《道藏目录详注》Vol. 2

The Gate (the body's portal) is like the Mysterious Female (xuanpin), the mysterious maternal womb. It separates the clear from the turbid in the two qi (yin and yang qi). Using the Samadhi True Fire (the inner fire condensed through cultivation, referring to the proper timing of the fire) and talisman methods (fufa) as its medium, it returns the Primal Spirit (yuanshen) to the Niwan Palace (the upper dantian in the head). This is where one comes to clearly realize the original nature of the immortal perfected. It receives celestial qi from above and becomes the place where the treasures of the root of life gather. The above summarizes the essential meaning of the Upper Way, and its full content is clearly contained within it.

The Most High Dongxuan Lingbao Heavenly Venerable's Scripture on Relieving Suffering (Jiku Jing)

This scripture describes seven methods of cultivation, called the "Seven Concealments": concealing light, dwelling in light, concealing form, clarifying concealment, concealing transformation, concealing truth, and great virtue.

The Most High Dongxuan Lingbao Wondrous Scripture of Pure Offerings

Bound in one fascicle with the Jiuku and three other scriptures.

The Most High Lingbao Scripture on the Names of the Images for Great Blessing and Extinguishing Sins

One fascicle.

The Scripture on Dissolving Transgressions and Extinguishing Sins, Spoken by the Most High Heavenly Venerable Who Relieves Suffering

This text explains the causes of good and evil karma and the reasons for retribution.

The Wondrous Scripture Spoken by the Most High on Guarding Against Suffering and Healing Joy in Fengdu

The Dongxuan Lingbao Scripture of the Essential Dao

Bound in one fascicle with the Mieze and three other scriptures.

The Dongxuan Lingbao Wondrous Scripture of the Superior Grade on Flying Immortals

This text contains the Yellow Steps, the Purple Talismans, and other secret methods of the authentic transmission of the Three Caverns.

The Most High Lingbao Heavenly Venerable's Wondrous Scripture on Prolonging Life

The Most High Scripture of the Seven Stars Divine Incantation

The Most High Scripture of the Void Star Divine Incantation for Preserving Life

Bound in one fascicle with the Feixian and three other scriptures.

The Most High Dongxuan Scripture of the Three Caverns on Opening Heaven, Wind and Thunder, the Yu Steps, and Subduing Demonic Spirits

The Most High Dongyuan Samadhi Divine Incantation of the Imperial Heart's Bright True Seal, the Supreme Ultimate Purple Subtlety, for Subduing Demons, Restraining Ghosts, Rescuing from Evil Paths, and Gathering Blessings and Auspiciousness

One fascicle, with talismans attached.

The Most High Wondrous Scripture on Releasing Grievances Across Three Lives

One fascicle, with talismans attached.

Divine Talisman Category

Character series Yi, ten fascicles in total.

The Most High Lingbao Five Talismans

Three fascicles in total. The contents include methods by which immortals consume the qi of the five directions; practices for absorbing the essence of the sun and moon; methods of ingesting the essence of the five sacred fungi; and recipes for Jusheng, longevity, sesame (hu ma), grain abstinence (bigu), eating apricot kernels, expelling the three worms, and Huangjing (Solomon's seal), as well as methods for brewing various immortal wines. These materials are combined into three fascicles.

The Xianren Yifu Wufang Zhutian Qi Jing (Scripture on the Immortal Who Absorbs the Qi of the Five Directions and Heavens) records methods for ingesting the essences of the sun and moon, the essences of the five fungi of immortality (wuzhi), juisheng (sesame), huma (sesame), apricot kernels, and huangjing (Solomon's seal). It also includes methods for abstaining from grains (bigu), expelling the three worms (sanchong), preparing various immortality wines, and prolonging life.

The Taishang Dongxuan Lingbao Suling Zhenfu (Most High Dongxuan Lingbao Plain Numinous Perfected Talismans) appears in three juan (scrolls). It was transmitted by Master Lu and contains fulu (talismans and registers) for treating a hundred illnesses, epidemics, cold damage (shanghan), chills and fevers, headaches, and other ailments.

The Taishang Dongxuan Lingbao Wuyue Shenfu (Most High Dongxuan Lingbao Talismans of the Five Sacred Peaks) is in one juan.

The Shangqing Jinmu Qiuxian Shangfa (Supreme Methods of the Golden Mother of the Shangqing Tradition for Seeking Immortality) is in one juan and was expounded by Li Xuanzhen of Mount Lu.

The Shangqing Huoluo Qiyuan Fu (Shangqing Talismans of the Seven Origins) and the Taishang Dongxuan Lingbao Dagang Chao (Most High Dongxuan Lingbao Compendium of Essentials) are also listed.

The Shangqing Taiyi Jinque Yuxi Jinzhen Ji (Shangqing Record of the Golden Gate and Jade Seal of Supreme Unity) was bound together in one juan with the Qiyuan and two other texts.

The Taishang Dongxuan Lingbao Bajian Fuwen Yaojue (Essential Instructions on the Talismanic Script of the Most High Dongxuan Lingbao Pulling of Slips) is in one juan.

The "Jade Instructions" category (yujue lei) comprises seven juan and is shelved under the character-numbered series shang.

The Taishang Dongxuan Lingbao Ziran Jiutian Shengshen Yuzhang Jing Yijie (Explanatory Meanings of the Scripture of the Jade Chapters on the Generation of Spirits in the Nine Heavens of Natural Spontaneity) is in four juan, written by Dong Sijing, a Daoist of the Tianqing Guan (Abbey of Celestial Celebration) in Qingyuan, of Guishan. It includes an explanation of the scripture's title, a discussion of the "five kalpas of opening and transformation" (wujie kaihua), and a commentary on the scripture along with a eulogy to the Perfected of Supreme Ultimate (Taiji Zhenren).

The Taishang Dongxuan Lingbao Ziran Jiutian Shengshen Yuzhang Jing Jie (Commentary on the Scripture of the Jade Chapters on the Generation of Spirits in the Nine Heavens of Natural Spontaneity) is in three juan, annotated by Wang Xichao (style name Yinxian), a Daoist of the Chongxu Guan (Abbey of Empty Tranquility) in Mianzhou.

The "tui-numbered" series, that is, the shelf-mark series tui, comprises ten juan.

The Taishang Dongxuan Lingbao Ziran Jiutian Shengshen Yuzhang Jing Zhu (Annotations on the Scripture of the Jade Chapters on the Generation of Spirits in the Nine Heavens of Natural Spontaneity) is in three juan, annotated by Huayangzi.

The Taishang Dongxuan Lingbao Jiuku Fangzui Miao Jing (Wondrous Scripture of the Most High Dongxuan Lingbao on Rescuing from Suffering and Guarding Against Transgression) is in one juan, also annotated by Huayangzi.

The Dongxuan Lingbao Dingguan Jing Zhu (Annotations on the Dongxuan Lingbao Scripture on Stilling and Contemplation) is in one juan. It explains that ding (stillness) is the settling of the mind-spirit, unmoving like the earth, while guan (contemplation) is illumination by wisdom, constantly bright like the sky. The root of ding is a heart free of stray thoughts, and the illumination of wisdom-contemplation is vast and boundless; hence the name "stillness and contemplation."

The Huangting Neijing Yujing Zhu (Annotations on the Jade Scripture of the Inner Landscape of the Yellow Court) is in one juan, annotated by Liu Changsheng of Shenshan. A second Huangting Neijing Yujing Zhu, in three juan, was annotated by Liangqiuzi.

The Commentary on the Inner and Outer Jade Scripture of the Huangting (Huangting Neiwai Yujing Zhu), one fascicle, survives in an incomplete original. Its contents concern careful cultivation and gradual advancement.

The Shangqing Danyuan Yuzhen Dihuang Feixian Shangjing (Upper Scripture on Flying Immortals of the Jade Perfected Emperor of Cinnabar Origin in Highest Clarity) comprises nine fascicles.

The Secret Method of Shangqing Danyuan Yuzhen Dihuang zhi Dao Jiangtai Miaoling Qionghua Yufei Xiaoyi zhi Fa (the Dao of the Jade Perfected Emperor of Cinnabar Origin in Highest Clarity, and the Whistling and Sweet-Saliva Method of the Jade Consort Qionghua of the Crimson Terrace and Wondrous Numinous Spirit) survives in an incomplete original. Its contents concern careful cultivation and gradual advancement.

This scripture describes the Dao of the Jade Perfected Emperor of Cinnabar Origin in Highest Clarity, along with the whistling and sweet-saliva cultivation method of the Jade Consort Qionghua of the Crimson Terrace. According to legend, this method was kept secret in the Palace of the Imperial Ultimate at Fengtai of Highest Clarity, inscribed on jade tablets, and transmitted only to worthy perfected beings. The practitioner must first cleanse the body, withdraw from worldly affairs, and quiet the mind in a secluded mountain forest, unifying spirit and breath. Only after fasting for thirty days may practice begin. Persevering for fifteen years brings completion, and the practitioner then becomes a Perfected of Highest Clarity. The practitioner must also refine gold and crimson substances and offer them to the scripture master, as a sign of the covenant not to transmit the teaching outside. Afterward, practicing according to the method causes purple qi to descend, the Jade Consort to enter the inner chamber, the five viscera to become clear and bright, and the whole body to become firm. The body is then encircled by crimson clouds, and the practitioner receives the book of the Jade Sovereign and ascends to Highest Clarity.

The Shangqing Zijing Junhuang Chu Zilingdaojun Dongfang Shangjing (Upper Scripture of the Purple Essence Lord and Sovereign, the Purple Numinous Dao Lord, and the Inner Chamber) is bound together with the Feixian Shangjing as a single fascicle. Its contents include the Method of the Five Spirit Qi of the Eight Essences that Summons Emperors to Highest Clarity. It teaches that one should rest in repose beneath the Huachen (Splendid Morning Star) and nourish oneself within the Nine Essences. By gathering the hun and po souls and cultivating the Five Spirits within the Cinnabar Origin, one roams freely in the realm of the Eight Essences and has one's name recorded in the mysterious registers of the Dao.

The Shangqing Zi Wei Dijun Nanji Yuanjun Yujing Baojue (Secret Formulas of the Jade Scripture of the Purple Subtle Emperor Lord and the Southern Pole Primordial Lady of Highest Clarity) contains three methods for summoning the "Spirits of Human Shadows," along with the inner records of immortals written by the Perfected Taixu.

The Lingbao Dalian Neizhi Xingchi Jiyao (Essential Notes on the Inner Purport and Practice of the Great Refinement of Numinous Treasure) is bound together with two other scriptures, including the Jade Scripture, as a single fascicle. Its contents concern the secret methods of visualizing the spirit and inner refinement.

The Shangqing Taijing Jijie Jiexie Xingshi Jue (Formulas for Untying Knots and Practicing the Affairs of the Embryonic Essence in Highest Clarity) contains three methods for summoning the "Spirits of Human Shadows," along with the inner records of immortals written by the Perfected Taixu.

The Lingbao Dalian Neizhi Xingchi Jiyao, bound together with two other scriptures, including the Jade Scripture, as a single fascicle, concerns the secret methods of visualizing the spirit and inner refinement.

The Shangqing Taijing Jijie Jiexie Xingshi Jue (Formulas for Untying Knots and Practicing the Affairs of the Embryonic Essence in Highest Clarity) contains methods for refining the Nine Elixirs within the embryo and for gathering the spirit. It also includes the methods of taking the Nine Elixirs and the Yang Numinous Talismans, of taking the Refined Spirit Talismans, and of the Embryonic Talismans of the Three Passes and Twelve Knots.

Shangqing Huachen Sanben Yujue (Jade Formulas of the Three Rushes of the Shangqing Morning Stars), in the same fascicle as Xingshi Jue

This passage concerns the Canopy Star (Huagai) beneath the Pole Star, the North Star (Beichen), and the assistant stars Fu and Bi in the Big Dipper. Practitioners had a secret method of visualizing these stars in the mind (cunxiang). During practice one must concentrate with sincerity and reverence, keep the mind calm and open, gather the spirit, and hold the inner light within. One then imagines breathing in step with the Three Luminaries (the sun, moon, and stars of heaven) and entering the Azure Void (Biluo). In this way one will see the two stars Zunxing and Dixing, shaped like the red sun, with purple radiance streaming in all directions as they descend upon oneself. At that moment one bows the head and calls upon them, and it is said that this brings longevity.

Taishang Dongxuan Lingbao Zhongjian Wen (Scripts of the Multitude of Registers of the Taishang Dongxuan Lingbao)

This book contains talismanic registers (fujian). It was compiled by Master Ji (Ji Xiansheng), Lu Xiujing, and includes methods of the Yuanshi Lingbao rites for announcing to the sacred peaks (wuyue lingshan), eliminating transgressions, and seeking transcendence. It also contains the Five Directional True Scripts (wufang zhenwen), sacred writings corresponding to the five directions, and the Red Writing Great Characters (chishu dazi).

Taishang Dongxuan Lingbao Wudi Jiaoji Zhaozhen Yujue (Jade Formulas for Summoning the Perfected in the Lingbao Five Emperors Offering Rite), in the same fascicle as Jianwen

This book contains the Yuanshi Lingbao methods for announcing to the sacred peaks, eliminating transgressions, and seeking transcendence. It also includes the Five Directional True Scripts and the Red Writing Great Characters.

Taishang Dongxuan Lingbao Wudi Jiaoji Zhaozhen Yujue (Jade Formulas for Summoning the Perfected in the Lingbao Five Emperors Offering Rite), in the same fascicle as Jianwen

This book contains five true scripts of the Lingbao Red Writing (chishu), along with the secret methods for practicing them.

Shangqing Peifu Qingjuan Jue (Essential Formulas for Wearing the Azure Talisman Tallies of Shangqing)

This passage is largely a catalogue of Daoist talismans and esoteric writings (fulu, or talismans and registers, with yinshu, or concealed script). It lists a range of these, used in rites to summon spirits, subdue demons, communicate with the divine, and support practices of cultivation, among them the "Jiutian Zhenshu" (Scripture of the Nine Heavens), the "Shenhu Zhenfu" (Divine Tiger Talisman), the "Liuling Buxu Shangfu" (Flowing Bell Upper Talisman of the Pacing of the Void), and the "Qiyuan Huoluo Zhenxing Jingfu" (Seven Primes Talisman of the Star-Subduing Essence). Names such as Qingdi (Azure Emperor), Baidi (White Emperor), Chidi (Red Emperor), Huangdi (Yellow Emperor), and Heidi (Black Emperor) are matched to the five directions and the Five Phases. Buxu (pacing the void) refers to the bugang (Step of the Big Dipper) performed during the recitation of scripture and the conduct of ritual processions.

The heading "Shangqing Peifu Baiquan Jue" (Oral Formula of the White Tallies for Wearing Talismans in the Shangqing Tradition) names this section, which gives the talismans worn in the Shangqing school, along with their methods. The entries are assigned to the Heavenly Stems, the Five Phases, and the qi numbers. Jia and yi correspond to Wood and the number nine qi. Bing and ding correspond to Fire and three qi. Geng and xin correspond to Metal and seven qi. Ren and gui correspond to Water and five qi. The entry for wu and ji, which correspond to Earth, is cut off at the word "wen" (pattern or text).

Among the Taishang fulu (talismans and registers) listed are talismans corresponding to the Nine Qi of Jia and Yi, which belong to Wood; to the Three Qi of Bing and Ding, which belong to Fire; to the Seven Qi of Geng and Xin, which belong to Metal; to the Five Qi of Ren and Gui, which belong to Water; and to the One Qi of Wu and Ji, which belong to Earth. There are also talismans such as the Nine Sources Azure Qi, the Dongyuan Vermilion Qi, the Dongyuan White Qi, and the Dongchuan Black Qi. The collection further includes the Three Raisings Fangzhang Zhenling Talisman, the Golden Tiger True Talisman, true talismans for delivering oneself from calamity and preserving life during great or minor kalpas, and the Yin-Yang Deliverance and Life-Preserving True Talisman. Writs include the Cinnabar Writs of the Five Marchmounts, the Jade Tablets (Qiong Jian), and the Purple Registers (Zi Lu).

Shangqing Peifu Wenjiang Quejue (Formulas for Wearing Talismans and Using Crimson Tallies in the Shangqing School)

These are formulas of the Shangqing (Highest Clarity) school for wearing talismans and using red-ink tallies. Among them are listed the Liujin Huoling Talisman (Flowing Gold Fire Bell Talisman), the Chidi Zhaoling Zhizhen Shemo Talisman (Red Emperor Talisman for Summoning Spirits, Attaining Perfection, and Subduing Demons), the Shangyuan Huoluo Yuejing Talisman, the Wuyuan Huoluo Xingjing Talisman, and the Qingdi Jia-Yi Tongling Talisman, along with texts such as the Qingwei Tianshi Qing Zhengfa (Correct Method of the Azure Origin of Qingwei Heaven) and the Yuyu Tianyuan Bai Zilu (White Registers of the Primordial Origin of Yuyu Heaven).

Shangqing Peifu Wenjiang Quejue

This section again lists the Liujin Huoling Talisman, the Chidi Zhaoling Zhizhen Shemo Talisman, the Shangyuan Huoluo Yuejing Talisman, the Wuyuan Huoluo Xingjing Talisman, and the Qingdi Jia-Yi Tongling Talisman, together with texts such as the Qingwei Tianshi Qing Zhengfa, the Yuyu Tianyuan Bai Zhengfa (Correct White Method of the Primordial Origin of Yuyu Heaven), and the Beidi Suling Shagui (Northern Emperor's Pure Spirit for Slaying Ghosts).

Shangqing Peifu Wenjiang Heijuan Quejue (Formulas for Wearing Talismans and Using Black Tallies in the Shangqing School)

Among them are the Gaoshang Yuchen Ming Mo Lingpan (Supreme Jade Dawn Banner of Life-Decree for Subduing Demons), the Heidi Zhaoling Zhizhen Shemo Talisman (Black Emperor Talisman for Summoning Spirits and Gathering Demons), the Baidi Gengxin Tongling Zhenfu (True Talisman of the White Emperor for Spirit Communication through Geng and Xin), the Lingfei Yufu (Jade Talismans of Numinous Flight), as well as the Yuqing Koumo Danlou Yutian Tagu Yuegen Yinshu (Scriptures of Yuqing for Striking and Caressing Danlou, Hidden Roots of Wandering and Leaping under the Veiled Heavens) and the Jinxuan Neiwen (Inner Texts of the Golden Mystery), among other contents.

Shangqing Peifu Wenjiang Huangjuan Quejue (Formulas for Yellow Tallies, Which Are Contained in the Same Scroll as the Five Other Tally Types, Including the Blue)

Among them are listed the Shangyuan Jiantian Dalu Wen (Great Register Text of Inspecting Heaven in the Primordial Origin), the Zhongyuan Jianxian Zhenshu (True Writ of Inspecting Immortals in the Middle Origin), the Yujue Shangzhen San Yuan Jianxian Qi (Qi of the Three Origins for Inspecting Immortals by the Supreme Perfected of Yujue), the Jiuling Yinshu (Hidden Writ of the Nine Numina), the Xuanshang Zhen Jianxian Zisu Wen (Purple Text of the Mysterious Supreme Perfected for Inspecting Immortals), and talismans such as the Liuyuan Huoluo Chenxing Fu (Six Origins Talisman of the Hollow Stars of the Morning Star).

The Taishang Dadao Sanyuan Pincheng Xiezui Shangfa (Supreme Great Dao Sanyuan Method of Ranked Confession of Transgressions) describes how to perform rites of confession on the Sanyuan days (the Upper, Middle, and Lower Yuan) according to prescribed procedures.

The Huiqi Huan Shen Jiuzhuan Qiong Dan Lun (Treatise on the Nine-Turn Jade Elixir for Returning Breath and Restoring Spirit), one fascicle in two parts, discusses the refinement of the Golden Elixir (jin dan).

The Lingbao Zhongzhen Danjue (Formulas for the Elixir Transmitted by the Assembled Perfected of the Numinous Treasure), one fascicle, records alchemical formulas transmitted by the perfected of the Lingbao lineage.

The collection also includes a range of external alchemy (waidan) methods, among them the Restore-Life Elixir (huanhun dan), Purple Gold Cinnabar, Golden Jade Cinnabar, Transmuting Gold Millet (bian jin su zi), the Feathered Ascent River Chariot (yuhua hechē), Golden Flower Yellow Sprout (jin hua huang ya), Jigong Bai, Nine-Turn Lead Refining (jiu zhuan lian qian), and the Divine Transformation Golden Elixir (shenhua jin dan). Here "external alchemy" refers to methods of refining elixirs from materials over furnace fire.

The Shenxian Fu'er Dan Shi Xingyao Fa (Methods of Immortals' Ingestion of Elixirs and Minerals, and Their Use), one fascicle, was composed by Master Jingli and explains how to take elixirs made from minerals and how to circulate medicinal substances through the body. It lists numerous formulas, including the Yellow Emperor's One-Substance Elixir for Ingestion, the Three-Substance Elixir for Lightening the Body and Augmenting Qi, the Three-Substance Immortal Elixir, the Four-Substance Elixir, the Perfected's Cinnabar Refining Elixir, the Sun-Exposed Elixir, the Eagle-Belly Elixir, the Egg Elixir, the Refined Return Elixir, the Rhubarb Elixir, the Ba Elixir, the Perfected Mountain-Peak Elixir, the Elixir for Curing Disease, Prolonging Life, and Restoring Youth, the Realgar Elixir, and the Stone-Boiling Elixir. All of these belong to the external alchemy tradition.

The Xun division of the canon comprises ten fascicles in total. Within it, the Dengzhen Yinjue (Hidden Formulas for Ascending to Perfection), in three fascicles, was composed by Tao Hongjing, the Recluse of Huayang. It includes the Yinjue together with formulas transmitted by Superior Minister Su of the Mixuan Prefecture, and it also discusses recitation of the Huangting Jing (Yellow Court Scripture) and methods of refining the spirit.

The Shangqing Sanzhen Zhiyao Yujue (Jade Formulas of the Essential Instructions of the Three Perfected of Shangqing), one fascicle, records methods of massage (anmo) and guiding and stretching (daoyin). Both are cultivation practices that nourish body and mind through physical movement, breath, and related techniques.

The Shangqing Dongzhen Jieguo Jue (Shangqing Formulas for Dissolving Transgressions through the Cavern of Perfection), one fascicle, records how Perfected Qingling Pei performed rites and confessions according to the eight seasonal junctures: the four seasonal beginnings, the two equinoxes, and the two solstices.

