《紫陽真人內傳》

The tenth section of The Inner Biography of Master Ziyang records:

Master Ziyang, originally named Zhou Yishan with the courtesy name Jitong, hailed from Ruyin (present-day Fuyang, Anhui). A seventh-generation descendant of Zhou Bo, Chancellor of the Han dynasty, he was born into an illustrious aristocratic family with generations of high-ranking officials. His grandfather Zhou Xuan served as Governor of Qingzhou during the Yuanfeng era, while his father Zhou Mi held the position of Magistrate of Fanyang County. By the time Zhou Yishan was born, his father had been promoted to Grand Administrator of Chenliu.

At sixteen, while accompanying his father in Chenliu Commandery, he began studying the Classic of Filial Piety, Analects of Confucius, and Zhouyi (Book of Changes). His temperament was profoundly composed—neither frivolous in speech nor revealing emotions through facial expressions, he preferred solitary contemplation. At dawn each day, he would face eastward, rinse his mouth, swallow saliva, perform one hundred cycles of Qi absorption (a Daoist longevity technique), then pay homage to the rising sun—a practice he maintained unbroken for a full year. When questioned by his father, he reverently explained this was his devotion to the solar radiance.

On the first day of each lunar month, he would deliberately visit impoverished alleys, offering his own garments to the starving whenever encountered. Often he would climb famous mountains alone to sigh in contemplation, or laugh spontaneously in mountain caves. Though many eminent scholars of Chenliu admired his virtue and sought audiences, he consistently declined meetings under pretext of illness. Even Cai Xian, the Han court attendant well-versed in Daoist arts, was repeatedly refused until his father's angry insistence compelled a brief meeting. When questioned about the Dao of immortality, Zhou responded only with silence.

That year, a severe drought struck Chenliu, causing rice prices to skyrocket and refugees to fill the roads. Zhou Yishan secretly exhausted his family's wealth to relieve the suffering masses, never claiming credit. He treated all living things with infant-like compassion, silently accumulating hidden merit (yinji shande). There was also an eccentric named Huang Tai who dwelled alone in Chenliu—kinless, friendless, perpetually clad in tattered leather trousers, selling straw sandals at the marketplace with unknown origins.

(Note: "Qi absorption" refers to the Daoist cultivation method of regulating breath to ingest celestial and earthly essences; "accumulating hidden merit" denotes secretly performing good deeds to store spiritual merit—a crucial Daoist practice)

This passage from The Inner Biography of Master Ziyang recounts the encounter between Su Lin (courtesy name Zixuan), an immortal from Mount Zhongyue, and a mortal named Huang Tai.

Su Lin frequently observed the marketplace in secret and noticed that although Huang Tai wore tattered straw sandals, his eyes were square-shaped and yellowish—a characteristic of immortals as recorded in Daoist scriptures. He repeatedly sent people to purchase Huang Tai's sandals with gold and silver, secretly testing his character. After multiple trials, Huang Tai took the initiative to visit, at which point Su Lin revealed his true identity.

Su Lin recounted his origins: originally from the state of Wei during the Spring and Autumn period, he was born in the final years of Duke Ling's reign and developed a passion for cultivating the Dao from childhood. He first studied foundational methods of "body refinement and calamity dissolution" under Master Cen, then received instruction from Master Qiu in "Qi absorption techniques" (Daoist breathing exercises) and "spirit-returning soul-preservation" (mental cultivation methods). Master Qiu explained that while these practices could prolong life, they were insufficient for ascension to immortality, and thus introduced him to the middle-ranked immortal Master Juanzi as his teacher.

Juanzi transmitted the core esoteric method of "guarding the Three Ones":

1. Dongzhen (visualizing the upper Dantian)

2. Miaojing (visualizing the middle Dantian)

3. Suling (visualizing the lower Dantian)

This method originated from the Celestial Emperor of Taiwei (a revered Daoist deity) and was preserved in the Divine Radiance City of the Eastern Sea's immortal youths, never transmitted to those without immortal destiny. Practiced during the eight major solar terms (Beginning of Spring, Spring Equinox, etc.), it could dissolve calamities, preserve the physical body from decay, and—when mastered—summon cloud chariots (immortals' vehicles) to attain the state of terrestrial immortality.

After achieving this cultivation, Su Lin wandered freely among famous mountains and immortal abodes for centuries. However, feeling prolonged comfort contradicted the true principle of "conforming to the Heavenly Dao," he voluntarily immersed himself in the mundane world, disguising himself as an old sandal-seller to experience ordinary life. This episode exemplifies the Daoist cultivation ideal of "blending radiance with the dust"—true immortals often conceal themselves within the commonplace.

