreme Grand Rare Clarity (Gaoshang Taixiao Langshu Qiongwen Dizhang Jing), one fascicle, which contains fulu.

It records the Nine Heavenly True Taboo Names (Zhenhui), the robes and colors, and the register texts. "Zhenhui" refers to the personal names reserved for divine perfected beings. "Fuse Zhangwen" concerns the robes, colors, and register texts of the divine perfected beings.

The Taishang Yupei Jinzhen Taiji Jinshu Shang Jing (Supreme Jade Pendant and Golden Tassel, Taiji Golden Book, Upper Scripture), one fascicle, which contains fulu.

It includes the surnames and taboo names of the divine perfected beings from the Three Heavens' true scriptures, as well as the secret script of the Taiji Golden Book, the talismans of the "Three Primes and Nine Yangs," and methods for using the sun and moon's two luminaries.

Zhenyuan Tongxian Miaojing (The Wondrous Scripture of the Primordial Essence That Penetrates to the Immortals), in one fascicle, which contains talismans (Fulu).

The scripture is divided into three parts. The first describes how the Supreme Ultimate (Taiji) gave birth to the world and how it established transformation through De (Virtue). The middle part explains how De returns to simplicity and merges into emptiness. The final part shows how the Way of Zhenyuan (primordial true energy) enables people to attain the realm of the immortals. Together the three parts set out the fundamental principles of Dao and De and of how one becomes a True Immortal.

Wushang Dacheng Yaojue Miaojing (The Wondrous Scripture of the Essential Secrets of the Supreme Great Vehicle), in one fascicle. The Most High Lord of Dao expounds the essential teachings of the Supreme Great Vehicle, clarifying the ultimate Dharma body and the foremost principle.

Yuanshi Dongzhen Jueyi Jing (The Scripture of the Yuanshi Dongzhen on Resolving Doubts).

The method of resolving doubts described in this scripture centers on recognizing the enduring, luminous, and natural nature of the original substance. This nature has neither birth nor death and does not cling to forms or to existence and non-existence. Through sincere and steadfast faith, one can dispel doubt.

Yuanshi Tianzun Shuo Xuanwei Miaojing (The Mysterious and Subtle Scripture Spoken by the Celestial Venerable Yuanshi), which is bound together with the Jueyi Jing in a single fascicle.

The scripture records a practice of visualizing the essential light within the Northern Dipper and swallowing purple qi (Qi).

Taishang Dongzhen Xianmen Jing (The Scripture of the Gate of Immortals of the Most High Dongzhen), in one fascicle.

Yuanshi Tianwang Huanle Jing (The Scripture of the Joy of the Celestial King Yuanshi), in one fascicle.

The scripture is arranged in nine chapters, which in order address: being and non-being, motion and stillness; protecting the embryo and preserving life; the joining and separating of the two Yin-Yang qi; the completeness of the Five Phases; spiritual transformation and the transformation of qi; refining qi to achieve immortality; long life and enduring vision; and the transformation of an ordinary person into a sage.

Yuqing Taiyuan Neiyang Zhenjing (The True Scripture on the Inner Nurturing of the Jade Pure Embryonic Origin).

This scripture was transmitted by the Perfected Lord of the Yuan Terrace, a Divine Treasure of Yuqing.

Yuqing Wushang Neijing Zhenjing (The True Scripture of the Supreme Inner Vision of Yuqing).

This scripture was transmitted by the Great Sage Empress Purple Radiance of the Celestial Heaven of the Yuan Sky, who dwells in the Great Luo True Heaven.

Taishang Zhenyi Bao Fumu Enzhong Jing (The Supreme True Unity Scripture on Repaying the Profound Kindness of Parents).

Yuanshi Dongzhen Ci Shan Xiaozi Bao'en Chengdao Jing (The Scripture of the Yuanshi Dongzhen on Compassionate and Filial Sons Repaying Grace and Attaining the Way).

Taishang Yuanshi Tianzun Shuo Xiaodian Gu Huang Jing (The Scripture Spoken by the Celestial Venerable Yuanshi on Eliminating Gu Poison and Locust Calamities).

Taishang Anzhen Jiulei Longshen Miaojing (The Wondrous Scripture of the Most High on Pacifying the Nine-Tiered Dragon Spirits).

Taishang Dongzhen Anzao Jing (The Scripture of the Most High Dongzhen on Installing the Hearth).

Taishang Yuanshi Tianzun Shuo Jinguang Ming Jing (The Golden Light Scripture Spoken by the Celestial Venerable Yuanshi of the Most High).

Yuanshi Tianzun Shuo Sanguan Baohao Jing (The Scripture of the Precious Names of the Three Officials Spoken by the Celestial Venerable Yuanshi), which is bound together with the Neiyang and eight other scriptures in a single fascicle.

Yuanshi Tianzun Jidu Xuehu Zhenjing (The True Scripture of the Celestial Venerable Yuanshi on Rescuing from the Blood Pond).

The Scripture of the Precious Names of the Three Officials, Spoken by Yuanshi Tianzun (Primordial Heavenly Venerable) (bound together with the Inner Nourishment and nine other scriptures as a single fascicle)

The Scripture Spoken by Yuanshi Tianzun for the Deliverance from the Blood Pond (in three fascicles: upper, middle, and lower)

The Scripture Spoken by Yuanshi Tianzun on the Extinction of Sins in Fengdu

The Wondrous Scripture of the Mind-Seal for Pulling Sins from the Nine Darknesses, Spoken by the Most High

(The scripture teaches that the roots of all karmic offenses arise from the mind. The joy and freedom of the heavenly realms arise from the mind, and so does the sinking into the dust of the Three Realms. When the mind gives rise to erroneous views, delusions, craving, and anger, one becomes confused and disordered. When the heart harbors envy, harm to others, and other evil intentions, one commits wrongful deeds. If body and mind are empty and still, one is intimate with the Dao, and one's words issue from a true heart, then one can comprehend the subtle realm of this scripture.)

The Scripture on Merit, the Dharma Food, and Rebirth, Spoken by Yuanshi (bound together with the Blood Pond and four other scriptures as a single fascicle)

(Reciting the Dharma-food mantra enables hungry ghosts to be delivered.)

The Wondrous Scripture of the Jade Flower Cavern Section for Delivering the Dead, Ascending to Immortality, and Transcending the World (one fascicle)

(The scripture is divided into nine sections. The first explains the prison of the netherworld and the rescue from suffering and the removal of offenses. The second discusses being and non-being, motion and stillness, and the generation of transformation through Yin-Yang. The third discusses the initial division of the Three Flowers and the protection of the fetus and life. The fourth discusses the generation of Heaven and Earth and the joining and separating of the Yin and Yang qi. The fifth discusses the completeness of the Five Phases, through which living beings attain longevity. The sixth discusses wondrous transformation and the boundless transformation of qi. The seventh discusses the mingling and mutual communication of the living and the dead, and the refining of qi to become an immortal. The eighth discusses the rising and meeting of water and fire, and enduring long life. The ninth discusses transcending birth and death and passing from the mundane to the sacred. The scripture runs to more than three thousand characters. It can dispel calamities sent down from Heaven and enable one's own cultivation and realization. It can also ward off ghostly harm and rescue beings from suffering and offenses, and it describes the methods of long life, enduring vision, and cultivating the Perfected to attain the Way.)

The above are arranged according to their catalogue numbers, twelve fascicles in all.

The Divine Incantations of the Three Caverns (Sandong) of the Most High

The incantations of the Thunder Category (leiting lei jing zhou) include prayers, prevention of epidemics, the commanding of thunder, the summoning of spirit generals, the deliverance of the dead, the averting of calamities, and the summoning and examination of spirits. All are incantations transmitted esoterically among the deities of the Thunder Department.

Talismanic Scripts (Shenfu Lei)

Zhang Series (Zhang zi hao), eight juan in total.

_Sandong Shenfu Ji_ (Record of the Talismans of the Three Caverns)

This work records the methods of talismanic script associated with the Three Primes and Eight Assemblies (san yuan ba hui), including the Eight Forms, the Six Scripts, the Six Patterns, the Jade Characters of the Eight Manifestations, the Writings of the August Emperor, the Celestial Dragon Patterns, the Jade Tablets and Golden Writings, the Stone Characters, the Jade Patterns, the Jade Seal Script, the Jade Compendium, the Jade Tablets, the Cinnabar Writings, the Ink Registers, the Writings of Fulian, as well as the Writings of Langgan Qiongwen, the Silver Chapters, the Vermilion Scripts of Fire Refinement, the Jade Registers, the Golden Pot Ink Characters, the Purple Characters, the Natural Characters, the Characters Formed by Four Dots, the Writings of the Langjian Stamens, the Stone-Ridge Writings, and talismanic formulas (fu jue). These scripts are scattered throughout the scriptures and methods of the Three Caverns and must be gathered and examined together.

_Yunzhuan Duren Miaojing_ (Wondrous Scripture of Cloud Seal Script for the Salvation of Humanity)

The entire scripture is a single juan. Every character in it is a cloud seal (yun zhuan), that is, a script that arises naturally in the heavenly realms.

_Dongzhen Taiwei Huangshu Tiandi Jun Shijing Jinyang Su Jing_ (Scripture of the Yellow Book of the Great Subtlety of the Cavern of Truth, the Heavenly Lord's Stone Radiance and Golden Yang Plain Scripture)

This work records methods of cultivation including fu qi (taking in qi), bi qi (holding the breath), and tai xi (embryonic breathing). Fu qi is practiced through regulating the breath and inhaling and exhaling. Bi qi and tai xi are traditional Daoist methods of breath regulation and visualization of the spirit (cun shen).

_Shangqing Dongzhen Yuanjing Wuji Fu_ (Talismans of the Five Registers from the Original Scripture of the Shangqing Cavern of Truth)

The Five Registers Talisman is a secret formula that combines several talismanic techniques, used in the pursuit of longevity and ascension to immortality.

_Baiyu Heihe Lingfei Yufu_ (Jade Talismans of the White Feathers and Black Wings of Numinous Flight)

This category of talisman belongs to the plain-seal scriptures of flight, and is the secret method for ascending into the void and treading the void (deng kong bu xu). "Bu xu" (treading the void) refers to a ritual or meditative image in Daoist practice of walking through empty space and rising to the realms of the immortals.

_Shangqing Qiong Gong Lingfei Liujia Zuoyou Shangfu_ (Upper Talismans of the Left and Right Six Jia of the Numinous Flight of the Jade Palace of Shangqing)

This work contains the Jade Essence True Formulas (yu jing zhen jue), that is, secret formulas related to the cultivation of jade essence.

_Taishang Dongzhen Jing Dongzhen Fu_ (Talismans of the Cavern of Truth from the Scripture of the Most High Cavern of Truth)

The Taishang Mifa Zhenzhai Zhenfu (Taishang Secret Methods of Talismans for Pacifying the Household) records that Emperor Wen of Han asked Liu Jinping about the Xiangzhai Jing (Classic of House Physiognomy). The book contains talismans for expelling demons and foul qi, along with diagrams such as the Xuanji (jade pivot) and the Bagua (Eight Trigrams).

Under the "Yujue" (Jade Secrets) category, the "han" series is listed first, in four juan: the Four Commentaries on the Dudu Shangpin Miao Jing (Wonderful Scripture of the Superior Grade for Ferrying People), juan 1 through 4. It collects the commentaries of Yan Dong of the Qi dynasty, Xue Youqi, Li Shaowei, and Cheng Xuanying of the Tang dynasty, and Chen Jingyuan of the Song dynasty.

The "lai" series contains six juan, including two juan of the Dudu Shangpin Miao Jing. The text is attributed to the Zhenren (Perfected) Qingxuan of the East Sea, with commentary by him, a eulogy by Qinghe Laoren, and corrections and an added eulogy by Guo Gang, Daozi of the Jingming (Pure Brightness) school. The work divides its contents into eight items and explains two chapters in detail. It first clarifies the origin of lixing (rational nature, comprising original nature and principle), and it ends by revealing the mystery of minggen (the root of life). Its purpose is to clarify the Dao and guide practitioners toward ascending as immortals.

The Dudu Shangpin Miao Jing Tongyi (Comprehensive Meaning of the Dudu Shangpin Miao Jing), in four juan, is illustrated. Its commentary is by Zhang Yuchu, Zhenren of the Zhengyi (Orthodox Unity) lineage, who is styled Patriarch Guangfan and is said to have united the Wuwei (non-action) teaching with the Zhengyi succession. The illustrations include the Taiji (Supreme Ultimate) diagram, the Miaohua (wondrous transformation) diagram, the Shenling (divine spirit) diagram, and the Hundong Chiwen (Red Script of the Chaotic Cavern). Through the Tongyi commentary, Zhang interprets the profound principles and the mechanisms of xingming (nature and life). The work links many scriptures and gathers a wide range of views.

The "shu" series contains five juan of the Dudu Shangpin Miao Jing Neiyi (Inner Meaning of the Dudu Shangpin Miao Jing), also illustrated. Its commentary is by Xiao Yingsou, Daozi of the Guanfu (Contemplative Return) school. The book discusses chapters such as the Yuanshi Zuqi (primordial ancestral Qi), explains the key to life and death, and identifies the importance of zhenxing (true nature) and xingming cultivation.

Finally, the "wang" series contains six juan, with three juan of the Dudu Shangpin Miao Jing Zhu (Commentary on the Dudu Shangpin Miao Jing).

The commentary on the Daodejing (Dao De Jing), the Diamond Sutra (Jingang Jing), and the essentials of Golden Elixir (Jindan) cultivation, titled "Commentary by Chen Guanwu of Shangyang Zi," draws on the fire-timing formulas of the Golden Liquid Great Return (Jinye Dahuan Huofu Jue) as well as earlier related discussions. It cross-references the Dao with the principles of the mundane world, annotating and interpreting the text article by article.

The Commentary on the Wonderful Scripture of the Upper Grade for Delivering Humankind (Duren Shangpin Miaojing Zhu), in three fascicles, was annotated by Xue Jizhao, also known as Xianweng, a rustic recluse of Bing Lake in Jiujiang. It gathers the essentials of many perfected masters, draws widely on the views of various schools, and explains the text word by word and chapter by chapter.

Filed under the Qiu character series, the following works make up eight fascicles in total. The Liturgical Regulations of the Scripture for Delivering Humankind (Duren Jingfa), fascicles one through five, includes illustrations and was annotated and compiled by Chen Chunrong. The Commentary on the Great Brahmic Esoteric Language (Dafan Yinyu Shuyi), in one fascicle, was compiled by Zhang Wanfu. Its "Great Brahmic Esoteric Language" refers to the secret celestial script or sacred vocabulary used in the scripture. The Phonetic Glosses on the Essential Formulas of the Scripture for Delivering Humankind (Wuliang Dujing Jueyin Yi), in one fascicle, and the Essential Formulas of the True Treasury Scripture (Zhenzang Jing Yaojue), also in one fascicle, complete this section.

Filed under the Shou character series, the following works also make up eight fascicles. The Celestial Natural Jade Characters of the Inner Sounds of the Myriad Heavens of the Supreme Numinous Treasure (fascicles one through four) contains the Great Brahmic Esoteric Language, the Jade Formulas of the Wuliang Dongzhang, and methods of swallowing and wearing talismans (fulu) and of ingesting characters according to the seasonal nodes. Here "ingesting characters" (fuzi) means swallowing or visualizing sacred characters by specific ritual procedures as a form of cultivation. The Commentary on the Wonderful Scripture for Delivering Life by the Celestial Books, in one fascicle, states that when ordinary people recite the spirit books and jade pages and chant sacred verses, they can open divine wisdom, that is, awaken the Five Shen (the five spirits within body and mind).

The Thunderous Jade Pivot Scripture Collected Commentary (Leiting Yushu Baojing Jiji), in one fascicle, was annotated by the Perfected Zi Qing, Bai Yuchan. The Taishang Shengxuan Xiaozai Hu Ming Miaojing (Wondrous Scripture of the Most High on Ascending to the Mystery, Dispelling Calamity and Protecting Life), in one fascicle, was annotated by Hunran Zi of Xiu River.

The commentary explains that this scripture aims to help people understand the true nature (zhenxing) they inherently possess, and to recognize that both body and life (ming) are real. The practitioner refines thought through the mind and returns emotion to nature (xing). Quietly circulating the heavenly mechanism (tianji) within the body, they transform jing into qi, which circulates through the Qian palace (the region of the body corresponding to the Qian hexagram) and fills the four limbs and the whole body. This is called shengxuan (ascending to the mystery). Next, they use fire talismans (huofu) to refine shen and swallow the golden fluid (jinye) to refine the physical form, so that the body grows strong and the spirit clear, evil qi cannot invade, and no hundred diseases arise. In this way one attains longevity and enduring vision, transcends worldly affairs and calamities, and this is called xiaozai hu ming (dispelling calamity and protecting life). Those who uphold this scripture and practice accordingly may stand side by side with immortals and sages.

The Taishang Shengxuan Xiaozai Hu Ming Miaojing Zhu was annotated by Li Daochun, Qing'an Yingchan Zi, who expounds the principle of "wondrous primal purity and stillness" (miaoyuan qingjing).

The Yuanshi Tianzun Shuo Taigu Jing Zhu is collected in the same fascicle as the two scriptures above, the Hu Ming scripture. It was annotated by Changquan Zi of Guishan, who clarifies that the scripture speaks of clear emptiness and tranquil simplicity, of a state of ease and self-contentment that transcends worldly dust and wanders in boundless space, and of the Way of spontaneous self-transformation (xiaoyao zihua) and subtle, mysterious penetration.

The "Dong" character series comprises seven fascicles in total.

