《茅山誌》Vol. 5

The fifth volume of Maoshan (a famous Daoist mountain located in present-day Jurong, Jiangsu), titled Long Wu (Dragon Five), records the accounts of three immortals as narrated by Liu Dabin, a master of the Shangqing (Highest Clarity) tradition, an important Daoist school.

The ancestor of the Mao clan, Mao Ying (courtesy name Shushen), was a native of Nanguan in Xianyang, Shaanxi. His family had accumulated virtue and performed good deeds for generations, ensuring lasting blessings. Mao Ying’s great-grandfather, Mao Meng (courtesy name Chucheng, also known as Benchu), was well-versed in profound studies and could foresee the rise and fall of dynasties. Recognizing the impending fall of the Zhou dynasty, he refused to serve the feudal lords and instead became a disciple of Guiguzi of Beiguobei’e, later retreating to Mount Hua to cultivate the Dao. On the gengzi day of the ninth month in the 30th year of Qin Shi Huang’s reign, Mao Meng ascended to immortality in broad daylight, riding a dragon. At the time, a children’s rhyme circulated in Xianyang: "The immortal Mao Chucheng rides a dragon into the Great Purity (the highest celestial realm in Daoism), occasionally descending to wander the immortal realms of Xuanzhou and Chicheng (a sacred Daoist mountain). If his descendant Mao Ying cultivates the Dao, even the emperor should follow his example." When Qin Shi Huang heard this, he questioned the people and learned that it foretold an immortal urging him to seek the art of longevity. From then on, he became obsessed with the search for immortality and even renamed the twelfth lunar month "Jiaping."

Mao Ying’s great-grandfather, Mao Yan (courtesy name Taineng), was the fourth son of Mao Meng. He served as a retainer to King Zhao of Qin and later rose to the rank of Cavalry Commandant, receiving the title of Marquis of Changping Gong. His grandfather, Mao Xi (courtesy name Shilun), was enfeoffed as Marquis of Guangxin during the reign of King Zhuangxiang of Qin. After Qin Shi Huang ascended the throne, his title was changed to Marquis of Dexin. He fathered six sons, all of whom were distinguished. The sixth son, Mao Zuo (courtesy name Yanying), disdained official service and devoted himself to farming, fathering three sons: the eldest was Mao Ying, the Great Director of Fate (a divine office overseeing lifespan); the second, Mao Gu (courtesy name Jiwei); and the third, Mao Zhong (courtesy name Sihe).

Mao Ying was born in the fifth year of Emperor Jing of Han’s Zhongyuan era (the bingshen year). His younger brothers were born in the wuxu and gengzi years, respectively. From childhood, the three brothers displayed extraordinary intelligence and noble temperaments. At eighteen, Mao Ying said to his brothers, "The world is in chaos, as precarious as treading on thin ice. Why not follow the ancients in retreating to cultivate the Dao?" He then left home for Mount Heng, where he studied the Daode Jing (Classic of the Way and Virtue) and the Zhouyi (Book of Changes), gathered herbs for alchemy, and practiced asceticism in the remote cliffs for six years. One night, his sincerity moved Heaven, and he dreamed of the Jade Maiden of Supreme Mystery (a Daoist female immortal) holding a jade slip, who told him, "In Xicheng, there is a Perfected Lord who has attained the Dao. Why not seek him as your master?"

This passage recounts the story of a Daoist practitioner (referred to as "the gentleman") seeking the Dao through apprenticeship. After three months of devout purification (zhaijiao) at West City (a legendary Daoist mountain), he finally encountered Immortal Wang Jun, an important transcendent figure in the Shangqing (Highest Clarity) tradition.

During their first meeting, Wang Jun descended in a chariot drawn by divine tigers, soaring between celestial peaks. Overcoming numerous obstacles with sincere devotion to the Great Dao, the practitioner unknowingly arrived at Wang Jun's abode. Secretly instructed by the immortal, attendants guided him to the Jade Palace Cavern Terrace, where he waited extensively before being received. Prostrating himself, the seeker earnestly pleaded for longevity methods. After observation, Wang Jun remarked to his retinue: "Though this man's form appears coarse, his heart seems genuinely oriented toward the Dao." Thus accepting him as disciple, Wang Jun admonished him to cultivate diligently without negligence.