The Biography of Master Ziyang records a dialogue where a seeker inquires about longevity techniques from an immortal, along with the transmitted method for eliminating parasitic influences:

"Though you dwell in the mundane world, your discernment recognizes the true Dao. Heaven has granted you multiple opportunities, yet you've failed to grasp them. I admire your devotion to the Dao, hence this meeting." The seeker, overcome with emotion, prostrated himself dozens of times and approached on his knees, saying: "Since youth I've yearned for immortality, practicing daily meditation in hopes of meeting a true immortal. Now, after ritual purification, I behold your celestial countenance—the greatest fortune of my life."

The immortal instructed: "First be seated and listen. You already understand methods like retaining Jing (essence) without emission, Daoyin (breathing exercises), ingesting Qi (vital energy), and absorbing solar-lunar essences—no need for bedroom arts. Yet three 'worms' (parasites named Blue Ancient, White Maiden, and Blood Corpse) remain in your body, hindering progress. These parasites cause mental agitation, weaken resolve, and even during fasting (Bigu), they induce bodily heaviness and nightmares by disturbing the Five Viscera."

The parasite-eliminating formula requires seven ingredients: 250g of aconite, 3.5L of hemp seeds, 300g of rehmannia, 21cm of dogwood root, 350g of atractylodes, 200g of cinnamon twigs, and 250g of cloud mushroom spores. Preparation method:

1. First brew 15L of wine using calamus root

2. Chop the ingredients, soak in medicinal wine for three days, then sun-dry

3. Repeat soaking and drying three times until the wine is fully absorbed

4. Finally, pound into fine powder and mix with honey to form pills

Administration: Facing east at dawn, begin with two mung-bean-sized pills, gradually increasing to ten. This formula treats abdominal disorders, relieves chest congestion, and enhances skin radiance and bodily lightness. After one course, grain parasites die, followed by the withering of the "Three Corpses" (Daoist concept of three malevolent spirits residing in the body), enabling successful cultivation.

This scripture discusses the various stages and methods of cultivating the Dao to attain immortality. The general meaning is as follows:

Practitioners of the Dao may supplement their practice with various medicinal substances such as zengqing (azurite) and huangjing (solomon's seal rhizome), combined with cultivation techniques like grain avoidance (bigu), daoyin (guiding and stretching exercises), and breath absorption (fuqi). However, relying solely on medicinal substances can only prolong life—to achieve ascension as an immortal, one must cultivate the Nine-Cycle Divine Elixir (jiuzhuan shendan) and the Golden Liquor (jinye) method. The scripture mentions a practitioner who, after five years of cultivation, developed radiant skin and gained the ability to see through his internal organs, prompting him to seek an immortal's guidance on ascension techniques.

The immortal explained that immortals are classified into different ranks:

• Upper Immortals (shangxian): Can ride clouds and dragons to ascend in broad daylight, befriend the Perfected Beings of the Supreme Ultimate (taiji zhenren), and hold important positions as celestial officials
• Middle Immortals (zhongxian): Can roam freely among the Five Sacred Peaks (wuyue), command spirits and deities, or oversee famous mountains
• Lower Immortals (xiaxian): Can achieve immortality through grain avoidance (bigu) without casting shadows, or through liberation by means of a simulated corpse (shijie, feigned death to shed the physical form)

The immortal revealed that he himself practiced the "Method of Guarding the Three-Ones" (shou sanyi zhi dao), an important Daoist cultivation technique that enabled him to command spirits and govern sacred mountains for longevity, but only qualified him as an Earth Immortal (dixian). He told the seeker that his destiny was higher—he was fated to become an Upper Immortal Perfected Being (shangxian zhenren) capable of cloud and dragon riding, while his own methods were only suitable for teaching ordinary Earth Immortals or liberation immortals.

The text concludes by emphasizing that although the "Guarding the One and Refining the Spirit" (shouyi lianshen) practice may not represent the most profound Daoist method, it remains a valuable cultivation path for Earth Immortals.

This scripture describes the scene of Master Ziyang transmitting cultivation methods. The main content can be understood as follows:

The mountain deity absorbs the essence of rivers and lakes, expels turbid qi below the Seven Radiances (referring to the body's seven orifices), and draws in pure qi above the Three Palaces (upper, middle, and lower Dantian). Practitioners should maintain reverence and sincerity as if tending to an "infant" (pure innate nature), a "perfected being" (one who has attained the Dao), and a "newborn" (primordial state).

The "Three Perfected Ones" mentioned in the text refer to the three sovereign deities within the body. They harmonize the qi mechanisms of the twenty-four solar terms, each entering the Taiwei Enclosure (a celestial region), then manifesting as twenty-four perfected beings. Those who master this cultivation method can witness the Three Palace Perfected Ones within the three-inch Dantian. During this vision, celestial chariots with feathered canopies and majestic processions will appear, allowing practitioners to ascend by riding these vehicles. Their names will be recorded in the immortal registers, enabling ascension to the Shangqing (Upper Clarity) heavenly realm.

