《道藏目录详注》Vol. 3

The "jing" character-series comprises nine volumes. The first is the Taishang Sanyuan Feixing Guan Jinshu Yulu Tu (Diagram of the Golden Book and Jade Register of the Most High Three Primes Flying Star Crown, Taishang Sanyuan Feixing Guan Jin Shu Yu Lu Tu), in one volume. Its subtitle states that the Most High Lord Lao gave the golden book and jade register to the Celestial Master (Tianshi) Zhang Daoling at Crane Mountain. The text describes how to wear the Five Stars Ritual Crown, the Seven Dippers Ritual Crown, the Five Dippers Ritual Crown, and the Twenty-Eight Lunar Mansions Ritual Crown, and it also records rites of stepping through the Nine Palaces and employing the dipper formulae (douJue).

The second volume, the Shangqing Jinque Dijun Wu Dou San Shang San Yuan Feixing Guan Jin Shu Yu Lu Tu (Diagram of the Golden Book and Jade Register of the Crown of the Flying Stars of the Three Primes, Three Ascents of the Five Dippers, of the Lord of the Golden Gate of Shangqing, Shangqing Jinque Dijun Wu Dou San Shang San Yuan Feixing Guan Jin Shu Yu Lu Tu), also in one volume, carries the same subtitle and contents as the first. The third is the Shangqing Jinque Dijun Wu Dou San Yi Tu Jue (Oral Formulae and Diagrams of the Five Dippers and the One True Unity of the Lord of the Golden Gate of Shangqing), in one volume. Its subtitle explains that it preserves the oral formulae transmitted by Lord Zhou, along with the methods for holding to the Five Dippers True Unity. Its contents include the practice of visualizing the flying spirits (cunxiang) and linking them to the dipper constellations. The subtitle defines cunxiang as visualizing spirit perfected beings or stars through the mind, and dou as the Northern Dipper constellation.

The fourth is the Si Qi She Sheng Tu (Diagram of Nourishing Life through the Four Qi), in one volume. Its subtitle describes it as an illustrated explanation of how to conform to the qi of the four seasons in order to nourish the body and preserve life.

The fifth is the Taishang Tongling Ba Shi Sheng Wen Zhen Xing Tu (Diagram of the Eight Historical Spirit Scripts and True Forms of the Most High Penetrating Spirit), in one volume. Its subtitle notes that it contains the Eight Histories Spirit-Penetrating Talismans and the Xuandong Eight Trigrams Divine Talismans. Legend holds that the Lord on High secretly stored these talismans within the Dipper constellation of the Huagai Taiwei. Anyone who wears them will gain a clear mind and a refreshed spirit, and will attain a rank among the immortals.

The sixth, in five volumes, is the Tujing Jizhu Yanyi Bencao (Illustrated Materia Medica with Collected Commentaries and Expanded Meanings), volumes one through five. It was compiled by Kou Zongshi, a Song-dynasty Ministry of Rites Gentleman of Direct Service and a verifier of medicinal substances, and revised by Xu Hong, a Song-dynasty Assistant Imperial Physician and verifier of medicinal substances. Its listed contents include the section "Universal Methods for Treating Wind Disorders" (Liao Feng Tong Yong Men).

The "zi" character-series comprises seven volumes. The Tujing Yanyi Bencao, volumes one through seven, covers the upper, middle, and lower grades of the jade and stone category, as well as part of the upper grade of the herb category.

The "fu" character-series comprises six volumes. The Tujing Yanyi Bencao, volumes one through seven, is listed here.

The "fu" character-series also appears a second time, with six volumes. The Tujing Yanyi Bencao, volumes eight through thirteen, covers the middle and lower grades of the upper herb category, as well as the upper and middle grades of the middle herb category.

The "shi" character-series comprises six volumes. The Tujing Yanyi Bencao, volumes fourteen through nineteen, is listed here.

[Grass Section, Middle Grade], [Grass Section, Lower Grade], [Grass Section, Upper Grade]

The "Jun" character group, six fascicles in total, contains fascicles 20 through 25 of the Tujing Yanyi Bencao (Illustrated Classic Expanded Materia Medica).

[Wood Section, Upper Grade], [Wood Section, Middle Grade], [Wood Section, Lower Grade]

The "Yue" character group, eight fascicles in total, contains fascicles 26 through 33 of the Tujing Yanyi Bencao.

[Human Section], [Beast Section, Upper Grade], [Beast Section, Lower Grade], [Bird Section, Upper Grade], [Insect and Fish Section, Upper Grade], [Insect and Fish Section, Middle Grade], [Insect and Fish Section, Lower Grade]

The "Yan" character group, nine fascicles in total, contains fascicles 34 through 42 of the Tujing Yanyi Bencao.

[Fang Section, Lower Grade], [Fruit Section, Upper Grade]

The "Yan" character group, nine fascicles in total, contains fascicles 34 through 42 of the Tujing Yanyi Bencao.

[Fruit Section, Middle Grade], [Grain Section, Upper Grade], [Grain Section, Middle Grade], [Grain Section, Lower Grade], [Vegetable Section, Upper Grade], [Vegetable Section, Middle Grade], [Vegetable Section, Lower Grade]; Catalogue Category (pu lu lei)

The "Yu" character group, nine fascicles in total, contains fascicles 1 through 9 of the Hunyuan Shengji (Chronicle of the Primordial Unity).

The Hunyuan Shengji was compiled by Xie Shouhao (Xie Shouhao), a gaoshi (scholar-recluse) and master of Guanfu during the Song dynasty. The book states that Taishang Laojun (Supreme Lord Lao) is the ancestral source of the great Dao and the root of the three powers of heaven, earth, and humanity. He transmitted teachings in accordance with different regions, passed through kalpa-ages as a teacher of humanity, and his appearances and disappearances, his existence and formlessness, cannot be fully fathomed. The record of his teachings in the world and his manifestations in response to circumstances is as clear as the sun and moon and should indeed be recorded. Xie Shouhao broadly examined works including the Xian Jian, the Zong Xian Zhuan, the You Long Zhuan, and the Lie Xian Zhu Zhuan, and compiled them into eight hundred and twenty chapters titled Hunyuan Shengji.

The "Jing" character group, ten fascicles in total, contains the Taishang Laojun Nianpu Yaolue (Essentials of the Chronicle of Taishang Laojun).

Xie Shouhao (Xie Shouhao) of Yongjia compiled this work, which examines and describes how the Most High Lord Lao (Taishang Laozi) appeared in the human world during the reigns of successive rulers and was honored with the title Celestial Master Tongxuan (Tongxuan Tianshi). It also records his service as teacher to the rulers of the Three Sovereigns and the Five Emperors, and then to the rulers of the Xia, Shang, Zhou, Qin, Han, Jin, and Song dynasties. Organized around a chronological genealogy, the book gives a broad outline of these deeds.

The Inner Preface to the Golden Book of the Most High Lord Lao (Taishang Laozi Jinshu Neixu) and two Essentials of Summary (Yaolüe) are combined into a single fascicle.

The Brief History of the Most High Lord Lao of Primordial Chaos (Taishang Hunyuan Laozi Shilüe) is in three fascicles and was compiled by Xie Shouhao.

The text states that the Most High Lord Lao responded to the world under different names and served as teacher to the Upper, Middle, and Lower Three Sovereigns and to the Five Emperors. From the opening of heaven and earth down to the time of Yu Shun, he continuously served as teacher to rulers, a span of more than 2,758,400 years. Lord Lao once ordered Xuanyi, the Envoy and Spirit of Wanwei Mountain, to pass the Jade Book to Great Yu. The book recorded methods for controlling floods and the principles for ascending the throne and ruling all under Heaven. This chapter narrates the related historical events on that basis.

The Biography of One Who Is Like a Dragon (Youlong Zhuan) is in six fascicles and was compiled by Jia Shanyuan, Left Street Overseer, Co-Supervisor of Religious Affairs, and Master Chongde Wuzhen.

The text states that the Most High Lord Lao began without beginning and received the Dao of nature. He manifested his true body, opened the lineage of teacher and disciple, endured the cosmic calamities, created heaven and earth, wrote wondrous chapters, compiled the registers of immortals, and transmitted scriptures. He also served as teacher to rulers. The work records the year of his birth and the origins of his lineage, as well as his physical marks, including the seventy-two major signs and eighty minor marks. It further records his service as Archivist of the Pillar (Zhuxia Shi), his departure from Zhou, his testing of Xu Jia, and his conversion of the Pass Warden (Guanling). Important texts such as the Daodejing (Classic of the Dao and De) are also narrated in the Biography of One Who Is Like a Dragon.

The volume designated by the character xiao (filial piety) is in nine fascicles.

The Wondrous Scripture of the Divine Spell from the Original Biography of the Great Sage Zhenwu, as Spoken by the Most High (Taishang Shuo Xuan Tianda Sheng Zhenwu Benzhuan Shenzhou Miaojing) contains the Edict Text of the Golden Gate (Jinque Zhaowen). Also included is the Book of Additional Honorific Titles for the Perfected Lord of Numinous Response, Zhenwu, Who Increases Protection (Zhenwu Lingying Zhenjun Zengshang Youshengzun Hao Cewen).

In the third month of the second year of the Daguan reign era (wuzi year), the court issued this Book of Honorific Titles when it conferred on Zhenwu the title Perfected Lord of Numinous Response and the additional honorific Venerable of Increased Protection.

Record of Empress Zhangxian Mingsu's Receipt of the Shangqing Bifa Lu (the Register of the Complete Method of Shangqing). This record describes how Empress Zhangxian Mingsu received the Shangqing Bifa Lu. The volume also contains three scriptures and forms a single fascicle (juan). It was compiled by Zhu Ziying, a Master of the Great Cavern of Shangqing (Shangqing Dadong Fashi) and Master of the Ritual Altar (Shitan Dushi), who was granted the purple robe.

The Shijian of Huagai Shan Fuqiu Wang Guo Sanzhenjun (Record of the Deeds of the Three Perfected Lords Fuqiu, Wang, and Guo of Mount Huagai) comprises six fascicles in six sections. Fuqiu Gong (Lord Fuqiu) once assisted the Yellow Emperor (Huang Di) alongside Rongcheng Zi. At the end of the Zhou dynasty he transmitted the Dao (the Way) to Crown Prince Jin of King Ling, and in the Han dynasty he passed the Odes (Shi) to Lord Shen. He also maintained a friendship with the King Yuan of Chu. He is further said to have brought Wang Bao to transcendence, and so he is identified with the Fuqiu Gong of the ancient books. The Perfected Wang and Perfected Guo were originally natives of Chenliu in Bianzhou. Perfected Wang was a distant descendant of Fangping, and Perfected Guo was a clan younger brother of Perfected Wang. The book narrates their ascent to immortality, their salvation of people, and their manifestations of spiritual power. It also gathers imperial edicts of successive dynasties conferring honorific titles, biographies, stele inscriptions, images, and poetry and prose. In total it contains six fascicles and sixty pieces.

The Tang Ye Zhenren Zhuan (Biography of Perfected Ye of the Tang) comprises one fascicle. Perfected Ye's personal name was Fashan, his courtesy name was Daoyuan, and he was also called Taisu. He was originally from Nanyang. The book describes how he attained immortality during the Kaiyuan era of the Tang, how he propagated the teachings, and how he saved people.

The Dizhi Shangjiang Wen Taibao Zhuan (Biography of the Earth Spirit Supreme General Grand Protector Wen) is appended as a supplement. It was written by Huang Gongjin. Grand Protector Wen's surname was Wen, his personal name was Qiong, his courtesy name was Ziyu, and his childhood name was Zhuolang. He was a native of Pingyang in Wenzhou. The biography records in detail his awe-inspiring spiritual power and his manifestations.

The above works are included in the dang series and total eight fascicles.

The Xuanpin Lu (Record of Mysterious Grades) comprises five fascicles. It was compiled by Zhang Tianyu, an Outer Official of Jurong and a native of Haichang in Wu Commandery. The work is divided into sections on the Grades of De (Virtue) and Dao, the Grades of the Dao, the Expedients of the Dao, the Transformations of the Dao, the Arts of the Dao, the Concealment of the Dao, the Silence of the Dao, the Words of the Dao, the Substance of the Dao, and the Splendor of the Dao.

The Taidi Dongtian Tu Ji (Illustrated Record of the Grotto-Heaven of Taidi) comprises three fascicles. It was written by Deng Muxin of Mount Song. The book describes mountains and waters, grotto-abodes, ancient sites, and stele inscriptions. It covers the grotto-heavens and blessed lands, mountains, rivers, and peaks, as well as the deeds of immortals and perfected beings.

The above works are included in the jie series and total six fascicles.

The Yongcheng Ji Xian Lu (Anthology of Immortals of the Walled City) comprises six fascicles. It was compiled by Master Guangcheng, Du Guangting. The book records the deeds of the Holy Mother Yuanjun, the sacred mountains of the immortal realms, mountains and rivers, and immortals and perfected beings, with a wide range of content. This work is also included in the jie series and totals six fascicles.

Juan one through six of the Yongcheng Jixian Lu (Records of the Collected Immortals of Yongcheng) are biographies of immortals compiled by Mr. Guangcheng, Du Guangting. They record thirty-two female immortals who attained the Dao and became transcendent, including the Holy Mother Yuanjun, the Golden Mother Yuanjun, Lady Shangyuan, Lady Linghua, Lady Taizhen, Magu, Taiwei Xuannü, Lady Zuo, the Numinous Consort of the Upper Chambers of Donghua, Lady Ziwei Wang, Lady Yunlin Youying, Xuannü Lady Sun, Yingmu, Lady Gouyi, the Two Consorts of the Xiang River, Mifei of the Luo River, the Woman of Yangdu, Ganmu, Jiutian Xuannü, the Silkworm Maiden, Pengnü, Nongyu Nü, the Wife of Yuanke, Changrong, the Woman of Hanzhong, the Princess of Hejian, Cainü, Taiyang Nü, Taiyin Nü, Taixuan Nü, Lady Fan, the Holy Maiden of Dongling, and the Young Woman of Xihe.

Precepts Category. Under the “Li” character series, nine juan are collected in total.

Taishang Laojun Jie Jing (Scripture of Precepts of the Most High Lord Lao), one juan, includes the Superior Precepts, the Precept Hymns in Three Chapters, the Great Precepts, and the Five Precepts, among other contents.

Laojun Yinsong Jie Jing (Scripture of Precepts Chanted by Lord Lao), one juan.

Taishang Laojun Jinglü (Scriptures and Monastic Rules of the Most High Lord Lao), one juan, contains the nine articles of the Admonitions of the Venerable Scripture of the Dao and De, the Twenty-Seven Precepts, the One Hundred and Eighty Precepts spoken by Lord Lao, and the Changcun Yaolü (Essential Monastic Rules for Long Endurance). It also contains such precepts as the Taiqing Yinjie (Hidden Precepts of Great Clarity), the Nüqing Lüjie (Monastic Precepts of Nüqing), and the Xiang’er and other precepts of the Venerable Scripture of the Dao and De.

Taishang Jie Jing (Scripture of Precepts of the Most High), one juan, includes the Ten Precepts that should be upheld throughout life, the Superior Chapter of the Great Precepts, the Ten Good and Ten Evil of the Taishang Langshu (Most High Jade Book), the Ten Precepts of the Siwei Dingzhi Jing (Scripture on Contemplating the Subtle and Stabilizing the Will), the Twenty-Seven Precepts of the Miaolin Jing (Scripture of the Wondrous Forest), and Lord Lao’s Twenty-Seven Precepts.

Sandong Fafu Kejie Wen (Cultic Precepts and Regulations on Ritual Vestments of the Three Caverns), one juan, was compiled by Zhang Wanfu, a Daoist of the Taiqing Monastery in the capital. Its contents concern regulations for the ritual vestments of disciples of the Three Caverns and the norms of precepts and liturgy.

Zhengyi Fawen Tianshi Jiaojie Ke Jing (Scripture of Precept Regulations of the Celestial Master’s Teachings in the Zhengyi Dharma Texts), one juan, is also called the Dadao Jialing Jie (Family Command Precepts of the Great Dao) or the Tianshi Jiaojie (Celestial Master’s Teaching Precepts).

The Nüqing Tianlü (Heavenly Monastic Rules of Nüqing) comprises three juan and is listed under juan one through six. The Guilü (Rules for Ghosts), in eight juan, records the names and surnames of ghosts and spirits throughout the world and also deals with arts of auspiciousness and inauspiciousness.

The following is the category of ritual propriety.

The Zhongzi Hao (Loyalty Series) collects ten scripture and liturgy codes in all, including the one-fascicle Great Dao Household Commandments, Teaching for the Celestial Master (Tianshi) and the first through sixth fascicles of the Celestial Statutes of the Maiden Qing (Nüqing Tianlü), which together make three fascicles.

The Statutes (Lü) in eight fascicles record the names of the gods and spirits of the world, together with the arts concerned with auspicious and inauspicious outcomes.

Category of Ritual Decorum

The Zhongzi Hao collects twelve fascicles in this category. The Orthodox Unity Decorum (Zhengyi Weiyi), in one fascicle, describes the ceremonial rules governing the activities of the Zhengyi (Orthodox Unity) school, such as expounding scripture and conferring office. The Ten Matters of Decorum for the Mysterious Gate (Xuanmen Shishi Weiyi), also in one fascicle, is divided into ten items: holding the seat and altar, paying respects and calling on others, entering and exiting, sitting and addressing, holding the vessels, washing and rinsing, cloths and implements, fasting meals, requesting the Dharma, and guarding and maintaining. The Taiqing Daode Manifestation Decorum is also in one fascicle.

The Orthodox Unity Ritual for Relieving Calamities (Zhengyi Jieе Jiao Yi), in one fascicle, is for people who face the calamities of Yang Nine and Yin Eight and are troubled and uneasy. Through its rites they can avert disaster and seek to turn misfortune into blessing. The Orthodox Unity Decorum for Official Memorials (Zhengyi Chuguan Zhang Yi), in one fascicle, includes talismans and registers and contains memorial forms for returning merit, for departing from office, and for returning goodwill.

The Taishang Sanwu Zhengyi Mengwei Yue Lu Jiao Yi (Ritual for the Review of Registers under the Orthodox Unity of the Three and Five) was revised and edited by Master Guangcheng Du Guangting. The Taishang Zhengyi Yue Lu Yi (Ritual for Reviewing Registers under Orthodox Unity), in one fascicle, was compiled by Du Guangting.

The Zhengyi Zhijiao Zhai Yi (Orthodox Unity Fasting Ritual of Instruction) contains twelve kinds of decorum regulations. The Zhengyi Zhijiao Zhai Qingdan Xingdao Yi, compiled together with the Zhengyi Zhijiao Zhai Yi in one fascicle, records the ritual procedures for fasting and processional worship held at dawn.

The Orthodox Unity Ritual for Sanctioned Altars (Zhengyi Chitan Yi), the Orthodox Unity Ritual for Dwellings (Zhengyi Jiaozhai Yi), and the Orthodox Unity Ritual for Graves (Zhengyi Jiaomu Yi) are compiled together in one fascicle. They describe, respectively, the regulations for establishing sanctioned altars by imperial decree, for performing jiao rites for a residence, and for performing jiao rites for a burial ground.

The Taishang Dongshen Sanhuang Yi (Ritual of the Three Sovereigns of the Dongshen Cavern), in one fascicle, contains the contracts, memorials, and oral formulas for conferring the Three Sovereigns' registers. The Dongshen Sanhuang Qishier Jun Zhai Fang Chan Yi (Confession Ritual of the Seventy-Two Lords of the Three Sovereigns of the Dongshen Cavern), in one fascicle, was compiled by Du Guangting. The Taishang Dongjun Taiyuan Hetu Sanyuan Yangxie Yi (Ritual of Thanksgiving to the Three Primes of the Taiyuan River Chart of the Dongjun), in one fascicle, was revised and compiled by Du Guangting.

The "Ze" series (Zehao) comprises fifteen juan and gathers numerous Daoist texts on purification rituals (zhaijiao), rites for averting calamity and seeking blessing, and liturgical confession. These include the Taishang Jinshu Yudie Baozhang Yi (Ritual of the Precious Chapters of the Golden Book and Jade Tablets of the Most High) in one juan, which contains memorials and ritual regulations for atoning for transgressions and seeking peace, averting disasters, seeking merit, nurturing infants, and cutting away evil. This work was compiled and edited by Du Guangting.

Also included are the Tianxin Zhengfa Xiuzhen Daochang Shejiao Yi (one juan); the Taishang Sandong Chuanshou Daode Jing Zixu Lu Baibiao Yi (one juan), compiled by Master Guangcheng, Du Guangting; the Taishang Sanwu Bangjiu Jiao Wudi Duanwen Yi (one juan); the Taishang Xiaozai Qifu Jiao Yi; the Taishang Jingui Yujing Yansheng Dongxuan Zhuyou Yi, with a preface by Xuyi Zhenren; the Taishang Yaotai Yisuan Baolu Yannian Yi (one juan); the Taishang Zhengyi Chaotian Sanba Xiezui Fa Chan (one juan); the Zhenwu Lingying Hushi Xiaozai Miezui Baochan (one juan); the Beiji Zhenwu Puci Dushi Fa Chan (ten juan, though the catalogue heading reads "juan 1 to 10" and the total is given as five juan); and the Beiji Zhenwu Youshengzhenjun Li Wen (one juan).

The "methods" category (fangfa lei) is arranged under the "Jin" series and comprises seven juan. It includes the Taiqing Zhonghuang Zhenjing (True Scripture of the Central Yellow from the Great Clarity) in two juan. Its title page attributes authorship to the Nine Immortal Lords and the commentary to Zhonghuang Zhenren, the Perfected of the Central Yellow. Its contents cover the inner nourishment of body and spirit, the mysteries of ingesting qi, and chapters on the "five sprouts" and "noxious weeds." Also included is the Yanxia Jingzhi (Tranquil Aspirations of Mist and Haze) in one juan.

The Taiqing Zhonghuang Zhenjing (Scripture of the Central Yellow True Classic of Grand Clarity), in two scrolls, was composed by Jiuxian Jun (the Nine Immortal Lord) and annotated by Zhonghuang Zhenren (the Central Yellow Perfected). The work has eighteen chapters covering inner nourishing of the body and spirit, fuqi (breath-ingestion, the regulation of the body through breathing and exhalation), the wuya (five sprouts) and herbs, quieting the mind, the jingluo (meridians) and guanqiao (vital points) of the human body, nourishing life for long endurance, the five flavors of diet, the essences of grains, the three worms, attaining immortality and taixi (embryonic breathing), the zhenqi (true qi) of the five viscera, Taiji (Supreme Ultimate) practice, the sequence of cultivation, the spirits of the six fu (viscera), and the guarding of heavenly secrets. All of these chapters belong to the essential methods of fuqi and ningshen (concentrating the spirit) cultivation.