The Yuqing Wuji Zongzhen Wenchang Dadong Xian Jing Zhu, in seven fascicles, comprises fascicles one through seven, with illustrations. It was annotated by Wei Qi, Zhongyang Zi of Penglai Mountain in Eastern Shu, and the work includes the Wuji Diagram (Wuji Tu), the Taiji Diagram (Taiji Tu), the Hetu (River Chart), the Luoshu (Luo River Writing), and the Nine Unities (Jiutong) diagrams.

The "Zang" character series comprises nine fascicles in total.

The Yuqing Wuji Zongzhen Dadong Wenchang Xian Jing, fascicles eight through ten, was annotated by Wei Qi, Zhongyang Zi of Penglai Mountain in Eastern Shu.

The Yuqing Dadong Zhenjing Yujue Yinyi, in one fascicle, was composed by Chen Jingyuan, a disciple of the Three Radiances of the Great Cavern, Master Zhenjing, who was awarded the purple robe (ci zi).

Commentary on the Taishang Datong Jing.

Taishang Chiwen Dongu Jing Zhu (Commentary on the Ancient Cavern Scripture of the Supreme Red Script), annotated by Changquanzi of Guishan (Master Long Trap of Tortoise Mountain), and the Wushang Chiwen Dongu Jing Zhu (Commentary on the Ancient Cavern Scripture of the Unsurpassed Red Script) are both contained in the same fascicle as the Datong San Jing (Three Scriptures of Great Penetration).

The Huangdi Yinfu Jing Jizhu (Collected Commentaries on the Yinfu [Secret Talisman] Scripture of the Yellow Emperor), in one fascicle, was composed by Li Daochun, style name Yingchanzi (Master Luminous Toad) of the Qing'an Hermitage at Fangxue in Duliang County. Li Daochun said: "Stillness is the original nature, and activity is the mind. When the mind vanishes, the nature manifests; when the nature vanishes, the mind arises. This is the principle of directly pointing to the mind and seeing one's nature."

Another Huangdi Yinfu Jing Jizhu, in one fascicle, was composed by Lou Fang, Gentleman for Court Dispersal (chaosan lang, an official title) and Provisional Administrator of Xinghua Army-Prefecture (quan fageqian Xinghua junzhou shi, a temporary post governing the prefecture).

The Huangdi Yinfu Jing Jiangyi (Lectures on the Yinfu Scripture of the Yellow Emperor), in three fascicles divided into the first through third, was composed by Xia Yuanding, style name Zongyu, known as the Recluse of Yunfeng (Cloud Peak).

The Run character series (Run zihao, a classification in the canonical catalogue) totals ten fascicles.

The Huangdi Yinfu Jing Shu (Commentary on the Yinfu Scripture of the Yellow Emperor), in three fascicles, is attributed to Li Quan, who is said to have received the secret methods of the Yinfu from the Old Mother of Mount Li (Lishan Laomu).

The Huangdi Yinfu Jing Jijie (Collected Explanations of the Yinfu Scripture of the Yellow Emperor), with its upper, middle, and lower sections combined into one fascicle, was annotated by Master Chisongzi (Red Pine) and others.

The Huangdi Yinfu Jing Zhu (Commentary on the Yinfu Scripture of the Yellow Emperor), in one fascicle, was annotated by Zhang Guo. The Huangdi Yinfu Jing Jie (Explanation), in one fascicle, was written by Jian Changchen. The Huangdi Yinfu Jing Zhujie (Commentary and Explanation), in one fascicle, was annotated by Ren Zhaoyi. The Huangdi Yinfu Jing Zhu in one fascicle was annotated by Huang Juzhen. Another Huangdi Yinfu Jing Zhu was annotated by Shen Yafu. A further Huangdi Yinfu Jing Zhu, by a Master Cai, is combined with Shen Yafu's commentary in the same fascicle. The Huangdi Yinfu Jing Jiyi (Explanation of Meaning), in one fascicle, was composed by Xiao Zhenzai.

The Yu zihao series totals eleven fascicles.

The Yinfu Jing Sanhuang Yujue (Jade Formulas of the Three Sovereigns on the Yinfu Jing) is divided into three fascicles: upper, middle, and lower. It is attributed to Xuanyuan Huangdi (the Yellow Emperor). The upper fascicle discusses the Way of the immortals (shenxian) and the embrace of the One (baoyi). The middle fascicle discusses the arts of enriching the state and bringing peace to the people (fuguo anmin), and the lower fascicle discusses methods for strengthening the military and securing victory (qiangbing zhisheng).

The Huangdi Yinfu Jing Xinfa (Heart-Mind Methods of the Yellow Emperor's Yinfu Jing) combines its upper, middle, and lower sections into a single fascicle. It was annotated by Xu Yiyuan, a recluse known as Liuxu Sanren (the Scattered Man of the Six Voids), from Zhangchuan in Shu. The text is organized into three chapters. The first clarifies Heavenly Principle (tianli). The second discusses the cultivation of life (xiuyang shengming). The third addresses overcoming desire and restoring one's original nature (xingxing), and it sets out the profound principles of innate nature (tianxing).

The Huangdi Yinfu Jing Zhu (Commentary on the Yellow Emperor's Yinfu Jing) in one fascicle was annotated by Tang Chun, a Daoist from Jinling. According to the catalogue, this commentary is familiar with the source of "you" (being) and "wu" (non-being), deeply understands the threads of creation and transformation, sees clearly into Heaven's secrets, and attains the realm of the sages.

Another Huangdi Yinfu Jing Zhu in one fascicle was written by Liu Chuxuan, who styled himself Changshengzi (Master of Long Life). According to the catalogue, this explanation is clear and plain, easy to understand and to put into practice, and it allows the mind to roam in the realm of De (Virtue) and Heaven's subtle mechanisms.

A further commentary by Liu Chuxuan, also in one fascicle, is recorded in the catalogue as clear and easy to practice. It allows the mind to roam in the realm of De and grasps the key to the changes of Yin-Yang.

The Huangdi Yinfu Jing Zhu in one fascicle was written by Hou Shanyuan, Taixuanzi (Master of the Great Mystery) of Mount Guye. He explains that "Yinfu" refers to inwardly accord with the nature of the Yin spirit and outwardly accord with the purity of the True. Only when inner and outer are united can one uphold the ultimate Dao.

The Huangdi Yinfu Jing Zhu in one fascicle was written by Zou Fang, a Daoist of Mount Kongtong. The catalogue summarizes its purpose with the phrase "Shi shi dao ji lüe lu" (at mealtimes, the mechanism of Heaven slightly reveals itself), meaning that even in ordinary moments such as eating and drinking, the principle of grasping Heaven's mechanism has already faintly appeared.

The Huangdi Yinfu Jing Jie (Explanation of the Yellow Emperor's Yinfu Jing) in one fascicle was written by Yu Yan, a recluse of Mount Linwu who styled himself Yuwusou (Old Man of Yuwu). According to the catalogue, this explanation clarifies material that Zhu Xi did not fully discuss.

The Huangdi Yinfu Jia Song Jie Zhu (Commentary with Verses on the Yellow Emperor's Yinfu Jing) combines its upper, middle, and lower sections into a single fascicle. It was annotated by Wang Daoyuan, Xiuxian Hunranzi (the Chaotic Immortal Master) of Nanchang, and aims to explain the unity of inner and outer.

The Huangdi Yinfu Jing Ji Jie (Collected Explanations of the Yellow Emperor's Yinfu Jing) combines its upper, middle, and lower sections into a single fascicle. It was compiled by Yuan Shuzhen and discusses the ultimate principles of Yin and Yang.

The "Cheng" category of the catalogue contains ten fascicles in total. Among them are recorded the commentary by Wang Daoyuan, Taishang Qiu Xiuxian Hunranzi, which aims to explain the unity of inner and outer, and the Huangdi Yinfu Jing Ji Jie compiled by Yuan Shuzhen, in three sections combined into one fascicle, which discusses the ultimate principles of Yin and Yang.

The Cheng-character series, ten fascicles in total.

Taishang Qiuxian Dinglu Chisu Zhenjue Yuwen (Jade Text of the Authentic Formulas from the Red Silk Register for Seeking Immortality), one fascicle. It records the formulas for receiving the fa xin (Dharma token) that the Queen Mother of the West transmitted to Lady Wang, along with the secret personal names (secretly transmitted names) of the Three Sovereigns and of the five lords of the East, West, South, North, and Center. Whoever receives the Chisu Neijue (Inner Formulas of the Red Silk) and its associated talismanic script may ascend the path to immortality, and the text thereby fixes one's rank within the celestial grades.

Taishang Langshu Qiongwen Dijun Jue (Formulas of the Lord Emperor from the Jade Writings of the Taishang Langshu), one fascicle. It contains formulas for the inner scripture, including the jue (formulas) for opening and proclaiming.

Taixi Jing Zhu (Commentary on the Scripture of Embryonic Breathing), annotated by Fang Zhen Xiansheng. Taixi (embryonic breathing) is a Daoist term for a cultivation practice in which breath is refined through regulated breathing until it becomes deep, fine, and long.

Taixi Miyao Gequeā (Secret Essentials of Embryonic Breathing in Verse Formulas). It discusses methods of breath-holding, the circulation of qi, and the harmonization of the Six Qi.

Taiqing Zhenren Luoming Jue (Formulas of the Perfected of Great Clarity on the Connecting Life-Thread) is bound in one fascicle together with the Taixi and two other scriptures. It explains the relationship between the human hun (ethereal soul) and po (corporeal soul) through the notion of luoming. The po is the "inner kingdom" and the hun the "outer kingdom." Because the hun guards the outer kingdom at night, it is called "guarding the hun," and because the po guards the inner kingdom by day, it is called "guarding the po." The sage unites the hun and po into one.

Taishang Dongfang Neijing Zhu (Commentary on the Inner Scripture of the Taishang Dongfang Chamber). Perfected Zhou's preface states that those who practice this scripture will daily respond to the divine lords of the Chamber, including the Bai Yuan Jun (Lord of the White Origin), the Wu Ying Jun (Lord Without Shadow), and the Huang Lao Jun (Lord Huang-Lao). The text also describes methods for summoning spirits, the transformations of spirits, and ascending to immortality by riding the clouds.

Yin Zhenjun Huandan Ge Zhu (Commentary on the Song of the Returning Elixir by Lord Yin) is bound with the Neijing in one fascicle and annotated by Chen Tuan, the Man of Xiyi. Returning elixir is a term of Neidan (internal alchemy).

Cui Gong Ru Yao Jing Jiezhu (Annotated Explanation of the Mirror for Entering the Medicine by Lord Cui), one fascicle, annotated by Hunran Zi. The entire work consists of eighty-two lines. Its language is concise, yet its meaning is complete, and it is regarded as having penetrated the essential teachings of the various alchemical classics.

Lü Chunyang Zhenren Qinyuanchun Dancí Jiezhu (Annotated Explanation of the Qinyuanchun Alchemical Lyric by Perfected Lü Chunyang), one fascicle, annotated by Quanyang Zi, the Mountain Man of Linwu. The fascicle appends Qiu Changchun's Qingtian Ge (Song of the Blue Sky). Hunran Zi annotated it, holding that the song was composed by Perfected Qiu. It consists of thirty-two lines. Read through the cosmic transformations of the thirty-two heavens described in the Duren Jing (Scripture of Universal Salvation), it expounds the practice of cultivating nature and returning to the origin to restore one's destiny.

The Xuexian Bianzhen Jue (Formula for Learning Immortality and Distinguishing the True) covers discussions of distinguishing the true, distinguishing the real, distinguishing quicksilver (shuiyin), and distinguishing mercury (gong). It explains that only once these principles are clear can one tell the genuine from the false.

The Taishang Dongzhen Ningshen Xianxing Jing Jue (Formula of the Immortal Practices of Concentrating the Spirit, from the Supreme Dongzhen Scripture) is bound in the same fascicle as the Xuexian Bianzhen Jue.

The Shangqing Wozhong Jue (Shangqing Formulas Held in the Hand) is in three fascicles. Its middle fascicle records talismans and registers (fulu), the written talismans used in Daoist practice.

It includes the chapters Chengxu Pian (Mounting the Void), Niejing Pian (Treading the Shadow), Youxing Pian (Wandering Journeys), Sanming Pian (Three Destinies), Paihuai Pian (Pacing Back and Forth), and Sanyang Pian (Three Yang). All of them deal with cunshen (visualizing and concentrating on the spirits) and nie jing (arts of bodily ascent and flight, "treading the shadow").

The "sui" (year) character series, in eight fascicles.

The Zi Yang Zhenren Wuzhen Pian Zhushu (Commentary and Subcommentary on the Wuzhen Pian by Master Zi Yang), in eight fascicles, was annotated by Xiangchuan Wuming Zi Weng Baoguang, subcommented by Jiqing Kongxuan Zi Dai Qizong, and given a biographical preface by Wuyi Chen Daling. Drawing on the hexagrams of the Zhouyi (Book of Changes), it discusses the relative status of the cauldron and its vessels, the quantities of the medicinal materials, the advance and retreat of the fire timing, the sequence of host and guest, existence and non-existence, and fortune, misfortune, regret, and distress. These topics appear throughout the text, and in practice they concern the methods of nurturing life and strengthening the body.

The "lü" (pitch-pipe) character series, in seven fascicles.

The Wuzhen Pian San Zhu (Three Commentaries on the Wuzhen Pian), in five fascicles, has as its commentators Xue Daoguang of Zixian, Lu Shu of Ziye, and Chen Zhixu of Shangyang. Among the three, Xue Daoguang's commentary is considered the best.

The Zi Yang Zhenren Wuzhen Pian Zhizhi Xiangshuo San Cheng Miyao (Detailed Explanation of the Direct Pointers of the Wuzhen Pian: Secret Essentials of the Three Vehicles), in one fascicle, was annotated by Xiangchuan Wuming Zi Weng Baoguang. It describes techniques for strengthening the military and winning battles, methods for enriching the state and securing the people, and the cultivation of the Way of embracing the One (baoyi), meaning single-minded guarding of the Dao, as the practice of the immortal.

The Zi Yang Zhenren Wuzhen Pian Shiyi (Remnants of the Wuzhen Pian of Master Zi Yang), in one fascicle, was compiled by Weng Baoguang. It gathers Chan (Zen) Buddhist recorded sayings, hymns, poems, lyrics, and miscellaneous verse.

The "lü" (pitch-pipe) character series, in ten fascicles.

The Wuzhen Pian Zhushi (Annotations on the Wuzhen Pian), in three fascicles, was annotated by Xiangchuan Wuming Zi Weng Baoguang. It sets out the inner meaning of Golden Elixir (jindan) cultivation, explains the mechanism of the interaction of Yin and Yang, and clarifies the principles by which heaven and earth cycle through change and give rise to the myriad things.

The Wuzhen Pian Jiangyi (Lectures on the Wuzhen Pian), in seven fascicles, was written by Xia Zongyu, who called himself Yunfeng Sanren (Mountain Peak Layman).

The "lingtu" (numinous diagrams) category.

The "diao" (tune) character series, in ten fascicles.

The Talisman Diagrams of the Supreme Wondrous Scripture of Lingbao on the Boundless Salvation of Humanity (Lingbao wuliang duren shangpin miaojing futu) comprises three fascicles, with commentary by Emperor Huizong of the Song and text compiled by Xia Zongyu, a scattered immortal of Lingyun Peak.

Under the category of Numinous Diagrams (Lingtu lei), ten fascicles are listed. The first is the Talisman Diagrams itself, in three fascicles, which includes Emperor Huizong's imperial commentary together with the Diagram of the Lingbao Shiqing Transformations, the Diagram of the Blue Void Song, and the Diagram of the Great Floating Earth. The second is the Diagrams for Penetrating the Wondrous Scripture of Salvation, whose middle and lower fascicles are bound together with the upper, the upper fascicle having already been lost in the original. It was compiled by Great Master Shouyi of the Chuqing Palace in Shangqing and the purple-robed Daoist Liu Yuandao. It contains the Diagram of the Total Qi (qi, vital energy) in thirty-five sections, the Shangyuan Diagram, a summary diagram of the thirty-two heavens, a discourse on the hidden stellar mansions and their qi, the names and taboo appellations of the Five Directional Emperors, a diagram of the quiet chamber, the Red Writings of the Chaos Cavern and their diagram of Brahma-qi, a diagram of the nine lights and nine qi generating the nine heavens, and diagrams for universal proclamation to the Three Realms and the generation of the heavens. The third is the Diagrams of the Supreme Ultimate and Primordial Unity for Cultivating the Real, compiled by Xiao Daocun, known as Hunyi Zi of Zhanggong. It contains the Eight Vistas, the diagram of the fixed positions of the Three Powers, the diagram of the ascent and descent of Yin and Yang, the seventy-two blessed lands, the Three Isles and Ten Continents, the Void Cavern, the diagram of the nets of life and death, evil and right, the diagram of entering the Dao as immortal or mortal, the diagram of the Three Fields and the orthodox Dao of the Five Phases, and the correspondences of the Five Phases with images. The catalogue lists this work's title and author twice. The fourth is the Fine Points of the Supreme Ultimate and Primordial Unity for Cultivating the Real, in one fascicle. It collects the secretly transmitted formula of embryonic breathing (taixi), diagrams of the formulas for the dragon-tiger coupling of Neidan (internal alchemy), secret internal alchemy formulas, a diagram of the microcosmic orbit and the timing of fire, a diagram of secret methods for refining the form, and diagrams of inner contemplation that kindle the fire. Its main concern is the methods of internal alchemy and their illustrated explanation. The fifth is the Golden Liquor Returning Elixir Seal and Verification Diagrams, in one fascicle, by Longmei Zi. Its nine outer-method image chapters clarify the subtle mysteries of creation, while its nine inner-method image chapters explain in detail the methods for nourishing the elixir. The sixth is the Diagrams for Verifying Cultivation through the Calendar, in one fascicle. Its twelve diagrams correspond to the twelve time-positions marked by the Earthly Branches, and they are used to explain the complete cultivation work and the way of spirit illumination. The seventh is the Dragon-Tiger Handbook Diagrams, also in one fascicle.