The Shangqing Mingtang Yuanzhen Jing Jue (Shangqing Formulas of the Scripture of the Perfected of the Bright Hall), one fascicle, is traditionally said to have been transmitted by the Nine-Numinous Great Perfected of the White Jade Tortoise Terrace, the Queen Mother of the West.

The Shangqing Taiji Yinzhu Yujing Baojue (Shangqing Precious Formulas of the Hidden Commentary on the Jade Classic of the Supreme Ultimate), one fascicle, is the Taishang Yujing Yinzhu. The Shangqing Taishang Basu Zhenjing (Shangqing Perfected Scripture of the Eight Pure Essences of the Most High), one fascicle, completes the list.

Oral Formulas of the Perfected Taixu of the Most High Hidden Void for Dispelling the Three Corpses and Refining the Seven Po (Taishang Yinxu Taixu Zhenren Koujue Xiao Sanshi Lian Qipo Zhi Fa): oral instructions transmitted by the Perfected Taixu of the Most High Hidden Void, for dispelling the Three Corpses (Sanshi) and refining the Seven Po (Qipo). "Three Corpses" and "Seven Po" are Daoist terms for the spirits or temperaments within the human body that shape one's physical and mental health and one's cultivation.

Shangqing Xiuxing Jingjue (Scripture of Oral Formulas for Shangqing Cultivation), one scroll. Its contents include gathering and governing the Three Hun and subduing the Seven Po; avoiding nightmares and attracting auspicious dreams; prayers for restful sleep; subduing ghosts and demons; refining corpses; divining the auspiciousness or inauspiciousness of mountain dwellings and houses; the use of spirit defenses and spirit staves; averting solar and lunar eclipses; prayers while combing and washing the hair; methods of bathing and washing the hands and face; the self-massage of Daoist adepts; methods by which adepts seek transmission or spiritual response; prayers to the Jade Emperor and methods for summoning protective spirits; the proper rhythm of tooth-knocking for adepts; prayers upon hearing ringing in the ears; and methods for discerning whether such ringing is auspicious or inauspicious. The text also covers the method of installing the five-direction talismans of the fasting hall; the practice of circulating qi while visualizing the Three Perfected (Sanzhen); the seven forms of harm and ten signs of decline listed among the taboos of the immortals; and the prayers recited by Shangqing-robed adepts as they travel through mountains and marshes.

Taishang Feixing Jiuchen Yujing (Jade Scripture of the Nine Dawns of Flight of the Most High), one scroll. Its contents include inner cultivation of the Flying Steps (feibu); visualizing the wandering spirits of the Seven Primes (qiyuan) and the Three Perfected; the seven forms of harm and ten signs of decline among the taboos of the immortals; and the prayers of Shangqing-robed adepts traveling through mountains and marshes.

Taishang Feixing Jiuchen Yujing (Jade Scripture of the Nine Dawns of Flight of the Most High), one scroll, with a different content listing. Its contents include inner cultivation of the Flying Steps, visualization of the wandering spirits of the Seven Primes, the Way of the Nine Stars (Jiuxing zhi Dao), and the concealed formulas of the empty void (kongdang yinjue).

The "Numinous Diagrams" category (Lingtu lei) contains eleven scrolls in the national collection. Among them, Shangqing Changsheng Baojian Tu (Diagram of the Precious Mirror of Long Life of Shangqing), one scroll, contains the diagrams of the Seven Talismans of the Bright Mirror. Shangqing Ba Dao Miyan Tu (Diagram of the Secret Words of the Eight Ways of Shangqing), one scroll.

Shangqing Hanxiang Jian Jian Tu (Illustrated Sword Mirror of the Shangqing Images), one fascicle, was presented by Sima Chengzhen, the White Cloud master of Mount Tiantai. Huangting Neijing Wuzang Liufu Bu Xie Tu (Illustrated Methods of Supplementing and Draining the Five Viscera and Six Organs from the Inner Landscape of the Yellow Court), one fascicle, was composed by Hu Yin, the Master of Unadorned Simplicity (Jiansu Zi). Qiyu Xiuzhen Zheng Pin Tu (Illustrated Grades of Cultivation and Realization in the Seven Realms) contains the talismanic registers found in such scriptures as the Xiandao Basu Zhenjing (Scripture of the Immortal Way of the Eight Pure Essences) and the Taishang Yinshu (Esoteric Writings of the Most High). Xuanlan Renniao Shanjing Tu (Illustrated Mountain Scripture of the Human-Bird Mountain from the Mysterious Survey) shares a fascicle with the Zheng Pin Tu, and within it appears the true-form diagram of "Mount Renniao."

Taishang Yuchen Yuyi Jielin Benri Yue Tu (Illustrated Jielin and Bennriyue Methods of the Jade Dawn Yuyi of the Most High), one fascicle, explains the practice of visualizing the two luminous phenomena of the sun and the moon. Shangfang Da Dongzhen Yuanmiao Jing Pin (Grades of the Wondrous Scripture of the Primal Origin of the Great Cavern True Transcendents of the Upper Quarter) records talismans and registers, the efficacy of immortal scriptures, and a postscript on related methods of practice. Shangfang Da Dongzhen Yuanmiao Jing Tu (Illustrated Wondrous Scripture of the Primal Origin of the Great Cavern True Transcendents of the Upper Quarter) and the Zhenyuan Jing Pin together make up one fascicle.

Among its contents are the Xuwu Ziran Zhi Tu (Diagram of Void and Spontaneity), the Eryi Mingyou Zhi Tu (Diagram of the Dark Presence of the Two Modes), the Daomiao Hughuang Zhi Tu (Diagram of the Wondrous and Elusive Dao), the Taiji Xiantian Zhi Tu (Diagram of the Supreme Ultimate and Prior Heaven), and the Qiyun Zhi Tu (Diagram of the Movements of Qi).

The Shangfang Da Dongzhen Yinyang Zhidiang Tushu Hou Jie (Postscript Explanations of the Illustrated Texts on the Ascent and Descent of Yin and Yang in the Upper Quarter's Great Cavern True Transcendents) appends the Sixiang Zhi Tu (Diagram of the Four Images), the Wuxing Tuiyi Zhi Tu (Diagram of the Transformations of the Five Phases), the Bagua Liubian Zhi Tu (Diagram of the Six Changes of the Eight Trigrams), the Jiugong Qiyuan Zhi Tu (Diagram of the Nine Palaces and Seven Primes), the Xiuxian Lianzhen Zhi Tu (Diagram of Cultivating Immortality and Refining Realization), and the Chen Chao Jinque Zhi Tu (Diagram of Ministers Attending the Golden Gate). The titles of these diagrams concern the rising and falling of yin and yang, the Four Images, the Five Phases, the Eight Trigrams, the Nine Palaces, and practices of cultivation together with audiences at the Golden Gate.

The Shangfang Da Dongzhen Yuanmiao Tushu Hou Jie (Postscript Explanations of the Illustrated Texts of the Upper Quarter's Great Cavern) also lists the six diagrams above. The Shangfang Da Dongzhen Yuanmiao Tushu Hou Shuo Zhong Pian (Final Chapter of the Postscript Discourses on the Illustrated Texts of the Upper Quarter's Great Cavern) shares a fascicle with the Zhidiang Tu, and was compiled by Li Fang from the account given to him by Zi Ming.

The Xu Taishi Zhenjun Tu Zhuan (Illustrated Biography of the True Lord Xu, Grand Historian), in two fascicles, records the imperial edicts received at the Jade Steps, the repeated decrees summoning the True Lord, and the sacred proclamations concerning his deeds. The Dongxuan Lingbao Wuyue Guben Zhenxing Tu (Ancient Edition of the Diagrams of the True Forms of the Five Sacred Peaks from the Lingbao Dongxuan), one fascicle, comes with an appended Dongfang Shuo Tu (Diagram of Dongfang Shuo), along with its preface and the sacrificial text for presenting the diagrams.

Category of Genealogies and Registers

This category comprises ten fascicles in total.

Shangqing Houshengdaojun Lie Ji (Chronicle of the Lord of the Way, the Later Sage of Shangqing) records the transmission of the Lord of the Way, the Later Sage of Shangqing. It was handed down by Qingtong Jun of the Eastern Palace of the Fangzhu Sea to his disciple Wang Yuanyou. The Shangqing Jinque Houshengdi Jun Li Yuanyi mentioned in the text, whose personal name was Xuanshui, styled Zigu and also Shanyuan, was a descendant of the Earth Sovereign and lived in the era of the Xuan Emperor.

The Shangqing Gaoshang Yuzhen Zhongdao Zong Jian Baohui (Taboo Names of the Assembled Daoist True Transcendents of the Supreme Shangqing Jade Perfection), which contains talismans, shares a fascicle with the Lie Ji, and records the taboo names of the celestial immortals and divine persons, that is, the names kept secret and never spoken openly.

The Dongxuan Lingbao Sanshi Ji (Records of the Three Masters of the Lingbao Dongxuan) was written by Liu Chujing, Master Guangcheng.

The so-called "Three Masters of Jing, Ji, and Du" refers to the three teachers who transmitted the scriptural methods: the Jing Master (scripture master), the Ji Master (register master), and the Du Master (ordination master).

The Jing Master was the Great Cavern Tian Jun of the Shangqing (Highest Clarity) lineage on Mount Heng in the south. He was named Xuying and styled Liangyi, and was a native of the state of Qi. The Ji Master was Lord San Zheng Feng of the Shangqing Great Cavern at the Tongbai Abbey on Mount Tiantai. He was named Weiliang and was a native of Changle. The Du Master was the Shangqing Great Cavern Master Daoyuan of the Daoyuan Courtyard on Mount Tiantai, who was also Lord Ying, granted the purple robe. He was named Yijie and styled Shizhong, and was a native of Dongyang Commandery.

The Record of the Names, Appearances, Residences, and Monasteries of the Three Masters of the Lingbao Scriptures documents the names, appearances, and dwelling places of the three masters. Its contents are the same as those of the Record of the Three Masters, and it was compiled by the Daoist Zhang Wanfu of the Abbey of Great Clarity in the capital.

The Sacred Secrets of the Various Shangqing Scriptures and the Perfected Immortals comprises eight juan (fascicles). It contains Fulu (talismans and registers), and its contents include the "Outer Kingdom Section," the Inner Text of the Azure Youth, the Supreme Shangqing Scripture of the Eight Essences, the Register of the Lofty Primordial Jade Sovereign, the Secret Protections of the Supreme Lord of the Dao, the Oral Formulas of the Inner Landscape of the Yellow Court, and the names of the various sage masters and perfected spirits.

The "Yu" collection, likewise in eight juan, is listed separately.

The Biography of the Perfected Lord Xu is in one juan. Lord Xu, the Metropolitan Immortal of the Nine Provinces and the Great Historian Perfected Shengong Miaoji, was named Xun and styled Jingzhi, and was a native of Xuchang. The record states that the Immortal Lord's merit was lofty and far-reaching, spanning countless kalpas, and that even this biography cannot fully praise his deeds.

The Eighty-Five Transformations of Lord Xu in three juan was compiled by the Perfected Shi Cen, who was known as Yongwu of Xishan.

The Biography of the Filial Perfected Wu and Xu records the deeds of the two perfected, Wu Meng and Xu Xun.

The Biography of Immortal Ge of the Taiji (Supreme Ultimate) is in one juan and was presented by the Daoist Tan Sixian of the Qingyuan Abbey. Immortal Ge, named Xuan and styled Xiaoxian, whose surname was Ge, was a native of Jurong. He attained the Dao on Mount Tiantai, and when he ascended to immortality, his entire household ascended with him. He once received a mandate from Donghua and later transmitted the Dao in western Shu. Summoned by imperial edict to the Golden Gate of the Jade Capital, he took his place among the immortals of the Taiji. His imperial title reads: "Left Immortal of the Taiji, Thunder-Radiance Mysterious Inspector, Inner Minister of the Celestial Pivot, Jade Void Purple Numinous Universal Transformation Mysterious Tranquil Constant Dao, Profound Responsive Sincere Protector, True Lord."

The Yunfu Shan Biography of Immortal Master Shen, in one fascicle, records the life of Immortal Master Shen. The Immortal Master's surname was Shen, his personal name Taizhi, and his courtesy name Guangxiang; he was a native of Luoyang. The Biographies of the Nine Perfected of the Southern Marchmount was compiled by Liao Fu.

The Southern Marchmount Minor Record is bound together with the Biographies of the Nine Perfected of the Southern Marchmount in a single fascicle, and was compiled by the Daoist Li Chongzhao.

Precepts and Discipline (Jielü)

The "Tao" character division comprises ten fascicles in total.

The Scripture of the Supreme Precepts of the Dongxuan Lingbao (Taishang Dongxuan Lingbao Shangpin Jie Jing) contains ten vows and ten articles of precepts.

The Scripture of the Supreme One, True Perfected Yi, on Explaining the Three Paths and Five Sufferings, as Exhortation and Admonition (Taishang Xuanyi Zhenren Shuo Santu Wukiu Quanjie Jing) is bound together with the Scripture of the Supreme Precepts in a single fascicle. The text lists one hundred and eighty upper-grade precepts, eighty middle-grade precepts, and forty lower-grade precepts.

The Scripture on the Merits and Demerits of the Three Primordial Grades of Precepts of the Dongxuan Lingbao (Taishang Dongxuan Lingbao Sanyuan Pin Jie Gongde Qingzhong Jing) is in one fascicle.

The Great Precepts of the Upper Grade on the Roots of Sin Through Wisdom of the Dongxuan Lingbao (Taishang Dongxuan Lingbao Zhihui Zuigen Shangpin Dajie Jing) is in two fascicles.

The Scripture on the Virtuous Conduct and Precepts of the Assembly of Perfected of the Shangqing (Shangqing Zhongzhen Jiao Jie Dexing Jing) is in two fascicles, upper and lower.

The Scripture of the Ten Precepts Spoken by the Heavenly Worthy of the Dongxuan Lingbao (Dongxuan Lingbao Tianzun Shuo Shijie Jing) is bound together with the Scripture of Virtuous Conduct in a single fascicle.

The Scripture of the Dongxuan Lingbao Proclamation of Precepts, Confession of Foremost Transgressions, and Protection Against the Myriad Sins (Taishang Dongxuan Lingbao Xuan Jie Shou Chan Zhong Zui Bao Fang Jing) is in three fascicles: upper, middle, and lower.

The Shangqing Bone Marrow Numinous Text: Ghost Statutes (Shangqing Gusui Lingwen Guilü) is in one fascicle, with talismans appended. It was written by the minister Deng Yougong, who received and upheld the Great Cavern Register of Shangqing and cultivated the Correct Method of the Heart-Heavens. The work is divided into three parts: the Ghost Statutes, the Jade Registers, and the Ritual Procedures, which together are called the Bone Marrow Numinous Text.

The Treatise on the Dharma Body of the Dongxuan Lingbao (Taishang Dongxuan Lingbao Fashen Zhi Lun) is in one fascicle and discusses eight points.

The "Tang" character division comprises ten fascicles in total.

The Anthology of Liturgies, Precepts and Discipline for Essential Practice (Yaoxiu Keyi Jielü Chao) is in thirteen fascicles and was compiled by the Daoist Zhu Famán of the Cavern Lineage. The work gathers Daoist liturgical and disciplinary material by category, covering such topics as the ranks of scriptures, transmission and copying of scriptures, recitation and visualization of spells, lectures and exposition, aspiration of mind, reception and upholding, names and months and days and hours of fasts, Dharma masters, assistant lecturers, supervisors of fasts, attendants for incense and lamps, ritual robes, bowing and worship, posture and conduct, and prohibitions. It also collects the common precepts and vows, totaling one thousand two hundred articles, together with sections on the retribution of sins, the precepts of the Three Primes against transgression, and matters such as memorial-presentation, healing, and days of mourning.

The "Diao" character division comprises seven fascicles in total.

Yaoxiu Keyi Jielü Chao (Essential Compendium of Liturgy and Precepts), Volume 11, Chapter 16, contains the "Catalogue of One Thousand Two Hundred Karmic Retributions," together with sections on the Three Primes (Sanyuan) sins and precepts, memorial-submission and healing rites, and taboo dates. It is classified under the Diao character-series and comprises seven volumes.

Volume 11, Chapter 16 of the Yaoxiu Keyi Jielü Chao lists a number of causes and matters, including offering meals to worthy persons, constructing halls and shrines, reciting Daoist scriptures, defiling acts, theft, transgressions, good deeds, and guiding others to leave home and become renunciants. It also records liturgical methods for administering talisman water (fushui), grain abstinence (bigu), and penetrating the true (tongzhen).

The Zhai Jie Lu (Record of Fasting Precepts), in one volume, documents the Six Fasting Days of the Dongxuan Lingbao tradition, the Ten Upright Fasting Days (zhizhai), the Six Annual Fasting Days, the Ten Monthly Fasting Days, six kinds of fasting days, two kinds of fasting days, twelve fasting days, and eight seasonal fasting days. It also describes nine food regimens for the Ten Upright Fast and explains how each category of fast is to be observed, along with the dates of the mixed yin-yang fasts (yinyang zazhai).

The "Weiyi" (Ritual Demeanor) category is classified under the Min character-series and comprises ten volumes.

The Jidu Jinshu Mulu (Catalogue of the Golden Book of Salvation), in one volume, bears the annotation that it was transmitted by Ning Quanzhen, who was styled Dongwei Gaoshi (Lofty Scholar of Profound Subtlety) and Kaiguang Jiuku Zhenren (Perfected Person Who Opens Light and Relieves Suffering), and that it was compiled by Lin Lingsu, Master Shuinan, who propagated the teaching.

The Lingbao Lingjiao Jidu Jinshu (Lingbao Golden Book of Salvation with Instructions) survives in volumes one through nine.

The section on general altar regulations (Tanxin Jingli Pin) sets out the common rules for rites of kaidu (salvation and initiation) and qirang (prayers to avert calamity). Within the Huanglu (Yellow Register) altar, these rules govern the casting of dragon tablets (tou long jian) and the submission of memorials (shang zhang), as well as the liturgies (Keyi) used in other zhaijiao altars.

The section on the conduct of rites (Xiufeng Jiemu Pin) lists the procedures for various zhaijiao assemblies. These include a five-day Kaidu Huanglu Zhai, a three-day Mingzhen Zhai, a two-day Qianba daochang (ritual assembly for transferring the dead), a three-day Jiutian Shengshen Zhai, a three-day Qingxuan Huanglu Jiuku Miaozhai, a one-day Xuehu daochang, and the Miedu Wulian Shengshi rite. It also covers assemblies for deceased teachers and friends, in which practitioners perform daoxing (practice of the Way) and recite scripture, along with a three-day Duxing Miezui Zhai, a five-day Qirang Huanglu Zhai, a five-day Yuxiu Huanglu Zhai, a three-day Qirang Ziran Zhai, a three-day Xiaozai Jifu daochang, a three-day Anzhai Zhai (house-settling retreat), a three-day Qiyao Zhai (Seven Luminaries Retreat), a three-day Xuanji Zhai, a two-day Xuanling jingchan daochang, a three-day Baobing Zhai, a two-day Chuandu daochang (ordination assembly), the Leiting Zhai (Thunder Retreat), and the ritual of the Ten Recitations of the Salvation Scripture (shihui duren jingfa) for averting calamity.

The section on altar and curtain arrangements (Tanmu Zhidu Pin) explains the altar sites and curtains common to rites of kaidu and qirang. It is followed by a general diagram of the Xuhuang altar (Xuhuang Tan Zongtu), the ranking of the perfected (Shengzhen Banwei), and the order of memorial presentation (Chaozou Cixu).

The Fa-character group comprises ten fascicles. Fascicles 10 through 24 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Teachings for Salvation) contain the Zansong Yingyong Pin (applied hymns and recitations) and the Keyi Licheng Pin (standard liturgies). These include the rite of presenting vermilion memorials (Jinbai Zhubiao Yi), the rite of ascending the Nine Spirits and submitting memorials (Jiujiu Feibu Shangzhang Yi), the rite of honoring the golden register lamps (Li Jin Lu Deng Yi), the rite of opening the blessing curtain (Kaiqi Zhumu Yi), the rite of establishing the perfected master's curtain (Li Zhenshi Mu Yi), the rite of three offerings (Guanfa Sanxian Yi), the rite of the Great Prohibition Altar (Da Jin Tan Yi), and the rite of raising the transfer banner (Shu Qian Shen Fan Yi). Each rite is accompanied by model forms.

The Zui-character group comprises eleven fascicles. The rites in its Keyi Licheng Pin match those of the group above. They include presenting vermilion memorials, submitting memorials, honoring the lamps, opening and setting up curtains, the three offerings, the Great Prohibition Altar, and raising the transfer banner, each with its model forms.

Fascicles 25 through 41 of the Lingbao Lingjiao Jidu Jinshu.

The Keyi Licheng Pin (Keyi Licheng Pin) lists the names of Daoist zhaijiao (purification and offering) keyi (liturgical rites). They cover rites for releasing the dead (kaidu wangling), setting up lamps (sheng deng), summoning (zhaoqing), bathing (muyu), pacifying the site (anzhen), breaking open the prisons of the underworld (po yu), recitation of scripture (songjing), and jiaoxie (rites of thanksgiving).

The "Zhou" series (zhou zi hao) comprises ten juan, collected in juan 42 through 58 of the Lingbao Lingjiao Jidu Jinshu (Lingbao Lingjiao Jidu Jinshu). It lists the Huang Lu Zhai Kaidu rites, including the nine-audience Daoxing Yi (Nine Audiences Procession of the Way), the Su Qi Yi (Overnight Opening Rite), the Zhuan Jing Yi (Scripture-Turning Rite), the Xie'en Jiao Yi (Thanksgiving Offering Rite), the Tou Shan Jian Yi (Mountain-Submission Memorial Rite), the Shang Shifang Yi (Rite of Ascent to the Ten Directions), the Li Zhusi Mu Yi (Rite of Erecting the Banners of the Offices), and the Yan Tan Yi (Rite of Sanctifying the Altar).

The "Fa" series (fa zi hao) comprises eight juan, collected in juan 59 through 69. It lists the Jiulian Fansheng Yi (Nine Refinements and Return to Life Rite), the Xuan Du Da Xian (Great Offering of the Mysterious Capital), the Yushan Jing Gong (Pure Offering of Jade Mountain), the Ziran Chao Yi (Natural Court Audience Rite), the Zao Chao Xingdao Yi (Morning Audience Procession Rite), and the Xie Jiao Yi (Thanksgiving Offering Rite).

