《真誥》Vol. 11

This passage describes the geographical features and religious significance of Mount Juqu (modern-day Maoshan in Jiangsu), a sacred Daoist site. It begins by noting this is an excerpt from the Zhen'gao (Declarations of the Perfected) written by Tao Hongjing (styled Hermit of Huayang) during the Southern Dynasties. Revered as "Perfected Zhenbai," he holds an esteemed position in Daoism.

The text states that the Jinling region (modern Nanjing area) contains an exceptional geomantic site—the location of Mount Juqu. With its fertile land, it's termed the "Earth's Lung" (Difei, a Daoist technical term denoting the vital respiratory organ of the earth). The name derives from how the surrounding mountains and waters cause the terrain to appear undulating. Yet few truly comprehend the mysteries of this place.

Mount Juqu earned its name "Juqu" (Twisting-Hooking) from its winding ridges that gather numinous energy, while its alternative name "Jurong" (Containing Capacity) reflects its spiritual receptivity. Located approximately 150 li south of the Yangtze's southern bank, it sits east of the river near minor lakes (likely Chishan Lake) adjacent to Jinling City. Notably, this "Jinling" refers specifically to Moling (an ancient name for Nanjing), not the "Earth's Lung" designation.

Within the mountain lies a hidden grotto-heaven (Dongtian, a Daoist sacred space for cultivation). Its structure reveals extraordinary features: the numinous palaces (residences of immortal officials) stretch as vast as Lake Dongting, with interlinked caverns extending endlessly. Ancient texts describe it as the "Empty Terrace of the Golden Altar" (a celestial gathering place), the "Convenient Portal of the Heavenly Queen" (referring to the immortal lord of the Linwu Grotto in Lake Tai's Baoshan), and the "Eastern Window of Pure Emptiness"—all depicting paradisiacal architecture. Countless interconnected caves form a network of yin-paths (mysterious passageways) branching into seven primary routes and nine sources, constituting a genuine abode of immortals.

Particularly noteworthy is the "Heavenly Queen," an immortal sovereign residing in Lake Tai's Baoshan (Linwu Grotto). Legend recounts how the Ancient Sage Longwei obtained the Lingbao Wufu (Numinous Treasure Five Talismans) scripture here. These descriptions vividly illustrate the mystical landscape system of Daoist grotto-heavens and blessed realms.

The Wangwu Mountain Grotto-Heaven (one of Daoism's Ten Great Grotto-Heavens) connects with the Huayang Cave in Juqu Mountain (also known as Maoshan). The mountain's shape resembles the Chinese character "巳" (sì), hence its name "Juqu" (Curved Hook). Standing atop the Mystic Ridge of Central Mao Peak, one can observe the serpentine mountain ranges - Great Mao Peak forms the snake's head, extending eastward before turning north, then west, and finally northeast toward Great Heng Mountain, tracing the exact brushstrokes of the handwritten "巳" character.

This Jinling (Golden Mound) region possesses extraordinary qualities - untouched by warfare or floods, immune to epidemics. The 44th chapter "Essential Origins" in the Daoist classic River Chart (Hetu) records: "Where the altar of Juqu's Golden Mountain stands, neither weapons nor disease may approach; floodwaters cannot submerge it - such is this blessed land." To comprehend this truth is your blessing, but remember from whom this wisdom originated. (This River Chart refers to texts transmitted from Emperor Shun and Great Yu, similar to the Luo Writings, with over forty extant chapters)

Within Juqu Mountain lies the Jinling area, spanning approximately 37-38 qing (250-260 hectares), forming the heartland of Golden Mound. Its fertile soil and sweet well-water enable reclusive cultivation while witnessing peaceful eras. The Inner Primordial Scripture of River Charts identifies this as the "Earth's Lung" (geomancy treasure-ground) with superior earth and clear water, particularly around Juqu's Golden Altar necropolis where immortality may be attained. Another passage from the Middle River Writings similarly notes: "Within Golden Hook Mountain's necropolis, weapons and disease dare not intrude, floods cannot violate" - referring to this very site. (Though phrased differently, this echoes the Essential Origins chapter)

Ancient texts called Jinling the "Crouching Dragon Land," with the River Chart prophesying its future activation during cosmic transitions. Yet the name "Jinling" has existed for over two centuries. (Historical research shows the name originated during Chu State. Qin Shihuang renamed it Moling to suppress its "royal qi." The Han Dynasty established it as a county with original administration at Little Danyang, still called "Ancient Seat." During Jin Dynasty's Taikang 3rd year, administrative adjustments occurred, relocating to Quechang in Yixi 9th year before returning to present location in Yuanxi 1st year.)

This passage primarily recounts the historical evolution and name changes of Mount Juqu (modern-day Mount Mao in Jiangsu). During the Qin dynasty, it was called the "Altar of Ju's Gold" due to a hundred-zhang-wide golden platform within the mountain. In the Zhou dynasty, it was known as the "Crooked Water Cave" because of its winding water sources, and later, due to its serpentine mountain contours, it was collectively named "Mount Juqu" (Crooked Mountain).

During the Han dynasty, the Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong—important deities in the Shangqing Daoist tradition) came to this mountain for spiritual cultivation. Legend has it that each rode a white crane and alighted on different parts of the mountain, leading people to divide it into three sections: Great Mao Lord Mountain, Middle Mao Lord Mountain, and Lesser Mao Lord Mountain. In truth, the entire mountain is called Mount Juqu, and these were later epithets derived from folklore.