The practice must align with seasonal nodes:

• During Upper Prime (Beginning of Spring), follow the movements of the Eastern Dipper Star Lord
• During Middle Prime (Beginning of Summer), follow the Southern Dipper Star Lord
• During Lower Prime (Beginning of Winter), follow the Northern Dipper Star Lord

When these three qi mechanisms ascend, the practitioner's body should simultaneously engage in visualization practice. This method appears simple yet yields profound effects; seemingly ordinary yet generates transformative growth. With authentic transmission, one can manifest countless forms, become impervious to water and fire, subdue tigers and leopards, and command spirits and deities. Progress must follow gradual stages.

Master Ziyang transmitted the "Guarding the Three Ones" cultivation method along with two hundred essential principles from the Lingmiao Xiaoyou Jing (Scripture of Numinous Subtlety), and bestowed immortal herbs like stone mushrooms and vermilion branches. The master revealed he would soon be summoned by the Mystic Isle (a celestial realm) and must depart within thirty days, hence his special visit to enlighten his disciple.

After reverently receiving these teachings, the disciple observed purification rituals for seven days and nights, maintaining seated meditation without sleep. At dawn, facing north, he burned incense, performed prostrations, and consumed the immortal herbs. After five years, he could see a thousand miles away, became light as a swallow, traveled five hundred li daily, mastered invisibility and manifestation, and freely wandered famous mountains seeking immortals. Later, hearing of Master Luan on Mount Meng who excelled in the Longqiao Jing (Dragon Stepping Scripture), he entered the mountains and encountered Yanmenzi (an immortal) riding a white deer and holding a feathered canopy, along with his attendants, in the Yellow Court Cavern.

Within the Yellow Court (Huangting, a vital area in Daoist Neidan practice), I encountered a Jade Maiden. Prostrating myself before her, I begged to receive the secret of immortality. She replied: "Your name is already recorded in the immortal registers (Xiānjí, the celestial roster at Dantai). Why worry about failing to attain transcendence? The Pure Void Cavern Palace (Qīngxū Dònggōng) at Mount Wangwu—one of Daoism's sacred grotto-heavens—houses many immortals. As a beginner in cultivation, you should first go there."

I responded: "I heard Master Luan attained the Dao on this mountain and can interpret the Dragon Stepping Scripture (Lóngqiāo Jīng), which is why I've come seeking instruction." The Jade Maiden laughed: "Master Luan is merely an ordinary transcendent, while you possess the potential of a True Person (Zhēnrén, an advanced stage of Daoist cultivation). For one with True Person's capacity to seek guidance from an ordinary immortal—isn't that beneath you? You should find a genuine master." She then presented me with the Dragon Stepping Scripture and the Three Sovereigns' Esoteric Writings (Sānhuáng Nèiwén, a manual for summoning deities and exorcising spirits), instructing me to return to Mount Shaoshi for three months of purification.

Later, ascending Mount Wangwu, I opened the cavern gate and entered the alchemical chamber (Dānshì, a cultivation site), where I met numerous white-robed immortals studying scriptures. They all rose and bowed upon seeing me. Among them, Zhao Tazi bestowed upon me sixteen illustrated charts of numinous mushrooms and esoteric Five Phases (Wǔxíng) talismans. After another purification period, I met Master Huang at Mount Wangwu and received the Yellow Purity Divine Formulas (Huángsù Shénfāng) along with forty-four secret methods from the Five Emperors and Six Jia Spirit-Soaring Scripture (Wǔdì Liùjiǎ Língfēi Jīng).

Next, I climbed Mount Bozhong to pay respects to Superior Lord Wei, studying the Great Purity Transmission (Tàisù Zhuàn), the Left Yi Chaos Eastern Meng Register (Zuǒ Yǐ Hùndòng Dōngméng Lù), and the Right Geng Plain Text Laws of Subduing Malice (Yòu Gēng Sùwén Shèshā Lǜ). Following three months of purification, I reached the Great Chamber Cavern of Mount Songgao, where I encountered the Central Yellow Elder Lord (Huáng Lǎojūn, a revered Daoist deity). Here, immortals used purple clouds as canopies and soft jade as couches, wearing phoenix-patterned divine robes and bearing authentic talismanic scepters. Golden chimes hung at their left, while their right hands held the Eight Radiances Precious Strategy. Divine tigers guarded the cavern gate, numinous beasts patrolled the Great Chamber, with hundreds of attendants—Pure Truth Youths and Harmonious Jade Maidens—standing in attendance.

Together we drank celestial wine, chanting the thirty-nine chapters of Great Grotto Scripture (Dàdòng Zhēnjīng) and twenty-four chapters of Great Marvel Scripture (Dàyǒu Miàojīng), while practicing twenty-one divine melodies from Supreme Purity Numinous (Tàishàng Sùlíng). In the courtyard, Green-Waisted Jade Maidens held mysterious jade lamps, scattering flowers and burning incense to serve the Yellow Elder Lord. Adorned with the Three Flowers Nine Yang Headdress, he played flowing zither tones on his Cloud Pearl Plain Qin, draped in golden light ritual robes. His majestic countenance shone with piercing eyes that flashed like lightning, while his mouth held jade unguents.