The "Yin" series (yin zi hao) comprises eleven juan, collected in juan 70 through 85. It lists the Ganlu Jing Gong (Sweet Dew Pure Offering), the Tan Qian Lian Shui Huo Chi Yi (Rite of Refining Water and Fire Pools Before the Altar), the Kaiqi Bian Tan Yi (Rite of Opening and Transforming the Altar), the Shu Jiutian Fan Yi (Rite of Raising the Banners of the Nine Heavens), the Lingguan Jiao Yi (Lingguan Offering Rite), the Jiutian Chan Yi (Nine Heavens Repentance Rite), the Lian Du Yi (Refinement and Salvation Rite), the Sheng Tan Zhuan Jing Yi (Rite of Ascending the Altar and Turning Scripture), and the Qingxuan Shu Fan Yi (Qingxuan Banner-Raising Rite).

The "Tang" series (tang zi hao) comprises nine juan, collected in juan 86 through 100. It lists rites used in the Qingxuan Zhai (Qingxuan Retreat), a Daoist zhai rite for the salvation of the dead. These include the Yin Hun Chao Li (Soul-Guiding Audience Rite), the Muyu (Bathing Rite), the Su Qi (Overnight Opening Rite), the Zao Chao (Morning Audience), the Chan Fang (Repentance Formula), the Lian Du Jiao (Refinement and Salvation Offering), the Pu Du Jing Gong (Universal Salvation Pure Offering), the Xie'en (Thanksgiving Rite), and the Dan Chao (Single Audience Rite).

At the end, the same rites used in the Qingxuan Zhai are listed again and labeled as the "Zuo" series (zuo zi hao), comprising ten juan.

The "zuo" column contains ten fascicles, juan 101 through juan 116 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of the Lingbao Liturgy of Salvation). These are standardized liturgical texts (keyi lichengpin), including the Ten Directions Repentance Rite (shifang chanyi), the Thanksgiving Jiao Rite (xie'en jiaoyi), the Refinement and Salvation Rite (liandu yi), the Precept Transmission Rite (chuan jie yi), the Morning Court Practice Rite (zaochao xingdao yi), the Single Audience Rite (dan chao yi), the Rite for Refining the Taiji Mind-Method (taiji xinfa jilian yi), and the Netherworld Officials Jiao Rite (ming guan jiaoyi). They were used in the Purification Retreat for Audience with the Perfected (Chaozhen Zhai).

The "chao" column contains eight fascicles, juan 117 through juan 130. Its texts are also standardized liturgical forms, including the Morning Court Practice Rite, the Thanksgiving Jiao Rite, the Jiao Rite for True Spirits (zhenling jiaoyi), and the Scripture-Method Refinement and Salvation Rite (jingfa liandu yi), used in the Five Refinements Retreat for the Living Corpse (wu lian sheng shi zhai).

The "wen" column contains ten fascicles, juan 131 through juan 147. These texts are standardized liturgical forms used in the Star-Salvation Retreat (duxing zhai). They include the Scripture Lecture Rite (jiangjing yi), the Morning Court Practice Rite, the Scripture Recitation Rite (songjing yi), the Rite for Mentors and Friends at Death (shi you ming guo yi), the Noon Court Practice Rite, the Evening Court Practice Rite, and the Rite for Distributing Lamps during Recitation (songjing fendeng yi). For general petitionary and averting rites, they also include the Southern Dipper Lamp Rite (nandou deng yi), the Celestial Circuit Lamp Rite (zhoutian deng yi), the Rite for Pacifying the Sacred Script (anzhen zhenwen yi), the Morning Recitation Rite (zaochao songjing yi), and the Rite for Announcing Talismans at the Altar (tan zhong gaofu yi).

The "dao" column contains nine fascicles, juan 148 through juan 169. For the Petitionary Yellow Register Retreat (Huanglu Zhai, a major Daoist jiao ritual for seeking blessings, averting calamities, or salvating the dead), these texts include the Morning Court Practice Rites for the first through third days, the Six Ascents Scripture Turning Rite (liu shang zhuan jing yi), and the Rite for Casting Mountain Tablets (tou shan jian yi). For the Preparatory Yellow Register Retreat, they include the Morning Rites for the first through third days.

The "chui" column contains nine fascicles, juan 170 through juan 178. For the Preparatory Yellow Register Retreat, these texts include the Scripture Turning Rite, the Rite for Casting Mountain Tablets, and the Morning Retreat Rites for the first through third days.

The Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Instruction on Universal Salvation), scrolls 170 through 178, collects standardized liturgical texts (keyi lichengpin) for the ritual retreats of the Lingbao tradition. These include the Preliminary Yellow Register Retreat (Yuxiu Huanglu Zhai) and its associated rites: the Thanksgiving Offering (Xie'en Jiao Yi), the Three Officials Offering (Sanguan Jiao Yi), the Ten Kings Offering (Shiwang Jiao Yi), the Celestial Storehouse Deposit Offering (Tiancao Jiku Jiao Yi), the Rite of Repentance for the Nine Shadows with Lamps (Yuxiu Chan Jiuyou Deng Yi), the Rite of Repentance in the Ten Directions (Shifang Chan Yi), the Rite of Pacifying the True Text (Anzhen Zhenwen Yi), the Rite of Salvation for the Living Body (Shengshen Shoudu Yi), and the Rite of Purification and Abstinence (Zhai Jie Yi). This volume is classed in the Gong character series (gong zihao) and comprises twelve fascicles.

Scrolls 179 through 193 contain liturgical texts for the Natural Retreat (Ziran Zhai) and the Seven Luminaries Retreat (Qiyao Zhai). They include the Morning Processional Liturgy (Zaochao Xingdao Yi), the Rite of Repentance in the Ten Directions with Thanksgiving Offering (Shifang Chanhui Xie'en She Jiao Yi), the Declining Light Processional Liturgy (Luojing Xingdao Yi), the Processional Liturgy for the Altar of Averting Calamity and Gathering Blessings (Xiaozai Jifu Daochang Xingdao Yong Yi), the Noon Processional Liturgy (Wuchao Xingdao Yi), the Three Realms Offering (Sanjie Jiao Yi), and the Rite of Opening the Altar at Night (Suqi Jiantan Yi). The Processional Liturgy (xingdao yi) is the ritual form in which scripture is recited, deities are honored, and ritual practices are carried out, while the Offering Rite (jiao yi) is the ceremony of setting up an altar to present petitions to the gods. Together with the morning, noon, and evening processional liturgies and the Dismantling the Altar Rite (Santan Yi) of the Seven Luminaries Retreat, these texts form the Ping character series (ping zihao), which comprises ten fascicles.

Scrolls 194 through 210 cover rites for other retreats. The Pacifying Residence Retreat (Anzhai Zhai) includes morning processional liturgy, a Thanksgiving Offering, and the Nine Palaces and Eight Trigrams Lamp Rite (Jiugong Bagua Deng Yi), which sets lamps according to the Nine Palaces and Eight Trigrams to carry out petitions for well-being. The Life-Preserving Retreat (Baoming Zhai) provides morning, noon, and evening processional liturgies and an Offering for Averting Epidemics (Rang Wenyi Jiao Yi). The volume also contains the morning processional liturgy of the Northern Emperor Retreat (Beidi Zhai) and the Heavenly Physician Offering (Tianyi Jiao Yi) of the Merit-Benefiting Retreat (Zifu Zhai). These texts are classed in the Zhang character series (zhang zihao), in ten fascicles.

Scrolls 211 through 225 include rites for the Xuanji Retreat (Xuanji Zhai): the morning processional liturgy, the Rite of Opening the Altar, the Dismantling the Altar Rite, and the Rite of Setting the Altar and Raising the Ritual Curtain (She Jiao Kaiqi Zhumu Yi). They also contain the Night Opening Rite (Suqi Yi), the Early Dawn Ascent to the Altar and Scripture-Turning Processional Liturgy (Qingdan Sheng Tan Zhuan Jing Xingdao Yi), and the Offering Rite (She Jiao Yi) for the Ritual Assembly of the Mysterious Numinous Scripture and Repentance (Xuanling Jingchan Daochang). In addition, the volume includes the morning processional liturgy for the Liberation Assembly (Zhuandu Daochang), a ritual for the transfer of merit, and the Golden Elixir Talisman Rite for Dispelling the Corpse Burdens (Chu Shi Lei Fu Jinye Shenfu Yi). The Liberation Assembly is a ritual assembly held to deliver the deceased through a salvation ceremony. This volume is classed in the Ai character series (ai zihao), in ten fascicles.

The first group, fascicles 226 through 236 of the Lingbao Lingjiao Jidu Jinshu (Lingbao Lingjiao Jidu Jinshu, Golden Book of Lingbao Salvation through Lingjiao), collects a range of rites from the liturgical compendium (keyi lichengpin, standardized liturgical items). These include the shou du zhai (initiation purification retreat), the chuan du jiao (initiation offering), the dizi xie'en jiao (disciples' thanksgiving offering), and the sushou yi (nocturnal opening ritual) used for the leiting zhai (Thunder Thunderbolt retreat). The group also contains the chanfang yi (penitential formula ritual), the wu chao xing dao (noon audience procession), and the wan chao xing dao xie'en yi (evening audience procession and thanksgiving ritual). In addition, the volume gives the shi hui du ren jing fa (ten-cycle Scripture of Salvation method) used in the shi hui zhai, along with the thirty-two heavens lamp ritual (daochang sanshi'er tian deng yi) for the altar. These ten fascicles are arranged in the volume designated by the character pinyin yù.

The second group, fascicles 237 through 254, contains the morning audience procession and offering ritual for seeking offspring (qi si), and the rites for seeking emolument (qi lu) and longevity (qi shou). It also includes the morning audience procession for the qi qing zhai (retreat for seeking fair weather) and the offering ritual for fair weather. Further sections cover the altar for averting the baleful influence of Mars, the planet ying huo (rang ying huo, averting the calamities brought by the planet Mars), including its morning audience procession and offering rites. These ten fascicles are arranged in the volume designated by the character pinyin lí.

The third group, fascicles 255 through 266, comprises the fire-department offering ritual (huo bu she jiao yi) for averting Mars, the morning audience procession and offering ritual for averting locust plagues (rang huang), and the zi ying ling shu (Purple Jade Spirit Writings). It also contains the lian shi sheng xian (refining corpses to become immortal), the shangqing mie du (Shangqing rite of extinction and salvation), the lian shi sheng xian ke fa (ritual method for refining corpses), the fu jian gui fan (norms for talismanic registers), and general rites for salvation through kai du qi rang (opening salvation and averting calamities) and kai du zhui she (opening salvation and summoning the dead). These eight fascicles are arranged in the volume designated by the character pinyin shǒu.

The fourth group, fascicles 267 through 274, covers the refining-salvation section (lian du pin) of the talismanic registers, the wu fang chi shu yu zi (Five Directions Vermilion Writings and Jade Characters), and the er shi ba xiu fu (Twenty-Eight Lunar Mansions talismans). It also includes the jie e jiangjun fu (Talisman of the General Who Relieves Distress), used in the bei di zhai (Northern Emperor retreat) and the xuan ji zhai (Armillary Sphere retreat). These eight fascicles are arranged in the volume designated by the character pinyin chén.

The Lingbao Lingjiao Jidu Jinshu (Golden Book of the Lingbao Teachings on Universal Salvation) contains juan 275 through 282, which cover the essentials of writing fulu (talismans and registers) and the talismans issued with the gaoxiang (proclamations) used in kaidu (salvation rites). The section also includes the Lingbao summoning talismans for the twenty-four categories of the dead, used in zhuishe wanghun (retrieving the souls of the deceased). It closes with materials on cunsi xuanmiao (visualization of the mysterious and subtle), and the whole section, eight juan in all, is catalogued under the character fu.

Juan 283 through 290 teach the methods of cunsi xuanmiao along with the Jiutian Mochao (Silent Audience with the Nine Heavens), neisong (inner recitation), and shuihuo liandu (the water-and-fire chain of salvation), all used in kaidu rites. They also include the Xuanling Neisong (Mysterious Spirit Inner Recitation) and the grades of gaoming (imperial edicts) used in qirang (rites of supplication and averting calamity) and zifu (rites for increasing blessings). This section is eight juan, catalogued under rong.

Juan 291 through 298 record the grades of gaoming, the arrangement of fangai (banners and canopies) in qirang rites, and the regulations for biaobang (memorial placards). This section is nine juan, catalogued under qiang. This entry is listed twice in the original catalogue.

Juan 299 through 307 cover the regulations for biaobang, the qirang rite associated with the Qingxuan Zhai (Azure Mystery Retreat), the Xuanling Jingchan (Mysterious Spirit Scripture Liturgies) for the Shihui Duren Daochang (Ten-Cycle Rite of Universal Salvation), the Jiuchen Biao (Nine Dawns Memorials), and the wenxi (dispatch documents) ceremony common to kaidu and qirang. Some of these were used in the kaidu of the Huanglu Zhai (Yellow Register Retreat). This section is six juan, catalogued under xia.

Juan 308 through 313 continue the wenxi dispatch ceremony used in Huanglu Zhai kaidu and include the ceremonies shared by qirang rites and the advance preparation of Huanglu Zhai. This section is seven juan, catalogued under er.

Juan 314 through 320 contain the wenxi dispatch ceremonies for the Huanglu Zhai of qirang, the Xiaozai Jifu Daochang (Rite for Averting Calamity and Gathering Blessings), the Baoming Zhai (Life-Preserving Retreat), and the Chuandu Jiao (Ordination Offering), along with the Zhaijiao Xuzhi (Essential Instructions for Offering Rites). This section is thirteen juan, catalogued under yi.

The Daming Xuanjiao Lijie Zhaijiao Yi (Ritual of the Mysterious Teaching of the Great Ming for Establishing the Precepts and Offering Rites) is one juan.

The Hongen Lingji Zhenjun Ziran Chaoyi (Morning Audience Ritual of Hongen Lingji Zhenjun, Natural Form) is one juan.

The Hongen Lingji Zhenjun Jifu Zaochao Yi (Early Morning Audience Ritual of Hongen Lingji Zhenjun for Gathering Blessings) is one juan.

The Hongen Lingji Zhenjun Jifu Wuchao Yi (Midday Audience Ritual of Hongen Lingji Zhenjun for Gathering Blessings) is one juan.

The Liturgy of the Evening Court Assembly for Gathering Blessings of the Hongen Lingji Zhenjun (Hongen Lingji Zhenjun Jifu Wanchao Yi), one fascicle; The Liturgy for Establishing a Jiao Offering for the Hongen Lingji Zhenjun (Hongen Lingji Zhenjun Shejiao Yi) and The Liturgy of the Noon Court Assembly for Gathering Blessings (Hongen Lingji Zhenjun Jifu Wuchao Yi), one fascicle; in addition, there is another Liturgy of the Evening Court Assembly for Gathering Blessings, one fascicle; The Liturgy for Establishing a Jiao Offering (Shejiao Yi), one fascicle; The Vows of the Hongen Lingji Zhenjun (Yuanwen), one fascicle; The Lamp Liturgy of the Xuanji Qizheng (Xuanji Qizheng Deng Yi), one fascicle; and The Veritable Record of the Hongen Lingji Zhenjun (Shishi), one fascicle, which records the deeds of the Zhenjun.

The Morning Court Liturgy of the Luotian Great Retreat (Luotian Dazhai Zaochao Yi), The Noon Court Liturgy of the Luotian Great Retreat (Luotian Dazhai Wuchao Yi), and The Evening Court Liturgy of the Luotian Great Retreat (Luotian Dazhai Wanchao Yi), in which the evening court liturgy is bound together with the morning and noon liturgies in a single fascicle. There is also The Liturgy for Establishing a Jiao Offering for the Luotian Great Retreat (Luotian Dazhai Shejiao Yi), one fascicle. The Xuanmen Liturgy for Repaying Filial Debt and Memorializing the Dead (Xuanmen Baoxiao Zhuijian Yi), one fascicle, and The Liturgy of Libation and Ascension for the Sacred Birthdays of the Masters (Zhushi Shengdan Chongju Zhuoxian Yi), one fascicle.

The above are classified under the Ti category, in ten fascicles in total.

The Liturgy for Opening the Altar of the Jinlu Retreat (Jinlu Zhai Qitan Yi), The Liturgy for the Overnight Opening of the Jinlu Retreat (Jinlu Zhai Suqi Yi), The Liturgy for Opening the Covenant of the Jinlu Retreat (Jinlu Zhai Qimeng Yi), and The Liturgy for Investiture and Establishing Precepts in the Jinlu Retreat (Jinlu Zhai Buzhi Shejie Yi). These liturgies are bound together in one fascicle. The Three Court Liturgy of the Jinlu Retreat (Jinlu Zhai Sanchao Yi), one fascicle, and The Repentance Formula of the Jinlu Retreat (Jinlu Zhai Chanfang Yi), one fascicle. The Liturgy for Closing the Altar of the Jinlu Retreat (Jinlu Zhai Jietan Yi), The Jiao Offering Liturgy of the Jinlu Retreat (Jinlu Zhai Sheljiao Yi), and The Liturgy for Releasing Living Beings in the Jinlu Retreat (Jinlu Zhai Fangsheng Yi) are bound together in one fascicle. The Three Court Liturgy for Praying for Longevity in the Jinlu Retreat (Jinlu Zhai Qishou Sanchao Yi), one fascicle, together with The Three Offerings for Longevity in the Jinlu Retreat (Jinlu Zhai Shangshou Sanxian Yi) and The Repentance Formula of the Jinlu Retreat, one fascicle. The Liturgy for Closing the Altar, The Jiao Offering Liturgy, and The Liturgy for Releasing Living Beings are again bound together in one fascicle. The Three Court Liturgy for Praying for Longevity is one fascicle. The Three Offerings for Longevity and The Jiao Offering for Praying for Longevity are bound together in one fascicle. The Liturgy for Turning the Scriptures on the Xuantan Altar in the Jinlu Retreat (Jinlu Zhai Xuantan Zhuanjing Sanchao Yi), one fascicle; The Three Court Opening and Closing Liturgy for the Ten-Round Deliverance of Humanity in the Jinlu Register (Jinlu Shihui Duren Sanchao Kaishou Yi), one fascicle; The Three Court Liturgy for Turning the Scriptures in the Ten-Round Deliverance of Humanity in the Jinlu Retreat (Jinlu Zhai Shihui Duren Sanchao Zhuanjing Yi), one fascicle; and The Liturgy for Collecting the Memorial Tablets in the Jinlu Retreat (Jinlu Zhai Shoujian Yi), one fascicle.

The above are classified under the Lü category, in eight fascicles in total.

The Yulu Liturgy for the Overnight Opening of Salvation (Yulu Zidu Suqi Yi).

The Yulu (Jade Register) Zidu Jietan Yi, or Ritual for Dissolving the Altar, is performed at the close of a Yulu Zidu rite of salvation and deliverance. The Yulu Zidu Shejiao Yi, or Ritual for Establishing the Zhaijiao (purification ritual) of Yulu Zidu, sets out the altar ceremony itself and is bound in the same fascicle as the Susi (vigil-opening) rite, the Jietan rite, and related ceremonies. The Yulu Zidu Sanchao Yi (Three Audiences Ritual), in one fascicle, is followed by the Yulu Shengshen Sanchao Kaishou Yi (Three Audiences Ritual of Opening and Receiving for the Birth of Spirits), the Yulu Shengshen Sanchao Zhuanjing Yi (Three Audiences Ritual of Circumambulating the Scriptures for the Birth of Spirits), each in one fascicle, and the Yulu Sanri Jiuchao Yi (Nine Audiences Ritual over Three Days), in three fascicles. The Yulu Panhu Yi (Ritual for Adjudicating the Ledger), in one fascicle, completes this group of Yulu rites.

Next comes a series of volumes grouped under character designations, which are the numbering system of the Daoist Canon. The "bin" series has twelve fascicles, covering fascicles one through eighteen of the Taishang Huanglu Zhai Yi (Taishang Yellow Register Ritual Manual). The "gui" series has ten fascicles, covering nineteen through thirty-four of the same manual. The "wang" series has fourteen fascicles, covering thirty-five through forty-eight, and the "ming" series has ten fascicles, covering thirty-nine through fifty-eight. The "feng" series has ten fascicles, covering one through ten of the Wushang Huanglu Dazhai Licheng Yi (Supreme Yellow Register Great Ritual Standard Procedures). The "zai" series has ten fascicles, covering eleven through twenty, and the "zhu" series has ten, covering twenty-one through thirty. The "bai" series has ten fascicles, covering thirty-one through forty, and the "ju" series has ten, covering forty-one through fifty. The "shi" series has seven fascicles, covering fifty-one through fifty-seven, and the "chang" series has twelve fascicles.

The final group consists of Huanglu texts in their own right. These include the Huanglu Jiuku Shizhai Zhuanjing Yi (Ten Fasts for Salvation from Suffering through Circumambulating the Scriptures under the Yellow Register), in one fascicle; the Huanglu Shinian Yi (Ritual of Ten Recollections under the Yellow Register); the Huanglu Wulao Daowang Yi (Five Elders' Ritual of Mourning for the Dead under the Yellow Register), which is bound together with the Shinian Yi in one fascicle; and the Huanglu Shi Tianzun Yi (Ritual of the Ten Heavenly Honored Ones under the Yellow Register).

The Hua series (Hua zi hao) comprises nine juan (scrolls) in total. It collects multiple ritual, repentance, and liturgical texts, including the manuals of the Huanglu Zhai (Yellow Register Purification Rite), the Huanglu Jiao (Yellow Register Offering Rite), and the Lingbao Zhai (Numinous Treasure Purification Rite), as well as the procedures for worship, ordination, and related ceremonies. These rites serve Daoist services for fasting, petitioning for blessings and averting calamity, delivering the dead, and giving thanks to the gods.