The text provides a detailed description of the mountain's topography: the southernmost and highest peak is Great Mao Mountain; the middle section features three interconnected peaks forming Middle Mao Mountain; while the northern part has a solitary minor peak known as Lesser Mao Mountain. These sections are linked by valleys such as Chang'a and Xiao'a, giving the overall shape of a dike. Further north lie continuous mountain ranges including Mount Leiping and Mount Yankou, while to the south, the terrain extends through Mount Jiu and Mount Zhuwu, connecting to the mountain ranges of Wuxing in Zhejiang and ultimately joining with Mount Luofu in Guangdong.

The mountain was rich in gold deposits. During Emperor Ling of Han's reign, orders were issued to mine gold here to replenish the imperial treasury. By the Three Kingdoms period under Sun Quan's rule, imperial guards were also dispatched for gold extraction, with regular shipments sent to the capital. The place name "Jinling" (modern-day Nanjing) mentioned in the text originates from Sun Quan's gold-mining garrison at Mount Fulong.

This passage describes the geographical features and historical legends surrounding Jinling (present-day Nanjing). According to the Hetu (River Chart), this area was once known as the "Crouching Dragon's Land" where troops were stationed. To the south of Great Mao Mountain, several deep pits remain to this day, locally called "Golden Wells," traditionally said to have been dug during Sun Quan's era in the Three Kingdoms period. Even now, gold-bearing gravel can still be found nearby.

Though no traces of the ancient military encampments remain visible today, there is a place called Shuxu (formerly known as Shuxu) to the west, and about ten miles east lies Wuxu Village. Northwest of the Chief Secretary's residence, beneath a small hill, people often unearth broken pottery and scorched red clay—likely remnants of ancient settlements—though prolonged farming has obscured their original appearance.

Jinling's soil resembles that of Luoyang's Mount Mang and Mengjin Pass—firm and fertile, ideal for crops. The well water here is exceptionally clear and sweet with a whitish hue. Local tradition holds that even non-cultivators who drink this water may attain longevity, possibly due to its metallic mineral content. The author implies these details are recorded in the Biography of the Three Mao Lords and advises Lord Xu (Xu Mi) to keep them confidential.

A concluding note explains that Mount Mang lies north of Luoyang, while Mengjin Pass has yellowish-black soil. The fact that this precious land of Jinling remained uninhabited and uncultivated may be attributed to divine protection. The mentioned Biography of the Three Mao Lords was likely compiled before 424 CE (the jiazi year), as Xu Mi had not yet encountered this text by that time.

This passage describes the topography and feng shui characteristics around Jinling (the ancient name of Maoshan, a sacred Daoist mountain). The Immortal Lord Baoming points out that the habitable area of Jinling spans about a dozen qing (a traditional unit of land measurement), with six or seven qing of elevated, flat terrain. Those truly versed in the secrets of feng shui can discern the land’s layout at a glance, making further explanation unnecessary.

To the left of Jinling flows the Willow Valley Stream (Liugu), while to the right lies the Sunlit Valley Stream (Yanggu). According to the Inner Scripture of Blessed Lands (Neijing Fudi Zhi), the "Hidden Dragon’s Land" (Fulong zhi di) is situated west of Willow Valley and to the right of the Golden Altar (Jintan), making it the most auspicious site within Jinling for Daoist cultivation. The present-day Willow Valley Stream originates from Tiangong Spring behind Lesser Mao Peak, flowing southwest to merge with the main river at Shuxu. The Sunlit Valley Stream, however, no longer bears its ancient name; it rises from behind Changyin Ridge, running west and then south before joining Shuxu. Elders in the area say the Sunlit Valley Stream originally sprang from Sou River in front of Central Mao Peak and behind Greater Mao Peak, where two tributaries converged before flowing west and then north into the main river.

In antiquity, this mountain was called "Ridge Mountain" (Gangshan). The Confucian Record of Blessed Lands (Kongzi Fudi Ji) notes a place between its ridges known as the "Land of the Hidden Dragon" (Fulong zhi xiang), which could ward off floods, prevent illness, and aid longevity. The name "Ridge Mountain" derived from its geological affinity with the Golden Altar (Jintan), a vein of metal ore used in alchemy. Sadly, over dynastic changes, these ancient place names have been lost, a fact that stirs lament. Today, the long mountain range northeast of Lesser Mao Peak remains a vestige of the ancient Ridge Mountain.

This passage describes two significant sacred sites in Daoist cosmology—the Great Heng Mountain (also known as Yugang Mountain) and the Jintan Cavern-Heaven of Juqu Mountain.

The Great Heng Mountain, now called the eastern side of Fulong Mountain, is colloquially known as "Dead Snake Ridge" due to its serpentine topography. Its towering ridges earned it the poetic name "Long Concealment" (a natural protective barrier). Though rocky, the mountain remains habitable. The southeastern area near the residence of the Chief Scribe (a Daoist clerical position) extending to Leiping Valley is particularly suitable for dwelling, where locals like Jiang Yuanchu from Yixing have already established farmsteads at the foothills, approximately four or five li from the Chief Scribe's abode.

The text highlights the Golden Court of Tongbai Mountain and the Jinling of Juqu Mountain as numinous sites for cultivating true nature and achieving immortality. Even facing calamities five times greater than Emperor Yao’s Great Flood or the brutal massacres of General Bai Qi (Lord Wuan) during the Qin dynasty, those near these cavern-heavens would remain unharmed under the protection of their celestial guardians.