For seventeen years the practitioner served in the cavern palace, tending to robes, scriptures (jing), and talismans (fulu). His meticulous work gradually earned him responsibility for managing important texts. After three years, Wang Jun brought him to White Jade Tortoise Mountain (a celestial realm) to pay homage together to the Queen Mother of the West (Xiwangmu), the supreme goddess of Daoism.

Upon meeting them, the Queen Mother remarked: "Isn't it burdensome to bring a mortal onto the Numinous Terrace (immortal realm)?" Wang Jun smiled without reply. The practitioner prostrated again, humbly confessing: "I am but a lowly being—like withered bones and dregs—yet dare aspire to the longevity of phoenixes and dragons. Like morning mushrooms that perish by dusk yet dream of surviving lunar cycles, this is truly delusional ambition. Only through Wang Jun's compassion in teaching self-cultivation methods have I attained this audience with your sacred presence. I implore you to bestow the secrets of immortality to rescue this dying body."

Moved by his sincerity, the Queen Mother responded: "When I studied under the Celestial King of Primordial Beginning (Yuanshi Tianwang, a supreme Daoist deity) and the Great Sovereign of Fusang, they transmitted to me the 'Way of Jade Pendants and Golden Bells' and the 'Scripture of Supreme Ultimate Mysterious Truth' (Taiji Xuanzhen Jing)—all celestial treasures. Today, since you seek with genuine heart..." She then commanded Wang Jun to expound the Xuanzhen Jing while personally transmitting the oral instructions for the Jade Pendants method.

Furthermore, the Queen Mother mentioned the "Hidden Text of Two Luminaries from Grand Empyrean" and the "Inner Truth Talismans of Yin-Yang Luminaries"—all methods of the Supreme Elder (Taishang, referring to Laozi) reserved only for those with immortal destiny. She prophesied this practitioner would become a High Minister (shangqing) in the Shangqing celestial bureaucracy, overseeing life-span administration, and promised deeper Daoist teachings in the future.

This passage recounts the spiritual cultivation journey and miraculous manifestations of Master Wang (a reverential Daoist title for accomplished practitioners).

Before practicing the "Mysterious Truth of the Luminous Hall" method (a technique involving absorption of solar-lunar essences and cultivation of the Five Viscera's Shen spirits), Master Wang had to first master its esoteric teachings. Such advanced methods were transmitted exclusively to "Disciples of Complete Truth" (core initiates rigorously selected), and only after oath-bound commitments made at an altar consecration. After three years of practice, divine light radiated from his eyes, his countenance became jade-like in luster, and his master bestowed upon him the "Nine-Cycle Reverted Elixir" (the supreme alchemical medicine in Daoism) along with secret formulas.

Later, when Master Wang returned to his hometown at age forty-nine—still immersed in spiritual studies—his father grew furious, accusing him of filial impiety and threatening corporal punishment. Master Wang explained that he was divinely ordained to cultivate the Dao: though unable to serve his parents conventionally, he could safeguard the household's prosperity. Skeptical, his father raised a staff to strike, only for it to shatter and scatter of its own accord—finally convincing him of his son's extraordinary attainment.

The father then asked whether Master Wang could revive the dead. He clarified: those who died of natural causes or grave karmic burdens could not return, but victims of untimely deaths might. Summoning the local Earth God (Shegong), Master Wang inquired about suitable candidates in the village. With the deity's assistance, he successfully revived two wrongfully deceased villagers—though the resurrected remained mute. These events demonstrated the supernatural powers (shentong) attained through his perfected cultivation.

This passage records the miraculous deeds of Mao Ying, the founding patriarch of Maoshan Daoism (later known as "High Minister Siming Jun"). Born with extraordinary gifts, he could sit up and speak just three days after birth. Later, he retreated to deep mountains for cultivation, receiving assistance from mountain spirits that enabled him to command ghosts and deities, even revive the dead—though he modestly attributed these powers to the mountain spirits rather than his own abilities.

Mao Ying maintained a humble demeanor. When people persistently requested demonstrations of his powers, he feigned serious illness to avoid attention. Upon his parents' death, he observed mourning rites for fifty-three years, fulfilling filial duties to the utmost. His two younger brothers also held prominent positions: Mao Gu (Dinglu Jun) served as Grand Tutor to the Crown Prince and Governor of Wuwei during Emperor Jing of Han's reign, while Mao Zhong (Baoming Jun) held offices including Magistrate of Luoyang and Governor of Xihe.