Among them, the Huanglu Zhai Shizhou Sandao Fangdu Yi (Ritual of Protective Ordination for the Purification Rite of the Ten Continents and Three Islands) and the Huanglu Shi Tianzun Yi (Ritual of the Ten Heavenly Honored Ones) are bound together in a single juan. The Huanglu Jiuyou Jiao Wuai Yezhai Ci Daowang Yi (Ritual for Mourning the Dead in the Unobstructed Night Retreat of the Nine Darknesses Offering) and the Huanglu Jiuyou Jiao Wuai Yezhai Ci Di Yi (Ritual Sequence for the Unobstructed Night Retreat of the Nine Darknesses Offering) are also listed as sharing one juan. The Huanglu Lingbao Hetu Yangxie Sanshiliu Tian Zhai Yi (Ritual for the Lingbao Hetu Rite of Thanksgiving to the Thirty-Six Heavens) and the Huanglu Lingbao Hetu Yangxie Sanshiliu Tu Huang Yi (Ritual for the Lingbao Hetu Rite of Thanksgiving to the Thirty-Six Earthly Sovereigns) each occupy four juan. The catalogue also records the Lingbao Banjing Zhai Yi (Numinous Treasure Half-Scene Purification Rite), the Shengong Miaoji Zhenjun Li Wen (Liturgical Texts of the Perfected Lord Shengong Miaoji), the Taishang Lingbao Yugui Mingzhen Zhai Chan Fang Yi (Method of Repentance Rite of the Supreme Numinous Treasure Jade Casket of Bright Perfection), the Dongxuan Lingbao Ziran Zhai Yi (Spontaneous Purification Rite of the Numinous Treasure of the Cavern Mystery), the Taishang Dongyuan Sanmei Shenzhou Zhai Chan Xie Yi (Repentance and Thanksgiving Rite of the Supreme Cavern Abyss Samadhi Divine Spell), and the Taishang Dongxuan Lingbao Shoudu Yi (Ritual of Ordination in the Supreme Numinous Treasure of the Cavern Mystery), among others.

The catalogue states that these liturgical texts are archaic and elegant in their diction, profound in their meaning, and comprehensive in their grasp of the essentials of the Three Teachings. They gather the quintessence of many scriptures and are the secret canonical books through which the perfected masters and sacred teachers established ritual norms and propagated the Dharma.

The Bei series (Bei zi hao) comprises ten juan, collecting the Lingbao Wu Jing Tigang (Outline of the Five Numinous Treasure Scriptures), the Dongxuan Lingbao Yulu Jianwen Sanyuan Weiyi Ziran Zhenjing (Spontaneous Perfect Scripture on the Dignified Observances of the Three Primes in the Simplified Texts of the Jade Register of the Numinous Treasure of the Cavern Mystery), the Dongxuan Lingbao Zhongqing Weiyi Jing (Scripture on the Dignified Observances of the Bell and Chime of the Numinous Treasure of the Cavern Mystery), and the Taiji Zhenren Fu Lingbao Zhaijie Weiyi Zhujing Yaojue (Essential Instructions from the Taiji Perfected on the Dignified Observances and Precepts of the Numinous Treasure Purification Rite and the Various Scriptures). The Dongxuan Lingbao Zhongqing Weiyi Jing is bound together with three other scriptures, including the Lingbao Wu Jing Tigang, in a single juan.

Taishang Lingbao Shangyuan Tianguan Xiaoqian Miezui Chan (Repentance Liturgy of the Heavenly Official of the Upper Primordial for Dissolving Transgressions and Extinguishing Offenses), Taishang Lingbao Zhongyuan Diguan Xiaoqian Miezui Chan (for the Earthly Official of the Middle Primordial), and Taishang Lingbao Xiayuan Shuiguan Xiaoqian Miezui Chan (for the Water Official of the Lower Primordial) are repentance rites (chan) addressed to three cosmic officials. Each seeks the dissolution of faults and the lightening of karmic burdens through ritual prostration and confession, a practice known as keyi (liturgical procedure). Taishang Xuansi Miezui Zifu Xiaozai Fa Chan (Repentance Method of the Purple Mansion for Extinguishing Offenses and Dispelling Calamity, of the Supreme Dark Bureau) comprises one fascicle.

Taishang Xiaomie Diyu Shengzhi Tiantang Chan (Repentance for Extinguishing Hell and Ascending to Heaven) also comprises one fascicle and prays for the removal of the sufferings of hell and the ascent of the dead to heaven. Taiyi Jiuku Tianzun Shuo Fangdu Xue Hu Bao Chan (Precious Repentance on the Ferrying Across of the Blood Pond, as Spoken by the Heavenly Honored One Taiyi Who Delivers from Suffering) also comprises one fascicle. It invokes Taiyi Jiuku Tianzun, the Heavenly Honored One Who Rescues from Suffering, to protect the dead and free them from the torments of the Blood Pond. Qingxuan Jiuku Bao Chan (Precious Repentance of the Azure Mystery for Rescue from Suffering), Cizun Shengdu Bao Chan (Precious Repentance on the Ascent and Deliverance by the Compassionate Honored One), and Dongyue Dasheng Bao Chan (Precious Repentance of the Great Life of the Eastern Peak) are likewise rites of rescue and deliverance. The Cizun Shengdu Bao Chan is bound in the same fascicle as the two preceding rites of rescue.

Taishang Lingbao Shifang Yinghao Tianzun Chan (Repentance of the Heavenly Honored One Who Answers from the Ten Directions) comprises two fascicles, and the remaining volumes are lost. The Cao (grass) character group of the canon totals ten fascicles and contains Taishang Ciabei Daochang Xiaozai Jiuyou Fa Chan (Repentance Method for the Ritual Platform of Compassion and Mercy, for Dispelling Calamity and Nine Dark Springs), in ten fascicles. The Mu (wood) group also totals ten fascicles. It contains Taishang Ciabei Jiuyou Fangzui Chan (Repentance on Compassion and Mercy for Guarding Against Offenses in the Nine Dark Springs), in ten fascicles, and Taishang Ciabei Daochang Miezui Shui Chan (Water Repentance of the Ritual Platform of Compassion and Mercy for Extinguishing Offenses), whose upper, middle, and lower sections are bound together as one fascicle.

Among the methods (fangfa) collections, the Lai (rely-upon) group comprises nine fascicles. It holds the catalogue of the Lingbao Yujian (Jade Mirror of the Numinous Treasure), in one fascicle, together with fascicles one through eight of the text itself. Its liturgical categories include xiuzhai (performance of the retreat), lingpan baogai (spirit banners and precious canopies), and shendie toujin (submission of memorials). Xiuzhai refers to the performance of the zhaijiao (purification ritual). Lingpan baogai are the ceremonial banners and canopies carried in the rites. Shendie toujin refers to the presentation of written documents to the divine offices.

The Ji (reach) group comprises eight fascicles, covering fascicles nine through sixteen of the Lingbao Yujian. Its content includes shenhu zhuishe (summoning and seizing the divine tiger), fendeng zhiqi (dividing the lamps and fashioning ritual implements), chishui jingtan (purifying the water and sealing the altar), suqi chaoyi (the nightly audience rites), tanyi fashi (the altar protocols), jiaoguo longli (the Crooked Walls and dragon officials), and zhenwen yuzi (the true script and jade characters), among others. These mainly concern the summoning of spirits, the making of ritual implements, the purification of water and altars, and the ceremonies performed on the altar.

The Wan (ten thousand) group comprises nine fascicles, covering fascicles ten through twenty-five of the Lingbao Yujian. It treats the methods of feishen yedi (sending spirits flying to audience with the Emperor) and gaoji fulu (reporting and conferring talismans). These are practices of visualizing or commanding spirits to ascend and pay homage to the Celestial Emperor, together with the liturgies for reporting petitions and granting talismans. The Fang (square) group comprises eight fascicles, covering fascicles twenty-six through thirty-four of the Lingbao Yujian.

The Fang series (Fang zihao), comprising eight juan, includes the Lingbao Yujian (Jade Mirror of the Lingbao Scriptures), juan 26 through 34. Its sections are the Gaogei Fulu Men (Gate of Announcing Talismans and Registers), Touglong Jinjian Men (Gate of Offering Dragons and Presenting Memorials), Kaiming Youan Men (Gate of Opening the Dark Netherworld), and Yuyuan Shiwu (Yuyuan Fifteen). A second heading lists the Feishen Ye Di Men (Gate of the Flying Spirit Audience with the Emperor) and the Gaogei Fulu Men again.

The Gai series (Gai zihao), comprising nine juan, includes the Lingbao Yujian, juan 35 through 43. Its sections are the Gaogei Fulu Men, Touglong Jinjian Men, Kaiming Youan Men, Yuyuan Zhuidu Men (Gate of Yuyuan Salvation and Deliverance), Zhaoshe Youling Men (Gate of Summoning and Gathering Spirits), Liemu Fuhua Men (Gate of Spreading Transformation Behind Curtains), Fuhua Jieshi Men (Gate of Explaining Transformation), Bianhua Fashi Men (Gate of Transformation and Ritual Offerings), Zhan Shi Du Hu Men (Gate of Cutting Off Corpses and Crossing Households), and Lian Du Gengsheng Men (Gate of Refining, Deliverance, and Renewal of Life).

The Ci series (Ci zihao), comprising eight juan, includes the Taiji Jilian Neifa (Inner Methods of Taiji Sacrificial Refinement), in three juan with talisman diagrams. It contains a preface by the Celestial Master (Tianshi) Zhang and three essays on the Inner Refinement Methods. Its outer refinement section was compiled by Zheng Suonan. Also included are the Shangqing Tianshuyuan Huiche Bidao Zhengfa (Orthodox Method of Completing the Way through the Turning Carriage of the Shangqing Celestial Pivot Academy), in one juan with talismans, which covers the inner seal forms, breath-circulation methods, water-incantation methods, and the talismans and incantations of the various perfected beings. Another is the Xu Zhenjun Shou Lianxing Shen Shangqing Bidao Fayao Jiewen (Essential Excerpts from the Methods of Perfected Lord Xu for Receiving the Refinement of Form and Spirit and Completing the Way in Shangqing), which describes methods for nourishing the spirit, refining the form, guarding the soul, and returning to unity. The Tianshuyuan Dusi Xuzhi Ge (Format of the Directorate Requirements of the Celestial Pivot Academy) describes the ritual formats of that directorate. The Tianshuyuan Dusi Xuzhi Fawen (Ritual Texts of the Directorate Requirements of the Celestial Pivot Academy) is bundled with the Jiewen and two other texts in a single juan. The Lingbao Jingming Yuan Jiaoshi Zhou Zhengong Qiqing Huayi (Instruction of Master Zhou Zhengong of the Lingbao Jingming Academy, in one juan) includes a method of visualizing the sun and moon rising.

The Shen series (Shen zihao), comprising nine juan, includes the Gaoshang Yuegong Dusi Fa Geshi (Format of Ritual Methods of the Directorate of the Exalted Palace of the Moon). It also repeats the Tianshuyuan Dusi Xuzhi Fawen (bundled with the Jiewen and two other texts in one juan) and the Lingbao Jingming Yuan Jiaoshi Zhou Zhengong Qiqing Huayi (one juan), which again includes the visualization of the sun and moon rising. Another entry is the Gaoshang Yuegong Taiyin Yuanjun Xiaodao Xianwang Lingbao Jingming Huangsu Shu (Yellow Silk Scripture of the Lingbao Jingming Tradition, Revealed by the Filial Immortal King of the Great Yin Primordial Lord of the Exalted Palace of the Moon), in four juan. It was explained by the Right Registrar of the Purple Tenuity, the Chief Registrar of the Shaowei, and the Right Director of Instruction and Investigator of the Lingbao Jingming Academy, Chuan Feiqing. Its contents include a general account of the divine seals of the Nine Venerable Lords and the Yellow Silk methods. The last entry is the Lingbao Jingming Huangsu Shu Shiyi Mijue (Secret Explanations of the Meaning of the Lingbao Jingming Yellow Silk Scripture), in juan 1 through 10.

Yan Nei Jing Cun Mo Yang Sheng Jue (Secret Formulas for Nourishing Life through Inner Observation and Quiet Stillness) describes methods of nourishing life by looking inward at body and mind and by cultivating tranquility through silence.

Taishang Jingming Lingbao Rudao Pin (Taishang Jingming Lingbao Rudao Pin, "Chapters on Entering the Way in the Lingbao Jingming Tradition"), with talismans, and Lingbao Jingming Yuanzhen Shi Mi Gao (Lingbao Jingming Yuanzhen Shi Mi Gao, "Secret Instructions from the Perfected Master of the Lingbao Jingming Courtyard"), with talismans, are the next two texts. The latter contains methods of bigu (abstention from grains), a Daoist practice of reducing or stopping food intake by specific means, including the consumption of bai ye (arborvitae leaves) and other preparations attributed to immortals.

Lingbao Jingming Fa Yin Shi (Lingbao Jingming Fa Yin Shi, "Patterns of the Jingming Seal Methods") presents the forms of the Jingming seals. It is bound in the same scroll as Rudao Pin and the two other texts just mentioned.

Lingbao Jingming Da Fa Wan Dao Yu Zhang Mi Jue (Lingbao Jingming Da Fa Wan Dao Yu Zhang Mi Jue, "Secret Formulas of the Jade Seals of the Ten Thousand Ways in the Great Lingbao Jingming Rites") is a single scroll with talismans. It records the sequence in which the efficacy of the three altars (sanzhan) manifests, and it gives the esoteric designations and inner names of the thirty-two heavens as they correspond to the twenty-four trigrams. Here "altar" refers to the ritual platform on which the rites are performed, while "esoteric designations" and "inner names" refer to names transmitted only within the lineage.

Taishang Lingbao Jingming Mi Fa Pian (Taishang Lingbao Jingming Mi Fa Pian, "Secret Methods of the Lingbao Jingming Tradition"), in upper and lower parts bound in one scroll, is a single scroll with talismans. It contains the same account of the efficacy sequence of the three altars and the esoteric designations and inner names of the thirty-two heavens.

The same Mi Fa Pian also includes the Yuan Gang Feibu Tu (Map of the Yuan Gang Flying Steps). Feibu, or "flying steps," is a Daoist ritual technique of walking in a prescribed pattern of steps.

Lingbao Jingming Xin Xiu Jiu Lao Shen Yin Fu Mo Mi Fa (Lingbao Jingming Xin Xiu Jiu Lao Shen Yin Fu Mo Mi Fa, "Newly Revised Secret Method of the Nine Elders' Divine Seals for Subduing Demons") is a single scroll with talismans. It was compiled by He Shouzheng (He Shouzheng), Assistant Instructor of the Yizhen Altar.

The above make up the seven scrolls of the Fa series (zihao).

Taishang Lingbao Jingming Fei Xian Du Ren Jing Fa (Taishang Lingbao Jingming Fei Xian Du Ren Jing Fa, "Scripture and Rites of Flying Immortals and the Salvation of Humankind") comprises five scrolls. It is annotated by Gaoming Taishi Shengong Miaoji Zhenjun Xu Jingyang (Xu Jingyang, the Perfected Lord of Miraculous Salvation and Divine Achievement, Grand Historian of Gaoming), whom Daoist tradition honors as Xu Yi.

The first scroll contains these chapters: Qi Yun (Opening the Cycle), Zhen Ying (True Responses), Shi Shen (Recognizing the Spirits), Zhao Ying (Manifest Responses), Kai Jie (Opening the Realms), Fang Shen (Protecting the Body), Chuan Shou (Transmission), Shuo Jie Ke Mu (Regulations and Precepts), Shi Pin (Recognizing the Ranks), and Cun Si (Visualization).

The second scroll contains these chapters: Xu Jing Kai Hua (Narrating the Scripture and Opening Transformation), Hua Sheng (Generation and Transformation), Jian Li (Establishment), Du Shi (Crossing Over the World), Bao Sheng (Preserving Life), Pu Gao (General Proclamation), Fu Ming (Talismanic Decrees), Li Quan (Drawing Up Contracts), Zhi Juan (Composing the Scrolls), and Li Guan Zhu Tian (Passing Through the Gates of the Heavens).

The third scroll contains these chapters: Yun Hua (Movement and Transformation), Yin Hua (Hidden Transformation), Ling Tu (Spirit Diagrams), Chi Wen (Red Script), Yu Jue (Jade Formulas), and Wu Fang Yi Shu Zhen Wen (The Five Directions and the True Script).

The fourth scroll contains these chapters: Long Fang (Dragon Defense), Yuan Gang (Primary Cords), Ling Mao (Spirit Thatch), and Ren Ji (Benevolent Salvation).

The fifth scroll contains these chapters: Mi Zang (Secret Storehouse), Zhu Li (Recording Examples), Nei Yin (Inner Sounds), Yu Zi (Jade Characters), Zhen Fu (True Talismans), Fu Zi (Ingesting the Characters), Zi Jue (Formulas of the Characters), Zi Ran (Naturalness), Fu Ming (Returning to Destiny), Shi Li Zi Ran (Explaining Examples and Naturalness), Zi Ran Zhen Li (Natural Truth), and Zi Ran Cheng Zhen (Attaining Truth Naturally).

Explication of Examples from the Taishang Lingbao Jingming Feixian Duren Jing Liturgical Method, one juan.

Among its contents is the Taishang Jingming Yuan Bu Zou Zhiju Qin Xuan Dudu Sheng Xuzhi (Supreme Pure Brightness Academy Supplementary Memorial on Offices and Bureaus, Essential Knowledge of the Qin Xuandu Ministry), one juan, annotated by Xu Jingyang (Xu Xun), the Perfected Lord of Wondrous Salvation and Divine Efficacy and Great Envoy of the Supreme Bright Ministry. The text lists offices and bureaus such as the Wenlin (Literary Forest), Wulin (Martial Forest), and Taixuan Sijiu (Bureau of the Great Mystery), along with the qualifications for civil and military appointment. It also includes the Secret Character Standards, the Secret Character Verification, regulations for releasing the dead from prison through posthumous deliverance, regulations for those who remain stranded in prison after death, the Ziting Zhenlü (Purple Court True Statutes), the Ghost Standards, and the Tianshu Dusiju Dongshen Zhizhi Lüge (Statutes and Standards for the Dongshen Offices of the Tianshu Capital Bureau). It further sets out the nine ranks of the Dongshen Literary Gentlemen and the nine ranks of the Dongshen Martial Gentlemen, together with the Memorial Standards for their dispatch and conduct.

The works collected under the above four designations total nine juan.

The Shangqing Tianxin Zhengfa (Shangqing Celestial Heart Orthodox Method), juan 1 through juan 7, though its table of contents records six juan in total.

Fuqiu Wang Guochong dug in the ground and found a golden box. Upon opening it, he saw golden tablets and jade seal-script recording the "Great Heart Secret Formula." This method was called the mind-arts of the Jade Emperor, the true writings of the Great Clarity, the wondrous methods of the Supreme One, and the numinous books of the Three Caverns. It is divided into two juan, upper and lower. The text includes ingesting the qi of the Three Luminaries; methods of curing illness through talismans; methods of refining, transforming, and divine transformation; stepping the Gang (Big Dipper) pattern; the method of the Distant Cover; the Great Spell of Total Perfection; the names of the generals of the Northern Pole Expelling Evil Court; the Yu Step (Yubu); the method of Great Yu Chiseling the Dragon; the Inner Long Array for Battling the Gang; the Lamp-Lighting Flying Memorial and Retribution Method; and the methods of Imperial Talismans, Dispatching Talismans, Gathering Water, and the Celestial Prison. Stepping the Gang and the Yu Step are ritual pacing patterns performed in Daoist liturgy according to specific footwork. Talisman methods and the conduct of practice refer to writing and employing fulu (talismans and registers) and performing magic according to ritual procedure.

The Shangqing Beiji Tianxin Zhengfa (Shangqing Northern Pole Celestial Heart Orthodox Method), one juan.

Xujing Xiansheng received and transmitted the Supreme Dharma. The text describes the methods of visualization and talisman-writing that a Dharma Master uses upon entering the home of a sick person, along with the Cunsi Jue (Secret of Visualization and Contemplation). It also includes the methods of the Shangqing division for ingesting the Feigen Chijing Jin Dan (Golden Elixir of Flying Root and Red Essence), and for swallowing the Yuehua Shijing Shuimu (Moonlight Stone Mirror and Water Jellyfish). Further contents include the Tiangang Jiuzhi Fa (Method of Celestial Gang Healing), the Gangqi Fa (Method of Gang Qi), the Tiangang Fangwei Fa (Method of Celestial Gang Directions), the method of gathering Gang water, and the method of harmonizing the Three Luminaries Elixir. Cunsi (visualization and contemplation) is a cultivation practice in which one visualizes deities, scenes, or breath to accompany the performance of a rite.

The Lingbao Guikong Jue (Formula for Returning to Emptiness of the Numinous Treasure), one juan.

The Final Move: The Method of Knowing the Moment and Returning to Emptiness (Mòhòu Yī Zhuó: Zhī Shí Guī Kōng Fǎ), compiled and written by Zhao Yizhen (Yuanyangzi), Dharma Master of Venerating Culture, Broadening the Dao (Dào), and Pure De (Dé), a Gentleman of the Teaching Lineage.

Secret Formulas for Audience and Cultivation in the Nine Palaces of the Great Cavern of Shangqing, Upper Section, one fascicle, transmitted by Zhou Dezhi.

The category of Various Arts contains nine fascicles in total.

Lingjianzi (The Master of the Spirit Sword), one fascicle, composed by Perfected Lord Xu of Jingyang. It is divided into five sections: On Learning, On Fuqi (breath-ingestion, the practice of regulating breath through inhalation and exhalation), The Parable of the Sea of the Dao, Annotations on the Dark Inscriptions, and Methods of Guiding and Pulling for the Five Viscera.

Lingjianzi Yindao Ziwu Ji (Record of the Lingjianzi's Guidance on Ziwu), one fascicle, by Xu Xuanyang, which discusses methods of inner cultivation.

Jueming Jiguan Jindan Zhenjue (Mechanisms for Nourishing Life: True Formulas of the Golden Elixir), one fascicle, which collects thirty-six items of inner nourishing practice.

Xuanzhu Ge (Song of the Dark Pearl), composed by Master Tongxuan. The Commentary on the Mind-Mirror of the Dark Pearl (Xuanzhu Xinjing Zhu) is contained in the same fascicle as the Song.

Xuanzhu Xinjing Zhu (Commentary on the Mind-Mirror of the Dark Pearl), one fascicle. Changsun Zi Juze, a woodcutter of Mount Wangwu, and Wang Sunzhi, Master Qizhen, wrote its chapter-and-verse annotations. It also includes the Poems on Guarding the One (Shouyi Shi) and the Precious Chapters on Guarding the One (Shouyi Baozhang). Zhenyi Zi of Mount Heng also transmits a version titled The Great Dao of Guarding the One: Poems and Precious Chapters.