Master Ziyang prostrated himself before Huanglao Jun (a revered Daoist deity), seeking instruction in the way of longevity, hoping to serve the celestial palaces. Huanglao Jun asked him: "Have you encountered Baiyuan Jun (the deity governing lower immortals) in the Chamber of the Cavern (referring to the upper Dantian, the head's cultivation center)?" Master Ziyang confirmed that he had. Huanglao Jun replied: "Your cultivation is not yet complete. You must continue to travel and study various essential methods. Though you have met Baiyuan Jun, you have not yet encountered the higher-ranking Wuying Jun (the deity governing upper immortals)."

Master Ziyang bowed again, requesting permission to serve the immortal court. Huanglao Jun explained: "Deep within the Chamber of the Cavern resides an indescribable Great Spirit. Emerging from the Purple Chamber (a cultivation term), it circulates through the Dantian (the body's energy center), ascending to connect with the celestial realm of Taiwei and descending to the profound mysteries of the abyss. Meeting Baiyuan Jun belongs to the lower immortal realm, granting three thousand years of life; encountering Wuying Jun marks the true immortal realm, bestowing ten thousand years of longevity. You must persist in refining your practice."

After receiving these teachings, Master Ziyang embarked on a journey across the land, visiting:

1. Mount Baikong, where he met Master Sha Yebo and received the Supreme Clarity Upper Scripture (Taiqing Shangjing)

2. The Golden Mansion in the Hollow Cavern of Mount Emei, where he met Master Ning and obtained secret methods including the Hidden Book of the Great Elixir (Taidan Yinshu)

3. Mount Minshan, where he met Master Yin and received the Nine Crimson Talismans (Jiu Chi Banfu)

4. Mount Qishan, where he learned the Melody of Sorrow Purity Formula (Youle Qusu Jue) from Zang Yanfu

5. Mount Liangshan, where he met Huainanzi Cheng and obtained the Three Charts of the Celestial Pass (Tian Guan San Tu)

6. Mount Niushou, where he met Zhang Liang (styled Zifang) and received the Scripture of Supreme Clarity (Taiqing Zhenjing)

7. Mount Jiuyi, where he met Li Boyang and was granted the Hidden Scripture of the Li Clan (Li Shi Youjing)

8. Mount Zhongshan, where he met Gao Qiuzi and studied twenty-seven Golden Elixir (Jindan) formulas

9. Mount Heming, where he met Yang'an Jun and received the Scripture of Golden Liquid Elixir (Jinye Danjing) and alchemical diagrams

10. Mount Mengshan, where he met Master Qingjing and obtained the Yellow Purity Transmission (Huangsu Zhuan)

11. The cave chamber by the Yi River at Mount Luhun, where he studied the Eight Hidden Earth Techniques (Yindi Bashu) with Li Zi'er

12. Mount Rongshan, where he met Zhao Boxuan and received the Three-Nine Purity Sayings (Sanjiu Suyu)

13. Mount Yangluo, where he met Youyang Jun and was granted the Purple Book of Azure Essentials (Qingyao Zishu)

14. Mount Huoshan, where he met the Lord of Destiny (Siming Jun) and obtained texts including the Azure Chart of Scripture and Destiny (Jingming Qingtu)

15. Mount Wushu, where he met Mozi (Mo Di) and received the Purple Measure Flaming Scripture (Zidu Yanjing)

This scripture records Master Ziyang's journey in seeking the Dao and its methods, illustrating the Daoist cultivation tradition of visiting masters far and wide to study classic texts. The scriptures and cultivation techniques mentioned here represent important texts in Daoist Neidan (internal alchemy) practice.

During his cultivation journey, Master Ziyang traveled through numerous sacred mountains and received Daoist teachings from various immortals:

He first encountered the Great Emperor Houye Shen on a famous mountain, obtaining the Scripture of Golden Roots (Jingen Jing). At Weiyu Mountain, he met Sima Jizhu and learned the art of "Storing Light in Stone Essence and Transforming Form with Golden Radiance." On Dating Mountain, he received the "Seven Transformations Divine Method" from Liu Zixian. In the sacred lands of Duguang Jianmu, he was taught by Gu Xizi the essential techniques of "Yellow Qi Method," "Void of Great Space," and "Threefold Yang Essence."