Later, Mao Ying prophesied to his villagers that though he never held high office, the Heavenly Emperor had appointed him "High Minister Siming Jun of Eastern Peak," tasked with overseeing the registers of life and death in Wu-Yue region and evaluating Daoist practitioners. He announced his celestial ascension would occur on the third day of the fourth month the following year, inviting all to witness. On that day, several acres of land before his house miraculously leveled themselves, adorned with blue canopies and white felt carpets accommodating hundreds. People from near and far flocked to observe when word spread that someone from the Mao family would attain the Dao and ascend to heaven.

The account illustrates the supernatural abilities gained through dedicated Daoist cultivation, along with the ceremonial grandeur of an immortal ascension. The title "Siming Jun" (Life-Regulating Minister) represents a significant Daoist divine office responsible for recording human virtues and faults while maintaining the ledgers of life and death.

This passage records the ascension of Lord Mao (Mao Ying, an important immortal in the Shangqing lineage of Daoism). The farewell gathering for him attracted several times more guests than when his younger brothers had departed. Golden plates and jade cups materialized before the assembly, along with rare delicacies—a spectacle of splendor beyond description. Heavenly music resonated between sky and earth while fragrant aromas wafted for miles, satisfying over six hundred guests with abundant food and wine.

When celestial officials arrived the next day to escort him, Lord Mao bid farewell to his family, telling his clan: "The true Daoist path values concealed cultivation, not deliberate displays of miraculous powers. My reason for manifesting these wonders rather than retiring silently was to guide my two younger brothers toward the immortal path. All earnest seekers under heaven should aspire to the way of transcendence. Though Jiwei and Sihe awakened late, they will surely resign their posts to follow me. For now, I shall dwell temporarily at Mount Juqu east of the Yangtze (present-day Maoshan), where interconnected grottoes form sacred sites for cultivation. Long ago, I promised my master to purify myself there while awaiting heaven's mandate before moving to Mount Dahuo and Mount Chicheng." With these words, he ascended in a chariot drawn by dragons and tigers, vanishing from sight after flying over ten li.

This occurred in the fifth year of Emperor Yuan of Han's reign (44 BCE), when Lord Mao was 102 years old. After crossing the Yangtze, he cultivated himself within Mount Juqu while establishing a thatched hermitage on its northern slope (later known as Lower Landing Palace) to oversee underworld affairs. His tamed black tiger and white crane often accompanied him as he manifested divine assistance throughout Jiangsu and Zhejiang regions, earning the mountain its popular name—Mount Lord Mao.

When his brothers, still in office, heard of their elder's daylight ascension, they finally believed immortality attainable and resigned their positions. In their later years they reflected: "Our elder brother's attainment proves the path exists. Why should we pore over books instead of seeking his guidance? Even if we fail in cultivation, it's better than decaying in officialdom."

This passage records the spiritual cultivation story of a renowned Maoshan Daoist master and his two younger brothers. On the sixth day of the third month in the fifth year of the Yongyuan era, the master crossed the river to Dong Mountain to reunite with his brothers. Their meeting was filled with both joy and sorrow. The brothers lamented their late awakening to the Dao, expressing gratitude for their elder brother's protection over the years. Though they had served as court officials enjoying wealth and honors, the awareness of life's impermanence and the fear of sudden death compelled them to seek the path of immortality.

The master explained to them: "Your advanced age makes it difficult to practice the highest immortal arts, but you may still attain the state of terrestrial immortality (a lower rank of transcendence)." He then transmitted the "Ingesting Green Sprouts" longevity method—a practice of swallowing the qi (vital energy) and saliva of young plants to prolong life. Specific instructions followed:

To Jiwei, he taught the "Yellow Emperor's Four-Fan Powder," an immortal formula learned from Master Gaoqiu;

To Sihe, he imparted the "Queen Mother's Youth-Restoring Powder," specially suited for his weaker constitution, as this formula could replenish jing (essence) and nourish the brain.

The brothers diligently followed these teachings, consuming the herbal preparations, refining their qi, and cultivating stillness of mind. After eighteen years of strict adherence to the longevity precepts, their appearances became remarkably youthful. Only then did the master transmit the more advanced "Bright Hall Mysterious Truth" visualization method (a neidan/internal alchemy practice focusing on specific body locations to transform essence and energy). Three years later, miraculous light manifestations appeared. Finally, he bestowed the "Nine-Cycle Reverted Elixir" and divine formulas to assist their immortal attainment.