The Shangqing Taixuan Jiuyang Tu (Diagram of the Nine Yang of the Supreme Clarity and Great Mystery), in one fascicle, was written by Taixuanzi (Master of the Great Mystery) of the Shenju Cave on Mount Gushe. The Sancai Dingwei Tu (Diagram of the Fixed Positions of the Three Powers) was presented by Zhang Shangying.

The Shangqing Dongzhen Jiugong Zifang Tu (Diagram of the Purple Chamber of the Nine Palaces of the Supreme Clarity and Dongzhen) was combined with the Sancai Dingwei Tu into a single fascicle. It contains secret methods of cultivation concerning the three Dantian (energy centers).

The Yang-character series (yang zi hao) comprises six fascicles. The Zhouyi Tu (Diagrams of the Zhouyi, or Book of Changes) comprises three fascicles, in upper, middle, and lower parts.

In addition, there is Zhou's Taiji Tu (Diagram of the Supreme Ultimate) and Zheng's Taiji Guan Tu (Diagram Connecting the Supreme Ultimate). Together with the preceding work, these form a single fascicle that contains secret methods of cultivation concerning the three Dantian.

The Yang-character series comprises six fascicles. The Zhouyi Tu comprises three fascicles, in upper, middle, and lower parts.

Also included are Zhou's Taiji Tu, Zheng's Taiji Guan Yi Tu (Diagram of the Unified Connection of the Supreme Ultimate), and a large group of further diagrams. These include the Tiandi Ziran Shiwu Shu Tu (Diagram of the Fifteen Natural Numbers of Heaven and Earth), Sanwei Sanji Tu (Diagram of the Three Positions and Three Poles), Xianhou Zhongtian Zong Tu (General Diagram of the Former and Latter Middle Heaven), Xiantian Shu Tu (Diagram of the Former Heaven Numbers), Xiantian Xiang Tu (Diagram of the Former Heaven Images), Liushisi Gua Yinyang Beicheng Zhi Tu (Diagram of the Doubling of Yin and Yang in the Sixty-Four Hexagrams), Qian Kun Liuzi Tu (Diagram of the Six Children of Qian and Kun), Hunyi Liuwei Tu (Diagram of the Six Positions of the Hunyi Cosmology), Liushisi Gua Sheng Zi Liangyi Tu (Diagram of the Sixty-Four Hexagrams Born from the Two Modes), Xian Jia Hou Jia Tu (Diagram of Preceding Jia and Following Jia), Bagua Najia Tu (Diagram of the Eight Trigrams and the Heavenly Stems), Qian Kun Jiao Cheng Liushisi Gua Tu (Diagram of the Sixty-Four Hexagrams Formed by the Interaction of Qian and Kun), Liushisi Gua Wanwu Shu Tu (Diagram of the Myriad Things in the Sixty-Four Hexagrams), Liushisi Gua Qihou Tu (Diagram of the Climatic Phases of the Sixty-Four Hexagrams), Bagua Benxiang Zhi Tu (Diagram of the Original Images of the Eight Trigrams), Bagua Sheng Liushisi Gua Tu (Diagram of the Sixty-Four Hexagrams Born from the Eight Trigrams), Li Shi Bagua Sheng Liushisi Gua Tu (Mr. Li's Diagram of the Sixty-Four Hexagrams Born from the Eight Trigrams), Bagua Tui Liushisi Gua Tu (Diagram of Deriving the Sixty-Four Hexagrams from the Eight Trigrams), Di Chu Zhen Tu (Diagram of the Emergence of the Sovereign from Zhen), Gua Pei Fang Tu (Diagram of the Hexagram Allocation Squares), Qian Kun Bu Ju Si Zheng Wei Tu (Diagram of Qian and Kun Not Occupying the Four Cardinal Positions), Kan Li Tiandi Zhi Shi Tu (Ten Diagrams of Kan, Li, Heaven, and Earth), and Hetu Luoshu Zhi Shu Bing Zhu Tu (The Numbers of the Hetu and Luoshu and Various Diagrams). The book selects and compiles the essentials from these diagrams.

The Dayi Xiangshu Gou Shen Tu (Diagram of the Deep Probing of the Images and Numbers of the Great Changes), in three fascicles, was written by Liu Mu of Sanqu. It discusses the changes of the odd and even numbers of heaven and earth, beginning with the Taiji generating the Liangyi (the two modes) and extending through to the Fu hexagram, in fifty-five levels, each illustrated with a diagram. Beneath each diagram an explanation of its meaning is given. The upper fascicle has thirty-three diagrams, the middle fascicle has fifteen, and the lower fascicle has seven.

The Yun-character series (yun zi hao) comprises eleven fascicles.

The Yishu Gouyin Tu (Diagram of the Hidden Numbers of the Changes), in three fascicles, was written by Liu Mu of Sanqu.

The Yishu Gouyin Tu Yi Lun Jiu Shi (Nine Supplementary Discourses on the Diagram of the Hidden Numbers of the Changes), in one fascicle, contains nine diagrams, including the Hetu Chong Liushisi Gua Tuidang Jue Tu (Diagram of the Formula for Deriving the Sixty-Four Hexagrams Through the Repeated Hetu) and Fu Qi Jian Tian Xin (In the Return, One Sees the Heart of Heaven).

The Yixiang Tushuo Neipian (Inner Section of the Illustrated Explanation of the Images of the Changes) comprises three fascicles.

Yijing Xiang Tu Shuo Wai Pian (Supplementary Discussions of the Images and Diagrams of the Yijing) has three volumes, composed by Zhang Lizhong Chunzhi, a later disciple of the Qing-dynasty scholar from Jiang. Its inner-section diagrams explain the Earlier Heaven (xiantian) learning of Master Shao Yong and Master Zhu Xi, the theories concerning the generation of the cosmos and the principles of the Yi (Book of Changes).

Xuanyuanzi Shi Tu (Ten Diagrams of Master Xuanyuan) is a single volume collecting ten illustrated explanations drawn and transmitted by Master Nangu.

The catalogue of registers and records (pu lu) comprises ten volumes, listed under the character "Teng."

Shangqing Sandong Pu Lu (Catalogue of the Three Caverns of Shangqing) is one volume recording the genealogies of immortals such as the Three Sovereigns and the Five Sacred Peaks within the Shangqing and Lingbao lineages.

Lingbao Ziran Jiutian Shengshen Sanbao Dayou Jinshu (The Great Golden Book of the Three Treasures of the Spirit-Generating Nine Heavens of Lingbao Naturalness) is one volume. Its contents include the Qingwei Tianbao Chapter of the Heaven of Initial Azure, the Yuyu Lingbao Chapter of the Heaven of White Origin, the Shangqing Sandong Pu Lu of the Heaven of Dark Yellow, and the Shenbao Chapter of the Heaven of Supreme Vermilion. The book states that the Lord of Heavenly Treasure is the Venerable Lord of the Great Cavern, the Lord of Numinous Treasure is the Venerable Lord of the Cavern of Mystery, and the Lord of Spirit Treasure is the Venerable Lord of the Cavern of Spirit. The vital breaths (baoqi) of these three Heavenly Venerables transformed and generated the spirits of the nine heavens.

Yuanshi Shangzhen Zhongxian Ji (Records of the Multitude of Immortals and True Perfected of the Primordial Beginning) is one volume, namely the Zhenzhong Ji (Record from the Pillow) by Ge Hong.

Dongxuan Lingbao Zhenling Weiwei Tu (Diagram of the Ranks and Positions of the Numinous Perfected of the Cavern of Mystery and Lingbao) is one volume compiled by Master Zhenbai, Tao Hongjing, of the Liang dynasty. Presented in the form of an illustrated register, the book arranges the hierarchy of the Highest Perfected, the immortal sages, and the heavenly beings. It also records their origins, names, and attained fruits (guowei), that is, the ranks of attainment reached through cultivation.

Yuanshi Gaoshang Yujian Da Lu (The Great Register of the Jade Examination of the Supreme Primordial Beginning) is one volume.

Qinghe Nei Zhuan (Inner Biography of Qinghe) is one volume, namely the biography of Wenchang Zitong Dijun, the Lord of Wenchang and Zitong.

Zitong Dijun Hua Shu (Transformation Book of the Lord of Zitong) comprises four volumes, recording ninety-seven accounts of Wenchang Dijun's manifestations of the Way, his responsive efficacy, and his appearances in transformed bodies.

The catalogue of the character "Zhi" comprises eleven volumes.

Qingwei Xian Pu (Immortal Genealogy of the Qingwei School) is one volume, recording the lineage of transmission of the Qingwei school. It takes the Primordial Sovereign Lord (Yuanshi Shangdi) as the ancestral source, and the Great Lord of Yuchen, the Supreme Lord who opened the Shangqing diagrams, as one branch. The Lingbao Celestial Venerable is the transmitting lineage of the Lingbao sect. The Xuanyuan Old Lord is the transmitting lineage of the orthodox tradition of Virtue (Daode Zhengzong). The Celestial Master is the founding patriarch for the transmission and instruction of the Zhengyi registers and Daoist methods. All of these ancestral masters are listed as the Supreme Immortals of the Qingwei school and are included in the catalogue of genealogies.

Baozun (Precious Heavenly Venerable), a Daoist supreme deity, established a lineage that takes the Daode Jing (Scripture of the Way and Its Power) as its orthodox foundation and honors Xuanyuan Laojun (Lao Tzu) as its founding patriarch. The origins of the Zhengyi (Orthodox Unity) school trace back to the Tianshi (Celestial Master), regarded as the patriarch who transmitted talismans and taught the tradition. All of these patriarchs are considered Immortals of Qingwei and are recorded in the lineage registers.

Sanmao Zhenjun Jiafeng Shidian (Compendium of the Imperial Honors Conferred on the Three Mao Perfected), in two juan, compiled by Zhang Dachun.

Jinlian Zhengzong Ji (Chronicle of the Golden Lotus Orthodox Lineage), in five juan, written by Linjian Yuke and Shuli Daoren, records the lives of the Five Patriarchs and Seven Perfected.

Jinlian Zhengzong Xianyuan Xiangchuan (Illustrated Biographies of the Immortal Origins of the Golden Lotus Orthodox Lineage), in one juan, compiled by Liu Tiansu and Xie Xichan. The work records the origins of the lineage together with portraits and biographies. It includes the honorific titles that the Yuan Shizu Emperor conferred on the Five Patriarchs and Seven Perfected. Donghua was already styled Dijun (Lord Emperor) and bestowed the title "Youthful Yang of the Purple Mansion." Zhongyang, Chunyang, Haichan, and Chongyang were enfeoffed as Zhenjun (Perfected Lords), and the seven Perfected from Danyang onward were enfeoffed as Zhenren (Perfected Persons). The book also gathers imperial edicts, decrees, handwritten letters, biographies, stele inscriptions, and eulogies from successive dynasties, and it provides prefaces and biographical commentary for these materials.

Qinian Pu (Chronology of the Seven Perfected), in one juan, compiled by Li Daoqian of Yishan, a disciple of the school.

Xuanfeng Qinghui Lu (Record of the Mysterious Wind and Felicitous Assembly), in one juan. It contains the handwritten edict that Yuan Taizu Chinggis Huangdi bestowed on Perfected Qiu Changchun, along with dialogues between ruler and minister on the principle of the Great Dao's non-action (Wuwei). The work also touches on self-cultivation and the governance of the state.

Jielü category, character yu series, in twelve juan.

Taishang Dongzhen Zhihui Shangpin Dajie (Great Precepts of the Highest Grade of Wisdom from the Most High Perfected Cavern), in one juan. It comprises six precepts on the Sealing of the Six Emotions in the Highest Wisdom, the Ten Great Precepts, six precepts on the Highest Wisdom, ten Great Precepts of Wisdom and Good Deeds, and five precepts on the Retribution of Merit and Karma in the Highest Wisdom. Here, "sealing the six emotions" means restraining the senses and desires in order to uphold the precepts.

Sandong Zhongjie Wen (Texts of the Precepts for the Multitudes of the Three Caverns), with the upper and lower volumes combined into one juan, compiled by disciples of the Three Caverns and by Zhang Wanfu, a Daoist of the Jingtaiqing Abbey in the capital. It contains the Three Refuges precept text recited upon first entering the Dao, the precept text for disciples serving their masters, the precept text on sealing the six emotions, the Three Precepts, the Five Precepts, the Eight Precepts, the Three Formulas, the Eight Transgressions, the Three Essentials, the Thirteen Prohibitions, and the seven hundred and twenty gateways of essential precepts and formulas.

Taiwei Lingshu Ziwen Xianji Zhenji Shang Jing (Upper Scripture of the Purple Writing of the Numinous Book of the Taiwei on the Immortal Prohibitions and True Records).

Shangqing secret transmission: Lord Qingtong of Fangzhu, at the Cinnabar Mound of Vermilion Fire, copied out this scripture and passed it on to Gong Zhongyang. Gong Zhongyang, courtesy name Youyang, was a Perfected who had received the precepts of the Southern Palace.

The Ten Precepts of the Initial Perfected (Chuzhen) Text of the August Emperor Heavenly Venerable

The Essential Precepts and Secret Formulas of the Nine Perfected Gates of the Most High

The Scripture of Shangji and Shangjing: Ledger of Records and Prohibitions of the Purple Writings of the Taiwei Numinous Book, Upper Scripture

The Wondrous Scripture of the Golden Register for Deliverance from Destiny and Expiation of Faults, of the Nine Perfected Gates of the Most High [Bound together with the Ledger of Records and two other scriptures as a single fascicle.]

The Wondrous Scripture on Contemplating the Precepts of the Twelve Superior Grades of the Celestial Wheel of Flight of the Most High

[Transmitted by Perfected Taiji to Zuo Xianweng.]

The Scripture of the Twenty-Four Gates of Precepts Expounded by Perfected Taiji [Bound together with the Contemplation of the Precepts as a single fascicle.]

[The wondrous precept texts expounded by Perfected Taiji.]

The Jade Emperor's Scripture of the Clear Statutes of the Four Poles [Five fascicles in all; the fifth carries talismans.]

[The statutes of the Clear Statutes of the Four Poles of the Azure Lady of the Lower Palace of the Mysterious Capital.]

The Middle Precepts Scripture of Red Pine Master [One fascicle.]

[This scripture records the statutes by which the Yellow Emperor of Xuanyuan asked Red Pine Master how to cultivate the self and uphold the precepts.]

The Taiwei Immortal Lord's Ledger of Merit and Demerit

[It records thirty-six meritorious deeds and thirty-nine transgressions.]

The Fifty-Eight Vows of Shangqing [Bound together with the Ledger of Merit and Demerit as a single fascicle.]

The Statutes of the Xuandu Capital [One fascicle.]

[Its contents include the Statutes of Empty Virtue and Good and Evil, the Statutes of the Verse of Precepts, the Statutes of the Hundred Medicines, the Statutes of the Hundred Illnesses, the Statutes of Institutions, and the Statutes of Memorials and Petitions.]

Weiyi category (Ritual Deportment)

Lu character series, ten fascicles in all.

The Scripture of the Supreme Lingbao Repentance for Atonement and Thanksgiving to Heaven [Ten fascicles in all.]

[This is the liturgical document used by those who seek atonement. Those who cultivate the Dao should regularly bow in worship and repent of their faults.]

Jie character series, ten fascicles in all.

The Supreme Yuqing Repentance for Atonement and the Precious Treasure of Ascending to the Perfected [One fascicle.]

The Precious Repentance Texts of Taishang Shangqing for Averting Calamity and Prolonging Life (Taishang Shangqing Rangzai Yanshou Baochan), one fascicle. The Precious Repentance Texts of Taishang Taiqing for Extracting Sins and Ascending to Heaven (Taishang Taiqing Bazui Shengtian Baochan), one fascicle. The Repentance Texts of the Jade Emperor for Pardoning Sins and Bestowing Blessings (Yuhuang Youzui Cifu Baochan), one fascicle. The Repentance Texts of the Exalted Jade Emperor for Fulfilling Wishes (Gaoshang Yuhuang Manyuan Baochan), five fascicles, numbered one through ten. The Precious Repentance of the Nine-Heavens Celestial Worthy Who Responds to Origins, Thunder Voice, and Universal Transformation, the Jade Pivot (Jiutian Yingyuan Leisheng Puhua Tianzun Yushu Baochan), and the Repentance Rite of the Thunderous Jade Pivot for Pardoning Sins (Leiting Yushu Youzui Fa Chan), which is combined with the Jade Pivot Precious Repentance (Yushu Baochan) into a single fascicle. The above are marked by the character pinyin wei, totaling ten fascicles.

