《道跡靈仙記》

The seventh chapter of Records of Daoist Spirits and Immortals documents:

In the northern Gui position (the watery direction of the north) stands Mount Luofeng, rising 2,600 li high with a circumference of 30,000 li. Beneath the mountain lies a vast grotto-heaven spanning 15,000 li. This sacred mountain hosts palace complexes for spirits and deities both above and below ground. Six celestial palaces are constructed on the mountain surface and six corresponding palaces within the caverns, each covering 1,000 li, collectively known as the "Six Celestial Palaces of Spirit Officials." The mountain structures are called outer palaces while their subterranean counterparts form inner palaces, sharing identical architectural layouts.

The six palaces are specifically named:

1. Zhoujue Yin Celestial Palace

2. Taisha Liangshi Zong Celestial Palace

3. Mingchen Naifan Wucheng Celestial Palace

4. Tianzhao Zuiqi Celestial Palace

5. Zongling Qifei Celestial Palace

6. Gansi Lianwan Lü Celestial Palace

These six palaces constitute the core administrative centers where spirits govern the underworld. The subterranean palaces mirror their mountain counterparts in name and function. Those who know the names of Fengdu's six palaces gain protection from malevolent spirits. Before sleep, one may face north and softly recite this divine incantation three times:

"I am a disciple of Lord Lao the Most High, governor of the Six Celestial Palaces. These palaces not only fall under my jurisdiction but are ultimately ruled by Lord Lao the Most High. Knowing the six palaces' names grants me longevity. Should any dare offend me, Lord Lao shall strike you down. The first palace is called Zhoujue Yin Great Palace, proceeding eastward to the second palace..." After reciting all six names, tap your teeth six times before sleeping to ward off demonic influences.

Upon death, human souls first report to Zhoujue Yin Celestial Palace. Some may initially journey to sacred mountains like Mount Tai or major rivers, but all ultimately return to the first palace for judgment. Taisha Celestial Palace specializes in governing ghosts who died violently; virtuous sages proceed directly to the third palace; the fourth palace determines karmic retribution based on merits and faults from previous lives; while the fifth palace hosts the Underworld's Northern Dipper Lord (distinct from the celestial Northern Dipper) who administers the spirits of the deceased.

This passage details important deities and bureaucratic positions within the Daoist underworld pantheon.

The underworld features a specialized Northern Dipper Lord (Beidou Jun), a stellar deity who governs the authority over life and death. The supreme ruler is the Northern Thearch (Bei Di Jun), residing in the First Celestial Palace while overseeing six other celestial palaces. The remaining four palaces are administered by four "Luminous Dukes" (Ming Gong), with every two dukes forming an "office," totaling three such offices. These positions resemble human judicial systems, responsible for evaluating and punishing spirits, though ultimate judgment authority remains with celestial immortals.

The mentioned Ghost Official Northern Dipper Lord actually serves as an examining officer within the Daoist Big Dipper constellation system, subordinate to the Nine Stars' essential Qi and under the jurisdiction of the Jade Lord of the Northern Pole (North Star deity). The cited "Fengdu Hymn" depicts the underworld scenery: Mount Fengdu (the Daoist underworld) features landscapes resembling the human world, but its rice grains grow as large as pomegranate seeds with a water chestnut-like flavor, earning the name "Rice of Profound Remembrance." This special grain is also offered as tribute to celestial immortals.

Historical figures are then listed with their underworld appointments: King Wu of Zhou serves as Ghost Official Northern Dipper Lord, Xia Qi as Eastern Luminous Duke, King Wen of Zhou as Western Luminous Duke, Duke Shao of Zhou as Southern Luminous Duke, and Wu Jizha as Northern Luminous Duke. Each "Luminous Duke" maintains their own administrative staff.

Notably, the Flame Emperor (Shennong from ancient times) now serves as the Great Northern Thearch, governing all spirits and deities in the world. This text exemplifies Daoism's distinctive practice of incorporating historical figures into its spiritual bureaucracy.