The master then reported this matter to Lord Wang (a higher-ranking immortal), petitioning for the conferral of terrestrial immortal fulu (talismanic credentials) and official positions for his brothers. Moved by their sincerity, Lord Wang agreed to recommend them to the celestial court. The entire process demonstrates the Daoist cultivation sequence: beginning with herbal nourishment, progressing through internal practices, and culminating in immortal appointments—embodying the systematic stages of Daoist spiritual development.

The Supreme Lord Lao (the highest deity in Daoism) has specially granted his divine grace to bestow upon you two brothers the status of immortals. Though your family originally enjoyed wealth and nobility through ancestral blessings, your extravagant and dissipated ways have depleted your primordial Qi (vital energy), leaving you with only feeble remnants of life. Though you have lived to a hundred years of age, you are no longer in the state you were when you first sought the Dao. Relying on divine prescriptions to barely maintain your forms, how could you be immediately granted the position of terrestrial immortals (immortals dwelling in the human realm)?

Since ancient times, it has been exceedingly rare for brothers to attain immortality simultaneously. However, considering that your distant ancestor attained the Dao and universally benefited all beings, accumulating merit that has extended to later generations, and that you yourselves have cultivated compassion and accumulated hidden virtue (secret good deeds), you are indeed worthy of compassion. After repeated petitions, you are now specially granted the "Mystic Water Jade Elixir" (a type of immortal elixir), which must be taken over a long period with strict fasting. Remember not to casually disclose this matter, and you must also report to the Great Emperor (Celestial Emperor) to ensure its efficacy. It is believed that you will personally come to receive it.

At that time, though the two brothers had already established divine communion within themselves and could command the Six Ding Divine Generals (guardian deities), they were still unable to meet with high-ranking celestial beings like Lord Wang (a senior immortal official) due to the vast difference in status. The immortal lord instructed them: first, fast and take the elixir, consume the lingzhi mushrooms, and then jointly maintain "heart-fasting" (a practice of inner purification) for three months. Afterward, they were to proceed in sequence to:

1. The Fangzhu Palace of the Azure Lad (a celestial palace) to register their names on golden tablets.

2. The Donggong Cave Palace of the Western City to pay homage to the Supreme True High Minister (a senior immortal official).

3. The Vermilion Terrace of Mount Heng in the Southern Marchmount to visit the Great Void Crimson Perfected Being (a realized immortal).

4. Return to the Fangzhu Palace to receive the official decree of the Three Perfected Terrestrial Immortals (appointment documents).

5. Go to Mount Chicheng to receive the True Transformation Divine Talismans (talismans for shape-shifting).

6. Travel to Mount Luofu to obtain the Embroidered Banners of Splendor (ceremonial regalia).

7. Finally, ascend to the Nine Palaces of the Immortal Realm and prostrate themselves for three months before the Golden Gate (the dwelling of the Celestial Emperor).

The Sacred Sovereign (Celestial Emperor) ultimately dispatched the Nine Subtle Supreme True Ministers, the Great Director of Destinies, Master Gao Chen, and the Azure Lad, among other immortal officials, to the Xiechen Palace to seek the approval of the Supreme Lord of the Great Dao. Subsequently, a Vermilion Official envoy descended with thousands of attendants and personally bestowed the purple tablets (documents recording immortal titles). After the conferral was completed, the two brothers were commanded to return to their respective jurisdictions.

In the end, Ji Wei was granted the title of "Perfected Terrestrial Immortal, Divine Lord of Fixed Records," while Si He was granted the title of "Immortal Lord in Charge of the Three Offices, Guardian of Life." According to the imperial decree on the purple tablets, they were each to oversee divine palaces and immortal abodes, with the celestial realm providing all necessary provisions as required.