A detailed account follows of the eighth-ranked cavern-heaven among the Thirty-Six Cavern-Heavens—the Juqu Mountain Cavern-Heaven: spanning 150 li in circumference, it is named "Golden Altar and Floriate Yang Heaven." The cavern-heaven is entirely enclosed by rock formations, with its flat summit located 13-14 li beneath the surface. The interior measures 45 li east-west and 35 li north-south, forming a square space. The vaulted ceiling reaches 170 zhang at its highest point and about 100 zhang at lower elevations, with undulating hills beneath.

(Note: The "Right Assistant King Wang Zhenren" mentioned refers to a Daoist immortal; "Lord Xu" denotes the perfected being Xu Xun; "Tongbai Dichen" is the presiding deity of Tongbai Mountain. Cavern-heavens and blessed lands are Daoist sacred spaces connecting heaven and earth where adepts attain transcendence through cultivation.)

This passage describes the unique spatial structure within Daoist grotto-heavens (Dongtian). The term "zhengping" refers to the flat ground within a grotto-heaven that lacks undulations, though not perfectly level like a wooden board—rather, it resembles standing on a hill where one remains beneath the sky relative to the heavens.

The grotto-heavens possess their own luminous systems: "Yinhui" (governing moonlight at night) and "Rijing" (governing sunlight by day). These appear as suspended orbs resembling the sun and moon, radiating light in the void. Each grotto-heaven has similar solar and lunar systems, differing slightly in name but all being refined essences derived from the external sun and moon. These inner luminaries follow cycles of day and night, rising and setting with brightness comparable to their celestial counterparts. While the edges of the external sun and moon remain untouchable in the greater cosmos, within these microcosmic grotto-heavens, they seem almost tangible. Their appearances and disappearances are abrupt, requiring no apertures, though their exact sizes and forms remain unclear.

The Juqu Mountain Grotto-Palace (a major Dongtian of Maoshan) features five entry points: two southern side gates, one each on the east and west, and a northern main gate. Modern investigations suggest: the large southern cave corresponds to the western southern gate; the eastern gate may lie within Baizhilong; and the northern Liangchang Cave serves as the main northern entrance. According to Zhong Maojun (a divine being of Maoshan), the eastern side gate is located at Xiaomao'akou on Maoshan's eastern slope—this being the nearest access point to the grotto-heaven, though its outer opening remains small and obstructed by stones. The western gate shares similar characteristics and likely corresponds to the present-day "Stone Tomb" site. While Baizhilong contains two or three cave openings, these may not be true entrances. The authentic three gates can only be discovered through dedicated purification practices.

Though the southern gate now stands open externally, its interior remains blocked—possibly due to excessive turbid Qi. While celestial beings and spirits still traverse the northern great cave, true immortals enter and exit not through these five gates but by sudden materialization and dematerialization. These gates primarily serve to demonstrate the grotto's formal structure and may provide passage for ordinary visitors.

Within each grotto-heaven, stone staircases wind toward various entrances and exits, facilitating movement between levels. Ordinary people rushing through often remain unaware they've entered a grotto-heaven's sacred space.

This passage describes the wondrous scenery of Daoist grotto-heavens (dongtian) and blessed lands (fudi). The practitioner Zuo Yuanfang (a famous Eastern Han dynasty fangshi/method master) heard of divine mountains east of the Yangtze and crossed the river to seek them. After three months of purification rituals (zhaijie), he ascended the mountain and found the entrance to the grotto-heaven, entering a celestial realm called the "Palace of Void Creation and Yin" where three immortal lords bestowed upon him three types of magical lingzhi mushrooms.

The sights within the grotto-heaven were astonishing: though sunlight and moonlight appeared no different from the outside world, and vegetation and waterways seemed ordinary, subtle mysteries hid within the flight of birds and shifting clouds. The divine palaces of the grotto-heaven possessed numinous wonders beyond ordinary comprehension. The grotto-heaven of Juqu Mountain (ancient name of Maoshan) connected to all directions: east to Linwu Grotto, north to Mount Tai (Taizong), west to Mount Emei, and south to Mount Luofu. These connections were linked by grand pathways, with numerous intersecting smaller trails throughout.

The text particularly mentions how Qin Shi Huang once buried white ritual jades (baibi) here, seven feet underground and covered with small flat stones. Li Si inscribed the jades with characters praising the emperor's virtues (de), stating that the emperor made sacrificial offerings with jades during his inspections of vast mountains and rivers, not limited solely to Juqu Mountain.

After years of traveling through the grotto-heaven, Zuo Yuanfang discovered that its palace structures followed perfect square and circular geometries, filling him with both awe and reverence. Celestial beings moved about these spaces, handling matters of life and death much like officials in human government offices. Later forced to leave by Cao Cao, Zuo reportedly practiced purification for five more years before fully accessing both inner and outer celestial palaces. The text suggests the three mushrooms he obtained may have been of lower-grade celestial quality.

At the northern entrance to the grotto-palace of Liangchang Mountain, walking two hundred paces south leads to Qin Shi Huang's jade burial site. These records not only reveal the marvels of Daoist grotto-heavens but also integrate historical legends, demonstrating Maoshan's significance as a sacred religious site since the Qin and Han dynasties.

This passage recounts an episode during Emperor Qin Shi Huang's inspection tour at Mount Mao (also known as Mount Juqu). At that time, there was a northern branch peak called Mount Liangchang, originally connected to the main summit. In the tenth month of his 37th year of reign, the emperor embarked on his journey. By the eleventh month, he had performed rituals honoring Emperor Shun at Yunmeng Marsh, visited Mount Jiuyi, then sailed down the Yangtze River, passing through Danyang, Qiantang, and other regions.