This scripture primarily elucidates the bureaucratic shifts and functional divisions within the Daoist celestial hierarchy, while also containing practical advice for health cultivation. Here's a section-by-section explanation:

On the jurisdiction of directional spirits:

Four deities respectively govern the ghosts and spirits of the four cardinal directions, assisted by sixteen "Siming Lang" (Four Illumination Officers) who specifically oversee blood-sacrifice receiving spirits in temples nationwide. Zhou Yi originally held the position of "Siming Shuai" (Commander of Fate), now succeeded by Deng Yue and Cheng Xia due to increasing administrative burdens.

Regarding celestial gate appointments:

Jia Yi, former "Jin Lang" (Forbidden Officer) of Ximing Capital, was demoted to manage Mount Tai after mishandling Ma Rong's case. Recently, the Lord of Mount Tai petitioned for his promotion to Cavalry Officer. Zhou Fu has replaced Xi Jian as southern gate "Tingzhang" (Pavilion Chief). Each celestial gate has two Tingzhang, with four subordinate "Xiumen Lang" (Gate Cultivation Officers) per chief—totaling eight officers per gate. These gate officers belong to the bureaucratic system of the Northern Emperor (Dark Lord of the Underworld). The current Tingzhang for the Big Dipper's celestial gate is Zang Hong (replacing Kui Xiao), with newly appointed Wang Bo filling the second position.

Other bureaucratic changes:

Ji Zhan, former "Fubei Jiangjun Sima" (River-Pacifying General's Cavalry Officer), now serves as "Beitian Xiumen Lang" (Northern Heaven Gate Officer), replacing Tian Yin. Ji Zhan and Yu Tan alternate daily shifts guarding the celestial gates. Wei Zhao holds the position of "Lushan Hou" (Mount Lu Marquis). Gu He, returning from Liaodong garrison duty, is being considered by the Northern Emperor for "Zhigai Lang" (Canopy-Bearing Officer) after the previous officer Fan Ming was promoted to "Dianbing Hou" (Scepter-Holding Marquis).

Celestial attendants:

Yin Hao serves as "Shidichen" (Imperial Morning Attendant) alongside He Yan. Wen Taizhen (Wen Qiao) was enfeoffed as "Jianhai Kaiguo Bo" (Sea-Supervising Founding Earl) governing the East Sea region, recently appointing Du Yu as Chief Clerk with authority equivalent to a General's aide. He Cidao (He Chong) was transferred back to "Zhuhuo Gong" (Vermilion Fire Palace) from his post as Northern Emperor's "Neijin Yushi" (Forbidden Censor), owing to accumulated ancestral merit in benevolent deeds.

Health cultivation advice:

Sleeping on elevated bedding prevents subterranean yin qi from affecting the body and wards off spirit interference, as ghostly qi typically creeps upward along the ground. Dwellings must remain clean—purity attracts spiritual qi while filth accumulates stagnant energy. Stagnant qi disturbs human habitats, causing failed endeavors and unfulfilled aspirations. Similarly, the physical body requires regular cleansing through bathing; neglect makes wish-fulfillment difficult.

Final admonition for practitioners:

Avoid casual discussion of cultivation practices—reckless talk invites spirit disturbances leading to misfortunes and illnesses.

The Records of Dao Traces and Numinous Immortals contains three main sections: two cultivation methods and an account of celestial official positions. Here's a modern interpretation:

The first section explains the practice method of the Huangting Neijing Jing (Inner Scripture of the Yellow Court):

For those whose physical form hasn't yet achieved purity, they may follow the method transmitted by Master Meng. Before sleeping each night, recite the Huangting Neijing Jing once before resting—this allows the hun and po souls to self-cultivate. Persisting with this method for twenty-one years leads to immortality, equivalent to reciting the scripture over ten thousand times. Lady Jiang of Northern Peak remarked that reciting it three or four times nightly yields better results. This practice also prevents illness and represents the Dao of longevity.