The Taishang Daoyin Yangsheng Jing (Scripture of Daoyin for Nourishing Life of the Most High), in one scroll, contains the methods of shenxiu neifa (careful inner practice), the Wang Qiao daoyin diagram, the Peng Zu daoyin diagram, the taoqi jue (formula for expelling stale breath), and the yanqi jue (formula for swallowing breath). Daoyin is the coordination of bodily movement with breathing to nourish the body. These contents all belong to the methods of tuna (breath exchange) for nourishing the body.

The Taishang Yangsheng Taixi Qi Jing (Scripture of Nourishing Life and Embryonic Breath Qi of the Most High), in one scroll, includes the liuyang shi fa (methods of the six yang hours), the Shangqing qimi fa (Shangqing secret method of qi), diagrams of observing phenomena by season and applying the methods of purging, and diagrams of the six viscera.

The Shangqing Tiaoqi Jing (Scripture on Regulating Qi of Shangqing), in one scroll, describes various skills for regulating qi.

The Taishang Laojun Yangsheng Jue (Formulas for Nourishing Life of the Most High Lord Lao) was transmitted by Hua Tuo to Wu Pu of Guangling. The book is divided into sections on the wuqin (five animals), tuna of the six qi, the zhenjue (true formulas) for nourishing life, and fuqi. The wuqin generally refers to daoyin exercises that imitate the movements of animals.

The Taishang Laojun Yangsheng Jue (Formulas for Nourishing Life of the Most High Lord Lao) was transmitted by Hua Tuo to Wu Pu of Guangling. The book is divided into sections on the wuqin (five animals), tuna of the six qi, the zhenjue (true formulas) for nourishing life, and fuqi. The wuqin generally refers to daoyin exercises that imitate the movements of animals.

The Shangqing Fuqi Kouijue (Oral Formulas for Breath-Ingestion of Shangqing) separately explains the essential methods of practicing waiqi (external qi) and yuanqi (primordial qi).

The Zhuang Zhou Qi Jue Jie (Explanation of Zhuang Zhou's Formulas on Qi) is bound together with the Yangsheng San Pian (Three Chapters on Nourishing Life). It discusses the principle of the fire passing on once the firewood is spent, and the methods of extending life by regulating the breath.

The Songshan Taiwu Xiansheng Qi Jing (Scripture of Qi by Master Taiwu of Mount Song), in upper and lower scrolls bound as one volume, contains formulas on fuqi, jinqu (advancing and taking in), taoqi, tiaoqi, yanqi, xingqi (circulating qi), lianqi (refining qi), weiqi (discharging qi), bigi (holding the breath), buqi (spreading qi), liuqi (the six qi), tiaoqi ye (regulating qi fluids), diet, harmonization, xiuliang (abstaining from grain), shenzhen (guarding the true), xiucun (cultivating visualization), and shenqi (guarding qi).

The "Ming" (Life) category comprises seven scrolls in total.

The one-fascicle Xinxiu Fuqi Jing (Newly Revised Scripture on Qi-Ingestion) of Master Yanling contains the Outline of Cultivation together with the qi-ingestion methods and formulas of Master Zhang Guo, Master Luan, Mountain Recluse Li Fengshi, the Worthy of Fangshan, Mountain Recluse Wang Yashan, and others. "Qi-ingestion" (fuqi) refers to nourishing life and cultivating the body through breath regulation, including inhalation, exhalation, and the adjustment of breath. The collection also includes the Xin Shenqi Jue (Formulas for Renewing the Ingestion of Qi).

The works above total seven fascicles and are classified under the "Ming" (Life) character series.

The one-fascicle Xinxiu Fuqi Jing also includes the Outline of Cultivation, several qi-ingestion methods and formulas, and the following titles: Weiyi Xiansheng Xuansu Zhenren Yongqi Jue (Formulas for Using Qi by Master Weiyi and the Perfected Xuansu), Taixi Koujue (Oral Formulas of Embryonic Breathing), Taixi Jingwei Lun (Treatise on the Subtleties of Embryonic Breathing), Taixi Zajue Miyao Koujue (Secret Oral Formulas of Miscellaneous Embryonic Breathing Formulas), Yongqi Ji Shen Jue (Formulas for Using Qi to Gather the Spirit), Lianqi Fa (Methods of Refining Qi), Weiqi Fa (Methods of Releasing Qi), and Biqi Fa (Methods of Holding the Breath). "Embryonic Breathing" (taixi) is a category of methods within Daoist practice concerned with regulating the breath and nourishing qi.

The Zhusheng Zhenthai Shen Yong Jue (Formulas for the Divine Use of the Embryonic Breath of All the Sages and Perfected) is in one fascicle. It records the "Methods of Governing Qi" together with embryonic breathing methods transmitted by twenty-nine patriarchs and immortal perfected.

The Taixi Baoyi Ge (Songs on Embracing the One in Embryonic Breathing) contains twenty-one songs on the Embracing the One, which clarify the essential principles of embryonic breathing. The Youzhen Xiansheng Fu Neiyuan Qi Jue (Formulas by Master Youzhen for Ingesting the Inner Origin Qi) is bound together with the Taixi Baoyi Ge in the same fascicle.

The Youzhen Xiansheng Fu Neiyuan Qi Jue is divided into fifteen formulas: the first, Formula for Taking In (Jinqu Jue); the second, Formula for Washing the Qi (Taoqi Jue); the third, Formula for Regulating the Qi (Tiaoqi Jue); the fourth, Formula for Swallowing the Qi (Yanqi Jue); the fifth, Formula for Circulating the Qi (Xingqi Jue); the sixth, Formula for Refining the Qi (Lianqi Jue); the seventh, Formula for Releasing the Qi (Weiqi Jue); the eighth, Formula for Holding the Qi (Biqi Jue); the ninth, Formula for Distributing the Qi (Buqi Jue); the sixteenth, Formula for the Qi (Qi Jue); the eleventh, Formula for Regulating the Qi-Fluids (Tiaoqi Ye Jue); the twelfth, Formula for Regulating Food and Drink (Yinshi Tiaoshe Jue); the thirteenth, Formula for Abstaining from Grains (Xiuliang Jue); the fourteenth, Formula for Guarding the Real (Shouzhen Jue); and the fifteenth, Formula for Qi-Ingestion and Embryonic Breathing (Fuqi Taixi Jue).

The Taixi Jingwei Lun contains the Neizhen Miaoyong Jue (Formulas for the Subtle Use of the Inner Perfected), the Taixi Shen Jue (Formulas of the Spirit of Embryonic Breathing), and the Neidan Qi Fan Jue (Formulas for the Seven Returns of Inner Alchemy). The Fuqi Jingyi Lun (Treatise on the Essential Meaning of Qi-Ingestion), which includes talismans (fulu), is bound together with the Taixi Jingwei Lun in the same fascicle.

The works composed by Baiyunzi of Mount Tiantai include the Wuya Lun (Treatise on the Five Sprouts), the Fuzhen Wuya Fa (Methods of Ingesting the Five Sprouts of the Perfected), the Fuqi Lun (Treatise on Qi-Ingestion), the Fu Liuwu Qi Fa (Methods of Ingesting the Six Earth-Stem Qi), the Fu Sanwu Qi Jiu Qi Fa (Methods of Ingesting the Three, Five, Seven, and Nine Qi), and the Yang Wuzang Wuxing Fan Jue (Formulas for Nourishing the Five Viscera and Returning to the Five Phases). These chapters describe methods of qi-ingestion and nourishing the viscera based on categories such as the Five Sprouts and the Six Earth-Stems.

The Fuqi Jingyi Lun is bound with talismans and is included in the same fascicle as the Taixi Jingwei Lun. The works composed by Baiyunzi of Mount Tiantai also include the Wuya Lun, Fuzhen Wuya Fa, Fuqi Lun, Fu Liuwu Qi Fa, Fu Sanwu Qi Jiu Qi Fa, and the Yang Wuzang Wuxing Qi Fa (Methods of Nourishing the Five Viscera and the Five Phases through Qi).

The Qifa Yaomiao Zhijue (Supreme Formulas on the Essential Subtleties of Qi Methods) is in one fascicle.

Methods for Regulating Qi (Tiaoqi fa), Methods for Regulating the Seasonal Qi (Jieqi fa), Methods of Swallowing Qi to Aid Guiding and Stretching (Zhu daoyin yanqi fa), New Essentials on the Signs of Daoyin (Daoyin xinhou yaojue), and various methods of circulating qi (xingqi fa).

Oral Instructions on the Cultivation and Dispelling of Confusion by the Lord of Destiny Mao of Shangqing (Shangqing Siming Mao Jun xiuxing zhimi jue).

Oral Instructions on Refining Qi in the Cultivation of Superior Adepts (Shangshi xiuxing lianqi jue), Scripture of the Heavenly Elder's Ten Stems, Chapter One: Jia (Tianlao shigan di jia jing), and Methods of Swallowing Qi in the Twelve Months (Shi'er yue yanqi fa).

Treatise on the Shen-Qi Nourishing the Form (Shenqi yangxing lun). This explains that shen and qi depend on the physical body, so that a person can live. When shen and qi leave the body, a person dies.

Inscription on Preserving Shen and Refining Qi (Cunshen lianqi ming), composed by Si Xun and the Venerable Sun during the Tang dynasty.

Inscription on Preserving Life (Baosheng ming), bound in one volume with the Zhimi and three other essays, composed by Sixun, the Venerable Sun, during the Tang dynasty. Wondrous Records of the Golden Cabinet for Preserving Qi in the Immortals' Teachings (Shenxian baoqi jingui miaolu), in one volume, composed by Master Zongli.

The following methods appear in a bracketed note: Method of Serving the Yin-Yang Qi Talismans and Summoning the Six Jia Jade Maidens, Method of Guo Jian of Zhongyue on the Qi of the Twelve Hours, Methods of Eating Qi and Avoiding Grains (shiqi bigu fa), Method of the True Man Eating Yellow Qi, Methods of Circulating Qi, and Methods of Circulating Qi to Cure Myriad Diseases.

The Lin character series, ten juan in total.

Pillow Book Record (Zhenzhong ji), one juan.

The following methods appear in a bracketed note: Methods of Taboos and Avoidances in Daoyin, Methods of Circulating Qi, Methods of Taking the Radiance of Sun and Moon (practices for absorbing the light of the sun and moon), Methods of Guarding the One (practices for concentrating the mind and holding fast to a single point), Methods of Taking Medicine and Circulating Qi, and Methods of Circulating Qi to Cure Myriad Diseases.

The Lin character series, ten juan in total.

Pillow Book Record, one juan.

The following methods appear in a bracketed note: Methods of Taboos and Avoidances in Daoyin, Methods of Circulating Qi, Methods of Taking the Radiance of Sun and Moon, Methods of Guarding the One, Methods of Taking Medicine, Constant Medicines for Abstaining from Grain (medicinal formulas taken continuously during bigu to nourish life), Grand Methods of Taking Medicine for Long Life, Method of Taking Oil, Method of Taking Juhsheng (juhsheng is sesame), Method of Taking Yunmu (mica), Method of Dissolving Jade, Method of Taking Fangnhuang, Method of Taking Xiong-huang, Method of Offering Medicines to the Immortals, Taboos in Taking Medicine, Recipe for the Five Lingzhi Mushrooms as the Immortals' Method of Nourishing Life and Extending Years, and Method of Gathering Pine and Cypress. All of these are methods of nourishing life, extending years, and preserving life.

Records on Nourishing Life and Prolonging Life (Yangsheng yanming lu), two juan. Annotated by Tao Yinju of Huayang. Chapter One is "Admonitions on Conduct," Chapter Two is "Admonitions on Diet," and Chapter Three is "Miscellaneous Admonitions, Taboos, Exorcism, and Seeking Blessings."

Essentials of the Three Caverns (Sandong shuji zashuo), one juan.

The following methods appear in a bracketed note: Daily Daoyin, Gateway to the Initial Stage of the Immortals (Shenxian chudi men), Methods of Pecking, Swallowing, and Massage, Northern Emperor's Winding Incantation, Methods of the Spirit-Penetrating Fragrance of the True Sage Immortal Essence, and Descending Fragrant Beads of the True Sage.

Peng Zu's Discourse on Nourishing Life and Cultivating Nature (Pengzu sheshen yangxing lun) describes methods of breathing, daily routine, and regulating the body in accordance with the four seasons.

The Venerable Sun's Discourse on Nourishing Life (Sun zhenren sheshen lun) discusses methods for preserving body and mind so that the original qi (yuanqi) remains balanced and abundant.

Ge Hong's Discourse on Nourishing Life (Baopuzi yangsheng lun) is bound in one volume with three other essays on cultivating nature.

Collection of Verses on Nourishing Life and the Mysterious (Yangsheng yong xuan ji), one juan.

【Chapters on Rongwei (Nutritive and Defensive Qi), on Qi, on Fangpo (Guarding the Corporeal Soul), on the Valley Spirit (Gushen), on Returning to Origin and Restoring Vitality (Fanben Huanshe Shengxi), and on Preserving Harmony and Great Taihe (Baohe Taihe)】

Baopuzi Yangsheng Lun [Essay on Nourishing Life from the Master Who Embraces Simplicity] [Bound in one fascicle together with the three-part Yangxing Lun (Essay on Cultivating Nature)]

Yangsheng Yong Xuan Ji [Collected Verses on Nourishing Life and the Mysterious] [One fascicle]

[The collection contains chapters including "On Rongwei," "On Qi," "On Fangpo," "On the Valley Spirit," "On Returning to Origin and Restoring Vitality," "On the Union of Spirit and Qi," "On Embracing the One" (Baoyi), "On Embryonic Breathing" (Taixi), "On Naturalness" (Ziran), "On the Dragon and Tiger" (Longhu), "On Refining Yang and Dissolving Yin," "On the Three Dantian," "On the Mysterious Pearl" (Xuanzhu), "On the Mysterious Pass" (Xuanguan), and "On the Mysterious Gate" (Xuanmen). All of them describe methods for cultivating nature and life (xingming shuangxiu).]

Shenxian Fufu Lingzhi Changpu Wan Fang [Formulas for Immortal Ingestion: Lingzhi and Calamus Pills]

[The text states that calamus (changpu) is the essence of the water and a herb of the immortal masters, prized by sages and worthies. Recluses who wandered the mountains and forests, and those who practiced in seclusion, took it, believing that it lightened and strengthened the body and turned the blood into jade-like ointment.]

Shangqing Jing Zhen Dan Mijue [Secret Formulas of the True Elixir from the Scripture of Supreme Clarity] [Bound in one fascicle together with the Changpu section (Chapter Nine)]

[The text also contains methods for treating illness.]

Taiqing Jing Duangu Fang [Formulas for Abstaining from Grains from the Scripture of Supreme Purity]

[The collection includes formulas for taking pine root, poria (fuling), wood, Solomon's seal (huangjing), giant sesame (jusheng), and wheat. "Abstaining from grains" (duangu) means not eating ordinary grains and substituting specific foods or medicines in their place.]

Taishang Zhouhou Yu Jing Fang [Formulas from the Jade Scripture of the Supreme Elbow Reserve] [Bound in one fascicle together with the methods of abstaining from grains]

[Compiled by Lu Zunyuan, Recluse of Xiaqi Mountain (Xiaqizi)]

Hunsu Yisheng Lu [Record of Nourishing Life Among the Common People] [Two fascicles, upper and lower, bound as one]

[Compiled by Liu Xun, Recluse of Maoshan. The contents are divided into ten sections: nourishment through diet; nourishment through alcohol; regimen for spring; regimen for summer; regimen for autumn; regimen for winter; regimen for exhaustion and injury; regimen for wind disorders; regimen for the living chamber; and regimen for prohibitions.]

Baosheng Yao Lu [Essential Record of Preserving Life] [Compiled by Pu Dushi, Gentleman of Deliberation (Siyi Lang)]

Xiuzhen Mi Lu [Secret Registers of Cultivating Perfection] [Bound in one fascicle together with the Yao Lu]

[Compiled by Fu Duren. The work includes the chapters "Appropriate Foods" (Shiyi) and "Appropriate Months" (Yueyi), which address the regulation of diet and methods of nourishing the breath.]

The Shen-character series (shenzi hao) totals nine fascicles.

Sanyuan Yanshou Canzan Shu [Assisting Aids to Longevity Across the Three Primes] [Fascicles one through five, four fascicles in total]

[Compiled by Li Pengfei, Old Man Chengxin of Jiujiang (Jiujiang Chengxin Laoren). The book discusses in detail the regularities of diet and daily routine, as well as methods of nourishing life and regulating the body. Its coverage is comprehensive.]

The Taishang Baozhen Yangsheng Lun (Treatise on Nourishing Life to Preserve Perfection, by the Most High), also known as Yizhen Yangsheng Juelun (Supreme Treatise on Nourishing Life through the Cultivation of Perfection).

The Yangsheng Bianyi Jue (Formulas for Resolving Doubts about Nourishing Life) was composed by Qizhenzi Shi Jianwu (Master Shi Jianwu, the Dwelling-in-Perfection Master).

The Taishang Sanhuang Baozhai Shenxian Shanglu Jing (Scripture of the Supreme Three Sovereigns' Precious Purification Rite, the Immortal Record of the Highest Rank). This scripture is bound together with the three treatises on nourishing life into a single fascicle. It also includes sacred incantations and purification rites. In it, the "Shangyuan Xiangwei Fa" (Method of Fragrances and Flavors of the Upper Origin) is written as "Xiang" (Fragrance), and the "Xuanyu Fa" (Method of the Dark Essence) is written as "Yunshui" (Clouds and Water).

The Taiqing Jinque Yuhua Xianshu Bajin Shenzhang Sanhuang Neimi Wen (Secret Inner Texts of the Three Sovereigns, the Eight Ultimate Divine Chapters from the Jade Flower Immortal Writings of the Golden Gate of Supreme Clarity). It is in three fascicles and is accompanied by talisman diagrams. Its chapters are: Weizheng Zhang, Chapter One (Chapter on Subtle Correctness); Shenzong Zhang, Chapter Two (Chapter on the Divine Source); Guizong Zhang, Chapter Three (Chapter on the Ghostly Source); followed by Jingzong Zhang, Chapter Four (Chapter on the Essential Source); Tiantiao Zhang, Chapter Five (Chapter on the Celestial Statutes); Tianhuang Shenyin Zhang, Chapter Six (Chapter on the Divine Seal of the Celestial Sovereign); Tianhuang Shenzhou Zhang, Chapter Seven (Chapter on the Divine Incantation of the Celestial Sovereign); Tianhuang Zhenxing Fu, Chapter Eight (Talisman of the True Form of the Celestial Sovereign); Sanhuang Jianfa Zhang, Chapter Nine (Chapter on the Sword Method of the Three Sovereigns); Dihuang Shenyin Zhang, Chapter One (Chapter on the Divine Seal of the Earthly Sovereign); Di Zhenxing Fu Zhuan Zhang, Chapter Two (Chapter on the Seal Script of the True Form Talisman of the Earthly Sovereign); Xiushi Jushan Suoyi Zhang, Chapter Three (Chapter on What Practitioners Should Observe When Dwelling in the Mountains); Rushan Jiaoyi Shanzhu Zhang, Chapter Four (Chapter on the Mountain Lord and the Ritual Procedures for Entering the Mountains); Gaoxuan Shengfeng Zedong Zhang, Chapter Five (Chapter on the Profound Heights, the Wind-Breeze Cavern); Dui Shan Yuantian Jingdi Zhang, Chapter Six (Chapter on Stilling the Earth and the Celestial Heavens in Relation to the Mountain); Bianshi Xianbin Xieshen Zhang, Chapter Seven (Chapter on Distinguishing Immortal Guests from Evil Spirits); Bianshi Sanshiliu Zhong Zhicao Bianxing Zhang, Chapter Eight (Chapter on Distinguishing the Transformed Forms of Thirty-Six Kinds of Sacred Fungi); Bianshi Sanshiliu Zhong Xianyao Xiangxiang Zhang, Chapter Nine (Chapter on Distinguishing the Appearances of Thirty-Six Kinds of Immortal Medicines); Dihuang Jun Fu'er Xianmu Shengxian Dedao Zhang, Chapter Ten (Chapter on the Earthly Sovereign Who Consumed Immortal Woods and Ascended to Immortality and Attainment of the Dao); Zhi'e Xingshan Zhang, Chapter One (Chapter on Restraining Evil and Promoting Goodness); Li Zheng Wang Xie Zhang, Chapter Two (Chapter on Establishing Correctness and Forgetting Deviance); Ming Hunluan Zhang, Chapter Three (Chapter on Clarifying Confusion and Disorder); Gu Xingti Zhang, Chapter Four (Chapter on Stabilizing the Physical Body); Lian Shenqi Zhang, Chapter Five (Chapter on Refining Shen and Qi); Chu Shengtai Zhang, Chapter Six (Chapter on Giving Birth to the Sacred Embryo); Chaoxian Zhang, Chapter Seven (Chapter on Transcending to Immortality); Renhuang Fuyin Zhang, Chapter Eight (Chapter on the Talismanic Seals of the Human Sovereign); Renhuang Shenzhou Zhang, Chapter Nine (Chapter on the Divine Incantations of the Human Sovereign); and Zhi Shengsi Wujia Sushou Shangfa Zhang, Chapter Ten (Chapter on Knowing Birth and Death, the Five False Elements, and the Method of Memorializing Upward with Plain Documents). The text states that this writing was stored in the Jade Satchel of the West Fang, and that it is a Yunzhuan Longzhang (Cloud-Seal Dragon Script). It further asserts that the text is not to be transmitted to anyone who is not a worthy person. It is profound and mysterious, and it is held in the highest secrecy.

The Sanhuang Neiwen Yimi (Lost Secret Inner Texts of the Three Sovereigns), in one fascicle, accompanied by talismans. The surviving text it contains is the Jinque Shenzhang Sanhuang Momi Neiwen (Secret Inner Texts of the Three Sovereigns, the Divine Chapters of the Golden Gate).

The Lü character series (Lü Zi Hao), comprising ten fascicles in total.

The Mizang Tongxuan Bianhua Liuyin Dongwei Dunjia Zhenjing (True Scripture of Secret Storage, Penetrating the Mysterious, Transformations of the Six Yin, and the Penetrating Subtle Escape Method), in three fascicles, accompanied by talismans.

