About this page. The original text of 《周氏冥通記》 (Dongzhen 洞真部, 4 volumes) is shown in Classical Chinese as transmitted in the Kanripo (Kyoto University) edition. An English interpretation of the 63 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English
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Vol. 1
The sixth chapter of the first volume of The Records of Zhou's Communications with the Unseen recounts: Zhou Ziliang, styled Yuanhe, was a disciple of Tao the Recluse (the renowned Daoist master Tao Hongjing) of Maoshan. Originally from Jixianli in Duxiang, Runan County, Yuzhou, his family later moved to Qinghuali in Xixiang, Jiankang, Danyang. The Zhou clan had once been a prominent family in the Jiangnan region, but by Zhou Ziliang's generation, their fortunes had declined.
His grandfather, Zhou Wenlang, had passed the imperial examinations as a xiucai (cultivated talent) and served as Left Attendant to the Prince of Jiangxia during the Song dynasty. His biological father, Zhou Yaozong (nicknamed Jingang), was Wenlang's fifth son and held the position of Commandery Registrar before moving to Yuyao. He passed away in the second year of the Tianjian era at the young age of thirty-four and was temporarily buried there. Zhou Ziliang's adoptive uncle, Zhou Yaoxu, had served as Registrar of their home prefecture and later as an Advisor to the Yangzhou administration. His mother, Xu Jingguang, was from Yongjia. While five months pregnant, she dreamed of immortals surrounding her from all sides. At the hour of ren-ding (between 9 and 11 PM) on the second day of the first lunar month in the fourth year of the Jianwu era (the year ding-chou), Zhou Ziliang was born in Mingxingli, Yuyao.
At the age of one, Zhou Ziliang was adopted by his maternal aunt, Baoguang, who raised him as her own. From childhood, he displayed a gentle and upright temperament—his family never saw him lose his temper. At ten, he returned to Yongjia with his adoptive mother. In the seventh year of the Tianjian era (508), Tao the Recluse journeyed eastward to visit famous mountains and rivers, temporarily lodging at Qingzhang Mountain in Yongning. Originally intending to go to Yuyao, he took a boat toward Huo Mountain in Jin'an, but when sailing down the Zhejiang River at dusk, the vessel was caught in the tide and drifted uncontrollably toward Dingshan. Later, when planning to stay in Yongkang, Dongyang, he happened to hear Yongjia locals praise the beauty of their landscape and thus changed course to Yongjia Commandery, seeking refuge with the magistrate of Yongning, Lu Xiang. Lu personally arranged for them to stay at the Celestial Master's (Tianshi) meditation hall—a Daoist cultivation site—where Zhou Ziliang was also lodging at the time. In hindsight, this meeting seemed preordained by divine will.
Zhou Ziliang was twelve then and voluntarily requested to enter the mountains for cultivation, becoming Tao the Recluse's disciple. He first studied The Register of Divine Transcendents, Laozi's Five Thousand Characters (the Daode Jing), and The Duke of the Western Peak's Talisman for Subduing Tigers and Leopards, diligently tending to incense lamps and ritual offerings. Gifted with intelligence, he mastered calligraphy, painting, and folk arts with ease. Later, he followed his master to Nanhuo Mountain and then returned to Muliushan, serving day and night with reverence and diligence. In the eleventh year of the Tianjian era (512), he accompanied his master back to Maoshan.
Zhou Ziliang (courtesy name "Mingtong") was twelve years old when he followed his relatives into the mountains to live in seclusion and cultivate the Dao in autumn. Later, he moved to a retreat by the western hills. On the summer solstice of the twenty-third day of the fifth month in the year Yiwu when he was fourteen, he suddenly fell into a deep trance during an afternoon nap at the retreat and took a long time to awaken. His aunt, noticing his unusual behavior, pressed him for an explanation, whereupon he revealed the extraordinary visions he had experienced (recorded separately).
For the next forty to fifty days, he often exhibited peculiar behavior: keeping his doors closed with curtains drawn all day, refusing visitors, burning incense in solitary meditation, and sustaining himself on only one sheng of honey daily. The Zhou family originally worshipped local folk deities, so relatives grew concerned he might be possessed by malevolent spirits or tainted by corrupt Qi, urgently questioning him. But he dismissed these as chaotic dreams he couldn't comprehend, privately troubled yet cutting off contact with outsiders. Perplexed, people could only observe discreetly.
By the seventh month, he secretly received the "True Decree" (authentic Daoist transmission) from the immortal realm, instructed to maintain outward secular life to avoid suspicion. Remarkably, he thereafter handled daily affairs more diligently than before. That October, after relocating to Zhuyang with his master, he dwelled alone in the eastern hills, managing the western lodge where he hosted both cultivators and lay visitors, earning widespread respect for his integrity. Naturally taciturn and steady, he accomplished all tasks quietly and thoroughly.
The previous winter, covertly following underworld instructions, he hastily built three simple rooms under the pretext of needing a quiet cultivation space. The interior arrangements—down to windows and bed curtains—were secretly completed only by the tenth month this year, all personally attended. On the nineteenth, relatives bringing fine fruits found his demeanor inscrutable. On the twenty-sixth, he sealed all doors and windows of both eastern and western lodges, entrusting documents and belongings to He Wenxing. That night, carrying bedding, he left saying he'd undertake brief fasting.
At dawn on the twenty-seventh, returning alone appearing normal, he bathed with fragrant water (xiangtang) as usual, changed into fresh clothes, and played chess or read with He Wenxing. But he kept watching the sun's shadow until mid-afternoon (riyi, 1-3 pm), when he suddenly rose saying: "The time has come." Adjusting his robes, he burned incense and proceeded to his master's scripture hall, bowing reverently throughout.
(Note: "Charts of the Five Sacred Peaks" and "Inner Texts of the Three Sovereigns" are key Daoist talismanic classics; "Zhuyang" denotes a cultivation site; "True Decree" and "Underworld Decree" refer to secret immortal transmissions; "fragrant water" is spiced bathing water used ritually; "riyi" indicates the mid-afternoon watch.)
This passage recounts the circumstances surrounding Zhou Ziliang's ascension to immortality. At the time, the Daoist community had just completed their purification rituals (Zhaijiao) and returned to their quarters—a modest dwelling comprising three rooms (one eastern chamber and two western ones) containing an elevated altar for offerings and incense.
As evening fell, Zhou's younger brother Ziping went to visit him in the "immortal's chamber" where he was burning incense. When questioned, Zhou Ziliang explained that his aunt was unwell and required his return to prepare medicinal decoctions. Mentioning slight discomfort himself, he stated he would take medicine before returning, adding that Ziping could come fetch him if he delayed. A half-sheng measure of warmed wine was observed simmering in a pot at the scene.
Ziping rushed back to report these unusual details. The alarmed aunt immediately dispatched others to investigate, only to find Zhou Ziliang already reclined on his bed. Ziping dared not approach abruptly. When Zhou's birth mother and aunt arrived moments later and began wailing in distress, the young adept merely closed his eyes, raised his hand, and thrice snapped his fingers—a silent admonition against disturbing others. As his mother moved to lift him, he even adjusted his headscarf with deliberate care before his Qi dissipated completely. A lentil-sized piece of fragrant kundurukam (an aromatic resin) still smoldered in the censer, its smoke lingering through the brief transition—a process lasting scarcely half the time needed for a meal. Zhou Ziliang, aged twenty, lay impeccably dressed in inner sleeping garments beneath formal ritual robes, his sash tightly fastened, complexion radiant as in life—a sight that awed all witnesses.
On the evening of the ninth lunar month's twenty-ninth day, his family interred him at Eastern Ridge. During the burial on the third day of the eleventh month (Bingyin day), they simply mounded earth directly over the grave. Thereafter, all communication ceased as though the realms of humans and spirits had irrevocably parted. Regarding the reasons for his transcendence and celestial rank, these were clearly documented in the divine revelations he received—here we merely record the worldly manifestations.
Additional records note: Four sealed letters were discovered upon his desk, their envelopes still damp. One addressed to his master, another to his aunt and household members, a third to maternal uncle Xu Puming, and a large envelope containing four sheets for the Dongshan Daoist community at South Lodge—all farewell messages dated the twenty-seventh. This suggests they were written immediately after his return from Zhuyang. Having completed these, he had then lit incense. Subsequent examination of the wine-warming pot revealed...
This account describes several mysterious incidents encountered by Master Zhou during his spiritual cultivation.
The text mentions a medicinal wine stored in an earthen basin—when water was added, the herbal flavor completely vanished without leaving any trace of the ingredients. Master Zhou deeply regretted this, wishing he had investigated it earlier. He searched through various book chests for relevant records but found nothing. Later, on the sixteenth day of the lunar month, he burned two bundles containing about a hundred pages of texts, preventing others from seeing them. Suspecting these might have been important destroyed records, he felt even more remorse.
On the jiazi day of the eleventh month, Master Zhou personally went to Yankou Mountain Cave to search and indeed discovered a tightly sealed large case. After retrieving it with difficulty and opening it, he found cultivation records spanning from the summer solstice of last May to the end of July this year, though the entries were quite brief. He speculated this might be due to later busy schedules preventing detailed documentation, with only key points recorded.
From August to October this year, there were no new records at all. Master Zhou reasoned that the burned materials likely weren't these kinds of records, as one wouldn't simultaneously seal and burn documents. Alternatively, some contents might have been deemed unsuitable for disclosure and thus destroyed.
The text also notes four matters he had no choice but to disclose to his master and aunt: first, being scolded for daytime napping during the summer solstice; second, being questioned about abstaining from dried meat (脯肉); third, substituting cinnabar with ink during a joint rain-prayer ritual with his master; fourth, being compelled to reveal when his master received certain cultivation instructions (停召真旨). Beyond these, most other matters remained confidential.
These records reflect the mystical experiences and dilemmas faced by practitioners in daily cultivation—balancing adherence to lineage rules with the need to guard esoteric practices, offering a genuine glimpse into the life of Daoist cultivation.
This passage recounts the extraordinary phenomena encountered by Zhou Ziliang during his spiritual cultivation and his cautious attitude in handling such divine manifestations.
When people inquired about his cultivation practices, Zhou would often respond evasively, unwilling to provide clear answers. He explained that if he were to answer everyone's questions in detail, he feared being inundated with requests for guidance. Yet complete silence would invite criticism. Faced with this dilemma, he chose to maintain silence. The text specifically notes that this Mingtong Ji (Records of Spirit Communications) contains many true immortals' names and teachings, and must be treated with the same reverence as scriptures—requiring a clean table, fresh towels, and ritual purification with incense before reading. Those wishing to transcribe or disseminate its contents must first report to the assembled immortals and Daoist adepts, never treating it as ordinary literature.
Several large cypress trees grew in the courtyard of Zhou's official residence, with one before the gate being particularly luxuriant. On the fifteenth day of the twelfth lunar month in the jiawu year (514 CE), the entire tree suddenly appeared dusted with what looked like sugar frost, especially dense around its midsection. That afternoon, when Daoist administrators Ding Jingda and Xu Puming from Huayang Palace visited, they too witnessed this marvel. To avoid drawing attention, the household jokingly claimed children had sprinkled sugar on the tree. They sampled the "frost," finding it honey-sweet, and plucked two branches to hang on the doorway curtains where they remained for over ten days. According to auspicious omens recorded in the Rui Tu (Charts of Auspicious Signs), dew descending upon bamboo and cypress signifies divine blessing. Notably, this phenomenon occurred only on the exceptionally thriving tree before the gate, clearly indicating a visitation from the divine.
Another incident occurred at the southern corridor of Zhou's residence where bamboo roots had grown beneath the walkway. On the eighteenth day of the fifth lunar month in the yiyou year (515 CE), after completing a three-day grand zhaijiao purification ritual for the Xie family in the main hall with his uncle Xu Puming, they noticed at noon a bamboo shoot emerging from the corridor's bamboo roots. It had already grown over three cun (about 4 inches) high, bifurcated into two branches, and with its sheath reached nine cun (about 12 inches)—all appearing where nothing had existed the previous day. Recognizing this as a supernatural sign and fearing children might damage it, Xu broke it off to show the Daoists in the main hall, who marveled at this unprecedented sight. The reclusive Zhou, however, deeply regretted this action, believing they should have allowed the miraculous shoot to mature into full bamboo.
The Records of Zhou's Dark Communion document several extraordinary events and Tao Hongjing's (courtesy name Yuanwen) memorial to the emperor:
Fearing the bamboo slips might decay, they were fire-dried for preservation. This particular bamboo (known as Star-Essence Bamboo) was said to gather divine spirits. When crafting Twin-Hearted Bamboo in Xiangzhou, artisans would carve holes in bamboo shoots, causing one stalk to split into two while remaining connected at the root. On the 23rd day of the fifth month (summer solstice), manifestations of spirit communion occurred—a clear sign of yin and yang's dark union and the shared virtue (De) of cypress and bamboo.
Later, when the Zhou family relocated east of Zhuyang Hall and piled thatch in the northeast corner, they discovered while arranging the pile a white tortoise about six inches long. Its shell was smooth as soapstone with four inscrutable black markings resembling writing. After examining it cautiously, they released it rather than keep it. (Note: Tortoises are naturally numinous long-lived creatures; its appearance beneath thatch likely manifested Maoshan's spiritual energy. White animals often portend marvels.) When Tao Hongjing sought to present it to the emperor, it had vanished. Local Daoists mentioned white tortoises frequently appeared in Willow Valley but disappeared when pursued.
Following this is Tao's memorial: Regarding Zhou's spirit communion events from late last October, purification rituals prevented immediate reporting. Now compiled into four volumes, these accounts are submitted with remorse for his initial skeptical hesitation in believing these divine signs.
The imperial rescript replied: Zhou's authentic traces and prophecies match prior records perfectly. The four volumes are preserved. Tao Yuanwen's account merits admiration.
A final note specifies these events occurred during Tao Hongjing's rigorous retreat at Yugang Hermitage (reclusive purification imposes strict constraints).
This passage records a mystical experience of Zhou Ziliang (also known as Zhou Chuan), a Daoist priest during the Liang Dynasty of the Southern Dynasties period. It occurred before noon on the Summer Solstice while he was resting at his aunt's official residence in Xi'a. As he dozed by the south-facing window, he had his attendant Daotong Shansheng lower the curtains (Shansheng was originally Zhou's cousin who fell gravely ill at age seven in Yongjia; after being healed by Tao Hongjing, he became a Daoist attendant).
In the liminal space between sleep and wakefulness, Zhou suddenly saw a man about seven chi tall (approximately 1.7 meters) with refined but gaunt features. The figure appeared to be around forty years old, with pale bluish-white skin, thick eyebrows, and a short beard. He wore vermilion official robes and a crimson headscarf adorned with cicada patterns and long tassels. A seven-cun-wide purple leather belt girded his waist, from which hung a dragon-headed pouch. His purple upturned shoes made rustling sounds as he walked.
Twelve attendants accompanied him: Two held up the hem of his robe—their hair arranged in the distinctive Yongjia-style bun worn by elderly women (loose at the base with strands draping over the forehead), dressed in purple tunics over blue trousers tied with wide sashes. Three wore purple pleated trousers and flat-topped headscarves, carrying bamboo slips inscribed with obscure characters. The remaining seven wore white cloth pleated trousers, each holding different ritual objects—one carrying a folded sitting mat, another holding a ruyi scepter and a five-colored feathered fan, one clasping scrolls, one with paper, brush, and a large black inkstone (the inkstone's surface jet-black, the brush resembling ordinary calligraphy brushes), and one supporting an ornate circular parasol (its canopy resembling both feathers and brocade with an exceptionally long handle). The final two bore cylindrical document cases.
The attendant with the mat spread a luminous white grass mat over the writing desk (its weave noticeably coarser than ordinary sedge mats). After six attendants entered, they leaned against a low couch, while the lead figure frowned upon crossing the threshold. This detailed account vividly depicts the supernatural visions during Daoist mingtong (spirit communication), where the described clothing and ritual objects characteristically blend Southern Dynasties bureaucratic elements with Daoist symbolism.
This passage records a mystical dialogue between Daoist adept Zhou Ziliang and a mountain deity (referred to as Shanfucheng, "Mountain Prefecture Official"). At the time, Zhou resided in a dwelling with two western wing rooms located just three corridor-lengths away from the main hall. His chamber was arranged thus: a five-foot-wide window opened northward on the eastern side, while a daybed for brief rests stood against the western wall with its head pointing west. Another five-foot-long bed for his disciple Ziping stood against the northern wall. Beneath the window sat a writing desk with an inkstone positioned at the northern end and a brush holder at the southern end.