This account describes a pivotal event in the spiritual journey of Daoist immortal Siming Jun (the deity governing human lifespan) during his cultivation at Mount Juqu (ancient name of Maoshan). On the eighteenth day of the eighth lunar month in the second year of the Yuanshou era of Emperor Ai of Han (1 BCE), when Siming Jun was already 140 years old, he received visits from several eminent celestial beings:

The Red Perfected One of Southern Peak (an immortal from Mount Heng), Wang Jun of Western Citadel (a major figure in Shangqing Daoism), the Queen Mother of Turtle Mountain (an epithet of Xi Wangmu), and the Azure Lad of Fangzhu (an important immortal youth) arrived together at the mountain. At this moment, the Celestial August Emperor (one of Daoism's highest deities) dispatched an envoy to confer upon Siming Jun the Divine Seal and Jade Insignia, while the Heavenly Emperor of Taiwei bestowed an eight-dragon brocade chariot and purple-feathered robes. The Supreme Lord of the Great Dao (Taishang Dadao Jun) granted him the Golden Tiger Talisman and a flowing-gold bell.

Subsequently, the Sacred Lord of Golden Portal sent the Great Ultimate Perfected Being (Taiji Zhenren) to present four types of immortal elixirs: the Luminous Divine Fungus of Swallow Embryo, the Ever-Shining Spirit Flight, and the Cavern Grass of Nocturnal Radiance. The envoy informed Siming Jun that consuming these elixirs would grant different immortal ranks, and by ingesting them all that day, he would attain the exalted position of "Superior Perfected Lord Siming, Minister of Eastern Peak," with authority over the deities and sacred landscapes of the Wu-Yue region (modern Jiangsu-Zhejiang area).

Then, the Five Directional Thearchs (deities of east, south, west, north and center) descended in chariots representing their respective directional colors (blue, red, white, black and yellow), formally conferring upon Siming Jun the "Nine Imperial Gifts Document" (a celestial counterpart to ancient imperial honors), appointing him as "Superior Perfected Lord Siming, Eastern Minister." The edict was inscribed on purple jade tablets with golden characters, marking its supreme status.

Finally, as other immortals departed, only Wang Jun of Western Citadel and Xi Wangmu remained to host a celestial banquet ("heavenly kitchen") for Siming Jun. Xi Wangmu commanded her attendants to perform music, singing the "Melody of Mysterious Clouds" that depicted immortals roaming the nine heavens and surveying the mortal world. This narrative reveals the hierarchical structure of Daoist pantheon and ordination rituals, while illustrating the cultivation concept of attaining immortal rank through elixir consumption and celestial appointment.

This passage recounts the mystical encounter of two Daoist practitioners, Mao Gu and Wang Jun, on Mount Mao (a sacred Daoist mountain) within an immortal realm. They arrived at a towering celestial city, crossed the Weaver Girl River, gazed up at the Crimson Court (heavenly palace), looked down upon the Sun's Abode (where the sun rests), and surveyed the eight directions to the farthest horizons.

The Queen Mother of the West (Xiwangmu, the supreme goddess in Daoism) told them: "Though you have cultivated the Dao methods, your vision remains limited. I shall impart some essential teachings to you." She then dispatched her attendant Guo Mixiang to contact Lady Shangyuan (a high-ranking goddess in charge of the register of female immortals). Initially unaware of Lady Shangyuan's identity, the two practitioners were informed by the Queen Mother that she was "the mother of the Three Heavens' True Sovereigns," overseeing the registers of female immortals throughout the ten directions.

Lady Shangyuan sent her attendant to reply that due to pressing celestial affairs, she hadn't met with the Queen Mother for over a thousand years. She was currently handling the "Register of the Three Primes" (an important Daoist scripture) assigned by the Great Emperor and would visit shortly. Soon after, celestial music and the neighing of dragon-horses filled the sky as Lady Shangyuan arrived with thousands of attendants. These attendants wore shimmering blue silks that radiated brilliance. Lady Shangyuan herself appeared about eighteen or nineteen years old, her hair arranged in a triangular bun, clad in a crimson frost robe and blue-feathered brocade coat, adorned with the "Nine Dawns Illuminating the Sun" headdress—her transcendent bearing surpassing worldly standards.

This text reveals the hierarchical structure of Daoist celestial bureaucracy, demonstrated through protocols like attendant-mediated communication and formal audiences. Practitioners must undergo successive trials and recommendations to receive advanced Daoist teachings. The vivid descriptions of immortal realms and divine attire reflect Daoism's pursuit of longevity, transcendence, and ascension to immortality.

This passage describes a sacred scene in the Shangqing (Maoshan) tradition of Daoism, where the Queen Mother of the West (Wangmu Niangniang) and the Lady of the Primordial Supreme (Shangyuan Furen) impart scriptures to two seekers of the Dao.

