《上清侍帝晨桐柏真人真圖讚》

This scripture recounts the immortalization of Tongbo Zhenren (Perfected Lord of Paulownia and Cypress), also known as Crown Prince Zijing of King Ling of Zhou, while addressing differing historical accounts of his life.

The text begins by explaining that the paths to attaining Dao (the Way) and achieving perfection are manifold—some recluses cultivate in seclusion while others manifest in the world. For instance, Lord Maoquan bid farewell to his family to practice in the mountains before ascending on clouds, while Gaoqiuzi achieved flight atop cranes and dragons through elixir ingestion. These accounts serve to inspire practitioners in their spiritual endeavors.

Regarding Prince Zijing, two conflicting records exist: The Records of the Grand Historian states he died young, whereas Biographies of Exemplary Immortals claims he attained immortality through reclusive cultivation. Sima Chengzhen reconciles these accounts by proposing Prince Zijing possessed innate spiritual endowment—a result of past-life cultivation. Exhibiting sage-like qualities from childhood, he mastered immortal arts as an adult and foresaw his celestial summons. Through music, he cryptically informed the musician Shikuang of his impending departure within three years, actually foretelling his immortal ascension.

Prince Zijing valued spiritual attainment over royal succession. While playing the sheng reed-pipes by the Luo River, he was received by the immortal Fuqiu Gong, who transmitted esoteric methods of transcendence. Ultimately, he departed the mortal realm through "shedding-form" (tuixing, a Daoist term denoting physical dissolution and spiritual ascension), manifesting his sanctity at Mount Gou. To this day, his divine presence appears at the Gou Temple, while his Nanjing tomb reportedly witnessed the miraculous flight of a buried sword.

Sima Chengzhen concludes by recalling how he first heard these accounts during his early cultivation at Mount Song. This narrative exemplifies the Daoist concept of "corpse-liberation immortality" (shijie xian, achieving transcendence through feigned death), demonstrating how historical records and Daoist lore can be harmoniously integrated.

"Commentary on the True Illustrations of the Tongbo Zhenren Attending the Imperial Dawn" (Modern Chinese Interpretation):

This cultivator (Immortal Lord Wang of Tongbo) yearned for the reclusive life in mountain forests. Each time he paid respects at Daoist temples, he could perceive the lingering spiritual energy (Qi) left by deities. When facing natural landscapes, he maintained a state of empty tranquility, recalling his seven-day purification retreats; gazing at the clouds and sky, his thoughts wandered freely, aspiring to the mysterious realms of the Three Pure Ones (Sanqing - the Jade Pure, Upper Pure, and Grand Pure supreme deities).

Later, he received an appointment from the Jade Dawn Celestial Worthy (Yu Chen Tianzun), attaining the honorable position of attending the Imperial Lord and overseeing affairs at the Golden Court Palace, before assuming duties at Mount Tongbo (a sacred Daoist mountain). This sacred site governs the Five Sacred Mountains, where numerous deities make offerings, and immortals from the Eight Caverns gather. Perfected Zhou Ziyang once transmitted the Method of Plain Memorial Talismans here, while Perfected Xia Mingchen taught the Yellow Water cultivation techniques. Those with affinity could receive secret oral instructions here, and sincere cultivators could learn the special paths to immortal realms.

Mount Tongbo is a place of wonders: its spiritual ruins brim with marvels, and its Cinnabar Waters can help humans attain divinity; the auspicious yellow clouds enveloping this blessed land symbolize the realm of longevity. The mountain's forest dwellings and rocky cavern chambers provide shelter for cultivators, while its stone bridges and peaks record the paths to ascension. Thus practitioners carry their books here seeking the Dao, cultivating in quiet chambers, pursuing the state of Xiyi (the Daoist ideal of empty tranquility), and cutting off worldly distractions.

The author studied biographies of immortals, admiring the enlightenment stories from the Yiluo region (referring to Laozi and Yin Xi); pored through the "Declarations of the Perfected" (Zhengao scripture), yearning for the immortal realm of Huayang Cavern-Heaven (Tao Hongjing's hermitage). With reverence, he painted images with cinnabar and ink, composing eulogies to express sincerity. Through incense meditation, he comprehended celestial mysteries on plain silk; through inner observation and visualization, he maintained the dignified appearances of immortals in his heart. From worldly cultivation to ascension as a perfected being, he created eleven illustrations compiled into one volume.