Later at Tongbai Mountain, he met Wang Qiao who bestowed upon him the "Plain Cinnabar Talisman." On Taihua Mountain, he encountered the Red Pine Immortal of Southern Peak and acquired the True Scripture of Upper Prime (Shangyuan Zhenshu). At Taiming Mountain, the Nine Elders of Immortal Capital taught him the "Four Authentic Methods of Yellow Water and Moonlight." In Heli Mountain, he received from Huangren both the Scripture of Eight Pure Authentic Beings (Basu Zhenren Jing) and the Hidden Book of Supreme Purity (Taishang Yinshu).

Continuing his journey, he met Master Huangtai Wanbi at Jingshan and was transmitted the Central Scripture of Nine Authentic Beings (Jiuzhen Zhongjing). In the Jade Fields of Xuanlong, he learned the "White Feather Purple Canopy" and "Yellow Water Moonlight" techniques from ten jade youths and the Elder of Nine Qi. At Sanglin Fuguang Mountain, the Azure True Youth Lord granted him the Secret Characters of Golden Book (Jinshu Mizi).

His southern travels brought him to Danling Mountain where Gong Zhongyang imparted the True Records of Immortal Taboos (Xianji Zhenji). Journeying westward to Kongshan Mountain, he paid homage to three supreme immortals: Lord Wuying, Lord Baiyuan, and Lord Huanglao. Among them:

• Lord Wuying resided on the left, clad in golden essence brocade robes, wearing the Spiritual Chapter at his waist and a purple dragon crown. He was the grandfather of the Red Child of Supreme Mystery's Upper Prime.
• Lord Baiyuan on the right wore crimson jade cloud-patterned robes with the Spiritual Essence Chapter at his waist and a dragon-summoning crown. He was the father of the Upper Prime's Red Child.
• The central Lord Huanglao, teacher of the Four True Kings of Supreme Ultimate (Taiji), governed the Nine Heavens and roamed Kunlun Mountain, standing as foremost among these three immortals.

These divine beings were all primordial spirits who spontaneously manifested from the void before the separation of heaven and earth.

This scripture recounts the immortalization process of Master Ziyang:

Master Ziyang entered the "Chamber of the Cavern" (in Daoist practice referring to the upper Dantian, the cultivation center deep between the eyebrows) with two divine lords. Though this cultivation space measures merely three inches, it contains the complete celestial landscape. The scripture reveals: encountering the "Lord of White Origin" (Baiyuan Jun) grants lower-rank immortality with three thousand years of lifespan; meeting the "Lord of Formless Heroism" (Wuying Jun) confers middle-rank immortality with ten thousand years; while beholding the "Yellow Elder Lord" (Huanglao Jun) bestows supreme immortality with lifespan equal to heaven and earth.

With devout prostration, the master sought instruction. The Yellow Elder Lord instructed him to close his eyes for inner vision. After prolonged cultivation, he indeed perceived within the Chamber two majestic deities robed in celestial garments—the Lord of Formless Heroism and the Lord of White Origin—as if dwelling in mountain emptiness. The Yellow Elder Lord praised his cultivation sincerity, transmitted the secret of daylight ascension, and directed him to continue practice at Mount Chang.

For over ninety years in Mount Chang's stone chamber, the master maintained purification and cultivation until receiving the thirty-nine chapters of the Great Cavern Scripture (Dadong Zhenjing) from both lords. Attended day and night by twenty-one jade maidens and youths, he practiced continuously for eleven years until finally ascending on clouds astride dragons. Enfeoffed as Master Ziyang, he now presides over the Purple Sun Palace at Geyan Mountain.

The scripture concludes with essential cultivation principles: Heaven, mountains, and humans share the same empty nature. "Cavern court" denotes mountain emptiness, while "Chamber of the Cavern" signifies cranial emptiness. Through concentrated meditation, guarding the three Dantian (upper/middle/lower cultivation centers), and focused spirit retention, practitioners may behold the three divine lords in their cranial chamber. When the immortal chariot arrives, the day of Dao-realization dawns.

(Note: The phrase "millet-sized space containing Penglai" symbolizes the Daoist concept that perfected cultivation enables a tiny space to encompass entire celestial realms.)

Master Ziyang (an honorific title for Daoist adepts) began his cultivation by practicing the "Threefold Unity" (a method unifying Jing, Qi, and Shen). Only after achieving this could he wander sacred mountains in search of the legendary Western Radiance Grotto-Heaven. This remains an essential oral transmission for practitioners.

Perfected Zhou once declared: All immortality seekers must first pass one hundred minor trials. Successful candidates receive immortal recommendations, whereupon the Three Officials (celestial rulers of heaven, earth, and water) pardon their worldly transgressions. Their names are erased from Mount Tai's registers of mortality and inscribed in the celestial archives. The immortal bureaucracy then administers twelve major trials supervised by the Supreme Ultimate Perfected Being (Taiji Zhenren). Top examinees become superior immortals, mid-level candidates terrestrial immortals, while even the lowest passers achieve daylight ascension with physical form. Those failing all tests may still attain "corpse liberation" (shedding the mortal shell while the spirit achieves immortality), though such liberated souls remain minor celestial functionaries, unworthy of being called true immortals.