The second section details the efficacy of the "tooth-tapping" method:

When walking at night, continuously tap your teeth without counting repetitions. Ghosts and malevolent spirits particularly fear the sound of tooth-tapping, keeping them from approaching. Combining this with mouth-rinsing, saliva-swallowing, and incantations enhances the effect. An example is given: Bao Zhu of Jibei, though untrained in Daoist methods, developed facial spasms in his forties causing constant involuntary tooth-tapping. He lived to 127 years old—even the underworld messengers sent by the Northern Emperor couldn't approach him, as his tooth-tapping resembled the celestial drumming (a cultivation technique) that awakens internal spirits and repels ghostly qi. Immortal texts record that regular saliva swallowing with tooth-tapping can reverse aging.

Finally, it documents officials under the Great Emperor (a Daoist deity):

Eight Immortals serve as Attendant Court Officials (Shidichen) to the Celestial Emperor: Xu Shu, Pang De, Yuan Yu, Li Guang, Wang Jia, He Yan, Xie Jie, and Yin Hao—equivalent to human-world palace attendants. The Four Luminous Lords and Northern Dipper Monarch each command five Attendant Court Officials. The aforementioned eight serve under the Northern Great Emperor, selected by identical standards.

(Note: The mentioned Huangting Neijing Jing is a crucial Daoist scripture, while tooth-tapping and fluid-swallowing represent common Daoist health-preservation techniques.)

This scripture describes the bureaucratic system of the Daoist celestial realm, which can be understood as the official positions established in the heavenly court:

The celestial realm has four Zhonglang Zhishi (equivalent to imperial secretaries) named Dai Yuangong, Sun Du, Liu Feng (Liu Bei's adopted son), and Guo Jia. Liu Feng currently holds the title of Marquis of Beihe and jointly administers northern affairs with Han Sui.

The Dajinchen (Grand Prohibitor of Dawn) position, comparable to a Minister of Works, is held by Emperor Guangwu of Han and Sun Jian.

The Zhongjinchen (Middle Prohibitor of Dawn), similar to a Palace Secretary, is occupied by Yan Huai (styled Siji) and Yang Biao (styled Wenxian).

Xu Changshi's father is the Marquis of Nantanfang, governing the southern regions alongside Liu Zan, while Bao Xun serves as Marquis of Beitanfang, jointly managing the north with Wei Zun. Each commands a thousand celestial soldiers (Weinan Troops and Weibei Troops), akin to the imperial guard in the human realm—these represent the celestial armies in Daoist cosmology.

The four Minggong (Luminous Dukes) of the cardinal directions have distinguished associates: Sun Ce (East), Emperor Gaozu of Han (South), Sima Yi, the Xuan Emperor of Jin (West), and Xun Yu (North). Those who accumulated virtue and good deeds in life may directly ascend to celestial office or enter the Southern Palace (Nangong) to become immortals, with their rank determined by their moral conduct in the mortal world.

Yu Yuangui serves as General of the Northern Supreme Emperor's Central Guard, with Guo Changxiang as his Chief Clerk and Hua Shao as his Marshal, commanding several thousand ghost soldiers.

Kong Rong (styled Wenju) holds the position of General of the Rear Central Guard, with Zhang Xiu as Marshal and Tang Gu as Chief Clerk.

Tao Kan is Marquis of Xihe, leading several thousand troops. He sought to have Teng Han succeed him but was denied permission. After failing to capture the rebel general of the Northern Gate, he was dismissed, and Cai Mo will replace Xu Ning as Chief Clerk.

The garrison commanders of the four directions each lead over ten thousand ghost soldiers, while central officials typically command only a few thousand.

Note: The "Southern Palace" (Nangong) refers to the abode of immortals in Daoism, "ghost soldiers" indicate the spectral armies of the underworld, and "celestial officials" (Tianguan) denote the heavenly bureaucratic system. These positions clearly imitate the administrative structures of the Han and Jin dynasties, reflecting the Daoist projection of human political systems onto the celestial realm.