The mountain deity appeared unexpectedly while Zhou was dozing. Though Zhou felt he had risen to straighten his robes and respond, observers saw him still reclining. The deity declared: "I serve as this mountain's prefectural officer, and having admired your upright character, I've come specially to meet you." He then cautioned against prolonged midday naps during summer and inquired why Zhou wasn't observing the dietary restrictions of Zhaijiao (purification rituals). Zhou explained his physical frailty and fatigue, admitting his unfamiliarity with ritual protocols.
Suddenly a strange gust rattled the umbrella stand. The deity dispatched attendants to investigate, revealing a five-year-old boy named Chidou (son of temporary temple resident Yu Sengxia) playing naked in the courtyard. The deity warned against allowing children's nudity to offend the "benevolent spirits" (Shanshen). He then asked about a certain Lang Shan, whom Zhou identified as a Yongjia native following Master Tao's teachings. The mountain deity praised Master Tao's eminent De (Virtue/Power) that attracted so many followers.
The term "Zhaifa" refers to Daoist practitioners' specific dietary precepts, while "Shanshen" denotes the category of protective deities in Daoism. This vivid account illustrates sixth-century interactions between humans and divinities in Daoist daily life, while authentically portraying the coexistence of ascetics and secular children in religious communities.
Xu Lecheng native Lang Shan, who had followed Tao Hongjing into the mountains for cultivation at age sixteen or seventeen but later left, told Zhou Ziliang:
Though your father committed minor transgressions in life, he attained liberation three years after death and now resides peacefully in the underworld. He mentioned his grave remains in Yue territory (modern Zhejiang) and, though remote, prefers not to relocate. There's a sunken area south of the tomb that should be filled—he intended to handle this with you, but unresolved paperwork prevented it. Next spring he'll be reborn into the Wang family. Since his karmic obstructions aren't fully resolved, he must undergo another lifetime (Zhou had planned to move his father's coffin westward in the Jiawu year but failed).
Your past-life merits granted you access to the Dao (the Way), and this life maintains virtuous connections between humans and spirits. Checking your destiny register, you still have forty-six years of lifespan. But understand: while living humans cling to worldly ties, posthumous divinity brings greater freedom. Frankly, the netherworld surpasses mortal existence. Currently there's an underworld position vacant for you—this is practically decided, no need for debate. Next October you'll be summoned; prepare accordingly. If you decline, the Three Officials' (celestial, earthly, and aquatic deities) talismanic decree will enforce it—consider carefully!
When Zhou showed fear, the visitor said: "What good comes from clinging to life to accumulate more karma? By filling my vacant grotto-heaven post, you'll behold the Celestial Venerable (Tianzun) and roam sacred realms—no higher attainment exists under heaven." Only then did Zhou reply: "I submit to the arrangement." The messenger added: "From childhood until now, you've inevitably committed minor faults—repent them, lest they obstruct cultivation. Dao practitioners must dress properly, avoid wanton killing, and observe precepts in daily routines. Having said enough, I must return to official duties. Remember—don't disclose this to worldly idlers, though mountain comrades (tongqi, like-minded cultivators) may know."
While departing, noticing Lingchun (Zhou's aunt's maid) and Liu Bai (a junior relative) outside, he warned: "Keep children away from the altar."
The Records of Zhou's Communications with the Unseen documents several supernatural events and healing experiences:
Regarding the fire that destroyed the building housing the sacred scriptures, though the structure burned down, divine soldiers still guard the foundation site, which must not be disrespected. These guardians don't follow human reasoning and might implicate the homeowner (here referring to the aunt). After the original scripture hall burned, the texts were moved to a quiet central hall comprising four rooms—the eastern two serving as an altar space, the western two as the aunt's quarters. On April 23rd, the fire consumed all four rooms, including important scriptures like the Huangting Jing (Yellow Court Classic) and Sanyi Jing (Three Unity Classic) used for her cultivation practice.
The aunt's illness was severe—not life-threatening but difficult to cure. When Zhou Ziliang inquired about treatment, the response indicated no immediate recovery, requiring prolonged care. At forty-seven, she suffered chronic wind-cold ailments and asthma, with a qi-knot lump the size of a teacup's mouth on her left abdomen that had never healed.
On the summer solstice, deities descended. The account was recorded on coarse white paper. During the third watch (midnight), a divine marshal named Fan arrived wearing a tall hat and red robes, accompanied by three black-clad attendants. Marshal Fan identified himself as an official from the Dinglu Prefecture (a Daoist celestial institution) governing spirits and ghosts, sharing jurisdiction with the Baoming Prefecture under the supervision of Immortal Mao. When deities manifest, they bring radiant light without visible source, appearing or vanishing at will while avoiding those defiled by impurity.
This passage records the dialogue between Zhou Ziliang (an important figure of the Shangqing lineage in Daoism) and underworld deities during his spiritual practice. The main content reveals:
The underworld's Baoming Qing (a divine official overseeing lifespans) informed Zhou Ziliang that he had been selected for the newly established position of "Baiji Cheng" (Registry Assistant), responsible for assisting in the management of life-and-death records. Though this position carried modest authority, it held a pure and elevated status with protection from true immortals. However, the deities discovered Zhou Ziliang's family background included adherence to the Bojia Dao (a Han dynasty folk Daoist tradition), and his aunt still performed sacrifices to popular deities - a situation that greatly displeased the supervising Dacheng (high-ranking divine official).
The deity admonished: "When you regularly burn incense praying for longevity, now that your wish is fulfilled, what grounds remain for dispute?" The warning emphasized that submitting petitions would prove futile, as underworld decisions cannot be altered. Zhou's aunt had intended to submit an appeal, prompting the deity's preemptive visit.
The text mentions "Seven Po" (the seven yin spirits residing in the human body) and "Three Hun" (the three yang spirits) - Daoist cultivation involves restraining the yin-po while nurturing the yang-hun. "Taiyuan Fu" represents the Daoist conceptualization of celestial administration, functioning as the bureaucratic system of the immortal realm. This dialogue reflects the tension between orthodox Daoist practice and folk religious customs during early Daoist cultivation.
This passage records a dialogue between Zhou Ziliang (a disciple of Tao Hongjing) and an immortal (a realized Daoist adept). At that time, the Great Director of Fate, the Perfected Lord Taiyuan (a deity governing lifespan), was administering affairs at Red Wall on Great Huo Mountain. He had gone there for the summer solstice rituals and had not yet returned.
Zhou Ziliang replied that as a worldly man, he remained childishly ignorant, unable to distinguish truth from falsehood, and begged the immortal's forgiveness. The immortal directly approved this humble attitude, then reminded him that during each ritual prostration, he should first follow the liturgical protocols (Keyi) by bowing to the four directions before paying respects to the Three Perfected Lords of Fate—the Director of Fate, the Determiner of Records, and the Protector of Life (three deities governing destiny). As these were local divinities, such practice was proper.
At the time, Zhou had left his wooden clogs haphazardly placed before his bed and slept unclothed. The immortal pointed out the proper conduct for Daoists: one should neither sleep naked nor place footwear sideways. Disordered clogs invite malignant spirits to lose fear of humans. Zhou merely assented (according to monastic rules, shoes must be removed before bed and placed properly with their backs facing the bed).
Daoist practitioners should sleep wearing special sleeping robes resembling short unlined garments, and must never sleep with hair untied. When Zhou inquired whether his lifespan could be extended for a few more years, the immortal cautioned him to speak softly for fear of eavesdroppers (previous suspicions and discussions had already been reported, and further delay requests might prompt another official report).
The immortal stated that prior arrangements could not be altered—official positions couldn't remain vacant indefinitely—hence the frequent urgings. Their current private conversation must not be disclosed. Since Zhou lacked the cultivation methods for achieving immortality, he should instead select an auspicious burial site. The ancestral lands south of Great Ridge would suffice, though if the area proved too rocky, he could choose favorable terrain on the left side of Mount Liangchang (ten-plus miles northeast of Zhuyang). Returning to his original homeland was inadvisable, as its polluted and desolate state would bring him no benefit.
Later records reveal that as early as the eighth day of the eleventh lunar month the previous year, the Perfected Lord Determiner of Records had already warned him about the unsuitability of building dwellings near the eastern great hollow. Though Zhou had initially considered seclusion near East Great Hollow, he ultimately deemed it inappropriate and hastily established a grave on the eastern hill. This account illuminates the detailed regulations governing Daoist daily conduct and burial customs during that period.
This passage records the spiritual encounters of the Southern Dynasties Daoist Zhou Ziliang with divine beings. Several key points emerge regarding burial practices:
Concerning tomb site selection, the deities indicated that while the currently chosen burial ground already conformed to celestial will, a more auspicious location should still be sought. Since the physical remains wouldn't decompose and return to nature naturally, extraordinary care must be taken in choosing the gravesite. Other funeral rites could follow conventional customs, but the scriptures and talismans (Fulu) carried with the deceased required divine guardianship.
Particular emphasis was placed on remembering the names of three masters (the Register Master, Ordination Master, and Scripture Master in Daoist tradition) and the dates of receiving transmissions, as these would be examined by the Three Officials (Celestial, Earthly, and Water Officials) in the underworld. The Five Sacred Peaks chart and Three Sovereigns transmission talismans worn on one's person were also crucial, though Zhou Ziliang remained uncertain about the specific identities of these three masters at that time.
During their farewell, the deity advised: though destiny was predetermined, cautious conduct remained essential. With sufficient righteous Qi (vital energy), malevolent influences couldn't intrude, and divine protection made it easier to resonate with the Dao. Due to worldly distractions, the deities wouldn't appear frequently. They specifically pointed out the peach-bamboo decoction formula (a Daoist medicinal bath prescription) on the wall, recommending its use during physical discomfort.
Zhou Ziliang responded that this formula came from the Zhen'gao (Important Shangqing Scripture) through the two perfected beings Yang Xi and Xu Mi. This dialogue occurred during the summer solstice night and was recorded on a large hemp paper scroll.
On the 27th day of the sixth lunar month during the second watch (9-11 PM), Zhou Ziliang opened his eyes to see a handsome young man standing before his bed. This figure had thick whiskers, clear eyebrows and bright eyes, appearing about twenty years old - likely Fan Jiang (also called Fan Qiang), chief among the Four Guardian Marshals of Life Preservation. Notably, this high-ranking deity addressed himself humbly as "your servant" while calling Zhou Ziliang "noble one," showing remarkable reverence.
The figure wore a lotus crown (the Daoist immortal's headdress), with long cyan ribbons hanging down, dressed in what appeared to be a single-layered robe woven with interlocking patterns of red, cyan, yellow, and white—resembling brocade yet not of solid colors. An unknown belt encircled the waist, emitting candlelight-like radiance similar to when Marshal Fan had previously visited.
He introduced himself as a native of Zhongshan, declaring: "Lord Mao (the Daoist immortal Mao Ying) has appointed you as Assistant Immortal Official, and sent me to confirm this appointment. I've come now to instruct you in cultivation methods." With that, he instructed Zhou Ziliang to prepare paper and brush for recording.
Regarding the date recorded as the 27th day of the fifth month (the figure smiled upon seeing Zhou's notation): "Recording the month is good, but in distant ages to come, how would posterity know which year this refers to?" Zhou replied, "The celestial official who came earlier already recorded the year." He then added the four characters "Tai Sui Yi Wei" (the cyclical year designation) to the document.
The visitor continued his teachings: "All cultivators must comprehend the essential techniques of longevity. You cannot yet subsist on morning mists and evening dews (referring to advanced fasting practices), nor restrain desires to pursue the true Dao—remaining in the mundane world harms your physical form. Your current summons to immortality serves two purposes: first to assist the currents of destiny, second to cultivate body and nature, requiring prolonged accumulation before manifesting results. Only with robust five viscera and substantial bone marrow can one properly seek the Dao. Presently your body is frail and spirit dim—immediate attainment is impossible. Begin by observing the Two Stars (referring to two periodically visible stars among the seven stars of the Northern Dipper) to commune with celestial mechanisms."
Zhou inquired about the stars' positions and appearances. The response came: "The Northern Dipper actually contains nine stars—seven are normally visible while two remain concealed. Observe them particularly on the 27th or 3rd day of each month when their radiance intensifies. You may now sketch the seven-star formation, faintly indicating the orientation of the constellation's head." Zhou proceeded to paint the seven-star pattern. The figure remarked: "I cannot physically intervene—simply position the two stars near the Celestial Guideline (the constellation's framework) at the head region, and I shall guide you further." (The subsequent dialogue regarding precise positioning remains fragmentary in the records.)
This passage documents several mystical experiences of Zhou Ziliang during his Daoist cultivation practice, primarily divided into nocturnal encounters and daytime visions.
The first section describes an event on the night of the 27th. A divine being instructed him to burn incense alone between the third and fourth night watches (1–5 a.m.), calm his mind, and wait. Upon seeing the deity, he could make requests, and it was mentioned that a specific incantation would be transmitted later (though the exact words were to be revealed in a future encounter). The deity emphasized that this must not be disclosed to outsiders—if others learned of it, the divine manifestation would cease. The deity also explained that these teachings were given because Zhou had karmic ties from past cultivation. The account ends with the sound of a door opening, the deity lingering briefly before vanishing. This record was written on a large piece of hemp paper.
A note mentions that Hong Zijuan, the cultivator from Mount Song (Central Peak) who transmitted the scripture, held no prominent position at Huayang Grotto-Heaven on Mount Mao but later imparted the Dongfang Jing (Scripture of the Chamber Within). It also describes Zhou as cautious and upright by nature; though he no longer pursued an official career, he still regretted not having personally seen the scriptures left by earlier adepts like Yang Xi and Xu Mi.
The second section recounts a daytime dream on the 28th: Zhou dreamed of steep cliffs shrouded in mist, where he saw three immortals below—Lord Baoming (a key immortal of Mount Mao), wearing a yuanyou crown and embroidered robes, and Laozi (the deified Laozi), who had once manifested on a high seat. They faced each other discussing the Dao. Unable to understand their celestial speech, Zhou soon awoke, unsure where the immortals had gone. This dream was recorded on two small sheets of paper.
A concluding explanation clarifies that entries marked "dream" refer to visions during sleep, while those stating "on such day, such event was seen" describe waking experiences (though it was unclear whether he was sitting or reclining). After the eighth month of the Yiwu year, these were actually instances of shen (spirit) journeying while the physical body remained still. It also notes frequent corrections in the records, likely due to hasty transcription during divine revelations—a phenomenon also common in Yang Xi’s (a central figure in the Shangqing tradition) manuscripts.
The passage ends by specifying that these events occurred over four days, from the 23rd to the 28th of the fifth month.
This passage describes the table of contents for the Taoist scripture Zhou's Records of Mystical Communion (Zhou Shi Mingtong Ji). The main text is written in large characters across eight sheets of white paper (these entries correspond perfectly with the contents list without any omissions). The mentioned Zhou's Records of Mystical Communion documents spiritual encounters and visions of the netherworld, with "Volume One" indicating this is the scripture's first fascicle.
The term "mystical communion" (mingtong) refers to the state achieved through cultivation where one communicates with deities and the underworld—a distinctive religious experience in Daoist practice. The scripture adopts an itemized recording format, inscribed in large characters on eight blank sheets, revealing the compilation style of this classic. The parenthetical content provides supplementary explanation, confirming these entries fully match the catalog without discrepancy.
Vol. 2
This passage records Zhou Ziliang's spiritual encounter on the night of the first day of the sixth lunar month. That evening, he once again met the immortal official (Qiancheng) he had seen before. The celestial official wore a Jinxian crown, accompanied as before by seven attendants in white robes holding the same ritual implements. He sat on a southern couch, flanked by two youths aged fifteen or sixteen, splendidly dressed with double topknots, wearing garments resembling both plain robes and embroidered vestments.
The immortal official said: "The appointed time approaches—have no doubts." Pointing to the eastern youth, he introduced: "This is the Jade Youth from Huayang Palace, sent by Lord Dinglu and Lord Baoming to deliver messages." Gesturing to the western youth, he continued: "This is an attendant from Ziyang Palace. Yesterday when the two lords visited Ziyang Palace to discuss matters with Minister Chen, Lord Ziyang jested: 'Among distinguished families truly practicing pure emptiness cultivation, surely more than one may ascend to immortality.' Lord Dinglu replied this depends on individual destiny. Lord Ziyang laughed: 'Would the Donghua Purple Tenuity Palace burn its immortal registers then?' I perceive these words as actually praising you."