When the fleet reached Zhejiang, fierce winds and waves forced them to detour 120 li westward through a gorge to ascend Mount Kuaiji and offer sacrifices to Emperor Yu. After inscribing stone tablets extolling his virtues at Mount Kuaiji, the emperor's return route brought him past Mount Juqu. There, he ordered officials to bury a pair of white jade discs (bi) on the northern slope. During the celebratory banquet arranged by his attendants, Qin Shi Huang sighed: "No pleasure of travel surpasses that found between mountains and seas. Henceforth, we shall make this a regular destination." His ministers immediately echoed this sentiment, shouting "Liang wei chang yi" (May excellence become perpetual), accompanied by thunderous drumming and bell-ringing that reverberated through the wilderness.

This incident led locals to rename Mount Juqu's northern slope "Mount Liangchang." The text clarifies that the emperor's visit was incidental rather than purposeful, as he remained unaware of the mountain's spiritual significance at the time. The jade-burial ceremony (a vital Daoist ritual for communicating with deities) was conducted at the lower northern foothills without penetrating the sacred core areas.

(Note: The "Perfected Lord of Dinglu" mentioned refers to a Daoist immortal venerated in the Shangqing tradition, while "Chief Scribe Attendant" denotes the Daoist official responsible for record-keeping. "Ink manuscripts" indicate precious texts handwritten with ink, and "jade burial" constitutes an ancient mountain deity worship ritual where buried discs express reverence to mountain spirits.)

This account describes the worship of the Three Immortal Lords of Maoshan (Juqu Mountain) during the Han Dynasty. During Emperor Cheng of the Western Han's reign, a purple scripture (Daoist text) recorded the Immortal Lords' cultivation practices in the northern cave of Liangchang Mountain. When Qin Shi Huang died, carts carrying salted fish were used to mask the corpse's odor—a detail matching historical records of summer conditions. However, other texts suggest this actually occurred in the tenth month (first month by the Qin calendar) of Qin Shi Huang's 36th year during his travels to Yunmeng, or alternatively in autumn of his 38th year. Due to ambiguities in Qin calendar records, the exact month of the Guichou year requires further research.

On the 24th day of the seventh month in the third year of Emperor Wang Mang's Dihuang era, the court dispatched envoy Zhang Yong with offerings: one hundred taels of gold (under Wang Mang's reforms, one yi of gold weighed one tael and was worth 1,000 coins) and five bronze bells for the Three Immortal Lords of Juqu Mountain. Later, on the 24th day of the third month in the seventh year of Emperor Guangwu's Jianwu era (Eastern Han), envoy Wu Lun presented fifty catties of gold. These offerings were buried beneath stone piles at Xiaomaoshan's summit, three to four chi deep.

In the second year of Emperor Ming's Yongping era, an edict ordered repairs to the Zhenren Temple at Juqu Mountain in Danyang. When the Three Immortal Lords first attained the Dao, they manifested atop the mountain riding white cranes—an event witnessed by nearby villagers. Their efficacious responses to prayers led to the collective construction of the "White Crane Temple" on the mountain's eastern slope. During rituals, worshippers often heard voices in the temple, saw cranes among the curtains, or heard celestial music, prompting neighboring villages to compete in making offerings. This temple still stands today in Ping'e Village east of the mountain, tended by a female temple keeper surnamed Yin. Later, villages west of the mountain also erected temples, such as the Wuxu Temple west of Damaoshan and another behind Zhongmaoshan.

This passage describes several important cultivation sites and locations where immortal elixirs were buried on Mount Mao (Maoshan), a renowned Daoist mountain in present-day Jurong, Jiangsu province.

At the highest point of Central Mao Mountain, known as Mysterious Ridge, the Lord of Destiny (Siming Jun, a Daoist deity governing lifespan) buried six thousand jin of cinnabar—a crucial alchemical material sourced from the Yumen Pass in the Western Regions—two zhang deep underground, sealed beneath four small flat stones. The mountain springs flowing down both sides of this peak have a faint reddish hue, and drinking this water promotes health. Several level areas at the mountain's base are suitable for constructing meditation retreats. The famous fangshi (esoteric practitioner) Zuo Yuanfang (Zuo Ci) once requested cinnabar from the Lord of Destiny but obtained only twelve jin.

The valley connecting Great Mao Mountain and Central Mao Mountain contains abundant golden ore deposits, anciently called Accumulated Gold Mountain. With its pleasant environment, this area is particularly suitable for establishing cultivation sites near water sources, making it an ideal location for refining elixirs and practicing advanced Daoist methods. At the foothills before Central Mao Mountain and behind Great Mao Mountain flows a perennial mountain stream that extends east-west beyond the mountain range.

The text highlights a remarkable cave formed by a massive split in the cliff face, with an entrance several zhang deep that gradually narrows, where cool breezes circulate within. Just steps outside the cave emerges a clear spring that never dries up in any season, serving as a water source for practitioners below. Another spring gushes near the mountain stream's mouth nearby. The unusual rock formations here contain numerous cavities—some bottomless—where lightweight objects dropped inside produce clear, ringing echoes, possibly caused by immortals casting objects there through the ages.