[Story of King Ling of Zhou's Flood Control]

In the 23rd year of King Ling of Zhou's reign, the Gu and Luo Rivers flooded, threatening the royal palace. The king wanted to build dikes to block the waters, but Crown Prince Jin admonished: "Ancient wise rulers never destroyed mountains, filled marshes, blocked rivers, or drained lakes. Prosperous rulers had flood control achievements like Yu the Great and Lü Hou, while failing rulers had disasters like Gonggong and Gun. Now your governance has faults, angering the river deities and causing floods. If you still decorate palaces to resist floods, it's like getting injured in a fight—it will only worsen calamities."

The prince continued: "Since the reigns of Kings Li, Xuan, You, and Ping, our Zhou dynasty has suffered unceasing disasters from coveting Heaven's merits. If we compound these calamities, I fear it will burden our descendants and further weaken the royal house." Yet King Ling ultimately built the dikes anyway.

This scripture recounts the stories of two Zhou dynasty princes (Prince Jing and Prince Ling), as well as the dialogue between the Jin state's music master Shi Kuang and the prince. I'll explain it in sections:

The first part describes the reign of King Jing of Zhou:

King Jing's favoritism toward sycophantic ministers led to court chaos. After his death, the royal house fell into disarray, and by the time of King Ding, the Zhou royal lineage had declined. The accompanying illustration depicts the Zhou palace, where the converging waters of the Gu and Luo rivers breached the palace walls, with commoners carrying earth to dam the flood. The prince, dressed in full ceremonial attire, remonstrated with King Ling, but his advice went unheeded. Ultimately, his prophecy came true, leading to the royal house's downfall. The eulogy praises the prince's innate wisdom while lamenting how his unheeded warnings resulted in the foreseen calamity.

The second part narrates a Jin state episode:

Duke Ping of Jin sent Shu Yu as envoy to Zhou, where the fifteen-year-old prince's conversation left Shu Yu feeling inadequate. The famous blind musician Shi Kuang then visited the prince to discuss the Dao. Their profound dialogue covered topics like the virtuous governance of Yao and Shun, and the proper relationships between rulers and subjects. The prince answered with such fluency that Shi Kuang stamped his foot in admiration. The prince prophesied that Shi Kuang would be summoned by the Heavenly Emperor within three years—a prediction that proved accurate. The illustration shows the Eastern Palace scene where the prince converses with Shu Yu and Shi Kuang, the latter depicted mid-gesture of astonished admiration. The eulogy extols the prince's erudition that even Shu Yu and Shi Kuang couldn't surpass.

The third part draws from the "Biographies of Immortals":

The prince enjoyed playing the sheng (reed pipe), capable of mimicking phoenix calls, often wandering between the Yi and Luo rivers. The Daoist immortal Fuqiu Gong then guided him to practice cultivation on Mount Song. Special attention is given to the prince's attire: crimson robes with black trim, accompanied by two attendants—one in purple and another in yellow robes, plus a third wearing blue patterned garments with black borders and a white sash.

Through these three episodes, the scripture showcases this prince's extraordinary wisdom, prophetic abilities, and eventual ascension to immortality—embodying the Daoist ideal of "attaining the Dao and ascending to purity." Details like Shi Kuang's lifespan divination and the phoenix-imitating sheng music represent classic signs of immortal attainment in Daoist literature.

This scripture recounts the immortalization story of Daoist transcendent Wang Ziqiao (also known as Prince Wang or the Crown Prince):

The first section describes how Master Qiu (Fuqiu Gong) initially transmitted esoteric techniques to Wang Ziqiao. After completing his cultivation, Wang prepared to feign death to achieve liberation from the corpse (shijie), one of Daoism's methods of transcendence. He prophetically informed the musician Shi Kuang that he would attain immortality within three years.

The second passage depicts the Crown Prince playing his sheng (reed instrument) while wandering the Yi-Luo region, where he encountered the immortal Fuqiu Gong and became his disciple. The eulogy praises how this royal heir prioritized spiritual cultivation over worldly status, ultimately receiving Fuqiu Gong's transmission of arcane methods.

The third section details Wang Ziqiao's three-year process of "secret metamorphosis and bodily liberation" (mitui jiexing) - discreetly achieving shijie while leaving only his sword and shoes behind, with his true form retreating to Song Mountain for practice. He intentionally staged his death to sever earthly attachments and focus wholly on Daoist cultivation.

The illustrated fourth portion contrasts two scenes: the palace where officials mourn the prince's apparent death, while simultaneously showing Wang journeying toward Song Mountain with Fuqiu Gong. The accompanying verses mention his use of sword techniques, talismanic charms (fulu), and elixirs to complete the shijie process before retiring to mountain seclusion.