The Jade Youth from Huayang Palace added: "Those with the innate quality of a soaring dragon were never meant to struggle in the dusty world. How could ambitions for wealth and status align with the aspiration for immortal truth? Your mind, free of distractions and broad in capacity, enables swift cultivation progress. Without this empty-vessel receptivity, even dedicated practice would prove fruitless. You possess neither extraordinary talent nor supreme virtue—it's merely karmic coincidence, coupled with minimal transgressions and absence of mental attachments, that grants this opportunity. Never indulge in worldly attachments, cling to familial affections, or chase riches and pleasures—these are sin-gathering traps like cauldrons boiling human souls. Ponder these words well; take no joy in mundane things. If remembered and practiced, immortality can be attained."
Someone asked: "What of Tao Hongjing's scholarly merits?" The immortal official replied: "His cultivation of Dao and De (Virtue/Power) is profoundly deep—unmatched in this world." When questioned further: "But what if his cultivation destiny proves insufficient?" The Ziyang Palace attendant responded: "Lord Ziyang said achieving immortality is easy while cultivating virtue remains difficult. Thus though Yin and Yang energies divide, their intermingling persists."
The true Dao can be heard of but is difficult to witness with one's own eyes, while the worldly Dao may be visible yet proves arduous to practice. Most people are consumed by greed, cruelty, and indulgence in desires, drowning in pleasures, so the three poisons (greed, anger, and delusion) constantly entangle their hearts, and the five emotions (joy, anger, sorrow, happiness, and resentment) remain unrestrained. All this stems from the heavy burden of sins accumulated in past lives.
Those born in the Central Lands (referring to civilized regions), who understand moral cultivation and possess sound bodies, clear intellects, and virtuous conduct, are all blessed due to merits accumulated in previous existences. (This appears to recount the words of an immortal lord.) In your past life, you were reborn into the Zhou family, a descendant of the immortal lord, and in this life, you have again been born into the Zhou lineage. Though of humble origins, because the ancestral virtues have not yet dissipated, you have the karmic affinity to study in the immortal palaces and hold office in the divine bureaus. The immortal lord recently sighed, saying, "It has been several hundred years since we last parted." After imparting his admonitions and exhortations, he urged you to diligently cultivate the Dao, assuring that you would meet again soon. He then added, "The immortal lord has already renamed you." At this, the two immortal youths finished relaying their message and departed.
The prefectural official (a celestial title) explained: These two messengers conveyed the true lord’s decree; I merely relayed it and cannot linger. With that, he rose and vanished. This record describes two revelations received one night, written on coarse white paper. (Note: The prefectural official was likely Zhao Cheng. The Huayang immortal youth mentioned later was surnamed Jing, with the given name Ben; the other, the Ziyang immortal youth, was surnamed Feng, with the given name Lingzhi. Regarding the name change, the specifics were only revealed eight days later—the youths may not have been permitted to disclose it at this time.)
On the night of the fourth day of the sixth month, the Huayang immortal youth came with a message: Since you have resolved to commune with the divine and awaken to the Dao, you must no longer cling to worldly affairs. Ordinary people chase only fame and profit—if you cannot benefit them, you will incur resentment. In the future, when serving elders, if you are insulted or scolded, silently recite the names of your inner body deities (referring to the guardian spirits within). Let your ears hear the words, but do not accept them in your heart, nor retaliate. If you are cursed as a beast or foul creature, immediately purify yourself with ablutions, for this is the greatest defilement to the physical body—defilement obstructs the descent of true spirits and invites the intrusion of evil Qi. Long ago, there was Liu Wenchang, who studied under Li Shaolian. Shaolian was cruel by nature, often beating and cursing him. For eleven years, Wenchang resisted and argued back, until finally, mountain spirits and evil Qi invaded him, afflicting him with a malign disorder. Now he serves under the Keeper of Life’s prefectural official (an underworld title). All this resulted from unresolved sins of past lives compounded by his failure to practice forbearance in this one.
This records the encounter between Zhou Ziliang (an important figure of the Shangqing Daoist tradition) and an immortal. The narrative illustrates how Zhou's preservation of his pure, innate heart enabled him to receive guidance from authentic divinities. The text mentions a man named Shao Lian who toils day and night in Hejian practicing spiritual cultivation yet never gains an audience with the divine—a cautionary example emphasizing the necessity of reverent diligence in practice.
Zhou Ziliang's aunt frequently tasked him with transcribing fulu (Daoist talismanic scripts used to commune with spirits), but when he occasionally missed the appointed hour or worked carelessly, she reprimanded him severely. His aunt admonished that raising a person was like keeping a dog to guard the house and catch rats—if one couldn't even concentrate on writing talismans, what use was he? Later, when scolded, Zhou would paradoxically rejoice and purify himself through ritual bathing, puzzling his family. In truth, this reflected his awakening to the profound meaning behind his teacher's reproof—just as Shao Lian's case demonstrated the imperative of aligning cultivation with the "Way of the Three Powers" (harmony between heaven, earth, and humanity).
On the night of the sixth day of the sixth lunar month, an impeccably attired immortal appeared: clad in crimson robes with a blue-green mantle, wearing a lotus crown (a Daoist headdress) adorned with a small canopy of blue trimmed in purple, his back hung with three azure bells. His fair-complexioned face appeared youthful, around twenty years of age, accompanied by two male and two female attendants. Introducing himself as Deng Lingqi, the Immortal of Tongbai (Tongbai Mountain being a sacred Daoist site), he explained he had come specifically in response to sensing Zhou Ziliang's affinity with the Dao.
With humility, Zhou replied that as an ordinary and lowly person who merely chanced to practice in the mountains, he never imagined a true immortal would descend personally, leaving him ashamed. The immortal praised him: "Your accumulated merit over a thousand lifetimes runs deep—why feign modesty when our meeting was destined? In time, others will come to guide you further. I simply admire your virtue (De) to plant this karmic connection." Before departing, the immortal instructed: "Others from Tongbai Mountain will visit—receive them well. We shall meet again in the month's final ten days." With these words, they clasped hands and vowed to wander the immortal realms together.
This passage records the experiences of the Southern Dynasties Daoist Zhou Ziliang, who encountered celestial messengers over three consecutive nights from the sixth to the ninth day of the sixth lunar month, receiving divine revelations from two immortal youths.
On the night of the sixth day, Zhou received a revelation written on blue paper (later revealed to be transmitted by an immortal official named Deng). The message foretold his future role as an attendant to the "Tongbai Dichen" (a high celestial position), serving as the Imperial Censor Holding the Canopy and overseeing the regulations for immortal-students in the Huayang Grotto-Heaven—a position not previously documented in the Zhen'gao scriptures, possibly referring to a domain later governed by Immortal Xu (Xu Xuanzhen).
On the eighth night, a jade youth from Ziyang Palace appeared. Dressed in the same attire as before, the youth asked if Zhou wished to know his identity. Introducing himself, he revealed his original surname as Wang, courtesy name Ziqian, from Taiyuan. In his previous life, he had moved to Danyang when his father became governor of Chenliu, passing away at fifteen. Due to accumulated merit from past lives allowing rebirth as human and subsequent cultivation virtues, he became a divine spirit after death, serving as a jade youth in Ziyang Palace with the bestowed surname "Feng" and courtesy name "Yunzhi". The palace lord (referring to the Ziyang sovereign) had now renamed Zhou Ziliang as "Taixuan" with the courtesy name "Xuling".
The youth explained the profound meaning behind this new name: "Tai" (Supreme) represents the cosmic origin containing pure essence; "Xuan" (Mysterious) corresponds to the primordial Qi of void—a pre-celestial state beyond post-natal cultivation; "Xu" (Void) signifies non-attachment to illusory form; while "Ling" (Numinous) denotes spiritual sensitivity to divine realms during life and transformation into true spirit after death. This name encapsulated both his cultivation achievements and blessings for future incarnations. The youth added that Zhou's original courtesy name "Yuanhe", though elegant, only suited underworld affairs. After this revelation, the youth departed (recorded on white rattan paper).
On the ninth night, Zhou heard a majestic voice in his dream proclaiming: "To don purple mists, ride jeweled canopies, and wander freely among celestial towers—this is the life of an immortal!"—clearly foretelling his future ascension to immortality.
This passage records the extraordinary experiences of Daoist adept Zhou Ziliang (courtesy name Yuanhe) in communicating with divine beings during his spiritual practice.
That night, Zhou Ziliang first faintly heard a deity secretly conveying certain matters to him. Shortly after, he encountered a divine official addressed as "Assistant" (Cheng) who appeared before him. The Assistant Deity informed him that a Zhenren (Perfected Being) had come earlier, but because Zhou's cultivation was not yet sufficient, the Perfected One did not manifest directly, only offering guidance from afar.
The Assistant Deity posed several unusual questions to Zhou: asking if he smelled blood (Zhou replied negatively), then pointed out his problem of leaking Jing (vital essence). Using vivid metaphors, the deity explained: the Jing and blood within the human body are like water in a pond—evaporating in summer (symbolizing essence dissipation) and freezing in winter (representing stagnant Qi and blood). Currently, Zhou's "pond" (body) was relatively weak, making his vital essence prone to loss. The Assistant Deity proposed to teach him the "pond-building technique" (methods for consolidating foundational energy) to regulate his body.
At this moment, another immortal arrived, introducing himself as Zhang Xiao, courtesy name Zi'an, from Rongyang Lijing. Appearing in his thirties wearing a purple square scarf and embroidered robes, he was clearly a high-ranking immortal. According to other records, this Zhang Zi'an served as the administrator of Xiaoxian Hall in Huayang Grotto-Heaven (a Daoist celestial realm).
On the night of June 11th, a beautiful woman visited Zhou. With her hair in a high chignon and dressed in blue garments, she told Zhou: "Originally, four immortals from Yiqian Palace (a celestial abode) were to visit you, but since you're already cultivating here, they postponed their visit until the 19th." When Zhou inquired about her name, she only revealed her surname (the original text is damaged here) without disclosing her full identity.
These accounts demonstrate the mystical experiences of "spiritual communion" (mingtong) in Daoist practice, while simultaneously reflecting ancient understandings about the body's vital energies. The narrative presents the Daoist cosmological view where the microcosm of human physiology mirrors natural macrocosmic patterns, with practitioners receiving personalized guidance from celestial beings according to their cultivation level. The text exemplifies typical Daoist hagiographical elements—graded divine revelations, metaphorical teachings about bodily cultivation, and the appearance of beautiful female immortals as spiritual guides.
This account describes the mystical experiences of Zhou Ziliang (courtesy name Ziliang) during his Daoist cultivation. On the night of the eleventh day of the sixth lunar month, while residing at his retreat called Bingkou Cottage, he recorded the visitation of a woman named Li Feihua from Huaiyin. Having practiced cultivation for ninety-four years at the Yi Qian Palace (a Daoist celestial realm), she was sent by Lady Zhao to deliver a message, arranging to meet Zhou at Western Eminence (a sacred site) on the nineteenth day. Though accompanied by two attendants, only Li Feihua spoke during this encounter.
The following day (the twelfth) during the third watch (11pm-1am), five perfected beings descended:
1. Perfected Feng: Appearing around thirty years old, wearing a yellow flower crown and cloud-patterned fur robe, with four attendants holding purple fur banners and gilded bells.
2. Zhang Zi'an: Adorned with a lotus crown and crimson embroidered robe, accompanied by two attendants without ritual implements.
3. Master Hong (from Zhongshan): Wearing a black lotus crown and green embroidered robe, with two attendants.
4. Music Official Le: His head wrapped in an Ao-style turban, dressed in vermilion official robes tied with a purple grass belt, followed by six uniformed attendants each holding ritual implements.
5. Huayang Youth: Wearing twin topknots and embroidered robes.
The first three perfected beings sat on the southern couch, while Official Le and the Huayang Youth took positions near the writing desk. Official Le reminded Zhou Ziliang to rise and greet these high-ranking perfected beings. The assembled immortals praised Zhou's cultivation as "not betraying his aspiration," noting that although his practice might have occasional lapses (the term "yi fa" likely being a scribal error for "dai fei" meaning negligence), it wouldn't defile his "golden register" (the celestial record of merits). Finally, Official Le commended Zhou for his ability to uphold the orthodox Dao.
(Note: Frequent references to the Zhen'gao, the famous Daoist scripture compiled by Tao Hongjing, confirm these perfected beings' established positions within the Daoist celestial hierarchy.)
A celestial being approached Zhou Ziliang and asked, "Today so many immortals have come to enlighten your heart. How do you feel about this?" Zhou Ziliang replied, "I am both overjoyed and awestruck that these exalted Zhenren (honorific for realized immortals) have condescended to visit my humble, impure abode. My heart is in turmoil, unsure how to respond." Having said this, he simply smiled without further words.
At this point, the Huayang Tongzi (a celestial youth) said, "You may not recognize all these Zhenjun (True Lords). Let me introduce them: The first is Zhenren Feng from Mount Song, the second is Immortal Minister Xiao Xianqing Zhang, the third is Immortal Hong from Central Peak, the fourth is Assistant Guardian Le from the Bureau of Life Preservation, and the fifth is me—the Jade Youth in charge of agriculture from Huayang Heaven. We specifically want you to know our celestial names and ranks. How do you think these heavenly positions compare to the ministers and nobility of the mortal court?" Zhou Ziliang answered, "True immortals are supreme divine beings—how could they possibly be compared to worldly official ranks?"
The Assistant Guardian said, "You, Zhou, are indeed one who can perceive the mysteries of the unseen realms. Today these immortals have graciously descended, each wishing to present you with a poem." The Zhenren said, "You are living proof. Come forward." Zhou Ziliang replied respectfully, "How dare I refuse? I only fear my lowly self stepping forward might breach propriety." The Assistant Guardian then had him prepare paper and brush, and dictated this poem:
"Radiant splendor illuminates the jade grove,
Pure winds scatter purple mists of dawn.
Following these exalted immortals,
I ride green carriages through empty skies.
Leaving vermilion-clouded palaces behind,
I descend to meet you in this dusty world.
When affinity naturally arises,
No forced seeking is required."
Next, Zhenren Feng offered his verse:
"Grand auroras form a purple canopy,
While scenic winds lift feathered chariots.
Straight into this turbid mortal realm,
Where ten thousand impurities stain my form.
Were it not for the Life Guardian's guidance,
How could I meet these True Ones today?
When next year's spring arrives anew,
I'll ride light's carriage to pay homage.
Though dark fate is heaven's decree,
Diligent virtue must still be upheld."
Immortal Minister Zhang presented:
"Leaving my carefree immortal abode,
I come to this clamorous world of dust.
Riding canopies through clouded skies,
Just to forge this mortal-celestial bond.
How extraordinary you are, Zhou,
To summon such immortals from the Mysterious Realm!
May your soaring aspirations remain unbroken,
Unwithered by harsh frost in youthful prime."
Immortal Hong then recited:
"Divine winds stir the purple mists,
Scenic clouds part to reveal cinnabar glow.
Winds from eight directions cannot hinder,
Nor do nine heavenly tiers inspire envy.
Though innate gifts may sometimes lack,
Diligent practice still achieves the Dao.
Treasure this destined meeting well,
That we may reunite at golden gates."
Finally, the Huayang Youth concluded:
"Towering terraces pierce purple heavens,
Steps ascending straight to crimson clouds.
Huayang's radiance flies like torchlight,
Where seven luminaries shine as one."
This passage records the dialogues between Zhou Ziliang (a Daoist practitioner) and several celestial beings (xianzhen). Through spiritual communion (mingtong), immortals like Feng Zhenren (Perfected Lord Feng) and Yue Cheng offered Zhou guidance on cultivation, conveying these essential teachings:
The crux of spiritual practice lies in inner refinement rather than superficial techniques. Perfected Lord Feng pointed out that most people focus solely on external methods like ingesting elixirs (dan) or swallowing talismans (fulu), but these prove futile without proper spiritual aptitude. What truly matters is accumulating virtuous deeds (gongde) – when merit reaches fullness, realization of the Dao comes naturally. However, such karmic fruits may not manifest in this lifetime but bless future incarnations.
Yue Cheng added that diligent practitioners who cultivate with unwavering focus may attain positions in the celestial bureaucracy (zhenren fu), while even those with lax practice could secure minor posts. Both emphasized that one shouldn't forcibly pursue results; the essence lies in continuous accumulation of virtuous karma.
The phrase "attaining the Dao resides entirely within the square inch [heart-mind]" reveals enlightenment's core is internal. There's no need to exhaust the body or damage the spirit (shen). Practitioners should "enter subtle contemplation" (si ru wei), maintaining refined awareness to resonate with immortals like riding flying dragons amid rosy clouds or following phoenixes along celestial paths. With spirit boys guiding and jade maidens attending, one needn't undergo prolonged kalpas of hardship.