The Jade Emperor's Seventeen Rites of Compassionate Light Lamps (Yuhuang Shiqi Ci Guang Deng Yi), one fascicle. The Lamp Rites of the Eleven Great Luminaries of Shangqing (Shangqing Shiyi Da Yao Deng Yi). The Lamp Rite of the Southern Pole for Prolonging Life (Nanji Yanshou Deng Yi). The Lamp Rite of the Seven Stars of the Dipper (Beidou Qixing Deng Yi). The Lamp Rite of the Dipper's Natal Star for Prolonging Life (Beidou Benming Yanshou Deng Yi), which is combined with the Lamp Rite of the Eleven Great Luminaries of Shangqing and three other rites into a single fascicle. The Lamp Rite of the Three Officials (Sanguan Deng Yi). The Lamp Rite of the Mysterious Emperor (Xuandi Deng Yi). The Lamp Rite of the Nine-Heavens Director of Destiny and the Three Mao Perfected Lords (Jiutian Siming Sanmao Zhenjun Deng Yi). The Lamp Rite of the Myriad Spirits (Wanling Deng Yi). The Lamp Rite of the Great Emperor Wuxian Lingguan (Wuxian Lingguan Dadi Deng Yi), which is combined with the Lamp Rite of the Three Officials and four other rites into a single fascicle. The Earth Officer Lamp Rite (Tusi Deng Yi). The Lamp Rite of the Director of Destiny in the Eastern Kitchen (Dongchu Siming Deng Yi), which is combined with the Earth Officer Lamp Rite into a single fascicle. The Yellow Register Lamp Rite of the Nine Yang Pure Qi (Huanglu Jiuyang Fanqi Deng Yi). The Yellow Register Lamp Rite of the Nine Jiuzhi Vessels (Huanglu Jiuzhi Deng Yi), which is combined with the Nine Yang Pure Qi Lamp Rite into a single fascicle. The Yellow Register Lamp Rite for Breaking the Prison (Huanglu Pojian Deng Yi). The Yellow Register Lamp Rite of the Five Bitter Wheels (Huanglu Wuku Lun Deng Yi), which is combined with the Prison-Breaking Lamp Rite into a single fascicle. The above belong to the netherworld category, totaling ten fascicles.

The Yellow Register Lamp Rite of the Nine Yang Pure Qi (Huanglu Jiuyang Fanqi Deng Yi). The Yellow Register Lamp Rite of the Nine Jiuzhi Vessels, combined with the Nine Yang Pure Qi Lamp Rite into a single fascicle. The Yellow Register Lamp Rite for Breaking the Prison. The Yellow Register Lamp Rite of the Five Bitter Wheels, combined with the Prison-Breaking Lamp Rite into a single fascicle. The Rite of the Ten Kings of the Netherworld for Badu (Diyu Shiwang Badu Yi), one fascicle. Badu refers to delivering deceased souls from suffering through zhaijiao (purification) ritual. The Rite of the Shangqing Heavenly Treasure Zhai at First Night (Shangqing Tianbao Zhai Chuye Yi), one fascicle. Zhai refers to the Daoist purification and offering rites, and chuye, "first night," is the time period during which the rite is performed. The Taiyi Huofu Rite of Petition and Averting Calamity (Taiyi Huofu Zouao Qiryang Yi), one fascicle. The Qingwei Xuanshu Rite of Petition (Qingwei Xuanshu Zouao Yi), one fascicle. The above are classified under the category of methods (fangfa lei). The texts marked by the character pinyin shuang total ten fascicles.

The Lingbao Duren Shangpin Miaojing Dafa (Great Methods of the Supreme Wondrous Scripture of Universal Salvation of the Numinous Treasure), divided into fascicles one through ten.

This entry records the chapters contained in each fascicle of the Lingbao Duren Shangpin Miaojing Dafa (Great Method of the Wondrous Scripture of the Upper Grade on the Salvation of Humankind of the Numinous Treasure), and counts the fascicles according to the character-series designations Metal, Wood, Water, Fire, and Earth.

The Metal character series comprises ten fascicles, labeled as fascicles eleven through twenty of the Lingbao Duren Shangpin Miaojing Dafa. Its contents include "Eight Illuminations to Open the Hearing," "Five Translations into Written Form," "Rules for Purification Fasting," "The Numinous Treasure Descends to the World," "Chanting the Jade Stanzas," "Numinous Treasure Talismanic Mandates," "Explications of the Scripture's Meaning," "Divine Light Enters Samadhi," "Ten Revolutions to Restore the Numinous," "Descent of Edicts from Penetrating Vision," "Mysterious Jade Tablets of the Primordial Unity," "Practice and Application of Penetrating Vision," and "Averting Demonic Trials." It also contains celestial patterns in cloud-seal script and various talisman diagrams.

The Wood character series likewise comprises ten fascicles, labeled as fascicles twenty-one through thirty. It contains the "Six Jiazi Martial Qi Talisman" (liugjia wugang qi fu), "Numinous Treasure Penetrating Vision," "Penetrating Vision of Divine Perfected," and "Wearing the Inner Sounds," together with the names and taboo characters of the celestial realms and their sovereigns, and secret formulas for talismans.

The Fire character series comprises ten fascicles, labeled as fascicles thirty-one through forty. It contains the "Diagram of the True Forms of the Five Sacred Peaks," "Summoning Spirits and Seeking Immortals," "Ingesting and Breathing the Primordial Harmony," "Exhaling and Inhaling the Pure Qi," "Three Radiances of the Inner Court," "Great Method of Spiritual Reception," "Confessing Transgressions and Atoning for Faults," "Rules and Ranks of the Mysterious Immortals," and "Domains Governed by the Upper Clarity," along with passages and illustrations used for averting calamities, relieving distress, and conducting ritual services.

The Water character series comprises twelve fascicles, labeled as fascicles forty-one through fifty-two. It contains methods and procedures for averting calamities and relieving distress; "Five Sovereigns Nurturing Beings," "Self-Refinement of Form and Spirit," and "Returning to the Origin and Narrating the Mystery"; and the vermilion writings and jade texts, along with the procedures for secret practice and the signs of efficacy. It also includes the gang rites for summoning the flying divine kings of the ten directions, talismans for seeking offspring, talismans for restoring the dead to life, talismans for curing a range of illnesses, and talismans for averting five kinds of disaster.

The Yu (Jade) Character Series (Yuzi Hao) comprises twelve scrolls. Its contents from the Lingbao Duren Shangpin Miaojing Dafa (Great Method of the Supreme-Grade Wondrous Scripture of Universal Salvation of the Numinous Treasure), scrolls fifty-three through sixty-four, include the chapters on Chapter Memorials and Contemplation of Spirit (Zhangbiao Sicun Pin), the Flowing Evolution of the Primal Outline (Yuangang Liuyan Pin), Joining Spirit with Scenes (Yunshen Hejing Pin), Transformations of the Ten Demon Realms (Shimo Jinghua Pin), the Ritual Formulae for Contemplating Spirits (Sishen Yijue Pin), Altar Diagrams and Banner Forms (Tantu Mushi Pin), and Lighting Lamps to Break the Prisons (Randeng Po Yu Pin). Also listed are the Flying Steps Diagram (Feibu Tu), the Method of Joining Spirit with Scenes (Yunshen Hejing Fa), the Method of Refining Form by Sun and Moon (Taiyang Taiyin Lianxing Fa), the Method of Entering Samadhi through True Cultivation (Xizhen Ru Ding Fa), the Method of Warding Off Evil (Yu Xiong Xie Fa), the Method of Sleeping at Night (Ye Wo Fa), and the Secret Talismans of the Altar Diagrams and Stages (Tantu Zhujie Fu Mi).

The Jade Series contains the Nine Goblets Lamp Liturgy for Generating Spirit Brightness (Jiu Zhi Sheng Shenming Deng Ke), the Lingbao Five Talismans (Lingbao Wu Fu), the Divine Tiger Summoning and Seizing (Shenhu Zhaoshe), the Fixed Methods of the Eight Gates (Ba Men Ding Fa), the Method of Warding Off Evil (Yu Xiong Xie Fa), the Method of Sleeping at Night (Ye Wo Fa), and the Secret Talismans of the Altar Diagrams and Stages (Tantu Zhujie Fu Mi). This section is also in twelve scrolls.

The Chu (Emerging) Character Series (Chuzi Hao), in eight scrolls, covers scrolls sixty-five through seventy-two of the same scripture. Its chapters include the Nine Refinings and Gates of Birth (Jiulian Shengh Pin), the Divine Tiger Pursuit and Seizing (Shenhu Zhui She Pin), the Talismans for Refining Form (Liandu Zhu Fu Pin), the Incense of Clear Response (Ningxiang Zhaoying Pin), the Ritual of Fasting and Receiving Petitions (Xiuzhai Shouci Pin), the Revelation of the Great Dao (Faming Dadao Pin), the Precepts of the True Master (Zhenshi Jielü Pin), the Cultivation and Verification of True Contemplation (Cunzhen Xiuzheng Pin), the Descent into the Inner Landscape (Jiang Ben Neijing Pin), the Ascent and Hastening to Dawn (Sheng Dou Benchen Pin), the Taixuan Subduing of Demons (Taixuan Zhimo Pin), the Solemn Ritual of Erecting an Altar (Jian Tan Weiyi Pin), the Penetrating True and Reaching the Numinous (Tongzhen Daling Pin), the Suppression of Monsters and Victory over Demons (Yan Guai Sheng Yao Pin), the Expelling of Evil and Supporting the Upright (Qu Xie Fu Zheng Pin), the Illumination of Hidden Darkness (Huiguang Zhuyou Pin), the Pursuit and Seizing from the Prison of Darkness (Youyu Zhuisheshe Pin), the Expelling and Removing of Calamities (Qu Ba Rang Hui Pin), the Increase of Fortune and Longevity (Fu Shou Zeng Chong Pin), and the Prolonging of Life and Relieving of Distress (Yansheng Du E Pin). The series also includes the Nine Goblets Lamp Liturgy, the Method of Hidden Writing of the Divine Tiger (Shenhu Yinshu Fu Fa), the Method of Summoning True Water and Fire from the Supreme Lord (Jiang Taishang Zhen Shuihuo Fa), the Nine Heavens Precious Proclamations (Jiutian Baogao), the Daode Incense Talismans (Daode Xiang Fu), the Methods of Transforming Food Talismans (Biansi Fu Fa), and the Ritual Formulae for Transmission (Chuandu Ci Shi).

The Kun (Kunlun) Character Series (Kunzi Hao), in fifteen scrolls, includes the Unsurpassed Method of Relieving Calamities (Wushang Du E Pin), together with the Nine Goblets Lamp Liturgy, the Method of Hidden Writing of the Divine Tiger, the Method of Summoning True Water and Fire from the Supreme Lord, the Nine Heavens Precious Proclamations, the Daode Incense Talismans, the Methods of Transforming Food Talismans, and the Ritual Formulae for Transmission.

The Kun Series also contains the Great Method of the Unsurpassed Three Heavens Jade Hall (Wushang Santian Yutang Dafa) in scrolls one through fifteen.

Three Precepts for Ascending to the Jade Hall (Shengtang Jielü Santiao) in the Taishang Ziran Sanben Shengju Tu (Supreme Natural Diagram of the Three Rushings of Ascent) sets out the three precepts that must be observed before one can ascend to the Jade Hall (Yutang), the dwelling of the Daoist perfected immortals. The Common Precepts of the Jade Hall (Yutang Tongjie) lists twenty-four precepts. The remaining sections include methods for daily absorbing the pure qi of the sun, moon, and stars; rites for worshipping the Jade Hall and audiencing with the Heavenly Emperor; the Talisman for Preserving Life; and methods for averting calamitous omens such as the crowing of the rooster, serpent and rat monsters, and unusual starlight. They also cover rites for subduing the spirits of the soil (shegui), prohibiting grave litigation, lifting curses, praying for offspring, and prolonging life and preserving one's vitality.

The Gang-character series (Gang zi hao) comprises ten fascicles (juan). The Great Method of the Jade Hall of the Supreme Three Heavens (Wushang Santian Yutang Dafa), fascicles sixteen through twenty-five, contains methods for delivering souls from the netherworld, summoning and controlling the Divine Tiger, transforming the body into an immortal, the Three and Five Paces of Pacing the Constellations (bugang), delivering the living body, commanding subordinate officials, safeguarding against cosmic calamities, cutting off corpse-related illness (shizhai), and extending life and averting disaster. Pacing the Constellations (bugang) is a Daoist ritual in which one treads a specific sequence of steps. The text also discusses petitioning the Northern Dipper to avert calamity, distinguishing curable from incurable illnesses, assisting childbirth and managing the dangers of labor, the water-pool and fire-marsh lamp method, averting comets and disruptive stars, the Seven Stars Talisman for Repelling Calamity, and methods for warding off poison, harm, and malign qi, averting human calamities, earthquakes, locust plagues and droughts, and praying for rain. It also lists methods for dealing with houses, clothing, and food that have been contaminated by evil influences, as well as rites concerning corpses.

The Jian-character series (Jian zi hao) comprises eight fascicles. It includes talismans for warding off poison, talismans for warding off harm, and talismans for warding off malign qi, along with methods for averting human calamities, earthquakes, locust plagues and droughts, and praying for rain. It also contains rites for dealing with houses, clothing, and food affected by evil influences, and for handling corpses.

The Great Method of the Jade Hall of the Supreme Three Heavens (fascicles twenty-six through thirty, four fascicles in total) includes formulas for burning incense in the morning and evening, formulas for petitioning when a matter arises, methods for taking the qi of the sun and moon on the first and fifteenth days of the lunar month, the method of ascending toward the two radiances of sun and moon, and the method of charging brush and ink while writing talismans. It also contains talisman methods for suppressing great calamities and their accompanying hosts, the Jade Toad True Water method, and the Ten Radiance Secret Talisman.

The Supreme Inner Radiance Jade Book of the Orthodox Lofty Ascent of the Great Method of the Supreme Three Heavens (Wushang Santian Yutang Zhengzong Gaoben Neijing Yushu) is in two fascicles. It explains how to visualize (cun) the essence of the sun and the splendor of the moon and how to cultivate the lofty ascent of the inner radiance. Here, "visualization" (cun) is a term of Daoist inner cultivation, referring to the practice of concentrating the mind through imagery and intention.

The Qingwei Shenlie Secret Method (Qingwei Shenlie Mifa) is in two fascicles. It covers the secrets of the thunder methods (leifa), practices of seated meditation, and talisman methods for expelling great calamities.

The Hao-character series (Hao zi hao) comprises ten fascicles.

The Great Method of Qingwei Yuanjiang (Qingwei Yuanjiang Dafa) comprises ten fascicles.

The series of classics includes the Yuanshi Qingfang Yingjing Yujing Liu Taiji Ziran Dadao Yunjian Jing (Scripture of the Natural Great Dao of the Supreme Ultimate, Flowing from the Jade Capital in Response to the Primordial Blue Defense), and its contents concern thunder rites (leifa), cloud seals (yunzhuan, the talismanic writing and drawings used in Daoist practice), and talismanic methods for curing illness. The other titles listed include the Kongtong Lingzhang Fumi (Secret Talismans of the Kongtong Numinous Chapters), the Wuji Wuliang Tianbao Dongzhang (Heavenly Treasure Cavern Chapters of Boundless Limitlessness), the Zixiao Yanqing Wulei Yuanshi Shenyun Leiting Jing (Scripture of the Thunder Divine Transport of the Five Thunders of the Purple Empyrean, Celebrating the Primordial Beginning), the Leiting Shuyao (Essentials of the Thunder Pivot), the Bixu Zhidao Yunzhuan (Cloud Seals of the Utmost Dao of the Azure Void), the Zixu Donghui Wulei Dafa (Great Method of the Five Thunders of the Purple Void's Brilliance), and the Yuanling Zhentian Jing (Scripture for Pacifying the Heavens through the Primordial Numen). Some of these titles recur under different listings.

The "Ju-character group" (Juzi Hao) comprises ten fascicles, forming juan 11 to 20 of the Qingwei Yuanjiang Dafa (Great Method of the Qingwei Primal Descent). This section contains the Yuanshi Yiqi Chongfang Fa (Method of the Primordial Single Qi Surge and Defense), the Hundong Dajie Shiqing Tian Jing (Scripture of the Great Kalpa Calamity of the Chaotic Cavern and the Azure Heaven of Beginnings), the Youfan Biluo Wulei Fa (Method of the Five Thunders of the Azure Heaven Beyond), the Qingwei Longguang Neifa (Inner Method of the Dragon Light of Qingwei), the Shangqing Shenlie Wulei Dafa (Great Method of the Five Thunders of Divine Fierceness of Shangqing), the Shangqing Shengzhen Huoling Leifa (Thunder Method of the Fire Bell of Ascent to Perfection in Shangqing), the Zixu Dongyao Wulei Dafa (Great Method of the Five Thunders of the Purple Void's Radiance), and the Taiyi Yanming Wulei (Five Thunders of the Great One's Blazing Brilliance).

The "Que-character group" (Que Zi Hao) comprises seven fascicles, forming juan 21 to 25 of the same work. Its contents include the Qingwei Chong Fa (Qingwei Surge Method), the Qidao Tongyong Zhu Fu (Talismans for General Prayer), the Gaoshang Shenxiao Yufu Xitai Zhankan Wulei Dafa (Great Method of the Five Thunders for Beheading and Subduing from the West Terrace of the Jade Palace of the Most Exalted Divine Empyrean), the Qingwei Miaomi Wuyang Fu Fa (Qingwei Wondrous Secret Five-Yang Talisman Method), and the Zihuang Tianyi Chu Wulei Midao Zongtong Zhengyi Liupai Jiu Ku Jian Shi'er Pin (Twelve Grades of Relieving Suffering from the Primordial Five Thunders Secret Way of the Purple Emperor, Lineage of the Zhengyi Orthodox Unity School).

The Qingwei Zhai Fa (Qingwei Purification Method) consists of two fascicles and includes the dengtan yifan (protocol for ascending the altar), the regulations governing bows and conduct when ascending the altar in zhaijiao (purification ritual).

The "Zhu-character group" (Zhu Zi Hao) comprises nine fascicles, among which is the Taishang Jiuyao Xinyin Miaojing (Wondrous Scripture of the Heart Seal of the Nine Essentials of the Most High). This scripture is said to have been composed by the immortal Zhang Guolao. The "Nine Essentials" refer to nine secret cultivation principles: the Zhenyi Miyao (Secret Essentials of the True One), the Tuoyue Shuyao (Pivotal Essentials of the Bellows and Key), the Sanwu Shuyao (Pivotal Essentials of the Three and Five), the Sanyi Jiyao (Essentials of the Three Ones), the Riyun Yuepo Zhenyao (True Essentials of the Sun Soul and Moon Soul), the Riyong Wuxing Zhi Yao (Essentials of the Five Phases in Daily Use), the Qifan Huandan Jianyao (Concise Essentials of the Seven Returns of the Reverted Elixir), the Bagua Chaoyuan Tongyao (Comprehensive Essentials of the Eight Trigrams Audience with the Origin), and the Jiuhuan Yiqi Zongyao (General Essentials of the Nine Returns to the One Qi). Beneath the catalogue entry, several further titles are listed, indicating that they belong to the same body of "Nine Essentials" teachings.