The fifth record states Fuqiu Gong guided Wang Ziqiao through thirty years of cultivation at Song Mountain. Later, Wang encountered a man named Huan Liang, instructing him to relay a message about meeting on the seventh day of the seventh month at Goushi Mountain - hinting at his impending ascension. The illustration shows them practicing internal alchemy (neidan) in a mountain cave.

The final section describes Wang Ziqiao's ultimate manifestation - descending atop Goushi Mountain astride a white crane, bidding farewell before soaring to the immortal realms. The people subsequently established a shrine there in his honor. The concluding eulogy summarizes his decades of secluded cultivation culminating in timely transcendence.

(Note: Shijie refers to a Daoist transcendence method where adepts leave behind a corpse or artifacts while their true form ascends. Goushi Mountain, located in present-day Yanshi, Henan, remains an important Daoist sacred site.)

This passage recounts the story of Immortal Wang Jun (the Tongbo True Man) achieving the Dao and ascending to heaven:

Initially living in secluded cultivation, Wang Jun later manifested divine signs upon becoming an immortal. He could reveal his spiritual presence at Mount Gou (a sacred Daoist mountain), leaving traces of his transcendence before mounting a crane to ascend skyward. People later built a shrine in his memory. The text contrasts the brief lifespan of music master Shi Kuang (Spring and Autumn period), fleeting as a mayfly, with Crown Prince Jin (son of King Ling of Zhou) who attained longevity like tortoises and cranes after realizing the Dao.

The scene depicts Wang Jun pausing atop Mount Gou on his crane, waving farewell to the crowd below. Though the royal entourage of Zhou and commoners came to see him off, none could match the speed of his celestial ascent.

The eulogy states: Perched on the mountain peak, Wang Jun bids farewell from his crane, raising his hand in distant gratitude to the mortal world—a final parting from earthly dust. Lingering for days to leave behind affection, he ultimately soars into the nine heavens. Alone upon his crane he departs, leaving the crowd gazing sorrowfully after him.

The seventh section describes the supreme ruler of Shangqing Heaven—Jade Dawn Great Lord of the Dao (one of Daoism's highest deities), master of ten thousand paths, before whom all perfected immortals must pay homage at the Golden Portal. According to their cultivation merits, immortals receive graded ceremonial regalia (such as banners of different colors, dragon-crane mounts, etc.). Here Wang Jun reverently receives the sacred edict.

The scene reveals the Shangqing celestial palace: The Great Lord sits majestically at center, flanked by two immortal youths holding jade tablets (inscribed with immortal registers), while another True Man announces Wang Jun's official appointment.

The eulogy proclaims: Wang Jun's form and spirit both wondrous, his Dao practice perfected. Bowing at the Golden Portal, he receives the Jade Dawn immortal register, appointed by merit to his position, reverently upholding cosmic laws, refining his divine essence across ten thousand kalpas.

The eighth section describes Wang Jun's appointment as "Attendant of the Imperial Dawn," overseeing immortal officials of the Five Sacred Mountains, titled "Right Assistant King Tongbo True Man." His inaugural procession unfolds: Feather banners (immortal insignia) clear the path, rainbow streamers follow behind, riding dragon-chariots and crane-carriages accompanied by celestial music. Descending from the Great Purity realm upon clouds, he proceeds directly to the Palace of Cavernous Emptiness, displaying the magnificent spectacle of a True Immortal's retinue.

(Note: "Three Heavens" refers to the Daoist Sanqing heavens; "Two Principles" denotes Yin-Yang/heaven-earth; "Ten thousand kalpas" indicates an immense cosmic time unit)

This passage describes the celestial scenery of the Golden Court Cavern-Palace on Mount Tongbai from the Shangqing Daoist scriptures, along with sacred scenes of Lord Wang (a high-ranking Daoist immortal official). Here's a modern interpretation:

First Scene:

Lord Wang rides a cloud chariot adorned with feathered canopies, escorted by numerous immortal attendants bearing ceremonial banners. Dragons and cranes descend from the heavens as they prepare to journey to the grotto-heaven palace on Mount Tongbai.

The eulogy states:

Lord Wang receives heavenly-bestowed regalia, complete with feathered canopies. Clouds and mist bear his carriage, drawn forward by dragons and cranes. Banners and insignia lead the way as immortals gather in procession. Descending celestial steps, he gazes toward the sacred mountain to assume his appointed position.