This passage describes several special sites on Mount Mao (a renowned Daoist mountain) and their miraculous properties. First, the mountain springs: At the summit there's a spring warm in winter and cool in summer, while below lies a gushing spring whose flow remains constant through droughts or floods, its water pure white and sweet. Unfortunately, being on the western slope, these waters cannot flow east naturally and require artificial channels. Southeast lies another stone grotto with eastward-flowing water ideal for alchemical practices (a site for Waidan, external alchemy), later mentioned as the former Mushroom Mountain site, though its proximity to roads makes it vulnerable to disturbances from travelers.

The text then discusses Mount Mao's living conditions: Currently, only the hermitages and the residence of the Southern Grotto's Chief Historian (a Daoist official title) remain ideal dwellings. The entire mountain harbors no venomous snakes or dangerous beasts, with no recorded injuries since ancient times, and residents rarely suffer from seasonal illnesses. Initially lacking evergreen forests, persistent cultivation by recluses gradually transformed the landscape. The mountain abounds in atractylodes (a medicinal herb) and various medicinal plants, being particularly suited for pine and cypress growth—originally scarce in the wild but now cultivated.

The celestial Tianshi Altar (a Daoist ritual site) proves most marvelous: Buried nine feet deep around its perimeter are treasures of gold and white jade weighing eight to nine thousand jin. This was where the Azure Lad of the Eastern Sea (a Daoist immortal) paused during his flying chariot tours of sacred grotto-heavens. The mountain springs contain essences of gold and jade, making them perfect for constructing meditation retreats—their waters aid alchemical cultivation. The Tianshi Altar stone, positioned above the "Mystic Window" at the grotto-heaven's center, originally came from the Heavenly Market Mountain in ancient Persia. The Mystic Emperor (a northern Daoist deity) once commanded the Four Seas' deities to transport this stone. This miracle exists not only at Mount Juqu (ancient name of Mount Mao) but serves as the central axis of the entire grotto-heaven system.

Note: "Alchemical refinement" (合丹) here refers to Waidan practices; "grotto-heaven" (洞天) denotes one of Daoism's Thirty-Six Grotto-Heavens; both the "Azure Lad" (青童君) and "Mystic Emperor" (玄帝) are major deities in the Daoist pantheon.

This passage depicts the wondrous scenery of Daoist grotto-heavens and blessed lands. Within the mountains exist hollow spaces called "Grotto-Terraces and Immortal Abodes," sacred dwellings of transcendents. In ancient times, the Mysterious Emperor (a revered Daoist deity) once summoned divine envoys from the four seas to transport precious jade and uncut gemstones from the Heavenly Market Mountain in the Parthian Empire (ancient Persia) to repair the Mysterious Window at the center of the grotto-heaven—a passage connecting the celestial and human realms.

The Azure Lad of the Eastern Sea (a Daoist immortal) once toured various immortal mountains in his divine chariot called the "Solitary Whirlwind Flying Wheel." He buried numerous treasures in these mountains, including thousands of pounds of gold and white jade placed on either side of certain stones to suppress the Ridge of Yin Palaces. Such arrangements weren't unique to Mount Juqu (ancient name of Maoshan)—all grotto-heavens and blessed lands follow similar patterns.

Local people call the Heavenly Market stones "Immortal Market Altars," though their traces remain faint and indistinct. The marks left by the Azure Lad's flying wheel, however, remain clearly visible to this day. Records vary regarding the exact locations of these immortal traces. Some suggest they should be near Great Maoshan, but field investigations revealed no obvious differences, possibly because vegetation has concealed them.

When Perfected Lord Zhao Cheng, Guardian of Life, ascends the altar and gives his long cry, wind and clouds immediately respond—proof that the altar site cannot be insignificant. Cloud vapors are often seen rising from Great Maoshan's northern slopes, likely due to its high elevation and shaded position. True immortals typically ride chariots drawn by nine dragons, with the left side called "Whirlwind" and the right "Sudden." On Great Maoshan Ridge today, an eastward mountain path remains level as if artificially carved, wide enough for chariots—legend says these are the traces of the ancient Whirlwind Wheel.

The author Tao Hongjing (who called himself the Hermit) had lived on Maoshan for seven or eight years yet still hadn't fully explored all immortal traces. Solo exploration proved difficult, and lacking like-minded companions often left him regretful. Recently he planned to wander alone with his staff, hoping to witness these legendary sites firsthand. East of Middle Maoshan lies a small cave with an entrance no larger than a dog's hole...

This scripture describes the hidden pathways and cultivation methods for entering the grotto-heavens (洞天) of Mount Mao (茅山), a sacred Daoist mountain. It outlines two primary routes to access the Yin Palaces (阴宫), the subterranean immortal realms:

The first entrance is at Liangchang Cave (良常洞), located north of Great Mao Mountain. The opening is concealed by a massive stone, leaving only a cup-sized gap guarded by mountain deities. This portal periodically opens and is called the "Gate of Yin Palace's Approach" (阴宫之阿门). Practitioners must diligently observe purification rituals (斋戒) to locate this entrance. The path winds through three to four li of sandy terrain and crosses waterways, making it relatively inconvenient.

The second route is through the Lesser Approach Cave (小阿穴口) at the Eastern Gate of the grotto-heavens (东玄掖门). Here, one descends vertically three to four li directly into the Yin Palaces. Within two hundred paces, the passage opens into daylight-like brightness. This is the more convenient path, as the cave emits its own illumination without requiring external sunlight.

South of Great Mao Mountain lies another minor cave called the "Southern Convenience Gate" (南便门), similarly blocked by stones. Practitioners who sincerely observe purification rituals on specific dates (the 2nd day of the 12th month or the 18th day of the 3rd month) and pray to the Director of Destinies (司命神君) may encounter immortals.

