《真誥》Vol. 12

This scripture records the cultivation experiences and dialogues of several important Daoist figures, primarily documenting the exchange between Tao Hongjing (Zhenbai Zhenren, the True Man of Pure White) and Lord Pei (Golden Tower Right Minister of Life Registry) regarding essential cultivation methods.

In his letter, Lord Pei expressed his growing sense of urgency in pursuing the Dao as he advanced in years. He yearned for the True Man's guidance and personal instruction, yet felt his own cultivation practice remained insufficiently profound. Quoting from the Book of Later Han, he acknowledged that although he had attained an immortal office (registered in the Golden Tower), true transcendence remained distant.

The text mentions that Dao cultivation requires "refining the Five Numinous [Forces]" (referring to the Five Phase Qi corresponding to the five organs), and describes visions of journeying through immortal realms like the Lang Gardens and Mysterious Continent. It emphasizes that cultivation cannot rely solely on innate gifts—one must maintain a mind of pristine wholeness. When practice reaches certain levels, auspicious signs like "cloud chariots with numinous shafts" (immortals' vehicles) will naturally appear, and various mysterious sounds will harmonize in resonance.

The passage concludes with the lineage of the Mysterious Emperor (the Yellow Emperor Xuanyuan): his son Changyi married a woman from the Mount Shu clan and begat Gaoyang (Emperor Zhuanxu). This genealogy reveals the Yellow Emperor's bloodline connection to the Shu region.

A crucial teaching in the scripture stresses the importance of seizing the right moment for cultivation—one should not wait until opportunities are lost to regret. True cultivators must not rest content with innate advantages but should persistently refine their practice while maintaining mental purity and wholeness. Only through such dedication can one ultimately achieve the state of merging with the Dao.

This scripture primarily recounts the backgrounds and cultivation experiences of two important Daoist figures.

The first section narrates the deeds of the Mysterious Emperor (Zhuanxu, one of the Five Sovereigns of antiquity). Residing near the Weak River, he governed seven waterways, commanded numerous deities, and harnessed various natural forces, even summoning thunder and lightning. He traversed the four directions in a divine chariot: north to the Dark Mound, south to Jiaozhi (modern northern Vietnam), west across the Flowing Sands, and east to the Coiling Tree. All creatures under heaven, spirits great and small, and even the lands illuminated by the sun and moon fell under his dominion. He also placed resting stones at famous mountain grottoes and cast a precious tripod from Mount Yu's copper as an offering to the deities of various immortal grottoes.

The second section describes the origins of Bao Jing and his sister. They were reincarnations from their seventh-generation ancestors Li Zhan and Zhang Lü. Originally from Duling's northern village, Li and Zhang operated a guesthouse at the Wei Bridge, accumulating virtue through good deeds and charitable acts. This merit extended its blessings down to Bao Jing's generation. Now they serve as underworld administrators residing in grotto-heavens and blessed lands. Although Bao Jing's cultivation foundation was shallow, his ancestors' hidden virtue ran deep, granting him the affinity to encounter the immortal path.

The text concludes with the example of Xu Zhao (courtesy name Zi'a), whose benevolent acts of feeding the hungry and burying the dead during his lifetime extended blessings for seven generations, allowing descendants to pursue the Daoist path. This illustrates the principle of karmic causality—attaining immortality through cultivation is never accidental. The text further mentions that Bao Jing later practiced arts of the bedchamber (a Daoist practice regulating Yin-Yang for nurturing life) and ultimately achieved liberation through the Great Purity Corpse-Release method, considered a superior attainment in cultivation.

Note: The "arts of the bedchamber" referenced here constitute a Daoist practice emphasizing life-nurturing through Yin-Yang regulation; "corpse-release" refers to a Daoist method of transcendence involving the transformation of the physical body through specialized cultivation.