The revelation was received on the 12th day of the sixth lunar month, recorded on four blank sheets. The following night (13th), the previously mentioned celestial marshal revisited Zhou, inquiring if he rejoiced in the recent immortal visitations. The marshal explained his recent preoccupation with underworld affairs.
Ge Ziliang replied: "Recently heaven and earth have been clear and bright, with the seven luminaries (sun, moon, and five planets) shining together. I'm fortunate to receive occasional guidance from celestial immortals descending from above. However, with my mortal flesh and turbid bones, I fear I'm unworthy of such grace."
The celestial commander (a high-ranking immortal official) told him: "This is the accumulated merit from your cultivation over multiple lifetimes—don't use your impure physical form as an excuse to decline. But your sixth-generation ancestor Zhou Mei, when serving as governor of Qiao Commandery, was particularly fond of hunting and killed countless living creatures. Only through accumulating virtue and good deeds did he later offset these transgressions. You should abstain from meat—the medicinal herbs of the immortal realms provide ample nourishment. Why be eager to consume such coarse food? Fearing you might not understand the consequences, I've specially taken time to warn you." After Ziliang reverently accepted this instruction, the celestial commander departed.
This record was written on emerald-green paper on the thirteenth day of the sixth month (Note: Checking the genealogy of the Runan Zhou clan, it's unclear during which Jin emperor's reign Zhou Mei served as governor of Qiao Commandery. The karma from killing is indeed grave, but he personally atoned through good deeds. What's concerning now is the residual effects on descendants. Such ancestral karma affecting offspring requires continuous virtue accumulation to resolve. I haven't fully comprehended the celestial commander's message).
On the night of the fifteenth day of the sixth month, after the departure of Zhongshanren (an immortal official's name) (According to other records, Hong Xiansheng of Zhongyue was supposed to transmit the Dongfang Jing [Grotto Chamber Scripture] this day, but no such document appears in the archives—possibly an oral transmission of secret cultivation methods. This likely relates to the Wodou Fa [Lying Under Stars Method]—a middle-grade Shangqing practice requiring solitary rest on specially oriented beds to commune with stellar energies. Master Hong maintained separate cultivation beds in both the western wing and Zhuyang Hall, showing strict adherence to this method).
Later, a splendidly dressed youth in white arrived conveying Commander Fan's message: "I previously warned you about abstaining from meat—why were you eating cured meat at someone's place today? You must comply henceforth." Ziliang explained: "This morning at my master's place, I thought it was offered fruit—I didn't realize it was meat. Now that I understand the teaching, I won't transgress again." After hearing this, the messenger departed.
This account from the fifteenth day of the sixth month was recorded on white rattan paper and remains well-preserved.
This account describes various supernatural encounters and manifestations of immortals during Zhou's spiritual cultivation practice.
The text mentions how Zhou once vowed to his aunt to abstain from meat, and later received admonitions during mountain retreats resembling those from Fan Shuai (a Daoist deity). From October until March of the following year, he maintained strict vegetarianism, which caused noticeable weight loss, prompting his aunt to advise dietary moderation. However, the text emphasizes that consuming the flesh of living beings violates the Dao of compassion, and genuine seekers of immortality must completely renounce meat consumption.
On the nineteenth day of the sixth lunar month, five female immortals from the Yi Qian Palace (a celestial realm) appeared:
1. Lady Zhao (courtesy name Sutai), about thirty years old, wearing embroidered colorful garments
2. Lady Wang (later renamed Taiying), about twenty, dressed in purple
3. Lady Liu (courtesy name Xuanwei), about twenty, wearing green robes
4. Lady Tao (later renamed Zhi'an), around forty, in green and purple attire
5. Li Feihua (about twenty, who had appeared previously)
Li Feihua introduced the titles and backgrounds of these five immortals. Four sat in dignified postures while Li Feihua leaned casually against a support. They were accompanied by eight attendants—one carrying an inscribed handkerchief box, the others wearing large talismans (Daoist fulu, about one-foot square with black characters on blue background) at their waists.
This record exemplifies typical Daoist cultivation disciplines and mystical experiences involving immortal manifestations, while revealing the celestial bureaucracy of Yi Qian Palace. Through such divine encounters, the text underscores the vital importance of maintaining religious precepts in spiritual practice.
This passage describes the mysterious dialogue between Zhou Ziliang (a Daoist practitioner) and several celestial ladies (high-ranking immortals including Lady Zhao, Lady Liu, Lady Wang, and Lady Tao):
Each immortal held a scripture box containing sutra cases labeled with yellow silk tags, while all four carried ivory tablets (ritual implements used in Daoist ceremonies). Dressed in purple celestial robes of fine silk with crimson sashes, they conversed at length, seemingly discussing Zhou Ziliang's affairs.
Lady Zhao first addressed Zhou: "Your karmic connection with the netherworld runs deep, which is why you've attracted true immortals to descend and assist you." Zhou responded reverently: "I am but a lowly worldly man, fortunate enough to practice in mountain seclusion. Never did I imagine I would behold true immortals—I am both overjoyed and awestruck." He earnestly requested the immortals to impart the essential methods for achieving immortality.
Lady Zhao replied: "Your name has long been recorded in the immortal register (the 'purple bamboo slips' refer to celestial records)—why worry about not attaining immortality? I am merely an ordinary immortal." Then Lady Liu (her immortal title being Youbin) enlightened him: "Do you know how many lifetimes of practice have accumulated to bring you this opportunity today?" Zhou admitted his mortal eyes and mind couldn't comprehend such matters.
Lady Liu then revealed his three-life karmic trajectory: In his first life born into the Zhou Kui family, he could have attained the Dao but lost the opportunity due to excessive greed. In his second incarnation in the Liu Wei household, he began diligent cultivation—this accumulated merit continues to benefit him now. Though listed three times in the immortal registers during his third life, he was removed each time for violating celestial rules. This current chance took over seventy years of rebirth cycles to regain.
Lady Wang added: "Lady Liu has thoroughly explained your past karma—remember it well, but never disclose it to ordinary people." Lady Tao analyzed from a destiny perspective: "At nineteen, born in the Dingchou year (aligned with Water in Daoist Five Phases theory), you share the same elemental destiny as Sovereign Wang of Total Truth (a high immortal), yet your achievements differ—proving destiny isn't absolute. The key lies in cultivation merits."
Finally, Lady Liu concluded: "Though immortals can perceive profound mysteries, ordinary minds are too chaotic to receive guidance easily. Our descent today..."
This passage expounds the attitude and realm of Daoist cultivation. Practicing the Dao is not an aimless, drifting endeavor—one must seek guidance from truly accomplished masters. Tao Hongjing (courtesy name Ziliang) states that having received divine instruction, he dares harbor no further doubts, yet hopes to regularly consult his female master (referring to Daoist female cultivation mentors), and would never casually disclose these teachings to those unversed in spiritual practice.
Lady Zhao further elucidates the profundity of immortal cultivation: True transcendents dwell in mystical palaces (xuanguan), soar through violet celestial realms (zihan), move with the radiance of sun and moon (erjing), and in stillness calm wind and clouds. Clad in kingfisher-feather robes, they ride whirlwind chariots (biaolun lingzhen), roaming freely across four seas and five sacred peaks, surveying all eight directions. Untroubled by flood or fire, unhindered by mountain or forest—is such a state not supremely noble? Ordinary people chase only official glory and worldly pleasures, hence the true Dao rarely spreads among mortals, and immortals seldom appear in the human realm. Even when people know cultivation methods, they either lack perseverance or fail to refine their practice deeply—truly lamentable. Young Zhou (referring to Tao Hongjing), do not emulate these vulgar ways.
Lady Wang instructs: Advance single-mindedly toward the Dao without hesitation or backward glances; follow cosmic principles with spontaneous ease, unshackled by mundane affairs—this is how to preserve virtuous conduct. Those who profoundly investigate metaphysical truths, seek distant enlightened masters, practice diligently day and night for years; or sit alone in deep mountains studying scriptures, applying Daoist methods, ingesting talismans (tunfu), absorbing solar-lunar essences (xi jing), and refining the seven primordial energies (qiyuan)—all may attain the Dao, yet none surpasses the swift results of accumulating virtuous deeds. Share these principles with future seekers, urging diligent practice. With steadfast cultivation, fear not emptiness—rewards will manifest naturally.
Lady Tao concludes: By steadfastly maintaining Daoist resolve while harmonizing the five viscera (wuzang) through consuming vital breath (fuqi) and absorbing luminous energies (tunjing), one may become an earthly immortal (dixian) attaining longevity. Yet without ingesting the Golden Elixir (jindan) and five numinous herbs (wuzhi), one ultimately cannot ascend to the supreme celestial realm (taiji) or achieve perfect mastery of movement and stillness. She herself remains a mid-level transcendent, not yet reaching higher immortality, having attained her current state through early breath cultivation practices. She asks whether Young Zhou wishes to walk this path.
This passage records the spiritual communications between Daoist adept Zhou Ziliang (a disciple of Tao Hongjing) and various celestial beings (Lady Zhao, Lady Tao, etc.). The content is divided into two main sections:
The first part describes a spiritual encounter on the night of the nineteenth day of the sixth month: Several immortals visited during the fourth watch (1-3 AM), revealing the celestial bureaucracy's regular evaluation system. The Grand Director of Fate from Donghua Palace (an important Daoist celestial realm) reviews the "learning registers" every two months—these archives record the progress of practitioners at Yiqian Palace (a Daoist immortal training ground). Lady Zhao hinted that Zhou Ziliang would be summoned to Donghua Palace for evaluation on the third day of the following month, while Lady Tao mentioned meeting again in about ten days. As they departed, their attendant maidens vanished in sequence. An annotation explains these revelations carried universal warnings for all cultivators, emphasizing the equal importance of wisdom and virtuous deeds.
The second section documents a dream on the night of the twenty-first day: A middle-aged celestial official named Zhao Cheng appeared wearing plain white robes and holding a black memorandum tablet (an ancient official writing tool), his demeanor dignified. He explained the ongoing drought resulted from "cyclical destiny"—though numerous rain-praying memorials (Daoist ritual documents) had been submitted from various regions, none received celestial approval. Notably, he clarified: Tao Hongjing (Zhou's master) possessed such profound virtue that Zhou, as a new practitioner, need not humble himself excessively in supplication, as their combined merit could naturally move heaven. Regarding rain-praying documents, Zhao Cheng corrected common errors—rain petitions should use black ink on blue paper, while clear-weather requests require vermilion ink, and people often blamed deities unfairly due to ignorance of these ritual protocols.
This text reflects the Daoist concept of "heaven-human resonance," highlighting how practitioners' virtue interacts with cosmic operations, while meticulously documenting the standardized formats for Daoist rain-invocation rituals.
The Records of Zhou's Communications with the Unseen documents Daoist priest Zhou Ziliang's experience of praying for rain during a drought:
At the time, a severe summer drought had persisted for dozens of days without rain. Though the Daoist priests repeatedly submitted memorials petitioning for rain, their efforts proved fruitless. Tao Hongjing (the Hermit) and Zhou Ziliang followed convention by writing their rain prayer in cinnabar ink on blue paper, then burning it as an offering in the quiet chamber on the 20th day under clear skies. On the night of the 21st, Zhou Ziliang dreamed of a deity who introduced himself as "Subordinate Official," surnamed Huang and given name Yuanping, a native of the Eastern Sea currently serving under the Daoist divine official Zhao Cheng (Guardian of Life). The deity indicated he could not stay long before departing.
On the evening of the 22nd, Zhou Ziliang rewrote the rain prayer in black ink and burned it as an offering before his home altar. The next morning, he told his family that someone had appeared in his dream predicting rain at noon that day. Though the weather remained scorching and cloudless with no sign of rain, by midday sudden winds and dark clouds gathered over the eastern mountains. The moment Zhou Ziliang entered the mountains, rain began to fall—though only in the immediate vicinity of their location.
The text includes Zhou's rain prayer, which essentially states: Agriculture depends on nourishing rain, yet this prolonged drought has withered crops while the people's desperate prayers to heaven go unanswered. Hearing that rainfall is governed by divine powers, we humbly plead for mercy—command the winds and summon widespread showers to relieve this drought.
A postscript notes this memorial was submitted on the 21st day of the sixth month in the 14th year of Tianjian (515 CE) to the deities Zhang Lijin, Zhao Cheng, and others at the Huayang Golden Altar Cavern Heaven of Juqu Mountain. The author mentions Tao Hongjing originally composed the cinnabar prayer, though Zhou Ziliang later revised it—the original version being lost. On the 24th during daylight, Zhou Ziliang dreamed again by the south window of a man appearing about sixty years old.
Xu Mai, the Daoist immortal, wore a wind-swept crown and purple silk robes, with a large talisman (vermilion inscriptions on yellow silk that appeared woven rather than handwritten) tied at his waist, holding a jade bell in hand. Accompanied by two attendants in red garments—a visit unprecedented—he took his seat and said: "Your virtuous conduct has moved the netherworld. I've long intended to come, but worldly affairs delayed me."
Zhou Ziliang (the recorder) responded: "Master Deng (Deng You, another immortal) previously mentioned your impending visit." Xu Mai smiled, "Master Deng should be arriving soon." After a pause, his expression turned melancholic: "When I cultivated the Dao alone on Mount Song for over eighty years, I was blessed to obtain divine mushrooms (shenzhi), whose consumption enabled my ascension. Though now an immortal, my earthly body remains in a stone chamber on the southern slope—a thought that still pains me. They say those who attain the Dao should abandon attachment to the physical form, yet my longing cuts bone-deep. Tell me—can one truly rest without a coffin?"
He then revealed his celestial office: "I now serve as divine official of Golden Court Palace on Tongbai Mountain, overseeing immortals of Cangwu Range while guarding Vermilion Terrace. My surname is Xu, with the Daoist name Xuanzhen—I disclose this that you may know my station." Before departing, he added: "Master Deng and I shall return together soon—this is no lasting farewell," then vanished.
Later, Zhou dreamed of two figures, one being Huang Yuanping who had visited before. Huang explained: "Yesterday's heavy rain cut short my stay. I'll return by mid-month. Having just come from Mount Tai, I witnessed the Venerable Lord of Tai (Taishan Fujun, ruler of the underworld) sending souls to rebirth. At nightfall he erased your name from the Register of Death, inscribing it instead in the Book of Longevity—six individuals received such rewritten fates. The Venerable Lord bids me inform you he may visit from the Northern Palace." With this, he left.
This revelation occurred during daytime sleep on the 24th day of the fourth month, recorded on two sheets of blue paper. (Note: Deng You first appeared on the 6th; both he and Xu Mai cultivated at Tongbai Mountain hence their mutual referral—their joint return on the 29th fulfilled this. Xu Mai's words reveal how even ascended immortals retain attachment to their earthly forms—how much more so other spirits! His coffin remarks suggest posthumous rites remain necessary. This account derives from Records of the Venerable Xu.)
Annotations:
1. "Corpse-abode" (shizhai) denotes the physical body left behind after ascension
2. "Erasing death-registers to inscribe life-names" reflects unique Daoist cosmology where underworld bureaucracies maintain ledgers of mortal fates
3. "Divine mushrooms" (shenzhi) are legendary herbs facilitating ascension
4. Taishan Fujun was a prominent underworld sovereign in Han-Wei folk religion
This account describes Zhou Ziliang's (also called Zhou Sheng) encounter with immortals. On the evening of the 29th day of the sixth lunar month in the year Yiwu, two immortals arrived from Tongbai Mountain: one was Xu Xuanzhen, the Immortal of Cangwu (wearing his usual attire, holding a jade bell, accompanied by two attendants), the other was Deng Lingqi, the Immortal of Tongbai (similarly dressed with jade bell and attendants). Immortal Deng explained that his delayed visit was due to his recent appointment as "Imperial Dawn Canopy-Bearing Censor," overseeing the affairs of four celestial palaces—the Southern Azure Central Lodge of Tongbai Mountain and the Huayang Academy for Immortal Studies.
Immortal Xu mentioned three key points: First, he had learned from the Dinglu Lord (a Daoist celestial official) of Maoshan that Zhou Ziliang had begun studying the Xuanzhen Jing (Mysterious Truth Scripture), which pleased him greatly. Second, he heard Zhou's name had been recorded in the Eastern Palace's Azure Register (the celestial roster of immortals), though this required joint verification with Immortal Deng. Third, he marveled that while Deng had cultivated the Dao for centuries to attain his immortal rank, Zhou was granted the rare privilege of achieving immortality without arduous practice. Immortal Deng laughingly attributed this to Zhou's past-life karmic connection with Marquis Han.