Ninth Scene:

Mount Tiantai, also called Mount Tongbai, contains the blessed cave paradise known as the Golden Court Palace. Here, vital Qi (energy) lies concealed, with morning light illuminating the crystalline jade towers. The springs contain stone marrow and golden essence (precious minerals), while the trees grow with immortal herbs and sacred plants—truly a blessed land for cultivating the true Dao and a numinous realm for achieving immortality. Lord Wang governs here over both yin and yang realms, serving the Celestial Emperor while occasionally receiving the Five Sacred Mountains' deities who come to pay homage and report their duties.

The painting depicts Lord Wang seated solemnly in the Golden Court Cavern-Palace of Tongbai, surrounded by immortal attendants. The Five Sacred Mountain deities arrive with their subordinate officials, leading hundreds of spirits to audience.

The eulogy states:

Jade grottoes hide within the mountain, the palace named Golden Court. Connecting to the myriad manifestations of the Nine Heavens, it contains the essential Qi of sun, moon and stars. Serving as attendant to the Celestial Emperor, assisting Lord Wang in governance. Commanding the deities of Five Sacred Mountains, administering all spirits of heaven and earth.

Tenth Scene:

Records state that Purple Yang Perfected Person Zhou Jishan once entered Mount Tongbai and encountered Lord Wang, receiving the "Plain Memorial Cinnabar Talisman" (a secret Daoist talisman). Also, Morninglight Attendant Xia Fu, upon entering the mountain, was taught by Lord Wang the method for refining "Yellow Water Cloud Nectar."

The painting shows: Zhou Jishan in Daoist robes encountering Lord Wang on Mount Tongbai, with Lord Wang holding the cinnabar talisman in his left hand to transmit it while Zhou kneels reverently to receive. Another scene depicts the ancient-style Xia Fu meeting Lord Wang, who holds a scripture scroll ready to transmit as Xia kneels with hands raised. Both Zhou and Xia appear as hermits, each with book boxes placed on nearby rocks while kneeling before Lord Wang. Lord Wang wears perfected person's robes, attended by three to five immortals.

The eulogy states:

Zhou sought the Great Dao, receiving the mysterious cinnabar talisman; Xia pursued the immortal path, obtaining the secret method of yellow water. These wondrous cultivation techniques cannot be gained without enlightened teachers. Through sincere resonance, one ultimately fulfills the long-cherished wish of immortality.

(Note: The "Plain Memorial Cinnabar Talisman" and "Yellow Water Cloud Nectar" are both secret transmission methods in Daoist cultivation requiring master-disciple transmission; "Three Dawns" refers to the three lights of sun, moon and stars; "Assistant Commander" is the official title for deputies of the Five Sacred Mountain deities)

This scripture records a miraculous event that occurred on Mount Mao (a sacred Daoist mountain) in the third year of the Xingning era (365 CE) during the Eastern Jin Dynasty:

While cultivating the Dao in seclusion on Mount Mao, the practitioner Yang Jun witnessed the descent of Immortal Lord Wang of Tongbai accompanied by a host of celestial beings on the 26th day of the sixth lunar month. Yang recorded: Among them was an exceptionally youthful immortal wearing a lotus crown (a Daoist headdress shaped like a lotus flower), clad in crimson ritual robes adorned with white pearls at the seams, and bearing a ceremonial sword. The assembled immortals primarily discussed matters concerning the Golden Court Mountain (a Daoist celestial realm).

The immortals then imparted this admonition: "Only those who can transcend worldly attachments and achieve mental serenity may ascend to immortal realms, behold the Three Primes (heavenly, earthly, and water officials), and have their names recorded in the celestial registers. Those with scattered minds and indulgent desires will find themselves increasingly distant from the path to immortality." They further added: "True Dao cultivators should devote themselves to studying profound mysteries, rising above mundane affairs. Even a life of poverty becomes joyful when sustained by simple tea and plain rice."

The scripture mentions that celestial hymns were chanted during this visitation, though their content wasn't recorded in detail. Later passages describe Yang Jun's vision at the altar where he practiced: Immortal Lord Wang appeared wearing the lotus crown, crimson robes with pearl-embroidered borders, and the ceremonial sword - all matching descriptions found in Daoist scriptures.

The concluding eulogy summarizes: The immortals are not distant - sincere devotion creates resonance. Through admonitions and hymns, the immortals enlightened Yang Jun. Though their manifestation was brief, they conveyed the essential truth of returning to primordial purity.

(Note: This passage exemplifies the Daoist cultivation concept of "sincere devotion creating resonance" (精诚感通), where pious practice enables communion with celestial realms. Yang Jun, also known as Yang Xi, was a prominent Daoist master and key transmitter of the Shangqing [Highest Clarity] tradition.)