《洞玄靈寶五嶽古本真形圖》

The Dongxuan Lingbao Five Sacred Peaks Ancient True Form Charts scripture elucidates the authentic depictions of the Five Sacred Peaks' mountain deities and their miraculous powers. The core teachings can be understood as follows:

The True Form Charts depict the mountains' actual configurations—their winding ridges, undulating elevations, and meandering waterways flowing with the natural grace of calligraphic brushstrokes. The Supreme Dao Lord (the highest deity in Daoism), observing these patterns of nature, modeled them after the spiritual essence of written characters, assigning each sacred peak its name according to its distinctive topography.

Possessing the True Form Charts of different mountain deities confers unique divine benefits:

• Eastern Peak (Taishan) Chart: Calms the Shen (spirit) and prolongs life; causes medicinal herbs to spontaneously gather when entering the mountains for herb gathering.
• Southern Peak (Hengshan) Chart: Protects against plagues and fires; turns harm intended by adversaries back upon themselves.
• Central Peak (Songshan) Chart: Attracts wealth and treasures, effortlessly bringing substantial riches.
• Western Peak (Huashan) Chart: Grants immunity to weapons; earns reverence from mountain and river deities.
• Northern Peak (Hengshan) Chart: Safeguards against floods and poisons; enables command over flood dragons and ensures enduring blessings.

Collecting all five True Form Charts allows one to traverse heaven and earth unimpeded, with deities of the four directions joyfully offering assistance.

The text further recounts the legend of the Yellow Emperor: After defeating Chiyou at Zhuolu, he discovered the Southern Peak lacked supporting mountain deities. Thereupon, the Supreme Dao Lord designated Huoshan and Qianshan as its auxiliaries. The Yellow Emperor personally drew the Five Peaks' diagrams, conferring upon Qingcheng Mountain the title "Elder" and Lushan Mountain as "Emissary," thereby establishing the tradition of Five Peaks worship.

A special note highlights the status of the Eastern Peak deity: presiding over 5,900 spirits and governing the cycles of life and death as commander of all ghosts, Taishan became the most venerated mountain deity in popular worship.

(Note: The "True Form Charts" are unique Daoist Fulu (talismans) believed to contain special power through depicting deities' true forms; "blood sacrifice temple worship" refers to rituals involving animal offerings.)

This passage describes the divine manifestations of the mountain deities from Daoism's Five Sacred Peaks (Mount Tai, Mount Heng [Hunan], Mount Song, Mount Hua, and Mount Heng [Shanxi]) as well as sacred mountains like Qingcheng and Lu, along with their ceremonial receptions for spiritual practitioners:

The Divine Lord of Mount Tai appears in azure robes, wearing a seven-tiered dark jade crown and bearing the Yang-Penetrating Great Illumination Seal, mounted upon a blue-green dragon as he leads a host of immortal officials to receive cultivators. Those who died worshiping false deities must face judgment at Mount Tai.

The Divine Lord of Mount Heng commands 70,700 immortal officials, clad in crimson garments with a Nine Cinnabar Solar Essence crown and the Luminous Celestial Truth Seal, arriving astride a red dragon to welcome mountain-visiting cultivators.

The Divine Lord of Mount Song governs 30,000 immortal officials and jade maidens (female immortals), dressed in yellow robes with a Yellow Jade Supreme Unity crown and the Divine Ancestry Solar Harmony Seal, riding a yellow dragon. As sovereign of the Five Directions' earthly domains, Mount Song is perpetually guarded by eminent perfected beings (Zhenren) appointed by Lord Lao the Most High (Taishang Laojun).

The Divine Lord of Mount Hua presides over 4,100 immortal officials and jade maidens, wearing white vestments with a Great Simplicity Nine-Tasseled crown and the Heaven-Opening Truth-Revealing Seal, mounted on a white dragon to greet visiting Daoists.

The Divine Lord of Mount Heng (Shanxi) leads 7,000 immortal officials and jade maidens, robed in black with a Great Darkness True Numen crown and the Long Ford Awakening Seal, arriving upon a black dragon.