Zǐyuánjūn Shòudào Chuánxīn Fǎ (Methods of the Purple Primordial Lord for Transmitting the Dao and the Mind); Zhēn Lóng Hǔ Jiǔ Xiān Jīng (Scripture of the Nine Immortals of the True Dragon and Tiger), which is bound in the same fascicle as the Jiǔ Yào (Nine Essentials) and annotated by Perfected Yin of Long Life (Chángshēng Yīn Zhēnrén); and another Zhēn Lóng Hǔ Jiǔ Xiān Jīng, annotated by Perfected Luo and Perfected Ye.

Lóng Hǔ Zhōngdān Jué (Formula of the Central Elixir of Dragon and Tiger), bound with the Jiǔ Xiān scripture in the same fascicle.

Jiǔhuán Qīfǎn Lóng Hǔ Jīndān Xīlǐ Zhēn Jué (True Formula for Analyzing the Principles of the Dragon-Tiger Golden Elixir through the Nine Returns and Seven Reversions), by Cheng Zhao of Wuchang, courtesy name Shiming, which expounds Waidan (external alchemy); Zhū Zhēn Lùn Huándān Jué (Discourses of the Perfected on the Formula of Reverting the Elixir), bound with the Xīlǐ Jué in the same fascicle and accompanied by ten Yùhú Sòng (Odes to the Jade Vase); and Zhēnyī Jīndān Jué (Formula of the Golden Elixir of True Unity), appended with the Tāixī Jiéyào (Essentials of Embryonic Breathing).

The Sòng Chángshēng Jí (Collected Works of Song Changsheng) gathers discussions of Neidan (internal alchemy) practices, including embracing the One as a immortal, refining the Shen through clear emptiness, refining the Yuan Qi (primordial Qi), and returning to the origin to restore the Yuan.

Huándān Mìjué Yǎng Chìzǐ Shén Fāng (Secret Formula for Reverting the Elixir and Nourishing the Infant Spirit), bound with the Jīndān Jué in the same fascicle and accompanied by ten Yùhú Sòng, was composed by Xu Mingdao of Xishan. Also Huándān Zhòng Xiān Lùn (Discourses of the Multitude of Immortals on the Returning Elixir), in one fascicle, compiled by Yang Zai, the Hermit of Baofu Mountain.

Xiū Dān Nèiyòng Zhìlǐ Lùn (Treatise on the Ultimate Principles of Internal Application in Cultivating the Elixir), in one fascicle, discusses internal cultivation, including guaqi (trigram Qi), huohou (the timing of fire), and medicinal formulas. It also analyzes the Heavenly Stems jiǎgēng, the Five Phases, the combination of medicinal materials, and the nine cycles (jiǔzhuǎn).

Dānjīng Jílùn (Ultimate Discussions of the Elixir Scriptures) explains external medicines and fire timing, the operation of internal medicines, and the phenomenon of spirit projection (chūshén).

Jīnjīng Lùn (Treatise on Gold and Crystal), bound with the Dānjīng Jílùn in the same fascicle, is divided into three parts. "Gold" refers to the pure Qi of the moon's light, and "crystal" refers to the true essence within the sun's radiance.

Huándān Xiǎnmiào Tōngyōu Jí (Collection Revealing the Wondrous Penetration of the Hidden), in one fascicle, was composed by Qianzhenzi of Shaoshi Mountain and consists of poetry. Yuányángzǐ Jīnyè Jí (Golden Fluid Collection of Master Yuanyang), with poetic commentary, and Huándān Jīnyè Gē Zhù (Commentary on the Songs of the Golden Fluid of the Returning Elixir), bound with the Jīnyè Jí in the same fascicle and annotated by Master Yuanyang Xiuzhen Tongxuan, complete this group.

The titles above are arranged by their character-series designations and total ten fascicles.

Jade Clarity Golden Casket Azure Flower Secret Writings: Golden Treasure Essential Formulas for Internal Alchemy (3 juan, with illustrations) was composed by the Perfected Ziyang, Zhang Pingshu. The text presents the heart as the sovereign, shen (Spirit) as the master, and qi (Vital Energy) as the function. It explains how jing (Essence) transforms into qi with yi (intention) as the intermediary, and it describes the relationship between Kan and Li, which symbolize Yin-Yang and Water-Fire. It also covers beginning practice, the spirit and essence, illusory elixirs, methods of capturing the elixir, the divine water and the flower pool, the hundred orifices, gathering medicinals, and jiao gou (the union of Yin and Yang). The work includes related diagrams with oral formulas. Its other topics include the direct disclosure of heavenly secrets, huohou (fire timing), the exhaustion of Yin, the essential formulas of the Golden Elixir, and the stages of cultivation, all of which it regards as essential to the Great Way of the Golden Elixir.

The Direct Instructions from Bixuzi's Personal Transmission records that Bixuzi met Mr. Hai Qiongbai, received the essentials of the Great Way from him, and wrote this treatise as a result.

The Direct Instructions of Master Zhizhou on the Golden Elixir is bound together with the Direct Instructions from Bixuzi's Personal Transmission as a single juan. It was compiled by Jin Yueyan, a successor of the Orthodox Quanzhen lineage, and transmitted by Huang Gongwang, also a successor of the Quanzhen lineage.

The Guide to the Guizhong Regulations by Master Chen Xubai, in two parts, is bound as a single juan and includes illustrations. The work divides cultivation into nine steps: first, stilling thought; second, gathering medicinals; third, recognizing the cauldron and furnace; fourth, entering the medicine and kindling the fire; fifth, the union of Kan and Li; sixth, the union of Qian and Kun; seventh, gathering together and regulating the fire timing; eighth, the yang spirit's release from the womb; and ninth, forgetting the spirit and merging with emptiness. The text describes this as an inner cultivation method of the Great Vehicle.

The Great Elixir Direct Instructions, in two juan, includes illustrations.

The Perfected Qiu Chuji (Qiu Chuji), Changchun Yandao Zhujiao Zhenren (Perfected Lord of Eternal Spring Who Expounds the Dao and Presides over the Teaching), an important figure of Quanzhen (Complete Perfection), compiled a series of diagrams and secret instructions for internal alchemy practice. These include the Wuxing Diandao Longhu Jiaogou Tu (Diagram of the Inverted Five Phases and the Coupling of Dragon and Tiger), the Wuxing Diandao Zhoutian Huohou Tu (Diagram of the Inverted Five Phases and the Fire Timing of the Microcosmic Orbit), the Sanxian Fanfu Zhouhou Feijin Jing Tu (Diagram of Returning and Reverting Through the Three Heavens and Flying Gold Crystal Behind the Elbow), the Wuqi Chaoyuan Taiyang Lianxing Tu (Diagram of the Five Qi Returning to the Origin and the Sun Refining the Body), the Shuihuo Jiaohe Santian Jiji Fa (Method of the Union of Water and Fire and the Completion of the Three Fields), the Neiguan Qihuo Lianshen Hedao Tu (Diagram of Kindling Fire Through Inner Observation and Refining Spirit to Unite with the Dao), and the Qiike Waixian Chaofan Rusheng Tu (Diagram of Discarding the Shell to Become an Outer Immortal and Transcend the Mundane to Enter the Sacred). Each is accompanied by oral formulas and fire-timing charts. The material covers inner alchemy terms such as the five phases (wuxing), dragon and tiger (longhu), water and fire (shuihuo), the three fields (santian), the microcosmic orbit (zhoutian), fire timing (huohou), and refining spirit to unite with the Dao (lianshen hedao). It describes how practitioners circulate the qi within the body, harmonize yin and yang, and cultivate both body and spirit. The text concludes by stating that these teachings represent the highest attainment of inner cultivation.

The Yuxi Zi Danjing Zhiyao (Essentials of the Alchemical Classics by Master Yuxi), in three juan (scrolls) with illustrations, was compiled by Li Jianyi, known as Master Yuxi. The first scroll contains the Huncheng Xianpai zhi Tu (Diagram of the Hun-cheng Immortal Lineage), the Wuzhen Pian Zhiyao (Essentials of the Wuzhen Pian), the Jiaogou Tu (Diagram of Coupling), the Sanwu Yidu Tu (Diagram of the Three, Five, and One Capitals), and other works. It discusses inner alchemy topics including jiuhuan qifan (nine returns and seven reversions), dingqi (cauldron and vessel), zhen qian zhen gong (true lead and true mercury), zhen tu (true earth), daogui (the spoon, a measure of the elixir), meihe (mediation and union), caiqu (gathering), ronjie (fusion and congealing), pengliàn (boiling and refining), jinmu jiaobing (the union of metal and wood), shuiyuan qingzhuo (the clarity or turbidity of the water source), wenyang muyu (nourishing and bathing), and tuotai shenhua (shedding the embryo and transforming into spirit).

The middle scroll collects writings on long life and enduring vision (changsheng jiushi), along with the Bianhuo Lun (Treatise on Resolving Doubts), the Danfang Fayu (Sayings on the Alchemical Chamber), and the Xihuang Zuoyong (The Functions of the Xihuang Sovereign). These also discuss the inner alchemy practices described above. The final scroll contains the songs that Zhang Ziyang gave to Daoist Liu of Baiyun Cave, the Guizhong Tu (Diagram of the Central Regulation), the Shi'er Zi Jue (Twelve-Character Formula), the secret terms of the Guizhong Tu, and poems. These chapters are important treatises on true nature (zhenxing) and the cultivation of nature and life (xingming).

The Ye-character (Yezi) category comprises thirteen juan (scrolls) in total.

The Xishan Qunxian Huizhen Ji (Record of the Assembly of Immortals at Western Hill) comprises five juan (scrolls).

The Fangzhen Ji (Collection of True Discernment) compiles the teachings of Shi Jianwu (Shi Jianwu), the Perfected of Huayang (Huayang Zhenren). It was edited by Li Song (Li Song), a disciple of the Sanxian Men (Gate of the Three Immortals) who styled himself the "Guest of the Realm" (Tianxia dujian ke). The book addresses how to discern Dao methods, people, circumstances, and things, as well as nourishing life, nurturing the body, nourishing qi, and extending longevity. It covers strengthening the inner nature, qi, and jing (essence). It also discusses Daoist terms such as true water and fire (zhen shui huo), true dragon and tiger (zhen longhu), true elixirs (zhen danyao), true lead and mercury (zhen qian gong), and true yin and yang (zhen yin yang). Its stages of cultivation run from refining method to entering the Dao (lian fa ru dao), refining form to transforming qi (lian xing hua qi), refining qi to forming shen (lian qi cheng shen), refining shen to uniting with the Dao (lian shen he dao), and finally refining the Dao to entering sagehood (lian dao ru sheng).

The book also includes writings by the Transcendent Master Wang Jichang (Chaoranzi). These cover Taiji (Supreme Ultimate) and the generative numbers of the Five Phases (Wuxing), with their diagrams. They also address the combining and transforming of water, fire, wood, metal, and earth, and diagrams such as "Qian Combining the Pivot" (gan he shu yao), "Eight Trigrams Returning to Origin" (bagua huan yuan), and "Reversal of the Five Phases" (wuxing diandao). Further topics include the interval between wood and metal (mu jin jiange), metal and wood entering fire (jin mu ru huo), guest and host floating and sinking (zhu ke fu chen), water and fire completed and uncompleted (shui huo ji ji yu ji), and the transformation of Kan and Li returning to origin (kan li qi bian huan yuan). The collection includes Daoist poems, songs, and rhapsodies (fu) that aim to explain the practical work of cultivating nature (xiuxing) and life (xiuming). The first through fifth fascicles are illustrated.

The Qizhen Ji (Collection of Qi and Truth) is in three fascicles and was written by Liu Zhiyuan (Liu Zhiyuan), known as Tongxuanzi (Master Tongxuan), of Mount Jinfeng (Jinfeng Shan). It has thirteen chapters on topics including Dazhong (Great Centrality), zhen tu (true earth), xin xi xiangyi (mind and breath depending on each other), si yin sheng yang (death of yin giving birth to yang), qi shen xie zheng (qi and shen, deviation and correctness), zhengming dao yong (verifying the function of the Dao), and jianyong wujiao (combining the five teachings). It also discusses forgetting form to nourish qi, forgetting qi to nourish shen, forgetting shen to nourish emptiness (xu), and fusing these without stagnation. It addresses non-cultivation and non-attainment (wu xiu wu zheng), and it includes poems and songs.

The "Guang-character Series" (Guang zihao) consists of ten fascicles. The first through sixth fascicles of the Zhonghe Ji (Collection of Centrality and Harmony) are illustrated.

Zhonghe Ji (Collection on Centrality and Harmony) comprises six juan, with diagrams in juan one through six. Its author is Li Daochun (Yingchanzi), of Qing'an in Duliang, courtesy name Yuansu. The work discusses topics from the Dao of Primordial Heaven (xiantian zhi Dao) through Taiji (Supreme Ultimate) to natural Golden Elixir (Jindan). It holds that when cultivation reaches the state of "illuminating the Great Void," one no longer needs to rely on practice, can exhaust all transformations and stabilize the root, and then sheds the mortal frame and returns to Wuji (Ultimateless). The book also argues that the Daoist claim that "the Dao gives birth to and nourishes the myriad things," the Confucian claim that "centrality and harmony nourish and bring forth all things," and the Buddhist claim of "illuminating the mind and seeing one's nature" differ in expression but share a common source in Taiji. The work is regarded as a profound text that unites the Confucian and Buddhist traditions.

Santi Yisui (Marrow of the Changes of the Three Heavens) is one juan, compiled by Li Qing'an.

Quanzhen Jixuan Miyao (Essential Secrets from the Collected Mysteries of Complete Perfection) is one juan. Li Daochun (Yingchanzi) compiled and annotated it for use in reading and explaining the Zhouyi Cantongqi (Kinship of the Three in Accord with the Changes).

Gushen Pian (Chapter on the Valley Spirit) has two juan and diagrams. It was composed by Lin Yuan (Wufu Xuanchaozi) and Shen Feng, and is accompanied by the Wuqi Chaoyuan Tu (Diagram of the Five Qi Converging on the Origin) and the Wanfa Guiyi Tu (Diagram of the Myriad Methods Returning to One).

Jinque Dijun Sanyuan Zhenyi Jing (Scripture of the Three Primes and True Unity of the Golden Gate Lord-Emperor) is one juan. The scripture states that someone once heard teachings on "Three Primes and True Unity" from Lord Qingtong of the Eastern Sea. Cultivators honor the "One" because the One of the Upper Prime is the Heavenly Emperor within the body, the One of the Middle Prime is the Dantian (energy center) of the Crimson Palace, which refers to the region of the heart, and the One of the Lower Prime is the Primal Earth of the Yellow Court, the central palace within the body.

Taidong Jinhua Yu Jing (Jade Scripture of the Golden Flower of the Great Cavern) is one juan with diagrams. It teaches the visualization practice of "the first Dao of circulating wind and mingling," and includes nine illustrations. The book also lists thirteen diagrams for visualizing the practice of the True Unity of Female and Male within the Inner Methods of the Great Cavern.

Taiwei Lingbao Ziwei Langgan Huadan Shenzhen Shangjing (Supreme Scripture of the Divine Perfected Florescent Elixir of Purple Tenuity and Langgan Jade) is one juan. It records the Method of the Yellow Water and Moon-Flower Elixir, the Method of the Returning Water and Jade Essence Elixir, and the Method of the Water-Yang Green Radiant Fluid, all of which are techniques for compounding divine elixir substances.

Scripture of the Supreme Primordial of the Jade Capital, Nine Heavens, Golden Empyrean, Majestic Divine King Zhu (Yujing Jiutian Jinxiao Weishen Wang Zhu Taiyuan Shang Jing), one fascicle, with talismans (fulu). [Great Tiger Talisman and Xiluo Talisman: Wearing and reciting these talismans can settle the hun and po souls, dispel nightmares, eliminate calamities, and subdue evil spirits and demons.]

Huangshu Jiutian Bagu Zhenwen of the Taiwei Yellow Writings of the Dongzhen Cavern (Dongzhen Taiwei Huangshu Jiutian Bagu Zhenwen), one fascicle, with talismans. [Xuandu Jiaodai Jue (Formula of the Mysterious Capital Crossing Belt): This is the talisman attached to the Taiwei Eight Defenses.]

[Great Tiger Talisman and Xiluo Talisman: Wearing and reciting these talismans can settle the hun and po souls, dispel nightmares, eliminate calamities, and subdue evil spirits and demons.]

Huangshu Jiutian Bagu Zhenwen of the Taiwei Yellow Writings of the Dongzhen Cavern, one fascicle, with talismans. [Xuandu Jiaodai Jue: This is the Taiwei Eight Defenses. Its text contains characters of the Feixuan Ziqi (Purple Qi of Flying Mystery). Reciting the words in it can gather in all evil forces, and wearing these characters enables the spirit to roam the Nine Heavens.]