Parenthetical notes clarify Zhou's celestial registration status: though his name had been listed in the immortal registers over seventy years prior, his death record in Mount Tai (which governs life and death) remained unexpunged, leaving his immortal status unstable. Only by having his name simultaneously removed from both the immortal register and the underworld's ghost ledger could he avoid reincarnation or servitude as a spirit. This encounter foreshadowed Zhou's imminent final ascension to full immortal rank.
This passage records Zhou Ziliang (courtesy name Ziliang) receiving divine revelations from immortals on the evening of the twenty-ninth day of the sixth month. A celestial official named Xu Xuan informed Zhou that while he possessed the karmic affinity for cultivating immortality, he could not yet recall his past lives. Zhou humbly acknowledged his limited understanding, admitting ignorance of such matters.
The mentioned Marquis Han refers to Han Huiqi, an official of the Eastern Florescence (Donghua) celestial palace who oversees immortal registers in the eighth Mysterious Palace of Mount Fangzhang (a legendary immortal mountain). Previously, this Han had expressed interest in Zhou's spiritual cultivation. Xu Xuan explained they were pressed for time and would soon return with another immortal official named Deng Sheng—this parting being merely temporary. (After speaking, Xu Xuan departed with his attendants vanishing accordingly.)
The account was written on large sheets of white hemp paper. According to the Xu Xuan's Register of Determined Destiny (Xu Xuan Dinglu), on the twenty-seventh day, a Huayang immortal youth had conveyed Lord Dinglu's decree granting Zhou the Supreme Firmament Esoteric Scripture (Taixiao Yinshu) and Mysterious Truth Inner Formulas (Xuanzhen Neijue), though these texts were currently missing from the document chest, possibly stored separately. The text also references immortals from Tongbai Mountain—technically unrelated—but as Deng Sheng administers prohibitions for Huayang's four palaces (Tongchu and Xiaoxian for male immortals, Yiqian and Hanzhen for female immortals), he moves freely between celestial domains. Matters concerning immortal registers would be addressed in the seventh month.
From the first to the twenty-ninth day of the sixth month, thirteen such revelations were recorded across twenty-three bluish-white papers of varying sizes. (Two entries about Chamber of Cavity cultivation and Mysterious Truth practices were missing from the catalog, though the rest remained intact.)
This comprises the second volume of Zhou's Records of Dark Communications (Zhou Shi Mingtong Ji).
Vol. 3
On the second night of the seventh month in the year Yiwu, seven immortals descended. The first, surnamed Zhou, wore a Mystic Blossom Crown, a green feathered cape, and vermilion cloud-robes, adorned with a Flowing Gold Bell (appearing about fifty years old; the Zhen'gao records he was accompanied by four attendants holding yellow-feathered staffs). The second, surnamed Wang, was similarly attired but wore a purple feathered cape with the Flowing Gold Bell (around forty years old, also with four attendants holding green-feathered staffs).
The third, surnamed Mao, donned a Wandering Far Crown, a black feathered cape, and purple brocade robes, bearing the Flowing Gold Bell (approximately sixty, with three attendants carrying black-feathered staffs and a white ivory case). The fourth, also surnamed Mao, wore a Lotus Crown, a crimson feathered cape, and black embroidered garments, adorned with a Jade Bell (also around sixty, attended by two attendants without implements).
The fifth, surnamed Zhou, wore a Canopy Crown and cloud-patterned brocade robes with a Jade Bell (in his forties; the Zhen'gao notes his name was Taibin, attended by five holding purple-feathered staffs). The sixth, surnamed Sima, wore a Lotus Crown, a plain feathered cape, and purple brocade robes, bearing a Jade Bell (about forty, with two attendants carrying azure-feathered staffs). The seventh was Lord Yuecheng, dressed similarly (attended by five; the Zhen'gao specifies these details to aid later recognition).
Lord Yuecheng said, "Today the Perfected Ones have descended—why not bow?" Ziliang (the recorder Tao Hongjing’s courtesy name) immediately prostrated himself, touching his forehead to the ground, begging to receive the essential secrets of immortality.
Lord Mao Dinglu (one of the Three Mao Perfected Lords of Maoshan) responded, "Your merits and fame are already achieved; trouble yourself no more with reputation, for these are recorded in my immortal registers." Zhou Ziyang sighed, "Centuries have passed since we parted, yet to me it feels but a day. How wearying your cycles of life and death must have been!"
Sima Kuocang remarked wryly, "To attain the Dao without diligence—such is your way, Zhou Sheng!" Lord Mao Baoming (another of the Mao Perfected Lords) added, "The hardships of cultivation defy description—this is the principle of bitterness preceding sweetness." Wang Ziyang concluded, "Time slips away, yet virtue is hard-won. Long have I heard of you, Zhou Sheng..."
This account records the evaluations and guidance from multiple Daoist immortals (perfected beings) regarding Zhou Ziliang's cultivation journey.
The Great Officer Zhou remarked: Though young in years, Zhou Ziliang possesses profound virtue; while appearing inexperienced, his wisdom is extraordinary. During my worldly travels, I visited him multiple times and found him truly open-hearted, sincere in interactions, and benevolent in conduct. I originally intended to transmit important Daoist methods to him, but he wasn't yet prepared to receive them at that time. Now that we meet again, it brings me great joy.
Perfected Zhou Ziyang (a high-ranking immortal) revealed: Do you know his true origins? He is actually my younger brother's grandson. We met once in the South Sea before parting, and now over two hundred years have passed since that separation.
The text then lists seven high-ranking immortals in order: First is Perfected Zhou of Ziyang who governs Geyan Mountain, second is Ancient Perfected Wang of Ziyang who governs Bozhong Mountain, third is Central Lord Mao who determines records, fourth is Junior Lord Mao who preserves life, fifth is Great Officer Zhou of Penglai's right division, sixth is Perfected Master Sima of Kuocang, with the speaker ranking seventh. The first six are all at the Perfected (Zhenren) level, while subsequent ones are Immortals (Xianren), except for Lord Feng who is the Yellow Court Perfected governing Central Peak.
When Life-Preserving Lord asked if Zhou Ziliang understood these immortal rankings, Ziliang replied he had comprehended them. Record-Determining Lord mentioned previously sending Jing Shangqi to transmit the "Secret Formula of Mysterious Truth" (Xuanzhen Neijue), questioning why he hadn't begun cultivation. Ziliang explained that while he should practice the "Scripture of Mysterious Truth" (Xuanzhen Jing), Master Hong had first transmitted the "Scripture of the Womb Chamber" (Dongfang Jing), which he wished to complete before starting the new text. Record-Determining Lord advised: "Though the 'Scripture of the Womb Chamber' is excellent, its effects manifest slowly. If you concentrate on the 'Scripture of Mysterious Truth,' within five years you'll gain attendance from the Jade Maiden of Supreme Mystery. Practicing both simultaneously isn't contradictory." Ziliang accepted this guidance.
Perfected Wang cautioned: "Though your diligent cultivation is recorded in the registers, slackening midway may still prevent complete success. These methods shouldn't be casually transmitted to others." Great Officer Zhou prophesied: "Those attaining the Dao and becoming immortals emerge every year and month, though ordinary people remain unaware. By the Shen or You years [of the Chinese zodiac], you'll have audience with the Immortal Lord of Supreme Ultimate (Taiji Xianjun). This timeframe is neither too near nor too distant—maintain diligent practice."
Finally, Perfected Sima encouraged: "Since your recommender possesses such powerful connections, you certainly will...".
This passage recounts the experiences of Daoist adept Zhou Taibin (also known as Master Zhou) in communicating with celestial beings. The main points are:
Zhou Taibin, having achieved success in Daoist cultivation, frequently received visits from divine beings offering guidance. The text mentions that Dinglu (a Daoist celestial official) informed Zhou: Though Tao Hongjing (the Recluse Tao) enjoyed great reputation, his cultivation records still had deficiencies and couldn't be fully trusted yet. It was predicted that around mid-July, a longevity-preserving immortal lord named Sihe would come to examine him.
On this day, the two high-ranking immortals Ziyang and Juqu made their first appearance, having only sent attendant youths to deliver messages during June. Zhou Taibin was skilled in playing the single-stringed qin and had once instructed the famous hermit Sun Deng, while also having connections with the Right Lady of Penglai Immortal Isle. The text suggests that Sima Jizhu (a Han dynasty occultist) mentioned here might not be the master himself but rather his disciple Fayu.
In April, Tao Hongjing had dreamed of being summoned by the celestial realm, but the formal procedures remained incomplete. Zhou Taibin's aunt secretly prepared offerings and asked Pan Yuanwen to draft a memorial petitioning for Tao's immortal appointment. Zhou only saw this memorial on the morning of July 14th.
On the night of July 3rd, a remarkable celestial manifestation occurred: nine female immortals dressed in blue-green robes with purple sashes descended. They wore golden bells suspending black talismans (Daoist ritual objects) and held white jade-like ceremonial tablets. Two were named Liu Xuanwei and Tao Zhi'an. Tiny bells adorned the seams of their garments, producing clear tones with their movements.
This passage records the dialogue between Zhou Ziliang and celestial beings during his spiritual practice. Lady Liu remarked to him: "Your cultivation has recently shown progress. Having just returned from the Eastern Florescence Azure Palace (one of Daoist celestial realms), I noticed your name already registered in the immortal registry—this is truly worth celebrating." Lady Tao also mentioned: "I heard you've been observing purification rituals awaiting the descent of the Northern Dipper Star Lord. Such sincerity is rare. However, encountering star deities isn't achieved overnight—it requires years of sustained practice."
Lady Liu summoned several female immortals, saying: "This Master Zhou possesses extraordinary refinement beyond worldly dust—he's worthy of conversation." One immortal modestly replied: "I'm merely a lower-ranking perfected being, unworthy to discourse with lofty individuals." Lady Liu countered: "Celestial ranks aren't fixed. Though he currently cultivates in the mundane world, enlightenment will surely come." The immortal smiled and promised to visit another time, excusing herself from further talk.
Lady Tao introduced three accomplished female immortals residing in the Palace of Easy Transition (a celestial abode for female transcendents)—Liu Miaoji, Sun Fanghua, and Ruan Huixiang—who had attained perfection and received titles as immortal consorts at the Eighth Vermilion Terrace of Mount Fangzhu. When Lady Liu asked if Zhou aspired to such realms, he humbly replied he wouldn't presume to hope for transcendence even as an insect or bird. As Lady Tao noted the late hour and prepared to depart, the immortals promised future visits before vanishing together.
These revelations were received over three consecutive nights and recorded on two sheets of azure paper. The text further observes that all existence—from the highest perfected beings to ordinary mortals—requires the harmonious interplay of Yin-Yang. Practitioners who transcend worldly attachments and align their spirit with the Dao may attract celestial visitations, much like the Buddhist encounters between Manjusri Bodhisattva and Vimalakirti layman. Yet each cultivator's progress remains unique, never to be forcibly standardized.
On the evening of the ninth day of the seventh month, Tao Hongjing (courtesy name Ziliang) dreamed of three immortals: Master Ziyang, Master Zhou, and Lord Dinglu. Their attire remained unchanged from previous encounters, accompanied by over a dozen attendants, including Master Ziyang's youthful attendant. After prolonged conversation among the three immortals, Lord Dinglu addressed Tao Hongjing: "Lately, your diligent cultivation has been arduous. Our celestial duties have kept me spiritually weary. During these past six days while inspecting the Eastern Florescence Palace (the Daoist eastern celestial palace), I found your name already recorded on the azure registers (the immortal roster), appointed to the position of Guardian of Dawn. This is the highest honor for cultivators like us—a destined opportunity. Though this position isn't immediately attainable, its fulfillment is certain in time."
Master Zhou Ziyang continued: "This appointment is your rightful due. The celestial bureaus delay manifesting your De (Virtue/Power) to first test your cultivation. The path to true immortality brings many trials—you must fortify your resolve without faltering." Master Wang Ziyang added: "Passing these trials would be excellent, though I fear their difficulty may prove formidable."
Tao Hongjing then inquired: "Might I know how many trials await, and their nature? This mortal frame may struggle to endure them—I am deeply concerned." Master Wang replied: "There will be two minor trials, possibly manifesting as tigers or wolves, strange noises, or terrifying apparitions to startle you. When these arise, simply maintain inner composure without panic. Should you fail, it would only temporarily hinder your progress."
[Contextual note on Tao's cultivation background: From childhood, he displayed remarkable courage—fearless when dwelling alone in empty rooms or traversing mountain forests at night. After beginning cultivation at Maoshan, he often walked alone after dark. But in recent months, he required companions when traveling and carried staves or blades for protection after sunset—likely precautions against impending ascension trials. On the 26th, when moving to the eastern wing, he specifically requested a Daoist brother to sleep beneath his window. The companion observed his restless nights with frequent rising to recite incantations—clear signs of heightened vigilance nearing ascension.]
Lord Dinglu further revealed: "Yesterday, the Eastern Florescence Palace summoned all Directors of Fate and local earth deities to review humanity's records of virtue and vice. They found fewer than one in fifty commoners practicing genuine goodness..."
This passage records the dialogue between Zhou Ziyang and the immortal Mao Dinglu, revealing the arduous path of cultivating immortality and the rigorous celestial examination system for attaining the immortal register.
Celestial records indicate that only a handful truly achieve immortality. Many who had attained some level of cultivation have fallen from the immortal registers. The Eastern Florescence Purple Register (Donghua Shangbu Zilu) documents: among the highest-ranking "Upper Supreme Registers," two of the five have been demoted to terrestrial immortals (earthly liberation); among twenty-eight "Upper Middle True Immortals," seven fell with only two replacements; among three hundred "Upper Lower True Immortals," twenty-six fell with eleven reassigned as terrestrial immortals.
The situation among lower ranks proves even more severe: forty-two of two hundred eleven "Upper Upper Immortals" fell, with only twelve reassigned to posts under the Three Officials (Heavenly, Earthly, and Water Officials); seventy of two hundred ninety-three "Upper Middle Immortals" fell, fifty-one returning to mortal dust; seventy-eight of four hundred three "Lower Upper Immortals" fell, with twenty even being summoned to Fengdu (the underworld).
Most who fell succumbed to cultivation negligence: some diligent at first but lazy later, some deviating from orthodox practice, others lacking sufficient refinement. Most lamentable were those on the verge of ascension who lost everything through momentary slackness. Yet the celestial realm dispatches perfected beings (zhenren) to teach—many recluses practicing unknown in deep mountains actually receive immortal guidance.
Mao Dinglu particularly warned Zhou: "You currently rank only as a lower-grade immortal. With diligent cultivation, you may advance to middle-grade upper immortal status, gaining the freedom to roam the Supreme Ultimate (Taiji) and ride dragon-unicorns." Perfected Lord Wang (Wang Jun) also emphasized that Mao and Zhou's admonitions reflect the true state of cultivation—even in sacred Mount Juqu, barely three or four attain the immortal register.
Through meticulous documentation, this dialogue warns practitioners: the path of cultivation resembles rowing upstream—the slightest negligence brings ruin, while only perseverance brings attainment.
Would you like to know about the ranks of immortals? Zhou Ziliang (a Daoist practitioner) inquired about the spiritual rank of his master Tao Hongjing (whom he respectfully addressed as "family teacher").
The response was: If you can reach Tao Gong's level, attaining true immortality won't be difficult. Tao Gong has long been ranked among the upper tier of lower immortals, sharing the same rank as Fan Youchong (a Daoist immortal) and others. Regarding the classification of immortal ranks and the specifics of the Capital Water Office (a Daoist administrative institution), it was previously mentioned that there were four realized beings at Jurong Mountain, but unfortunately their identities were never clarified—a true regret.
From what I've observed, among current practitioners, the male adepts include Jiang and Xue, while the female practitioners include Jiang and Song—all long-term cultivators. There are also numerous practitioners of various ages and genders scattered across the land. Some possess noble virtue, others firm conviction, though their cultivation hasn't yet reached profound depths. Take Xu Lingzhen for example—though descended from immortal sages, family obligations hindered dedicated practice; Yang Chaoyuan, originally one of Jurong Mountain's most gifted priests though he later practiced at Linwu Mountain—it's unclear who among current practitioners can match these three. All cultivators should strive with greater diligence to attain higher realms.
Zhou Ziliang further inquired about his aunt's spiritual attainment. The response: She hasn't committed major transgressions. If she continues diligent practice, she may attain realization in the next life. This lifetime need not be discussed. Originally from Qiantang with the surname Zhang, she lost her father at three and moved to Yongjia with her mother who remarried into the Xu family. At ten, she renounced worldly life to practice Daoism, establishing a retreat (jing she refers to a practice center) in Yuyao. Of pure character, she only brought along her sister's son Zhou Ziliang for cultivation. At thirty-five, pressured by officials and urged by fellow practitioners to compromise, she married into the Zhu family of Shangyu, becoming entangled in worldly affairs which caused illness from repressed emotions. Four years later, after bearing a son, she returned to Yongjia and has severed mundane ties for eleven years. Since childhood she avoided killing creatures or plucking flowers, eating just one meal daily, though her temperament tended toward severity and impatience. While described as having "no major transgressions," minor faults remain—primarily failing to maintain cultivation discipline strictly, thus incurring reproach from spirits.