The Elder of Qingcheng Mountain (appointed by the Yellow Emperor as chief of terrestrial immortals) commands ten thousand immortal officials. Clad in vermilion robes with a Heaven-Covering crown and bearing the Three Courts Seal, he arrives in a divine chariot (Keche) accompanied by host of numinous beings.

The Emissary of Mount Lu (appointed by the Yellow Emperor to oversee immortals) wears vermilion official garments with a Floral Peace crown and bears the Three Heavens True Form Seal, charged with supervising the immortal officials of all Five Sacred Peaks.

(Note: The term "disciple" (zi) here honors spiritual practitioners; "jade maidens" (yunü) denote female immortal officials; "seals" (yin) symbolize divine authority; and "divine chariots" (Keche) are celestial vehicles.)

This scripture primarily recounts the origins of the True Form Charts of the Five Sacred Peaks (Wuyue), the responsibilities of mountain deities, and the ritual protocols for Daoist practitioners using these charts. Here is a simplified interpretation:

Regarding Mount Heng (one of the Five Sacred Peaks) in the south: Mount Huo serves as its auxiliary peak, governed by a vice-mountain deity (Chujun) appointed by the Yellow Emperor (Huangdi). This Chujun commands thirty thousand divine beings, tasked with harmonizing the Qi of heaven and earth, aiding the common people, overseeing immortals, and regulating water deities. This mountain serves as a sacred testing ground for spiritual cultivation, revered by all celestial beings. When Daoist practitioners enter this mountain, the Chujun appears wearing a blue brocade robe, a crown adorned with the Morning Star, and the Jade Talisman of the Dao Lord. He may arrive riding a celestial chariot (Keche) or mounted on dragons and tigers.

The Chujun of Mount Qian, also appointed by the Yellow Emperor, assists Mount Heng in governance. When Daoists enter the mountain, he appears in purple embroidered robes, wearing a Shenling crown, bearing the Vermilion Official Seal, and arriving in a chariot drawn by hornless dragons. Other auxiliary mountain deities assist the sacred peaks in administration. When Daoists enter, these assisting deities appear in red robes, wearing immortal-flower crowns, and carrying the True Form Talismans of the Supreme Purity (Taishang). Their manifestations follow no fixed pattern.

Dongfang Shuo (a Han dynasty occultist) stated: The True Form Charts of the Five Sacred Peaks were originally created by the Supreme Lord Lao (Taishang Laojun) before the era of Shennong, through a gathering of celestial beings. The script used resembles ancient bird-shaped characters—utterly indecipherable without immortal guidance.

Protocols for Daoists using the True Form Charts: To carry the chart into the mountains, one must first inscribe the mountain’s form on the chart, then enclose it in a talisman pouch. A seven-day purification fast (zhai) must begin on the Tiger Day of the first lunar month, during which the chart is transcribed on white silk and consecrated through a Zhaijiao ritual (Daoist ceremonial offering). Burning incense nearby is required during transcription.

The consecration prayer reads: "This disciple, born of mortal flesh and mired in worldly delusions, has been graced with the revelation of the Great Dao (Dadao) and seeks purification through cultivation. Having received the True Form Chart in [year] from my master at [location], I now, in accordance with Daoist law, may transmit it to fellow practitioners. This disciple [provide details: origin, name, age] is diligent and reverent, capable of upholding the orthodox path. On this auspicious day, I pledge in blood to transmit the True Form Chart, solemnizing this covenant through proper ritual."

(Note: The "Zhaijiao" mentioned is a crucial Daoist sacrificial rite. The "True Form Charts" are mystical diagrams depicting the spiritual currents of sacred mountains, believed to offer protection and guidance in cultivation.)

This passage discusses the transmission and usage protocols of the "Authentic Forms of the Five Sacred Peaks" (Wuyue Zhenxing Tu), a secret Daoist talismanic chart. The main content can be understood as follows:

This esoteric method was transmitted by Master Zheng. The scripture first clarifies that the Authentic Forms of the Five Sacred Peaks (a secret Daoist mountain talisman) cannot be casually transmitted—only those sharing the same aspirations and sincerely devoted to the Dao may receive it. Transmission must occur on an auspicious day, with recipients first undergoing purification through fasting and rituals to petition the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure—the highest Daoist deities).