Taixuan Bajing Lu (Register of the Eight Scenes of the Supreme Mystery), one fascicle, with talismans. [The book contains a variety of diagrams and formulas, including: the Perfected Bathing in the Eastern Well; the True Forms of the Five Sacred Peaks of the Immortals; the Spiritual Penetration Formula for Entering Essence into the Historical Diagram; the Immortal Liuijia Diagram of Spiritual Communication; the Immortal Nine Palaces Purple Chamber Diagram; the Diagram of the Primordial Supreme Clarity; the Diagram of the Perfect Dao of Immortals Fused into Completion; the Diagram of the Western Ascent and Preservation Record; the Diagram of Spiritual Transformation through Subtle Penetration; the Diagram of Absorbing the Void of the Nine Heavens; the Diagram of Nine Transformations; the Diagram of Constant Preservation; the Diagram of Guarding the One to Nourish the Body; the Diagram of Guarding the Spirit and Dwelling in the Scene; the Diagram of Quiet Silence, Nourishing Essence, and Guarding Qi; the Diagram of the Jade Maiden of Zhiying; the Diagram of the Six Yin Jade Maidens; the Daoyin Diagram; the Diagram of Offerings and Preservation in the Cavern; the Diagram of Transformation and Hidden Speculation; the Diagram of Gathering Zhi Fungus and Opening Mountains; the Bright Mirror Diagram; the Diagram of the Wuji Taiyi; the Diagram of the Seven Treasures of Yuqing; and other immortal diagrams.]

Master Tao's Rhapsody on Inner Alchemy (Tao Zhenren Neidan Fu), one fascicle.

Rhapsody on Seizing the Mystery (Qin Xuan Fu), one fascicle. [Its contents concern the Way of huandan (returning elixir), Dao sheng yi (the Dao generates One), the origin of the Dao, Dragon and Tiger, qiushi (autumn stone), hechê (river chariot), the Five Phases, taixi (embryonic breathing), and daoji (stealing the mechanism). It comprises nine rhapsodies. Huandan, hechê, and taixi are all technical terms in Daoist neidan (internal alchemy) cultivation.]

Rhapsody on the Golden Elixir (Jin Dan Fu), one fascicle, annotated by the Great Dao disciple Ma Lizhao.

Rhapsody on the Valley Spirit (Gu Shen Fu), one fascicle, annotated by the Recluse of Tianshui, Da Xin.

The "Zhen" fascicle group comprises ten juan, collecting juan one through thirteen of the Xiuzhen shishu (Ten Books on Cultivating Perfection), and includes illustrations. The volume contains writings attributed to Shi Tai, the Perfected of the Apricot Grove, along with the Diagram of the Fire Timing of the Golden Elixir (Jindan huohou tu), the Shortcut to the Golden Elixir Liquid with Diagram of the Profound Mystery (Jinye jiejing zhixuan tu), the Discourse on the Ascent and Descent of Yin-Yang (Yinyang shengjiang lun), the Chamber Sayings on Refining Medicine (Danfang fayu), the Verses of Returning to the Source (Huanyuan pian), the Marrow of the Yin Talisman (Yinfu sui), the Three Essentials Within (Nei sanyao) and the Three Essentials Without (Wai sanyao), the Discourse on Dispelling Doubts about Cultivating Immortality (Xiuxian bianhuo lun), the Four Hundred Characters on the Golden Elixir (Jindan sibai zi), the Song of Drunken Reflection on the Immortals (Zuisi xian ge), the Formulas Song of the Elixir (Danjue ge), the Stone Marrow Song (Shisui ge), the Ten Precepts for Cultivating Perfection (Xiuzhen shijie), the Song of Guarding Life (Weisheng ge), the Diagram and Commentary on the Ultimateless (Wuji tu shuo), and the Questions and Answers on the Golden Elixir (Jindan wenda). It also includes the works, poems and song-formulas of Cuixu Zhenren and Xiao Tingzhi, styled Zixu Liaozhenzi, as well as the Annotated Commentary on Cui Gong's Mirror for Entering Medicine (Cui gong ru yao jing zhushi).

The "Li" fascicle group comprises nine juan, collecting juan fourteen through twenty-seven of the Xiuzhen shishu, and includes illustrations. Its contents include the teachings narrated by Zhongli Quan, styled Yunfang and Perfected of Zhengyang; the works compiled by Lü Yan, styled Dongbin and Perfected of Chunyang; and the works transmitted by Shi Jianwu, styled Xisheng and Perfected of Huayang. It also contains the Transmission of the Dao Collection (Chuandao ji), the Western Queen Mother's Method of Grasping the One (Xiwangmu woguo fa), the Discourse on Embracing the One (Baoyi shuo), the Preserving of Jing and Shen (Baojing shen), the Instructions of the Three Mao Lord (Sanmao zhenjun jue), the Lü Perfected's Lesser Vehicle Daoyin Method (Lü zhenren xiaocheng daoyin fa), the Formula for Visualizing the Swallowing of Qi to Clarify the Ears and Eyes (Cunxiang yanqi ming ermu jue), the Method of Absorbing the Fluids (Najin fa), the Discourse on the Intercourse of Heavenly and Earthly Spirits (Tiandi jiao shen lun), the Songs for Exhorting the Dao (Quandao ge zhu), the Eight-Section Brocade of Zhong and Lü (Zhong Lü baduan jin), the Essentials for Cultivating Perfection (Xiuzhen zhinan), the Scripture of Inner Observation (Neiguan jing), the Formula for Visualizing and Guarding the Nine Palaces (Cunshou jiugong jue), the General Discourse on the Heart (Xinzang zonglun), the Discourses on Waidan and Neidan (Waidan neidan lun), the Cuixu Piece (Cuixu pian), and the Awakening to Truth Piece (Wuzhen pian), among others. The book treats daoyin (traditional bodily exercises and breath regulation), cunxiang (focused visualization through directed thought), and yanqi (swallowing Qi to regulate the breath) as cultivation practices.

The catalogue records the "Li" fascicle group again as nine juan, listing the same juan fourteen through twenty-seven of the Xiuzhen shishu, which include illustrations. It enumerates the works of Zhongli Quan, Lü Yan, Shi Jianwu and the others mentioned above, along with their related pieces.

The "Nai" fascicle group comprises twelve juan, collecting juan twenty-eight through forty-one of the Xiuzhen shishu. It includes the literary collection of Bai Yuchan, the Record of the Yulong Palace of Lord Xu (Xu zhenjun Yulong gong ji), and the Biographies of Assembled Immortals (Qunxian zhuan). The "Cai" fascicle group comprises eleven juan, collecting juan forty-two through fifty-five of the Xiuzhen shishu. It includes the writings of Bai Yuchan of Hainan: the Rhapsody on the Studio of the Lazy Old Man (Lanweng zhai fu), the Essay on Driving Away Sleep Demons (Ping shuimo wen), the Essay on Self-Exhortation in Learning the Dao (Daoxue zimian wen), the Dream Discourse (Meng shuo), and several eulogies and inscriptions. It also lists the Ten Books of the Zhizhi Hermitage (Zhizhi an shi shu).

Bai Yuchan (Hainan), a Southern Song Daoist, wrote the "Lanweng Qifu" (Rhapsody of the Lazy Old Man), "Ping Shui Mo Wen" (Essay on Warding Off the Demon of Sleep), "Daoxue Zimian Wen" (Essay on Self-Exhortation in the Study of the Dao), and "Meng Shuo" (On Dreams), as well as various eulogies and inscriptions. His other works include "Zhizhi An Ji" (Record of the Hermitage of Ceasing and Stopping), "Qugong" (Pillowing on the Bent Arm), and other shi poems, fu rhapsodies, and odes, along with the "Panshan Yulu" (Recorded Sayings of Panshan). He also wrote the "Huangting Neijing Wuzang Liufu Tu Xu" (Preface to the Diagrams of the Five Viscera and Six Bowels in the Huangting Neijing, or Yellow Court Inner Landscape), "Xiuyang Zhu Fa" (Methods of Cultivation), and "Huangting Neijing Yujing Zhu bing Xu" (Commentary on the Jade Scripture of the Yellow Court Inner Landscape, with Preface).

The section numbered by the character chong contains nine fascicles, collecting volumes fifty-six through sixty-four of the "Xiuzhen Shishu" (Ten Books on Cultivating Perfection).

The "Liangqiu Zi Huangting Neiwai Erjing Yujing Zhujie" (Liangqiu Zi's Annotations on the Jade Scriptures of the Inner and Outer Landscapes of the Yellow Court) is included. The "Zhenqi Huanyuan Ming" (Inscription on Returning True Qi to Its Origin), one fascicle, was annotated by a master known as Qiangming Zi, and it explains methods for nourishing qi and stabilizing the embryonic breath (taixi). The "Huandan Geju" (Songs and Formulas of the Returning Elixir), upper and lower parts bound as one fascicle, gathers songs on the returning elixir from various masters and was compiled by Yuanyang Zi. The "Jinye Huandan Baiwen Jue" (One Hundred Questions on the Golden Liquor Returning Elixir), one fascicle, was compiled by Li Guangxuan of Bohai.

The "Shangcheng Xiuzhen Sanyao" (Three Essentials of Supreme Vehicle Cultivation), upper and lower parts bound as one fascicle, includes illustrations. It was written by Yuanming Laoren (the Old Man of Perfect Clarity) and covers the methods of inner medicine (neiyao) and fire timing (huohou), along with related diagrams.

The "Qianyuan Zi Sanshi Lun" (Qianyuan Zi's Treatise on the Three Beginnings) discusses concepts such as Taiyi (Great Simplicity), Taichu (Great Beginning), Taishi (Great Commencement), and Taisu (Great Plainness). The "Longhu Dadan Shi" (Poems on the Dragon and Tiger Great Elixir) by Zhizhen Zi is bound together with the "Sanshi Lun" in one fascicle. Zhizhen Zi, Zhou Fang, was a recluse on Mount Shaoshi.

The "Zhong Shu Lei" (Category of Various Arts) is placed in the section numbered by the character jie, and it comprises ten fascicles.

The "Pomi Zhengdao Ge" (Song of Breaking Delusion and Rectifying the Dao), one fascicle, was written by Zhengyang Zhenren Zhongli, the Perfected Zhongli.

The "Taixuan Langran Zi Jindao Shi" (Poems on Presenting the Way by Taixuan Langran Zi) was compiled by Liu Xiyue, styled Xiufeng. It collects thirty poems by Langran Zi of the Tongxuan Abbey in the Tang dynasty, recording his awakening to the Dao. The "Liaoming Pian" (Treatise on Complete Clarity) shares a fascicle with the "Jindao Shi" and was written by a Master Song.

The "Mingdao Pian" (Treatise on Illuminating the Dao), one fascicle, is also included.

Wang Jingyang, who calls himself a later disciple of Songjiang (Songjiang Houxue), composed eighty-one poems, corresponding to the Nine-Nine number of the Pure Yang (Chunyang Jiu Jiu Zhi Shu). He also wrote sixteen seven-character quatrains, corresponding to the Twice-Eight number (Er Ba Zhi Shu). Of these, sixty-four are jueju quatrains that match the sixty-four hexagrams of the Yijing (Book of Changes). A single five-character poem symbolizes the odd number of the Supreme One (Taiyi). His twelve lyrics to the tune "Xijiang Yue" are named after the twelve pitch pipes (shi'er lülü), and the whole work is titled Mingdao Zhi Pian (Treatise on Illuminating the Dao).

Zhenren Mi Chuan Huohou Fa (Secret Transmission of the Perfected on Fire Timing) is a single juan with illustrations. Its sections include "Yan Shi Zhong Huohou" (On Fire Timing in the Midst of Time), "Xing Shui Fangbian" (Convenient Methods of Water Circulation), and "Zhenren Lu Huo Ji" (The Perfected Reveals the Mechanism of Fire). It describes the methods of fire timing and water circulation in inner cultivation, along with the secret oral keys transmitted by perfected masters.

Sanji Zhiming Quanti (Fish Trap and Hare Snare of Three Poles and Ultimate Destiny) is a single illustrated juan compiled by Wang Qingsheng, styled Guozhai. It explains the various images through diagrams and commentary. The collection includes the Jinye Dahuan Neiwai Dan Jue (Oral Formulas on the Internal and External Golden Liquor and the Great Return) attributed to Zi Qing Bai Zhenren, together with general introductions to the Three Essentials (san yao), the Three Passes (san guan), and the Nine Cauldrons (jiu ding). It also contains the Danjing Zongyao (Essentials of the Alchemical Classics), Yinfu Pomi Zan (Praise of the Yinfu Jing That Breaks Delusion), Guxian Zhenjue Jiju (Anthology of Sayings from the Ancient Immortals' True Formulas), Xiuzhen Liu Yong (Six Applications of Cultivating Perfection), and Xiuzhen Shi Jie (Ten Precepts for Cultivating Perfection). The word quanti originally referred to a bamboo fish trap and a hare snare. Here it is a metaphor for the methods that guide one to understand the supreme Dao.

Xiyi Zhimi Lun (Discourse on Dispelling Doubts and Pointing Out Delusion) is a single juan by Great Master Xiaoyao of Shenfeng. It contains two treatises, the Xiyi Lun (Discourse on Dispelling Doubts) and the Zhimi Lun (Discourse on Pointing Out Delusion), and it aims to clarify doubts and guide practitioners.

Xiuzhen Jingyi Zalun (Miscellaneous Discourses on the Essential Meaning of Cultivating Perfection) is a single juan by Baiyun Zi of Tiantai. It covers daoyin (guiding and pulling exercises), talisman water, water-drinking to abstain from grains (fu shui bi gu), the taking of medicines, prohibitions in cultivation, the five viscera (wu zang), healing, and the recognition of disease signs. It also includes pill formulas for harmonizing the viscera and other nourishing prescriptions.

Qingwei Danfa (Methods of the Clear Subtlety Elixir) is a single illustrated juan. Its chapters include "Qingwei Yinzhen Hedao Zhang" (Chapter on Attaining the Dao by Joining with the True Seed of Qingwei), "Rushi Gongfu Zhang" (Chapter on the Work of Entering the Chamber), and "Lintan Zhaohe Zhang" (Chapter on Gathering and Joining at the Altar). It also contains "Fayong Zhang" (Chapter on Ritual Applications), along with methods of seated practice, sleeping, the transformation of the millet pearl (shu zhu zaohua), seated practice of Qingwei, inner alchemy of yin and yang, and the methods of the Thunder Spirit. "Rushi" means entering a quiet chamber to practice. "Lintan" means ascending the altar to perform a ritual.

Xiantian Jindan Dadao Xuanao Kouj ue (Mysterious Oral Formulas of the Great Dao of the Prior-Heaven Golden Elixir) is an illustrated work with a preface attributed to Huo Jizhi of Jinling. It contains the Guigen Tu (Diagram of Returning to the Root) and the Jindan Yaowu Zhizhi Tu (Diagram Directly Indicating the Medicinals of the Golden Elixir), and it includes the Zhizhi Jindan Dadao (Direct Indication of the Great Dao of the Golden Elixir) and the Zhimi Song (Verses for Pointing Out Delusion).

Jinye Dadan Kouj ue (Oral Formulas of the Great Golden Liquor Elixir) and the Xuanao Jue (Mysterious Formulas) are bound together in a single juan. The text was transmitted by Baiyi Daozhe of Taiwei Dongtian, and Chongxu Miaojing Ningzhen Zi Zheng De'an wrote its preface. It describes practices of inner cultivation.

Jinye Dadan Kouj ue (Oral Formulas of the Great Golden Liquor Elixir) and the Xuanao Jue (Mysterious Formulas) are bound together in a single juan.

The Secret Formulas of Baoyi Zi, the Elder of Three Peaks is one fascicle. It was compiled by Jin Yueyan, a successor of the Quanzhen Orthodox lineage, and transmitted by Huang Gongwang, also a successor of the Quanzhen lineage.

The Jiang-character group (Jiang zi hao) comprises nine fascicles. The Yellow Emperor's Residence Scripture (Huangdi Zhai Jing), in two fascicles, discusses the orientation and facing of yang dwellings. The Yellow Emperor's Longhead Scripture (Huangdi Longshou Jing), also in two fascicles, has thirty-six divinatory methods in its upper part and thirty-six in its lower part, seventy-two in all, and belongs to the Ren-Water (Renzi) system of divination. The Yellow Emperor's Golden Cabinet and Jade Balance Scripture (Huangdi Jin Gui Yu Heng Jing), in one fascicle, explains the Ren-Water method. The Yellow Emperor's Scripture Conferred on the Three Sons and the Mysterious Maiden (Huangdi Shou San Zi Xuannü Jing) treats the selection of auspicious days and sites. The Taishang Dengzhen Sanjiao Lingying Jing is bound together with the Mysterious Maiden Scripture in one fascicle. Its "three jiao" refer to the Dragon Jiao above, the Tiger Jiao in the middle, and the Deer Jiao below. The Tongzhan Daxiang Lixing Jing, in two fascicles and illustrated, describes methods of selecting days and sites and also touches on astral phenomena and weather prognostication. The Lingtai Jing deals with the arts of divinatory calculation. The Pingxing Lingtai Miyao Jing (Secret Essentials of the Lingtai Scripture on Star Pacing) is bound together with the Lingtai Jing in one fascicle and contains methods for averting disasters caused by malevolent stars, as well as fire, flood, and hidden-luminary calamities.

Under the category of biographies and records, the Hai-character group (Hai zi hao) comprises ten fascicles. The Expanded Biographical Record of the Yellow Emperor (Guang Huangdi Benxing Ji) was presented by Wang Guan, Registrar of Jin'an County in Langzhou during the Tang dynasty. The Biography of King Mu of Zhou (Mu Tianzi Zhuan) runs to two fascicles, divided into Fascicles One through Five. The Inner Biography of Emperor Wu of Han (Han Wudi Neizhuan) and the Outer Biography of Emperor Wu of Han (Han Wudi Waizhuan) are both attributed to Dongfang Shuo. The Biographies of Immortals (Liexian Zhuan), in two fascicles, is recorded in this catalogue as the work of Liu Xiang, Grand Master of Splendid Happiness of the Han dynasty, and records more than seventy immortals, beginning with Red Pine Master (Chisongzi).