This passage discusses the differing spiritual attainments of several Daoist practitioners. Zuo Ci, a renowned fangshi (method master) of the Eastern Han dynasty, currently resides in seclusion at Mount Xiaokuo (in present-day Yongjia, Zhejiang), where he frequently engages in spiritual practices, though he has yet to receive an official celestial appointment. His youthful appearance stems from practicing the Jiuhua Dan (Nine Flower Elixir) recorded in the Taiqing Jing (Scripture of Great Clarity), a technique he learned from Li Zhongfu and later transmitted to Ge Xuan (spiritual ancestor of Ge Hong).

Ge Xuan attained immortality through mountain cultivation in his youth, moving with such mystery that celestial beings of the Eastern Sea honored him as "Immortal Lord." However, the text notes that while these adepts mastered magical transformations and could ride tigers or command spirits, they only reached the Earth Immortal stage (a lower rank of immortality), failing to secure official celestial positions. This limitation arose because they hadn't cultivated the supreme Three Grades of Immortal Arts (advanced Daoist practices), a fact that Xu Mai (noted Jin dynasty Daoist) particularly lamented.

The narrative then describes Mount Juqu (ancient name of Maoshan) possessing five immortal gates—those who sincerely observe purification rituals for three months may find the entrance. Ordinary people, however, lack the perseverance required. Regarding the celestial palaces within the grotto-heavens, one must first petition the Siming (Director of Destinies, the deity governing lifespans) for permission before disclosing details, as these constitute the deity's auxiliary palaces beyond mortal jurisdiction.

Finally, the passage reveals these teachings comprise five revelations from the Mysterious Emperor (the Great Emperor of Purple Tenuity in the Northern Dipper), recorded by Yang Xi (founder of the Shangqing tradition) in response to inquiries by Xu Mi (the Chief Clerk).

This scripture primarily recounts the achievements of four accomplished Daoist practitioners, along with the encouragement given by Maoshan patriarchs to Chief Clerk Xu (Xu Mi).

The Eastern Lord of Destiny (a Daoist deity overseeing the evaluation of cultivators) governs the host of immortals at Mount Tai and myriad divine beings in the Wu-Yue region. As a being of profound Dao-De (Virtue/Power), he represents the supreme authority capable of subduing all spiritual entities. The text records four enlightened individuals: Jia Xuandao (from Hedong, born during the late reign of King Wei of Zhou), Li Shusheng (from Zhuojun, born during Emperor Yuan of Han's reign), Fu Daoliu (from Beidi, who served as a palace general under Emperor Ling of Han), and Cheng Sheng (from Wu region, who served as Wudang Commandant during Liu Shenggong's Eastern Han era). Through diligent cultivation, they all attained the true Dao and now reside in the Xiaoyang Mountains, a branch range of Mount Tai, as "earthly perfected" (Dizhen) immortals.

The Purple Yang Perfected Being (an important immortal of the Shangqing lineage) transmitted this teaching on the 20th day of the sixth month. On the night of the 15th day of the seventh month, Lord Mao Zhong (Mao Ying, founding patriarch of the Maoshan school) sent a letter of encouragement to Chief Clerk Xu (Xu Mi, later enfeoffed as Left Minister of Shangqing). The letter praised Xu's steadfast devotion to the Dao and lofty aspirations, prophesying he would soar like a giant roc to celestial realms. Though current cultivation conditions remained imperfect (such as the Cave Yin Palace lacking celestial music and jade nectar), sincere practice would inevitably evoke divine response. Finally, he exhorted Xu to cultivate a Dao-heart luminous as sun and moon, assuring him of attaining the cultivation goal and achieving the crystal-clear fruit of immortality.

Note: The term "earthly perfected" (Dizhen) refers to a rank of immortals dwelling on earth within Daoist hierarchy, while "Left Minister of Shangqing" represents a high-ranking celestial office in Daoist theology.