Su Zixuan was later summoned to serve in the Mystic Isle paradise. Witnesses in Chenliu reported seeing him riding cloud-chariots drawn by dragon-tiger steeds, escorted by immortal youths toward the northwest until vanishing behind celestial mists. He transmitted nearly two hundred efficacious "Threefold Unity" methods to Master Zhou.

Su's master, the ancient immortal Juānzi, cultivated through herbal ingestion (fúshí) in youth, absorbing plant essences. His sincerity moved heaven: while river fishing, an East Sea immortal youth instructed him to gut any caught carp. Upon finding a golden scripture on "Guarding the Three Primordial Unities" within a fish's belly – transmitted by the Golden Portal Emperor (Jīnquè Dìjūn) – he secluded himself in Tuó Mountain, gaining power over wind and rain. After 2,700 years cultivation, he announced his summons to the Great Tenuity Palace (Tàiwēi Gōng) as celestial official before disappearing.

Juānzi taught Su Zixuan: "Observe the Threefold Unity rituals during specific festivals for twenty years to behold true deities. Their vision grants eternal life. Households venerating these triad deities gain longevity; those recording their names enroll in celestial jade registers; practitioners of the 'Chamber of Enlightenment' (Dantian cultivation) commune with heaven; guardians of the Three Primordial Unities become Pure Highest immortals. The Golden Portal Emperor's dragon-mounted celestial travels stem precisely from these practices."

Juānzi chronicled his cultivation: 300 years herbal ingestion, 500 years Qi refinement, 600 years Jing cultivation, 300 years Threefold Unity practice, 600 years Chamber of Enlightenment, and 500 years Mystic Elixir (Neidan) refinement. Throughout, he wandered sacred peaks, observed four seas, visited five marchmounts, cultivated in grotto-heavens, delighted in forests, befriended creatures, and absorbed mountain-vitality.

This passage documents important lineages of Daoist cultivation, chronicling the spiritual journey and transmission lineage of Master Ziyang (Lord Zhou). He achieved profound stillness in mountain and water retreats, practicing the method of "guarding form while contemplating immortality" for over 2,700 years before attaining the rank of terrestrial immortal (dixian, a lower celestial grade). The text describes several key cultivation techniques: focusing on the Three Ones (shou sanyi, concentrating on the three Dantian energy centers) leads to terrestrial immortality; guarding the Grotto Chamber (shou dongfang, upper Dantian) enables attainment of Zhenren (True Person, higher spiritual realization); while concentrating on the Mysterious Elixir (shou xuandan, the Niwan Palace in the upper Dantian) allows ascension to the Taiwei Palace (celestial realm).

The transmission lineage of essential Daoist scriptures is recorded as follows: from the Golden Tower Emperor (a venerated Daoist deity) to the East Sea Youth, then to Master Juan, who transmitted them to Master Su (Lord Su), before finally reaching Lord Zhou (Master Ziyang). Several pivotal scriptures are specifically mentioned:

1. The Dragon Stride Scripture (Longqiao Jing) and Three Sovereigns' Inner Texts (Sanhuang Neiwen), stored in the Yellow Court of Mengshan's Great Grotto

2. Sixteen Mushroom Diagrams (Zhi Tu) and Five Phases Secret Talismans (Wuxing Mifu), preserved in the Dan Chamber at Mount Wangwu's grotto entrance

3. The Yellow Silk Divine Formulas (Huangsu Shenfang) and Numinous Flight Texts (Lingfei Zhi Shu), concealed at Mount Wangwu

4. The Great Purity Transmission (Taisu Zhuan) and various talismans (Fulu), stored at Mount Bozhong

5. The Scripture of Great Subtlety (Dayou Miao Jing) and Supreme Purity Numinous Scripture (Taishang Suling Jing), kept within bronze vessels in Dancheng

The colophon notes the text's completion date: the seventh day of the first lunar month in the third year of the Long'an era (399 CE) during the Jin dynasty. Additional biographical details reveal Lord Zhou was born in the first year of the Yuanfeng era (80 BCE) of the Han dynasty, and began studying the "Three Ones' Pure White" (sanyi zhenbai) cultivation method under Lord Su in the first year of the Yuankang era (66 BCE). The original text contained 3,488 characters, though extant versions show one additional unverified character.

The conclusion emphasizes the sacred nature of these Zhenren teachings: such precious transmissions should only be shared with sincere practitioners living in reclusive cultivation, never casually disclosed to ordinary people.