The two seekers wore exquisite Daoist ritual implements: hexagonal fire-jade crowns adorned their heads, phoenix-patterned silk sashes girded their waists, and they carried the legendary "Flowing Yellow Radiance Essence" sword. When they entered the inner chamber to pay respects to the Queen Mother, she exempted them from prostration and invited them to sit beside her. The feast prepared by the Lady of the Primordial Supreme matched the Queen Mother's own in grandeur.

With utmost sincerity, the seekers addressed the two deities: "Though we are dull by nature, born into this turbid mortal world like men facing a wall—never having heard the true Dao—our fear of death and longing for life have driven us to devoutly follow immortal masters. That we may behold your sacred countenances today is truly heaven-sent grace. We implore your guidance to dispel our delusions."

Moved by their sincerity and recognizing their incomplete understanding of the Dao's mysteries, the Lady of the Primordial Supreme commanded her attendant Song Bifei to retrieve four essential scriptures: The Pearl-String of Three Primes (Sanyuan Liuzhu), The Dao Essence of Cinnabar Radiance (Danjing Daojing), The Eight Arts of Hidden Earth (Yindi Bashu), and The Green Scenery Scripture of the Supreme Ultimate (Taiji Lüjing Jing). The Queen Mother likewise instructed her attendant Li Fangming to bring forth scriptures including The Jade Pendant and Golden Chime (Yupei Jindang), The Hidden Text of Grand Empyrean (Taixiao Yinshu), and The Inner Talisman of Twofold Scenery's Cave Flight (Dongfei Erjing Neifu) to bestow upon the Director of Destinies (Siming Jun).

The Lady of the Primordial Supreme explained the scriptures' profound value to the Queen Mother: "These secret texts represent the most sublime true scriptures, normally sealed within golden altars and only to be worn when entering the Celestial Domain of Grand Tenuity (Taiwei Tian). They grant miraculous powers in cultivation: riding clouds and dragons to roam famous mountains, protected by myriad spirits where perfected beings dwell; resting peacefully in golden halls during stillness practice; or being attended by the Eight Scenarios' Jade Chariot during active practice. Particularly The Jade Pendant and Golden Chime Scripture contains wonders beyond description."

As for the four scriptures including The Pearl-String of Three Primes, they possess extraordinary powers to reverse aging and subdue demons: summoning hundreds of numina to obtain solar and lunar essences; achieving invisibility and shape-shifting all things; traversing fire and water while commanding the underworld; subduing tigers and leopards while summoning the Six Ding divine generals; disappearing underground and inverting the Five Planets' movements. Prolonged practice grants longevity matching heaven itself. The "Eight Convergences" mystic writings recorded in The Hidden Text of Grand Empyrean, when mastered, enable ascension to the Jade Capital's immortal palaces, roaming through flowing aurora halls, becoming lords of the Five Sacred Mountains, seated upon the bed of destiny's administration, drinking immortal nectar and jade liquors, mounting eight dragons to soar skyward, and riding purple clouds in boundless wandering.

The Lady of the Supreme Primordial (a Daoist female immortal) rose from her seat, holding the Four Scriptures in her left hand and a covenant document in her right. Gazing skyward, she offered this invocation to the two perfected beings Mao Ying and Mao Gu:

"The Nine Heavens are vast and boundless, where the supreme Dao-Qi (Dao's vital energy) illuminates the most profound and subtle realms. In the clear and luminous state of pure emptiness, those who ascend to rare heights may comprehend the mysteries, while those who preserve the true Qi attain longevity. A heart of utmost sincerity merges with the Dao; in stillness, one resonates with the true realm, commanding spirits while maintaining bodily harmony. Guarding the essence (Jing) ensures perpetual youth—firm as metal and stone, with golden light inwardly refined, perfecting both form and spirit (Shen). Summoning deities from all sides, one discerns the profound workings of celestial law, roaming the Great Void or concealing the body at will, sharing the same longevity and radiance as Heaven and Earth. But should this covenant be violated and celestial secrets disclosed, the penalty shall be the annihilation of one’s lineage—let this be taken with utmost caution."