The scriptures collected under the heading "Secret Methods of the Dingjia (Dingjia Mifa)" are mostly concerned with talismans and registers (fulu), Dunjia (the art of the hidden stems), military divination, and alchemy (liandan).

The Taishang Dongshen Xuanmiao Wen Yi Mi (Secret Remnant Text of the Mysterious Wondrous Text of the Most High Dongshen), in one juan, comes with talismans. Its catalogue explains that the "remnant text" (yiwen) is the inner text that the Three Sovereigns secretly preserved within the Jinque Shenzhang (Golden Gate Divine Chapters).

The "lü" series contains ten juan in total. Among them are the Mi Zang Tongxuan Bianhua Liuyin Dongwei Dunjia Zhenjing (Perfected Scripture of the Six Yin Transformations of the Secret Store of Pervasive Mystery, on Dunjia), in three juan with talismans, whose content is labeled "Secret Methods of the Dingjia"; the Taishang Dongshen Xuanmiao Baiyuan Zhenjing (Perfected Scripture of the White Ape, Mysterious Wondrous Scripture of the Most High Dongshen), in one juan with talismans, labeled "Arts of Sun Bin" (Sun Bin fashu); the Taishang Tongxuan Lingyin Jing (Scripture of the Numinous Seals of Pervasive Mystery of the Most High), in one juan, which introduces the Seal of Spirit Communication, the Seal of Ghost Subjugation, the Seal of Ghost Summoning, and other sealing methods; and the Taishang Zhenyuan Rongling Jing (Scripture of the Glorious Spirit of Zhenyuan of the Most High), in one juan with talismans. The catalogue states that the Most High bestowed this scripture upon Xiangong (the Immortal Lord), who cultivated on Mount Tianri, attained the Dao, and ascended to heaven in broad daylight.

The Liuren Mingjian Yinfu Jing (Mirror of Brightness of the Six Ren and the Yinfu Scripture), juan one through four, has talismans and deals with warfare and divination.

The "bo" series contains nine juan. It lists the Xiandao Jing (Scripture of Manifesting the Dao), in one juan, a set of questions and answers on the cultivation of the Dao. It also lists the Shenxian Lian Dan Zhu Sanyuan Baozhao Fa (Methods of Immortal Alchemy and Casting the Treasured Illuminations of the Three Origins), which covers the methods of casting the "illuminations" of the sun, heaven, earth, and humanity, together with external alchemy (waidan) practices: refining the five metals, nourishing the elixir in the golden cauldron, nourishing it in the furnace, and regulating the fire (huohou). The Yuan Yangzi Wu Jia Lun (Treatise on the Five False Things of Master Yuan Yang), which shares a juan with the Baozhao Fa, discusses the "five false things" of metal, wood, water, fire, and earth.

The Taiqing Xuanji Zhiyue Shenzhu Yuke Jing (Scripture of the Divine Pearls and Jade Grains of the Most Profound Supreme Clarity), in one juan, explains how the qi of the Yijing (Book of Changes) hexagrams is applied according to the seasons, and gives secret methods for circulating water and fire in step with the cycle of the heavens.

Finally, the Tianlao Shenguang Jing (Scripture of the Divine Light of the Heavenly Elder), in one juan, is said by its catalogue to have been compiled by Li Jing, Left Vice Director of the Department of State Affairs and Duke of Wei. It describes how a traveler or a commander on campaign may observe the auxiliary star beside the Big Dipper together with one's own shen (spirit), and from these signs divine good or ill fortune and the outcome of battle.

The Pénggǔzǐ Tiānsuǐ Língwén (Spirit Text of the Celestial Marrow of Master Penggu), in two scrolls with talismans, is traditionally said to have been practiced by the Duke of Wei, Li Jing. It explains that when a person travels or leads troops into battle, one should observe the Big Dipper and its auxiliary stars, together with one's own spiritual omens, to judge fortune or misfortune and victory or defeat. The book records the related methods of divination and verification.

The Pénggǔzǐ Tiānsuǐ Língwén (two scrolls, with talismans) belongs to the category of magical arts (fǎshù).

The Xiāntiān Xuánmiào Yùnǚ Tàishàng Shèngmǔ Zīchuán Xiāndào (Xiantian Mysterious and Wondrous Jade Maiden Supreme Holy Mother's Transmission of the Immortal Way) is in one scroll.

The Sī Yìn Qì Jué Fǎ (Methods of Contemplating the Seal and Regulating Qi) is in one scroll.

The Běidǒu Zhì Fǎ Wēiwǔ Jīng (Scripture of Martial Power for Governing by the Northern Dipper), in two scrolls, discusses the Seven Stars and the Twenty-Eight Lunar Mansions, along with the ritual methods of fēigāng bù dǒu (flying through the Gang steps and pacing the Dipper). "Bù dǒu" (pacing the Dipper) is a Daoist liturgical practice of walking in steps that follow the positions of the stars.

The "sù" category comprises eight scrolls in total.

The Tàishàng Chú Sān Shī Jiǔ Chóng Bǎoshēng Jīng (Most High Scripture on Expelling the Three Corpses and Nine Worms and Preserving Life), in one scroll, includes talisman images. The "Three Corpses and Nine Worms" named in its title are divine worms believed to dwell within the body in Daoist cultivation thought. The scripture's methods aim to expel them and nourish life.

The Tàishàng Lǎojūn Xuánmiào Zhěnzhōng Nèidé Shénzhòu Jīng (Scripture of the Inner Virtue and Divine Incantations from the Supreme Lord Lao's Mysterious Pillow) describes the Three Hun and Seven Po, the Three Corpses and Nine Worms, and similar topics, and includes images and incantation methods. The Huángtíng Dùnjiǎ Yuánshēn Jīng (Huangting Dunjia Scripture on Original Body Connection) is bound together with it in one scroll. It teaches cúnxiǎng liànshén (visualization for refining the spirit), that is, cultivating the mind through inner contemplation.

The Zǐtíng Nèimì Juéxiū Xíngfǎ (Secret Methods of Cultivation and Practice from the Purple Court Within) describes methods of visualization practice.

The Tàishàng Lǎojūn Dàsī Tú Zhùjué (Most High Lord Lao's Great Thought Diagram with Annotated Instructions) is in one scroll and includes illustrations.

The Shàngxuán Gāozhēn Yánshòu Chìshū (Red Writ of Longevity from the Exalted Upper Mystery of the Lofty Perfected) is in one scroll and was presented by the Tang-dynasty recluse Pei Xuan of Zhongnan Mountain.

The Zǐtuán Dān Jīng (Scripture of the Purple Cluster Elixir), in one scroll, discusses the arts of the "other side" (bǐjiā).

The Shàngqīng Jīnshū Yùzì Shàngjīng (Upper Scripture of the Golden Writ and Jade Characters of Highest Clarity) is in one scroll. It records the method of visualizing the Seven Stars transmitted by the Qingtong Lord of the Fangzhu Palace, and it was presented by Pei Xuan.

The "xīng" category comprises eleven scrolls in total.

The Shàngqīng Jīnyè Shéndān Jīng (Scripture of the Golden Liquor and Divine Elixir of Highest Clarity) is in three scrolls. Its preface is attributed to the Zhengyi (Orthodox Unity) Celestial Master Zhang Daoling. The upper scroll discusses the Jīnyè Shéndān Jīng itself. According to the text, the original was written in archaic script and was difficult to understand, so the Lord Yin rewrote it in ordinary script, in 504 characters, and it deals with divine elixirs. The middle scroll, written by the Perfected Yin of Long Life, records methods for refining various elixirs. The lower scroll, compiled by Baopuzi, examines unusual reports from the Four Seas and the Eight Wastelands and from different regions, analyzing and comparing them in detail.

The Tàiqīng Shíbì Jì (Record of the Stone Wall of Supreme Clarity) is in three scrolls.

Compiled by Master Chuze, the Daoist alchemical formulas include: the Taiyi Golden Heroic Elixir formula, the method for making the Great Return Elixir, the Yellow Emperor's Nine Cauldron Elixir formula, the method for preparing Six-One Clay, taboos on flying elixirs, auspicious days for igniting flying elixirs, the Summoning and Warding Elixir method, the Cinnabar-and-Sulfur Elixir method, the Eight Minerals Elixir formulas, the Five Spirits Elixir formulas, the Eight Spirits Elixir formulas, the Three Envoys Elixir formulas, the method for preparing Cinnabar Frost, the Golden Cauldron Elixir formulas, the methods for preparing the gold and silver powders, the method of Inner Elixir preparation, the method of refining with sulfur water, the Iron Fluid Elixir method, the Morning Glow Elixir method, the Bright Sunlight Elixir method, the Soaring Cloud Elixir method, the method for refining stalactite, the method for making iron powder, the symptoms and methods of treating illness with elixirs, the methods of taking the Eight Minerals Elixir, the method of refining mica with water, and the secret oral formulas of the alchemical scriptures. Some elixir names appear more than once in the original listing.

The Taiqing Jinye Shenqi Jing (Scripture of the Divine Breath of the Golden Fluid of Supreme Clarity), in three juan

The text says that the so-called "divine breath" (shenqi) refers to true water and true fire. They have no fixed form in themselves, yet from the formless they generate form; this is the wondrous working of emptiness and naturalness. By summoning and gathering them according to the oral formulas, the ingredients will spontaneously form within the cauldron.

The Taiqing Jing Tianshi Koujue (Oral Formulas of the Celestial Master from the Scripture of Supreme Clarity), in one juan

The text discusses the unusual formulas of external alchemy, as well as methods of alchemical compounding using lead, mercury, and related substances.

The Taiqing Xiudan Mijue (Secret Formulas for Cultivating the Elixir from Supreme Clarity), in one juan

The text includes methods for gathering and refining the cinnabar seed sands and for cultivating the elixir, together with Master Chongxuzi's "Oral Formula on the Great Medicine of True Lead" and his "Method of the Two Divisions and Two Uses." "Inner alchemy" (neidan) refers to elixir practices that take the inner body and mind as their object of cultivation; the oral formulas listed here belong to the related practices of cultivation.

Wen series, comprising ten juan in total.

The Huangdi Jiuding Shendan Jingjue (Oral Formulas of the Yellow Emperor's Nine Cauldron Divine Elixir Scripture), juan 1 through juan 20, transmitted by Master Gugangzi

[The beginning of the book is missing. The surviving table of contents lists: methods for explaining the origins of the divine elixir and for choosing suitable candidates and receiving oral formulas from a true master; methods of not relying on perfected persons (zhenren), guarding the spirit and preserving the body, dwelling in the mountains to ward off evil, and protecting against thieves, insects, and beasts; methods of building the furnace, setting up the Five Marchmounts and Three Terraces, and making iron cymbals and earthen cauldrons; methods of making Six-One Clay, red-earth cauldrons, and the Zhonghuang sealing clay for alchemical tripods and elixir cauldrons; methods of coating the cauldron, using oyster shell, firmly sealing the elixir furnace, and mixing and applying clay materials; methods of pounding medicinal ingredients, making the Solitary Hard Master immortal cauldron, the Dark-Yellow medicine within the cauldron, the yellow alum-stone water, and the Dark Pearl; the Two Essences (Jing) and Six-One, the Hundred Steamings and Nine Sublimations, and cinnabar water, as well as methods of extracting yellow alum-stone water, potassium sulfate, saltpeter, rong salt, chalcanthite, shipi stone, and Dongye saltpeter from other materials; quick-achieving waters and various water methods, and the Three Transformations wine method; methods of distinguishing and using gold and silver, and of ingestion and refining; methods of making the gold ladle that yields water, the post-ash embryo, and edible gold; and methods of extracting the essence of chalcanthite, refining elixir medicines, and refining lodestone, as well as various other marvelous formulas.]

Qing-series (Qing Zi Hao), nine fascicles in total.

The Profound Scripture of the Great Elixir of Nine-Transformation Spirit Cinnabar, Resource for Sages (Jiuzhuan Lingsha Da Dan Zi Sheng Xuan Jing), one fascicle

The text is divided into nine sections: Section One, "The True Father and Mother of the Spirit Cinnabar Great Elixir"; Section Two, "Earth for the Sacred Embryo"; Section Three, "The White Lotus of the Jade Pool"; Section Four, "The Moonlit Pond of the Immortal's Palm"; Section Five, "The Golden Lotus of the Purple Mansion"; Section Six, "The Spring Welling in the Purple Mansion"; Section Seven, whose title is missing at this point; Section Eight, "The Return Elixir of Seven Returns and Golden Fluid"; and Section Nine, "The Golden Elixir of Nine Transformations." It also appends methods of fire timing (huohou), which refer to the mastery of fire intensity and the proper timing of the refining process during alchemy.

The Commentary on Zhang Zhenren's Treatise on Gold, Stone, and Spirit Cinnabar (Zhang Zhenren Jin Shi Ling Sha Lun), one fascicle, written by Zhang Yinju of Mount Meng.

[Golden Chapter, Black Lead Chapter, Realgar Chapter, Cinnabar Chapter, True Mercury Chapter, Arsenic Yellow Chapter, Making Gold Chapter, Explaining the Purple Powder Chapter, Explaining the Returning Elixir Chapter, Explaining the Golden Liquor Chapter, Explaining Yin-Yang Chapter]

Wei Boyang's Oral Formula of the Seven Returns of Cinnabar (Weibo Yang qi fan dansha jue), annotated by Huang Tongjun.

[Ten inner songs that discuss cinnabar and other materials used in alchemy.]

The Essential Formulas of the Nine Transformations and Returning Scripture of the Grand Perfected Taiji (Taiji zhenren jiuzhuan huan jing yaojue), contained in the same fascicle as the Formula of Cinnabar.

[Records prescriptions for compounds, including the Four-Fan Powder of the Yellow Emperor, the Four-Youth Powder of the Queen Mother, and the Five Kinds of Fungus of Lord Mao.]

The Marvelous Formulas for Subduing Numinous Cinnabar According to the Scripture of Refining the Perfected Treasure of the Great Cavern (Da dong lian zhen bao jing xiu fu ling sha miaojue), one fascicle.

[Written by Chen Shaowei, the Perfected of Mount Heng, courtesy name Zimin. Its contents include seven chapters on the seven returns of Numinous Cinnabar and two sections on the Golden Elixir, together with the firing times and the sequence of materials required for alchemy.]

The Marvelous Formulas of the Nine Returns Golden Elixir from the Scripture of Refining the Perfected Treasure of the Great Cavern (Da dong lian zhen bao jing jiu huan jin dan miaojue), one fascicle.

[Written by Chen Shaowei, the Perfected of Mount Heng, courtesy name Zimin. The text sets out the essentials of refining mercury, in two sections and nine grades. The upper three grades describe extracting quicksilver from cinnabar, refining mercury, using mercury to act upon metals, and then refining gold and combining the medicines, in seven chapters. The middle three grades briefly outline gold refined from the Five Minerals and the method of subduing and transforming Yang gold with four yellow minerals. The lower three grades explain the secrets of combining the Great Elixir, setting up the furnace and cauldron, mastering the firing times, completing the elixir, and attaining the true realm. All of these contents are arranged within the nine grades and two sections.]

The Method of Nine Transformations of Cinnabar from the Supreme Divine Transformation of the Weiling Spirit (Taishang Weiling shenhua jiuzhuan dansha fa).

[First transformation: cinnabar is refined into quicksilver. Second transformation: quicksilver is turned back into cinnabar. Third transformation: cinnabar is transformed once more.]

Nine Revolutions of the Lingsha Great Elixir

The first revolution transforms cinnabar into mercury. The second converts the mercury back into cinnabar. The third again turns the cinnabar into mercury. The fourth refines Taiyang Liuzhu (Flowing Vermilion of the Sun) into cinnabar. The fifth places the substances in the Yin-Yang furnace so that the cinnabar and medicinal materials harden. The sixth refines them into hardened Fuhuo Huangyin (fire-subdued yellow silver). The seventh turns the yellow silver into Chichi Qianjin (red lead gold). The eighth turns the red lead gold into gold powder. The ninth describes the method for producing Xuanming powder.

The book covers the roasting of Lingsha (numinous cinnabar), the making of furnaces and cauldron vessels, the sublimation and boiling of cinnabar medicines, and the preparation of vermilion. It also sets out the nine-revolution elixir methods: the Chuzhen Dan (Elixir of Initial Perfection), Zhengyang Dan (Elixir of Pure Yang), Juezhen Dan (Elixir of Ultimate Perfection), Miaoling Dan (Elixir of Wondrous Spirit), Shuixian Dan (Elixir of the Water Immortal), Tongxuan Dan (Elixir of Mysterious Penetration), Baoli Dan (Elixir of Precious Ritual), Yibao Dan (Elixir of the One Treasure), and Dengzhen Dan (Elixir of Ascent to Perfection). A method of washing and dripping is also included. Here, "nine revolutions" refers to the external alchemy (Waidan) practice of repeatedly processing medicinal materials in stages, and "Great Elixir" (Dadan) refers to the elixir that is produced.

Jiuzhuan Qingjin Lingsha Dan (Nine-Revolution Azure-Gold Lingsha Elixir)

Included in the same fascicle as the Shenhua (Divine Transformation) and other elixir methods, it belongs to the tradition of external alchemy.

Yinyang Jiuzhuan Cheng Zijin Bianhua Dan Jue (Oral Formulas for the Transformative Elixir of Nine Revolutions into Purple Gold by Yin and Yang)

Describes the methods for refining the divine elixir.

Yudong Dashen Dansha Zhen Yao Jue (Essential Formulas on the Cinnabar of the Great Divine Cavern of Jade)

Included in the same fascicle as the Bianhua Dan (Transformative Elixir).

Dansha Jue Compiled by Zhang Guo of Gushe Mountain (Formulas for Cinnabar)

Its contents include identifying cinnabar, refining cinnabar by the principles of yin and yang, mastering the control of fire, and the methods of flying refinement and subdued refinement. It also describes how to refine subdued-fire cinnabar so that it takes on a metallic form after smelting, and the methods of transforming treasure into cinnabar, altering gold into sand, and producing azure gold, purple gold sand, and red gold. In addition, it covers the extraction of lead, the refining of mercury, the transformation of various mineral medicines, the preparation of the Four Yellows, the transformation of purple gold into true elixir, the refining of elixir stones, and the formulas for making the small divine water, the Great Elixir, and the reception of qi in the medicine cauldron.

Lingsha Dadan Mijue (Secret Formulas of the Lingsha Great Elixir), one fascicle.

The Baoyi Shengtai Lingsha Mijue (Secret Formulas of Lingsha for the Sacred Embryo of Embracing the One) and the Jiuzhuan Dansha Mijue (Secret Formulas of Nine-Revolution Cinnabar) both describe the making of the Great Elixir.

Bìyù Zhūshā Hánlín Yùshù Guì (Jade Chest of Cinnabar Forest and Jade Tree, Azure Jade and Vermilion), one fascicle, composed by Master Chen of Xishu (Western Shu).

The Inner Chapters (Neipian) contain books on refining elixirs, divine elixirs (shendan), and methods of ingestion, in ten juan. The first juan is headed with the "si" character-designation series.

The Dadan Ji (Record of the Great Elixir) is attributed to Wei Boyang. Its contents include the oral formulas of the Perfected of Great Simplicity (Taisu Zhenren), covering the quantities of ingredients, huohou (the control of fire strength and timing in alchemy), zhenqian and zhengong (true lead and true mercury, the key ingredients in alchemical terminology), the selection of materials, the dingqi (cauldron vessels), and the "Zhouhou Jue" (Elbow-Behind Formula).

The Danfang Xuzhi (Essentials for the Elixir Chamber) is bound together with the Dadan Ji in a single juan and is attributed to Wu Wu, the Mountain Recluse Ziran Zi of Gaogai Mountain. It addresses the choice of companions and site, the construction of the elixir chamber, jinyan (warding off evil through ritual techniques and protective spells), the digging of the elixir well, the gathering of true earth, the building of ash pools, the adding of water, the blending of fragrances, and the arrangement of altars. It also covers preparations for alchemy such as gathering lead and making ingredient pastes. All of its material relates to divine elixirs.

The Yaoshi Erya (Erya of Medicines and Minerals) is bound in two juan as one, compiled by Guang Meibiao. It includes the Feilian Yaojue (Essential Formulas for Flying and Refining), which explains the concealed names of substances and examines the various alternate names of elixirs.

The Jiaozheng Shu (Method of Comparing and Verifying) in one juan contains the Xiantian Tu (Diagram of Prior Heaven) and the Xiantian Lun (Treatise on Prior Heaven), and it discusses divine elixirs.

The Yaoshi Erya (Erya of Medicines and Minerals) is bound in two juan as one, compiled by Guang Meibiao. It includes the Feilian Yaojue (Essential Formulas for Flying and Refining), which explains the concealed names of substances and examines the various alternate names of elixirs.

The Jiaozheng Shu (Method of Comparing and Verifying) in one juan contains the Xiantian Tu (Diagram of Prior Heaven) and the Xiantian Lun (Treatise on Prior Heaven), and it discusses divine elixirs.

The Chunyang Lü Zhenren Yaoshi Zhi (Medicines and Minerals Preparation of the Perfected Lü of Pure Yang) in one juan discusses waidan (external alchemy, the method of refining substances in a furnace cauldron).

The Jinbi Wuxiang Lei Cantong Qi (Cantong Qi Classified by the Five Phases in Gold and Jade) in three juan is attributed to Yin Changsheng and discusses the method of waidan.

The Cantong Qi Wuxiang Lei Miyao (Secret Essentials of the Cantong Qi Classified by the Five Phases) in one juan is by the Perfected Taisu Wei Boyang and discusses divine elixirs.

The Yin Zhenjun Jinshi Wuxiang (Yin Zhenjun on the Five Phases of Metals and Minerals) in one juan discusses the places of origin of medicinal substances and the secret methods of divine elixirs.

The Jinshi Bu Wujiu Shujue (Formulas of the Five-and-Nine Numbers in the Metals and Minerals Register) discusses the elixir methods of the five metals and eight minerals (wujin bashi). It is bound together in one juan with the Shangqing Jiuzhen Zhongjing Neijue (Inner Formulas of the Nine Perfected Middle Scriptures of Highest Clarity), attributed to the Perfected Taixu, Immortal Chisongzi of Nanyue, and it discusses waidan.

The "lan" character-designation series has ten juan in total.

The Longhu Huandan Jue (Formulas for the Dragon-Tiger Returning Elixir) in two juan is by Jinling Zi.