The Inner Biography of Emperor Wu of Han (Han Wudi Neizhuan) and the Outer Biography of Emperor Wu of Han (Han Wudi Waizhuan) are both attributed to Dongfang Shuo.

The Biographies of Immortals (Lie xian zhuan) is in two juan and was compiled by Liu Xiang, Grand Master of Splendid Plenitude (Guanglu Dafu) of the Han dynasty. It records more than seventy immortals, beginning with Chisongzi (Red Pine Master).

The Sequel to the Biographies of Immortals (Xu xian zhuan) is in three juan and was compiled by Shen Fen, Gentleman of Court Audience (Chaoqing Lang) and former magistrate of Lishui County. It records sixteen people who ascended bodily to heaven (feisheng), three of them female immortals, and thirty who withdrew from the world through transformation (yinhua).

The first section of the Comprehensive Mirror of Realized Immortals Who Embodied the Dao Through the Ages (Lishi zhenxian tidao tongjian), known as the xian series after its opening character, comprises the first ten juan of that work. It was edited by Zhao Daoyi, a Daoist priest of the Wannian Palace of Shengshou on Mount Fuyun. It records 181 great immortals, beginning with the Yellow Emperor, Xuanyuan Huangdi. According to the editor, the immortal records were checked against earlier hagiographies and involve more than a thousand people, and Master Liu Gang later added more than sixteen hundred further entries. The book describes how immortals left the world or attained immortality using varied terms, including feisheng (ascension), chongsheng (rising upward), shangsheng (rising), shengtian (ascending to heaven), dengtian (climbing to heaven), yuhua (feathered transformation), shijie (release by corpse-liberation), and yinhua (transformation and disappearance). The editor states that he had gathered the deeds of more than fifty thousand immortals and calls the work the Xianshi (History of Immortals).

The second section, the he series (named for its opening character, meaning "river"), comprises juan eleven to twenty of the same work, again edited by Zhao Daoyi. It records 134 people who attained immortality or ascended, from Kong Qiuming in the time of the First Emperor of Qin to Zhongli Jian of the Han dynasty.

The third section, the dan series (named for its opening character, meaning "insipid" or "pale"), comprises juan twenty-one to thirty-two. Also edited by Zhao Daoyi, it records 128 people who ascended or attained immortality, from Feng Heng in the time of Emperor Wu of Wei to Yuan Kang.

The fourth section, the lin series (named for its opening character, meaning "scale"), comprises juan thirty-three to forty-three. Edited by Zhao Daoyi, it records 138 people who ascended or attained immortality, beginning with Chen Xingming.

The fifth section, the qian series (named for its opening character, meaning "submerge" or "hidden"), comprises ten juan.

The Comprehensive Mirror of Perfected Immortals Who Embodied the Dao Through the Ages (Lishi Zhenxian Tidao Tongjian), juan 44 to 53, compiled by Zhao Daoyi, records figures such as Lu Sheng who ascended to immortality and rose to heaven. It includes 142 people in total.

The "yu" (feather) character group comprises eleven juan.

The Sequel to the Comprehensive Mirror of Perfected Immortals (Lishi Zhenxian Tidao Tongjian Xubian) comprises juan 1 to 5.

The Later Collection of the Comprehensive Mirror of Perfected Immortals (Lishi Zhenxian Tidao Tongjian Houji), juan 1 to 6, records those who attained immortality, including Wang Chongyang and Wang Jia, and lists 144 people in total.

The "xiang" (soar) character group comprises ten juan.

The Accounts of Doubtful Immortals (Yixian Zhuan), in three parts, upper, middle, and lower, forms a single juan and was compiled by the Hermit Wang Jian.

The Biography of Tao the Hidden Recluse of Huayang (Huayang Tao Yinju Zhuan) comprises three juan and was written by Jia Song, the Youth of the Fig-Vine Robes (Bi Luo Ruzi).

The Record of Perfected Huan Ascending to Immortality (Huan Zhenren Shengxian Ji) is one juan. The text describes practices such as "nurturing celestial harmony" (hanyang tianhe) and "silently paying court to the imperial palace" (mochao diique). "Nurturing celestial harmony" refers to cultivating the inner, tranquil qi, and "silently paying court to the imperial palace" refers to quiet visualization and audience with the palace of the celestial sovereign.

The Record of the Zhou Family's Penetration of the Unseen (Zhou Shi Mingtong Ji) comprises juan 1 to 4. Zhou Ziliang, courtesy name Yuanhe, was a disciple of the Hermit Tao of Maoshan.

The Inner Biography of the Perfected Ziyang (Ziyang Zhenren Neizhuan) is one juan. Perfected Ziyang's surname was Zhou, his given name Yishan, and his courtesy name Jitong, and he was a native of Ruyin.

The "long" (dragon) character group comprises eleven juan.

The Gazetteer of the Three Maos (Sanmao Zhi), juan 1 to 11, was compiled by Liu Dabin, Successor Master of the Shangqing lineage.

The "shi" (master) character group comprises thirteen juan.

The Gazetteer of Mount Mao (Maoshan Zhi), juan 12 to 24, was compiled by Liu Dabin.

The "huo" (fire) character group comprises nine juan.

The Gazetteer of Mount Mao, juan 25 to 33, was compiled by Liu Dabin.

The "di" (emperor) character group comprises eleven juan.

The Record of the Wondrous Transformations and Subtle Penetrations of the Lord of Pure Yang (Chunyang Dijun Shenhua Miaotong Ji), juan 1 to 7, was collated and arranged by Miao Shanshi, a member of the Daoist community (Xuanmen, Daoism). It collects poetry and prose as well as accounts of his salvation of others and his manifestations.

The Taihua Xiyi Zhi (Gazetteer of Mount Taihua and Xiyi), in two juan, was compiled and supplemented by Zhang Lu, a Gentleman of Dengshi rank and administrator of Hezhong Prefecture. The Xiyue Huashan Zhi (Gazetteer of Mount Hua, the Western Peak), in one juan, was written by Wang Chuyi, a recluse of Lianfeng (Lotus Peak).

The Ningyang Dong Zhenren Yu Xian Ji (Record of Perfected Dong of Ningyang Encountering the Immortals), in one juan, was compiled by Lu Zhaowen. It describes the background of Perfected Dong: born in Long'an, he was originally surnamed Muhu, was known in the secular world as Dong, and was named Shouzhi, with the courtesy name Kuanfu and the sobriquet Ningyang Zi. He was originally a Jurchen. This work, too, was written by Wang Chuyi of Lianfeng.

Under the category of eulogies, labeled with the character niao (bird), the collection comprises ten juan. It includes the Zhu Shi Zhen Gao (Perfected Declarations of the Various Masters) in one juan and the Jinlu Zhai Sandong Zanying Yi (Ritual Hymns of the Three Caverns for the Golden Register Retreat) in three juan. The collection was compiled by Zhang Shangying under imperial order and contains hymns such as the Buxu Ci (Steps-on-the-Void Hymns) and the Sanqing Le (Music of the Three Pure Ones) composed by Emperor Taizong of the Song. Also included are the Huangdi Yinfu Jing Song (Eulogy on the Yinfu Jing of the Yellow Emperor) in one juan, with eulogies by Yuanyang Zi; the Taishang Shengxuan Xiaozai Huming Miaojing Song (Eulogy on the Wondrous Scripture of the Most High Ascending to Mystery for Dispelling Calamities and Protecting Life) in one juan, written by Sima Zivei, known as Master Zhenyi of the Tang; the Shengtian Jing Song Jie (Explanation of the Eulogy on the Scripture of Ascending to Heaven) in one juan, with eulogies by Chaoran Zi; and the Santian Zansong Lingzhang (Spirit Hymns of the Three Heavens) in three juan, which includes eulogies such as the Yuqing Huiming (Yuqing Grace of Life).

Under the category of memorials and petitions, labeled with the character guan (official), the collection comprises nine juan. It includes the Yujing Ji (Collection of the Jade Capital) by Emperor Zhenzong of the Song in six juan, which contains the qingci (petition texts to the heavens) and memorials used in various prayers, auspicious omens, and celebrations. Also included is the Taishang Jidu Zhangshe (Most High Pronouncements of Salvation and Pardon) in three juan, which contains the zhang (ritual memorials) used for rain prayers, averting calamities, and celebrations.

This juan then notes the second volume of the Daozang Mulu Xiangzhu (Detailed Annotated Catalogue of the Daoist Canon), compiled by Bai Yunji of the Ming dynasty. It belongs to the textual category of the Dongxuan (Cavern of Mystery) division, under the character ren (person), and comprises fourteen juan.

Scripture of the Numinous Treasure Heavenly Venerable on the Wondrous Scripture of the Perfected Lord of Great Grace and Spirit Salvation (Hong'en Lingji Zhenjun Miaojing), in one fascicle. [Presented with an imperial preface by the Emperor, issued on the eleventh day of the first month of the eighteenth year of the Yongle reign.]

Dongxuan Lingbao Scripture of the Jade Chapters on the Natural Birth of Spirits from the Nine Heavens (Jiutian Shengshen Yuzhang Jing), in one fascicle. [The "Jade Chapters of the Nine Heavens' Birth of Spirits" are sounds formed from the mysterious flying qi of the Three Caverns (sandong), condensed into numinous script. They merge the hidden phonetic resonances of the many gods and contain the natural chapters in which vital breath gathers and takes form.]

Dongxuan Lingbao Scripture on the Fundamental Aspects and the Cycles of Movement and Kalpa Periods (Benxiang Yundu Jieqi Jing), in one fascicle. [The text describes the paths of the sun and moon and the movements of the constellations, together with the time limits of kalpa (jie) cycles. It also treats the Five Peaks, the Four Rivers, Mount Kunlun, the sources of the seas, the extent of the sun and moon's circuit through the heavens, and the height, depth, and breadth of Heaven and Earth. It explains the calamities that befall Heaven and Earth when their cosmic cycles change.]

Dongxuan Lingbao Wondrous Scripture on the Minor Kalpa Cycles and the Flying Techniques of Cinnabar Water (Danshui Feishu Yundu Xiaojie Miaojing), in one fascicle. [It describes the numbers of cosmic kalpa cycles: every thirty-six myriad periods of time constitute one "minor heavenly wind-passage," that is, one minor kalpa transition.]

Dongxuan Lingbao Scripture on the Creation and Transformation of the Heavens and Worlds (Zhutian Shijie Zaohua Jing), in one fascicle. [It describes the numbers of heavenly venerables and kalpa cycles: every thirty-six myriad periods of time constitute one "minor heavenly wind-passage," that is, one minor kalpa transition.]

Dongxuan Lingbao Scripture on the Creation and Transformation of the Heavens and Worlds (Zhutian Shijie Zaohua Jing), in one fascicle. [The Heavenly Venerable first sets out the chapters on the Introductory Sequence, the Four Continents under the Lord of Mount Kunlun, the Great Cavern, the minor and major kalpas, the destruction and formation of Heaven and Earth, the Nine Dark Hells, and the proclamation to all the sages. The scripture describes the calamities and auspicious signs of the heavenly worlds and of the Four Continents as they are illuminated by the sun and moon. It also expounds how the world passes through earth, water, fire, and wind, taking form, abiding, decaying, and returning to emptiness.]

Most High Lingbao Wondrous Scripture on the Natural Cycles of Heaven and Earth (Taishang Lingbao Tiandi Yundu Ziran Miaojing), in one fascicle. [Those who cultivate longevity should understand the cycles of Heaven and Earth and the great kalpa, as well as calamities such as the "Yang Nine" and "Hundred Six" (yangjiu bailiu). They should know how to avoid these disasters and pass through them safely. Without such understanding, even one who seeks the Dao all year and hopes to ascend may labor in vain. The postscript of the scripture records methods for removing calamities of the cosmic cycle, which may be carried out as rites of averting misfortune so that one can transcend the great kalpa.]

Most High Dongxuan Lingbao Scripture of the Three Primes and Immeasurable Longevity (Taishang Dongxuan Lingbao Sanyuan Wuliangshou Jing), in one fascicle.

Inner Words: there are ten methods for keeping distance from one's own desires, ten for guarding against slips of the tongue, ten for dispelling stray thoughts, ten for uprooting the sources of affliction, ten for cutting off the allure of sound and form, ten for restraining erotic desire, ten for abandoning the habit of indulgence in pleasure, ten for washing away defilement, ten for dispelling torpor and confusion, ten for not giving rise to thoughts of lust, ten for not being obstructed by the principle of emptiness and stillness, ten for regarding beauty and ugliness equally, ten for not taking crooked paths, ten for abiding in the constant Dao (the Way), ten for cutting off deluded thoughts in the mind, ten for focused practice, ten for cautious speech, ten for keeping the mind from scattering, ten for not giving rise to confused thoughts, ten for not clinging to the thoughts of others, ten for not engaging in fruitless deliberation, ten for not clinging to constant views, ten for not clinging to fixed and unchanging views, ten for not dwelling on past affairs, ten for dispelling hesitation, and ten for enduring what is unbearable.

The Shangqing Wuchang Biantong Wanhua Yuming Jing (Scripture of the Five Constants of Highest Clarity, Transformations and Myriad Changes, Dark Obscurity), in one fascicle, includes talismans (fulu). It records practices for walking on air, evading the physical body, and altering appearances. According to these practices, one can ward off calamities, bring clarity to the spirit-breath (qi) and lightness to the body, restore a youthful appearance, and prolong life.

The Taishang Dongxuan Lingbao Zhihui Dingzhi Tongwei Jing (Scripture of the Dongxuan Lingbao Wisdom That Stabilizes the Will and Penetrates the Subtle), in one fascicle, includes diagrams. The scripture relates that the Heavenly Venerable of Lingbao summoned the Two Perfected of Mystery to his side and told them that past, present, and future within the Three Realms are all empty. One who understands the subtle principle of returning to emptiness and stillness can forget the body and merge with the Dao.

The Taishang Dongxuan Lingbao Guanmiao Jing (Scripture of the Dongxuan Lingbao Contemplation of the Subtle) discusses five stages of the mind and seven signs of the body. These are methods of cultivation for observing the inner mind and dispelling false thoughts.

The Taishang Dongxuan Lingbao Tianzun Shuo Datong Jing (Scripture of the Great Penetration, Spoken by the Heavenly Venerable of Dongxuan Lingbao) contains chapters titled "True Emptiness," "Mysterious Principle," and "Profound Subtlety." Its contents all expound the principles of stillness, luminous emptiness, and profound subtlety.

The Taishang Dongxuan Lingbao Chan Zhutong Jing (Scripture of Repentance for the Young Boys) was printed together with the Guanmiao Jing and two other scriptures in a single fascicle.

The Taishang Dongxuan Lingbao Kaiyan Mizang Jing (Scripture of the Revelation of the Secret Treasury), in one fascicle, records three secret methods of practice.

The Taishang Dongxuan Lingbao Zhenwen Yaojie Shang Jing (Higher Scripture on the Essential Explanation of the Perfected Writings) was printed together with the Guanmiao Jing and two other scriptures in a single fascicle.

The Taishang Dongxuan Lingbao Kaiyan Mizang Jing (Scripture of the Revelation of the Secret Treasury) is also listed here as a single fascicle.

Within the Canon Are Three Secret Methods

Taishang Dongxuan Lingbao Zhenwen Yaojie Shang Jing (Essentials of the True Writings of the Lingbao Scriptures of the Most High, Cavern of Mystery, Upper Scripture), one fascicle.

[Transmitted by Master Gaoxuan. The scripture says that the Five Lingbao True Writings (Lingbao Wupian Zhenwen) are stored in the Seven-Treasure Upper Palace of the Most High Mystic Terrace. They are among the most profound and esoteric contents of the celestial writings, and they are very difficult to examine in full.]

Taishang Huangting Neijing Yujing (The Jade Scripture of the Inner Landscape of the Yellow Court of the Most High)

[This scripture is described as a secret essential of cultivation for attaining perfection, written in gold by the Great Lord of Fusang. Reciting it is said to drive away all kinds of evil spirits and to bring the mind into harmony and the spirit into stillness.]

Taishang Huangting Waijing Yujing (The Jade Scripture of the Outer Landscape of the Yellow Court of the Most High), bound together with the Inner Landscape Scripture as one fascicle.

[It is said that reciting this scripture ten thousand times enables one to see the five viscera, the intestines and stomach, and the spirits and ghosts of the world, and to command them.]

Lingbao Tianzun Shuo Lukuo Shousheng Jing (The Scripture of Receiving Life from the Treasury of Emoluments, as Spoken by the Heavenly Worthy of Lingbao), one fascicle.

Huang character group (Huang zihao), ten fascicles in total.

Taishang Lingbao Yuanyang Miaojing (The Wondrous Scripture of the Primordial Yang of the Most High Lingbao), fascicles one through ten.

[Its chapters include the "Chapter on Holy Conduct," "Chapter on Compassionate Conduct," "Chapter on Inquiring Conduct," "Chapter on Observing Conduct," "Chapter on Virtuous Conduct," "Chapter on the Nobility of Virtuous Conduct," and "Chapter on Ascending to the Great Luo Heaven." The catalogue states that these chapters all discuss the supreme and perfectly true wondrous methods.]

Shi character group (Shi zihao), ten fascicles in total.

Taishang Dongyuan Shenzhou Jing (The Divine Incantation Scripture of the Cavern of the Abyss of the Most High), fascicles one through ten, compiled by Du Guangting.

[Its chapters include Oath Against Demons, Dispatching Ghosts, Binding and Slaying Ghosts, Restraining Ghosts, Oath Against Ghosts, Cutting Down Ghosts, and Summoning Ghosts. Its contents concern incantations for warding off and expelling evil demons, and for dispatching or subduing ghosts and spirits.]