Baoyi Han San Mijue (Secret Formulas for Embracing the One and Containing the Three), one fascicle, with illustrations. It was compiled by Jin Yueyan, a Quanzhen (Quánzhēn) orthodox heir, and transmitted by Huang Gongwang (Dachi), also a Quanzhen heir. Its contents explain the condition of the person after conception and at the very beginning of conception. It discusses the Divine Chamber (shénshì), the water clock (kèlòu), and the gathering of medicine by the Five Phases (wǔxíng cǎiyào). Appended are illustrated explanations of the formation of the medicine, the numbers of qi and their principles, substance and function (tǐyòng), nourishing the Red Infant (chìzǐ), the Divine Formula of the Golden Liquid Reverted Elixir (jīnyè huándān), and the essential teachings on fire timing (huǒhòu). In this text, the "Red Infant" refers to the inner essence (jīng), qi, and spirit (shén) cultivated in practice, while the "Golden Liquid Reverted Elixir" refers to the condensed state that Neidan (nèidān, internal alchemy) seeks to attain.

On Preserving the Spirit and Consolidating Qi (Cúnshén Gùqì Lùn), one fascicle.

These chapters discuss the furnace and cauldron (luding) used in alchemy and their positions, the transformation and waxing and waning of yin and yang, how water and fire seek each other, the restraining relationship between metal and wood, how the punitive cycle of the Five Phases can be reversed, the rise and decline of royal qi (wangqi), the timing for adding fire during alchemical work (huohou), and the essential methods indicated by terms such as the "Tiger and Dragon Pivot." The later chapters address the movement and stillness of nature and emotion, changes in the body, embryonic breathing (taixi, an internal breathing method in cultivation), quiescence and Wuwei (non-action), the perfect unity of spirit and form, and the source of the arts and methods.

The Shesheng Zuanlu (Compilation of Records on Nourishing Life), one scroll. The book collects daoyin (guided exercises that combine bodily movement and breath to nourish body and mind) and methods for regulating qi. These include the Red Pine Seated Guiding Method, the Brahmin Guiding Method, the Exhaling and Inhaling Method for Refining Qi, the Embryonic Food and Embryonic Breathing Method, and a practice of absorbing the essences of the sun and moon. It also records methods for dwelling and self-care, calculating the annual and monthly virtues (suide and yuede), the Li Sha method, and miscellaneous practices attributed to Lord Lao, such as the Hexi Qufu rite of thanking Heaven and Earth, methods for repelling bandits, and household methods for warding off evil.

The Yangsheng Milu (Secret Record of Nourishing Life), one scroll. It contains the Yuxi Zi Danfang Yulu (Recorded Sayings from the Alchemical Chamber of Master Yuxi), the Yuxu Zi Yichun Xinjue (Heart Formulas of Master Yuxu for Spring Dwelling), the Zhonghuang Neizhi (Inner Intent of the Central Yellow), the Jindan Wenda (Questions and Answers on the Golden Elixir), and the Dadao Ge (Song of the Great Dao).

The Wu-character series totals eleven scrolls.

The Xuanpu Shan Linglu (Numinous Registers of Xuanpu Mountain), upper, middle, and lower, two scrolls in all. Classed under "Techniques" (yanshu).

The Baoliuding Mifa (Secret Method of the Treasured Six Ding), one scroll. Classed under "Techniques."

The Kuigang Liusuo Mifa (Secret Method of the Six Locks of the Kuigang), one scroll. Classed under "Techniques."

The Taishang Sanpi Wujie Mifa (Secret Method of the Three Evasions and Five Releases of the Most High), one scroll.

The Shangqing Liujia Qidao Mifa (Secret Method of Shangqing Six Jia Prayers), one scroll.

The Guandou Gang Liusuo Mifa (Secret Method of the Six Locks of the Guidou Gang), one scroll. Classed under "Techniques."

The Taishang Sanpi Wujie Mifa (Secret Method of the Three Evasions and Five Releases of the Most High), one scroll.

The Shangqing Liujia Qidao Mifa (Secret Method of Shangqing Six Jia Prayers), one scroll.

The Guandou Zhongxiao Wulei Wuhou Mifa (Secret Method of Guidou Loyalty, Filial Piety, the Five Thunders, and Marquis Wu), one scroll.

The Huangdi Taiyi Bamen Ru Shi Jue (Formulas for Entering the Eight Gates of Huangdi Taiyi), upper, middle, and lower bound together.

The Huangdi Taiyi Bamen Ru Shi Jue Mi (Secret Supplement to the Formulas for Entering the Eight Gates of Huangdi Taiyi), one scroll.

The Huangdi Taiyi Bamen Nishun Shengsi Jue (Formulas on Life and Death in the Reverse and Forward Order of the Eight Gates of Huangdi Taiyi), one scroll.

The Taishang Chiwen Dongshen Sanlu (Three Registers of the Red Script Dongshen of the Most High), one scroll.

The category "Records and Biographies" (jizhuan lei) indicates that this section is grouped under narrative and biographical writings. The Chang-character series totals nine scrolls.

The Records of Efficacious Responses of Daoism (Daojiao Lingyan Ji), in fifteen juan, has a preface by Emperor Huizong of Song (Song Huizong) and was compiled by Du Guangting. It records efficacious responses associated with Daoist temples (guan), Lord Lao (Laojun), sacred images, perfected persons (zhenren), the Queen Mother (Wangmu), generals (jiangjun), divine kings (shenwang), Dong Zi, scriptures (jing), talismans and registers (fulu), bells and chimes, and ritual implements (fawu). It also covers purification rites (zhaijiao) and memorial presentations (baizhang).

The "Gong" character series contains nine juan. The Records of Strange Things (Lu Yi Ji) runs to eight juan in four volumes. Also compiled by Master Guangcheng (Guangcheng Xiansheng) Du Guangting, it describes immortals, extraordinary people, strange sayings, and dreams, along with unusual sightings involving dragons, tigers, turtles, soft-shelled turtles, snakes, fish, caves, water, stones, and tombs.

The Records of Immortals' Manifestations and Encounters (Shenxian Ganyu Ji), in five juan, was written by Master Guangcheng Du Guangting. It records the manifestations of immortals and the encounters between humans and immortals.

The "Wei" character series contains eight juan. The Records of the Successive Dynasties' Veneration of the Dao (Lidai Chongdao Ji), in one juan, describes the Ten Continents and Three Islands (Shizhou Sandao), the Caverns-Heavens and Blessed Lands (dongtian fudi), and the deeds of realized immortals who attained the Dao.

The Record of the Manifest Marvels of the Perfected Tixuan (Tixuan Zhenren Xianyi Lu), in one juan, and the Records of Strange Persons of Jiang-Huai (Jianghuai Yiren Lu), also in one juan, record manifestations of immortals and their responses and encounters. The Pearls Strung from the Immortal Garden (Xianyuan Bianzhu), in three juan, was written by Wang Songnian, a Daoist of Tiantai.

The Records of Traces of the Dao and Strange Immortals (Daoji Yixian Ji), in one juan, includes entries such as the first section, "Names of the Six Palaces," the second, "Divine Kings," the third, "Method of Sleeping," the fourth, "Method of Night Walking and Tooth Tapping," and the fifth, "Officials of the Imperial Court of Great Constancy."

The Record of the Ten Continents (Shizhou Ji), in one juan, belongs to the "Ju" character series, which contains nine juan. The Record of Caverns-Heavens, Blessed Lands, and Famous Mountains, Rivers, and Canals (Dongtian Fudi Yuedu Mingshan Ji), in one juan, was written by Master Guangcheng Du Guangting. It describes mountains, rivers, canals, and famous peaks across regions, including the Five Sacred Peaks (Wuyue), the Great Cavern and Ten Heavens (Dadong Shitian), the Sea Guardian Peaks and Canals (haizhen yuedu), the Ten Continents and Three Islands, the Thirty-Six Jingji Grottoes, the Seventy-Two Blessed Lands, the Twenty-Four Transformations, and the Four Guardian Mountains (sizhen). It also records the locations of temples, the names of those who attained the Dao, the stewards of grottoes and caverns, and the ranks of the celestial offices.

The Record of Meishan Abbey (Meishan Guan Ji), in one juan, was compiled by Yang Zhiyuan, a Daoist of Xiantan Abbey.

The Meishan Xiantan Abbey (Meishan Xiantan Guan) is located in Nanqi Village, Xuanfeng Township, Fengcheng County. Tradition holds that Lord Mei (Mei Xianjun) once lived in seclusion there. The Record of the Xiantan Abbey (Xiantan Guan Ji), in one fascicle, was compiled by the Daoist priest Yang Zhiyuan of the abbey.

Lord Mei, whose personal name was Fu and courtesy name Zizhen, was a native of Shouchun Prefecture in Henan. During the reign of Emperor Cheng of the Western Han, he was appointed Commandant of Nanchang County in Hongzhou, where he governed with integrity and frugality and disliked ostentation. At first he cultivated the Dao on Jilong Mountain, where he was troubled by corpse demons. He later moved to the western ridge of the Jian River to continue his practice. One day, auspicious clouds enveloped the mountaintop. When he opened his door to look, he saw the master Lord Kongdong descend to his dwelling, and he received the Dao from him. Lord Mei then practiced for a thousand days, his spirit roaming beyond his body and a radiance lighting the sky. He finally attained the Dao, ascended into the clouds, and was enrolled among the immortals. The accounts of his manifestations of the Dao, along with imperial edicts, stele inscriptions, biographies, and poetry, are all collected in the Record of the Xiantan Abbey.

Gazetteer of Chisong Mountain in Jinhua (Jinhua Chisongshan Zhi), one fascicle.

Tradition holds that Chisongzi (Red Pine Master) appeared in person on Jinhua Mountain, guiding people to sever their entanglements with the mundane world and to pursue xiangwang (the elusive true Dao, a term in the Daoist classics that signifies a truth difficult to grasp), refining elixirs and cultivating perfection. The book records relics associated with elixir practice, including the elixir foundation (danji), the elixir furnace (danzao), and the elixir well (danjing), along with descriptions of elixir practice, biographies, and poetry.

Gazetteer of Chisong Mountain in Jinhua (Jinhua Chisongshan Zhi), one fascicle.

Jinhua Mountain preserves manifestations of Chisongzi. Tradition says he guided people to withdraw from the mundane world, pursue xiangwang, and cultivate elixirs. The mountain still bears relics such as the elixir foundation, furnace, and well. It also contains a cave heaven and many famous scenic and historic sites, including Youyan Cave, Shishi Cave, Woyang Mountain, Dakui Mountain, Shengshi Mountain, Luosi Rock, Liu Dao Rock, Hu Ping Mountain, Taoyuan (the Peach Blossom Spring), Shengshi Bay, Qingshui Pool, Baoji Abbey, Jinhua Abbey, Yunchao Hermitage, the Hall of Supreme Clarity, the Shrine of the Two Emperors, the Shrine of the Perfected of Hu Tian, the Shrine of the Shengshi Immortal Official, the Shrine of the Danshan Immortal Official, Yuntai Abbey, and Ningshen Hermitage.

Gazetteer of Xiandu (Xiandu Zhi), one fascicle, compiled by Chen Xingding, a resident priest of Yuxu Abbey and known by the title Shaowei.

The Xianchu Mountain, known in ancient times as Mount Jinyun, is recorded in Daoist texts as the twenty-ninth of the Thirty-Six Cavern-Heavens (dongtian), named the "Xuandu Qixian Cavern" (Xuandu Qixian Dong), with a circumference of three hundred li. Legend holds that the Yellow Emperor (Huangdi) ascended to heaven from this place riding a fire dragon. A stone house stands on the summit, and it has been handed down through the generations as the gate to the cavern-heaven.

The mountain has many other names, including Solitary Peak Mountain (Dufeng Shan), Pacing-the-Void Mountain (Buxu Shan), and Youth Peak (Tongzi Feng). Among its rocks are the Yinzhen Cavern (Yinzhen Dong) and, at the foot of the mountain, the Water Immortal Cavern (Shuixian Dong). On the eastern side lie the Golden Dragon Cavern, the Heavenly Hall Cavern, the Twin Dragon Cavern, the Wangui Cavern (Cavern of Forgetting Return), and the Chuyang Valley. On the western side are the Fuhu Cliff (Tiger-Subduing Cliff), the Xiangluan Peak (Soaring Phoenix Peak), and the Lingigui Stone (Spirit Tortoise Rock). Below the Lianxi stream are the Little Penglai, the Xianshi Cliff, the Tianshi Cliff (Celestial Master Cliff), the Dongmeng Cliff, the Yuzeng Cliff, the Yangliang Cavern, the Xianyan Cavern, the Ti-yun Cavern (Ladder-to-the-Clouds Cavern), the Dinghu (Cauldron Lake), and the Danjing (Elixir Well). The mountain also preserves the deeds of ancient perfected beings (zhenren), immortals (xianren), and famous scholars, along with inscriptions on its landscapes and caverns, collections of poetry, and stele records.

_Gazetteer of Mount Tiantai_ (Tiantai Shan Zhi), one fascicle

Mount Tiantai in Kuaiji is said to rise eighteen thousand zhang and to measure eight hundred li around. Its terrain has eight tiers, and its four sides share the same appearance. It lies within the territorial correspondence of the Ox and Maiden lunar mansions, and it answers to the Terrace asterism (Tai Xiu) in the heavens, which is why it is called Tiantai, or "Heavenly Terrace." Today, "Tiantai" refers to the mountain as a whole, while Tongbai, Chicheng, Pubu, Folong, Xianglu, Huading, and Dongcang are the names of its individual locales. This gazetteer collects the writings and poems left by perfected beings and immortals through the ages.

_Illustrated Guide to the Yangming Cavern-Heaven at the Longrui Abbey and Yuxue Cave_ (Longrui Guan Yuxue Yangming Dongtian Tujing), one fascicle

This work was revised by Li Zongyue, a Hanlin Academician of the Song dynasty. The Longrui Abbey lies fifteen li southeast of Kuaiji County. Legend holds that the Great Yu once searched here for the Lingbao Five Talismans in order to control the floodwaters. He later obtained the Yellow Emperor's art of Dunjia (Escaping Armor), which he used to open mountains and channel rivers. When the flood control was complete, Yu sealed the texts away in the cave. For this reason, the mountain is also called the Yangming Cavern-Heaven.

_Anthology of Poems and Illustrations of the Danshan Cavern-Heaven of Mount Siming_ (Siming Dongtian Danshan Tuyong Ji), one fascicle

Written by Cāng Hǎi Yì Sǒu of Línchuān, Zēng Jiān. Mount Siming lies on the shore of the Eastern Sea. Within it are four caves through which light passes, so that on clear days they look like doors and windows. The local people call them the "Stone Windows," and the mountain takes its name from them. The mountain ridges wind in long, unbroken chains, measuring three hundred and eighty li around, with two hundred and eighty peaks rising to a height of two hundred and ten zhang. Clouds often shroud the mountain, and among its valleys are "cloud roots," stone chambers, and waterfalls that seem to hang suspended in the air. Emperor Huīzōng once inscribed a plaque naming the site "Cavern-Heaven of Red Water and Cinnabar Hills" (Dān Shān Chì Shuǐ Dòngtiān), a dwelling place of immortals in Daoist belief. Daoist halls were built here, and rites devised by fāngshì (masters of esoteric arts) were used in them. The golden-dragon jade tablets (Daoist ritual objects, with a gold-dragon form and jade documents used in ceremonies) placed here are still preserved.

Nán Yuè Zǒng Shèng Jí (Collected Marvels of the Southern Peak, One Juan)

The Southern Peak is home to many Daoist establishments, including Héngyuè Guàn, Zǐgài Yuàn, Shèngshòu Guàn, Huágài Yuàn, Shàngqīng Gōng, Yǐnzhēn Yán, Yuányáng Gōng, Tiánzhēn Yuàn, Běidì Yuàn, Língxū Gōng, Dònglíng Gōng, Zhāoxiān Guàn, Jiǔzhēn Guàn, Jiàngshèng Guàn, Jiǔxiān Gōng, Guāngtiān Guàn, Pǔxián Guàn, Yùqīng Guàn, Dòngyáng Guàn, Dòngmén Guàn, Tàipíng Guàn, Xītái Guàn, and Zǐxū Língxī Guàn. Each of these halls preserves stories of true immortals and divine beings who were said to have appeared or hidden themselves there.

Eulogy and Hymn Category

The "yǎng" character group, in eight juan.

Yùyīn Fǎshì (Jade Sound Ritual Affairs, Three Juan)

This collection includes the Bùxū Cí (Hymns of Stepping the Void, the verses chanted by Daoist priests during the bùxū procession), the Báihè Cí (Hymn of the White Crane), and the Xuéxiān (Learning to Become an Immortal) eulogies.

Shàngqīng Zhū Zhēn Zhāng Sòng (Eulogies of the Perfected of Highest Clarity, One Juan)

This includes the Tàishàng Dòngxuán Língbǎo Zhìhuì Lǐzàn (Eulogy of Wisdom of the Supreme Lingbao of the Cavern Mystery), the Língbǎo Jiǔyōu Chángyè Qǐshī Dùdù Xuánzhāng (Mysterious Chapter for Raising the Dead and Ferrying the Departed through the Nine Dark Realms During the Long Night), and the Dòngxuán Língbǎo Liùjiǎ Yùnǚ Shàngguān Gēzhāng (Song Chapter of the Jade Maiden of the Six Cyclical Signs of the Cavern Mystery Lingbao). These three eulogies, together with the Zhìhuì Lǐzàn, are bound into one juan.

Shàngqīng Shì Dì Chén Tóngbǎi Zhēnrén Zhēn Tú Zàn (Eulogy for the True Image of Perfected Master Tóngbǎi, Attendant of the Highest Clarity Emperor, One Juan)

Compiled by Sīmǎ Chéngzhēn of Báiyún in Tiāntái.

Also included is the Zhòngxiān Zàn (Eulogy of the Multitude of Immortals), which is bound into the same juan as the Zhìhuì Lǐzàn and the two other eulogies.

Zhòngxiān Zànsòng Língzhāng (Numinous Chapters of Eulogies of the Multitude of Immortals, One Juan)

Dòngxuán Língbǎo Shēngxuán Bùxū Zhāng Xù Shū (Commentary on the Preface to the Chapter on Ascending to the Mystery, Stepping the Void, of the Cavern Mystery Lingbao, One Juan)

Memorial Category

The "qǐ" character group, in six juan.

Chìsōngzǐ Zhāng Lì (Calendar of Memorials of Master Red Pine, Juan One to Juan Six)

This is a collection of Daoist memorials and petitions, divided into six juan.

The "Gan" fascicles comprise twelve juan, collecting juan 1 through 12 of the Guangcheng Ji (Expanded Achievements Collection). They contain model memorials and documents for various prayer rites. The preface states that the author, Du Guangting, once served as an inner attendant at the Taiqing Palace in the capital of Shangdu and was ordered by imperial decree to compose qingci (petition texts), memorials, and related writings.

The "Hui" fascicles comprise eleven juan, collecting juan 13 through 17 of the Guangcheng Ji. Their contents are the qingci and document formats used in zhaijiao (purification rituals). The set also includes the Taishang Xuanci Zhuhua Zhang (Memorials of the Most High for Propagating Compassion and Assisting Transformation) in juan 1 through 5, which carry fulu (talismans and registers). Also included is the Lingbao Jingming Yuan Xingqian Shi (Regulations for Administration at the Lingbao Jingming Court), compiled by Zhou Zhenren, a teacher of the Yan lineage at the Jingming Court. The Tianshu Yuan Dusi Xuzhi Xingqian (Administrative Notes for the Tianshu Court's Directorate) appears in the same juan as the Jingming Yuan regulations. The book further contains memorials, tables, reports, and forms for submitting petitions.

After juan 2 of the Daozang Mulu Xiangzhu (Detailed Annotated Catalogue of the Daozang) comes juan 3 of the same catalogue. This juan was compiled by Bai Yunji of the Ming dynasty and is classified under the Dongshen (Cavern of Spirit) division, in the Benwen (Original Texts) category.

The "Shang" fascicles comprise ten juan, collecting several scriptures together with their summaries.

The Taishang Laojun Shuo Changqing Jing (Scripture of Constant Purity and Stillness, Spoken by the Most High Lord Lao) explains its teaching through the two characters qingjing (purity and stillness). It holds that the human mind should be empty and clear, so that the original, natural nature may appear. When the shen (spirit) is still and the qi is harmonious, one can communicate with Heaven and Earth.

The Taishang Xuanling Doumu Dasheng Yuanjun Benming Yansheng Xin Jing (Heart Scripture of the Great Sage Lady Doumu, Mistress of the Mysterious Spirit, for Prolonging Life According to One's Destiny) explains that Doumu is the mother of the stars of the Northern Dipper and governs human life. The human face has seven orifices, which correspond to the heart, and within the body are seven perfected beings, corresponding to the Dipper. If one returns the heart to faith, and in a quiet place contemplates the profound principle, the Yuanhuang zhengqi (Primordial Sovereign Upright Qi) will arrive in the body and unite with the self.

The Taishang Xuanling Beidou Benming Yansheng Zhen Jing (True Scripture of the Northern Dipper for Prolonging Life According to One's Destiny) has an introduction stating that on the seventh day of the first month of the first year of the Yongshou era under Emperor Huan, the Most High descended to the Shu region and bestowed on Celestial Master Zhang Daoling a single scroll of the Beidou Yansheng Jing. The scripture teaches that the Yuanhuang zhengqi can come into the body and unite with the self.

In the first month, on the seventh day of the first year of the Yongshou era of Emperor Huan (155 CE), Taishang Laojun descended to the region of Shu and transmitted the scripture Beidou Yansheng Jing (Scripture of the Northern Dipper for Prolonging Life), in one fascicle, to Celestial Master (Tianshi) Zhang Daoling. The scripture describes methods for having the flying spirit ascend to the Golden Gate, contents for protecting the state and securing the household, and the essential instructions for lengthening life, seeking blessings, averting calamities, and nourishing life. It touches on both the profound and hidden matters and the matters that are plainly visible.

Taishang Xuanling Beidou Benming Changsheng Miaojing (Wondrous Scripture of the Supreme Mysterious Numinous Northern Dipper, Longevity by One's Life Star) is bound in a single fascicle together with four other scriptures, including Qingjing (Purity and Stillness). Its opening is preceded by the Kaijing Wushang Miaopin Lingzhang (Numinous Chapter on the Unsurpassed Wondrous Rank for Opening the Scripture).

Taishang Shuo Nandou Liusi Yanshou Dudu Miaojing (Wondrous Scripture Spoken by the Supreme One on the Six Offices of the Southern Dipper for Prolonging Life and Delivering the People) is accompanied by talismans and registers (fulu).

On the Shangyuan Festival (the fifteenth day of the first lunar month) of the first year of the Yongshou era of Emperor Huan, Laojun again manifested as the Great Master of the Three Heavens and expounded this scripture to his disciples, the Left Perfected Wang Chang and the Right Perfected Zhao Sheng.