This passage records the stories of several Daoist practitioners and the hierarchy of Daoist official positions. First regarding the official structure: The Dinglu Office (a celestial administration in Daoism) has Left and Right Lichong Supervisors, equivalent to the Chief Clerk and Marshal positions in the human world. There is also the Northern River Director of Destiny who oversees water officials' evaluations, a position typically commanding the Nine Palaces Guardian Marquis. The Guardian Marquis' responsibility is to manage candidates who show potential to become "seed people" (zhongmin, referring to those with immortal destiny in Daoism). Among positions below the Two Lords in the cave palaces and immortal residences, these three offices hold the greatest importance.

The Left Lichong Supervisor corresponds to the Chief Clerk of the Grand Office, formerly held by Han Chong. Han Chong, styled Changji, was from Piling in Wu Commandery. In his youth, he devoted himself to Daoist cultivation. The Linwu Mountain immortal Wang Weixuan once transmitted to him the practice method of "Flowing Pearl Elixir" (liuzhu dan). Han Chong cultivated with sincere devotion and achieved remarkable results. Wang Weixuan told him: "Practicing this method, you may also serve in government office without hindering your immortal cultivation." Thus Han Chong entered official service, gradually rising to become Magistrate of Wanling. He governed with benevolence as his foundation, pacifying the people with Daoist principles, causing fierce tigers to keep their distance and locusts to avoid his lands. Later promoted to Governor of Runan, he promoted clerk Yuan An, who eventually rose to become Minister over the Masses. Contemporaries considered Han Chong exceptionally discerning in recognizing talent.

There is a story: When Empress Yin was buried, wives of nearby governors were required to attend the funeral. Only Han Chong maintained his pure integrity - his wife wept in complaint for lacking proper attire. When the emperor inquired, Court Grandee Feng Xi explained: "Governor Han Chong of Runan cultivates the Dao in honest poverty. Though holding high office, he has his wife weave their own cloth. His governance is profoundly benevolent, caring for the people as if tending wounds. His wisdom shines like a gentleman's mirror - truly a luminous pearl in darkness, Your Majesty's Zichan [famous virtuous minister of Spring and Autumn period]. That his wife fails to find joy in poverty and weeps over fine clothes only highlights Han Chong's virtue!" Hearing this, the emperor increased Han Chong's salary to 2,000 bushels. Later, Emperor Ming of Han inspected Runan and specifically visited Han Chong's residence, only to find Han Chong had sent his wife to live among destitute elders.

Through these concrete examples, the text demonstrates how Daoist practitioners could embody Daoist principles in official careers, achieving immortal cultivation without neglecting worldly duties. The mentioned "Flowing Pearl Elixir" refers to a Neidan (internal alchemy) practice method, "seed people" denotes those with innate immortal potential, while "cave palaces" represent the grotto-heavens where Daoist immortals dwell.

Han Chong (an Eastern Han dynasty official) was an admirable figure known as the "indomitable sage who withstands all trials," for which he was awarded fifty bolts of fine silk. During his fourteen-year tenure as a provincial governor, his outstanding governance earned him recognition as one of the empire's most exemplary officials. At age seventy-four, the immortal Wang Weixuan transmitted to him the "Method of Hidden Liberation" (a Daoist technique for achieving transcendence through simulated death) and instructed him to cultivate at Mount Dahuuo. There, Han Chong mastered the "Purple Chamber Mud Pellet Technique" (a Shangqing visualization practice) and ultimately attained immortality. He now serves as the Left Administrator of Cosmic Harmony (a celestial post resembling Minister of War) within the sacred grotto-heavens. The prominent Han Tomb in Jinling, commonly mistaken as the burial site of Sun Ce's general Han Dang, may actually be Han Chong's symbolic grave containing only ceremonial garments.