Zihua Hongying Dahuan Dan Jue (Formulas for the Great Reversion Elixir of the Purple Flower and Red Blossom), together with Zhi Zhu Gong Fa (Methods for Treating All Kinds of Mercury), explains how to refine the Great Reversion Elixir of the Purple Flower and Red Blossom and how to process the various kinds of mercury. Its contents all belong to waidan (external alchemy) medicinals.

Jinhua Yuye Da Dan (The Great Elixir of Golden Flower and Jade Fluid) has three juan (scrolls) and concerns waidan. Gan Qi Shiliu Zhuan Jin Dan (Golden Elixir of Sixteen Transformations Through Sensing Qi) has one juan and also concerns waidan. Xiulian Da Dan Yao Jue (Essential Formulas for Cultivating the Great Elixir) has three juan. Tong You Jue (Formulas for Penetrating the Hidden) has one juan and concerns waidan. Together these works total nine juan and are filed under the Si character series.

Jinhua Chongbi Dan Jing Mifang (Secret Prescriptions from the Classic of the Elixir of Golden Flower Rushing Through Azure Jade) combines its upper and lower scrolls into a single juan. It was transmitted by Haikong Laoren Bai Yuchan (Old Man of the Sea Jade, Bai Yuchan) and received by Peng Si, a hermit of Helin (Crane Forest) in Sanshan (the Three Mountains). Its subject is the methods of shendan (divine elixir).

Huandan Zhouhou Jue (Formulas for the Reversion Elixir Kept at the Elbow) has three juan and concerns elixirs. Penglai Shan Xizao Huandan Jue (Formulas for the Western Hearth Reversion Elixir of Penglai Mountain) has two juan, was written by Huang Xuanzhong, and treats the arts of waidan. Baopuzi Shenxian Jinzhuo Jing (Classic of the Immortal's Golden Brilliance from Master Embracing Simplicity) has three juan and concerns the Golden Elixir. Together these works total eleven juan and are filed under the Xin character series.

Zhujia Shenpin Danfa (Divine Elixir Methods of Various Masters) comprises six juan, compiled by Meng Yaofu, known as Xuanzhenzi (Master of Mysterious Truth). It notes that the cinnabar-water method, the method of making gold, the method of making geng (metal), the method of the blue-white pills and water-stones, and the method of subduing mercury into gold, all recorded in the Inner Chapters of Baopuzi, are connected with the tianqian dadan (Heaven Lead Great Elixir). Qian Gong Jia Geng Zhibao Jicheng (Compendium of Supreme Treasures of Lead, Mercury, and Metal) has its first juan also credited to Meng Yaofu, Xuanzhenzi, and treats the same alchemical methods from the Inner Chapters of Baopuzi. The whole work runs to five juan and covers cinnabar, the xiongci (male and female) waters of mercury, and many elixir prescriptions for ingestion. Together these works total ten juan and are filed under the Ru character series.

Danfang Aolun (Profound Discourses from the Alchemical Chamber) has one juan and was written by Xuexianzi Cheng Liao (the Student of Immortality, Cheng Liao). It is divided into fifteen discourses, which discuss in turn true earth and common earth, true lead and common lead, true mercury and common mercury, the three sands, the three sovereigns, the three whites, the use of lead, the use of the mother substance, borrowing, transformation, dilution, guarding against change, ash and frost, soot, and the making of ji (paste). All of them belong to waidan methods.

Zhi Gui Ji (Collection of Guidance) has one juan, was written by Gaogai Shanren Wu Wu (the Mountain Recluse of Gaogai, Wu Wu), and treats waidan medicinals. Huan Jin Shu (Account of Returning to Gold) appears here only as a title listed in the catalogue.

Compiled by Tao Zhi. The upper, middle, and lower sections all discuss the Way of the Golden Elixir (Jindan zhi Dao).

The Treatise on Lead and Mercury of the Great Elixir (Dadan Qian Gong Lun), bound together with the Jin Shu in a single fascicle, was composed by Jin Zhupo of the Tang dynasty. Essentials of the Wondrous Dao of True Origin (Zhenyuan Miaodao Yaolüe) is also one fascicle. It was composed by Perfected Zheng Siyuan, and its first chapter is "Dismissing the False and Verifying the Real Realm," its second "Proving the Real," and its third "Refining the Form."

Mirror-Source of the Elixir Chamber (Danfang Jianyuan), with its upper, middle, and lower sections bound in one fascicle, was composed by Dugu Tao, the Old Man of Zige Mountain. Its first chapter is "Gold and Silver," its second "The Various Yellows," its third "The Various Cinnabars," and its fourth "Refining the Form." The same title appears again with a different description: the work is divided into ten chapters that treat in turn gold and silver, the various yellow medicines, cinnabar and other sand-type substances, alums, blue-green minerals, the various stone medicines, medicinal substances, frost-like substances, salts, and powders. All of its contents concern mineral and metallic medicines.

Mirror of the Great Return Elixir (Dahuan Dan Zhaojian), one fascicle, deals with external alchemy (Waidan). The Jade Stele of Supreme Clarity (Taiqing Yubei Zi) sets out the songs and formulas for returning the Five Metals to elixir, and Record of Suspended Explanations (Xuanjie Lu) is bound together with it in one fascicle. The Water Classic Methods of the Yellow Emperor Xuanyuan (Xuanyuan Huangdi Shuijing Yaofa), one fascicle, describes methods of boiling and refining medicinal substances and minerals. The Thirty-Six Water Methods (Sanshiliu Shuifa) sets out thirty-six ways of boiling and refining various minerals, and Song of the Great Victory (Ju Sheng Ge) is bound together with the Water Methods in one fascicle.

Song of the Spirit Herbs of the White Cloud Immortal (Baiyun Xianren Lingcao Ge) was composed by Liu Chongfu, Xuanming Zi, a Daoist of the Great Cavern of Shangqing. It explains the efficacy and proven effects of various herbs. Methods for Cultivating Lingzhi Fungus (Zhong Zhi Cao Fa) is bound together with the Song of Spirit Herbs in one fascicle. Together these form the "Pine" shelf-mark series, ten fascicles in all.

The Great White Scripture (Taibai Jing), one fascicle, discusses ten matters in the Way of the Elixir that may not be transmitted. Mirror of Guarding the Mind: Formulas for Discussing the Elixir (Dan Lun Jue Fangxin Jian), one fascicle, deals with external alchemy. Mind Mirror of the Great Return (Dahuan Xin Jian) also deals with external alchemy. Treatise on the Great Return Elixir: Golden Tiger and White Dragon (Dahuan Dan Jin Hu Bai Long Lun), one fascicle, again discusses ten matters that may not be transmitted. The Mirror of Guarding the Mind and the Mind Mirror of the Great Return appear a second time in the list, and the Treatise on the Golden Tiger and White Dragon is repeated here bound together with the Mind Mirror of the Great Return in one fascicle, on the affairs of external alchemy.

Chapters on the Great Elixir (Dadan Pian), one fascicle, and Questions and Answers on the Great Elixir (Dadan Wenda) both deal with external alchemy.

The Jin Mu Wan Ling Lun (On the Numinous Elixirs of Metals, Woods, and the Myriad Things) discusses the elixir substances derived from metals, woods, and other myriad things, and belongs to the Waidan (external alchemy) tradition, the art of refining elixirs in a furnace cauldron (luding). The Hongqian Ru Heiqian Jue (Formulas for Adding Red Lead to Black Lead) explains the techniques of combining red lead (hongqian) with black lead (heiqian) in elixir refining. It is bound in the same scroll as the three Wenda (Questions and Answers) texts and likewise belongs to Waidan. The Tongxuan Mi Shu (Secret Arts of Mystic Penetration) is a single scroll that collects a variety of techniques and arts.

The Lingfei San Chuanxin Lu (Record of Faithful Transmissions on the Spirit-Flying Powder) describes how to take mica (yunmu), and it asserts that taking mica benefits the person. The Yingmen Gong Miao Jie Lu (Master Yingmen's Wondrous Explanations) interprets the Bashi (Eight Minerals), which were used in ancient elixir refining and in the consumption of elixirs. It states that these minerals are poisonous and should not be taken carelessly. The Xuanshuang Zhangshang Lu (Record of Mysterious Frost in the Palm) is bound in the same scroll as the three Chuanxin texts, and it describes how to prepare xuanmingfen (sodium sulfate, known as "mysterious bright powder").

The Taiji Zhenren Za Dan Yao Fang (Miscellaneous Elixir Formulas of the Perfected of Supreme Ultimate) is a single illustrated scroll covering Waidan and related arts. The Yuqing Nei Shu (Inner Writings of Yuqing) is a single illustrated scroll that describes external arts (waishi fangshu). The Shenxian Yangsheng Mi Shu (Secret Arts of Immortal Nourishment) is a single scroll containing nourishing methods, including bigu (abstaining from grains), which refers to reducing or entirely giving up grain through specific cultivation or consumption practices. These eight scrolls are listed together as the Zhi-numbered category (Zhi Zi Hao), totaling eight scrolls.

The Taigu Tu Dui Jing (Scripture of the Ancient Earth and Metal) combines its upper, middle, and lower sections into one scroll and describes the "golden casket" (jingui) methods of external alchemy. The Shangdong Xindan Jingjue (Formulas of the Heart Elixir of the Upper Cavern) is an illustrated work in three scrolls. It is traditionally said to have been written by the descendants of the Perfected of Supreme Ultimate, and it discusses both Neidan (internal alchemy) and Waidan. The Xu Zhenren Shihan Ji (Record of the Stone Casket of the Perfected Xu) is in two scrolls. It contains the treatises Taiyang Yuanjing Lun, Riyue Xiongci Lun, Yaomu Lun, Yaomu Shifei Lun, Dansha Zhengdao Ge, Shengshi Zhixuan Pian, Shenshi Xuanming Lun, Jinding Xuwu Lun, and Mingtang Zhengde Lun, which together expound the Great Way of divine elixirs and related elixir theory. The Jiuzhuan Ling Zhu Shenxian Jiu Dan Jing (Scripture of the Nine-Cycle Numinous Pearl and the Nine Divine Elixirs) is in two scrolls. It is traditionally attributed to the Perfected of Great Clarity and discusses divine medicines and "true-person divine water." These works are listed together as the Sheng-numbered category (Sheng Zi Hao), totaling eight scrolls.

The Gengdao Ji (Gengdao Anthology) is a nine-scroll collection on Waidan. Within the Jizhuan lei (Records and Biographies category), the following is listed. The Taishang Hunyuan Zhen Lu (True Record of the Supreme Primordial Unity) is a single scroll. Relying on the accounts of Guiguzi, Guozi, Celestial Master Zhang, Immortal Ge, and others, it matches the reign years they cite to human chronology, verifying and recording them year by year. The Zhongnan Shan Zuting Xianzhen Neizhuan (Inner Biographies of the Immortal Perfected of the Ancestral Court of Mount Zhongnan) is in three scrolls and was compiled by Li Zaoqian, the Heavenly Joy Daoist of Yishan. These works are listed together as the Chuan-numbered category (Chuan Zi Hao), totaling eight scrolls.

Veritable Record of the Study and Detailed Examination of Zhongnan Mountain: records historical research on Zhongnan Mountain and the deeds of its immortals and perfected persons.

Detailed Biographies of the Immortals and Perfected of the Ancestral Court of Zhongnan Mountain, in three juan, compiled by Li Zaoqian, a Daoist of Tranquil Joy from Yi Mountain, records the biographies of the immortals and perfected associated with the Ancestral Court of Zhongnan Mountain.

Stele Inscriptions of Successive Generations of Immortals and Perfected at the Zhongnan Mountain Shuojing Guan, in one juan, collects inscriptions from successive dynasties and records thirty-two perfected persons, including the Nine Heavens Immortal Elder, Master Wenshi, and the Supreme Perfected.

Collection of Auspicious Celebrations from the Ancient Lou Guan and Purple Clouds, in three juan, compiled by Song Xiangxian of Jiqu, gathers sixteen stele texts. These include the Record of the Great Tang Zongsheng Guan, the Stele for Master Yin, the Stele of Spiritual Responses from the Great Tang Sage Ancestor, Xuanyuan Emperor, the Record of the Zongsheng Palace at Ancient Lou Guan, the postscript to the Guanyinzi engraved at Ancient Lou Guan on Zhongnan Mountain, and the Stele of the Cultivation of the Dao of Perfected Yin. Also included are poems and inscriptions by scholars.

The above are classed under the "Liu" character series, totaling eight juan.

Record of the Awakening Sage of the Mysterious Heavenly Emperor, juan one through six, records eighty-two deeds in which the Mysterious Heavenly Emperor manifested the Dao.

Illustrated Register of Auspicious Responses of the Great Ming Mysterious Heavenly Emperor, in one juan, contains the stele text of the Taiyue Dahe Daoist Palace, composed by imperial decree on the third day of the twelfth month of the sixteenth year of the Yongle reign, along with images depicting auspicious omens.

Record of Awakening Sage Spiritual Wonders of the Mysterious Heavenly Emperor records eighty-two deeds in which the Mysterious Heavenly Emperor manifested the Dao.

Illustrated Register of Auspicious Responses of the Great Ming Mysterious Heavenly Emperor, in one juan, contains the same contents as the entry above.

Record of Awakening Sage Spiritual Wonders of the Mysterious Heavenly Emperor, in one juan, was written by Xu Shilong, Academician Reader-in-Waiting of the Hanlin Academy and Vice Minister of the Board of Revenue.

The above are classed under the "Bu" character series, totaling nine juan.

Compendium of the Blessed Land of Wudang Gathered from the Perfected Assembly, in three juan, was compiled by Liu Daoming, a Daoist of Yangdong who lived in seclusion.

Record of the Sacred Assembly of Wudang, in one juan, was written by Luo Tingzhen, the Old Woodcutter of Yungang on Longxing Road.

Stele Inscription of the Qingyang Palace in Xichuan, in one juan, was written by Le Penggui.

Stele Inscription of the Song Dongtaiyi Palace was written by Hu Meng.

Stele Inscription of the Song Xitaiyi Palace was written by Song Shou.

Stele Inscription of the Song Zhongtaiyi Palace is bound in the same juan as the inscriptions of the eastern and western palaces.

Record of Longjiao Mountain, in one juan.

Catalogue of the Daoist Canon with Detailed Annotations (Daozang Mulu Xiangzhu), Juan 3, lists Daoist stele inscriptions, immortal biographies, eulogies, and memorials and petitions.

The section under the character Xi (breath) comprises ten juan. It includes the commemorative records Record of the Qingtang Monastery (Qingtang Guan Ji) and Sacred Inscription (Sheng Ming) by Emperor Ming of the Tang, Record of the Sacred Traces of the Heavenly Altar on Mount Wangwu (Wangwu Shan Tiantan Shengji Ji), and stele texts concerning the Zhengyi Xiansheng Temple (Temple of the Orthodox Unity Gentleman) on Mount Wangwu and the Qimu Temple on Mount Songgao. Some of these were written by Du Guangting, Chen Daofu, and others. Gazetteer of Monastery Inscriptions (Gongguan Beizhi) is one juan, attributed to Tao Gu, Hanlin Academician. Record of the Source of Sweet Springs (Ganquan Xianyuan Lu) comprises ten juan, compiled by the Daoist Li Daoqian, known as Tianle Daoren of Yimen. It gathers inscriptions, biographies, and imperial edicts concerning immortals such as the Five Patriarchs and the Seven Perfected.

The section under the character Yuan (abyss) comprises six juan and belongs to the eulogy genre. It includes Commentary on the Eulogy of the Scripture of Purity and Stillness (Qingjing Jing Song Zhu), Beidou Qiyuan Jinxuan Yuzhang (Chapter of the Golden Mystery of the Seven Primal Stages of the Northern Dipper), Taishang Dongshen Wuxing Zan (Eulogy on the Five Stars of the Most High Cavern Spirit), Daode Pian Xuan Song (Mysterious Eulogy on the Daode Chapters), Daode Zhenjing Song (Eulogy on the Perfect Scripture of Dao and De), Mingzhen Po Wang Zhang Song (Eulogy on the Chapter Illuminating Truth and Breaking Delusion), and Zhu Zhen Ge Song (Hymns and Eulogies of the Many Perfected). "Song" (eulogy) is a genre of rhymed verse that praises scriptural teachings, deities and perfected beings, or Daoist cultivation.

The section under the character Cheng (clear) comprises six juan and belongs to the memorial genre. It includes Imperially Composed Music of the Mysterious Teaching of the Great Ming (Da Ming Yuzhi Xuanjiao Yuezhang), which contains hymns for praising deities and welcoming immortals at the jiaotan (ritual altar, the platform where the zhaijiao, or purification ritual, is performed); Memorials of the Three Caverns of the Most High (Taishang Sandong Biaowen) in three juan; and Record of Gathered Goodness (Cuishan Lu) in two juan, which collects various qingci (written petitions presented to the deities in ritual).

Daozang Mulu Xiangzhu (Detailed Annotated Catalogue of the Daoist Canon), Juan 4, compiled by Bai Yunji during the Ming dynasty. The following entries are listed under the "Taixuan Section" (Taixuan Bu), arranged by character group, in ten juan in total.

The Xuanjing Bixia Lingbao Juxuan Jing (Lingbao Scripture on Gathering the Mystery from the Jade Casket of Dark Essence), in three juan, concerns the observation of royal qi (wangqi) for divinatory purposes.

The Taishang Dongxuan Lingbao Sanyi Wuqi Zhen Jing (Perfected Scripture of the Three Ones and Five Qi of the Supreme Mysterious Cavern Lingbao) records that Xuanyuan read the Zhenyi Jing (Scripture of the True One) of the Heavenly Sovereign but did not grasp the essential key to the True Qi of the Three Ones. Later, passing through Fengshan, he met Master Zifu (Zifu Xiansheng) and received the Sanhuang Neiwen (Inner Writings of the Three Sovereigns). He then encountered Guangchengzi and received the Ziran Jing (Scripture of Naturalness). The text holds that one could not truly comprehend this scripture on the Way of the True One unless one were an official of the Heavenly Perfected of the Three Sovereigns.

Xiwangmu (the Queen Mother of the West) placed this scripture within five walled cities and guarded it strictly. Outside the walls stood twelve immortal towers. The scrolls were kept in caskets of purple jade, inscribed on golden tablets, sealed with cinnabar fungus (danzhi), stamped with luminous herb, and covered with the seal of the Taishang Zhongzhang (Central Section of the Most High). Those without a name in the immortal registers were not permitted to hear its contents.

The Taishang Qingjing Yuzi Miao Jing (Wondrous Scripture of the Jade Characters of Pure Stillness of the Most High) is also called the Qingjing Yuwen (Jade Text of Pure Stillness).

The Dongxuan Lingbao Tianguan Jing (Lingbao Scripture of the Celestial Gate of the Mysterious Cavern), together with the Sanyi Wuqi Zhen Jing and two other scriptures, is bound as a single juan. The scripture explains that the "Celestial Gate" (Tianguan) names the function by which heaven and earth are governed. It holds together the eight directions, bears up the earth, and suspends the vault of heaven, so that the sun and moon move and the stars revolve. It also regulates the breath of the liujia (the Six Cycles, a system of spirit-generals and calendrical days in Daoist numerology), commands the cosmic forces of Qian and Kun, and sets wind and rain in motion and stirs the thunder. When the practitioner employs the mind-spirit (xinshen) in this way, he or she can resonate with the Great Way of heaven and earth.

The Shangqing Wuying Zhentong Hehou Neibian Yu Jing (Jade Scripture on the Inner Transformations of the True Youth of the Unadorned Shangqing) records that it was transmitted by Donghua Baochen Xuanhuang Daojun (the Lord of the Way, Donghua Baochen Xuanhuang). The practitioner observes the interior of the body with the mind-spirit, causing the essential spirit (jing) and the ethereal soul (hun) to mingle, so that they rise to join the light of the sun and moon. The practitioner also visualizes external spirit-qi meeting the self, so that spirit and qi resonate with one another. Once the light of the sun and moon has entered the Dantian (energy field below the navel), there naturally arises a luster like the flowers of the immortal fungus and the jade blossom.

The Shangqing Shenbao Dongfang Zhenhui Shang Jing (Upper Scripture on the Divine Treasure and the True Taboo Names of the Shangqing Inner Chamber), also called the Qingtong Daojun Lieji (Record of the Lord of the Way Qingtong), is also known as the Taibao Yu Jing (Jade Scripture of the Grand Protector). Immortals who cultivate this scripture may become Shangqing Perfected. According to legend, Wei Huacun transmitted it to Lord Xu Yuanyou (Xu Jun), and at the Western Wall (Xi Cheng Yong Fang) they formed a covenant. As tokens of this pact they used treasures such as the Zijing Shihua Rui Yu (the purple-radiant jade of the ten flowers) and the Ge Xingyun Baoxiao Xiangfeng Jin (the brocade of starry clouds that cuts the precious heavens and soars with phoenixes). The scripture was then passed on to the Shangqing lineage. Thereafter, it must be transmitted to a Perfected only after an interval of a hundred years, and its characters must not be divulged carelessly, lest they alarm the sovereigns and the common people and expose its celestial secrets.

The Lingbao Scripture of the Nine Perfected on the Five Returns and the Three Refuges and the Gate of Practicing the Way is bound in a single fascicle together with the Inner Transformations and two other scriptures. The text explains the Five Returns (wǔ fù) as five stages. In the first, one secretly cultivates the Five Knowings and comes to understand the ten kinds of conduct and the principle of being and non-being, entering the gate of non-delusion. In the second, one further observes the mind and understands that all things are impermanent and subject to arising, ceasing, and transformation. In the third, one diligently practices, cultivating body and mind with faith and wisdom, and returns to stillness. In the fourth, one reaches a subtle state, accords with the mysterious Dao, penetrates its hidden depths, and clearly apprehends the truth of reality. In the fifth, one unites with the Dao, illuminates it through direct realization, and attains the bright true realm. These five stages are what is meant by the Five Returns. Whoever practices accordingly will penetrate the mystery of body and mind and attain perfect comprehension, and the Three Refuges (sān guī), namely the Three Treasures (sān bǎo) revered in Daoism, which are the Dao, the scripture (jīng), and the master, will naturally return to the practitioner.

The Supreme Lord's Long Text: Great Cavern Lingbao Profound and Mysterious Superior Wondrous Scripture follows.

The Elaborations on the Supreme Lord's Long Text: Great Cavern Lingbao Profound and Mysterious Superior Wondrous Scripture is bound in a single fascicle with the Superior Wondrous Scripture.