This scripture enumerates various Daoist scriptures transmitted by immortals and their hidden locations, primarily recording where different cultivation manuals can be found within famous mountains and grotto-heavens. The details are as follows:

The Taishang Shangjing (Supreme Purity Upper Scripture) by Master Bo of Shayeh is concealed within White Cloud Mountain; Master Ning's Dan Yin Shu Ba Bing Shi Jue (Hidden Manual of the Great Elixir: Eight Dispositions and Ten Instructions) is stored in the Golden Cabinet Mansion of Mount Emei; Master Yinsheng's Jiu Chi Ban Fu (Nine Crimson Striped Talismans) lies hidden in Mount Min; Zang Yanfu's You Le Qu Su Jue Ci (Melodies of Worry-Free Purity: Mnemonic Verses) is preserved in Mount Pei; Huainanzi's Cheng Tian Guan San Tu (Three Charts of Heavenly Pass Completion) is secreted in Mount Liang; Zhang Liang (styled Zifang)'s Taizhen Qingjing (True Purity Scripture of Great Peace) is kept in Ox-Head Mountain; the Li Clan's You Shen Jing (Scripture of Hidden Spirits) is stored in Nine Peaks Mountain; Master Gaoqiu's Jin Dan Fang Er Shi Qi Shou (Twenty-Seven Golden Elixir Formulas) is hidden in Mount Zhong; Lord Yang'an's Jin Ye Dan Jing Jiu Ding Shen Dan Tu (Illustrated Scripture of Golden Fluid Elixir and Nine-Cauldron Divine Elixir) is concealed in Crane Cry Mountain; Master Qingjing's Ba Biao Huang Su Zhuan (Treatise on Yellow Simplicity Across Eight Directions) is deposited in Mount Meng.

Li Zi'er's Yin Di Ba Shu (Eight Hidden Earth Techniques) is stored in the Yichuan Grotto of Mount Luhun; Zhao Boxuan's San Jiu Su Yu (Three-Nine Plain Sayings) is hidden in Mount Emei; Lord Youyang's Dan Yu Zi Shu San Wu Shun Xing (Purple Scripture of Elixir Characters: Three-Five Harmonious Practice) is preserved in Yangluo Mountain; Lord Siming's Jing Ming Qing Tu Shang Huang Ji (Blue Chart of Scripture Destiny: Imperial Registers) is concealed in Great Mount Huo; Mozi's Zi Du Yan Guang Nei Shi Zhong Fang (Inner Vision Method of Purple Radiance and Flaming Light) is hidden in Mount Bird-Rat; the Golden Root Scripture (Jin Gen Zhi Jing) by the Great Emperor's Night-Watching Divine Youth is stored in Mount Yaoming; Sima Jizhu's Shi Jing Jin Guang Cang Jing Hua Xing Fa (Method of Stony Essence, Golden Light, Concealed Radiance and Transforming Form) is deposited in Mount Weiyu; Liu Zixian's Qi Bian Shen Fa (Seven Transformation Divine Method) is concealed in Great Court Mountain.

Master Gu Xi's Huang Qi Zhi Fa (Method of Yellow Qi), Tai Kong Zhi Shu (Art of Grand Emptiness), and Yang Jing San Dao Zhi Yao (Essentials of Tripartite Yang Essence) are hidden in Mount Duguang Jianmu; Wang Ziqiao's Su Zou Dan Fu (Plain Memorial Cinnabar Talismans) is stored in Mount Tongbai; the Southern Peak's Red Pine Master's Shang Yuan Zhen Shu (True Scripture of Upper Prime) is concealed in Mount Taihua; the Nine Elders and Immortal Capital Lord's Huang Shui Yue Hua Si Zhen Fa (Method of Yellow Water, Moonlight, and Four Perfections) is hidden in Mount Taiming; the August One's Ba Su Zhen Jing (True Scripture of Eight Simplicities) and Tai Shang Yin Shu (Hidden Scripture of the Supreme) are preserved in Mount Heli; Master Wan's Jiu Zhen Zhong Jing (Central Scripture of Nine Perfections) is stored within the Yellow Terrace of Mount Jing; while the Jade Youths' and Nine Qi Elder's Bai Yu Zi Gai Huang Shui Yue (White Feathers, Purple Canopy, Yellow Water, Moonlight) is concealed in an unspecified location (the original text does not indicate the exact site).

These records reflect the Daoist tradition of "grotto-heavens and blessed lands" (dongtian fudi), which holds that famous mountains and grottoes conceal various cultivation manuals awaiting discovery by practitioners. Each scripture corresponds to specific cultivation methods, such as Golden Elixir (jindan) techniques, inner vision practices, transformation arts, and more.

The Biography of Master Ziyang primarily records the catalog of scriptures practiced by two perfected beings (Master Zhou and Master Pei), along with their composed poems of immortal wanderings. Here is a vernacular interpretation:

[Catalog of Scriptures]

1. The Hua Scripture (stored in the Feathery Wilderness of Mount Xuanlong)

2. The Golden Script and Secret Characters of the Youthful True Lord (stored on Mount Fuguang)

3. The True Records of Immortal Taboos by Gong Zhongyang (stored in the Vermilion Fire and Cinnabar Chamber)

4. The Great Cavern True Scripture of the Central Yellow Elder Lord in Thirty-Nine Chapters (transmitted on Mount Changshan)

The list on the right comprises all the scriptures received by Master Zhou.