Wang Weixuan is said to have been a court official during King Zhuang of Chu's reign who learned transcendence techniques from the Jade Sovereign (a Daoist deity). The current Right Administrator of Cosmic Harmony is Liu Yi, styled Zixiang, from Yingchuan. Despite his aristocratic background, Liu devoted himself to charity, often secretly aiding the poor. Once in Runan, he discreetly offered his own ox-drawn carriage to assist the bereaved Zhang Jizha during a funeral procession. Later while serving in Chang'an, Liu encountered the immortal Master Ma Huang on his travels. The celestial being declared: "Your virtuous deeds (De) have moved heaven and earth. The Supreme Lord of the Dao (Taishang Daojun) sent me to guide you." Liu immediately prostrated himself and begged to follow, subsequently being led to Mount Tongbai where he received transmission of the "Eight Techniques of Earthly Concealment" (methods for becoming an earthbound immortal) and the "Method for Ingesting the Essence of Five Planets" (a stellar energy absorption practice).

(Note: The mentioned Yuan An was a renowned Eastern Han minister and ancestor of Yuan Shao; Feng Xi served as Grand Minister of Ceremonies during the Jin dynasty. Textual analysis of official titles and chronology suggests possible historical conflations in certain records.)

This passage records the biographies of two Daoist practitioners. The first was Yi (courtesy name Zixiang or Zixiang), a native of Yingyin who came from a wealthy family but was known for his philanthropy. While traveling on the Rulu Road, he encountered Zhang Jizha, who was mourning his deceased teacher. Yi selflessly offered his carriage without leaving his name. During the Yellow Turban Rebellion, he provided relief to hundreds of villagers, buried the dead, and helped widows and widowers remarry. When Emperor Xian of Han relocated the capital, Yi risked his life to travel to Chang'an to pledge loyalty and was appointed as the governor of Chenliu. On his journey home, he sold his valuables to aid a deceased scholar-official and an old friend he encountered on the road, ultimately exhausting his resources and starving to death alongside others. The text notes the debate over his courtesy name (Zixiang or Zixiang).

The second figure was Chunyu Zhen (courtesy name Shuxian), a native of Shangyu in Kuaiji, who served as the magistrate of Xuzhou during Emperor Huan of the Eastern Han. From a young age, he practiced Daoist cultivation, excelling in esoteric arts and consuming immortality herbs like sesame (huma) and Solomon's seal (huangjing). Later, he retreated to Wumu Mountain in Wu, where he encountered the immortal Huichezi, who transmitted to him the Rainbow Light Elixir Scripture (Hongjing Danjing). Through his practice, he attained the Dao. Today, he holds the celestial post of "Supervising Law Official (Dianbing Zhifa Lang)" in the sacred grotto-heavens (dongtian), responsible for evaluating those who have attained the Dao. The text particularly highlights his connection to the Daoist classic Zhouyi Cantongqi (The Kinship of the Three).

Note: "Grotto-heavens" (dongtian) refers to the sacred abodes of Daoist immortals; sesame (huma) and Solomon's seal (huangjing) are commonly used nourishing herbs in Daoist cultivation; the Rainbow Light Elixir Scripture (Hongjing Danjing) is an immortal text on alchemical practices.

In Qingzhou (present-day Shandong region), Xu Congshi taught Shutong a method of celestial observation for predicting disasters, which proved remarkably accurate. Due to Shutong's mastery of this divination technique, he was recommended by the local community as a fangshi (method master) and later transferred to Luoyang for official duties. This account contains some peculiar details: while the Wu region (modern Jiangsu-Zhejiang) has no recorded Wumu Mountain, both Lou County and Wuxing have Tianmu Mountain—possibly referring to the same location. As for the figure Huichezi, no other significant records about him exist.