During his cultivation practice, Zhou Ziliang (an important figure in the Shangqing lineage of Daoism) engaged in dialogue with immortal beings (xianzhen). They informed him: "Your foundation in cultivation is still shallow—do not expect to attain the Dao and achieve perfection in this lifetime. Having cultivation opportunities spanning two or three lifetimes would already be fortunate." Suddenly, the immortals inquired about Zhou's name, to which he hastily replied with his secular name "Zhou Ziliang."
The immortal beings became greatly angered, exclaiming: "How could you make such a grave error! Your ordained Daoist name is 'Zhou Taixuan,' with the religious name 'Xuling'—how could you use a worldly appellation? In the celestial registers (jade tablets recording cultivators' merits and faults), you are solely registered as 'Zhou Taixuan.' While you may use the secular name 'Ziliang' in the mundane world, you must never casually reveal your hidden immortal name."
The immortals further explained: "Among the countless cultivators in this world, why were you specifically chosen? Not only is your destiny aligned with the immortal path, but you also share karmic familial ties with us. Just like Yang Xi (patriarch of the Shangqing school) and Xu Mi (Xu the Chief Secretary) in the past—while Yang frequently interacted with immortals, Xu never had the opportunity to meet them. The reason being that although Xu cultivated diligently, his mind remained entangled with worldly distractions; whereas Yang maintained concentrated spirit (shen) undisturbed by evil thoughts, unshaken by material temptations. Thus, the immortals only transmitted true teachings to Yang."
They admonished Zhou: "Your ability to see us mirrors Yang Xi's past opportunity. These matters must never be carelessly disclosed." They then recounted the cautionary tale of Hua Qiao (an early transmitter): originally a worldly man with restless temperament, he failed to keep secrets—recklessly revealing cultivation methods bestowed by immortals, ultimately drowning in a river. Even fourteen years after death, he still suffered in the realm of hungry ghosts. The immortals repeatedly emphasized: "These historical precedents demand utmost caution!"
Later, Dinglujun (an important immortal of the Maoshan lineage) mentioned: "Yesterday at Donghua Palace, I encountered Yang Xi. Though I wished to invite him along, his duties prevented him from joining." Immortal Wang added: "Earlier this month, I saw Lord Xu (Xu Mi) riding a dragon chariot with Lady Ziwei and Lady Youying to visit Lady Nanzhen. Lady Ziwei inquired about Zhou Taixuan, noting his name was already inscribed in the immortal registers and he would soon attain the Dao—she wished to examine his virtue (de)." Immortal Wang replied that having met Zhou, he indeed possessed the transcendent qualities of one detached from worldly concerns.
This passage records the mystical experiences of Daoist adept Zhou Ziliang (courtesy name Yuanhe) as he communicated with celestial officials in the netherworld, containing two significant events:
The first event occurred on the night of the ninth day of the seventh month, when Lady Ziwei (an important female immortal in Daoism) delivered instructions through a netherworld messenger. The envoy informed Zhou Ziliang that his name had been registered in the celestial roster, and he would formally ascend to immortality the following autumn. However, the messenger particularly emphasized the busy nature of heavenly affairs, requiring Zhou Ziliang to exercise utmost discretion in speech and conduct. Revealing celestial secrets would result in demotion. Their prolonged conversation lasted from the second watch until the fourth watch, with too much content to fully recall. The text notes that even when facing coercion or temptation from powerful worldly figures, practitioners must maintain strict confidentiality.
The second event took place on the eleventh night of the seventh month, when two immortals from Mount Tongbai—Xu and Deng—visited. Wearing the same immortal robes as before, they brought Zhou joyous news: his name had been registered in the roster of Donghua Palace (an important celestial palace in Daoism) and he'd been appointed to the immortal position of "Guardian of Dawn Office." Zhou modestly replied that his ordinary talents had only been elevated through divine grace. Immortal Xu further revealed Zhou's past incarnation as Zhao Weibo, and that during his rebirth in the Zhou Kui family, his name had been changed to "Tai Xuan" with the courtesy name "Xu Ling." After multiple rebirths and cultivation, he was now being granted the position of "Registrar of Protected Records" according to celestial regulations.
The account concludes with the True Lord of Life Preservation (an important Daoist deity) personally escorting Zhou to Donghua Palace for immortal registry verification. After examination, the Donghua officials confirmed Zhou's virtuous character and purified mental state met immortal standards. They decided to formally confirm his celestial rank on the seventh day of the seventh month through an assembly of celestial officials, promoting him from middle-grade immortal official to the superior position of "Guardian of Dawn Office."
This scripture records the celestial appointment process of Zhou Taixuan (styled Xuling) to the position of Baochen Si (a Daoist immortal official post). The text mentions:
Han Hou (a certain immortal official) submitted a memorial stating: Zhou Taixuan had demonstrated early aspiration for Daoist cultivation, and now having perfected his virtue (De), he aligns with heavenly Dao above and earthly virtues below. According to immortal rank evaluation, he qualifies for upper-middle grade. With the Baochen Si position soon to be vacant, it was proposed to select Zhou Taixuan for the post. This petition received approval from Qing Jun (a high-ranking Daoist immortal official).
The text further describes the specifications of the Baochen Si position: when traveling, the official is accompanied by ceremonial regalia including a crimson dragon-drawn green carriage and a dark-feathered canopy, attended by five jade maidens in blue robes and seven jade boys in vermilion garments. They carry immortal fans, wear spirit crowns, don purple feathered capes and crimson cloud immortal robes, and are adorned with precious jade bells. This position commands the Six Ding Divine Generals (Daoist guardian deities), with knowledge of all celestial cultivation matters and methods of spiritual instruction, far surpassing any worldly official post.
Initially, Zhou Taixuan showed little enthusiasm for the position, having already comprehended the true essence of Daoism and being unattached to worldly fame and gain. However, he later realized: if it could benefit sentient beings, he would willingly undertake even a lowly and arduous post. The text also mentions that Tongbo Zhenjun (a high-ranking immortal) and the two Zhenjun officials of Taixu Siyin took particular interest in this matter.
This account reflects the official appointment system within the Daoist celestial hierarchy, as well as the dual pursuit of cultivators who "seek the immortal path above while delivering sentient beings below." The various immortal officials and ceremonial regalia mentioned constitute important elements of Daoist celestial belief systems.
This records the communications between the Southern Dynasties Daoist Zhou Ziliang and celestial beings. On the fifteenth day of the fifth month, the Zhenren Baoming (a high-ranking Daoist immortal official) transmitted the "Three Heavens Dragon Script" (a type of esoteric Daoist talisman) and instructed Zhou Ziliang to blend in with ordinary people without revealing extraordinary manifestations. This account was likely stored separately from the Dragon Script transmission.
On the night of the eleventh day of the eleventh month, Zhou received an official celestial appointment document written on three sheets of white paper. Though the position was confirmed, he would need to wait until his predecessor's term concluded before assuming office. For now, he temporarily held the status of "Eternal Attendant"—a position similar to "Wandering Official of Provisional Duty" (a minor post in the celestial bureaucracy) that couldn't be forcibly obtained but required spiritual resonance with the celestial realm. It's estimated Zhou's primordial spirit (Shen) was currently dwelling in the grotto-heavens and blessed lands.
On the thirteenth night, Zhenjun Dinglu (an important immortal of the Maoshan tradition) and Official Zhao descended together. Zhenjun Dinglu mentioned visiting the Taiyuan Prefecture (a celestial institution) with Zhenren Sihe the previous day to pay respects to Lady Nan (a female immortal) and discuss matters concerning Tao Hongjing (Zhou's master). When Zhou inquired about specific timing, the reply indicated uncertainty—possibly five to ten years. Though this concerned them, final approval required clearance from the Upper Prefecture and Donghua Palace (key celestial institutions) through the Director of Destinies (the deity overseeing fate).
Official Zhao added that the Eastern Palace (celestial crown prince's residence) had suspended the summons for Tao Hongjing, who was originally intended to replace Gao Guang—the dismissed Director of Penglai Water Affairs due to flood control failures. This underworld-aligned celestial position managed water governance. Tao's meritorious deeds made him a candidate, but he seemed reluctant. Zhou was instructed to relay these details to Tao.
The discussion then turned to how fortune and misfortune follow karmic causality rather than arbitrary divine arrangement. Though Tao Hongjing currently sought mental clarity, complete detachment from worldly ties might prove difficult. The conversation touched upon alchemical practices (Neidan), though specific details were unclear. Finally, it was revealed that the Great Lord of Green Lad (an important immortal) would visit this month, though the exact timing remained undetermined.
The Huayang Selection of Immortal Affairs records:
On the evening of the thirteenth day, Zhou Ziliang received a celestial document written on small white paper. The previous day, Zhou had discussed mid-month affairs with others. At dawn on the fourteenth, when entering the mountains, he informed people about temporarily suspending summoning rituals. At that time, Zhou appeared visibly disturbed, and others dared not inquire further. That very night during the first watch (approximately 7-9 PM), six or seven crowned figures holding staffs suddenly arrived at his gate. Their leader explained they had taken leave from the celestial court's retinue and came seeking Zhou's assistance due to lacking provisions. Though already preparing to retire, Zhou opened his door to receive them, generously offering clothing and utensils. The commotion startled children in neighboring rooms—such an unprecedented sight frightened observers, yet Zhou complied with their requests, allowing them to take what they needed before departing peacefully.
On the eighteenth evening, Zhou again encountered Tao Hongjing, the immortal official known as Dinglu (Registrar of Destinies), who responded that the duration of Zhou's cultivation practice remained undetermined and would be disclosed later. Regarding Zhou's wish to seclude himself at Leiping Mountain, Tao remarked the site offered no particular advantage over others. Presently, he emphasized, discussing calamities, warfare, and disasters of water and fire took precedence. Mount Mao (Juqu Mountain) was never truly suited for reclusion—it merely provided refuge from disasters, making residence there inconsequential. As for future rebirth destinations, these depended entirely on human inclinations; even immortals couldn't foresee outcomes while intentions remained unmanifested. Among Jiangnan's famed mountains, Tao still most recommended dwelling at Mount Mao, though the Wu-Yue region boasted many renowned peaks, none surpassed it.
This account appears in the celestial document received on white rattan paper that eighteenth night. After learning Zhou's transmitted messages, the Recluse Tao (Tao Hongjing) composed a reply on the fifteenth, instructing Zhou to convey these responses during his next audience.
This passage records a dream experienced by the Southern Dynasties Daoist Zhou Ziliang (also known as Zhou Jing) on the night of July 25th, along with relevant contextual explanations.
At that time, Zhou Ziliang was residing in a Daoist temple where a supreme deity (likely referring to a high-ranking spirit or senior master) had specially granted him lodging near the former residence of the Changsha Daoist Priest Song, with open spaces on either side. The location was adjacent to the old dwelling of Chief Official Xu (Xu Xun, a prominent Daoist figure), which made Zhou concerned that proximity to such sacred ground might be disrespectful, prompting him to report his concerns multiple times to his superiors.
In the dream appeared two divine officials: Tang Cheng (Tang Gongfang, overseer of life and death) and Zhao Cheng (another underworld official). Zhao Cheng first inquired with concern: "Why have you been exhausting your spirit (Shen) so much lately? This leads to mental confusion and dulled senses—you must stop overexerting yourself." Seizing the opportunity, Zhou sought their guidance about the suitability of his residence, particularly expressing worries about potential theft.
Zhao Cheng deferred to Tang Cheng regarding this matter. Tang responded: "While this falls under my jurisdiction, calamities aren't things we spirits can wholly foresee. You needn't be overly anxious about dwelling here." Regarding theft, Tang Cheng gave explicit assurance of his protection, advising Zhou not to worry excessively, and mentioned he would visit again later. After speaking, both deities vanished abruptly when Zhou rose to see them out.
A postscript notes this was recorded on plain paper as a dream from the night of July 25th. Additional context explains: during that summer drought, the revered elder residing in the mountains (likely Zhou's master Tao Hongjing), concerned about disturbing the spirits, had instructed Zhou to seek guidance through this method. Tang Gongfang was one of four underworld officials overseeing life, death, and robbery matters.
The entry concludes by mentioning that from July 3rd to 25th there were seven records total, written on ten blue-white papers, with one missing from the catalog. This text originates from the third volume of Zhou's Records of Spirit Communications, primarily documenting Zhou Ziliang's mystical experiences of connecting with the divine realm.
Vol. 4
The fourth volume of Zhou's Records of Spirit Communications documents Zhou Ziliang's interactions with celestial beings from the twenty-third day of the fifth month in the Yiyou year to the end of the seventh month in the Bingshen year. Each month's significant spiritual encounters are meticulously recorded, with particularly detailed accounts for the fifth, sixth, and seventh months.
On the daytime of the twenty-third day of the fifth month in Yiyou, Zhao Cheng, an immortal official from the Life-Preserving Bureau (a Daoist celestial institution governing longevity), made his first manifestation to deliver important instructions. That same night, Marshal Fan from the same bureau descended to convey further messages. Deep into the night of the twenty-seventh day, Master Hong, a transcendent from Mount Song (Central Peak), instructed Zhou in celestial observation techniques. On the twenty-eighth day's daylight hours, Zhou dreamed of participating in a Golden Elixir (Jindan) refinement ritual.
The sixth month witnessed multiple revelations: On the first day, Zhao Cheng of the Life-Preserving Bureau, alongside the Jade Youth from Huayang Grotto-Heaven and another from Ziyang Palace, separately transmitted essential cultivation techniques. On the fourth day, an immortal youth from Huayang taught how to maintain inner peace when facing verbal abuse. The sixth day saw Transcendent Deng from Mount Tongbo arriving to establish spiritual friendship. On the eighth day, the Ziyang Palace Jade Youth delivered celestial decrees, including Zhou's name change. The ninth day brought a recluse teaching seated and reclined meditation methods, followed by Zhao Cheng's guidance on perspiration management during practice. During an overnight stay at East Ridge on the eleventh day, female transcendent Li Feihua from Yiqian Palace foretold the visitation of five celestial maidens. The twelfth day marked the most solemn occasion, with Central Peak's Perfected Lord Feng and four other transcendents jointly imparting longevity secrets at Xiaoxian Hall. On the thirteenth day, Marshal Fan issued specific prohibitions against meat consumption. The fifteenth day concluded with Master Hong from Central Peak bestowing the now-lost Scripture of the Cavern Chamber (Dongfang Jing), a classic of Daoist cultivation.
These records were originally scattered across different volumes but are now compiled here. Three additional events from the fifth month—including three divine manifestations and one dream revelation—are separately detailed in the first volume. From the eighth month onward until the seventh month of the following year, only brief catalog entries remain without extensive documentation.
This passage documents the mystical encounters between Zhou Ziliang, a Daoist priest during the Liang Dynasty of the Southern Dynasties, and celestial beings in the sixth and seventh lunar months of the Yimao year (515 CE). On the fifteenth day of the sixth month, an immortal official named Fan Shuai dispatched a messenger to sternly reprimand Zhou for breaking precepts by consuming meat. Four days later, five female immortals from the Yiqian Palace (a Daoist celestial realm) descended to reveal to him the fundamental causes of the cycle of life and death.
On the twenty-first day of the sixth month, Zhao Cheng, another celestial official, sent an envoy named Huang Yuanping to discuss rainmaking rituals. Three days later, the immortal Xu Jun from Mount Cangwu (legendary burial site of Emperor Shun) manifested, and on the same day, Zhao Cheng sent another messenger to continue discussions about the rain prayers. The following day, Huang Yuanping informed Zhou that his name had been erased from the register of the dead at Mount Tai (a Daoist site governing life and death).
On the twenty-seventh day of the sixth month, a celestial youth from the Huayang Grotto-Heaven (one of the Ten Great Grotto-Heavens in Daoism) conveyed an edict bestowing upon him the Xuanzhen Jing (Scripture of Mysterious Perfection). Two days later, Xu Jun of Cangwu and Deng Jun, the immortal holding a ceremonial canopy, jointly announced that Zhou’s name had been recorded in the immortal register of the Donghua Palace (a key celestial palace in the Shangqing tradition). These seventeen events from the sixth month were later compiled into a separate book.