The Shangqing Secret Way of the Nine Clarities Returning Radiance and Uniting Spirits, Jade Scripture of the Superior Perfected follows.

The Shangqing Great Abyss Divine Dragon Jade Embryo Riding the Scenery, Supreme Mysterious Jade Section, which includes talismans (fúlù), is bound in a single fascicle with the Jade Scripture.

The Continuation of the Wondrous Dao of the Source and Dongzhen Teachings is in three fascicles, upper, middle, and lower. It describes the meridians (jīngmài), the orifices, and the acupoints.

The "Ying" series comprises ten fascicles in total.

The Commentary and Subcommentary on the Ancient Dragon and Tiger Scripture is in three fascicles and includes illustrations. It discusses the spirit chamber, cinnabar and mercury, Yin and Yang, the Dragon and Tiger, the timing of fire (huǒhòu), and the medicinals. It expounds the mysteries of primordial being and non-being and is regarded as the source of the alchemical classics (dān jīng), the foundation of Neidan (internal alchemy).

The Commentary on the Superior Ancient Dragon and Tiger Scripture was written by Wang Dao, a Gentleman of Preserved Righteousness (Bǎoyì Láng). It explains the subtle essentials of the divine elixir medicinals and the timing of fire, and it interprets them in comparison with the Kinship of the Three in Accordance with the Book of Changes.

The Kinship of the Three in Accordance with the Book of Changes is in three fascicles. The Perfected Yin annotated it using the principles of the Book of Changes.

The Commentary on the Kinship of the Three in Accordance with the Book of Changes is in three fascicles, and its author is unknown.

The "Rong" series comprises eight fascicles in total.

The Commentary on the Kinship of the Three in Accordance with the Book of Changes is in three fascicles, upper, middle, and lower, and was annotated by Master Zhu Wengong (Zhū Wéngōng), that is, Zhu Xi.

Zhu Xi once said that the Cantong Qi (Kinship of the Three) was never meant to explain the Yijing (Book of Changes). It merely borrowed the najia method (the system of assigning the Heavenly Stems and Earthly Branches to the trigrams and lines) to explain the timing of advance and retreat in cultivation practice. Later, having received instruction from Shao Yong, he remarked: "What lies before my eyes is quite clear, yet I still do not know where to begin." He also said: "I have only just found a thread, and I still do not know which materials to use." These remarks show that the Cantong Qi deals with the sacred learning of Xiantian (the study of cultivation grounded in the Way of Prior Heaven), a text that even Zhu Xi found difficult.

Zhouyi Cantong Qi Fenzhang Tongzhen Yi (Commentary on the Kinship of the Three by Chapter, Penetrating its True Meaning), in three fascicles, was annotated by Peng Xiao.

The commentary broadly holds that Qian and Kun serve as the cauldron vessels (the containers for refining the elixir), Yin and Yang as the safeguards (the mechanisms that regulate the transformations of yin and yang), Water and Fire as the driving force of change, the Five Phases as supporting agents, True Lead as the root of the medicinal substance, and Mysterious Essence as the foundation of the refining. Kan and Li are treated as husband and wife, and Heaven and Earth as father and mother. Once one employs the Eight Trigrams and coordinates the Four Seasons, and the medicine has been obtained, no further verbal explanation is needed. These ideas express themselves through the hexagram images of the Yijing.

Zhouyi Cantong Qi Dingqi Ge Mingjing Tu (Song of the Cauldron Vessels with the Bright Mirror Diagrams), is accompanied by illustrations.

Zhouyi Cantong Qi Zhu (Annotations on the Kinship of the Three), in one fascicle, was annotated by an anonymous author.

The Zhi character-series edition, in ten fascicles.

Zhouyi Cantong Qi Fahui (Elucidations on the Kinship of the Three), fascicles one through nine contain diagrams. Composed by Yu Yan, the Hermit of Linwu Mountain, styled Quanyang Zi, and titled "Qingjing Xuwu" (Pure Stillness and Emptiness).

Zhouyi Cantong Qi Shiyi (Resolving Doubts on the Kinship of the Three), composed by Quanyang Zi.

The Ruo character-series edition, in fourteen fascicles.

Zhouyi Cantong Qi Jie (Explanations of the Kinship of the Three), in three fascicles.

Annotated by Chen Xianwei, Master Baoyi. He holds that Qian and Kun are the divine chamber (the inner space for refinement and nourishment), the sun and moon are the forces at work, the sixty-four hexagrams are the circulation of fire (the movement of the fire timing within the process of refinement), ascent and descent with their coming and going are the crucial pivot, the four hexagrams of female and male serve as the bellows (the tool for regulating the fire timing), and the Four Seasons and the Five Phases embody the patterns of circulation. The inner mind is kept quiet and empty, the Xiantian medicinal substances are constantly nourished, and then they are gathered and poured into the cauldron.

Zhouyi Cantong Qi Zhu (Annotations on the Kinship of the Three), in three fascicles, was annotated by Chu Huagu.

Yiwai BieZhuan (Supplementary Writings Outside the Yi), in one fascicle.

Composed by Yu Yan, Daoist of Shijian in Ancient Wu. The work includes Master Shao Kangjie's "The Mind is the Taiji Diagram," Zhu Ziyang's "Taiji Hollow-Center Xiantian Diagram," the straight-line diagrams of the sixty-four hexagrams in Xiantian order, the "Earth Receives the Qi of Heaven" and "The Sun Receives the Light of the Moon" diagrams, and also diagrams of Qian and Kun, Kan and Li, Heaven and Earth, and Sun and Moon.

Composed by Yu Yan (Yu Yan), a Daoist known as the Stone Ravine Daoist (Shijian Daoist), from the ancient Wu region (roughly present-day Jiangsu), the work includes the Diagram of the Mind as Taiji by Master Kangjie (Shao Yong), the Diagram of the Prior Heaven Taiji in the Empty Center by Zhu Ziyang, the Straight Diagram of the Sixty-Four Hexagrams of the Prior Heaven, the Diagram of Earth Receiving Heaven's Qi, the Diagram of the Sun Receiving Moonlight, and diagrams of Qian, Kun, Kan, Li, and of heaven, earth, sun, and moon. These belong to the Sage Learning of the Prior Heaven (xiantian shengxue), and the text reveals its mysteries.

The Yi Shi Tong Bian (Comprehensive Explanation of Divination with the Yi), in three fascicles, was studied by Lei Siqi, a Daoist from Linchuan (roughly present-day Fuzhou, Jiangxi). Its content concerns divination by milfoil stalks and by tortoise shell, along with methods for deriving the meanings of the "nine" and "six" numbers found in the hexagram lines.

The Yi Tu Tong Bian (Comprehensive Explanation of the Yi Diagrams), in one fascicle, brings the total for the preceding works to four fascicles. Lei Siqi wrote it. It discusses the River Diagram (Hetu) and the Luo Writing (Luoshu), along with the diagrams of "Participating in Heaven and Ground in Two Ways," "Diagrams of Numerical Reliance," and "Intricate Transformations," as well as the posthumous remarks on the River Diagram. Its subject is the unfolding of change through the number three, and it judges fortune and misfortune according to the odd and even numbers of yin and yang.

The "Si" (Thinking) fascicles total ten volumes.

The Jin Suo Liu Zhu Yin (Guide to the Golden Lock and Flowing Pearl), fascicles one through ten, includes talisman diagrams. It contains methods for suppressing malevolent forces and for launching punitive campaigns, as well as methods for averting calamity and eliminating disaster.

The "Yan" (Speech) fascicles total ten volumes.

The Jin Suo Liu Zhu Yin, fascicles eleven through twenty, includes talisman diagrams. It lists the compilers and transmitters of successive generations, including the Great Perfected Lord Wang Fangping, the Celestial Master Zhang Daoling, Zhao Sheng, Wang Chang, the Director of Destiny (Siming), Li Zhongfu, Mao Ying, and Xu Yufu. Its contents cover Liujia (the Six Jia cycle), the Seven Stars, and the ritual of Bugang Tadou (Pacing the Dipper), which are Daoist ritual practices, along with talisman methods used for military campaigns on behalf of the state, for driving out enemies, and for rescuing people from calamity. Bugang Tadou is a ritual in which the practitioner treads the ritual steps of the Gang pattern and worships the stars and the Dipper.

The "Ci" (Words) fascicles total nine volumes.

The Jin Suo Liu Zhu Yin, fascicles twenty-one through twenty-nine, records the successive compilers and transmitters, including Daoling, Zhao Sheng, Wang Chang, the Director of Destiny, Li Zhongfu, Mao Ying, and Xu Yufu. Its contents include Liujia, the Seven Stars, and Bugang Tadou, as well as talisman methods used for military campaigns on behalf of the state, for driving out enemies, and for relieving calamity.

The "Ci" (Words) fascicles total nine volumes, namely fascicles twenty-one through twenty-nine of the Jin Suo Liu Zhu Yin.

The contents compiled and selected over successive generations by the Great Immortal Minister of All Perfected of China, Wang Fangping, and by Zhang Daoling, Zhao Sheng, Wang Chang, the Director of Destinies Li Zhongfu, Mao Ying, Xu Yufu, and others include: methods of observing the twenty-eight lunar mansions (the twenty-eight constellations of the heavens) in order to infer the brightness or dimness of one’s life star, support declining fortunes, and resolve calamities; methods of sacrificing to the sun and moon according to dates and times; methods of worshipping the Seven Stars and the twenty-eight lunar mansions; various methods of commanding the deities of the Heavenly Pass to protect the state and secure households, eliminate disasters, deliver from adversity, and rescue sentient beings; methods of using red memorials to assist the state in suppressing bandits; methods of drawing talismans to sever evil and cure illness; methods of binding and controlling ghosts and spirits, pursuing and capturing demonic hauntings, and issuing writs; methods of subduing tigers, commanding dragons, and restraining snakes; methods of performing sacrifices on the “Three Defenses Day,” reporting merits, and rewarding spirit officials and troops; and methods of eliminating plagues for the people and locust disasters for the state.

The “An” (Peace) sequence comprises ten scrolls.

Zhen Gao (Declarations of the Perfected), scrolls 1 through 10; scroll 9 contains Fulu (talismans and registers).

Compiled by Master Zhenbai, Tao Yinju (Tao Hongjing), of the Huayang Grotto-Heaven. The work records the terrain and scenery of the Juqu Grotto-Heaven, the deeds of Perfected beings and ghosts and spirits, and cultivation methods such as visualization and ingestion practices; all are important scriptures for seeking immortality.

The “Ding” (Stability) sequence comprises ten scrolls.

Zhen Gao, scrolls 11 through 20, compiled by Master Zhenbai Tao Hongjing.

The “Du” (Earnestness) sequence comprises twelve scrolls.

Daoshu (Pivot of the Dao), scrolls 1 through 12.

Compiled by Zeng Zao, styled Zhiyouzi. The chapters “Xuanzhou” (Mysterious Axis), “Wuhua” (Five Transformations), “Zuowang” (Sitting and Forgetting), and “Jiyao” (Collected Essentials) all expound essential methods for cultivating perfection.

The “Chu” (Beginning) sequence comprises twelve scrolls.

Daoshu, scrolls 12 through 24.

The chapters “Zhixuan” (Pointing to the Mysterious), “Guigen” (Returning to the Root), “Huxi” (Breathing), “Xinjing” (Mirror of the Mind), “Taixi” (Embryonic Breathing), “Shengtai” (Sacred Embryo), “Yuanqi” (Original Qi), “Xuemai” (Blood Vessels), and others discuss methods of the dual cultivation of nature and life.

The “Cheng” (Sincerity) sequence comprises nine scrolls.

Daoshu, scrolls 25 through 33.

The chapters “Sun and Moon,” “Xuanshu” (Mysterious Pivot), “Taiqing” (Great Clarity), “Yangsheng” (Nourishing Life), and others are all methods of cultivation and Daoyin (guiding and pulling).

The “Mei” (Beauty) sequence comprises nine scrolls.

Daoshu, scrolls 34 through 42.

The chapters “Zhongmiao” (All Marvels), “Cantong” (Joining Together), “Wuzhen” (Awakening to Perfection), and others, together with the included “Yaojing” (Mirror of Medicine), discuss the two cultivation methods of Neidan and Waidan.

The “Shen” (Caution) sequence comprises fourteen scrolls.

Huangdi Neijing Suwen (Plain Questions of the Yellow Emperor's Inner Classic), Volumes 1 through 14, annotated by Wang Bing (styled Qixuanzi), Minister of the Imperial Stud during the Tang dynasty, and collated by Lin Yi, Court Minister of Banquets and Editor of the Directorate of the Secret Pavilion, during the Song dynasty. Also included are the Zhong Miao Pian (Treatise on the Myriad Mysteries), the Cantong Qi (Seal of the Unity of Three), the Wuzhen Pian (Awakening to Reality), and the sections of the Ru Yao Jing (Mirror for Entering the Medicine) that discuss the two methods of internal and external cultivation.

The "shen" character-series, in fourteen volumes.

Huangdi Neijing Suwen, Volumes 1 through 14, annotated by Wang Bing and collated by Lin Yi, as above. During the Song dynasty, Sun Zhao, Acting Director of Land Colonization in the Ministry of Works, further revised the text to correct its errors.

The "zhong" (end) character-series, in ten volumes.

Huangdi Neijing Suwen, Volumes 15 through 24.

The "yi" (fitting) character-series, in eleven volumes.

Huangdi Neijing Suwen, Volumes 25 through 35.

The "ling" (command) character-series, in seven volumes.

Huangdi Neijing Suwen, Volumes 36 through 42.

The "rong" (flourish) character-series, in eight volumes.

Huangdi Neijing Suwen, Volumes 43 through 50.

The "ye" (enterprise) character-series, in thirteen volumes.

Huangdi Neijing Lingshu Lue (Outline of the Spiritual Pivot), one volume.

Huangdi Neijing Lingshu Jizhu (Collected Annotations on the Spiritual Pivot), Volumes 1 through 19, in twelve volumes.

The "suo" (place) character-series, in nine volumes.

Huangdi Suwen Lingshu Jizhu (Collected Annotations on the Plain Questions and Spiritual Pivot), Volumes 20 through 23, in three volumes.

Huangdi Neijing Suwen Yipian (Lost Chapters of the Plain Questions), Volumes 1 through 5, in four volumes.

Suwen Ru Shi Yunqi Lun Ao (Profound Principles of the Motion and Qi Theory for Entering the Plain Questions), in three volumes, written by Liu Wenshu, Court Gentleman for Scattered Service and Assistant Director of the Imperial Medical Academy.

The "ji" (foundation) character-series, in thirteen volumes.

The Suwen Liuqi Xuanzhu Miyu (Secret Words of the Pearl of the Six Qi, from the Suwen) is divided into thirteen juan, and was composed by Qixuan Zi. The full work includes the Wuyun Yuantong Ji (Record of the Penetrating Principles of the Five Movements), the Yingsui Bushe Ji (Record of Following and Supplementing, or Draining), the Yunfu Tiandi Ji (Record of the Movement Talismans of Heaven and Earth), the Tianyuan Dinghua Ji (Record of the Fixed Transformations of the Celestial Origin), the Guanxiang Yingtian Ji (Record of Observing the Images and Responding to Heaven), the Tianyun Jialin Ji (Record of the Heavenly Movements Descending Upon the Earth), the Zhanhou Qiyun Ji (Record of Divining the Signs of the Qi and Movements), the Tianfa Youyu Ji (Record of Heaven's Punishment for Excess), the Yinkui Pingzheng Ji (Record of Yin Deficiency and Balanced Rectitude), the Yunlin Chaojie Ji (Record of the Movements Arriving and Connecting), the Yuntong Zaihua Ji (Record of the Movements Penetrating and Transforming Calamity), the Zaixiang Yinlun Ji (Record of Calamity and Auspiciousness Responding Together), the Nanzheng Shunsi Ji (Record of the Southern Rectifier Who Governs Compliance), the Beizheng Youxuan Ji (Record of the Northern Rectifier of the Right Selection), the Sitian Peilun Ji (Record of the Heavenly Office's Allotted Cycles), the Zhenghua Zhuanling Ji (Record of the Rectified Transformations and Exclusive Decrees), the Duisi Yizheng Ji (Record of the Offices Paired for Rectification and Exchange), the Sitian Jianhua Ji (Record of the Heavenly Office's Intermediate Transformations), the Sanyuan Peilun Ji (Record of the Allotment of the Three Primordials), the Di Ying Nanzheng Shunsi Ji (Record of the Earth's Response to the Southern Rectifier Who Governs Compliance), the Beizheng Youxuan Ji, the Sitian Peilun Ji, the Zhenghua Zhuanling Ji, the Duisi Yizheng Ji, the Sitian Jianhua Ji, the Sanyuan Peilun Ji, the Di Ying Sanyuan Ji (Record of the Earth's Response to the Three Primordials), the Di He Yunsheng Ji (Record of the Earth's Union and the Superior Movements), the Wuxing Leiying Ji (Record of the Correspondences of the Five Phases), the Sheng Bing Huayuan Ji (Record of the Endowment of Life and the Transformations of the Origin), the Liuyuan Huanzhou Ji (Record of the Six Origins Returning in Cycle), the Shengfu Fangdui Ji (Record of the Talismans of Victory and Counter-Measures), the Zaiyu Nishun Ji (Record of the Stagnation of Calamity and Its Reversal), and the Tudi Jianwu Deng Pian (Chapters on the Earth and the Intervening Things). These chapters deal with harmonizing Yin and Yang and preserving the principle of the Harmonious Qi.

The book's catalog number is "ji," and it totals seven juan.

The Huangdi Bashiyi Nan Jing (Eighty-One Difficulties of the Yellow Emperor) totals seven juan.

The book's catalog number is "shen," and it totals eight juan.

The Guiguzi (Master Guigu) totals three juan. Master Guigu is said to have lived during the reign of Duke Ping of Jin, and his surname was Wang, with the given name Xu. His place of origin is unknown, and tradition holds that he received the Dao from Lord Lao.

The Tianyinzi (Master of Hidden Heaven) was composed by Sima Chengzhen, the thirtieth Grand Master of Shangqing and the Tang-dynasty Celestial Master known as Zhenyi Xiansheng.

The Suli Zi (Master of the Plain Shoes) is combined with the Tianyinzi into a single juan. It was written by Zhang Hu, who held the rank of Jiangshilang, served as Shi Dali Pingshi (Probationary Judicial Reviewer), and was granted a Ci Fei Yudai (crimson fish-bag).

The Wuneng Zi (Master of No Ability) totals three juan. The book contains thirty-four chapters, arranged in three juan: upper, middle, and lower. The author called himself "Wuneng Zi." The name seems to have been drawn from his conduct and inner state, and for this reason no surname is recorded for him.

The Xuanzhen Zi Waipian (Outer Chapters of Master Xuanzhen) combines its upper, middle, and lower chapters into a single juan. It was written by Zhang Zhihe, known as Xuanzhen Zi, of the Tang dynasty.

The book's catalog number is "wu," and it totals ten juan.

The Liu Zi (Master Liu) totals ten juan and was annotated by Yuan Xiaozheng, Military Affairs Recorder of Bozhou.

The book's catalog number is "jing," and it totals ten juan.

The Shanhai Jing (Classic of Mountains and Seas) is listed here and is recorded as ten juan. The bibliographic catalog records its author as Zhang Zhihe of the Tang dynasty.

The book's catalog number is "wu," and it totals ten juan.

The Liuzi (Liu Zi) has ten fascicles. Yuan Xiaozheng, Recorder Military Adjutant of Bozhou (Bozhou lushi canjun), wrote its commentary, and it is listed in the jing character category.

The Shanhaijing (Classic of Mountains and Seas) has ten fascicles, comprising the first through eighteenth scrolls. Guo Pu wrote its commentary, and it is listed in the xue character category.

The first through tenth fascicles of the Yunji Qiqian (Seven Bundles from the Cloud Satchel) were compiled and presented by Zhang Junfang, Court Gentleman of the Song dynasty (Fenglang), Vice Director of the Board of Revenue (Shangshu Duzhi Yuanwailang), and Collator of the Jixian Academy (Jixian Xiaoli). They contain the Daode Section (Dao De bu, on Dao and De), the Hunyuan, Hundong, Kaipi Jiyun Section (Hunyuan Hundong kaipi jiyun bu, on the Hunyuan, the Hundong, the opening of creation, and cosmic cycles), the Daojiao Benshi Section (Daojiao benshi bu, on the origins of Daoism), the Daojiao Jingfa Chuanshou Section (Daojiao jingfa chuanshou bu, on Daoist scriptures, methods, and transmission), and the Jingjiao Xiangcheng Section (jingjiao xiangcheng bu, on the succession of scripture and teaching). They also include chapters explaining the Thirty-Nine Chapters (Sanshijiu Zhang), and they discuss the Three Primes (sanyuan), the Eight Assemblies (bahui), the Six Books (liushu), and the Taishang Xuwu Ziran Benqi Jing (Scripture of the Original Origin of Supreme Nothingness and Naturalness). This work is listed in the you character category and has ten fascicles.

The eleventh through twentieth fascicles of the Yunji Qiqian, also compiled by Zhang Junfang, contain material related to the scriptures and teachings of the Three Caverns (Sandong, Dongzhen/Dongxuan/Dongshen). They include the Taiqing Zhonghuang Zhenjing Shiti (Commentary Titles on the True Scripture of the Central Yellow of Grand Clarity), the Huangting Dunjia Yuanshen Jing (Scripture on the Body in the Yellow Court and the Dunjia Arts), the Zhugong Yuli (Pearl Palace Jade Calendar), and the Jinjian Neiwen (Inner Text of the Golden Tablet). This section is listed in the deng character category and has ten fascicles.

The twenty-first through thirtieth fascicles of the Yunji Qiqian, compiled by Zhang Junfang, cover the sun, moon, and stars, the Ten Continents and Three Islands (shizhou sandao), the Collected Writings of Dongfang Shuo, the Cavern Heavens and Blessed Lands (dongtian fudi), the Twenty-Eight Zhi (administrative centers), the taboo names of the Thirty-Six Heavens, and the taboo names of the Thirty-Six Fortresses. They also include various astral methods, the rites of offering to the Dipper (jidou fa), and methods of taking the Two Luminaries (eryao, the sun and moon) and the Five Planets (wuxing, Wood, Fire, Earth, Metal, Water). Here, "rites of offering to the Dipper" refers to ritual worship of the Northern Dipper, and "taking the Two Luminaries and the Five Planets" refers to practices of ingesting or cultivating in accordance with the sun, moon, and planetary stars. This entry is listed in the shi character category and has ten fascicles.