On the midnight of the first day of the twelfth lunar month, the immortal Dinglu Jun revealed: The position of Northern River Siming (Controller of Fate overseeing life and death) had recently been vacant, previously held concurrently by Tao Jun. Tao Jun, apparently a native of Qiantang, served as a minor official in the commandery during his youth before studying at the Imperial Academy, where he mastered classical texts and disaster prognostication. In his later years as Governor of Jiaozhi, he retreated to Zengcheng Mountain during the late Eastern Han dynasty to cultivate the Dao. There he encountered the immortal Dongguo Youping, who had dwelled in seclusion since the Qin dynasty. Youping transmitted to Tao Jun two cultivation methods: "Ingesting the Nine Essences to Refine Qi" and "Holding the Auxiliary Star in the Heart." After achieving perfection in these arts, Tao Jun now serves concurrently as Northern River Siming in the grotto-heavens, overseeing water officials' evaluations and punishments. Though nominally under Dinglu Jun's jurisdiction, this position actually answers to Donghua Palace (a major Daoist celestial court). Tao Jun's courtesy name was Wengzhong, though the Book of Han contains no record of him. His well-preserved tomb near Linping in Qiantang remains undisturbed—locals often hear drum and horn sounds emanating from the site and reverently call it "Tomb of Controller Tao."

The Qiantang recluse Du Jingshan once composed poetry with Tao Hongjing (the famed hermit) celebrating Tao Jun's deeds. No other significant records exist about Dongguo Youping either.

Zhang Jizi later became the Immortal Marquis of Taiji (Supreme Ultimate). Originally named Zhang Feng from Henei, with the courtesy name Gongxian, he was called Jizi in youth. This remarkable man gained early fame—Grand Tutor Yuan Kui admired his noble character and married his daughter to him. Yet Zhang Feng treated his bride's luxurious attire with indifference, as if she were a stranger. Only after she adopted plain garments did they become true husband and wife. Later retreating to Shanshan Mountain, he encountered the immortal Shan Tu Gongzi—once a physician during King Ai of Zhou's reign—who transmitted to him the "Method of Refining Cassia with Nine Cloud-Waters' Strength." Having perfected this practice, Zhang Feng now serves as Taiji Xianhou (Immortal Marquis of Supreme Ultimate) at Donghua Palace, sometimes concurrently holding the position of Jiugong Shangshu (Nine Palaces Minister), jointly administering water officials' evaluations with Northern River Hou.

This passage recounts the official positions and deeds of several key figures in the Daoist celestial hierarchy, involving historical research on multiple figures.

The Northern River Director of Lifespans (a deity overseeing human longevity) is sometimes referred to as the Marquis of Restraint and Protection, a title related to their sphere of responsibility. This deity’s administrative seat is located within a Grotto-Heaven (Dongtian, a Daoist sacred realm), where they often played chess with Zhang Jizi. According to the Book of Wei, Zhang Jizi, styled Gongyi, was from Xiuwu in Henei. His grandfather, Zhang Xin, served as Minister over the Masses (Sikong) during the Eastern Han, while his father, Zhang Yan, rose to the position of Grand Commandant (Taiwei). At the time, Grand Commandant Yuan Kui sought to marry his daughter to Zhang Jizi, but Zhang, indifferent to fame and wealth, declined the match to devote himself to Daoist cultivation, repeatedly refusing imperial summons. Later, he served as a Court Counselor (Yilang) in Cao Cao’s military campaigns, earning deep respect for his generosity—so much so that he left no surplus wealth at his death in the 17th year of the Jian’an era.

The text also mentions Zhang Jizi’s younger brother, Zhang Cheng, styled Gongxian, another notable figure who rose to the positions of Court Counselor, Grand Master of Remonstrance (Jianyi Dafu), and Administrator of Zhao Commandery. He died of illness while accompanying Cao Cao on a western campaign to Chang’an. However, discrepancies exist in the recorded names of these individuals, requiring careful verification.