After the invocation, the two perfected beings reverently received the scriptures, treasuring the sacred texts close to their bodies. The Queen Mother of the West (Xiwangmu) also rose, holding the Hidden Scripture of the Grand Firmament (Taixiao Yinshu). She instructed her attendant Zhang Lingzi to present the covenant tokens, then faced the Director of Fate (Siming Jun) and proclaimed:

"Heaven and Earth follow their order; the Five Sacred Peaks guard the four directions. Primordial essence (Yuanjing) stirs into clouds and mist, while the dark waters of the vast sea remain pure and luminous. The Dao cycles without end, ensuring eternal peace throughout the cosmos. The Hidden Scripture of the Grand Firmament, along with jade pendants and golden chimes, records eight arcane methods. Should these celestial secrets be carelessly revealed, divine retribution will follow—let Mao Ying, the perfected being, take heed of this warning."

As the ceremonial banquet drew to a close, the Queen Mother and the Lady of the Supreme Primordial departed, leaving only Lord Wang (Wang Fangping) behind. After bidding farewell to his two younger brothers, Perfected Mao Ying followed Lord Wang to the Jade Grotto Immortal Abode of Mount Chicheng. Along the way, mountain and river deities came forth to welcome them, with celestial guides numbering in the millions. Before departing, he instructed his brothers:

"From this day forth, I shall be bound by duty and unable to visit often. Yet on the eighteenth day of the third month and the second day of the twelfth month each year, I shall return with my master and the Great Void Crimson Perfected Being of the Southern Peak to see you. Should seekers of the Dao await us on these days, I shall appear to guide them."

The two younger brothers remained in the cave to cultivate, constructing a temple outside its entrance. Perfected Mao Ying’s practice of the Dao naturally nourished all things, extending his virtue (De) even to birds and beasts, ensuring each found its rightful place. His divine insight allowed him to perceive fortune and calamity, distinguishing good from evil. As his inner cultivation reached perfection, his outward teachings flowed effortlessly, harmonizing wind and rain, aligning the seasons in perfect order.

(Note: The Hidden Scripture of the Grand Firmament is a key text of the Shangqing (Highest Clarity) tradition. The "Director of Fate" (Siming Jun) is a deity governing lifespan. The "Jade Grotto of Chicheng" is one of the Thirty-Six Grotto-Heavens in Daoism.)

This passage describes the miraculous phenomena of Mount Mao (located in present-day Jurong, Jiangsu) and the efficacious deeds of the Three Mao Lords (Great Mao Lord, Middle Mao Lord, and Lesser Mao Lord).

The region enjoyed abundant harvests, complete absence of epidemics, no natural disasters within its borders, and no banditry in its towns. Elders sang folk ballads recounting: "Mount Mao connects to Jinling City, embracing the lower reaches of rivers and lakes. Three immortals ride white cranes, each governing a mountain peak. They summon sweet rains to irrigate drought-stricken fields, making even arid land fertile. Families enjoy peace and prosperity." The songs marveled: "White cranes soar through azure skies—who knows when they'll return?"

The Three Mao Lords had descended astride white cranes to three locations on the mountain, witnessed by many, giving rise to these ballads. Based on where the cranes alighted, people divided Mount Juqu into three peaks: Great Mao Mountain, Middle Mao Mountain, and Lesser Mao Mountain—though the entire range was originally called Mount Juqu.

Though benefiting from the Mao Lords' divine protection, common people rarely glimpsed the immortals' true forms. The Lords dwelled in grotto-heavens and blessed lands cultivating their nature and life essence (xingming shuangxiu), removed from worldly affairs, only occasionally receiving Daoist practitioners with immortal destiny. Yet they constantly safeguarded all beings and bestowed blessings from the unseen realm.

Grateful for the Mao Lords' heaven-and-earth encompassing virtue (de), people brought their elderly and children with grain and wine to voluntarily construct altars and temples on the mountain. Artisans meticulously built interconnected halls, painted the three immortals' portraits, and recorded their divine merits. They planted fruit trees and bamboo groves, channeled clear streams—even fierce beasts guarded this sacred land. Birds soared across the skies; the courageous revered its majesty while the benevolent admired its virtue (de). Farmers gave thanks for divine beneficence, all creatures received protection, the dying regained vitality, and cultivators came seeking reclusive study.

In the second year of Emperor Ming of Han's Yongping era (59 CE), the imperial court decreed the renovation of temples at famous mountains and great marshes renowned for rainmaking and public benefit—including Laozi's Temple in Chen State, Yu the Great's Temple in Kuaiji, the Mao Immortals' Temple in Danyang, the Xiang River Goddesses' Temple in Changsha, and Qu Yuan's Temple. These shrines honored deities whose virtue (de) had illuminated later generations.