[Poems of Immortal Wanderings]

The two perfected beings used poetry to depict their celestial journeys:

They rode mystic chariots through primordial chaos, wandering amidst pristine jade forests. They beheld crimson mists enveloping mountain peaks, the Eight Scenes (Daoist term for celestial vistas of the eight directions) encircling jade wheels. In elegant towers, they contemplated the True Dao, guiding their flight to the left while gazing down upon the eight celestial realms to the right.

Arriving at grotto-heavens and blessed lands, they discerned the cosmic hours, looking upward to resonate with the supreme "Imperial Person" (a revered Daoist deity). Comprehending the arcane principles, they attained spontaneous clarity; awakening to the true self, they remained unattached to external things.

The towering Western Mysterious Mountain pierced the clouds, its radiance illuminating all. Within its pure light, they dwelled in pristine abodes of profound mystery. Life was as noble as orchids; riding the Eight Scenes, they soared swiftly past the Southern Heaven. Swiftly traversing the Yang-Feather Wilderness, their long whistles echoed through the eight celestial cities.

What are ten thousand miles to them? Transcending the mundane, they were unbound by form. Resonating with pristine joy, they devoted themselves to the Supreme Dao. The Great Dao opened wide—knowing the future, they radiated renewed vitality.

At dawn, they harmonized with the sunlight, ascending to where virtue shines. Lingering atop the Mysterious Mountain, they suddenly beheld a flying dragon descending. Leaping beyond the Eight Extremities, they soared between the Celestial Gates. The Cinnabar Chamber birthed wind and clouds; hidden valleys revealed immortal traces. Long brocades painted sublime scenes; perpetual mists veiled mountain visages.

The vast, empty palaces of the Moon were dwellings where chaos merged with the Dao. Eight directions bathed in radiant light; the pristine realm (Su'a, a celestial abode) remained eternally accessible. Wandering the realm of Yang-Liao, ethereal mists stirred with gentle breezes.

The towering Palace of Supreme Subtlety stood where the Nine Mysteries (profound arcane principles) resided. Here, reclusive adepts let out long whistles, while six Western immortals sought light to discourse on the Dao. None who came and went were ordinary—riding feathered canopies, they lingered by limpid waters, transcending the Eight Extremities as clear mists rose.

Finally, they described answering the summons to patrol the Three Mysteries Realms, where flowing chimes (celestial music) resounded through the heavens. In the resplendent Court of Supreme Harmony, the Sun and Moon Deities (Yu-Yi) observed the scene in serene clarity. Cutting through dust, they pursued the radiance of the Seven Luminaries (the Big Dipper), roaming the Purple Heaven's nameless immortal halls. Dragon banners turned jade wheels; light scattered across the four wilds. Awaiting the moment of cosmic harmony, they nurtured the Supreme Dao until dawn.

This is the account of the two perfected beings, Zhou and Pei.

Hua Qiao, a native of Jinling (present-day Changzhou, Jiangsu), came from a family that worshiped popular folk deities. One day, he dreamed of a group of ghosts and deities taking him around to feast and drink. These spirits drank with Hua Qiao until he became heavily intoxicated and returned home, vomiting up the food and drink the ghosts had given him. For several years afterward, these ghosts persistently pressured Hua Qiao to recommend talented individuals. Unable to refuse, he nominated over ten people, all of whom died shortly afterward. The ghosts, believing Hua Qiao had a keen eye for talent, intensified their demands. If he delayed even slightly, they would punish him. Fearing harm from these malevolent spirits, Hua Qiao abandoned his folk beliefs and went to Danyang (modern Zhenjiang, Jiangsu) to study Daoist practices under Xu Zhi, a Jijiu (a Daoist liturgical rank). After cultivating Daoist methods, the ghosts disappeared and no longer troubled him.

After several years of spiritual cultivation, Hua Qiao suddenly dreamed of two distinguished-looking men around fifty years old. Later, these men began visiting his meditation chamber (a place for spiritual practice) every month—visible only to him. One was surnamed Zhou, the other Pei. Pei Gong admired Hua Qiao’s talents, while Zhou Gong maintained a more reserved attitude. They took turns transmitting scriptures to him, many of which resonated with the Daode Jing. These texts primarily discussed Daoist precepts, methods for nurturing one’s nature and cultivating the mind, and occasionally touched on prophetic and esoteric divination techniques. The contents of the scriptures they imparted were highly secretive. Zhou Gong personally composed a biography, while Pei Gong’s remained unfinished, leaving only a preface on music.