The text mentions prominent deities like the Eastern Lord Director of Destinies (东卿司命君, Mount Mao's principal deity), Sovereign Wang the Omniscient (总真王君), the Great Void Perfected Being (太虚真人), and the Azure Lad of the Eastern Sea (东海青童), who gather at Mount Juqu (句曲山, ancient name of Mount Mao) on these two annual dates. The reference to Zuo Ci (左慈), the renowned Eastern Han dynasty (东汉) mystic who achieved immortality, serves as inspiration—demonstrating that sincere cultivation can enable ordinary seekers to enter these celestial palaces.

This scripture primarily details the practices and sacred sites for cultivating immortality at Mount Liangchang, a renowned Daoist mountain.

Those seeking to cultivate the Dao and attain immortality should first observe purification rituals (cleansing body and mind) and select an auspicious day to ascend the mountain with sincere devotion. With firm and genuine resolve, the Three Immortal Lords may manifest to guide the practitioner, transmitting essential Daoist methods that grant access to grotto-heavens and blessed lands, shielding them from the calamities of war and flood, and enabling an audience with the Sage Lord of Great Peace. According to records by Lord Zhong, the second day of the twelfth lunar month is traditionally chosen for mountain ascents and blessings, though in practice, the eighteenth day of the third month attracts far larger crowds—up to four or five thousand people, with hundreds of carriages and horses, bustling like a marketplace. Yet such noisy environments hinder true focused cultivation; only those who retreat to the secluded forbidden depths of the mountains can practice the Dao in undisturbed tranquility.

To the southwest of Mount Liangchang lies a dwelling site suitable for residence, once the temporary abode of the True Lord Siming (the deity governing lifespan) and an excellent location for refining elixirs. Local elders recount legends of this land's fertility, where remnants of ancient tiles and bricks can still be found—evidence of past immortal habitation. In earlier times, the dense forests here made it ideal for seclusion, but now the area has been cleared for farming, with roads extending in all directions, erasing its former secrecy. The scripture emphasizes that these sacred sites must not be defiled or disrespected, yet it also notes that the words of immortals are not always absolute; they may adapt according to specific circumstances.

To the southeast of Mount Liangchang, there remain habitable sites where piled stones resemble the shape of a stove. Occasionally, parasitic trees grow from the crevices of these stone stoves, their canopies arching like carriage canopies. The feng shui of this place is exceptionally favorable, though regrettably, the terrain lacks sufficient seclusion (the site still exists today, though the curved parasitic trees are gone; a stream from the Northern Cave flows nearby, but its proximity to the main road makes it "shallow," and it is now too desolate for dwelling).

Northwest of the cave entrance lies a small elevated area. Though the terrain is somewhat steep and uneven, it is stable enough to build an "outer quiet lodge" (a temporary structure for practitioners' meditation). Most of this area has now become overgrown, gradually merging with nearby villages (the ancients noted its convenience for travel due to proximity to the county town and the cave entrance, hence its frequent mention. The outer quiet lodge was intended for hosting visitors, not for long-term personal cultivation, showing the emphasis on accessibility in site selection).

Within the Juqu Mountains stands the famous Mushroom Mountain (so named for its resemblance to a mushroom). This mountain boasts excellent feng shui and contains gold deposits, which require only digging one or two feet deep to extract. Before my departure (Tao Hongjing refers to himself here), I buried gold here for those seeking to refine it for alchemical ingestion (Waidan, or external alchemy practices). However, it must not be used for personal profit (today, people no longer recognize Mushroom Mountain, which is speculated to resemble either an isolated mushroom or a rounded granary. Examining the Chang'a area behind the Great Mao Mountain, east of Mount Jijin, there stands a solitary peak in a depression, shaped like a Boshan incense burner and close to Mount Jijin—likely this very site. The mountain is now densely covered with stones and trees, making the exact location of the buried gold difficult to pinpoint even if the general area is known).

(At the end of this passage, it is mentioned) Those wishing to undertake alchemical practices may also choose the front of this mountain, which faces a long ravine with eastward-flowing water encircling it—a secluded and deeply favorable feng shui configuration.

On Mount Mao (a renowned Daoist mountain in Jurong, Jiangsu) stands a bronze tripod from the era of the Mystic Emperor (an ancient celestial ruler in legend). This cauldron could hold approximately four to five hu (an ancient measurement unit), with exquisitely carved patterns adorning its surface, placed at the mountain's highest point. Buried about eight feet underground and covered by a large stone, it's said the Mystic Emperor commanded an envoy of the East Sea deity to conceal it here.

Since antiquity, emperors have revered ceremonial cauldrons—their dual handles symbolizing the sun and moon, while their three legs represent the Three Powers (heaven, earth, and humanity). These vessels not only cooked nourishment for all beings but also possessed miraculous abilities to shift weight and manifest spiritual wonders. The Immortal Zhongjun later revealed this particular cauldron was cast from copper of Mount Yu (a legendary copper-rich mountain), adding that similar cauldrons were buried in all mountains containing grotto-heavens (sacred Daoist cultivation sites).