This passage recounts the local Maoshan traditions surrounding the worship of the Director of Destinies (Siming Jun), a Daoist deity who governs human lifespans. The local villagers refer to a temple as the "White Crane Temple," unaware that the Director of Destinies had long since departed for the Red Wall Mountain in the east. In earlier times, when devout seekers entered the temple to pray, some would hear two deities conversing behind the curtains or witness the appearance of white cranes (xianhe, celestial cranes) within the sanctuary.

These white cranes represent a transformed manifestation achieved through ingesting the Ninefold Cyclically Transformed Elixir (jiuzhuan huandan), an advanced alchemical substance in Daoist practice. The deity could multiply into dozens of crane forms and even carry humans in flight, while his true form remained stationary. The two deities particularly enjoyed music, and whenever cultivators entered the temple, they would summon celestial musicians from the Fangzhu Palace (a Daoist celestial realm) and the Western Citadel. Visitors might hear unearthly music—ethereal, melancholic melodies unlike anything in the human realm—lingering in the air throughout the day before gradually fading.

The scripture explains these manifestations as illusory displays adapted to the people's beliefs, for the Director of Destinies' true form actually resides in seclusion at the Yan Grotto Terrace. The Director of Records (Dinglu Jun), another high-ranking deity, clarified that Maoshan merely served as the Director of Destinies' secondary palace, and that he himself wasn't the true master of the grotto terrace. The Eastern Minister Director of Destinies (Dongqing Siming Jun), an honorific title, oversees the immortals of Mount Tai and commands myriad spirits throughout the Wu-Yue region—a deity of profound virtue capable of mediating among celestial beings.

The text concludes by listing several Daoist priests who studied under the Director of Destinies: Jia Xuandao (from Hedong, born during King Wei of Zhou's final years), Li Shusheng (from Zhuojun, born during Emperor Yuan of Han's reign), Daoliu (from Beidi, a Palace General during Emperor Ling of Han's rule), and Chengsheng (a Wu native who served as Wudang's Commandant during Liu Shengong's Eastern Han era). All diligently cultivated and attained the true Dao, later departing for Mount Tai and Mount Xiaobaiyang to become terrestrial immortals (dixian). Also mentioned is Li Yi (courtesy name Zhongfu, from Jingzhao), who studied under the Western Citadel's Lord Wang alongside the Director of Destinies—Zhongfu being the inner-chamber disciple while the Director of Destinies served as....

Disciple Dan Zhongfu (a Daoist practitioner) followed his master to study esoteric cultivation methods. Through prolonged ingestion of "Water Jade" (likely referring to an elixir or celestial nectar), he achieved remarkable effects. He mastered arcane arts like "Pacing the Dipper to Conceal Form" (a secret Daoist method of invisibility through ritual star-stepping) and the "Three Guides and Six Disciplines" (a Daoist cultivation system), as well as attaining proficiency in the "White Tiger's Seven Transformations" (a shape-shifting supernatural ability). After over a century of practice, he grew progressively younger, having once consumed the "Returned Elixir" (a type of Daoist Golden Elixir) with the Director of Destinies (the immortal overseeing human lifespans).

Upon returning home after taking the elixir, a birdcatcher who knew Zhongfu unexpectedly netted a large bird five hundred li away at dawn - upon closer inspection, it was Zhongfu in transformed state. After speaking, Zhongfu instantly returned home. He lived among mortals for 250 years until Emperor Ling of Han's reign, when he journeyed to Mount Hua in the West (one of the Five Sacred Peaks) with a reception entourage matching the Director of Destinies' former processions. Later appointed Deputy Director of Western Peak (a divine position at Mount Hua), he often lamented: "My attained Daoist arts fall short of Mao Shushen's [another eminent adept] - such is destiny." He transmitted the "Divine Method of Seven Transformations" to Zuo Yuanfang (Eastern Han occultist Zuo Ci), who upon cultivation likewise gained the power of infinite metamorphosis.

(Supplementary note: This account exemplifies how Daoist practitioners attained longevity and supernatural abilities through elixir ingestion and mystical arts, reflecting early Daoism's ideal of "physical ascension to immortality." The mentioned techniques represent esoteric transmissions within Daoism requiring proper lineage instruction.)