Zhi character group (Zhi zihao), ten fascicles in total.

Taishang Dongyuan Shenzhou Jing (The Divine Incantation Scripture of the Cavern of the Abyss of the Most High), fascicles eleven through twenty.

[Its chapters include the "Chapter on the Incantation for Summoning Spirits of the Samadhi King," and the "Chapter on the Holy Ones' Protection of the Body and Dispelling of Calamities." Both were compiled by Du Guangting. The list also includes the chapters Oath Against Demons, Dispatching Ghosts, Binding and Slaying Ghosts, Restraining Ghosts, Oath Against Ghosts, Cutting Down Ghosts, and Summoning Ghosts.]

Zhi character group (Zhi zihao), ten fascicles in total.

Taishang Dongyuan Shenzhou Jing (The Divine Incantation Scripture of the Cavern of the Abyss of the Most High), fascicles eleven through twenty.

[Its chapters include the "Chapter on the Incantation for Summoning Spirits of the Samadhi King," the "Chapter on the Holy Ones' Protection of the Body and Dispelling of Calamities," the "Chapter on the Dragon King," the "Chapter on the Steps for Killing Ghosts," the "Chapter on Explaining the Pacing of the Pace-Star Hymn," the "Chapter on Commanding Ghosts," the "Chapter on Summoning the Heavenly Gods and Dragons to Secure Tombs and Dwellings," the "Chapter on Fixing the Calamities and Blessings Within the Ten-Day Cycle of the Six Jia and Praying for Grace," the "Chapter on Commanding the Demons of All Heavens," and the "Chapter on Dispatching Ghosts in the Long Night." The scripture also records a method of divination that uses the sixty-term cycle of the Six Jia to forecast whether the harvest of a year will be abundant or poor.]

Wen character group (Wen zihao), ten fascicles in total.

Taishang Dongxuan Lingbao Yewbao Yinyuan Jing (The Scripture of Karmic Retribution and Causes of the Lingbao Cavern of Mystery of the Most High), fascicles one through ten.

The scripture comprises twenty-four chapters: the Chapter on Deliverance, the Chapter on Good Responses, the Chapter on Repentance, the Chapter on Upholding the Precepts, the Chapter on Maintaining the Fast, the Chapter on Recitation, the Chapter on Practicing the Way, the Chapter on Vast Vows, the Chapter on Making Vows, the Chapter on Praise, the Chapter on Almsgiving, the Chapter on Compassionate Aid, the Chapter on Relieving Suffering, the Chapter on Merit, the Chapter on Resonance, the Chapter on the Retribution of Blessings, the Chapter on Generating Spirit, the Chapter on Vast Salvation, the Chapter on Verification, the Chapter on Gathering Causes, the Chapter on Transformation and Birth, the Chapter on Broad Unity, the Chapter on Meeting the Real, and the Chapter on Narrating the Teaching. Together they form ten scrolls.

The Wondrous Scripture of the Causes and Conditions of the Ten Names of Merit of the Taishang Dongxuan Lingbao is one scroll. It discusses the essential Daoist arts of the Three Caverns (Sandong), along with the marvelous writings, celestial script, jade characters, and golden secret registers found in the Great Canon (Dazang).

The Clear Scripture on the Causes and Conditions of Fate of the Taishang Dongxuan Lingbao is one scroll. It teaches that there are six essentials for cultivating causes and conditions: be compassionate and refrain from killing; respect and love the virtuous and worthy; keep the mind upright and pure; be sincere and steadfast in one's word; do not drink to the point of intoxication; and maintain reverence and awe in the heart. One who practices these six will come to understand the causes and conditions of one's destiny.

The Scripture on the Causes and Conditions of Leaving Home of the Taishang Dongxuan Lingbao is one scroll. It contains ten articles of the Initial Perfected Precepts (Chuzhen Jie), ten articles of vows, and various teachings on how different causes and conditions may enable a person to attain the Dao and become an immortal sooner. The "Initial Perfected Precepts" are the commandments that those entering the Daoist community first observe.

The Scripture on Transforming the Spirit and Ferrying Across Fate of the Taishang Dongxuan Lingbao is one scroll. It teaches that those who uphold these root precepts can transform their consciousness, attain subtle liberation, and receive corresponding retribution in future lives.

The Wondrous Scripture of the Ten Masters' Ferrying of Humanity of the Taishang Dongxuan Lingbao is one scroll.

The Universally Compassionate Admonition to the World of the Taishang Dongxuan Lingbao is one scroll.

The Scripture of the Great Vows in Four Directions of the Taishang Dongxuan Lingbao is combined with the Admonition to the World and other scriptures into a single scroll. It teaches that those who pursue the Dao should make great vows in the four directions and practice them morning and evening. In this way, one will naturally accord with the Dao and become true, receiving fourteen kinds of blessings and wisdom.

The Supreme Grade Great Precepts of the Vows of Wisdom and Original Intention of the Taishang Dongxuan Lingbao is one scroll.

This scripture is the Zhihui Benyuan Dajie Wen (The Great Admonitory Text of Wisdom and Original Vow), which Taiji Xiangong (Lord of the Supreme Ultimate, Taiji) asked the Taiji Master to expound.

The Taishang Dongxuan Lingbao Jieye Benxing Shangpin Miao Jing (Wondrous Scripture of the Superior Grade on the Original Conduct of Precepts and Karma of the Numinous Treasure of the Mysterious Cavern) is a single fascicle.

The Taishang Dongxuan Lingbao Zhenyi Quanjie Falun Miao Jing (Wondrous Scripture of the Wheel of Dharma of Admonitions of the Numinous Treasure, True Unity) is a scripture that the Most High treasured and kept safe. It was hidden in the empty abyss of the Liuhe Zifang (the Purple Chamber of the Six Directions), a symbol of the secret storehouse of the celestial realm.

The Taishang Xuanyi Zhenren Shuo Miaotong Zhuan Shen Ru Ding Jing (Scripture on the Wondrous Penetration, Transformation of Spirit, and Entry into Samadhi, as Expounded by the Perfected of Mysterious Unity) teaches the practitioner to gather the mind-spirit, stabilize the will, and sit in quiet contemplation of subtle principles. Whether walking, sitting, lying down, or moving the hands and feet, one follows the teachings of the Falun Miao Jing, stilling stray thoughts and transforming the spirit. Through this, one attains the state of ascending to high immortality and the Dao.

The Taishang Xuanyi Zhenren Shuo Quanjie Falun Miao Jing is bound together with the Zhenyi and two other scriptures as a single fascicle.

The Taishang Dongxuan Lingbao Fadeng Jing (Scripture of the Dharma Lamp of the Numinous Treasure of the Mysterious Cavern) uses the "Dharma Lamp" as a metaphor for norms and standards. A compass draws circles and a carpenter's square draws squares, and all things become upright only when they follow such standards. A lamp gives light, assists the moon, carries on the sun's work, dispels darkness, and allows people to see.

The Taishang Lingbao Zhihui Guanshen Jing (Scripture of the Numinous Treasure on Contemplating the Body with Wisdom) directs the practitioner to contemplate the true nature of the body and to penetrate deeply into wisdom, clearly seeing that the body is composed of the Four Great Elements (earth, water, fire, and wind) and the Six Root Consciousnesses (the senses and the mind by which one perceives and cognizes things). Once one has observed thoroughly both inside and out, one understands that all things are empty and still. This is the ultimate attainment of body-contemplation practice.

The Taiyi Jiuku Fangshen Miao Jing (Wondrous Scripture of the Great One for Relieving Suffering and Protecting the Body) is bound together with the Fadeng and two other scriptures as a single fascicle.

The scriptures listed above, arranged under the character nai, total eleven fascicles.

The Taishang Dongxuan Lingbao Chishu Gongjue Miao Jing (Wondrous Scripture of the Vermilion Writ and Secret Formulas of the Numinous Treasure of the Mysterious Cavern) comprises two fascicles. Its contents include the Yuanshi Lingbao Wudi Jiaoji Zhaozhen Yujue (Jade Instructions on the Offering Rite to the Five Emperors and Summoning the True Perfected, from the Primordial Numinous Treasure), the Chishu Yujue (Jade Instructions of the Vermilion Writ), the Xiudao Qiuxian Chishu Zhenwen (True Script of the Vermilion Writ for Cultivating the Dao and Seeking Immortality), the She Zhao Beifeng Guimo Chishu Yujue (Jade Instructions of the Vermilion Writ for Summoning and Subduing the Demons of Beifeng, the Northern Fengdu), and the Yuanshi Chishu Fushi Qingya Daoyin Jiuqi Qingtian Yujue (Jade Instructions from the Primordial Vermilion Writ on Consuming Green Sprouts and Guiding the Nine Qi of the Azure Heavens). Together these cover offerings to the Five Emperors, the summoning of true spirits, practices for cultivating the Dao and seeking immortality, the subduing of demons, and methods of consuming herbs and guiding the breath, along with other cultivation techniques and secret formulas.

Jeweled Formulae for Summoning the Perfected at the Five Emperors' Jiao Offerings of the Primordial Numinous Treasure; Jade Formulae of the Red Writ; True Script of the Red Writ for Cultivating the Way and Seeking Immortality; Jade Formulae of the Red Writ for Summoning and Subduing the Demons of Northern Fengdu; Jade Formulae of the Primordial Red Writ on Ingesting the Green Sprouts and Guiding the Nine Qi of the Azure Heaven; Jade Formulae of the Primordial Red Writ on Ingesting the Dark Sprouts and Guiding the Five Qi of the Dark Heaven

Wondrous Scripture of the Pointing to the Mystery in Cultivating Perfection, Jade Mirror of the Golden Coffer of the Most High (one fascicle, with talismans and registers [fulu])

The Zhixuan Miaojing holds that the key to cultivation lies in nourishing qi (vital energy). Qi bears the physical form, and the form is filled by qi. When the form is sound, qi can remain, and when qi is harmonious, the form can be preserved. One should understand that qi exists within the human body, and that the person also moves within the circulation of qi, since all things under Heaven and Earth come into being by relying on qi. Those skilled at nourishing qi can preserve the body within and guard against evil without. They can thus grasp the pivot of the operation of the Dao (the Way) and regulate the transformations of the myriad things.

Shangqing Sanyuan Yujian Sanyuan Bujing (one fascicle, with talismans and registers)

"Sanyuan" (the Three Primes) refers to three kinds of documents: the great registers of the Upper Prime, which record the heavenly realm; the jade writings of the Lower Prime, which record the earthly realm; and the scriptures of the Middle Prime, which record the perfected immortals. The Sanyuan Yujian includes dispatch documents and sacrificial documents. The inner method of the Sanyuan, which involves visualizing the Three Primes within the mind to summon the perfected spirits to descend, belongs to the same category of practice. The so-called superior method of "the Inner Immortals of the Hidden Court of the Three Primes" also belongs to this group.

Wondrous Scripture of the Blessed Days of the Most High Dongxuan (Mysterious Cavern) Lingbao

The Furi Miaojing concerns the fasting days, including the Three Primes Days, the Five Laba Days, and the Ten Directing Days. Believers should observe fasts on these days, uphold the Dao, and recite the scriptures.

Dongxuan Lingbao Shangshi Shuo Jiu Fang Shenming Jing (bound together with the Furi Miaojing as one fascicle)

This scripture is said to have been composed by the Taixuan Yuanyang Xianlong (the Immortal Lord of Primordial Yang of the Great Mystery). Its contents include records of the immortal Yuanyang, his personal and formal names, and traces of his immortal activity, such as golden-city towers.

Taishang Lingbao Tianzun Shuo Rangzai Duer Jing (Scripture on Averting Calamity and Crossing Peril, spoken by the Heavenly Worthy of the Lingbao)

Taishang Shenzhou Yanshou Miaojing (Wondrous Scripture of the Divine Incantations for Prolonging Life)

Taishang Dongxuan Lingbao Xiaorang Huozai Jing (Scripture on Quelling Fire Calamities of the Most High Dongxuan Lingbao)

The Xiaorang Huozai Jing states that when Yinghuo (the planet Mars, known as the Fire Star) draws near a particular place, or when fire spirits or fire monsters wrongly enter homes and cause various disasters, reciting the incantations of this scripture can dispel the harm.

Taishang Dongxuan Lingbao Tianzun Shuo Yangcan Yingzhong Jing (bound together with the Rangzai Duer Jing and two other scriptures as one fascicle)

Taishang Dongxuan Lingbao Ba Wei Zhao Long Miaojing (Wondrous Scripture of the Eight Majesties for Summoning Dragons) (two fascicles)

[Eulogies to the Three Sovereigns: Taixuan, Taiwei, and Taisu]

Taiying Zhong Jing (Scripture of the Great Camp and Seeding), together with Rang Zai and three other scriptures, forms a single fascicle. Taishang Dongxuan Lingbao Bawei Zhaolong Miao Jing (Wondrous Scripture of the Eight Majesties for Summoning Dragons, of the Taishang Dongxuan Lingbao) is in two fascicles.

Taixuan Taiwei Taisu Jun Song (Eulogy of the Lords of the Great Mystery, Great Subtlety, and Great Simplicity).

Taishang Dongyuan Qingyu Longwang Jing (Scripture of the Dragon Kings of the Taishang Dongyuan, for Petitioning Rain): this scripture describes the ritual methods for petitioning the Dragon Kings to send rain.

Taishang Zhao Zhu Shenlong Anzhen Fenmu Jing (Taishang Scripture for Summoning the Divine Dragons to Pacify Graves): this scripture describes the methods for summoning divine dragons to protect and stabilize burial grounds.

Taishang Lingbao Bu Xie Zaowang Jing (Taishang Lingbao Scripture of Making Amends to the Hearth Lord): this scripture describes rites of offering to the Hearth Lord (Zaowang) and making supplementary acts of thanks.

The Siming Shen (Director of Destinies) is the chief deity presiding over the tending of the sacred fire. He communicates upward with the heavens and governs downward over the Five Phases (wuxing), and he understands matters of the spirits. He observes the interplay of the yin and yang qi. In the heavens, he is the Envoy of the Seven Primal Stars of the Northern Dipper; among humans, he is the household Siming Shen, who keeps records of good and evil deeds and oversees the length of a person's life.

Taishang Shuo Liyi Can Wang Miao Jing (Taishang Wondrous Scripture on the Benefits of the Silkworm King): this scripture describes the benefits brought by the Silkworm King.

Taishang Shuo Niu Guang Miao Jing (Taishang Wondrous Scripture of Niu Guang), in one fascicle together with the Longwang and four other scriptures.

Taishang Dongxuan Mingdeng Miao Jing (Taishang Dongxuan Wondrous Scripture of the Bright Lamp), in one fascicle.

Taishang Dongxuan Baoyuan Shang Jing (Upper Scripture of the Precious Origin of the Taishang Dongxuan), in one fascicle. Also called Yuanyi Miaojue (Wondrous Formula of the Single Origin) or Ziran Jing (Scripture of Naturalness), this is the method of cultivation practiced by Yuchen Jun (the Lord of the Jade Dawn). The Five Thearchs (Wu Di) kept it hidden in the Chamber of Great Possession (Da You zhi Fang) and transmitted it to the Supreme Perfected (Wushang Zhenren).

The fu category, comprising nine fascicles.

Taishang Dongxuan Lingbao Miedu Wu Lian Shengshi Miao Jing (Wondrous Scripture of the Five Refinements of the Living Corpse and the Extinction of Deliverance of the Taishang Dongxuan Lingbao), in one fascicle, with talismans and registers attached. The scripture lists the "Five Immortals of Extinction and Deliverance," the "Pacification of the Spirit and Subjugation of the Divine," and celestial patterns of the nine qi, three qi, middle qi, seven qi, and five qi. According to the scripture, when the relevant documents are placed where the deceased's body lies, the deceased is refined in the Southern Palace (Nangong), separates from the corpse, and is transformed into an immortal form. Here "refinement" (liandu) refers to the Daoist rite of salvation performed on behalf of the dead.

Taishang Dongxuan Lingbao Sanyuan Yujing Xuandu Da Xian Jing (Great Offering to the Jade Capital and Mysterious Capital of the Three Primes of the Taishang Dongxuan Lingbao), in one fascicle.

Taishang Dongxuan Lingbao San Tu Wu Ku Bado Shengsi Miao Jing (Wondrous Scripture for Rescuing from the Three Paths and Five Sufferings and for Delivering from Birth and Death, of the Taishang Dongxuan Lingbao).

Taishang Daojun Shuo Jie Yuan Bado Miao Jing (Wondrous Scripture of the Taishang Daojun for Dissolving Grievances and Delivering the Dead): dissolving grievances, delivering the dead, and eliminating transgressions all depend on the human mind. When one concentrates single-mindedly and quietly observes one's own yeshi (karmic consciousness, the mind-stream formed by accumulated actions and thoughts), and that karmic consciousness becomes pure, transgressions will naturally dissolve.

Taishang Dongxuan Lingbao Wangsheng Jiuku Miao Jing (Wondrous Scripture of Rebirth and Rescue from Suffering of the Taishang Dongxuan Lingbao), in one fascicle together with three other scriptures, including Fangdu. The scripture describes the principle of cause and effect in offenses and blessings, and how sentient beings receive retribution in accordance with their own karmic deeds.

Taishang Dongxuan Lingbao Jiuku Bazui Miao Jing (Taishang Dongxuan Lingbao Wondrous Scripture for Rescue from Suffering and Expiation of Sins).

This scripture is indeed a hidden method of protection within the "Great Cavern" (Dadong) system, and it also contains the essential secrets of the supreme Dao. It opens with a method of protection and expounds auspicious omens such as the "auspicious clouds" (qingyun) and "propitious smoke" (xiangyan), holding that these manifest the qi of Great Harmony (dahe). It then distinguishes between the Gate of Life (shengmen) and the Gate of Death (simen).