At Mount Mao's base flows a spring, where the water's emergence once made an ideal site for meditation huts, though the terrain proved slightly precarious. Presently, a clear stream runs near the large southern cave entrance, though rocky terrain dominates until leveling further downstream. Historical records document successive practitioners here: during the Liu-Song dynasty, female Daoist Xu Piaonü resided before the cave, supported by Guangzhou governor Lu Hui; after her passing, her virtuous disciple surnamed Song maintained the site until her burial on the southern slopes; later, a disciple surnamed Pan continued the lineage and remains there today. By the Yuanhui era (Southern Dynasties), male practitioners arrived, and early in the Qi dynasty, official Wang Wenqing of Jurong established Chongyuan Abbey—a complex with halls and dormitories housing seven or eight state-supported Daoists. Yet over twenty years, while devotees built dozens of surrounding dwellings, few pursued advanced cultivation, most performing Lingbao purification rites (Daoist rituals) and crafting talismans instead. Recently, a self-proclaimed "grotto steward" (immortal official) woman dwelled at the cave mouth, diligently cleaning but often mixing shamanic divination with extravagant claims—a common phenomenon. Two mountain streams flank Mount Mao, where a certain Ren achieved enlightenment during the Jin dynasty's final years.

Mount Liangchang (a sacred Daoist mountain) faces directly east toward the cave entrance, where one can see the ridges of a small hill containing several thousand jin of buried bronze vessels covered by large stones. During the Han dynasty, the wealthy Qu family resided at the mountain's base, amassing great fortunes before burying these bronze artifacts here—they remain to this day. On the northwest hill, ancient coins were also interred (though the exact location is now lost to time; even with similar terrain markers, identification proves impossible, likely due to centuries of geological changes).

Two historical letters (received in the Yichou year, written by the Chief Administrator in the preceding Jiazhi year) were preserved. The March 1st letter mentioned plans to cultivate Chishi Field (a large pond ten-plus li west of Middle Mao Mountain, once irrigated by mountain streams before falling into disuse. Tao Hongjing later restored it into over ten qing of fertile land) as a stepping stone for spiritual practice, though the endeavor ultimately failed. The letter lamented: How could one neglect the gravity of life-and-death matters through idleness? Cultivating the Dao (the Way) demands sincere devotion—if the heart lacks commitment, one cannot compel others to achieve mastery (criticizing the Chief Administrator’s initial attempt to retreat into farming as spiritual refuge, abandoned after drought ruined the pond).

Though the letter claimed "fasting" without actual purification (later noted as improper—all petitions to deities require utmost sincerity, as every action is observed by the divine). The August 8th letter described reverent prayers atop Great Mao Mountain, yearning for divine acceptance and the privilege of beholding immortal visages and hearing celestial voices. Such fervor merits praise. However, the Director of Fate (Siming Jun, the immortal overseeing lifespans) primarily resides at Mount Huo’s Red Citadel, while only subordinate officers dwell here (implying hierarchical distinctions among divine beings—a reminder not to conflate their jurisdictions).

This passage discusses the protocols of Mount Juqu (also known as Maoshan), a sacred Daoist site. Although both higher and lower divine beings reside in the Huayang Grotto-Heaven, their palaces and residences are separate, which is why memorial petitions for them cannot be written on the same sheet of paper. Oral reports are more appropriate than written submissions—this is a rule requiring particular attention.

Among us cultivators of the Dao, relationships vary in closeness, and correspondence must strictly observe hierarchical protocols. Some have suggested discontinuing written communications altogether, fearing that letters kept in others' homes might reveal celestial secrets. Matters of cultivation must be strictly guarded—this serves as a test of the practitioner's sincerity. When drafting replies, one must exercise utmost caution, ensuring these letters never fall into mundane hands. Should someone consequently attempt to excavate the sacred mountains (referring to desecration of holy sites), the offense would be grave. Special vigilance is needed against those motivated by greed who might seek to plunder the mountain's hidden treasures. Such breaches carry severe consequences, bringing not only immediate punishment but also calamity upon future disciples. Thus, we must collectively safeguard these secrets.

What follows is the reply from the Zhongjun of Dinglu to the Chief Administrator regarding affairs of Mount Juqu. The Chief Administrator's original letter has been lost; only the numbered response items remain.

Next are twenty-one historical records related to Mount Liangchang, all transcribed by minor officials. I recall hearing village elders speak in my youth about an immortal's market that once existed on Maoshan before relocating. Later, upon inquiring with Lord Bao, I learned the immortals still dwell within the mountains—their abode lies near the western gate of Lake Dongting, connecting to Baoshan in Lake Taihu. However, only the Middle Immortal Lord was mentioned, with no reference to his two brothers or the separate eastern palace of the Director of Fate. This made me realize that celestial beings also have distinct ranks. Humbly accepting this instruction, I hereby correct my previous account. (The Chief Administrator's reply mentions the existing draft is incomplete, with the opening section lost, hence the fragmentary beginning.)

Bao Liang (styled as Lord Bao, a native of Jurong, commonly known as Lord Bao) received a revelation in the year Yichou, recording extraordinary accounts of the underworld palaces. Descending three or four li from a certain cave entrance leads directly to the Eastern Mystical Side Gate (Dongxuan Yemen) of the underworld palace. Two hundred steps into the cave, the interior becomes as bright as daylight—whether this is the inherent radiance of a grotto-heaven blessed land or sunlight channeled into the space remains unknown.

This grotto-heaven’s administrative complex is vast, with hundreds of cloud-veiled halls overseen by two immortal lords who are brothers. Numerous other celestial officials, both male and female, reside within. The structures include stone chambers, golden-robed halls, and jade-carved dwellings, seemingly connected to Lake Dongting and Mount Baoshan. Did Lord Bao and his sister, Lady Zhu, enter this palace during their lifetimes? Could it be that, having failed to attain the Dao and ascend as immortals, they were instead appointed as minor celestial officials in the underworld?