This scripture primarily elucidates the bureaucratic hierarchy of the underworld in Daoist belief and the individuals appointed to these positions:

The four underworld officials—Lord of Mount Tai (Taishan Jun), Duke of Lulong (Lulong Gong), Great General of Eastern Yue (Dongyue Da Jiangjun), and Marquis of Nanba (Nanba Hou)—each command ten thousand troops. Among them, He Zeng served as Marquis of Nanba, Cao Ren as Duke of Lulong, Liu Tao as Great General of Eastern Yue, and Xun Yi as Lord of Mount Tai. They oversee hundreds of strategic locations and command thousands of garrison points, forming an interconnected hierarchy. Each principal official has subordinate officers such as Chief Clerks (Zhangshi) and Military Marshals (Sima). For instance, Xun Yi appointed Gu Zhong as General of Mount Tai (Taishan Jiangjun), Cao Hong as Military Marshal, and Huan Fan as Chief Clerk.

The text also mentions special cases: Wang Xizhi (style name Yishao) was once detained for five years; Jiang Ji served as Earl of Southern Mountain (Nanshan Bo) commanding two thousand troops; and Wang Yi held the position of General of the Ghost Troops (Bugui Jiangjun). The names of these appointed spirits are known, while those without official positions are too numerous to record. Xu Zhaoxian currently serves as Right Commander of Dawn under the Duke of Eastern Radiance (Dongming Gong You Shuaichen, equivalent to the human-world position of Palace Attendant), while Shao Shi is the Duke of Eastern Radiance responsible for appointing the Right Guardian Duke of the Nine Palaces (Jiugong You Baogong).

The underworld administrators are divided into three ranks, all appointed due to their virtuous deeds in life, pursuit of longevity, or ancestral merits. The first-rank administrators live scattered outside the system, not governed by the Nine Palaces, representing the lowest tier. They must cultivate according to the Four Radiances Method (Siming Fa) for 140 years before ascending to immortal rank. The second-rank administrators can directly enter immortal rank, serving the immortals for 40 years before being promoted to Controller of Restrictions (Guanjin, equivalent to a minor official in the human world). These spirits are neither under the jurisdiction of Fengdu (the underworld capital) nor bound by the Three Officials (Sanguan—Heavenly, Earthly, and Water Officials) system.

This scripture primarily elucidates the Daoist hierarchical system concerning the "Earthly Overseers" (rulers of the underworld) and "Perfected Beings" (those who attain immortality through cultivation), along with the spiritual journey of Xin Xuanzi.

Regarding the hierarchy of Earthly Overseers:

• The highest-ranking overseers may freely visit celestial abodes, travel throughout the Divine Land (Shenzhou), and enter the sacred training grounds of Yiqian and Tongchu—two immortal sanctuaries. They also study cultivation methods at the Eastern Florescence Upper Platform (a celestial realm).
• Longer cultivation yields higher attainment: 12 years brings breath control, 15 years consolidates the spirit (Shen), 30 years fuses bones/flesh with the primordial spirit, 40 years fully restores vitality for earthly return, 50 years qualifies for celestial office, 60 years permits travel to the Moon Palace (Guanghan Gong), while 100 years grants entry to the Kunying Immortal Palace (legendary mountain-islands). Figures like Zhang Jiangzi initially belonged to the third tier, having just earned access to Yiqian Palace.

Xin Xuanzi's autobiographical account:

Son of Han-dynasty official Xin Yin, he practiced Daoism from childhood, maintaining an ascetic lifestyle of vegetarianism and seminal retention (Jing preservation). Rejecting government appointments, he often cultivated in mountain forests. Due to ancestral karma affecting his lifespan, he died prematurely but was compassionately revived by the Queen Mother of the West (Xiwangmu) and the Great Emperor of Fengdu (ruler of the underworld), through the intervention of the Director of Fate (Siming) and the Three Officials (heaven-earth-water deities). After 200+ years of cultivation, he now holds immortal rank as Marquis of the Eastern Sea (celestial post) and overseer of spirits in the Jiangnan region (Wu-Yue territory).

This passage demonstrates the complete Daoist path of "cultivation → appointment → immortality," while embodying the karmic concept of "inherited consequences" (ancestral deeds affecting descendants).