Those seeking the Dao who call themselves "flesh-born mortals" confess: "We are born in this turbid world, burdened with sins as towering as mountains. Now fortunate to hear the sacred Dao, we resolve to reform and follow virtue, aspiring to become 'seed people' (those with innate potential for Daoist cultivation)." To prolong life, one must cultivate the Dao with sincere heart and receive protection from mountain and river deities.

Recipients must solemnly vow: to treasure the Authentic Forms of the Five Sacred Peaks throughout their lives and never reveal it carelessly. Transmission should be limited to blood relatives or like-minded practitioners, undertaken through shared fasting rituals with mutual commitment to honor and disgrace. Violating these precepts invites celestial punishment.

Specific usage methods:

1. Partial talismanic patterns may be inscribed with cinnabar on crimson silk pouches—worn on the head to repel hundreds of ghosts and evil spirits.

2. The complete chart possesses greater power but requires fasting before wearing.

3. The text mentions the "Supreme Longevity Talisman of the Three Heavens"—when worn by Daoist priests, it ensures safe travels through sacred mountains, with all deities offering protection.

The conclusion emphasizes: These talismans are celestial scriptures transmitted by the Supreme Lord of the Dao (a revered Daoist deity) and must be treated with utmost reverence. Simplified versions may be taught to women and children genuinely devoted to the Dao for protective purposes.

This scripture primarily documents the contents of Daoism's Charts of the True Form of the Five Sacred Mountains (Wuyue Zhenxing Tu), describing the configurations and orientations of these major peaks. Here is a simplified interpretation:

[Overview of the Five Sacred Mountains Charts]

These ancient secret diagrams were transmitted through the revelation of Dongfang Shuo, a Han dynasty occultist, with origins predating even the legendary "bird-track script" (the earliest proto-writing). Those who carry these charts must venerate them alongside the sacred mountain forms. Locations of mystical treasures marked by immortals on the diagrams are strictly prohibited from being annotated in Chinese characters.

[Specific Records of the Five Sacred Mountains]

1. Eastern Sacred Mountain: Tai Shan (associated with spring)

Located in the Langya region, spanning 2,000 li in circumference.

2. Southern Sacred Mountain: Heng Shan (associated with summer)

Located in the Changsha region, spanning 2,000 li in circumference.

3. Central Sacred Mountain: Song Shan (associated with the central earth phase)

Located in the Liyang region, spanning 1,000 li in circumference.

4. Western Sacred Mountain: Hua Shan (associated with autumn)

Located in the Huayin region, stretching north-south, spanning 4,000 li in circumference.

5. Northern Sacred Mountain: Chang Shan (associated with winter)

Located in the Changshan region, spanning 3,000 li in circumference.

[Other Significant Peaks]

• Mount Huo (also called Red Wall Mountain): Kuaiji region, 1,000 li in circumference.
• Mount Qian: Northern Lujiang region, 3,300 li in circumference.
• Mount Qingcheng (also called Celestial Valley Mountain): Shu region, 2,100 li in circumference.
• Mount Lu: Southern Lujiang region, 1,100 li in circumference.

[Diagram Annotations]

Black lines depict mountain contours, red marks indicate water sources, and white symbols denote cave entrances. Smaller ranges are rendered with precision, while grand peaks are portrayed with majestic scale. Ge Hong (the Jin dynasty Daoist master) noted these diagrams were drawn according to actual geographical features, including sites where divine herbs grow and stone chambers are located. Later immortals added further annotations to the original charts.

[Closing Passage]

The text concludes by attributing these teachings to the decree of the Supreme Dao Lord of the Three Heavens (Sandian Taishang Dadaojun), invoking the protection of celestial and earthly spirits to safeguard practitioners' longevity and peace.

(Note: The Charts of the True Form of the Five Sacred Mountains are revered as potent Daoist talismanic treasures [Fulu], traditionally believed to summon divine assistance, ward off evil, and aid in achieving immortality. Practitioners often carry them as sacred talismans.)