Taishang Shuo Dongdou Zhusuan Huming Miaojing (Wondrous Scripture Spoken by the Supreme One on the Eastern Dipper, Lord of Calculation and Protector of Life).

Laojun expounded this scripture to Celestial Master Zhang Daoling.

Laojun again manifested as the Great Master of the Three Heavens and expounded this scripture to his disciples, the Left Perfected Wang Chang and the Right Perfected Zhao Sheng.

Taishang Shuo Dongdou Zhusuan Huming Miaojing (Wondrous Scripture Spoken by the Supreme One on the Eastern Dipper, Lord of Calculation and Protector of Life).

Laojun expounded this scripture to Celestial Master Zhang Daoling.

Taishang Shuo Xidou Jiming Hushen Miaojing (Wondrous Scripture Spoken by the Supreme One on the Western Dipper, Registering Names for Bodily Protection).

On the second day of the first month of the second year of the Yongshou era, the Supreme One descended to the region of Shu and expounded this scripture to the Celestial Master.

Taishang Shuo Zhongdou Dakui Baoming Miaojing (Wondrous Scripture Spoken by the Supreme One on the Central Dipper, the Great Leader for Preserving Life).

During the Yongshou era, the Supreme One expounded this scripture to the Zhengyi Zhenren (Perfected of Orthodox Unity).

Taishang Shuo Zhongdou Dakui Zhangsuan Fomo Shenzhou Jing (Scripture Spoken by the Supreme One on the Central Dipper, the Great Leader Who Governs Calculation and Subdues Demons, with Divine Incantations), bound in a single fascicle together with five scriptures, including those of the Southern Dipper.

Taishang Beidou Ershiba Zhang Jing (Scripture of the Twenty-Eight Chapters of the Supreme Northern Dipper), in one fascicle, describes the twenty-eight chapters that are governed by the Northern Primordial Star.

Taishang Laojun Shuo Jiusheng Zhenjing (True Scripture Spoken by the Supreme Lord Laozi on Salvaging Life).

Taishang Laojun Shuo Xiaozai Jing (Scripture Spoken by the Supreme Lord Laozi on Dispelling Calamities).

Taishang Taiqing Tiantong Huming Miaojing (Wondrous Scripture of the Supreme Taiqing Celestial Youth for Protecting Life), accompanied by talismans and registers, transmitted by the Daoist Liang Wuzhen of Mount Sanmao.

Taishang Taiqing Huang Laodi Junyun Leitian Tongyin Shuo Jiusheng Zhenjing (True Scripture of Salvation Spoken by the Supreme Taiqing August Emperor Lord, Who Moves the Thunder and the Celestial Youth Who Hides Sanskrit).

Taishang Laojun Shuo Xiaozai Jing (Scripture Spoken by the Supreme Lord Laozi on Dispelling Calamities).

Taishang Taiqing Tiantong Huming Miaojing (Wondrous Scripture of the Supreme Taiqing Celestial Youth for Protecting Life), accompanied by talismans and registers, transmitted by the Daoist Liang Wuzhen of Mount Sanmao.

Taishang Taiqing Huang Laodi Junyun Leitian Tongyin Xian Jing (Immortal Scripture of the Supreme Taiqing August Emperor Lord, Who Moves the Thunder and the Celestial Youth Who Hides Sanskrit).

Taishang Laojun Shuo Anzhai Bayang Jing (Scripture Spoken by the Supreme Lord Laozi on the Eight Yang Securing the Dwelling).

The Scripture of the Supreme Lord Lao Spoken for Replenishing and Thanking the Eight Yang

The Scripture of the Supreme Lord on Ten Refinements that Give Life to the Spirit and Protect Against Harm (Taishang shuo shi lian sheng shen jiu fang jing): Combined with the Jiusheng and six other scriptures into a single fascicle.

The Supreme Flying Steps of the Five Stars Scripture (Taishang fei bu wuxing jing)

This text explains how to visualize (cunxiang) the essences of the Five Stars and store them within the Five Viscera. Cunxiang refers to cultivation through visualization.

The Supreme Flying Steps to the Southern Dipper and Taiwei Jade Scripture (Taishang fei bu nandou taiwei yu jing): Combined with the Supreme Flying Steps of the Five Stars Scripture and one other scripture into a single fascicle.

The text contains the names of the Five Stars and the secret names (mihui) of the Seven Stars and Six Stars. Mihui refers to secret invocations used in cultivation or ritual.

The Supreme Scripture of the Purple Writing of the Divine Lord of the Golden Gate of the August Heaven of Highest Clarity (Huangtian shangqing jinque dijun lingshu ziwen shang jing): One fascicle, containing talismans (fulu).

According to tradition, this scripture was transmitted by the Five Old Perfected Immortals, all under the command of the Holy Lord, to the Lord of Azure Youth. The Lord of Azure Youth then passed it to an Envoy of Distant Travel, who was ordered to descend to the human world and teach it to persons with an affinity for immortality whose names were listed in the immortal registers.

The Wondrous Essence Scripture of the Eight Emperors of the Cavern Spirit (Dongshen ba di miaojing jing): One fascicle, containing talismans (fulu).

Its contents include methods of fasting (chizhai) and observing the Eight Precepts, the Small Elixir Method (xiao dan fa), methods of restraint and protection, the Baopu Secret Words, the Scripture of the Three Sovereigns and Three Ones, the Diagram of the Nine Emperors, the Talismans of the Three Sovereigns, the Essential Instructions from the Western City, and the Celestial Patterns of the Three Sovereigns.

The Supreme Lord Lao's Scripture of Inner Observation (Taishang Laojun neiguan jing)

The key to inner observation (neiguan) cultivation lies in calming the mind-spirit and illuminating the original heart from within. One must not allow stray thoughts to arise, which preserves the spirit, stabilizes the root, and keeps the vital essence (jingqi) from dispersing. The master of the person is the heart. If the heart can restrain itself, then the body and spirit will not stray onto improper paths.

The essentials of inner observation (neiguan) lie in quieting the spirit and looking inward, so that scattered thoughts do not arise. In this way one nourishes the spirit, consolidates the root, and keeps jing (essence) and qi from dissipating. The master of the body is the xin (heart-mind). When the heart-mind can restrain itself, the body and spirit do not go astray. The xin is also the shen (spirit), which changes unpredictably and therefore has no fixed form.

The endowment received from the Dao is called ming (life-mandate). The nature a person is born with is called xing (nature). That which responds to external things is called xin (heart-mind). That which holds something in mind is called yi (intention). That which is directed outward from thought is called zhi (will). Knowing everything about things is called zhi (wisdom), and understanding that reaches all things is called hui (discernment).

That which moves and sustains the body is called fang. That which is still and guards the form is called [term missing in the source]. When shen remains lodged in bone and flesh, it is called xue (blood). Nourishing the spirit and sustaining it is called jing (essence). Qi that is clear and moves swiftly is called rong (nutritive qi), and qi that is turbid and moves slowly is called wei (defensive qi). That which commands all the shen of the body is called shen (body). That in which all phenomena appear is called xing (form). That which is congealed and obscure is called zhi (substance). That whose shape can be recognized is called ti (bodily form). That whose size has definite limits is called qu (frame). That which many thoughts cannot fathom is called shen (spirit). That which responds subtly and transforms is called ling (numinous). When qi enters the body, this is called sheng (life). When shen leaves the body, this is called si (death).

That which allows life to pass through is called Dao. The Dao seems to have form yet has no fixed shape, seems to be formless yet contains vitality. Its transformations are deep and unfathomable, penetrating shenming (spirit illumination) and all beings. Within the human person, the Dao manifests as shenming, which is what is here called the heart-mind. Therefore, teaching people to cultivate the Dao is teaching them to cultivate the heart-mind, and teaching them to cultivate the heart-mind is also cultivating the Dao. When the heart-mind does not scatter during inner observation, vitality and the Dao can endure.

Taishang Laojun's Scripture on Understanding the Mind (Liaoxin Jing)

The "inner" (nei) spoken of here refers to the heart-mind. Therefore, teaching the Dao is cultivating the heart-mind, and teaching the heart-mind is cultivating the Dao.

When the heart-mind comprehends and dwells in what is real, it is the true nature (zhen xing) and the true heart-mind (zhen xin). If the heart-mind does not cling to any abode, this is called "dwelling without a place for the mind" (zhu wu suo xin). When one comprehends without clinging or lingering, clinging turns into true emptiness (zhenkong). Even where nothing is grasped, one can still perceive the realm of emptiness and realize the real. This is called "understanding the mind" (liaoxin).

Taishang Laojun's Scripture on Internal Alchemy (Neidan Jing)

This scripture describes three grades of internal alchemy (neidan) practice. The superior grade speaks of "returning elixir and golden fluid" (huandan jinye), the middle grade of "divine water and flowery pool" (shenshui huachi), and the lower grade of "five metals and eight minerals" (wujin bashi). These are all specialized terms of the internal alchemy art.

Taishang's Scripture on Guarding the One and Attaining True Stillness (Neidan Shouyi Zhending Jing)

Transmitted by Qinghua Ziguang Tianmu of Qijin Baoshan on the Southern Peak. The scripture says that when movement divides, it belongs to yin; when stillness returns to unity, it belongs to yang. Yin undergoes change, while yang holds to constancy. One who understands the constant Way attains clarity. One who embraces the One accords with what is real, naturally reaches true stillness (zhending), and gives rise to light.

Taishang Laojun's Wondrous Scripture of Daily Use Within (Nei Riyong Miaojing)

The "inner daily practice" (nei riyong) means keeping the mind pure and still through all twelve double-hours of the day. A mind free of stray thoughts is called qing (clear), and a mind in which no thought arises is called jing (still). One must guard the spirit (shen) and keep the body steady, and only when this continues without interruption, even for a moment, does one truly achieve the inner daily practice.

The Wondrous Scripture of the Outer Daily Practice of the Most High Lord Lao (Taishang Laojun Wai Riyong Miao Jing) teaches that outer daily cultivation values tranquility and a constantly settled heart. One lives frugally, knows contentment, acts with caution, does not worry, and can endure without being humiliated.

The Scripture on the Wheel of Transmigration and the Karmic Causes of the Five Paths, as Spoken by the Most High (Taishang Shuo Zhuanlun Wudao Suming Yinyuan Jing) is bound together in one fascicle with seven other scriptures, including the Inner Observation (Neiguan). The Immortal Scripture on Transforming the Way and Saving the World, as Spoken by the Most High (Taishang Huadao Dushi Xian Jing) is also a single fascicle. It is divided into three chapters: "Chapter One: Transforming the Way" (Huadao Pin), "Chapter Two: The Five Phases" (Wuxing Pin), and "Chapter Three: Profound Principles" (Xuanli Pin). It discusses the Great Dao of supreme perfection.

The Scripture of the Most High Lord Lao on the Miraculous Efficacy of the Celestial Consort in Relieving Suffering (Taishang Laojun Shuo Tianfei Jiuku Lingyan Jing) is a single fascicle with talismans (fulu) attached.

The "Nü Zi Hao" collection (the "Female Character" series) totals fifteen fascicles.

The Scripture of the Most High Lord Lao on the Wondrous Scripture for Longevity and Increasing Life (Taishang Laojun Shuo Changsheng Yishou Miao Jing) is a single fascicle with talismans attached.

The preface to the True Scripture of Blessings and Longevity from the Original Wondrous Text of the Three Primes of the Most High Dongshen (Taishang Dongshen Sanyuan Miaoben Fushou Zhen Jing) was written by Miao Shanshi, a noble scholar of Xuanyi. The whole scripture is divided into six chapters: "Chapter on the Three Luminaries of Illumination" (Kaiming Sanjing Zhang), "Chapter on the Sincere Fortune of the Heavenly Official" (Tianguan Chengyun Zhang), "Chapter on the Thick Root of the Earthly Official" (Diguan Houben Zhang), "Chapter on the Water Official's Return to the Source" (Shuiguan Guiyuan Zhang), "Chapter on the Subtle Essence of the Three Primes" (Sanyuan Tiimiao Zhang), and "Chapter on the Compassionate Vows of the Three Officials" (Sanguan Ci Shi Zhang).

The Scripture of the Most High Lord Lao on Explaining and Dissolving Curses (Taishang Laojun Shuo Jieshi Zhouzu Jing) recounts how the Most High Lord Lao transmitted to Perfected Yin (Yin Zhenren) methods for undoing the effects of curses, sorcery, and other arts of harm. "Yandao" (harmful ritual sorcery) refers to practices that use magical arts either to injure others or to seek their removal through rites of propitiation.

The Scripture of the Most High Lord Lao on the Receiving of Life through the Five Pecks Golden Seal (Taishang Laojun Shuo Wudou Jinzhang Shousheng Jing) carries talismans and, together with the Fushou scripture and two others, forms one fascicle. The fascicle contains the "Numinous Talisman of the Five Pecks Golden Seal" (Wudou Jinzhang Lingfu).

The Dongshen Scripture on the Celestial Lord's Dispersal of Demons and Protection of the Realm (Taishang Dongshen Tiangong Xiaomo Huguo Jing) has three fascicles. The first is "Chapter One: Salvation" (Kaidu Pin), the second is "Chapter Two: Responding to Circumstances" (Yingji Pin), and the third is "Chapter Three: Governance" (Tongyu Pin).

The Scripture of the Most High on the Divine Weapon of Purple Subtlety for Defending the State and Banishing Demons (Taishang Shuo Ziwei Shenbing Fangguo Xiaomo Jing), bound in the same fascicle as the Tiangong scripture, and The Most High Scripture of the Sun and Moon in Primordial Mixture (Taishang Riyue Hunyuan Jing).

This scripture discusses the hexagram images of Qian, Kun, Kan, and Li, and the mutual complementarity and inclusion of the firm and the yielding. It calls this interplay the "bellows-and-key" (tuoyue), an image of a bellows that stirs the movement of qi. It also describes refining fire in the cauldron (ding) to produce medicine, which it treats as the key to forging the divine elixir.

The Most High Scripture of the Cavern Spirit on the Mixed Constancy of the Sun, Moon, Five Planets, and Lodges (Taishang Dongshen Wuxing Zhuxing Riyue Hunchang Jing), bound in the same fascicle as the Hunyuan scripture. It describes the positions and cyclical changes of the sun, moon, five planets, and the constellations, together with the methods of divination based on these changes.

The Most High Scripture of Wondrous Beginnings (Taishang Miaoshi Jing)

This scripture discusses the primordial qi of the Dao of Heaven, the gathering and dispersal of Yin-Yang and the Five Phases (Wuxing), the cycles of calamity, and the Kunlun mountains, other mountains, rivers, seas, and sources of water.

The Most High Scripture of Vast Origin (Taishang Haoyuan Jing), bound in the same fascicle as the Miaoshi scripture.

This scripture contains seven-character ancient verses whose content closely accords with the Inner Landscape Yellow Court Scripture (Neijing Huangting Jing) and the Outer Landscape Yellow Court Scripture (Waijing Huangting Jing).

The Scripture of the Eight Radiances of Primordial Mixture (Hunyuan Bajing Zhenjing), in four fascicles, fascicles one through five.

The Perfected of Primordial Mixture says that this scripture explains matters through a method of self-questioning and self-answering, yet words cannot fully exhaust the principles. If all of the content were presented together, practitioners of the Dao might find it hard to comprehend, so the fundamental principles and the difficult questions are discussed separately, so that readers may grasp the hidden secrets of heavenly mechanism. The scripture speaks of the "Great Work" (dagong), the "Great Concealment" (daxiao), the "Great Medicine" (dayao), and the "Golden Elixir" (jindan), and divides them into three methods of practice. The three grades of the lower vehicle treat the Qian mercury and the Kun lead. The three grades of the middle vehicle treat the "great medicine qi," which includes the tiger lead and the dragon mercury. The three grades of the upper vehicle treat the Golden Elixir, including the generation and transformation of Yin-Yang, the Three Origins, the Four Images, and the Five Phases, and how the climatic phases, the numerical patterns, and the principles of Heaven accord with one another.

The chapters of the scripture also cover holding the qi, entering into the transformation of creation, using the old qi to gather and sustain the young qi, the True King establishing the fixed decree, the union of the two qi together with the cultivation of the qi-binding practice, the Five Phases each revealing their own true color and corresponding inwardly and outwardly, fixing the golden lock, the Mysterious Pearl forming the Golden Elixir, the completion of the Golden Liquor and White Paste, and the establishment of the Great Dao. Here, terms such as "qi," "lead," "mercury," and "Golden Elixir" are technical vocabulary of internal alchemy (neidan) in Daoist cultivation.

The Scripture of the Images and Names of Laozi (Laozi Xiang Ming Jing), fascicles five through ten; the first five fascicles are missing.

The Supreme Lord Laozi tells the Perfected Shangfang Yanshou about the names of the three hundred and twenty heavenly honored ones who manifest in the world of the boundless Brahma-qi above.

Lost Five Fascicles of the Taishang Division, Volume Five, Section Ten: the Taishang division (Taishang bu), volume five, section ten, is missing five fascicles.

Lord Lao Supreme (Taishang Laojun) Teaches the Names of the Three Hundred and Twenty Heavenly Venerables Manifested in the Boundless Realm of Brahma Qi of the Upper Quarter, Spoken by the Supreme Lord Lao to the Immortal Yanshou of the Upper Quarter: the Supreme Lord Lao explains to the Immortal Yanshou of the Upper Quarter the names by which the three hundred and twenty heavenly venerables manifest themselves in the boundless realm of Brahma Qi.

Scripture of Lord Lao Supreme on Repaying the Profound Kindness of Parents: Lord Lao Supreme explains the scripture on repaying the deep debt of kindness owed to one's parents.

Scripture of the Mysterious Heavenly Emperor on Repaying the Profound Kindness of Parents: the Mysterious Heavenly Emperor (Xuantian Shangdi) explains the scripture on repaying the deep debt of kindness owed to one's parents. It is bound together with the preceding Scripture on Repaying the Profound Kindness of Parents as a single fascicle.

Preface to the Mysterious Heavenly Scripture of Repaying Kindness, Written by the Emperor Shenzong of Our Dynasty: a preface to the Mysterious Heavenly Scripture of Repaying Kindness, composed personally by Emperor Shenzong of the present dynasty.

The Mu-character series (mu zi hao) comprises nine fascicles in total.

Scripture of the Way and Its Power (Daode Zhenjing): the upper and lower chapters are bound together as a single fascicle.

The scriptures record that Lord Lao Supreme appeared under different identities in different historical ages. In the Heavenly Sovereign period (Tianhuang) he was called the Celestial Master of Profound Mystery (Tongxuan Tianshi). In the Earthly Sovereign period (Dihuang) he was called the Ancient Master (Xian Sheng). In the Human Sovereign period (Renhuang) he was called Master Pangu. In the time of Fuxi he was called Master Huahua (Yuhua Zi), in the time of Shennong Master Great Achievement (Dacheng Zi), and in the time of Zhurong Master Long Life (Guangshou Zi). In the time of the Yellow Emperor (Huangdi) he was called Master Broad Accomplishment (Guangcheng Zi), in the time of Emperor Ku Master Recorder of Charts (Lutu Zi), in the time of Emperor Yao Master Accomplished Service (Wucheng Zi), and in the time of Emperor Shun Master Yin Longevity (Yin Shou Zi). In the time of Great Yu of the Xia he was called Master True Conduct (Zhenxing Zi), and in the time of Tang of the Shang Master Bestower of Rules (Xize Zi). Later, in the eighteenth year of King Yangjia of the Shang, he entered the womb, and in the ninth year of King Wuding he was born. In the time of King Wen of Zhou he served as Archivist and was called Master Bianyi (Bianyi Zi). In the time of King Wu of Zhou he served as Pillar Archivist and was called Master Yucheng (Yucheng Zi). In the time of King Cheng of Zhou he was called Master Jingcheng (Jingcheng Zi), and in the time of King Kang of Zhou, Master Guo Shu (Guoshu Zi).

He traveled west through the Hangu Pass, passed through the region of the Shifting Sands (Liusha), and then returned. He is said to have taught ritual to Confucius. In the heavens he took the Great Dao Lord Wangchen (Wangchen Dadao Jun) as his teacher, and among humans he took Master Changcong (Changcong Zi) as his teacher. These accounts say that Lord Lao Supreme cultivated the learning of the Way and its Power, valued seclusion, and did not seek fame. He dwelt in the Zhou for a long time, and seeing the Zhou decline, he prepared to leave. Yin Xi, the Warden of the Hangu Pass, learned of this and asked that he be sure to leave a written work. He then composed two chapters, upper and lower, of more than five thousand characters, expounding the meanings of Dao and De, and these became the source of many classics.

Ancient Recension of the Scripture of the Way and Its Power (Daode Jing Guben Pian): the ancient text of the Daode Jing, its upper and lower chapters bound together as a single fascicle.

Scripture of Xisheng (Xisheng Jing): three fascicles in total, composed by Emperor Huizong of the Song.

The Xisheng Jing (Scripture of Ascending to the West), chapter thirty-nine, records that Guanyin Xi (Yin Xi, the Warden of the Pass) saw vapors gathering and knew that a great perfected being would travel westward. He purified himself, dressed with solemnity, and waited for him on the road. He invited the perfected being to his home and asked him for the secret essentials of the Dao. The perfected being then wrote several further chapters for him. These subtle and profound discourses are scattered throughout the Wuqian Wen (Five Thousand Characters), which is the Daodejing. The overall meaning of the book centers on deyi (attaining the One), treats ascension to immortality as a secondary matter, and aims to guide people of the world and later generations toward the mysterious, to grasp the fundamental, and to reach a state of emptiness, stillness, humility, and softness.

Wushang Miaodao Wenshi Zhenjing (True Classic of the Wenshi Text on the Supreme Wondrous Dao), one fascicle

Yin Xi, Warden of the Pass (Guanling Yin Xi), was a grand master (daifu) of the Zhou dynasty and authored nine pieces, whose titles were, in order: Yu (Cosmos), Zhu (Pillar), Ji (Ultimate), Fu (Talisman), Jian (Mirror), Qi (Seven), Fu (Cauldron), Chou (Counting Rod), and Yao (Medicine).