This passage depicts a Daoist practitioner's yearning for the immortal realm and his spiritual journey. It can be understood as follows:

Though the cultivator maintains purity of heart, he has yet to attain the ideal state. He laments his inability to feast with the immortal Xuanzhen in the Kunlun paradise, listen to celestial music, gather divine mushrooms from deep mountains, don emerald immortal robes to soar through the nine heavens, or spread his wings across the ten directions. Currently occupied with managing underworld affairs, he must discern right from wrong amidst chaos while confronting demonic disturbances in turbid environments. These worldly duties gradually distance him from the cultivation of Dao (the Way) and De (Virtue), causing estrangement from true enlightenment. When will he reach that profound state of mystery and wander freely in the realm of primordial beginnings?

Those of shared aspirations naturally attract each other. The practitioner's name is already recorded in the Shangqing (Highest Clarity) immortal register (the highest Daoist roster of transcendents), and his Dao-Qi (vital energy of the Way) resonates with divine beings, hence their companionship. Three accompanying poems express these sentiments:

The first recalls meditation experiences: In the stillness of his quiet chamber, his Shen (spirit) and Qi concentrate, merging with auspicious clouds. Without immortal masters' guidance, how could mortal flesh be refined? Chanting alone in his forest retreat, he enjoys transcendental joy beyond worldly concerns.

The second describes cultivation insights: In profound silence, he perceives mysterious energies. Though practitioners progress at different levels, all seek true enlightenment. When hearts and spirits unite beyond earthly dust, they convene for shared cultivation.

The third portrays enlightenment: His spirit journeys to Fengdu (Daoist underworld), transcending mortal realms. Penetrating the mysteries of "being" and "non-being," he attains the state where self and objects merge into oblivion.

The conclusion mentions historical figures: Xin Pi's (Three Kingdoms period official) seventh-generation descendant, and Yu Sheng of the Jin dynasty. After death, they were appointed by the Great Emperor of Northern Yin (Daoist ruler of the underworld) as underworld generals—including General Who Pacifies the East, Marquis of the Eastern Sea, and Fengtai Attendant of the Imperial Dawn (high underworld positions). Notably, Xie Youyu appointed Deng Yue as Sima (underworld official), illustrating how these historical figures hold important divine positions within Daoist underworld cosmology.

This passage recounts the deeds of several cultivators of the Dao and their subsequent appointments in the underworld or celestial realms. Here's a vernacular interpretation:

Lord Xi of Nanchang, originally serving as the Spirit Pass Marquis of the Southern Vermilion Yang Gate under the Northern Emperor, was later transferred to the position of Brilliant Luminary Assistant (equivalent to a Minister of Works in the human realm). He was once dismissed from office due to a dispute with Liu Qingsun, but has now been reinstated. He Cidao currently serves at the Southern Palace's Cheng Hua Terrace, having already obtained immortal status and soon to depart for the Southern Peak. His generous benefactions during his mortal life enabled an early restoration of his immortal form.

Zhou Boren (Zhou Yi) was recently appointed as Central Protector of the Western Luminous Duke (equivalent to Grand Preceptor), but was demoted to Junior Protector (equivalent to Junior Preceptor) due to unfair selection of Deng You. These underworld affairs were revealed by Xin Xuanzi.

Pei Jun mentioned that among this year's seventh-ranking Dao cultivation achievements were Deng Boyuan and Wang Xuanfu of Mount Huo. They practiced the methods of consuming Green Essence Stone Meal and swallowing the Solar Radiance Elixir, focusing solely on cultivation for thirty-four years until they attained the ability of internal vision observing their five viscera. On this year's fifth day of the fifth month, the Great Emperor dispatched an immortal chariot to receive them—they ascended riding clouds and dragons in broad daylight, now serving as Central Perfected Beings at the Northern Mystic Garden Terrace.

Yin Qianzi, Zhang Shisheng, and Li Fanghui (all from Emperor Wu of Jin's era) from Mount Huayang practiced the method of steaming elixirs and consuming herbs as taught by Guanchengzi, later learning the method of consuming Rosy Dawn Elixir from Zhou Shouling of Sumen. For fifty years they neither drank nor ate, their bodies light as swallows, their countenances like children's. On the twelfth day of the second month this year, the Great Unity deity escorted them in celestial ascent—they now serve as High Immortals in Mystic Zhou, with Zhang Shisheng appointed as Earl of the Eastern Source.