On the second day of the seventh month, two Perfected Ones (Zhenren—immortals who have attained the Dao) from the Ziyang Palace, Zhou and Wang, along with the immortal lords Dinglu and Baoming, gathered with celestial officials such as Sima Kuo (a Zhou Dynasty official) and the Music Officer of Cangwu to discuss important matters, including reclusive cultivation. The next day, the female immortals of Yiqian Palace informed Zhou that his name had been inscribed on the Green Register (a celestial roster).
On the ninth day of the seventh month, two officials from Ziyang Palace announced his promotion to the position of Baochen Si (a celestial post) and his participation in verifying the number of names in the immortal register. Two days later, Xu and Deng returned to confirm his inclusion in Donghua Palace’s records. On the thirteenth day, the immortal lord Dinglu and Zhao Cheng informed Zhou that his master, Tao Hongjing, could temporarily defer his summons to the celestial realm. Finally, on the fifteenth day, the immortal lord Baoming bestowed upon him the San Tian Longwen (Three Heavens Dragon Script—a secret Daoist talismanic script), instructing him to remain discreetly in the mortal world, avoiding displays of supernatural abilities and maintaining ordinary conduct.
This passage records the extraordinary experiences of Southern Dynasties Daoist Zhou Ziliang's communications with celestial beings. Between the seventh and eighth lunar months of the Yimao year, he received multiple divine revelations through dreams and waking visions:
During the seventh month, there were nine significant revelations, of which seven survive. The deities instructed him to practice cultivation quietly without ostentation, as their perception transcends physical distance. Dinglu Jun (an immortal official) cautioned him against excessive depletion of Shen (spirit), while Tang Cheng (another celestial functionary) assured him not to over-worry about impending disasters.
In the eighth month, the celestial interactions intensified. Fan Jian (a divine messenger) conveyed that after deliberation, the assembled Zhenren (Perfected Ones) had granted Zhou permission to freely tour the immortal realms. This was followed by a series of miraculous dreams: On the fifth day, he dreamed of entering vermilion gates where Siming Jun (the longevity deity) bestowed him with Nocturnal Luminescent Mushrooms (one of the five immortal fungi from Juqu Mountain); on the seventh day, his dream-journey took him through Huayang Grotto-Heaven, passing celestial palaces like Baoming Mansion and Dinglu Chambers while searching for Dragon Immortal Mushrooms; on the ninth day, he was questioned in a dream about participation in Zhaijiao (purification rituals); the most spectacular vision occurred on the twelfth day—riding a celestial chariot with Dinglu Jun accompanied by thirty jade maidens playing heavenly music, he beheld the register of immortals at Nanzhen Mansion (the sacred site of Mount Huo).
These experiences were meticulously documented, though regrettably some portions are lost. The author expresses profound sorrow over the missing five records and notes that no further supernatural events occurred after the eighth month. The mentioned "Mud and Ash Retreat" (Tutan Zhai) refers to a Daoist repentance ritual involving physical austerities, while the various "immortal mushrooms" were legendary elixirs believed to confer transcendence when ingested.
On the 15th day of the eighth month, Zhou dreamed of traveling with Dinglu Jun (a Daoist immortal official who oversees the registers of life and death) and Baoming Jun (an immortal guardian of life) to the residence of Lady Ziwei (the female immortal leader of the Northern Mysterious Dragon Palace).
On the 16th day, Zhou dreamed of visiting the immortal mountain Fangzhu (the dwelling place of eastern immortals). At the residence of Qingtong Jun (the Eastern Immortal Lord), he didn't meet the host but encountered Han Taihua (a Daoist female immortal) in the Danging Pavilion. Lady Song (a female immortal) transmitted to him essential techniques for achieving immortality and methods of shijie (corpse liberation, a form of physical transcendence). The commentary notes that Han Taihua had just been appointed this year to an eastern palace immortal position, becoming an immortal companion to the Jade Consort of the Vermilion Palace.
On the 19th day, Zhou again dreamed of visiting Fangzhu Mountain, coinciding with Qingtong Jun's inspection tour, accompanied by the famous Daoist Yang Xi, the Jiuhua Zhenren, and Xu Hui (Xu Xianhou). He paid respects to the immortal official Han Huiqi (who oversees immortal registers in the eastern palace) and received instruction regarding immortal registry matters.
On the 21st day, Zhou traveled with Baoming Jun to the immortal isle of Penglai, where they met the immortal official Zhou Dafu. They then arrived at a crimson tower with azure railings and purple chambers - the administrative seat of Tao, an official of the Siyin Fu (the bureau governing underworld affairs). Along the way, they encountered a golden-faced figure wearing feixiao robes who expounded Daoist teachings. Baoming Jun introduced him as a Dharma-serving immortal from the lesser celestial realm. Zhou Dafu also explained in detail the karmic connections of spiritual cultivation.
On the 25th day, Zhou dreamed of touring Mount Daheng with immortal officials Fan Jian and Zhao Cheng, where they met the southern immortal official Xue Dafu and Zhonghuang Du Dafu, receiving teachings on invisibility and transformation techniques. They then saw a large thatched cottage surrounded by sweet springs and exotic flowers. Fan Jian explained this was an immortal's dwelling, and the group discussed celestial matters beneath its eaves.
That same day, Zhou also dreamed of entering the Huayang Grotto-Heaven (a Daoist sacred site) to pay respects to Dinglu Jun. When he inquired whether his lifespan could be extended until the tenth month of the following year, he received an affirmative answer. This revealed his lingering attachment to worldly existence.
This passage records the dreams and actual encounters between the Daoist adept Zhou Ziliang and celestial beings during the eighth and ninth lunar months of the Southern Dynasties period.
On the evening of the 26th day of the eighth month, Zhou Ziliang dreamed of visits from the two immortals Dinglujun and Baomingjun, who informed him: "Tomorrow we must visit the Donghua Palace to pay respects to the True Lord Siming. As this concerns official celestial business, we cannot bring you along. We will inquire about your affairs with Marquis Han (likely an immortal official of Donghua Palace) on your behalf, after which we shall not return to the mortal realm." This reveals the celestial bureaucracy's practice of evaluating human merits and faults before granting immortality.
On the 29th day, the Huayang Grotto-Heaven official Jing Shangqi arrived to convey Dinglujun's message, stating that Marquis Han showed particular concern for Zhou's case and was reviewing his merit records. Notably, this was an actual apparition rather than a dream.
By the 2nd day of the ninth month, Zhou dreamed of visiting Huayang Grotto-Heaven to meet the two immortal lords. Three days later, he dreamed of journeying to Penglai Immortal Isle, where he first paid homage to True Lord Siming, who declared: "To partake of immortality elixirs, one must first be registered in the celestial rolls." At Penglai, he encountered Immortal Zhou (known as Zhou Dafu), who showed him a violet fairy herb resembling locust leaves. The immortal cautioned: "You cannot consume this yet—eating it would make you like me," while also mentioning the legendary fire dates and interlocking pears recorded in the Zhen'gao scriptures.
On the 8th day, Zhou dreamed of touring Yiqian Palace (residence of female immortals) and Tongchu Palace (male immortals' abode) with Immortal Official Zhao Cheng—the two celestial palaces stood about five or six li apart.
By the 10th day, his dreamscape shifted to Danlong Mountain under Baomingjun's guidance. This circular sacred peak south of Yangluo, governed by the Southern True Lord, contained numerous grotto-heavens within its slopes.
On the 15th day, Zhou's solitary spiritual journey brought him to Tongbo Mountain, where he beheld the magnificent Golden Court Pavilion complex—a resplendent vision of golden and azure structures stretching endlessly. He particularly noted that the Golden Court Grotto-Palace served as the immortals' assembly hall, with his vision revealing but a fraction of its celestial splendor.
This passage records Zhou Ziliang's encounters with various immortals in the underworld (the postmortem realm in Daoist cosmology) as experienced through dreams.
On the 23rd day of the ninth month, he dreamed of Lord Dinglu (a Daoist deity who oversees the registers of life and death) leading him to the Bureau of Life (the administrative office governing lifespan). Along the way, they met two celestial ladies, Xuanqing and Ziwei, riding cloud chariots accompanied by over twenty jade maidens. They said to Lord Dinglu: "The Purple Yang Perfected Being of the Bureau of Life has been waiting for this mortal." Zhou described feeling involuntarily drawn forward until he reached the Bureau's gate where he met the Purple Yang Perfected Being. Though they conversed extensively, the content was later forgotten.
On the 25th, he dreamed of Zhang Lijin (an immortal official from the Bureau of Life Preservation) instructing him to recite the Daode Jing (Classic of the Way and Virtue). Zhang emphasized this scripture as the foundational text of Daoism, mentioning that the Taiji Perfected Being (Supreme Ultimate Perfected Being) had declared reciting it ten thousand times could lead to daylight ascension.
On the 29th, he dreamed of a cyan-red object resembling a rainbow stretching dozens of zhang across the northwestern sky. When he asked Zhang Lijin about this phenomenon, the immortal explained it was called the "Mystical Rosy Beast" or "Water Mother," lamenting how difficult it is for ordinary people to comprehend the profound Daoist doctrines concerning "the non-being within being" and "the non-being within non-being" — references to the philosophy of emptiness. As an official governing rainfall, Zhang often discussed such metaphysical topics.
On the 2nd day of the tenth month, Master Hong appeared in a dream instructing him to recite the "Tai Su Invocations" (a Daoist ritual prayer text).
On the 5th, Lord Dinglu reappeared in a dream, praising Zhou's recent progress in spiritual cultivation.
These accounts were recorded in ink on hemp paper, totaling over seven hundred pages documenting eight dream experiences from the ninth month. References to "Tongbai" denote a sacred mountain, while "Assistant King of the Right" refers to the immortal official governing that region where celestial palaces exist both within and beyond the mountain.
This passage records several significant experiences of Southern Dynasties Daoist Zhou Ziliang communicating with celestial beings (Daoist immortals) during his cultivation practice.
In the tenth month, there were seven major spiritual encounters:
On the 11th, he witnessed the descent of Master Ziyang, Immortal Lord Dinglu (an important immortal of the Maoshan tradition), Immortal Lord Baoming, and Master Tongbai, followed by their relocation to Zhuyang Temple (a Maoshan Daoist monastery). On the 18th, Immortal Lord Dinglu suggested that Zhuyang Temple wasn't the most suitable place for cultivation, recommending instead the nearby Liangchang Mountain to the left—though practical considerations might make this difficult. On the 20th, he dreamed of two female immortals: Lady Wei of Southern Peak (Nanzhen) and Lady Ziwei. On the 27th, he dreamed of two immortals—Master Zhao and Master Hong—along with celestial phenomena involving stars. On the 29th, he journeyed in a dream to a celestial realm called "Palace of the Shadowy City," encountering numerous unknown immortals.
Major revelations in the eleventh month:
On the 3rd, he dreamed of Immortals Hong and Tang, who advised that with the current dim celestial phenomena and hidden stars, he should focus more on seated meditation visualizing Southern Mountain (a cultivation method). On the 8th, when dreaming of Immortal Lord Dinglu, Zhou Ziliang sought permission to build a small hut east of Zhuyang Temple. The response approved the location but emphasized the structure must follow a quadrangle layout (siheyuan), otherwise it would become a "solitary inauspicious dwelling" (a fengshui term for unlucky residences). The immortals also revealed two suitable burial sites on Eastern Ridge, with the southeastern position ultimately chosen. On the 13th, he dreamed of Master Zhou (possibly Zhou's ancestral teacher) mentioning Tao Hongjing's (then Maoshan patriarch) skeptical attitude toward certain matters.
These records reflect the practical cultivation experiences of Shangqing (Highest Clarity) practitioners during the Southern Dynasties period, who received guidance through dream communications with immortals—covering specific matters like monastery选址, architectural fengshui, and cultivation timing. Frequently mentioned locations like Zhuyang Temple and Liangchang Mountain were important Maoshan sacred sites, while figures like Dinglu and Baoming were key immortals venerated in the Shangqing tradition.
The Records of Zhou's Communications with the Unseen documents several dream encounters with divine beings and daily cultivation insights:
The practitioner recently found his mind troubled by scattered thoughts, requiring self-restraint ("testing spirits" refer to deities who examine cultivators). Reflecting on his past ambivalence toward divine revelations, he now understands all human attachments are illusory.
Regarding house construction: Zhou (the practitioner) initially planned to build a new residence. After receiving divine permission and ten thousand coins from the spirits, he designed three main halls with east-west annexes. However, due to gossip from fellow Daoists, only the three main halls were completed. Later, a spirit revealed this outcome diverged from Zhou's original intent, prompting him to resume construction. The spirits specifically instructed reserving one room as a "space for wandering ancients" (likely for meditation or receiving divine visitors), emphasizing cleanliness.
Fifteenth-day dream: Hong Jun (a Daoist deity) guided him to inspect the northwest sector of his dwelling, where they detected "lingering qi" (residual yin energy). A grotesque spirit appeared, whom Hong Jun identified as "Dadu Weiren" (a type of ghostly being). He explained that maintaining cleanliness around Zhuyang Pavilion (the cultivation site) and nearby offices would neutralize these tomb-like yin influences. The so-called "lingering qi" merely marked gathering spots for wandering souls—harmless when properly understood.
Twentieth-day vision: A beautiful woman in blue robes stood at his gate with two attendants, remaining silent throughout.
Twenty-sixth-day dream: Zhou Penglai (a Daoist immortal) informed him the Big Dipper had vanished, suggesting prayers be redirected to the "Two Stars" (likely the Southern Dipper deities). That night, overcast skies indeed obscured the stars.
Twenty-ninth-day significant dream: Immortals Mao Erjun and Zhou Erjun descended on thunderclouds above Leiping Mountain (a sacred site near Maoshan). At the Fulong boundary (a specific cultivation area), they raised their hands in greeting before departing. The text notes Leiping Mountain lies southeast of the Daoist temple, while Fulong is northwest—from the temple, one could witness the immortals ascending through the clouds.
This passage records Zhou Ziliang's spiritual visions and interactions with immortals during the eleventh and twelfth lunar months.
The eleventh month contains seven entries—one witnessed while awake and six occurring in dreams. On the third day, he encountered Immortal Lords Xu and Deng, who mentioned an administrative error in the Tongbai Prefecture (the Daoist bureau managing immortal registers) during their roster verification on the twenty-ninth of the previous month. Three officials in charge of the registers were consequently punished.
On the seventh day, he dreamed of reporting matters concerning the Jade Clarity and Pure Mystery (the highest level of Daoist cultivation) to the Director of Destinies (the deity overseeing lifespans). On the eleventh day, he dreamed of Lady Han (likely the Eastern Palace consort Han Taihua, who had been liberated as an immortal in the seventh month) saying her mind had grown increasingly detached, bringing her closer to the realm of true Dao.
On the nineteenth day, he personally witnessed a majestic immortal arriving in a grand chariot with ten attendants, exchanging only brief greetings. On the twenty-first day, the Registrar of Destinies (the immortal managing the book of life and death) revealed that the visitor had been Cai Ziqian, the Enforcer of Fengdu (the underworld), who came to notify Zhou since he now oversaw related immortal official affairs. On the twenty-fifth day, Immortal Official Zhao Chengzhi informed him, "There are currently vacancies in the immortal registers—you need not worry," echoing the Registrar's lament in the seventh month about the lack of worthy candidates for immortal registration.
On the evening of the twenty-eighth day, he met three immortals—the Registrar of Destinies, Official Zhao, and Commander Fan—who briefly conversed before urging Zhou to swiftly undertake a certain task, hinting at deeper meanings left unspoken.
The twelfth month contains seven entries—five witnessed and two dreamed. On the third day of the intercalary month, he again dreamed of Lady Han saying she "had no more earthly attachments." On the sixth day, Master Hong (likely his immortal cultivation guide) encouraged him to advance his practice diligently. On the fifteenth day, the Guardian of Life (the immortal protecting vitality) cautioned him against dwelling on mundane housing matters lest it damage his Shen (spirit).
In the first month, Zhou Ziliang wished to renovate his house but had been waiting in vain for his master's assistance. When the master finally arrived, he explained the delay was due to official business in the county.
On the eighteenth day, Zhou dreamed of the Great Director of Fate (Da Siming Jun, a Daoist deity governing lifespan) who asked him: "Do you wish to attain immortality?" Zhou answered truthfully that he did. The deity countered: "If you truly seek immortality, why aren't you diligently cultivating the Dao?"