Additionally, the passage notes the affairs of the Grotto-Heaven as recounted by the Lady of the Central Watch (a female celestial official), as well as the relationship between the Northern River Director of Lifespans and the Marquis of Restraint and Protection, as mentioned by Dou Qiongying of the Yi Qian Assembly. The Bureau of Life Preservation (Baoming Fu, a celestial institution overseeing life) predominantly employs female officials, with seven subordinate officers, four of whom are women. The Court Gentlemen of Dawn Radiance (Mingchen Shilang, celestial officials analogous to the imperial Palace Aide to the Censor-in-Chief) number seven in total, all under the jurisdiction of the Eastern Florescence Palace of the Square and Perfected (Donghua Fangzhu Gong), overseen by the Lord of Life Preservation.

Among them was one Court Gentleman of Dawn Radiance, Zhou Yuanzhi, daughter of Zhou Chang, Governor of Henan during the Eastern Han. Zhou Chang, styled Bochi, was from Ancheng in Runan and secretly accumulated virtue through good deeds, later serving as Governor of Henan. By correlating historical figures with celestial offices, this text illustrates the close connection between the Daoist celestial hierarchy and the human world.

This passage recounts the stories of several individuals who attained immortality through cultivation. First is Zhou Chang (courtesy name Jiacong), a man of innate benevolence. During the great drought of Luoyang in 108 CE (2nd year of Yongchu reign, Eastern Han), he properly buried over ten thousand unclaimed corpses and established charitable graves with sacrificial rites. Immediately, heavy rains came and brought abundant harvests. The Supreme Lord Lao (Taishang Laojun, highest deity in Daoism) recognized Zhou's accumulation of hidden virtue (Yinde, meritorious deeds performed quietly) and granted him immortal transformation at the Southern Palace (Nangong, a Daoist celestial realm). He now dwells among the sacred grotto-heavens (Dongtian).

Next is Zhang Taozhi, mother of Eastern Han official Zhu Yu. After Zhu Yu was persecuted to death by eunuchs alongside Chen Fan, Zhang Taozhi—having accumulated virtue through lifelong good deeds—was appointed Morning Radiance Attendant (Mingchen Shilang) in Yiqian (another celestial realm) after her death.

Another Morning Radiance Attendant, Xia Fu (courtesy name Zizhi) from Chenliu, cultivated Daoist practices in his youth, consuming herbal elixirs (shuyao) and mica (yunmu) minerals. He later traveled to Mount Wu to study soul-refining methods under Master Red Whiskers (Chixu Xiansheng), then received the Yellow Water Cloud-Nectar technique (a neidan method) from Tongbo Zhenren (True Man of Paulownia-Cypress), achieving immortality. Known for his integrity, young Xia Fu rejected official appointments by hanging summons documents on mulberry trees and retreating into seclusion.

The text clarifies that celestial appointments as attendants require upright character and mental purity regardless of gender. This account was narrated by the Life-Preserving Lord (Baoming Jun) and recorded in the "Superior Commanders Chapter" of the Tongchu Collection (a Daoist textual classification).

Note: The term "corpse liberation" (shijie) refers to the Daoist practice of achieving immortality by discarding the physical body through special means. The "Partisan Prohibitions" (dangu) denote the Eastern Han eunuchs' persecution of scholar-officials. Both "Master Red Whiskers" and "Tongbo Zhenren" are legendary Daoist immortals.

This recounts the story of Liu Kuan (courtesy name Wenrao), a renowned Eastern Han dynasty official. Born in Huayin, Hongnong, he developed an inclination toward Daoist cultivation in his youth. Liu Kuan was known for his magnanimity and benevolence. While serving as Grand Administrator of Nanyang, he treated the common people as his own children—never allowing anger to show on his face nor speaking harsh words. He secretly performed charitable deeds, aiding the impoverished, and the people revered him like a parent. Later, he rose to the highest offices of Minister over the Masses (Situ) and Grand Commandant (Taiwei).

On one occasion when the emperor bestowed wine upon him, Liu Kuan was found prostrated on the ground asleep. When questioned, he explained: "The weight of my responsibilities often leaves me as dazed as if intoxicated." Another time, he sent a servant to buy vegetables, but the servant stole the money to buy wine and returned late in drunken stupor. Upon discovering this, Liu Kuan initially cursed "You wretched dog!" but immediately feared the servant might commit suicide from shame, so he hastily dressed properly to check on him.