The thirty-first through fortieth fascicles of the Yunji Qiqian, also compiled by Zhang Junfang, follow next. They cover nourishing nature and prolonging life (yangxing yanming), the Cavern Heavens and Blessed Lands, the Twenty-Eight Zhi, the taboo names of the Thirty-Six Heavens, the taboo names of the Thirty-Six Fortresses, the various astral methods, the rites of offering to the Dipper, and methods of taking the Two Luminaries and the Five Planets. This section is listed in the shi character category and has ten fascicles.

The thirty-first through fortieth fascicles of the Yunji Qiqian, compiled by Zhang Junfang, contain the Yangxing Yanming Lu (Record of Nourishing Nature and Prolonging Life), the Taiwei Dijun Taiyi Zaoxing Ziyuan Nei Ershisi Shen Huiyuan Jing (Scripture on the Return to Origin of the Twenty-Four Spirits Within the Purple Origin, Shaped by the Lord Taiyi of the Taiwei Palace), and the Sheyang Zhenzhong Fang (Pillow Formulas for Nourishment). They also include a preface on fasting by Sun Simiao, Hermit of Mount Taibai. This section is listed in the she character category and has ten fascicles.

The forty-first through fiftieth fascicles of the Yunji Qiqian, compiled by Zhang Junfang, contain miscellaneous methods (zafa), the Cun Dadong Zhenjing Sanshijiu Zhen Fa (Thirty-Nine Visualization Methods of the Great Cavern True Scripture), the Cun'en Sandong Fa (Methods of Visualization for the Three Caverns and Gratitude), the Taiyi Dijun Taidan Yinshu (Hidden Writings of the Lord Taiyi on the Great Cinnabar), and the Xiuzhen Zhiyao (Essentials of Cultivating Perfection). This section is listed in the zhi character category and has ten fascicles.

The Yunji Qiqian (Seven Satchels of the Cloudy Satchel), compiled by Zhang Junfang, is listed below by character-series (zi hao), the numbering system drawn from the Qian Zi Wen (Thousand Character Classic), with the contents and fascicle count of each.

The Cong (cong zi hao) series includes the Zhujia qifa (Methods of Qi from the Various Masters), Yuanqi lun (Treatise on Primordial Qi), Shenjue (Formulas of the Spirit), Za mi yao jue (Miscellaneous Secret Essentials), and Za yao tu jue (Miscellaneous Essentials with Diagrams and Formulas). Ten fascicles in all, these cover the qi methods of various schools, theories of primordial qi, and related essential formulas. A second Cong entry lists fascicle sixty of the Yunji Qiqian, whose contents match the preceding entry and which likewise comprises ten fascicles.

The Zheng (zheng zi hao) series comprises fascicles sixty-one through seventy, including the Zhujia qifa, Jindan jue (Formulas of the Golden Elixir), Dan lun (Treatises on Elixirs), Jue zhi xin zhao (Essential Principles Illuminating the Mind), Wu pian (Five Chapters), Qi fan lingsha lun (Treatise on the Seven Returns of Numinous Cinnabar), and Neidan jue fa (Methods of Internal Alchemy Formulas). Nine fascicles in total, it deals mainly with the cultivation of the Golden Elixir (jindan) and internal alchemy (neidan).

The Cun (cun zi hao) series covers fascicles seventy-one through seventy-nine, including the Taiqing dan jing yao jue (Essential Formulas from the Taiqing Alchemical Classic), Da huandan qi (Tally of the Great Return Elixir), Mi tu (Secret Diagrams), Gu longhu ge (Ancient Song of the Dragon and Tiger), and treatises on medicinal formulas. Eleven fascicles in all.

The Yi (yi zi hao) series runs from fascicle eighty through ninety and includes the Dongxuan lingbao san jun ba jing ershisi zhu tu (Diagrams of the Twenty-Four Abodes and Eight Scenic Views of the Three Commanderies of the Dongxuan Lingbao), Shangqing yuanshi pu lu (Catalogue of the Shangqing Yuanshi), Taizhen wang jue (Formulas of the Taizhen Lord), San shi pian (Treatise on the Three Corpses), Zhongshan wang shu jing (Pivotal Classic of the Lord of Zhongshan), Fuqi xiao san chong jue (Formulas for Ingesting Qi to Eliminate the Three Worms), Shijie bu (Section on Corpse Liberation), Zhu zhen yaolüe (Summary of the Perfected Immortals), Xian ji qing jue (Blue Formulas from the Register of Immortals), Zhu zhen yu lun (Discourses of the Perfected Immortals), and Qi bu yao yu (Essential Sayings of the Seven Sections). Ten fascicles in all, the series covers Daoist bibliography, qi-ingestion, methods for expelling the three worms from the body, and beliefs about immortality such as corpse liberation.

The Gan (gan zi hao) series includes fascicles ninety-one through one hundred, among them the Qi bu mingshu yao ji (Essential Record of the Names and Numbers of the Seven Sections), Zhenzong huangdi yuzhi xiantian ji xu (Preface to the Chronicle of the Primordial Heaven, Composed by Emperor Zhenzong), Xuanyuan benji (Basic Annals of the Yellow Emperor), Xian ji yu lun yao ji (Essential Record of Discourses from the Register of Immortals), Zhong zhen yu lu (Records of Sayings of the Many Perfected), Shenxian ke xue lun (Treatise on Whether Immortality Can Be Learned), and Faxing xuwang zan (Eulogy on the Falsity of Dharma-Nature). Ten fascicles in all.

The Tang (tang zi hao) series covers fascicles one hundred and one through one hundred and ten, including the Yuanshi tianwang ji (Chronicle of the Heavenly King of Primordial Beginning), Hunyuan huangdi sheng ji (Sacred Chronicle of the Emperor of Primordial Chaos), Xuanzhou shangqing Su jun zhuan (Biography of Lord Su, Minister of the Xuanzhou), Zhou Jitong ji (Anthology of Zhou Jitong), Qingxu zhenren Wang jun neizhuan (Inner Biography of Lord Wang, the Perfected of Qingxu), and biographies of perfected immortals. Twelve fascicles in all.

The Yunji Qiqian (Seven Bamboo Slips from the Cloudy Satchel), fascicle 111, comprises 122 fascicles in total. It was compiled by Zhang Junfang and includes works such as the Shenxian Ganyu Zhuan (Accounts of Immortals' Responses and Encounters), the Xu Xianzhuan (Sequel Biographies of Immortals), the Yongcheng Jixian Lu (Record of Immortals Gathered in the Walled City), and the Daojiao Lingyan Ji (Records of Efficacious Responses in Daoism).

Arranged under the character qu, there are ten fascicles. The Zhiyan Zong (Compendium of Essential Words) occupies fascicles one through five and contains essentials of inner cultivation (neixiu yaoshu) and precepts (jielü). Within it, the Taixuan Baodian (Precious Canon of the Great Mystery), in its upper, middle, and lower parts, is combined into a single fascicle. It discusses the principle of emptiness and non-being and is followed by medicinal prescriptions. The Daoti Lun (Treatise on the Body of the Dao), in one fascicle, discusses the ultimate principle of purity and stillness (qingjing). The Zuowang Lun (Treatise on Sitting in Oblivion), also one fascicle, records the words through which Sima Zizhong attained the Way. The Dada Lun (Treatise on the Great Way), one fascicle, discusses the principle of profound mystery, remoteness, stillness, and non-action (wuwei). The Xinmu Lun (Treatise on Mind and Eye), one fascicle, discusses nature and life (xingming), treating both. The Sanlun Yuanzhi (Essential Meanings of the Three Treatises) is combined with the Xinmu Lun into one fascicle.

Under the character er, there are six fascicles, containing fascicles one and two of the Huangji Jingshi (Book of Supreme Principles Governing the World). Each is divided into upper, middle, and lower sections, and the work was written by Shao Yaofu of Sanchuan (Three Rivers). Under the character yi, there are also six fascicles, containing fascicles three and four of the same work, each again divided into three sections. Under the character yong, there are six fascicles, containing fascicles five and six. Under the character le, there are six, containing fascicles seven and eight. Under the character shu, there are six, containing fascicles nine and ten. Under the character gui, there are likewise six fascicles.

The Huangji Jingshi (Supreme Polarity Canon for Governing the World, juan 11 and the upper and lower juan 12, compiled by Shao Yong, style name Yaofu) is catalogued together with the Lingqi Jing (Spirit Chess Classic, two fascicles). The latter carries an annotation by Yan Youming, Director of the Board of Equipage in the Song dynasty, and a continued commentary by He Chengtian, Censor-in-Chief in the Song dynasty. Its content belongs to the study of divinatory numerology.

The fascicle marked "jian" (base) comprises ten juan, collecting juan 1 through 10 of the Jiyang Ji (Collection of Drumming on the Earth), the poetry and prose of Shao Yong (style name Yaofu). The fascicle marked "li" (ritual) also comprises ten juan, collecting juan 11 through 20 of the same collection. The fascicle marked "bie" (distinct) comprises nine juan and records the Taishang Xiuzhen Xuanzhang (Mysterious Chapters on Cultivating Realization in the Supreme One). The work is divided into ten chapters on the essentials of mysterious cultivation: the generation of all things from a single qi, the roots of nature and life (xingming gendi), Prior and Posterior Heaven, the wondrous functions of form and shen, Golden Elixir practice, generation from emptiness, the three regulations of practice, the union of shen and qi, the ascent and descent of movement and stillness, and the refining of qi into shen.

The Huashu (Book of Transformations) comprises six juan, recorded in three, and was composed by Tan Jingsheng. It holds that one should exhaust the mysterious and comprehend transformation, returning to the empty state of the Dao (Dao). One does not engage with external things but preserves only the mastery of shen. By doing so, one may rise beyond the transformations of creation and wander in the land of wuheyou zhi xiang (the realm of "that which is not nothing," the land of non-existence). The Haike Lun (Discourse of the Sea Traveler) is a single juan. It discusses external things and their changes, and it likewise speaks of returning to the Dao and the void, not engaging external things, preserving shen, and thereby transcending the transformations of creation to wander in the land of wuheyou zhi xiang.

The Wuxuan Pian (Chapters on Awakening to the Mysterious) is accompanied by diagrams and discusses the secret language of mysterious cultivation. The Taixu Xinyuan Pian (Chapters on the Abyss of the Heart of Great Emptiness) is bound together with the Wuxuan Pian in one juan, and its contents include the Xingtian poems (poems on the nature of heaven). The Xuanzhu Lu (Record of the Mysterious Pearl) comprises two juan. The Yungong Fayu (Discourses from the Cloud Palace) comprises two juan and discusses the generation of all things. It notes that insects, birds, and beasts each have yin-yang partners, and that they receive differing directions, climates, and firm or yielding natures, so that their lifespans vary in length.

The fascicle marked "zun" (honored) comprises eight juan. It collects the Huayang Taoyin Ji (Collected Works of the Recluse Tao of Huayang) in two juan, also known as the Zhenbai Xiansheng Ji (Collected Works of Master Zhenbai), which includes immortal poems. The Zongxuan Xiansheng Wenji (Collected Writings of Master Zongxuan) comprises three juan. Its prose is profound and far-reaching and understands the principle of nature and life, while its poems, including the Gaoshi Yin (Chant of the Noble Scholar) and the Buxu Ci (Lyrics of the Stepping Void), reach a realm of great depth. The Zongxuan Xiansheng Xuangang Lun (Master Zongxuan's Treatise on the Mysterious Principles) was a memorial presented to the Tang emperor Xuanzong. The Nantong Neidan Jiuzhang Jing (Nantong Nine-Chapter Classic of Internal Alchemy) is bound together with the Xuangang Lun in one juan, and it discusses principle (li) and qi.

Chunyang Zhenren Hun Cheng Ji (Collected Works of Perfected Chunyang, Hun Cheng Ji) comprises two juan and collects verse and lyric poetry.

The bei (Bei) series contains ten juan, including the Records of Sayings of Perfected Jin (Jin Zhenren Yulu), which discusses the Way of xingming (nature and life). It also includes the Records of Sayings of Perfected Danyang (Danyang Zhenren Yulu) in one juan, and a separate Danyang Zhenren Juan, which collects poetry.

The Records of Sayings of Perfected Danyang in one juan sets out the true principles of xingming and does not follow the views of the Danjia (Alchemists') school.

The Records of Sayings of Perfected Changsheng (Changsheng Zhenren Zhizhen Yulu) in one juan is plain and natural in style and expounds the Great Dao (Dadao) in concise, essential chapters.

The Records of Sayings of Perfected Panshan (Panshan Zhenren Yulu) in one juan discusses the ultimate principles of portraying one's true nature (zhenxing) and of learning, as well as the practical techniques for beginning cultivation (xiulian xiashou).

The Records of Sayings of Master Yingchan (Yingchanzi Yulu) in six juan includes illustrations. Among its arguments are discussions that bring together Ru (Confucian) and Shi (Buddhist) thought.

The shang (Shang) series contains ten juan, including the Shangqing Daxuan Ji (Great Mystery Collection of Shangqing) in ten juan.

The Shangqing Daxuan Ji was compiled by Shan Yuan, the Marquis of Gushe (Gushe Hou Shanyuan). It includes the essays Tongming Lun (On Penetrating Brightness), Chongming Lun (On Pervading Brightness), Yuanming Lun (On Perfect Brightness), Fuyang Lun (On Talismanic Yang), Tongzhen Lun (On Penetrating Perfection), and Yangfu (Yang Talisman). It expounds on the principles of yuanqi (primordial qi), the wutai (Five Greats), Yin-Yang, and the Five Phases (Wuxing), and it also contains poetry.

The he (He) series contains nine juan, including the Dongyuan Ji (Collection of the Cavernous Abyss). The Dongyuan Ji is divided into juan one through nine, although its catalogue states that it has four juan.

The Dongyuan Ji was compiled by Master Chongmiao, Li Sicong. Its contents cover mountains and rivers, the thirty-three heavens (sanshisan tian), the twenty-eight lunar mansions (ershiba xiu), the correspondence between heavenly regions and earthly realms (fenye), the sequence of verification between these and their presiding deities, as well as discussions of the Dipper stars (dou xing) and gang qi (the qi of the Dipper's sweep).

A separate section, juan one through five of the Dongyuan Ji, was written by Changquanzi of Guishan (Guishan Changquanzi). It discusses themes such as chongxuan (profound mystery), chunsu (pure simplicity), zhidao (reaching the Dao), taichong (Supreme Vacuity), hongda (vast penetration), shuijing (water mirror), shidi (fitting the sovereign), xuzhe mingzhen (the perfected one who is empty and dark), and daozhe tianle (the joy of heaven for one who follows the Dao).

The xia (Xia) series contains nine juan, including the Xuanjiao Da Gong'an (Great Public Cases of the Xuan Teaching) in two juan. It was compiled by Wang Zhidao, who selected essentials from classics such as the Laozi and the Zhuangzi, then explained them and added verses. The work contains many passages of sharp, Chan-like wit (jifeng).

The Xuanzong Zhizhi Wanfa Tonggui (Direct Pointing to the Mysterious Source, Where All Ten Thousand Dharmas Return) in seven juan includes illustrations.

The Yangshan Daoist Abbey compilation by Mu Changchao of Jian'an includes the treatises Discourse on the Origin of Wuji (Ultimateless), Taiji (Supreme Ultimate), Li (Principle), Qi, Xing (Nature) and Ming (Life), Illustrated Explanation of the Ten Thousand Dharmas Returning to One, and On the Unity of the Three Teachings. The Mu-series fascicle is in ten volumes. It contains the first fourteen juan of Chen Zhixu's Essentials of the Golden Elixir (Jin Dan Da Yao), written by Shangyangzi of the Purple Empyrean Crimson Palace, which treats the supreme stage of cultivation, the Great Return of the Golden Elixir (Jin Dan Da Huan).

The Fu-series fascicle has twelve volumes. It holds juan fifteen and sixteen of the same Essentials of the Golden Elixir, which record the disciples' discussions of the views on seeing one's nature (jian xing) held by the Xuan (Daoist) and Shi (Buddhist) traditions. The Illustrated Essentials of the Golden Elixir (one juan) explains Wuji, Taiji, Xiantian (Prior Heaven), Houtian (Posterior Heaven), the Nine Returns and Seven Reversions (jiu huan qi fan), the forward and reverse movements of the Five Phases, Yuan Qi (Primordial Qi), the clarity and turbidity of the Golden Elixir, the precious pearl, and the firing times (huo hou), and includes thirteen diagrams.

The Biographies of the Immortals in the Essentials of the Golden Elixir (one juan) records the lineages and deeds of immortals across successive dynasties. The Lineages of Immortals in the Essentials of the Golden Elixir (one juan) traces the transmission of the teaching from the primordial Laozi, who founded it in Prior Heaven, through the Five Patriarchs and Seven Perfected, and describes the origins of the Southern and Northern immortal lineages.

The Dharma Words of Yuanyangzi (two juan), compiled by Zhao Yizhen, Perfected of Junyi of this dynasty, and edited by his disciple Liu Yuanran of Zhanggong, collects writings on inner alchemy (nei dan), the Golden Elixir Song, and poems, verses, lyrics, and prefaces.

The Direct Pointers to the Golden Elixir (one juan), annotated by Zhou Wusuo of Yongjia, contains sixteen eulogies written in the esoteric language of the Profound Gate (chong xuan mi yu), which expresses its principles in deep and mysterious terms. The Collection of Dao and Chan (one juan), edited by Perfected Wang of Jinpo, contains seventy-four eulogies, all discussing the principle of seeing one's nature.

Finally, the Collection of Returning to Truth (three juan, with illustrations), written by Hunran Zi, sets out the essentials of golden elixir cultivation. It discusses the mind, the Mysterious, and the Center, and gives oral instructions for the joint cultivation of the Three Treasures: Jing (essence), Qi, and Shen (spirit).

Huan Zhen Ji (Collection of Returning to the Real) is in three juan and includes illustrations. It was written by Hunranzi. It discusses the essentials of Golden Elixir (Jindan) practice, including mind and nature, profound principles, and the Middle Way (zhongdao), and it presents oral formulas for cultivating the Three Treasures of jing (essence), qi (vital energy), and shen (spirit) together.

The "chang" character group (zihao) comprises ten juan.

Daoxuan Pian, in one juan, was composed by Wang Daoyuan, Hunranzi, a native of Xiujiang in Nanchang.

Suiji Yinghua Lu, in two juan, was transmitted by Wugouzi He Daoquan, a Daoist of Songxi.

Xiulian Xuzhi, in one juan, covers seven matters that a practitioner should understand. The first is the timing of the fire (huohou) and the methods of practice. The second is the lunar calendar, including the new moon, full moon, and the first and last quarters. The third is the avoidance of danger and error. The fourth is the changes of the Xing and De forces at the hours of mao and you. The fifth is the regulation of thought and ritual bathing. The sixth is the transformation of life and death and the measurement of the yaozhu units. Together these are called the "Seven Matters of Cultivating the Perfected" (xiuzhen qishi).

Yushi Jing, transmitted by Hun Chengzi of Caozhou, Dezhou.

Jindan Ge, bound together with the Yushi Jing as one juan, was transmitted by Perfected Gao Xiangxian.

Jindan Zhenyi Lun, in one juan, was written by Baixuanzi.

Jindan Sibai Zi Zhu, in one juan. The scripture was written by Zhang Pingshu, the Perfected Ziyang of Tiantai, and the commentary was written by Huang Ziru, the Layman Yunkong of Xujiang.

Longhu Huandan Jue Song, in one juan, was written by Baixuanzi of the Valley Spirit.

Jindan Sibai Zi Zhu, in one juan. The scripture was written by Zhang Pingshu, the Perfected Ziyang of Tiantai, and the commentary was written by Huang Ziru, the Layman Yunkong of Xujiang.

Longhu Huandan Jue Song, in one juan, with a commentary by Zishen Zi of the Valley Spirit.

Longhu Yuanhui discusses Waidan (external alchemy), that is, methods of refining elixirs with medicinal substances in a furnace and cauldron.

Longhu Huandan Geju, bound together with Longhu Yuanhui as one juan, was transmitted by Perfected Li and discusses external alchemy.

Yuzhuang Jiaohu Lu, bound together with Neidan Miljue as one juan, was transmitted by Gaigai Shanren Ziran Zi. It discusses the Great Return Elixir of Golden Fluid (Jinye Dahuandan) and various elixir methods. The Great Return Elixir of Golden Fluid is an important term in Neidan (internal alchemy).

The "fu" character group (zihao) comprises nine juan.

Jindan Zhengzong, compiled by Hu Huncheng, a Wuling scholar of Xuanxue.

Huandan Fuming Pian, bound together with Jindan Zhengzong as one juan, was written by Perfected Xue Daoguang of Zixian.

Yuanqing Zi Zhiming Pian, the upper and lower parts bound together as one juan with illustrations, was written by Wang Qingsheng of Jiezhou, Guozhai.

Cuixu Pian, in one juan, was written by Perfected Chen of Niwan. It includes the Ziting Jing, the Dadao Ge, the Luofu Cuixu Yin, the Danji Guiyi Lun, and various poems and rhapsodies on the Golden Elixir.

Huanyuan Pian was written by Shi Tai of Xinglin.

Huandan Zhiyao Pian (Treatise on Returning the Elixir to the Essentials of Medicine) was illustrated and composed by Wuxuanzi Xianzhi Ying, and includes poetry.

Dan Jia Ji (Collection of Dan Jia), bound in one fascicle together with three other treatises including Huanyuan Pian (Treatise on Returning to the Source), was written by Jiangzhenzi Zhao Min of Western Qin. Its contents include poems, chants on the foundations of the elixir, essays on the unity of the One, and poetic compositions on the Golden Elixir (jin dan). The Jinye Da Dan Shi (Poems on the Great Elixir of Golden Liquor) fills one fascicle.

Zhengdao Ge (Song of Realizing the Way) was written by Zuozhangzi. Chen Xiansheng Neidan Jue (Mr. Chen's Formulas for Internal Alchemy, neidan) shares a fascicle with the Zhengdao Ge, and includes the Jiuzhuan Huandan Ge (Song of the Nine-Cycle Returning Elixir) composed by Chen Puzhong.

Dongyuanzi Neidan Jue (Master Dongyuan's Formulas for Internal Alchemy) comprises two fascicles and explains the methods of inner nourishing cultivation (neiyang gongfu). Neidan Huanyuan Jue (Formulas for Returning to the Origin Through Internal Alchemy) sets out methods of inner practice. Changsheng Zhiyao (Essentials for Long Life) shares a fascicle with Huanyuan Jue (Formulas for Returning to the Source), and was written by Huiyangzi Lin Ziran.