Zhang Lizheng (who consumed Solomon's Seal in the mountains during late Eastern Han, maintaining the appearance of a forty-year-old) and Li Mingqi (who entered the mountains during late Wei dynasty to consume Alisma and Cypress Seed pills) cultivated together in mountain caves at Mount Heng, eventually obtaining the Rainbow Radiance Divine Elixir formula from the Lord of Western City which they ingested long-term.

(Note: The mentioned "Green Essence Stone Meal," "Rainbow Radiance Divine Elixir" etc. are all Daoist alchemical substances for cultivation; "internal vision" refers to the meditative attainment of observing one's internal organs; "Great Emperor" and "Great Unity" are both Daoist deities)

This passage records the ascension stories of several Daoist practitioners who achieved immortality through dedicated cultivation:

In Guangzhou, a cultivator attained such refinement that his body became translucent and his vision extraordinarily clear while serving under Governor Teng Han. Able to traverse five hundred li in a single day, he maintained the practice of "Guarding the One" (a meditation technique focusing on internal Qi) for thirty years. On the first day of the third lunar month, the Immortal Lord of Eastern Florescence (Donghua Xianjun) escorted him skyward on clouds, elevating him to higher immortality.

In Lujiang's Hidden Mountain, practitioners Zheng Jingshi and Zhang Zhonghua learned from immortal Meng Deran the arts of cultivating the Five Viscera and ingesting sesame seeds with Mysterious Elixir (Xuandan). After prolonged practice, they transcended the need for ordinary nourishment, their bodies becoming light and vigorous. On the nineteenth day of the fourth month, the Venerable Dark Lord of the North (Beixuan Laojun) welcomed them aboard a cloud chariot for their daylight ascension.

Ping Zhongjie of Mount Kuocang retreated to the mountains during wartime turmoil. Studying the "Way of the Heart-Mirror" (a form of inner observation) under Master Song, after forty-five years of refinement he reversed aging. On the first day of the fifth month, the Yellow Elder of the Center (Zhongyang Huanglaojun) summoned him to ascend astride a dragon.

Zhao Guangxin of Mount Shanzhao Bai mastered breath absorption techniques and the "Way of Mysterious Centrality" (a neidan method). After eighteen years he could internally observe his organs while traveling between provinces selling medicines and refining the Ninefold Splendor Elixir (Jiuhua Dan). On the seventeenth day of the sixth month, the Dao Lord of Great Unity (Taiyi Daojun) summoned him; three days later he ascended dragon-back.

Yu Wengsheng of Kuaiji cultivated at Wolf-Five Mountain, practicing "Solar Essence Absorption" and the "Way of Cloud-Qi Body Transformation." His prolonged practice restored his youth to childlike vigor. On the twenty-third day of the seventh month, the Great Emperor of Eastern Florescence (Donghua Tadi) escorted his cloud-borne ascension.

These accounts collectively demonstrate the Daoist ideal of achieving longevity and celestial ascension through specific cultivation methods. Each practitioner underwent decades of focused training before being received by celestial beings on auspicious dates, embodying the Daoist principle that "perfected practice culminates in daylight ascension."

The Records of Daoist Traces and Numinous Immortals recounts the stories of several cultivation practitioners:

In Chishui Mountain lived an adept named Zhu Ruzi. Before entering the mountains, he sustained himself on chrysanthemums and tree fruits. Later he encountered the immortal Xi Guizi, who transmitted essential cultivation methods to him, including the "Mud Ball Palace Visualization Technique" (a meditation practice focusing on the Niwan Palace in the head). After thirty years of rigorous practice, he gained the ability to summon wind and rain. On the fifth day of the eighth lunar month this year, the Queen Mother of the West (Xiwangmu) dispatched celestial envoys to escort him to heaven in a five-colored cloud chariot. He now resides in Jishi Grotto-Heaven. Among the famous mountains across the land, millions engage in cultivation, with practitioners achieving ascension every month—here we only record those who attained the Dao within one year. Some choose not to ascend, remaining as long-term hermits in the Five Sacred Mountains, while several thousand serve as celestial officials governing these sacred peaks.