The twenty-third entry mentions Master Hong (likely Zhou's teacher) revealing that the boater people had inquired about was actually Gan Pu, an immortal from Central Peak (Zhongyue). This person had known Tao Hongjing (the renowned Maoshan Daoist master) in a past life though they were unacquainted in this incarnation. Last winter, a man named Gu Daodu returned from the Yangtze River reporting an encounter near Dalei (possibly a place name) with a stranger in a deer-shaped boat who addressed Gu by name, requesting a message be delivered to "Hermit Tao of Maoshan." The messenger claimed the surname Peng. When Gu hurried to Guangling to relay this, he met Daoist priest Qiang Wenjing at Huajian and shared the account. Though Tao Hongjing heard of this, he made no further inquiries. Finding the incident peculiar, Zhou conducted private investigations.
On the twenty-fifth, Zhou encountered the Directors of Determination (Dinglu Jun) and Preservation (Baoming Jun), deities overseeing life and death. The latter warned: "This year you've suffered greatly from spirit harassment. The Three Officials (San Guan, Daoist deities of Heaven, Earth and Water) have thrice memorialized your transgressions—each time I intercepted them. But three strikes exhausts my protection—you must act prudently." Zhou marveled at such divine solicitude yet resolved to remain vigilant.
The twenty-sixth brought an audience with Lord Zhou (another immortal), who reported waters east of Geyan Mountain rising eighty-one zhang (≈270m), while the western flank of Southern Mount Heng had collapsed into an abyss.
On the twenty-eighth, meeting Immortal Xu revealed that Han Zhong (an ancient transcendent) had new business and was currently investigating matters with Deng Sheng. At year's end, Zhou also dreamed of Han Zhong who identified himself as Director of Fate for Mount Huolin (Huolin Siming).
These records primarily document Zhou Ziliang's spiritual interactions during cultivation, featuring revelations from various immortals. The mention of Tao Hongjing indicates Zhou's close connection with the influential Maoshan Daoist tradition. The recurrent phrase "and so forth" (yunyun) suggests abbreviated accounts of lengthy divine discourses.
This text records the spiritual encounters between the Southern Dynasties Daoist Zhou Ziliang (Master Zhou) and various celestial beings. Several important Daoist immortals are mentioned:
The Southern Zhenren of Lifespan Governance (a southern immortal overseeing human longevity) gave Zhou Ziliang an elixir the size of a goose egg to ingest, advising him: "Your Dao practice is not yet complete, so you cannot receive the supreme Nine-Cycle Golden Elixir (Jindan) for now. This will suffice as a preliminary nourishment."
During intercalary months, Zhou Ziliang experienced eight spiritual encounters—six while awake and two in dreams. From the eighth lunar month to the end of the intercalary month over six months, he recorded fifty such events: sixteen witnessed directly and thirty-five received through dreams. All were documented with cinnabar ink on yellow talismanic paper (Fulu).
On the second day of the first lunar month in the bingshen year, Zhou Ziliang dreamed of visiting the Daoist paradise "Minor Heaven of Existence," where he met Wang Jun, the Pure Void Lord who leads the Twenty-Four Immortals. Wang admonished him: "Why exhaust yourself with worldly haste? Your immortal register is already determined—do not dissipate yourself in mundane affairs."
On the tenth day, he encountered Immortal Official Hong Junfan, discussing construction plans. Hong remarked: "Even celestial patterns change unpredictably—how could human life remain constant? The present circumstances are acceptable." They also discussed matters related to the Dongxuan Scripture (a Daoist classic). Though construction was planned for that day, rain delayed completion until the dinghai day.
On the eleventh day, Zhou Ziliang met Zhou Jun of Tongbai, the Immortal Overseer of Destiny Records, who challenged him: "Have you abandoned the cultivation of true Dao? I shall depart from you." Before Zhou Ziliang could respond, the Purple Yang Zhenren (Ziyang Zhenren) interjected: "It's not that he refuses—his physical form has deteriorated." Zhou Jun suddenly accused: "Why did you abruptly take three hundred hu of grain from others?" Though Zhou Ziliang denied this, Zhou Jun insisted he witnessed the act. This abrupt exchange likely reflects Zhou Ziliang's mental distress during construction—the mentioned grain quantity (equivalent to six years' provisions for commoners) makes literal occurrence improbable, suggesting a misunderstanding born of anxiety.
This text records the visions and dreams of Daoist adept Zhou Ziliang during his mingtong (spirit communication) experiences. The content is somewhat fragmented, so I'll explain it section by section:
Regarding the use of rice, the master believed these grains were originally provisions for disciples' daily needs and shouldn't be used as disciplinary tools. However, the deities indicated that without taking some, they couldn't obtain divine testimony (shenzheng, the gods' witness to cultivation practice). Both parties felt uneasy about this arrangement.
On the fourteenth night, he dreamed of five immortals including Immortal Xu Xianhou conversing. Immortal Xu mentioned his mountain residence hadn't existed long—only about two hundred years. Another responded that in the vast kalpas (zhaojie, an immense cosmic time unit), such duration passes in an instant. This dialogue occurred at the mountain estate built by Chief Official Xu during Emperor Mu of Jin's Yonghe era (345-356 CE), making it about 160-170 years old at that time.
On the seventeenth night, he received visits from Lord Dinglu and Attendant Tang. Lord Zhongjun remarked that Chief Official Xu's recent words carried profound meaning, while Attendant Tang spoke extensively about Northern Terrace (Beitai, referring to Fengdu—the Daoist underworld), though most content wasn't suitable for recording.
The twenty-fourth night brought a warning from Lord Dinglu: true Dao cultivation requires rigorous purity without contamination by foul qi. Zhou Ziliang reported he was deeply engaged in cultivation (yan ying, meaning intensive spiritual refinement).
On the twenty-seventh day, he encountered Lord Baoming and Lord Hong, who cautioned against careless gossip about others—possibly indicating some form of spiritual test.
All seven records occurred in the first month of the bingshen year (likely 516 CE), with four being direct visions and two dream experiences.
On the third day of the third month, he dreamed of Master Hong discussing the Northern Dipper's celestial official (in Daoism, the Big Dipper governs life and death). As Master Hong had previously taught related methods, he mentioned this frequently.
On the seventh day of the third month, Lord Dinglu appeared in a dream speaking of an immortal from Linhai's Shaoshan who wandered the human world calling himself Master Peng—actually Zheng Xuan (styled Ziyin), an immortal who attained the Dao at Luhun Mountain. Zhu Jiaofu had instructed him to observe human cultivators' conditions. This immortal might arrive soon, having previously visited Jian'an. Someone from Linhai wrote to Daoist Zou Yao about Master Peng's presence, enabling Zou to meet him. The immortal sailed a small boat singing: "How vast the high heavens, where true spirits descend, commanding me to mingle in dust, seeking cloud-dwelling companions. The mortal world's filth obscures true nature. Swiftly return to Luhun—nothing here merits lingering." Should this person come, he should be properly received.
The Records of Zhou's Communications with the Netherworld documents several encounters between the cultivator Zhou and celestial officials in the spirit realm:
The first account describes a celestial being's distinctive features: a purple birthmark on the left cheek, a yellow silk cap, and thick facial hair with missing front teeth. (The text meticulously records these details, likely for future identification purposes. The mentioned "Burning Mountain" refers to Chishui Mountain, now within Yongning territory, though Zou Yao's exact origins remain uncertain. While such vivid attire should make these officials easily recognizable, they presumably alter their appearances knowing mortals might attempt identification.)
The second entry recounts meeting Immortal Official Zhao Cheng on the ninth day, who inquired with concern: "Why has your spirit been so unsettled recently?"
The third passage notes an appearance by Dinglu Immortal Lord (deity of fate registers) on the fourteenth day, foretelling that the Director of Destinies (deity governing life and death) would descend to the Western Palace by mid-next month, accompanied by officials from the Eastern Palace. (This likely foreshadows events recorded in detail for the eighteenth day of the third month.)
The fourth entry extensively documents a dream on the twentieth day: The Director of Destinies ordered attendants to fetch a blue object (the text here is illegible), commenting "This is acceptable, but lacks sincere intent—further cultivation is required." Subsequently, Immortal Lord Jing Shangqi arrived, mentioning two lords were en route to Turtle Mountain and came to warn Zhou: his previous excessive revelry had invited demonic interference, narrowly averted through Guardian Gao's intervention. (Zhou's sudden headache may relate to this incident, though no records of this guardian appear in the cavern archives.) The lord specifically cautioned against trusting an inner chamber resident who claimed not to be a Daoist—actually a Northern Star ghost official sent to disrupt mental clarity and deplete Qi (vital energy). He advised immediate refuge with Xu Xun (renowned Daoist immortal), but as Xu had departed, they soon left. (Zhou was then lodging in the capital's Daoist residence with Wang Faming, occupying the outer chamber while possibly seeking cultivation guidance when receiving this warning. His subsequent discretion about practice inquiries reflects prudent conduct.)
The fifth record describes visits from Immortal Officials Tang and Zhao on the twenty-fifth, discussing their return to former dwellings and extensive conversations about the "Ninefold Golden Elixir" (supreme Daoist alchemical method), also relaying oral messages. (After Zhou's mountain return on the twenty-third, the immortals clearly disapproved of his worldly travels. Regrettably, no Golden Elixir secrets were disclosed—a profound loss.)
This passage documents the spiritual encounters between Zhou Ziliang and celestial beings during his Daoist cultivation practice, recorded monthly as significant events:
In the second month, there were six entries—five involving direct visions of immortals and one recording a dream revelation.
On the third day of the third month, he encountered Baoming Zhenren (a venerated immortal of the Maoshan tradition), who warned against consuming certain herbs as they might compromise his devotional sincerity in cultivation. The reference to "Ziwen xianji" denotes documented prohibitions for immortality seekers in Daoist scriptures, with Baoming Zhenren emphasizing their particular importance on this day.
The eighth day of the third month brought a visitation from Zhao Cheng Zhenren, who cautioned him about rampant demonic disturbances in the mortal realm. On the twenty-ninth, Baoming Zhenren reappeared, advising avoidance of damp, turbid energies like mist and dew.
The ninth day of the fourth month featured an audience with Dinglu Zhenren (one of Maoshan's Three Primary Immortals), who praised the elegance of Zhou's earlier petition but expressed concern about whether his inner practice truly matched its lofty words. On the fifteenth, San Cheng Zhenren and Hong Jun Zhenren appeared, mentioning their descent to the capital to handle demonic disturbances—though their conversation remained deliberately obscure.
The ninth day of the fifth month brought a dream of Siming, Dinglu, and Baoming Zhenren accompanied by a host of immortals testing him through karmic circumstances. Their displeased expressions accompanied promises to resolve his troubles with thieves. On the fifteenth, he dreamed of visiting the Eastern Palace to pay respects to Qing Jun (the Azure Emperor of the East)—though not meeting the deity directly, he perceived divine care through messages conveyed by Marquis Han. The twenty-ninth saw another dream of the Three Zhenren, who dispatched ten guardians from Chixiang City to assist, though with limited apparent effect.
On the tenth day of the sixth month, while resting roadside, he dreamed of Marshal Fan (a Daoist guardian deity) warning about uncontrollable evil spirits. Though these entities couldn't directly harm humans, prolonged contact remained undesirable.
These accounts were meticulously recorded on yellow paper in neat script, accumulating to four and a half sheets since the first month. Some characters have faded with time. Collectively, they reveal a cultivator's multidimensional interactions with the celestial realm—blending warnings with guidance throughout his spiritual journey.
This passage records Zhou Ziliang's interactions with immortals in the netherworld, primarily occurring during the sixth and seventh lunar months.
In the sixth month: On the ninth day, Zhou left the mountains at dawn and spent the night by a dam. On the morning of the tenth, he departed and likely reached the Hushu Fangshan area by evening, returning within the month. At that time, a febrile epidemic was spreading nearby. On the nineteenth, while at home, he dreamt of being forbidden to eat meat yet consuming goose fat—an incident that initially baffled him. Later verification revealed this coincided with a royal decree; when staying at Ji Maoxian's residence in Yanling, the local offerings indeed included goose-fat cooked dishes. On the twenty-eighth night, he dreamt of the Purple Tenuity Star Lord (a revered Daoist deity) touring the heavens. These three events from the sixth month included two dreams.
In the seventh month: On the first day, he encountered Immortal Hong, who informed him that a position in the Eight Radiances celestial realm was prepared—since he'd dwell in Donglai (a paradise location), no further preparations were needed. More details went unrecorded. On the eighth, he dreamt of multiple immortals including Marquis Han, the Purple Tenuity Star Lord, Yang Xi (patriarch of the Shangqing tradition), and the True Lord Dinglu. They deeply discussed life's essence and karmic retribution—enough material for three or four pages, regrettably lost. On the seventeenth, he met Transcendent Official Zhao Baoming, primarily discussing celestial disasters—the voluminous content couldn't be fully transcribed. On the twenty-third, he encountered over thirty perfected beings (zhenren), mostly debating fundamental self-cultivation methods, disaster-avoidance secrets, and the refinement of Nine-Cycle Golden Elixir (the supreme Daoist alchemical achievement). These crucial discussions also went unrecorded in detail. Four events occurred this month, three being direct visions.
From early sixth month through late seventh month, an entire large white paper sheet was filled. All records span from the first month to the seventh month of the Bing Shen year (516 CE)—seven months totaling twenty-eight accounts (eighteen direct visions, ten dreams). The catalog used ink, vermilion, and yellow pigments across sixteen sheets (eight white, eight colored). His spiritual communications began on the twenty-third of the fifth month in the Yi Wei year (515 CE), continuing until late seventh month of Bing Shen—a total of one year and two months.
This passage documents the formula and preparation method of the "Ninefold True Jade Elixir" (Jiu Zhen Yu Li Dan) in Daoist alchemy. From early August to the 27th day of October, Zhou Ziyang recorded this secret formula, though the exact year remains unspecified.
The primary ingredients required are: one jin of nine-stemmed purple Ganoderma (a type of lingzhi mushroom growing in southern Min and north of Juqu Mountain) and two dou of cinnabar jade nectar (produced in southern Min). The preparation method is as follows: First, finely chop the Ganoderma and soak it overnight in one dou of the jade nectar. Then bury it in a spot facing sunlight but shaded by a north-facing wall, three inches from the wall and one chi deep in the earth. Use a white ceramic vessel capable of holding four dou, seal it with a ceramic lid and wax, then cover it with two inches of soil. Bury it from noon on the first day until noon the next day before retrieval.
After retrieval, carry it twelve steps southward and place it by the head of a bed. At noon the following day, decoct it in a bronze vessel with the fire precisely beneath the vessel's base, avoiding the edges. After boiling three times, add the remaining dou of jade nectar, increase the flame (to about five fen high), and use wormwood as fuel. When reduced to one dou, filter out the dregs and seal the liquid for three days. Upon opening after three days, a dazzling purple radiance will be visible—bright enough to eliminate the need for lamps at night—indicating successful completion.
The dregs should be pounded 320 times and wrapped in paper. This elixir possesses miraculous effects: when thrown into water, it stops the current; when used to seal a house, ten thousand men cannot open it; when applied to mountains, they split open; when used on people, it compels submission. For immediate ascension to heaven, consuming the entire dose causes instant death; for prolonged earthly existence, small doses allow gradual immortality. However, it must never be shared or revealed—only inwardly understood and orally consumed—lest its potency be lost.
The text concludes by noting this formula lacks specific dates, its origin unknown, found merely inscribed on a blank sheet of paper.
This passage records descriptions of mysterious elixirs from the Taoist classic Zhou's Records of Mysterious Communications. It mentions a peculiar medicine called "meticulously prepared paper slip," whose nature is so extraordinary that it can only be perceived with the heart-mind and defies detailed verbal description.
When inquiries were made among fellow residents—both adults and children—none reported noticing any buried medicines within the courtyard walls, nor hearing the pounding sounds of wooden mortars during preparation. This led to suspicions that the elixir might have been produced elsewhere, as legend held that consuming it would cause immediate death, making everyone deeply skeptical of its nature.
Though some witnessed the warming of wine (possibly referring to an alchemical ritual), this may have been an intentional ruse to mislead observers. The text further notes that this scripture exists in four authentic volumes written on multicolored paper, totaling sixty-five pages with alternating calligraphic styles—some meticulously regular, others in cursive script.
The term "mysterious communications" (mingtong) here refers to secret methods of divine communion, with the elixir-making process shrouded in mysticism beyond ordinary perception. Taoist cultivation often emphasizes the state of "heart-mind knowing" (xinzhi)—an intuitive realization transcending sensory perception. The claim of "death upon ingestion" may allude either to the elixir's toxicity or metaphorically to the practice of "corpse liberation" (shijie), a method of achieving immortality through simulated death.
Source text: Kanripo 漢籍リポジトリ（KR5a0314）; Licence: CC BY-SA 4.0 · Report an error / feedback