The "Sui" series (Sui zi hao) totals nine fascicles.

Heming Yuyin (Lingering Sounds of the Crane's Cry) comprises nine fascicles. Daoist Peng Zhizhong of Xianyou Mountain compiled it, collecting the poems, lyrics, songs, and rhapsodies of various immortals, and it is classified under the "Taiping" section.

The "Wai" series totals ten fascicles. The Taiping Jing (Scripture on Great Peace) occupies fascicles one through fourteen, and includes treatises such as Baotai Yinyang Guiju (Rules on the Yin-Yang of the Womb), Zhengxing Xiao'e Tu (Diagram of Correct Conduct and Dispelling Evil), Xuwu Ziran Tu (Diagram of Emptiness and Naturalness), and Dao Bi Cheng Jie (Admonitions on How the Dao Must Be Accomplished).

The "Shou" series totals ten fascicles. The Taiping Jing occupies fascicles thirty-five through fifty, though the listed original has missing fascicles. The collected treatises include Fenbie Pinfu Fa (Methods for Distinguishing Poverty and Wealth), Shou Sanbao Fa (Methods for Guarding the Three Treasures), Jie Shi Fang Shu Jue (Formulas for Explaining the Teacher's Guarding Writings), Guwen Ming Shu Jue (Formulas for Famous Writings in Ancient Script), Da Xiao Zheng Jian Fa (Methods of Great and Small Upright Remonstrance), Qi Tu Chu Shu Jue (Formulas for Raising the Earth and Bringing Forth Writings), Shangshan Taiping Jing (Supremely Good Scripture of Great Peace), Chenzi Wei Jun Fu Shi De Xian Fang Jue (Formulas by Which Ministers and Sons Become Immortal as Lords, Fathers, and Teachers), San He Xiangtong Jue (Formulas for the Three-Way Interpenetration), Ji Xue Zhen Fa (Methods for Urgent True Learning), Qu Xie Wen (Text for Expelling Evil), and Fei Ming Gu Jue (Ancient Formulas of Flying Brightness).

The "Fu" series totals ten fascicles. The Taiping Jing occupies fascicles fifty-one through ninety, though some fascicles are missing.

The catalogue of the Taiping Jing (Scripture on Great Peace) lists thirteen scrolls under the "xun" character-series. Of these, scrolls 94 and 95 are missing from the range of scrolls 91 through 107. The catalogue also lists the titles of several sections, including "Gou Jiao San Gu Wen Fa" (Methods for Collating the Three Ancient Scripts), "San Guang Shi Jue" (Formulas for the Eclipse of the Three Lights), "Fang Yao Yan Gu Xiang Zhi Jue" (Formulas for the Mutual Regulation of Medicinal Recipes and Suppression), "Shen You Ren Shou Ben Yin You Jue" (Formulas on Spirits Who Guard the Origin and Secretly Protect Humans), "Cheng Long Jia Yun Tu" (Diagram of Riding the Dragon and Driving the Clouds), "Dong Bi Tu" (East Wall Diagram), "Xi Bi Tu" (West Wall Diagram), "Shen Ren Zi Xu Chu Yan Tu" (Diagram of the Divine Person's Self-Narration), "Xing Shang Chu Hai Wen" (Text on Rising Above and Removing Harm), "De Xing Wu Chang Wen" (Text on Virtue-Conduct and My Flourishing), and "Shen You Wen" (Text on Divine Protection).

The "ru" character-series contains eleven scrolls, covering scrolls 108 through 119 of the Taiping Jing. The catalogue lists sections including "Yao Jue Shi Kang Tiao" (Ten Essential Formulas of Excess), "Da Sheng Shang Zhang Jue" (Formula for the Great Sage's Memorial to Heaven), "You Zhi Ren Gui Mu Yu Da Shen Xiang Jian Jue" (Formula for Humans and Spirits Who Admire the Great Spirits and Meet Them), "Chang De Fu Jue" (Formula of Lasting Virtue and Blessing), and "You Gong Tian Jun Chi Jin Jue" (Formula for the Celestial Lord Who Has Merit and Presents an Imperial Decree of Advancement).

The catalogue notes that the Taiping Jing was said to have been transmitted by Yu Ji of the Eastern Han, who received it in person from Taishang Laojun (the Most High Lord Lao). The whole work is said to be arranged in ten divisions named after the Heavenly Stems, jia, yi, bing, ding, wu, ji, geng, xin, ren, and gui, with seventeen scrolls in each division, for a total of one hundred and fifty scrolls. Its aims include cultivating the body and nourishing the nature, preserving essence (jing) and cherishing spirit (shen). Inwardly, it seeks to nourish body and mind and to pursue longevity. Outwardly, it seeks to govern the state and bring peace to all under Heaven. Its content also includes the eliminating of calamities and the healing of illness.

The Taiping Jing Shengjun Mifang (Secret Defenses of the Sage Ruler) is listed under the "feng" character-series and comprises nine scrolls.

The Taishang Lingbao Jingming Dongshen Shangpin Jing (Supreme Scripture of the Numinous Treasure of Pure Brightness, Cavern of Spirit, Highest Grade), in two scrolls, has seventeen sections in its upper scroll on cultivating perfection, the ranking of spiritual positions, and the "Miao You Bao Tu" (Diagram of Wondrous Existence and the Precious Treasure). Its lower scroll has thirty-five sections on wearing and using the precious registers (bao lu), as well as methods of pacifying and guarding (anzhen) and of summoning (huhao). Precious registers are talismanic documents used in Daoist ritual. In the related liturgies (keyi), pacifying and guarding means stabilizing and protecting, while summoning means invoking.

The Taishang Lingbao Jingming Yuzhen Shuzhen Jing (Scripture of the Jade Truth Pivot of Numinous Treasure and Pure Brightness) is said to have been transmitted by the Lord of the Immortal Capital (Xiandu Jun).

The Taishang Lingbao Jingming Daoyuan Yuyin Jing (Scripture of the Jade Seal of the Origin of the Dao) teaches that the mind should be empty and still, the spirit clear and luminous, and inner and outer realms thoroughly penetrated, without being bound by external things. It also includes methods of pacifying and guarding and of summoning.

Scripture of the Supreme Lingbao Jingming Jade Pivot of True Perfection (Transmitted by the Lord of the Immortal Capital)

Supreme Lingbao Jingming Dao-Origin Jade Seal Scripture

The scripture says: "When the inner mind is settled and empty, the mind is clear and the nature is revealed; when the inner and outer are open and broad, one is not burdened by external things." These four sentences are called the "Jingming Mind Seal" (Jingming xin yin), the core method of mind on which Jingming (Pure Brightness) cultivation is based.

Supreme Lingbao Jingming Heavenly Venerable's Scripture on Expelling Pestilence (with talismans)

Supreme Lingbao Jingming Four Precepts Clear Mirror Scripture, First Entry (published together with the four scriptures of the Shuzhen in one fascicle)

Supreme Lingbao Jingming Nine Immortals Water Scripture (with diagrams)

The scripture describes using Qi in nourishing life, so that Qi circulates throughout the body and the blood vessels flow and pour into every part of it. Understanding the starting point and the resting place of the circulation of Qi and blood among the five viscera allows one to grasp the cultivation scene described as "the river connects to heaven, heaven connects to the sea, the sea meets Kunlun, and the Yellow River flows backward." Here "river," "sea," and "Kunlun" are terms used in Neidan (internal alchemy) to describe the channels of vital energy within the body and their positions of circulation.

Supreme Lingbao Jingming Central Yellow Eight Pillars Scripture (published together with the Nine Immortals Water Scripture in one fascicle)

The scripture speaks of the Way of the "Central Yellow" (Zhonghuang), which takes the center of the body as the essential site of cultivation and uses the "Yellow Court" (Huangting) as a metaphor for the inner space of the body. Phrases such as "empty the four valleys, block the two orifices, open the two caverns, and erect the eight pillars" describe a method of cultivation that regulates the body's Qi mechanisms and stabilizes the center of the body. "The Yellow River flows backward" is a metaphor for the reversal of the Qi's movement.

Supreme Lingbao Jingming Central Yellow Eight Pillars Scripture (published together with the Nine Immortals Water Scripture in one fascicle)

The scripture discusses the Way of the Central Yellow and the Inner Landscape of the Yellow Court. "Empty the four valleys, block the two orifices, open the two caverns, and erect the eight pillars" points to the cultivator adjusting body and mind and establishing an inner foundation. It also discusses rectifying one's original position and original nature and uniting nature and life (xing ming shuang xiu), which together form the essential instructions of cultivation.

Jingming Complete Compendium of Loyalty and Filial Piety (in five fascicles; fascicles one through six are listed here. Compiled by the Jingming transmission master Huang Yuanji)

The book says that Jingming means rectifying the mind and acting with sincerity, while loyalty and filial piety mean upholding the bonds of human relationships and the constant principles of social order. Those who study the Dao often hear these words so often that they come to overlook them. What matters most is to practice them earnestly, so that one's cultivation accords with the four characters "Jingming, Loyalty and Filial Piety." Great loyalty means not deceiving anyone; great filial piety means holding a heart of care toward all living beings. "Purity" (jing) means not being defiled by anything; "clarity" (ming) means not being obscured by anything. When one is free from defilement and from obscuration, one naturally puts loyalty and filial piety into practice.

The book further says: "Loyalty" means loyalty to the ruler. The human mind is also called the "Heart-Lord" (xin jun), the master who governs all the spirits. A single thought that deceives one's own mind is disloyalty.

Scriptures in the "Mother" category, ten fascicles in total:

Supreme True Oneness Scripture on the Original Subtle Wonder (one fascicle)

Supreme Dongxuan Lingbao Scripture of Admonitions from the Eight Immortal Kings

Supreme Dongxuan Lingbao Scripture on the Kings Practicing the Dao

The Taishang Dongxuan Lingbao Eight Immortal Kings' Scripture of Admonitions (Taishang Dongxuan Lingbao Ba Xian Wang Jiaojie Jing). The Taishang Dongxuan Lingbao Scripture of the Kings' Practice of the Dao (Xing Dao Jing) is bound in the same fascicle as the Admonitions Scripture. The Taishang Dongxuan Lingbao Scripture on the Original Conduct and Past Karmic Ties (Benxing Suyuan Jing). The Taishang Dongxuan Lingbao Scripture on the Original Conduct and Karmic Causes (Benxing Yinyuan Jing) is bound in the same fascicle as the Past Karmic Ties Scripture. The Dongxuan (Mysterious Cavern) Lingbao Scripture on the Perfected Person Inquiring After Illness is in one fascicle.

The Taiji Zuo Xiangong Scripture on the Numinous Talismans (Shenfu Jing), spoken by Master Zuo Xiangong of the Supreme Ultimate (Taiji), states that cultivating the numinous talismans brings the subtle benefits of nourishing the body, protecting the spirit, harmonizing the breath, and settling the mind and body. The Dongxuan Lingbao Scripture on the Subtle Inner Contemplation of Flying Through the Three Realms (Feixing Sanjie Tongwei Neisi Miao Jing) is bound in the same fascicle as the Numinous Talismans Scripture. The Lingbao Xuanyi Perfected Person's Scripture on the Causes of Birth, Death, and Cyclical Transformation (Shengsi Lunzhuan Yinyuan Jing) is in one fascicle.

The Taishang Dongxuan Lingbao Scripture of Centrality and Harmony (Zhonghe Jing) is in one fascicle. The scripture states: "To embody the Great Dao, take centrality and harmony as one's dwelling; to employ one's spirit, take emptiness and non-being as one's home."

The Dongxuan Lingbao Scripture of the Responding Titles of the Thirty-Two Heavenly Venerables (Sanshi'er Tianzun Yinghao Jing) is divided into twelve fascicles.

The Commentary on the Meaning of the Harmony Chapter of the Taishang Lingbao Shengxuan Neijiao Jing (Zhonghe Pin Shuyi Shu) is in one fascicle.

The Yi-character Series (Yi Zi Hao) totals nine fascicles.

"To embody the Great Dao, take centrality and harmony as one's dwelling; to employ one's spirit, take emptiness and non-being as one's home."

The Scripture of the Responding Titles of the Thirty-Two Heavenly Venerables is divided into twelve fascicles.

The Commentary on the Meaning of the Harmony Chapter of the Taishang Lingbao Shengxuan Neijiao Jing is in one fascicle.

The Origins and Meanings of Sound and Gloss in All Daoist Scriptures (Yiqie Daojing Yinyi Miaomen Youqi), compiled by Yu Rong and others, Abbots of the Taiqing Monastery under imperial decree, is one work. The Dongxuan Lingbao Great Meaning of the Mysterious Gate of Daoism (Xuanmen Dayi) is in one fascicle. The book states that the Orthodox Unity (Zhengyi) Way penetrates the Three Vehicles and the Twelve Divisions of scriptures, and explains them in detail in sequence.

The Dongxuan Lingbao Three Caverns Regulations and Precepts for Practicing the Dao (Sandong Fengdao Kejie Yingshi) is divided into six fascicles, totaling four. Its contents concern meritorious rites, including the making of images, the copying of scriptures, and the ordination of people.

The Dongxuan Lingbao Daoist Learning Liturgy (Daoxue Keyi) is in two fascicles, compiled by the Great Void Perfected Person of the Supreme Ultimate (Taiji Daxu Zhenren).

Lu Xiansheng's Abridged Daoist Liturgy (Lu Xiansheng Dao Ke Lue) is in one fascicle.

The Xie-character Series (Xie Zi Hao) totals nine fascicles.

The Sequence of Transmission of the Daoist Scriptures and Methods (Daomen Jingfa Xiangcheng Cixu) is in three fascicles.

The Scripture on the Meritorious Rite of Copying Scriptures and Ordaining People Under the Image of Emperor Ming of the Tang (Tang Mingdi Xiang Xie Jing Du Ren Gongde Ke).

The Dongxuan Lingbao Daoist Learning Liturgy, in two fascicles, compiled by the Great Void Perfected Person of the Supreme Ultimate.

Lu Xiansheng's Abridged Daoist Liturgy, in one fascicle.

The "xie" (harmony) category comprises nine juan. The Daomen Jingfa Xiangcheng Cixu (Sequence of Transmission of Daoist Scriptures and Methods), in three juan, records the order in which Daoist scriptures and methods were transmitted.

The Tang Minghuang Wen Tianshi Daojiao Jingfa Jiaojie Zhengguo Baoying Deng Yu (Emperor Ming of Tang Asks the Celestial Master about Daoist Scriptures, Methods, Precepts, Attainment of Fruition, and Retribution, and Related Matters) records the emperor's questions to the Celestial Master (Tianshi) about Daoist scriptures, methods, precepts, the attainment of spiritual fruition through practice, and the principles of retribution.

The Daojiao Yishu (Essentials of Daoist Doctrine) is in six juan, divided into juan one through ten. It discusses the ranks and achievements of the Dao and De, the fashen (dharma body), and the Three Treasures (sanbao). It also classifies scriptures into the Three Caverns (Sandong), the Seven Divisions (qibu), and the Twelve Divisions (shi'erbu). Its doctrines include the meaning of the Dao, the Ten Good Deeds (shishan), cause and effect (yinguo), the Five Causes (wuyin), the Six Emotions (liuqing), the Three Karmas (sanye), the Ten Evils (shi'e), the Three Ones (sanyi), the Two Contemplations (ergu), the Three Vehicles (sansheng), the Six Spiritual Penetrations (liutong), the Four Attainments (sida), the Six Perfections (liudu), the Four Equalities (sideng), the Three Realms (sanjie), the Five Paths (wudao), and the One Origin (yiyuan).

The "shi" (beginning) category comprises eleven juan. The Daodian Lun (Treatise on the Daoist Canon), in four juan, discusses forms of address such as Taijun (Lady Taijun), Feitian Tongzi (Flying Celestial Youth), dashi (great master), daoshi (Daoist priest), xiansheng (master), shangren (superior person), zhixue (advanced student), pindao (this poor Daoist, a self-reference), zongjiang (eminent teacher), and dizi (disciple). It also treats shijie (liberation by corpse, a means of shedding the physical body and attaining immortality), zhuzhe (presiding officers), slander and abuse, attacks, indulgence in wine and debauchery, and impiety toward parents and elders. Further topics include the Three Obstacles (sanzhang), the Three Fears (sanwei), the Three Poisons (sandu), the Four Illnesses (sibing), the Five Desires (wuyu), the Five Turbidities (wuzhuo), the Seven Harms (qishang), the Eight Calamities (banan), the Seven Afflictions (qihuan), the Five Failures (wubai), hunting and fishing, cruelty, illicit sacrifices (yinsi), plots of rebellion, the burden of inherited consequences (chengfu, the karmic debt passed down from ancestors or incurred through one's own conduct), auspicious omens and calamitous anomalies, strange apparitions, dream portents, and ill omens. It also covers fushi (ingestion of herbal substances), daoyin (guiding and regulating the body and breath), taixi (embryonic breathing, a method of regulating the breath), yunya (cloud sprouts), huangqi (yellow qi), wangqi (royal qi), the Six Wu (liuwu), the Three Lights (sanguang), and the grades and names of elixirs (danpin and danming). The book is regarded as an important classic of Daoism.

The Taishang Miaofa Benxiang Lun (Treatise on the Original Forms of the Supreme Wondrous Methods), in three juan, expounds the doctrine of dwelling in the spirit realm and attaining penetrating perception (jingju shenjingtong).

The Shangqing Daolei Shixiang (Classified Phenomena of Shangqing Daoism), in four juan, was written by Wang Xuanhe, a wandering scholar (yuke) of the Tang dynasty. It describes categories of immortal abodes, such as celestial halls, towers, jeweled chambers, and pavilions, and portrays the wondrous sights of heavenly palaces and immortal realms, including ruiji (flower-bud scroll chests) and yungong (cloud palaces).

The "bo" (elder) category comprises nine juan. The Shangfang Wuji Zhidao Zhenjing (Scripture of the Perfect Dao of the Supreme Limitless), in three juan, teaches the Way of cultivating the person, regulating the family, governing the state, and transforming the people through instruction.

The Shangfang Junsheng Yanfan Zhenjing (Scripture on the Model of the Celestial Harmony of the Supreme Realm) teaches the accumulation of De in accord with the Dao of Heaven, the realization of the Great Dao, and the nurturing of the spirit. It covers the Supreme De, Clear Illumination (zhaoqing), and principle and method (lifa). Throughout, the work centers on loyalty (zhong), filial piety (xiao), compassion (ci), and love (ai).

The Taiping Liangshu Jing (Scripture of the Two Books of Great Peace), also known as the Huazhen Jing (Scripture of Transformation into the Real), has three fascicles. It addresses the Dao (the Way) of cultivating the self, regulating the family, governing the state, and teaching the people.

The Shangfang Juntian Yanfan Zhen Jing (True Scripture of the Exemplar of the Upper Heaven of Juntian) describes gathering De (Virtue), accord with the Dao of Heaven, nourishing shen (spirit), manifesting supreme De, and the principles of clear governance. It has three chapters, and its central themes are loyalty, filial piety, compassion, and love.

The Taiping Liangshu Jing and the Yanfan Jing are combined into a single fascicle. They discuss nobility and lowliness, softness and weakness, decrease and increase, reverence and arrogance, thickness and thinness, order and disorder, gain and loss, truth and falsehood, sameness and difference, and love and hatred.

The Dongxuan Lingbao Zuoxuan Pian (Zuoxuan Section of the Lingbao Scriptures of the Cavern of Mystery) has four fascicles. It discusses the Great Dao, the merit and virtue of the Vajra (Jingang), the grading of scriptural sections (jing bu pin di), and the supreme and essential Daoist arts.

The Shangqing Taixuan Jianjie Lun (Treatise on the Admonitions of the Supreme Clarity Taixuan) has one fascicle and was composed by the Daoist Taixuanzi of Mount Guye. It explains that the Great Dao is still and formless, deep and without image, that the primordial qi mingles before the great beginning, that the mysterious qi moves beyond heaven and earth, and that the subtle principles of nature, emptiness, and vacuity are fully expounded.

The "Shu" series comprises ten fascicles, corresponding to the first twenty fascicles of the Wushang Miyao (Supreme Secret Essentials). It gathers important discussions from the Three Caverns and Four Supplements (Sandong Sifu). Its contents include kalpa cycles (jieyun), sovereigns, cultivation of perfection and nourishment of life, and the deeds and origins of the sages.

The "You" series comprises twelve fascicles, corresponding to fascicles twenty-one through thirty-two of the Wushang Miyao. It discusses the palaces of the immortal realms, the palaces and offices of the Three Realms, the dwellings of perfected spirits, the governance of the Zhengyi Qi (Orthodox Unity Qi), the Three Treasures and their true writings (sanbao zhenwen), celestial auspicious signs (tianrui), the verified talismans of the Three Sovereigns and Numinous Treasure, the Shangqing divine talismans, and collected sections from scriptures such as the Jiutian Shengshen Jing (Scripture of the Birth of Spirits from the Nine Heavens).

The first "Zi" series comprises nine fascicles, corresponding to the thirty-third fascicle of the Wushang Miyao. It collects the true writings, celestial auspicious signs, the Three Sovereigns, the Lingbao talismans and their verifications, the Shangqing divine talismans, and collected sections from scriptures such as the Jiutian Shengshen Jing.

The second "Zi" series comprises nine fascicles, corresponding to fascicles thirty-three through forty-seven of the Wushang Miyao. It discusses punishment regulations for transmitting scriptures, norms for serving one's teacher, ceremonial dress for study and cultivation, methods of receiving and upholding the texts, and the classifications of each stage of attainment.

The "Bi" series comprises nine fascicles, corresponding to fascicles forty-eight through fifty-nine of the Wushang Miyao. It gathers various texts on receiving and upholding the teachings, fasting, and related practices.

The "Er" series comprises nine fascicles, corresponding to fascicles sixty through eighty-eight of the Wushang Miyao.

"Inner Discourses on Sincerity and Devotion, Softness and Weakness, Empty Tranquility, Mountain Dwelling, Departing from Custom, Corpse Liberation, and Transforming the Form," all of these chapters explain the essential methods for entering the mountains to cultivate the Way of purity and stillness.

Kong Character Division, nine fascicles in total

Wushang Miyao (Supreme Secret Essentials), fascicles 89 to 100: describes the ranks and designations of the celestial immortals and perfected beings who ascend to the heavenly palaces of the various heavens.

Huai Character Division, ten fascicles in total

Sandong Zhunang (Pearl Satchel of the Three Caverns), fascicles 1 to 10, compiled by the Tang-dynasty Daoist Wang Xuanhe.