Chongxu Zhide Zhenjing (True Classic of Empty Void and Utmost Virtue), three fascicles

Lie Zi, whose personal name was Yukou, was a man of the state of Zheng and authored eight chapters: "Tianrui" (Celestial Auspices) as chapter one, "Huangdi" (The Yellow Emperor) as chapter two, "Zhou Muwang" (King Mu of Zhou) as chapter three, "Zhongni" (Zhongni) as chapter four, "Tangwen" (Questions of Tang) as chapter five, "Liming" (Fate and Strength) as chapter six, "Yang Zhu" as chapter seven, and "Shuofu" (Explaining Tallies) as chapter eight. During the Tang dynasty he was enfeoffed as Perfected of Empty Void and Utmost Virtue (Chongxu Zhide Zhenren), and his book was honored as the Chongxu Zhide Zhenjing.

"Zhen" (True) character series, six fascicles in total.

Dongling Zhenjing (True Classic of the Cavernous Spirit), one fascicle

Gengsang Zi, also called Kangcang Zi, was a man of the state of Chu, though some hold that he was from the state of Chen. He authored nine chapters: "Quan Dao" (Complete Dao) as chapter one, "Yong Dao" (Using the Dao) as chapter two, "Zheng Dao" (Governing by the Dao) as chapter three, "Jun Dao" (The Dao of the Ruler) as chapter four, "Chen Dao" (The Dao of the Minister) as chapter five, "Xian Dao" (The Dao of the Worthy) as chapter six, "Shun Dao" (Yielding to the Dao) as chapter seven, "Nong Dao" (The Dao of Farming) as chapter eight, and "Bing Dao" (The Dao of Warfare) as chapter nine. During the Tang dynasty he was enfeoffed as Perfected of the Cavernous Spirit (Dongling Zhenren), and his book was honored as the Dongling Zhenjing.

Nanhua Zhenjing (True Classic of Southern Florescence), fascicles one through five

Zhuangzi was a man of the state of Song, whose name was Zhou and whose courtesy name was Xiu. He served as a minor official at the lacquer orchard in Suiyang. He read widely and studied many fields, but the fundamental aim of his learning returned to the teachings of Laozi. Zhuangzi wrote thirty-three chapters, totaling more than one hundred thousand words. During the Tang dynasty he was enfeoffed as Perfected of Southern Florescence (Nanhua Zhenren), and his book was honored as the Nanhua Zhenjing.

Shenfu Category (Divine Talismans)

"Jie" (Pure) character series, eight fascicles in total.

Taishang Wuji Dadao Ziran Zhenyi Wuchen Fu Shang Jing (Upper Scripture of the Most High Ultimate Great Dao, Natural True Unity, and the Five Named Talismans), two fascicles

According to the catalogue records, Taishang Laojun (the Supreme Lord Lao) treasured this scripture in the Ziwei (Purple Palace). The perfected beings (zhen, the immortals revered in Daoism) then hid it in the Great Cavern Chamber. After the Yellow Emperor obtained the scripture and cultivated according to its methods, he became Taiyi Dijun (the Lord of Supreme Unity) and ascended to heaven as an immortal.

_Scripture of the Talismans of the Increasing Longevity Spirit, Spoken by Taishang Laojun_, 1 juan

The scripture contains the secret talismans of the Seven Stars (Tanlang, Jumen, Lucun, Wenqu, Lianzhen, Wuqu, and Pojun), as well as the precious talismans of the Three Platforms and the Canopy. It also records secret methods for chanting the scripture, holding the talismans, and wearing them on the body.

_Taishang Laojun's Three Sections of Talismans of Primordial Chaos_, 3 juan

This collection includes talismans for the Carpenters' Guild (Dujiang), for dispelling calamities caused by spirits (Jiesui), for securing a home (Ando), for warding off earth-qi (Pi Tuqi), for relocation (Yixi), for guarding against fire (Pihuo), for halting theft and loss (Zhi Daohao), for protecting fields and crops (Tianzhong), for benefiting silkworms (Lichan), for repelling a hundred demons (Baiguai), for personal protection (Fangshen), for averting misfortune (Hane), for dispelling demonic fowl (Jigui), for prolonging life (Yansheng), for repelling ghosts (Pigui), for settling the spirit (Anshen), for warding off pestilence (Piwen), for easing difficult childbirth (Chanan), and for resolving a hundred afflictions (Baijie). They are used for building, moving house, settling a dwelling, warding off evil, preserving the body, and agricultural work.

_Supreme Three Primes Spirit Register for Pacifying the Home_, 1 juan

This register records talismans for pacifying the home. They are used to settle a dwelling, support the upright qi of Heaven and Earth, and assist the state and align with the rhythm of the times.

_Shangqing Danbian Sanqi Yuhuang Liuchen Feigang Siming Dalu_, 1 juan

This text records methods for visualizing (cunsi, a practice of directing the mind toward the gods through mental imagery in Daoist cultivation) and arranging the Flying Spirits of the Southern Dipper.

Yujue Category (Jade Formulas)

Nan-character series, 6 juan in total.

_Imperial Commentary on the Daode Zhenjing by the Ming Taizu Emperor Gaohuangdi_, juan 1 through 4

This is the commentary on the Daode Zhenjing written by the Ming Taizu Emperor. It emphasizes interpreting the scripture's meaning through cultivating the self, regulating the family, governing the state, and bringing peace to the world. The preface states that this scripture is the root of all things, the teacher of rulers, and the most precious guide for subjects. It also points out that the text does not concern the arts of Golden Elixir (jindan) cultivation. As emperor, Taizu revered the Daodejing in this way.

Xiao-character series, 10 juan in total.

_Imperial Commentary on the Daode Zhenjing by the Tang Xuanzong Emperor_, juan 1 through 10

This work explains the scripture chapter by chapter, sentence by sentence. Its discussions cover the investigation of principles, the full exploration of one's nature, the severing of external attachments, the cessation of delusive thoughts, the practice of adaptive responses, the forgetting of self (zuowang), and the diminishing of affairs, along with pure non-action (Wuwei) and the cultivation of the self.

Cai-character series, 8 juan in total.

Emperor Xuanzong of the Tang (Tang Xuanzong) composed the Daode Zhenjing Shu (Commentary on the True Scripture of the Dao (the Way) and De (Virtue/Power)), fascicles one through four. The complete work runs to six fascicles and explains all eighty-one chapters of the Daodejing. It holds that the text is the root of self-cultivation within and the method of governing the state without.

Emperor Huizong of the Song (Song Huizong) wrote the Yujie Daodejing (Imperially Annotated Daodejing), fascicles one through four. The work frequently draws on the phrasing and ideas of the Zhuangzi and the Yijing (Book of Changes).

The "liang" (good) character-series, in ten fascicles.

Emperor Huizong's Daode Zhenjing Jieyi (Explanatory Meanings of the True Scripture), fascicles one through ten, was expounded by Zhang An, Gentleman of Ascending to Office (Dengshi Lang).

The "zhi" (to know) character-series, in six fascicles.

The Daode Zhenjing Zhu (Commentary on the True Scripture), fascicles one through four, is also known as the Heshang Gong Zhangju Jie (Heshang Gong's Chapter-and-Sentence Explanations). The text was originally divided into two parts. Heshang Gong divided it into eighty-one chapters: the upper part, modeled on Heaven, whose number is odd, has thirty-seven chapters, and the lower part, modeled on Earth, whose number is even, has forty-four.

The Daodejing Jie (Explanations of the Daodejing), two fascicles, was expounded by Chen Xianggu, Gentleman of Cheng Yi (Chengyi Lang).

The "guo" (to pass) character-series, in ten fascicles.

The Daode Zhenjing Sizi Gudao Jijie (Collected Explanations of the Four Masters on the Ancient Dao), fascicles one through ten, was compiled by Gu Fangkou Caizhi of Gufang. Its explanations draw heavily on the Zhuangzi, also called the Nanhua Jing (Scripture of Southern Florescence), and the Tongxuan Jing (Scripture of Penetrating the Mysterious).

The "bi" (must) character-series, in eight fascicles.

The Daode Zhenjing Zhuan (Commentary on the True Scripture), fascicles one through four, was written by Lu Xisheng of Wu Commandery. It approaches the text through its principles and profound meanings, blending and adapting them to probe subtle purport. The catalogue praises its explanations as marvelous and thoroughly penetrating.

The Daode Zhenjing Zhuan (Commentary on the True Scripture), fascicles one through four, was annotated by Lü Huiqing, Grand Academician of the Hall of Zizheng. It discusses the movement and stillness of Yin-Yang, grasping the right moment, exhausting subtle transformations, and the way of self-cultivation and governance through comprehensive understanding.

The "gai" (to change) character-series, in eight fascicles.

The Daode Zhenjing Sanjie (Three Explanations of the True Scripture), fascicles one through four.

Yubinzi (Yùbīnzǐ) Deng Qi's Sanjie (Sān Jiě, "Three Explications") runs to more than fifty thousand characters and is divided into three kinds of explanation. The first is jiejing (explicating the scripture), which only adjusts the punctuation of the original and adds or removes one or two function words, so that the reader can first see the complete and natural main idea of each chapter. The second is jiedao (explicating the Dao), which sets out the beginning, end, and transformations of the great Dao of Heaven and Earth and shows how the principles of number within it correspond to one another. The third is jiede (explicating De), which discusses inner alchemy (neidan): the union of qian and kun, the inversion of yin and yang, the harmonizing of water and fire, metal in the east and wood in the west, and the congealing of mercury into lead. It holds that every movement and every stillness accords with the great Dao.

The Daode Zhenjing Zhijie (Dàodé Zhēnjīng Zhíjiě, "Direct Explanation of the True Classic of the Dao and Its De") comprises fascicles one through four.

Regarding the "explicating De" section, the text discusses the union of qian and kun, the inversion of yin and yang, the harmonizing of water and fire, metal in the east and wood in the west, and the congealing of mercury into lead, all as content of inner alchemy. It holds that each movement and each stillness accords with the great Dao. The whole work runs to more than fifty thousand characters and is named Sanjie.

Shao Ruoyu, styled Benlai Zi, wrote the Daode Zhenjing Zhijie. When it speaks of De, it draws on the teachings of the Confucian school. When it speaks of the great Dao, it takes emptiness and stillness as its root and uses Buddhist doctrine as corroboration, so that the teachings of Confucianism and Buddhism are used to clarify Dao and De and are merged into one whole. The book also discusses methods for preserving the body and living long, ways of keeping a family estate enduring, and the subtle principle of transcending birth and death to remain forever undestroyed.

The "de" section (the group of entries under the character meaning "to attain") comprises ten fascicles.

The Daode Zhenjing Lun (Dàodé Zhēnjīng Lùn, "Treatise on the True Classic of the Dao and Its De"), fascicles one through four, comprises two volumes. It was written by a man of the Sima family and is brief in content.

The Daode Zhenjing Zhu (Dàodé Zhēnjīng Zhù, "Commentary on the True Classic of the Dao and Its De"), fascicles one through four, is a commentary by Wang Bi of Shanyang, a metaphysician of the Wei-Jin period (Xuanxue, "Mysterious Learning"). It explains the principle of the transformations of yin and yang.

The Daode Zhenjing Zhu (fascicles one through four) is a commentary by Su Zhe of Meishan, a literary figure of the Northern Song. It emphasizes elucidating the doctrine of jianxing (seeing one's nature), that is, the thought of awakening to one's original nature.

The "neng" section (the group of entries under the character meaning "ability") comprises ten fascicles.

The Daode Zhenjing Xinzhu (Dàodé Zhēnjīng Xīnzhù, "New Commentary on the True Classic of the Dao and Its De"), fascicles one through four, was written by Li Yue. It discusses the Way of quietude and purity, as well as methods of nourishing the heart, non-action (wuwei), and governing the state.

The Daode Zhenjing Zhigui (Dàodé Zhēnjīng Zhǐguī, "Ultimate Meaning of the True Classic of the Dao and Its De"), fascicles seven through thirteen, survives. Fascicles one through six are missing.

Yan Junping's commentary begins with form and qi and then discusses the roots of shenming (spirit and brightness) and xingming (nature and life), the arising of feeling and intention, and the changes of advance and retreat, responsiveness, breathing, and contraction and extension. Drawing on the principles of Heaven and Earth, it examines the waxing and waning of yin and yang and investigates how the myriad things begin, change, and find their resting places. It penetrates the subtle and exhausts the refined in order to reveal the natural Dao. The book also explains terms such as "yanyao" (the essentials of exposition) and "shen" (spirit), and its content is very broad.

The Mo-character category comprises seven fascicles in total. The first through seventh fascicles of the Daode Zhenjing Shuyi (Commentary on the True Classic of the Dao and De) were annotated by Emperor Huizong of Song and subcommentated by Wang Cheng, a student at the Imperial Academy. Wang Cheng explains the text line by line and corroborates its meaning with the textual reasoning of the Zhuangzi and the Yijing.

The Wang-character category (forget) also comprises seven fascicles. The eighth through fourteenth fascicles of the Daode Zhenjing Shuyi were annotated by Emperor Huizong and subcommentated by Wang Cheng.

The Wang-character category (net) comprises eight fascicles. The first through fourth fascicles of the Daode Zhenjing Jijie (Collected Explanations of the True Classic of the Dao and De) were explained line by line by Scholar Zhao. The two fascicles of the Daode Quanjie (Complete Explanation of the Daode Jing) were written by Du Shiyong of Bozhou, entitled "Xiaoyao Jie" (Free and Easy Explanation), and discuss yin and yang together with li and qi. The two fascicles of the Daode Zhenjing Ci Jie (Subsequent Explanations of the True Classic of the Dao and De) are by an unknown author and include eleven prefaces that analyze and argue for new interpretations.

The Tan-character category comprises seven fascicles in total. The two fascicles of the Daode Zhenjing Zhangju Xunsong (Chapter-Phrase Explanations and Verses on the True Classic of the Dao and De) offer explanations after each verse that are clearly organized and thoroughly reasoned. The two fascicles of the Daode Xuanyuan (Mysterious Origin of the Dao and De) complete the category.

Among the works recorded in the Daozang Mulu Xiangzhu (Detailed Annotated Catalogue of the Daoist Canon), most are commentaries on the Daodejing (Dao De Jing).

Yuansu Shu (Exposition of the Primal Essentials) by Li Daochun (Li Daochun), styled Qing'an Yingchanzi, comments on the Daodejing line by line, explaining the meaning of the text and setting out the essentials of nourishing shen (spirit) and qi (vital energy). After each chapter, it summarizes that chapter's principles and explains the sequence of investigating the root and tracing back to origins. It also composes verses for each chapter to clarify the key points of clarifying the mind and seeing one's nature. The book discusses the principles of cultivating the self, regulating the family, governing the state, and bringing peace to all under heaven, as well as the principles that ordinary people should practice in daily life. Its scope runs from fine details to vast and profound matters.

Daode Zhenjing Jie (Explanation of the True Classic of Dao and De) is in three fascicles, and its author is unknown. The book explains matters clearly and its intent is profound. Its language is plain, yet its meaning is deep.

The bǐ series comprises ten fascicles in total. It includes fascicles one through four of Daode Zhenjing Kouyi (Oral Explanations of the True Classic of Dao and De) by Lin Xiyi of Yuzhai. That work has a preface that explains the title and discusses the commentaries of various schools. The series also includes fascicles one through four of Daode Xuanjing Yuanzhi (Original Intent of the Mysterious Classic of Dao and De) by Du Daojian, a Daoist priest of Dangtu. According to the catalogue, its commentary and prefaces are faithful to the essential points and broad in content. Xuanjing Yuanzhi Fahui (Elaborations on the Original Intent of the Mysterious Classic), in two fascicles, is also by Du Daojian and contains twelve chapters. The first six chapters discuss the levels of virtue and achievement among emperors and hegemons. The last six summarize the birth of Taishang Laojun (Lord Lao, the Most High), his receiving of the scripture, and his journey to the West. The whole work is organized around doctrinal principle, atmosphere (qixiang), and numerical patterns (shuli).

The duǎn series comprises eight fascicles in total. It includes fascicles one through four of Daode Zhenjing Zhu (Commentary on the True Classic of Dao and De) by Wu Cheng of Linchuan. It also includes fascicles one through four of Daode Zhenjing Jijie (Collected Explanations of the True Classic of Dao and De) by Dong Sijing. The latter gathers line-by-line explanations from various commentators and appends a brief account of the history of Taishang Laojun.

The mí series comprises seven fascicles, namely Daode Zhenjing Jizhu (Collected Commentaries on the True Classic of Dao and De), fascicles one through seven. According to the catalogue, it brings together the commentaries of four authors: Emperor Xuanzong of Tang (Tang Ming Huang), He Shanggong, Wang Bi, and Wang Pang. Its prefaces were written by Emperor Xuanzong and by Zuo Xiangong Ge Xuan (Ge Xuan, the Left Immortal Duke).

The shì series comprises eight fascicles in total.

Daode Zhenjing Jizhu (Collected Commentaries on the True Classic of the Dao and De), juan 8 through 10, brings together the commentaries of four authors: the Tang-dynasty commentator Mingxing, Heshang Gong, Wang Bi, and Wang Pang.

Juan 1 through 5 of the Daode Zhenjing Jizhu were compiled by Peng Si of Helin in the Song dynasty. This part lists the names of those who took part in interpreting the text and includes the imperial commentary from the Zhenghe reign period. It is marked with the character "si" and comprises nine juan in total. Juan 6 through 14 were also compiled by Peng Si, are marked with the character "chang," and comprise ten juan. Juan 15 through 18 were likewise compiled by Peng Si. Peng Si also produced the Daode Zhenjing Jizhu Shiwen (Glosses on the Collected Commentaries), in one juan, and the Daode Zhenjing Jizhu Zashuo (Miscellaneous Discussions on the Collected Commentaries), in two juan.

Daode Zhenjing Zhushu (Commentary and Subcommentary on the True Classic of the Dao and De), juan 1 through 8, was compiled with commentary and subcommentary by Gu Huan, a summoned scholar (zhengshi) from Wu Commandery. This part is marked with the character "xin" and comprises eight juan. The catalogue also records, again, Peng Si's Shiwen in one juan and Zashuo in two juan, together with Gu Huan's Zhushu, juan 1 through 8. It is accompanied by a note on "the art of governing the people through purity and stillness" (qingjing linmin zhi shu).

Daode Zhenjing Xuande Zuanshu (Compiled Commentaries on the Mystery of the Virtue of the True Classic of the Dao and De), juan 1 through 9, contains the imperial commentary and explanations of Emperor Xuanzong of Tang, together with the commentaries of Heshang Gong, Yan Junping, Li Rong, Master Xihua Cheng Xuanying, and others. It was compiled by Qiang Siqi. The editor explains that these materials clarify how Dao takes non-action (wuwei) as its foundation and how De takes its functioning as its use, and that the two characters Dao and De serve as the key that runs through the entire work. This part is marked with the character "shi" and comprises nine juan.

Juan 10 through 17 of the Xuande Zuanshu gather the commentaries of six authors: Emperor Xuanzong of Tang, known as Mingdi, Heshang Gong, Yan Junping, Cheng Xuanying, Li Rong, and Qiang Siqi. This part is marked with the character "ke" and comprises eight juan. Juan 18 through 20 gather the commentaries of the same six authors, listed in the order Tang Mingdi, Cheng Xuanying, Yan Junping, Heshang Gong, Li Rong, and Qiang Siqi. This part is marked with the character "fu" and comprises nine juan.

In addition, the Daode Zhenjing Jiyi (Collected Meanings of the True Classic of the Dao and De), juan 1 through 6, is also included.

Daode Zhenjing Jiyi (Collected Meanings of the Daode Zhenjing), compiled by Wei Dayou of Xugiang, in Volume 7 through 10. Its core principle is wuwei ziran (non-action and naturalness), its method is chonghe moqi (harmony through tacit understanding), and it aims inwardly at nourishing and cultivating body and mind, and outwardly at governing the people through the way of stillness and purity. It belongs to the "qi" (vessel) character series and comprises eight fascicles.

Daode Zhenjing Lun Bingyao Yishu (Commentary on the Essentials of Military Strategy in the Daode Zhenjing), Volume 1, which carries the same core principles and the same method as the Jiyi above. It is listed under the "qi" character series in eight fascicles.

Daode Zhenjing Jiyi, Volume 7 through 10, compiled by Wei Dayou of Xugiang.

Daode Zhenjing Lun Bingyao Yishu, Volume 1 through 4. Composed by Wang Zhen, it discusses the methods of warfare.

Under the "yu" (desire) character series, it comprises eight fascicles.

Daode Zhenjing Cangshi Zuanwei Pian, Volume 1 through 8. Compiled by Bixuzi Chen Jingyuan, it deals with the study of nature and life (xingming zhi xue), that is, the scholarship on cultivating the human body, mind, and life.

Under the "nan" (difficult) character series, it comprises eight fascicles.

Daode Zhenjing Cangshi Zuanwei Pian, Volume 9 and 10. Compiled by Bixuzi Chen Xianwei.

Daode Zhenjing Cangshi Zuanwei Kaiti Kewen Shu, Volume 1 through 5. Composed by the Old Man of Taixia, Xue Zhixuan. "Kewen shu" is an explanation of the chapter structure and doctrinal meaning of the scripture.

Daode Zhenjing Cangshi Zuanwei Shouchao, in two fascicles, upper and lower.

Under the "liang" (measure) character series, it comprises fifteen fascicles.

Daode Zhenjing Yanyi Shouchao, Volume 1 through 15.

"Wufeng Wu..." (the name or colophon text here is incomplete).

Composed by the Old Man of Taixia, Xue Zhixuan.

Daode Zhenjing Cangshi Zuanwei Shouchao, in two fascicles, upper and lower.

Under the "liang" (measure) character series, it comprises fifteen fascicles.

Daode Zhenjing Yanyi Shouchao, Volume 1 through 15. Compiled by Wang Shouzheng, the Leisure Scholar of Qingan at Wufeng.

Under the "mo" (ink) character series, it comprises ten fascicles.

Daode Zhenjing Yanyi Shouchao, Volume 16 through 20. Compiled by Wang Shouzheng, the Leisure Scholar of Qingan at Wufeng. The phrase "Yanyi Shouchao Erjie" (two explanations of the Yanyi Shouchao) indicates that this book comes with two commentaries on the Yanyi Shouchao.

Daode Zhenjing Qushan Ji, Volume 1 through 5. Compiled by the Song-dynasty scholar Li Lin, the Layman of Raoyang, it gathers the commentaries of various authors.

Under the "bei" (sorrow) character series, it comprises ten fascicles.

Daode Zhenjing Qushan Ji, Volume 6 through 12.

Compiled by Li Lin, a recluse from Raoyang in the Song dynasty, who gathered the commentaries of various authors.