This scripture primarily describes the jurisdictional domains and divine hierarchies of the Five Sacred Peaks (Mount Tai of the East, Mount Heng of the South, Mount Song of the Center, Mount Hua of the West, and Mount Chang of the North) along with several other significant mountains (Mount Huo, Mount Qian, Mount Qingcheng, and Mount Lu). Each peak is governed by a mountain sovereign, assisted by varying numbers of celestial officials, divine youths, jade maidens, and other deities stationed to oversee specific territories.

Key details include:

• The Sovereign of Mount Tai (East Peak) commands 5,999 deities, governing a 2,000-li radius around Yanzhou.
• The Sovereign of Mount Heng (South Peak) oversees 7,700 celestial officials in the Changsha region.
• Mount Song (Center Peak) is administered by 30,000 divine youths and maidens near Luoyang.
• The Sovereign of Mount Hua (West Peak) directs 7,000 immortals and jade maidens in the eastern boundaries of Chang'an.
• The Sovereign of Mount Chang (North Peak) presides over 20,000 celestial youths and maidens in the Changshan area.

Other mountains are similarly documented:

• Mount Huo is managed by the Southern Reserve Lord appointed by the Yellow Emperor, located in the Pingyang region.
• Mount Qian's Southern Reserve Lord oversees the mountain in the northern boundaries of Lujiang.
• Mount Qingcheng, also called Heavenly Kingdom Mountain, is governed by the Elder of Qingcheng.
• Mount Lu is administered by the Mount Lu Emissary.

The scripture further explains the method for drawing mountain charts: black ink outlines the terrain, red marks water sources, and yellow dots indicate cave entrances. The scale of the diagram affects its efficacy. Those who possess such charts receive divine protection, with malevolent influences and ailments dispelled. Advanced practitioners wearing these diagrams attract the reverence of myriad deities.

Finally, it reveals these mountain charts originated from scriptures transmitted by the Queen Mother of the West (Xiwangmu) to Emperor Wu of Han, now divided into five sections for strict lineage transmission—never to be casually disclosed. Bearers of these diagrams receive the protection of the Supreme Dao Lord's longevity talismans, with deities guarding them during mountain travels or river crossings. However, supplementary notes marking locations of treasures like lingzhi mushrooms must not be worn as talismans.

This passage comes from the important Daoist scripture Dongxuan Lingbao Wuyue Guben Zhenxing Tu (Ancient True Form Charts of the Five Sacred Peaks from the Numinous Treasure of the Mysterious Cavern), describing the basic procedures and personnel arrangements for conducting Daoist rituals.

The phrase "Tai Sui nian yue ri gao xing" refers to selecting an auspicious date (determining the year, month, and day according to the Tai Sui calendrical system) for holding the ceremony. The "Recommending Master" (baoju shi) is the mentor responsible for presenting disciples during the ritual, the "Supervising Master" (jiandu shi) oversees the entire liturgical process, while the "Ordaining Master" (du shi) presides over the initiation ceremony. "Ju wei" indicates these ritual specialists taking their proper positions.

The title Dongxuan Lingbao Wuyue Guben Zhenxing Tu contains several key Daoist concepts. "Dongxuan" (Mysterious Cavern) refers to profound and mysterious principles, "Lingbao" (Numinous Treasure) represents an important scriptural tradition in Daoism, and "Wuyue" (Five Sacred Peaks) denotes the five holy mountains of Daoism: Eastern Peak Mount Tai, Western Peak Mount Hua, Southern Peak Mount Heng, Northern Peak Mount Heng (different character), and Central Peak Mount Song. "Zhenxing tu" (True Form Charts) are unique Daoist depictions of mountain deities believed to possess spiritual efficacy.

The passage collectively describes preparatory work before important Daoist rituals: selecting an auspicious time, arranging ritual specialists in their respective roles, and preparing sacred ritual implements like the True Form Charts of the Five Peaks. This represents a standard opening procedure for Daoist zhaijiao (purification rituals) and keyi (liturgical ceremonies).