Xiong Character Division, eight fascicles in total

Yunshan Ji (Collected Works from the Cloud Mountain), fascicles 1 to 10. Compiled by the Perfected Ji Zhizhen of Zhihchang, it contains poetry, rhapsodies, songs, treatises, stele inscriptions, and miscellaneous prose. Its main aim is to promote the authentic style of Daoism and to wash away the entanglements of the mundane world.

Di Character Division, eight fascicles in total

Xianle Ji (Collected Music of the Immortals), fascicles 1 to 5. It holds that immortals practice non-action (wuwei) and attain longevity by responding to opportunity as it arises. Liu Chuxuan composed its poems, lyrics, songs, and eulogies.

These works aim to bring readers gradually to an understanding of the authentic style and to wash away the entanglements of the mundane world.

Di Character Division, eight fascicles in total

Xianle Ji (Collected Music of the Immortals), fascicles 1 to 5. It holds that immortals practice non-action (wuwei) and attain longevity by responding to opportunity as it arises. Liu Chuxuan composed its poems, lyrics, songs, and eulogies.

Jianwu Ji (Collected Gradual Awakenings), two fascicles, compiled by Ma Danyang of Mount Kunlun, containing poems, lyrics, and songs.

Caotang Ji (Thatched Hall Collection), one fascicle, compiled by Wang, the Gentleman of the Five Peaks and White Cloud, containing poems, lyrics, and songs.

Tong Character Division, ten fascicles in total

Ziran Ji (Collection of Naturalness), one fascicle, containing poetry and lyrics.

Mingzhen Ji (Collection of Resonant Perfection), one fascicle, compiled by the Master of Mysterious Emptiness (Xuanxuzi), containing poetry and lyrics.

Baoguang Ji (Collection of Preserved Radiance), three fascicles, written by the Perfected Master Qinghe, Yin Zhiping. The poems, songs, lyrics, and rhapsodies in this collection aim to rectify one's temperament and clarify what is gained and lost, advocating loyalty and sincerity while warning people not to practice cunning schemes or to bully others through arrogance. They hold that one should maintain softness and weakness, cherish compassion and frugality, reject extravagance and indulgence, and esteem lofty integrity and praise the cultivation of honesty and generosity. These are the principal themes of the Perfected Master Qinghe's poetry.

Xiyun Ji (Collection of the Western Clouds), three fascicles, written by the Master of Clear Understanding (Dongmingzi), containing poetry and lyrics.

Wuzhai Xiansheng Wenji (Collected Prose of Master Wuzhai), two fascicles, written by Yang Zhizhi of Mount Gezao, an Exalted Scholar bestowed by imperial decree, Overseer of Ritual Justice on the Right Street, and Director of Religious Affairs.

Qi Character Division, ten fascicles in total

Dongxuan Jinyu Ji (Collection of Golden Jade from the Mysterious Cavern), fascicles 1 to 10, written by Kunlun Wuwei Zi, containing poetry and lyrics.

Wuzhai Xiansheng Wenji (Collected Prose of Master Wuzhai), two fascicles.

Written by imperial command, this book was compiled by Yang Zhizhi of Gezao Mountain, a gentleman of high standing, Right Street Supervisor for Teaching Affairs (Youjie jianyi, zhuguan jiaomen gongshi). What follows is the list of titles in the Daozang Mulu Xiangzhu (Detailed Annotated Catalogue of the Daoist Canon).

Qi Character Register (Qi zi hao), ten juan in total

Dongxuan Jinyu Ji (Collection of Jade and Gold of the Cavern Mystery), ten juan, composed by the Perfected Ma Danyang of Kunlun, Wuwei Qingjing Zhenren (True Person of Non-action and Pure Stillness). It collects poems, lyrics, and hymns.

Lian Character Register (Lian zi hao), seven juan in total

Danyang Shenguang Can (Shining Divine Light of Danyang), one juan. Ma Danyang (Ma Jue) wrote one hundred poems and essays for people to chant and sing, and through them repeatedly reminded and admonished the world.

Wuzhen Ji (Collection of Awakening to Truth), two juan. Compiled by Master Li, the Daoist Daoxuan Zi of Jinping Mountain, its contents are hymns.

Yunguang Ji (Collection of Cloud Light), four juan in total. Written by Wang Chuyi, Yuyang (Jade Yang) of Shengshui. It collects poems, lyrics, songs, and hymns, most of which clarify original nature and awaken to the Great Dao (Dadao).

Zhi Character Register (Zhi zi hao), ten juan in total

Chongyang Quanzhen Ji (Complete Perfection Collection of Chongyang), ten juan, compiled by Wang Zhe, Chongyang Zi of Zhongnan Mountain. It contains poems, lyrics, qu (song forms), shu (memorials), hymns, and assorted essays. Most of these works urge people to restore their simple original nature, to quiet the mind and settle the spirit, and to nurture the spiritual nature that has always been present within them. They aim to awaken people to true suchness (zhenru), the real and unfalse nature, so that they recognize their own original face, return to the true and constant state, and come back to the profound Dao.

Jiao Character Register (Jiao zi hao), nine juan in total

Chongyang Quanzhen Ji, juans eleven through thirteen, compiled by Wang Zhe of Zhongnan Mountain.

Chongyang Jiaohua Ji (Collection of Chongyang's Teachings and Transformations), three juan. Poems and essays by the True Person Chongyang of Zhongnan Mountain, intended to promote the orthodox teaching and to clarify the family style of Quanzhen (Complete Perfection). He wrote in admonishing language to awaken the deluded and lead them toward enlightenment. The simple life described in the book is itself the bearing of a True Person. Not a single word in it carries worldly dust, and it is not idle talk about wind and moon without practical meaning.

Chongyang Fenli Shihua Ji (Collection of Chongyang's Ten Transformations of Dividing the Pears), two juan, upper and lower.

The Collection of the Ten Transformations by Dividing Pears

This collection records that Chong Yang Zhenren (Zhongyang Zhenren, the Perfected of Double Yang) of Zhongnan Mountain resided in the home of Ma Ziran of Danyang, where he built a hermitage to cultivate the Dao, and Ma Ziran took him as his teacher. Chong Yang Zhenren hoped that Danyang and his wife would cultivate the Dao as quickly as possible, abandon household affairs, leave their native place, and live the life of wandering practitioners. At first, the couple were reluctant, so the Zhenren vowed to seal the doors of the hermitage for one hundred days.

Beginning on the first day of the tenth lunar month (the Meng Dong, or "first winter month"), the Zhenren gave Danyang a mixed variety of pear to eat. Every ten days he took one pear and divided it between the couple, the portions gradually increasing from two pieces to fifty. Every five days he also bestowed upon them six taro and six chestnuts, and on many occasions he sent them dreams depicting Heaven, Hell, and the karmic retributions for transgressing the ten great precepts, in order to awaken them. Each time food was distributed, the Zhenren composed a poem, a lyric (ci), or a hymn, subtly indicating the profound meaning within. Danyang also replied with poems of his own, and through them he came to grasp the patterns of Heaven and Earth, of Yin and Yang, and of the alternation of odd and even numbers, as well as the principles governing fortune, misfortune, life, and death. The couple then let go of their worldly entanglements, changed their clothing and headwear, burned their oath documents, and sincerely submitted, taking the Zhenren as their teacher.

This collection contains more than three hundred mysterious discourses and profound principles, and it is therefore named Fen Li Shi Hua (The Ten Transformations by Dividing Pears).

The Chongyang Jinguan Yusuo Jue (Secret Formulas of the Golden Gate and Jade Lock of Chongyang), compiled by Chong Yang Zhenren of Zhongnan Mountain, describes the graduated stages of cultivating perfection. In it, Chong Yang Zhenren transmits to Danyang twenty-four oral formulas and discusses methods of cultivation and the refining of elixirs.

The Ma Ziran Jindan Koujue (Oral Formulas of Ma Ziran on the Golden Elixir) is bound in the same fascicle as the Yusuo Jue. It comprises three treatises and discusses the fundamental principles of cultivating nature and life (xing ming).

The Yan character division comprises twelve fascicles in total.

The Changchunzi Panxi Ji (Panxi Collection of Master Changchun) in six fascicles was compiled by Qiu Chuji, Changchun Zi of Qixia. It gathers poems, lyrics (ci), and songs. Even its scattered phrases and single words can awaken those who are muddled and benighted and wash away the vexations of the mundane world.

The You character division comprises twelve fascicles in total.

The Tan Xiansheng Shuiyun Ji (Cloud-and-Water Collection of Mr. Tan) in three fascicles was written by Tan Duanyang, Changzhen Zi of Mount Kunlun. It contains several hundred poems, hymns, lyrics (ci), and chapters, together with the Kulou Luotuo Ge (Song of the Skeleton Wandering in Ruin). These works are meant to awaken the world, carry deep meaning, propagate a pure and correct teaching, and guide people toward goodness, and they are of great benefit to the world.

The Taigu Ji (Collection of Great Antiquity) in four fascicles was written by Hao Datong, Guangning Zi.

The inner poems, lyrical rhapsodies (ge fu), and prefaces together fill fifteen juan (scrolls), arranged in three zhi (cases or sets). The Perfected's (zhenren) discourses are subtle and profound, grand in bearing, transcendent of the mundane world, and standing apart from the crowd. They may be called wondrous sounds that surpass their age.

The Tou series of the numbered volumes contains seven juan.

The Catalogue of Sun Zhenren's Qianjin Fang (Sun Zhenren Qianjin Fang Mulu) comprises two juan. Its contents cover discussions of the zangfu (internal organs), methods of acupuncture and moxibustion, the distinguishing of pulses and symptoms, and principles of dietary regimen. The sections begin with gynecology and then turn to illnesses of infants and young children. They treat jiaoqi (beriberi) first, followed by zhongfeng (stroke), shanghan (cold damage), yongju (carbuncles), xiaoke (wasting-thirst), and shuizhong (edema), along with diseases of the seven orifices and poisoning from taking the five minerals (wushi). The catalogue also includes emergency remedies and methods for nourishing life. The whole work is divided into 232 sections, with 5,300 prescriptions and treatises, most of which can be verified, and it also covers four therapeutic modalities. Its merit is weighty, exceeding a thousand pieces of gold, and the formularies it left have circulated for hundreds of generations.

The Qianjin Fang is arranged by character series as follows. The Fen series has fifteen juan, numbered one to five. The Qie series has eleven juan, numbered six to nineteen. The Mo series has ten juan, numbered twenty to thirty. The Zhen series has ten juan, numbered thirty-one to forty. The Gui series has ten juan, numbered forty-one to fifty. The Ren series has eleven juan, numbered fifty-one to sixty. The Ci series has eleven juan, numbered sixty-one to seventy-one. The first Yin series has eleven juan, numbered seventy-two to eighty-two. A second Yin series is listed separately with eleven juan, numbered eighty-three to ninety-three.

Zhaiji Character Series, 11 juan

Sun Simiao Zhenren was named Sun Simiao and was a native of Huayuan in Jingzhao. He began schooling at the age of seven and could recite ten thousand characters a day. Later he lived in seclusion on Mount Tai, where he taught himself cultivation until he attained the Dao. He was skilled in medicine. He once treated a dragon's son and received thirty prescriptions from the Dragon Palace. Afterward he tested various formulas, and all proved remarkably efficacious. He later compiled the Qianjin Fang (Thousand Gold Formulas) in one hundred juan and included the Dragon Palace prescriptions within it.

Ce Character Series, 11 juan

Jijiu Xianfang (Immortal Prescriptions for Emergency Relief), juan 1 to 11, with illustrations.

[Collated and revised by Lin Yi and others. The book contains formulas for acupuncture points and related methods.]

Zao Character Series, 10 juan

Xianchuan Waike Mifang (Secret Surgical Prescriptions Transmitted by the Immortals), juan 1 to 10, with illustrations.

[Compiled by Zhao Zhi, Yuanyang Zi of Junyi, of the current dynasty.]

Ci Character Series, 10 juan

Fahai Yizhu (Pearls Left in the Sea of Methods), juan 1 to 10.

[Contains the Shenxiao secret methods and Shenxiao Huofu and other arts.]

Fu Character Series, 10 juan

Fahai Yizhu, juan 11 to 33.

[Contains talismanic methods for inner purification, curing illness, petitionary prayer, urgent-message contests of the Dipper, and dispatching cranes.]

Li Character Series, 11 juan

Fahai Yizhu, juan 34 to 44.

[Contains arts for summoning the Celestial Gang stars and for concealing the moon.]

Jie Character Series, 12 juan

Fahai Yizhu, juan 45 to 56.

[Contains the Great Method of Summoning Thunder by the Purple Tenuity Jade Voice, the Great Method of the Great Year Martial Thunder, and the rank talismans of divine generals such as Generals Zhao, Liu, Xin (the Heavenly Lord), Guan, the Envoy of the Sixth and First, and General Yin.]

Taiqing Section

Yi Character Series, 11 juan

Taishang Ganying Pian (Treatise on Response and Retribution by the Most High), juan 1 to 11. Transmitted by Li Changling, with an eulogy by Zheng Qingzhi.

Lian Character Series, 12 juan

"Tui" character series, ten juan in total.

Taishang Ganying Pian (Treatise on the Responses of the Most High), juan 24 through 30, transmitted by Li Changling, with a eulogy by Zheng Qingzhi. Also included are Taishang Laojun Zhong Jing (Central Scripture of the Most High Lord Lao) in two juan; Taishang Laojun Qingjing Xin Jing (Scripture of the Pure and Quiet Heart of the Most High Lord Lao), which discusses the source of a pure and tranquil heart; and Taishang Laojun Shuo Shangqi Miezui Ji Fu Miao Jing (Wondrous Scripture of the Most High Lord Lao on Extinguishing Sins and Gathering Blessings, Seven Stages), which is bound together with the Qingjing Xin Jing in a single juan.

"Dian" character series, twelve juan in total.

Yuzi (The Book of Master Yu) in two juan, annotated by Zheng Xianwei Feng Xingui of Huazhou. Master Yu, whose personal name was Xiong, was a native of the state of Chu and is traditionally said to have served as a teacher to King Wen of Zhou. He wrote twenty-four chapters that set forth the Great Dao, record history, and explain the principles by which the world is transformed through teaching. The work also debates the rightness and wrongness of punishments and of virtuous governance. Although the surviving chapters are incomplete, the general outline of its teachings can still be discerned.

Gongsun Longzi (The Book of Master Gongsun Long), in three sections (upper, middle, and lower), bound as a single juan. Gongsun Long was a native of the state of Zhao and a disputer of the Warring States period. The book contains debates such as the "White Horse Discourse."

Yin Wenzi (The Book of Master Yin Wen), in upper and lower sections, bound as a single juan. Master Yin belonged to the Yin clan of the Zhou state and lived during the reign of Duke Xuan of Qi. The two sections discuss the Great Dao and range widely in their content.

Zihuazi (The Book of Master Zihua), in five juan, juan 1 through juan 10. Master Zihua was a native of the state of Jin and wrote twenty-four chapters.

Heguanzi (The Book of Master Heguan), in three juan. Master Heguan was a native of the state of Chu and wrote sixteen chapters. The text blends the teachings of the Huang-Lao school with those of the school of names and standards (xingming).

"Pei" character series, twelve juan in total.

Mozi, juan 1 through juan 15. Mo Di wrote seventy-one chapters.

"Fei" character series, twelve juan in total.

Han Feizi, juan 1 through juan 12. Han Fei was a prince of the state of Han and wrote fifty-five chapters, totaling more than one hundred thousand characters. The work focuses on the study of names and standards and the arts of statecraft and method, with the teachings of the Huang-Lao school as its foundation.

"" character series, nine juan in total.

Han Feizi, juan 13 through 20.

Huangshi Gong Su Shu (The Plain Book of the Yellow Stone Elder), one juan. Compiled by Zhang Tianjue. The book discusses methods for governing the state through Dao and De, techniques for self-preservation and preserving one's life, and the principles for establishing hegemony and rectifying the state. Its contents are complete.

Huangshi Gong Su Shu, one juan, annotated by Wei Lu.

Character-series "xing" (nature), eight juan in total.

Sunzi, juan 1 through 8. Ten commentators, Cao Cao, Li Quan, Du Mu, Chen Hao, Jia Lin, Mei Yaochen, Du You, Zhang Yu, Wang Zhe, and a scholar surnamed He, annotated it. All of them elaborate on the principles of military strategy.

Character-series "jing" (stillness), six juan in total.

Sunzi, juan 9 through 13.

Sunzi Yi Shuo (Lost Sayings on Sunzi), compiled by Emperor Wu of Wei (Cao Cao). It discusses the Way of deploying troops.

Character-series "qing" (emotion), nine juan in total.

Tian Yuan Fa Wei (Subtle Explorations of the Origin of Heaven), juan 1 through 9, compiled by Bao Yunlong of Luzhai (courtesy name Jingxiang). The book discusses the movement and stillness of the Supreme Ultimate (Taiji), the differentiation of the Yin and Yang qi, the division of the primordial qi of heaven and earth, and the generation of the Five Phases (Wood, Fire, Earth, Metal, Water). It also covers the observation of celestial phenomena, the Greater Yin, the qi patterns of the stars, the Lesser Yang, the Lesser Yin, and the Celestial Pivot (Tianshu).

Character-series "yi" (transcendence), nine juan in total.

Tian Yuan Fa Wei, juan 10 through 18, compiled by Bao Yunlong of Luzhai (courtesy name Jingxiang). The book discusses the annual cycles, the waxing and waning of the trigram qi (Guaqi), celestial phenomena and numerical principles, Former Heaven and Later Heaven, the Central Number, and the transformations of spirits and ghosts.

Character-series "xin" (heart-mind), six juan in total.

Tai Xuan Jing Ji Zhu (Collected Commentaries on the Classic of Supreme Mystery), juan 1 through 6, by Yang Xiong (courtesy name Ziyun). The classic is explained in many places through the principles of the Yi Jing (Book of Changes).

Character-series "dong" (movement), twelve juan in total.

Huainanzi (Hongliejie), juan 1 through 14.

Character-series "shen" (spirit), nine juan in total.

Huainanzi (Hongliejie), juan 15 through 23.

Character-series "pi" (fatigue), eight juan in total.

Huainanzi (Hongliezi), twelve juan.

Huainanzi (Hongliejie), juan 1 through 14.

Character-series "shen" (spirit), nine juan in total.

Huainanzi (Hongliejie), juan 15 through 23.

Character-series "pi" (fatigue), eight juan in total.

Huainanzi (Hongliejie), juan 24 through 28.

Liu An, Prince of Huainan, was the eldest son of Liu Chang, King Li. The aims of this work are close to Lord Lao's teaching of plain, unforced non-action (Wuwei). It advocates yielding to emptiness and nothingness and preserving stillness and purity, and its contents address the principles of the scriptures and the Dao (the Way). Its discussions are broad enough to embrace Heaven and Earth, yet fine enough to reach depths without limit. The book also considers the order and disorder, survival and ruin, and fortune and misfortune of past and present, along with the many strange and wondrous matters of the world. Its doctrines are clear, its language rich, and the subjects it touches on are nearly all-encompassing. On the whole, the work takes the Dao as its guiding principle, and for this reason it is called the Hongliejie (Explanations of Vast Splendor).

The Inner Chapters of the Master Who Embraces Simplicity (Baopuzi Neipian) was written by Ge Hong, styled Master Zhichuan. It comprises twenty chapters in eleven juan and is listed under the Shou (Guarding) category of the bibliographic catalogue. Its chapter titles include "Expounding the Mysterious" (Changxuan), "On Immortals" (Lunxian), "Responses to the Worldly" (Duisu), "Golden Elixir" (Jindan), "Ultimate Principles" (Zhili), "Subtle Purport" (Weizhi), "Resolving Objections" (Saino), "Dispelling Obstructions" (Shizhi), "The Meaning of the Dao" (Daoyi), "Illuminating the Root" (Mingben), "Immortal Medicines" (Xianyao), "Discerning Questions" (Bianwen), "Utmost Words" (Jiyan), "Diligent Seeking" (Qinqiu), "Miscellaneous Responses" (Zaying), "Yellow and White" (Huangbai), "Ascending the Mountains" (Dengshe), "Earthly Perfection" (Dizhen), "Wide Reading" (Xialan), and "Dispelling Delusions" (Quhuo). Their contents all concern the arts of immortality (shenxian fangshu), medicines, ghosts and transformations, nourishing life and prolonging years, warding off evil influences, and avoiding calamity. For this reason the work is classed as Daoist.

The Outer Chapters of the Master Who Embraces Simplicity (Baopuzi Waipian) is divided into two parts. The first part contains thirty-seven chapters in twelve juan and is listed under the Zhen (Perfection) category. The second part, from chapter thirty-eight to chapter fifty, contains thirteen chapters in twelve juan and is listed under the Zhi (Aspiration) category. The Outer Chapters discuss recluses who withdraw from the world, the encouragement of learning, the way of rulers, moral instruction, the duties of ministers, the conduct of office, the selection of worthy and capable men, the use of punishments, social relations, the choice of talent, the examination of names and realities, the appraisal of persons, the ending of litigation, the prohibition of wine, and the correction of errors. They also consider the gains and losses of worldly affairs and the right and wrong of human life. Since the work deals with the morality, governance, and social discourse of the human world, it is classed as Confucian.

The Tuoyue Zi (Master Tuoyue), in one juan, is appended with the Yindan Pian (Chapter on the Yin Elixir). It discusses the Way of Heaven, Yin-Yang, the Five Phases (Wood, Fire, Earth, Metal, Water), and the Bagua (Eight Trigrams), together with the principles governing their waxing, waning, and transformation.

The Tianji Jing (Scripture of Heavenly Mechanism), in one juan, elaborates the meaning contained in the Yinfu Jing (Scripture of Hidden Accord). It describes methods for observing change and examining subtle incipient signs.

The Secret Transmission of the Perfected Lord of Correct Yang on the Numinous Treasure Complete Methods (Michuan Zhengyang Zhenjun Lingbao Bifa) is a text in three volumes said to have been secretly transmitted by the Perfected Lord of Correct Yang, Lü Dongbin. It was passed down by Master Yunfang (Yunfang Zhenren), better known as Zhongli Quan.

The opening phrase, "yan tiandao yinyang wuxing ba," means that the text discusses the Way of Heaven (Tiandao), Yin-Yang, and the Five Phases (Wood, Fire, Earth, Metal, Water), and then refers to something beginning with "eight." The original text breaks off at this point, so only this opening survives.