Daode Zhenjing Shuyi (Commentary and Explication of the True Classic of the Way and Its Power), Volume 1, Chapter 6, by Zhao Zhijian. Si-character division, in ten fascicles.

Daode Zhenjing Zhu (Commentary on the True Classic of the Way and Its Power), two fascicles. Commentary by Lin Zhijian of Guangling, the Great Perfected Person Who Opens the Mysterious Gate and Broadly Propagates the Teaching. It explains the original text mainly by using the text of the Daodejing itself.

Daode Zhenjing Jieyi (Explanations of the Meaning of the True Classic of the Way and Its Power), Volumes 1 to 4, in two fascicles. Commentary by Lin Zhijian of Guangling, the Great Perfected Person Who Opens the Mysterious Gate and Broadly Propagates the Teaching. It explains the original text mainly by using the text of the Daodejing itself.

Daode Zhenjing Jieyi (Explanations of the Meaning of the True Classic of the Way and Its Power), Volumes 1 to 4. Commentary by Li Rong, a Daoist of the Jiutian Abbey and a man known as Xizhai. He believed he had penetrated deeply into the subtle meaning of the text and could connect "being" (you) and "non-being" (wu).

Daode Zhenjing Zhu (Commentary on the True Classic of the Way and Its Power), Volumes 1 to 4, by Li Rong.

Ran (Dyed) Si-character division, in eight fascicles.

Daode Zhenjing Jiyi Dazhi (Major Meanings of the Collected Commentaries on the True Classic of the Way and Its Power), three fascicles. Compiled by Master Ningyuan Liu Weiyong. The work includes thirty diagrams, among them the Valley Spirit Diagram, the Attaining the One Diagram, the Dao Gives Birth to the One Diagram, the Going Out of Life and Entering Death Diagram, the Dao Generates and the Virtue Nourishes Diagram, the Great Void Begins with the One Diagram, the Nine Heavens Generate Spirit Diagram, the Four Beginnings Diagram, the Responding to the Heart in Function Diagram, the Mysterious Female Diagram, the Gate of Heaven Opening and Closing, Guarding the Female Diagram, the Thirteen Births and Deaths Diagram, the Thirteen Ways of Preserving Life Without Death Diagram, and the Ladder of the Dao and Virtue Diagram. Through these figures, it illustrates the principles of the Daoist scriptures and ideas of cultivation.

Daode Zhenjing Jiyi (Collected Commentaries on the True Classic of the Way and Its Power), Volumes 1 to 5. Compiled by Liu Weiyong and Ding Yidong, who gathered the various commentators' explanations of the classic's text.

Shi (Poem) Si-character division, in six fascicles.

Daode Zhenjing Jiyi (Collected Commentaries on the True Classic of the Way and Its Power), Volumes 6 to 11. Compiled by Liu Weiyong and Ding Yidong, who gathered the various commentators' explanations of the classic's text.

Zan (Eulogy) Si-character division, in six fascicles.

Daode Zhenjing Jiyi (Collected Commentaries on the True Classic of the Way and Its Power), Volumes 12 to 17.

Gao (Lamb) Si-character division, in ten fascicles.

Daode Zhenjing Guangshengyi (Extended Sacred Meanings of the True Classic of the Way and Its Power), Volumes 1 to 10. Composed by Du Guangting, styled Guangchengzi, of the Tang dynasty.

Du Guangting (Guangchengzi), a Daoist of the Tang dynasty, composed the Daode zhenjing guangsheng yi (Expanded Meanings of the True Classic of the Way and Its Virtue). It is distributed across the "yang," "jing," "xing," and "wei" character groups of the Daoist Canon, comprising juan 11 to 24, juan 25 to 37, and juan 38 to 50 respectively. The "wei" group also repeats the entries for juan 38 to 50.

The "wei" group further contains juan 1 to 6 of the Xisheng jing jizhu (Collected Commentaries on the Scripture of Ascending to the West). These were annotated by Wei Chuxuan, Xu Daomo, Ren Zhenzi, Li Rong, and Liu Renfang, and compiled by Bixuzi. It also includes juan 1 to 4 of the Wenshi zhenjing zhu (Commentary on the True Scripture of Origin), a direct explanation (zhijie) by Niu Daochun, the Xiaoyaozi of Shenfeng. Niu's explanation takes "true emptiness and wondrous existence, awakened nature perfectly luminous" as its central principle. It brings out meanings beyond the scripture's words, draws together the essential teachings of the classics, and uses images of mountains and water to show the path of understanding that moves from surface to depth and from the branches back to the root.

Under the "xian" group are juan 5 to 9 of Niu Daochun's direct explanation of the Wenshi zhenjing zhu, and juan 1 to 9 of the Wenshi zhenjing yanwai zhi (The Meanings Beyond the Words of the True Scripture of Origin), recorded by Baoyizi Chen Xianwei.

Master Baoyizi Chen Xianwei (Daoist priest Chen Xianwei) said: "What is called 'the subtle meaning of the Jing (scripture) beyond its words' refers to the refined purport implied beyond the text of the classics. Some use words to reveal subtle principles, some explain the meaning of the scripture through paraphrase, some set up metaphors to bring out the profound, and some use inverted expressions to display depth. Some conceal meaning beneath the sentence, some disclose mysteries beyond speech, some point out the principle before speaking, and some manifest subtle meaning beyond words. Taken together, these cases are called 'the subtle meaning of the Jing beyond its words.'"

Ke Character Series, Eight Fascicles in Total

Oral Commentary on the Scripture of Utmost Virtue of the Perfect Void (Chongxu Zhide Zhenjing Kouyi), fascicles 1 to 8. Compiled by Lin Xiyi. The work's central aim is to respond to external things with a clear, pure, and luminous stillness, and to hold fast to the root by grasping the essentials.

Nian Character Series, Nine Fascicles in Total

Commentary on the Scripture of Utmost Virtue of the Perfect Void (Chongxu Zhide Zhenjing Jie), fascicles 1 to 10. Presented by Jiang Yu, an inner-dormitory student of the Hangzhou prefectural school in the Song dynasty. Its "Tianrui" chapter expounds the subtle principles of exhausting one's heavenly nature and penetrating the Mandate of Heaven.

Zuo Character Series, Sixteen Fascicles in Total

Commentary on the Scripture of Utmost Virtue of the Perfect Void (Chongxu Zhide Zhenjing Jie), fascicles 11 to 20, by Jiang Yu.

Explanatory Commentary on the Scripture of Utmost Virtue of the Perfect Void (Chongxu Zhide Zhenjing Yijie), fascicles 1 to 6. An imperial commentary by Emperor Huizong of the Song, from the Zhenghe era.

Sheng Character Series, Eleven Fascicles in Total

Four Commentaries on the Scripture of Utmost Virtue of the Perfect Void (Chongxu Zhide Zhenjing Si Jie), fascicles 1 to 11. Commentaries by Zhang Zhan of the Jin dynasty and Lu Chongxuan of the Tang dynasty; glosses from the Zhenghe era of the Song; a commentary by Fan Zhixu, Vice Director of the Left in the Song; and compiled by Gao Shouyuan, the Heguang Sanren (Scattered Immortal of Harmonized Light).

De Character Series, Eleven Fascicles in Total

Four Commentaries on the Scripture of Utmost Virtue of the Perfect Void, fascicles 12 to 20, same as above.

Glosses on the Text of the Scripture of Utmost Virtue of the Perfect Void (Chongxu Zhide Zhenjing Shiwen), two fascicles. Compiled by Yin Jingshun, Assistant Magistrate of Dangtu County in the Tang dynasty. The Catalogue of the New Book of Liezi was supplemented by Bixuzi Chen Jingyuan.

Jian Character Series, Nine Fascicles in Total

Essential Compilation of the Ocean of Meanings of the Nanhua Zhenjing (Nanhua Zhenjing Yihai Zuanwei), fascicles 1 to 10.

The Nanhua Zhenjing Yihai Zuanwei (Compendium of the Ocean of Meanings in the Perfect Classic of Nanhua) was compiled by the Daoist priest Chu Boxiu of Wulin (the area of present-day Hangzhou). It gathers the views of Guo Xiang, Lü Huiqing, Lin Yiyou, Chen Xiangdao, Chen Jingyuan, Wang Pang, Liu Kai, Wu Chou, Zhao Yifu (Xuzhai), Lin Xiyi (Zhuxi), Li Shibiao, Wang Dan, and Fan Wuyin, and it includes Chu Boxiu's own interpretations and commentary.

The work is arranged in fascicles grouped under character-series headings (zihao). The Li series contains volumes 11 through 20, ten volumes in all. The Xing series contains volumes 21 through 31, eleven volumes. The Duan series contains volumes 32 through 42, eleven volumes. The Biao series contains volumes 43 through 54, twelve volumes. The Zheng series contains volumes 55 through 65, eleven volumes. The Kong series contains volumes 66 through 75, ten volumes. The Gu series contains volumes 76 through 86, eleven volumes. A further Gu series, listed separately, contains volumes 87 through 97, eleven volumes.

The chuan series comprises nine juan, containing juan 98 of the Yihai Zuanwei (Nanhua Zhenjing Yihai Zuanwei, the first of the work's 106 juan), compiled by the Wulin Daoist Chu Boxiu.

The sheng series comprises eleven juan, containing juan 1 through 11 of the Nanhua Zhenjing Kouyi (Oral Explanations of the Nanhua Zhenjing), by Lin Xiyi of the Xuzhai studio.

The xu series comprises eleven juan, containing juan 12 through 22 of the Kouyi, by Lin Xiyi.

The tang series comprises ten juan, containing the eleven juan of the Nanhua together with juan 1 through 11 of the Kouyi, by Lin Xiyi.

The xu series comprises eleven juan, containing juan 12 through 22 of the Kouyi, by Lin Xiyi.

The tang series comprises ten juan, containing juan 23 through 32 of the Kouyi, by Lin Xiyi.

The xi series comprises fourteen juan, containing juan 1 through 14 of the Nanhua Zhenjing Zhangju Yinyi (Chapter Division, Glosses, and Phonetics of the Nanhua Zhenjing). Bixuzi Chen Jingyuan divided the text into chapters and added essential explanations.

The ting series comprises ten juan, containing one juan of the Nanhua Zhenjing Yushi (Miscellaneous Matters on the Nanhua Zhenjing). In this work Bixuzi lists the chapter tables of contents and gathers material related to the Nanhua Zhenjing. It also includes differing textual judgments on the surnames of nine earlier commentators, on lacunae, and on variant readings.

Also included is the Nanhua Zhenjing Yushi Zalu (Miscellaneous Records of the Nanhua Zhenjing Yushi) in two juan. Its contents include three treatises by Gongsun Long (Gongsun Long): "On the White Horse," "On Pointing at Things," and an imperial edict from the Tianbao reign period of the Tang dynasty. It also contains the Nanhua Zhenjing Preface, the Nanhua Zhenjing Commentary Preface, and the "Nine Proofs and Admonitions of the Heart" together with their prefaces.

The Nanhua Zhenjing Zhizhi (Direct Pointers to the Nanhua Zhenjing) and the Nanhua Miao (Nanhua Miao) are bound together in a single juan, composed by the Great Master Jia Shanyuan of Chongde Wuzhen.

The Nanhua Neipian Dingzheng (Corrections and Verifications of the Inner Chapters of the Nanhua) is one juan, composed by Wu Cheng of Linchuan.

The Nanhua Zhenjing Xunben (Nanhua Zhenjing Following the Original Text) comprises five juan, of which juan 1 through 6 are included. It was composed by Luo Miandao of Zhufeng in Luling and includes an appended "Xingzong Jie" (Explanation from the Standpoint of the Nature School), which interprets the text through the doctrine of human nature and principle.

The huo series comprises twelve juan, containing juan 7 through 20 of the Xunben, by Luo Miandao.

The yin series comprises eight juan, containing juan 2 of the Xunben. It is attributed to Luo Miandao of Zhufeng and includes the appended "Xingzong Jie."

The huo series comprises twelve juan.

The Nanhua Zhenjing Xunben (Nanhua Zhenjing Xunben, "Xunben Commentary on the Perfect Classic of Southern Florescence") is an annotated edition of the Zhuangzi, compiled and annotated by Luo Miandao. It has two parts. Juan 7 through 20, eight fascicles in all, is shelved under the mark yin. Juan 21 through 30, nine fascicles, is shelved under the mark e.

The Nanhua Zhenjing Xinzhuan (Nanhua Zhenjing Xinzhuan, "New Transmission") was annotated by Wang Yuanze during the Song dynasty. Juan 1 through 10, ten fascicles, is shelved under ji. Juan 11 through 20 is listed separately. A single-fascicle Nanhua Zhenjing Shiyi (Nanhua Zhenjing Shiyi, "Supplementary Remnants") was also annotated by Wang Yuanze.

The Nanhua Zhenjing Zhushu (Nanhua Zhenjing Zhushu) presents the commentary of Guo Xiang together with the subcommentary (shu) of Cheng Xuanying, in which shu is a further elucidation of the commentary. Both authors attend closely to meanings beyond the words themselves. The work is catalogued in sections: juan 1 to 6, eight fascicles, under fu; juan 7 to 14, eight fascicles, under yuan; juan 15 to 21, seven fascicles, under shan; juan 22 to 26, five fascicles, under qing; and juan 27 to 35, eight fascicles, under chi.

The Tongxuan Zhenjing Zhu (Tongxuan Zhenjing Zhu) runs to twelve juan, was annotated by Mo Ranzi (the Silent Master), and is shelved under bi.

The Wenzi is attributed to Xin Xing, also called Ji, with the style name Kuiqiu, a native of Pushang, who once studied under Lord Lao (Laozi) and was among the earliest to hear of the Great Dao (dadao). The Wenzi consists of twelve pieces. It aims to clarify the words of Taishang (the Most High), gives a systematic account of the Way of Heaven and Humanity (tianren zhi dao) and of the principle of changing with the times, and gathers the teachings of past and present into a single book. It was regarded as an important classic for governing affairs. In the reign of Emperor Xuanzong of Tang, the recluse scholar Xu Lingfu, who cultivated the Way on Mount Heng and held the title of zhengshi (gentleman-scholar), annotated the Wenzi and presented the book to the court. Xu Lingfu was later enfeoffed as Perfected of Tongxuan (Tongxuan Zhenren), and the book also came to be called the Tongxuan Jing (Tongxuan Jing, "Classic of Profound Mystery").

The Commentary on the Scripture of the Cavern Spirit (Dongling Zhenjing Zhu) sets out the Way of Heaven and humanity and the principle of adapting to changing circumstances. It gathers ancient wisdom into a single work and serves as an important guide to governing worldly affairs. In the reign of Emperor Xuanzong of Tang, the scholar Xu Lingfu (Xu Lingfu) lived in seclusion on Mount Heng (Hengyue) to cultivate the Dao. He annotated the Wenzi (Master Wen) and presented it to the court, and he was later granted the title Perfected of Profound Pervasion (Tongxuan Zhenren). For this reason the book is also called the Scripture of Profound Pervasion (Tongxuan Jing).

Dongling Zhenjing Zhu (Commentary on the Scripture of the Cavern Spirit): three juan, annotated by He Can.

Fei-series (feizihao), twelve juan in all

Tongxuan Zhenjing Zanyi (Praise and Meaning of the True Scripture of Profound Pervasion): twelve juan, annotated by Du Daojian.

Passages of the Wenzi often begin with the words "Laozi said" (Laozi yue). This reflects reverence for the teacher. At the time, people who recorded and studied Laozi's sayings did not dare to attribute them to themselves. The original work had twelve chapters (pian) and one hundred and eighty-eight sections (zhang). Du Daojian's commentary reorganized the text according to its content, added eighty-one sections, and marked the essential meaning of each section. He titled the work Zanyi (Praise and Meaning).

Baozi-series (baozihao), seven juan in all

Tongxuan Zhenjing Zhu (Commentary on the True Scripture of Profound Pervasion): seven juan, annotated by Zhu Bian, styled Zhengyi (Correct Meaning).

Cun-series (cunzihao), eight juan in all

Taishang Xuanling Beidou Benming Yansheng Zhenjing Zhu (Commentary on the Most High Scripture of the Profound Numinous Northern Dipper's Life-Destiny and Prolongation of Life): five juan, including talismanic methods (fafu). Xu Daoling, known as Xuanyang Zi (Master Profound Yang), compiled the commentary and appended talismanic methods of Wenchang Dijun, the Lord of Wenchang, and the Profound Numinous.

Taishang Xuanling Beidou Benming Yansheng Zhenjing Zhujie (Explanatory Commentary on the Most High Scripture of the Profound Numinous Northern Dipper's Life-Destiny and Prolongation of Life): three juan, annotated by a Perfected of Profound Origin (Xuanyuan Zhenren) of Mount Kongtong (Kongtong Shan), with appended hymns (song).

Yin-series (yinzihao), nine juan in all

Taishang Xuanling Beidou Benming Yansheng Zhenjing Zhu (Commentary on the Most High Scripture of the Profound Numinous Northern Dipper's Life-Destiny and Prolongation of Life): three juan, including talismanic methods. Said to have been annotated by the Cavern of Truth (Dongzhen). The commentary frequently uses the doctrines of celestial patterns (tianwen), retribution and blessing (zuifu), and good and evil (shan'e) to explain the scripture.

Taishang Shuo Xuan Tianshang Di Zhenwu Benzhuan Shenzhou Miaojing Zhu (Commentary on the Most High Wondrous Scripture of the Divine Incantation Spoken by the Supreme Emperor Zhenwu, Lord of the Dark Heaven, Original Biography): six juan. Compiled by Fang Tianzi Peisheng, a native of Fudi, who holds the Shengxuan Neijiao Register (Shengxuan Neijiao Lu), and annotated by Chen Pu.

Shi-series (shizihao), nine juan in all

Taishang Laojun Shuo Changqing Jing Zhu (Commentary on the Most High Lord Lao Expounds the Scripture of Constant Purity): one juan, annotated by Li Daochun, the Qingan Yingchan Zi (Master Qingan Yingchan) and student of Dumliang. It interprets the text through the principle of the "Heart-Change" (xin yi).

Taishang Laojun Shuo Changqing Jing Zhu (Commentary on the Most High Lord Lao Expounds the Scripture of Constant Purity): one juan.

Taishang Laojun Shuo Changqing Jing Zhu (Commentary on the Scripture of Constant Purity Spoken by the Most High Lord Lao), one fascicle, author unknown. The commentary repeatedly cites the annotations of Li Daochun (Qingan Yingchan Zi), a scholar from the Liang dynasty, and interprets the scripture's meaning through the teachings of the mind-method.

Taishang Laojun Shuo Changqing Jing Zhu, one fascicle, author unknown. The commentary repeatedly quotes the words of the Wenzi.

Taishang Laojun Shuo Changqing Jing Zhu, one fascicle, with illustrations. Bai Yuchan of Qiongguan in Hainan divided the text into chapters and corrected its wording, and Wang Yuanhui, Yinfang Zi of Zhongnan, wrote the commentary. The commentary is divided into chapters such as "Supreme Ultimate Great Dao" (Taiji Dadao), "Creation and Transformation of Nature" (Zaohua Ziran), "Wise and Foolish Views and Knowledge" (Xianyu Jianshi), and "Manifestation Without Fixed Place" (Yingxian Wufang). It uses diagrams to clarify the true meaning of the Great Dao and of xingming (dual cultivation of nature and life), and explains the principle of wondrous existence within true emptiness. Appended materials include the Origins of the Great Dao, the Sacred Chronicle of Lao Tzu, the Diagrams of the Three Treasures of Hunyuan, the Diagram of Inner Observation and Stillness for the Initial Realized, the Diagram of the Great Dao of the Golden Elixir (Jindan), and poems on transmitting scripture and proving the Dao, idle reading and awareness, the oral instructions of a bright master, achieving the Dao through practice, and transcending the mundane to enter the sacred.

Taishang Laojun Shuo Changqing Jing Zhu, one fascicle, annotated by Hou Shanyuan, Taixuan Zi of Gushe Mountain. The commentary's wording is concise and easy to understand. Its reasoning is thorough, and the methods it describes are easy to put into practice.

Taishang Laojun Shuo Changqing Jing Zhu, one fascicle, annotated by Du Guangting, Master Hongyi of the Left and Right Streets, Celestial Master Chuanzhen, and Lord Guangcheng, who was granted the purple robe.

Taishang Laojun Shuo Changqing Jing Zuan Tu Zhu Jie (Commentary with Diagrams on the Scripture of Constant Purity Spoken by the Most High Lord Lao), one fascicle, compiled by Wang Jie (courtesy name Daoyuan), Hunran Zi. Through viewing the diagrams, one understands the meaning of the scripture, the mind-method becomes clear, and one grasps the wondrous principle of the Primordial Dao and of true constancy, stillness, and tranquility (constant purity).

Taishang Laojun Yuan Dao Zhen Jing Zhu Jie (Commentary on the Perfect Scripture of the Original Dao Spoken by the Most High Lord Lao), one fascicle, annotated by Heming Zi, Yinzhi Neixiu. The work is divided into the Upper, Middle, and Lower Sections on the Original Dao, and includes methods of circulating qi, nourishing qi, and daoyin (guided breathing and stretching exercises).

Taishang Taiqing Tiantong Hu Ming Miao Jing (Wondrous Scripture of the Heavenly Youth Who Protects Life, of Supreme Great Clarity), one fascicle, annotated by Hou Shanyuan, Taixuan Zi of Gushe Mountain.

Taishang Shuo Wu Chu Jing Zhu (Commentary on the Scripture of the Five Kitchens Spoken by the Most High), one fascicle.

Xiao Ming and Yin Yin, natives of the Tang capital, wrote a commentary on this scripture. The scripture has five chapters and sets out the essentials of cultivating the body and nourishing life, along with the principles of preserving harmony and nurturing jing (essence), qi (vital energy), and shen (spirit). By practicing in accordance with these principles, one can enter a marvelous state and reach "zuo wang yi zhao" (sitting in oblivion, forgetting external things during quiet sitting and no longer clinging to self-reflection). This settles body and mind and deepens one's De (Virtue).

The scripture states: "Yi qi he tai he" (One qi harmonizes with Supreme Harmony). This means that the one qi harmonizes body and mind so that they return to taihe (supreme harmony). Preserving this harmonious qi fills the five zang (viscera) and steadies and rectifies the five shen. When the five zang are full, the flavors of food are felt to be sufficient. When the five shen are upright, cravings and desires dissolve. The scripture is like the provisions the five zang require, as if one were taking food from the kitchen, and for this reason it is called the "Five Kitchens" (wu chu).

Lingtu