The name "Market Mountain" (Tianshi Shan, a famed Daoist peak) originates from the actual marketplace that once existed there. Today, Daoist practitioners single-mindedly pursue the Dao, indifferent to wealth and material treasures. The deities arranged these treasures here solely to aid cultivators in their spiritual refinement—how could one recklessly dig and violate celestial principles? This is indeed a matter requiring careful discernment. The mountain’s twin springs are rich with the essence of gold and jade, making them ideal sites for establishing quiet chambers for cultivation and elixir refinement.

Regarding the era of the Mystical Emperor (Xuandi, also known as Zhuanxu, the Black Emperor of the North and sovereign of Water Virtue), later generations, lacking deep understanding, often remain ignorant. East of Mount Zhongmao lies a small cave, a relatively accessible passage to the underworld palace. In time, through gradual fasting and cultivation, one may explore it. With sincere devotion to the Dao, one will eventually ascend to the golden gates and jade chambers—only the timing varies.

South of Mount Damao, there is a similar small cave known as the Southern Convenient Gate (Nanbianmen). Practitioners should cherish the diligent guidance of the deities and diligently cultivate to seek out these hidden realms.

This scripture records dialogues between several Daoist immortals (such as the Lord of Destiny and Zuo Ci) and practitioners, primarily concerning the selection and considerations for cultivation sites.

The immortals first affirm the practitioner's sincere devotion to the Dao and self-renewal attitude. They mention that southwest of Mount Liangchang (a sacred Daoist site) lies a detached residence once inhabited by the Lord of Destiny, suitable for alchemical practice. Practitioner Mu expresses his long-standing desire to locate the Lord's former dwelling but laments his inability to pinpoint its exact location, hoping for further guidance from the immortals.

The text then describes characteristics of several suitable cultivation sites: to the southeast lies a place marked by uniquely shaped stones and parasitic trees; northwest of a cave entrance there's a small clearing—though slightly precipitous—ideal for constructing an outer meditation hut (a simple dwelling for seated cultivation). Mention is made of an existing stone altar, traditionally believed to be an immortal's ascension site.

Regarding Mushroom Mountain, it's revealed the Lord of Destiny once buried gold here—those wishing to refine the Golden Fluid Elixir (a Daoist longevity pill) may retrieve it. However, the practitioner admits his current cultivation remains shallow, planning first to practice in the mountains for several years before considering alchemical work after advancing his attainment.

Finally, the text mentions Great Mao Mountain conceals a bronze cauldron from the ancient Mystic Emperor's era, buried eight feet underground—a treasure once used by ancient rulers. This is contrasted with mere copper coins buried by the Qu family, illustrating their incomparable value. The passage concludes by noting the significance of the eighth day of the eighth month, possibly indicating an important Daoist festival or auspicious cultivation date.

(Note: The "Lord of Destiny" governs lifespan, "Zuo Ci" was a famous Eastern Han dynasty fangshi (esoteric practitioner), "meditation hut" refers to cultivation sites, and "Golden Fluid" represents an advanced elixir in Waidan [external alchemy] practice.)

This passage documents correspondence between several Daoist practitioners, primarily concerning cultivation matters and daily affairs. The letter writer (referred to as the Chief Secretary) humbly acknowledges his limited spiritual attainment, describing himself as still bound by mortal flesh with insufficient sincerity to properly communicate with celestial realms—his tone permeated with reverence and trepidation.

Several specific matters are addressed: First, regarding the cultivation of Red Stone Field located near Great Mao Mountain, adjacent to the western mountain range—a sacred site ideal for cultivation and ritual observance. However, drought has caused water shortages, and the irrigation pond has deteriorated. Repairing it would require mobilizing hundreds of laborers to restore water supply for over ten qing of farmland. Disciples from the Chief Secretary's hermitage also farm there, and he expresses hope to restore the pond both to honor the legacy of past sages and benefit local communities.

Second, concerning the correspondence itself—the recipient apparently wished to discontinue written exchanges. Quoting the classical allusion "discarding the fish trap after catching the fish," the writer tactfully acknowledges that since they've already received celestial favor enabling direct audience with immortals like the Director of Fate (Siming Jun), written correspondence may indeed become unnecessary. Yet his phrasing subtly betrays reluctant acceptance.

Finally, inquiries are made about the whereabouts of two accomplished adepts: Master Zuo and Ge Xiaoxian (Ge Xuan, the renowned Three Kingdoms-period Daoist), revealing the mortal writer's yearning for divine companionship. The letter concludes with a note identifying this as the Chief Secretary's draft reply, bearing visible editing marks.

The text vividly portrays practitioners navigating between lofty spiritual pursuits and mundane necessities, embodying their complex reverence and longing toward celestial beings.

This passage comes from the opening section of Volume 11 in the Daoist scripture Zhengao (Declarations of the Perfected). The phrase "white paper records arranged in this sequence" indicates the ordering of content recorded on blank sheets. "Year Yichou" refers to the cyclical year designation (following the traditional heavenly stems and earthly branches calendar system), while the parenthetical note "this line was originally written on the back of the paper" explains this particular annotation's original placement. The complete sentence can be understood as: "These records on white paper follow the sequence below (the Yichou year notation was originally written as a colophon on the paper's reverse side)." Compiled by Tao Hongjing during the Southern Dynasties period, Zhengao stands as a crucial Daoist text primarily documenting divine revelations bestowed by immortals. This particular passage constitutes editorial commentary within the original work.