At age seventy-three, an immortal called Master Qinggu descended into Liu Kuan's bedchamber and transmitted to him the Staff Liberation Method (a Daoist cultivation technique). Later, he entered Mount Taihua to practice, studying the Nine Breaths Absorption technique (Daoist respiratory exercises) and furnace-fire elixir recipes (alchemical methods), ultimately achieving immortality. He now serves as commander of the Tongchu Prefecture in the Grotto-Heavens, guiding novice Daoist practitioners.

(Note: Parenthetical references contain supplementary records about Liu Kuan from the Book of Later Han, including more detailed accounts of his deeds and official records stating he died at sixty-six—diverging from Daoist hagiography. Master Qinggu appears in no other historical sources.)

This scripture recounts several stories of devout cultivators who ultimately attained the Dao, illustrating how sincere devotion and steadfast determination can lead to immortal blessings.

The text mentions that on the twenty-third day of the first lunar month, the Celestial Lord of the Eastern Palace (also known as the Azure Lad) would inspect the sacred grottoes, sometimes accompanied by the Queen Mother of the West. On such occasions, one could ascend Mount Fulong to pay respects at the numinous mountain. This event may have been foretold as early as the first day of the twelfth month by the Middle Lord (a celestial official).

Several exemplary cases follow: One man knelt daily before a withered tree, praying for longevity over twenty-eight years until the dead tree miraculously blossomed and bore fruit. Upon eating the fruit, he achieved immortality. This demonstrates how sincere devotion can make withered wood bloom—how much more might be accomplished at divine mountains abundant with numinous herbs like lingzhi? Yet ordinary people often fail to attain such blessings due to insufficient piety.

Other examples include Liu Shaoweng, who worshipped Mount Hua for twenty years until the Sacred Elder of the Western Peak transmitted Daoist teachings; another who paid daily homage to a river for a decade until the river deity bestowed white jade and taught him water-walking techniques; and Zuo Ci, who diligently cultivated for five years before gaining profound Daoist attainment.

These stories collectively emphasize that Daoist cultivation values perseverance and single-minded devotion. Through unwavering commitment, one can move divine beings and receive immortal blessings. References to "threefold excellence" (sanxiu) denote lingzhi mushrooms, "five numinous herbs" (wuzhi) represent five celestial plants, and "numinous slopes" (ling'e) signify sacred mountains—all vital resources in Daoist alchemical practice.

The path of cultivation should emulate the reclusive ways of Shan Shiyuan (an ancient hermit), akin to the Pure Void Perfected Being (a Daoist immortal) strolling through secluded mountain forests. If Zhou Ziyang (a Daoist figure) could attain the Dao, why should others not achieve it? Though Shiyuan's deeds remain obscure, his abandonment of worldly possessions to devote himself to the Dao is recorded in prophetic texts, just as Yin Gongdu's disciples have become Perfected Beings of Mount Taihe. Eminent adepts like Pure Void Lord Wang and Ziyang Lord Zhou each have their biographies transmitted.

Those who resolve to cultivate must diligently study and maintain a state of mental emptiness and tranquility. All cultivation practices require meticulous care (as emphasized by the Azure Lad Immortal and Southern Perfected Being: the essence of cultivation lies in "diligence" and "secrecy"). Diligence means practicing day and night without slackening, while secrecy refers to a state of concentration so profound even the practitioner becomes unaware. Now Lord Zhong (a Daoist celestial official) reiterates this essential teaching, truly articulating the profound truth. This instruction was transmitted by Lord Dinglu (another celestial official), with additional records preserved in Yang Xi's (renowned Eastern Jin dynasty Daoist) handwritten notes.