Among the eight immortals including the high-ranking celestial official Dongqing Daojizhu, Sima Jizhu later cultivated in the stone chamber of Weiyu Mountain. There he learned the "Method of Concealing Forms and Transforming Appearances through Stone Essence Golden Light" from the Great Mysterious Immortal Maiden Xi Lingzidu. His fellow practitioners at Dayou Palace included Bao Shuyang, Wang Yangbo, Liu Weihui, and Duan Jizheng. When Sima Jizhu ascended, he used the "Symbols of Earth" (Wu-Ji emblems representing the Five Phases) to create an illusory corpse—his true tomb lies south of Shenpan Mountain in Chengdu, where Zhuge Liang once erected a stele in his honor.

Bao Shuyang served as physician to the King of Zhao during Emperor Gaozu's reign in the Han dynasty. From youth he cherished life-nourishing practices, regularly consuming cinnamon powder, and eventually passed away mid-conversation and laughter. His grave rests on Beishan Mountain near Liaojicheng.

Wang Yangbo held office during Empress Lü's regency. In his younger days he ingested Alisma plant herbs and once gathered medicinal plants with Zhang Liang in Zhongnan Mountain without returning. He later became a disciple of Sima Jizhu.

Liu Weihui was originally Liu Feng, who served as Master of the Imperial Carriages (Gongche Sima) during Emperor Jingdi's reign of the Han dynasty.

This passage records the stories of several Daoist practitioners:

In his later years, Jizhu cultivated by absorbing the essence of sun and moon, becoming a formal disciple (an initiated core follower who formally studies the Dao under a master). He later returned to his hometown and was buried at Xishan in Ancheng County, Runan after his passing. At death, he employed the method of "entrusting form to staff and sandals" (a Daoist feigned-death disappearance technique), with his body appearing beneath a mulberry tree.

Duan Jizheng, a recluse from Daijun, originally lived in seclusion but followed Jizhu to study the Dao in his later years. They traveled together through the Qin River region, ultimately both achieving "corpse liberation" (the Daoist state where the practitioner's physical body dissolves after death while the spirit ascends). They were buried by the riverbank in what is now the Nanzheng Qin River area. Duan Jizheng was also Jizhu's formal disciple.

Jizhu had a son and daughter who both mastered Daoist arts: the son named Fayu and the daughter named Jihua, both currently cultivating at Weiyu Mountain. Jihua is studying the Thirty-Nine Chapter Scripture but hasn't completed it yet.

Through studying the Jade Scripture, ingesting the "Radiance of Luminous Elixir" (a type of alchemical medicine), and absorbing the "Dawn's Glow" (the essence qi of early morning), Jizhu maintained the appearance of a twenty-year-old woman, yet grew a three-foot-long beard as black as ink. These are all marvelous deeds recounted by Lord Dongqing (a Daoist immortal).

Jizhu employed the "entrusting form to conceal shadows" technique (a disappearing invisibility art) to live in seclusion at Weiyu Mountain. The Purple Yang Biography records his deeds in detail. Last night Lord Dongqing visited and shared Jizhu's stories, which are now recorded here. Subsequent mentions of Sage Lord Li's records contain generally similar content, though Lord Dongqing provided nearly ten thousand characters of additional commentary that is profoundly marvelous. Last month he also transmitted commentary on the Divine Tiger Scripture - none of this being ordinary worldly knowledge.

[Note] The "corpse liberation" mentioned is an important Daoist cultivation state where the practitioner's physical body dissolves after death while the spirit ascends; both "entrusting form to staff and sandals" and "entrusting form to conceal shadows" are Daoist disappearance arts; the Thirty-Nine Chapter Scripture, Jade Scripture and Divine Tiger Scripture are all important Daoist classics.