How can those gazing upon mountain forests not yearn for the carefree existence in the Hall of Easy Transition (a Daoist celestial realm)? How they must admire those bathed in immortal radiance! As the saying goes: what seems within reach may suddenly become distant (Tao Hongjing's note: The wife of Chief Officer is already in the Hall of Easy Transition. Now as the Chief Officer gazes upon the mountains, how can he not feel envy? Having once believed himself accomplished in cultivation, he now finds himself surpassed—these are the words of the Southern Marchmount Lady urging him onward).

The Southern Marchmount Lady mentions several female cultivators:

Zhang Jiangzi of Xiliang Province, sister to Zhang Ji (a general under Dong Zhuo in late Eastern Han, who died by arrow wound during the siege of Rangcheng, and uncle to Zhang Xiu). Li Huigu of Qi, wife of Xiahou Xuan (a late Wei dynasty scholar executed by Sima Zhao alongside Li Feng). Shi Shunü of Shanyang, daughter of Shi Ji (Wu dynasty's Cavalry General who defended Xiling—"Shanyang" possibly referring to her husband's origin). Zheng Tiansheng, mother of Deng Zhi (Shu Han's Chariot General from Nanyang Xinye).

(Note: Parenthetical remarks preserve Tao Hongjing's original annotations clarifying historical contexts. This passage emphasizes cultivation through worldly detachment and diligent practice, illustrating how individuals of varying backgrounds may pursue the Dao.)

This passage documents the circumstances of female practitioners within the sacred grotto-heavens (Dongtian, the Daoist celestial realms of cultivation). Within these grotto-heavens, there exist dedicated spaces for female cultivators, specifically the Hall of Easy Transition (Yiqian Guan) and the Terrace of Embracing Truth (Hanzhen Tai). Currently, the Hall of Easy Transition houses eighty-three female practitioners, among whom is Lady Xichen, daughter of the Nine Palaces Immortal Maidens, sent by Lord Lao (Taishang Laojun) to transmit cultivation methods. Originally named Huang Jinghua, she was the daughter of Han Dynasty Minister Huang Qiong, having achieved immortality after studying the alchemical arts of Mount Min with Han Zhong.

The Terrace of Embracing Truth serves as the dwelling for female immortals who have already attained the Dao, belonging to the Eastern Palace of Great Primordiality (Taiyuan Donggong), where nearly two hundred female immortals reside. The text clarifies that these two palaces are exclusively designated for female practitioners, while male cultivators dwell in the Palace of Childlike Beginnings (Tongchu Gong) and the Hall of Untroubled Ease (Xiaoxian Tang).

The passage also mentions a practitioner referred to as "Ji" (possibly Tao Hongjing referring to himself), who maintained a close relationship with Lady Zheng, mother of Deng Baimiao. This Ji practitioner secretly assisted Lady Zheng's son, but due to celestial regulations prohibiting direct disclosure, the aid was given under other pretexts. Finally, it suggests that these arrangements could be discreetly communicated to Lady Zheng's son, letting him know his mother's vital essence (Jing) and energy (Qi) have found their proper abode.

Note: The term "yuan" mentioned refers to a Han Dynasty official title, here likely indicating Daoist record-keeping officers.

The twelfth scroll of the Zhen'gao records that these teachings were transmitted by the Dinglu Official (a celestial bureaucratic rank in Daoist hierarchy), totaling thirty-one items in all. Each entry includes annotations by subordinate clerks (Daoist scripture officials), forming a complete manuscript.

The phrase "not permitting obvious annotation" indicates these teachings contain profound meanings that cannot be grasped through superficial reading, requiring deep contemplation. The doctrines transmitted by the Dinglu Official were systematically recorded and compiled by specialized scripture officials, demonstrating their significance. Daoist scriptures frequently employ this transmission method where celestial officials impart knowledge to be documented by human disciples, reflecting the traditional principle that "heavenly secrets must not be lightly revealed."