《真誥》Vol. 13

This passage from the Zhen'gao (Declarations of the Perfected) records the three-tier classification of "Earthly Overseers" (dixia zhu zhe) in Daoist tradition, compiled by the eminent Southern Dynasties Daoist master Tao Hongjing (known by his religious name Zhenbai Zhenren). These Earthly Overseers refer to spirit-officials who administer affairs in the underworld, categorized according to their accumulated merit and cultivation during life.

The first class of Earthly Overseers is further divided into two types: the "martial resolution" (wujie - those who attained the Dao through martial cultivation) and the "literary resolution" (wenjie - those who attained through scholarly cultivation), both representing preliminary stages of immortality attainment. These individuals earned their status through various means: accumulating hidden virtue during life, practicing longevity techniques, benefiting from descendants' good deeds, or through intensive study of Daoist scriptures like the Dadong Xuanjing (Great Cavern Mystery Scripture) - a text said to liberate seven generations of ancestors when recited ten thousand times. Such practitioners are registered in the Eastern Florescence Immortal Palace after death, exempt from the jurisdiction of Fengdu's hells and the Three Officials (Heavenly, Earthly, and Water Officials). However, the text notes that some merely feign diligent practice while clinging to worldly pleasures - these too are classified among the martial and literary resolution overseers.

The second-class Earthly Overseers hold more leisurely positions without fixed duties, unbound by the Nine Palaces (Daoist term for nine vital bodily points) and uninvolved in transformative cultivation. Though dwelling in the same grotto-heavens and blessed lands, they occupy lower status. According to the Siming method (a cultivation practice), they require 140 years to advance one rank before beginning their ascent in the immortal hierarchy as attendants to perfected beings. Interestingly, this ranking system inverts worldly values - greater numbers here signify higher status.

The third-class Earthly Overseers enter directly into the immortal ranks, advancing after 140 years to "supervisory restraint" positions comparable to minor earthly officials. This represents the middle tier. The text specifically mentions Li Dong (of Qu'e, formerly a jijiu ritual master) currently belonging to the first class, though criticizing his mediocre talents for merely following the cultivation methods of Bao Nanhai (likely referring to Bao Jing, Governor of Nanhai) without innovation.

This scripture reflects Daoism's unique bureaucratic conception of the afterlife and cultivation hierarchy, emphasizing how lifetime merit and scriptural practice determine posthumous status. It exemplifies the characteristic Daoist tendency to bureaucratize the pantheon, projecting earthly administrative structures onto the spiritual realm.

This passage describes the hierarchical progression of Daoist practitioners' souls after death and some organizational structures of the celestial realm.

Upright cultivators after death become the lowest-ranking Earthly Officials (managers of the underworld). The mentioned Xu family (likely referring to Xu Xun or his lineage) received transmissions of the Six Jia Yin-Yang arts (Daoist cultivation techniques) and Kitchen Talismans (Daoist fulu) at age 23 during the first year of Yongchang era (Eastern Jin Dynasty).

Practitioners' souls are divided into three grades. The highest-ranking Earthly Officials in the third grade can:

• Freely enter and exit immortal abodes
• Travel across the Divine Continent (sacred lands)
• Access the Palace of Easy Transition (Yiqian Gong) and Palace of Primordial Beginnings (Tongchu Gong) - two important celestial palaces
• Study cultivation at the Eastern Flower Terrace (immortal architecture)
• Undergo bodily transformation after 12 years of cultivation
• Consolidate their spirit (Shen) after 15 years
• Restore vital energy (Qi) to withered bones in coffins after 30 years
• Fully regain their living appearance after 40 years
• Assume celestial official positions after 50 years
• Visit the Moon Palace (Guanghan Gong) after 60 years
• Enter the Kunlun Immortal Palace after 100 years

The text notes that figures like Zhang Jiangzi originally belonged to the second grade before gaining entry to the Palace of Easy Transition. Promotions for underworld generals follow similar procedures.

The Palace of Easy Transition and Palace of Primordial Beginnings serve as cultivation residences for male and female practitioners respectively. The Azure Lad of the Eastern Sea (Daoist immortal) inspects these palaces biannually to examine practitioners' progress.

Zhao Sutai (daughter of Zhao Xi) has dwelled in the Palace of Easy Transition for four centuries without desire to leave. Her father Zhao Xi, a Han Dynasty governor of You Province, accumulated numerous hidden virtues (Yin De) by rescuing the impoverished and saving condemned families like Wang Hui's from extermination - merits that granted him access to the Vermilion Tribute Grotto-Heaven (Daoist paradise). While Zhao Xi frequently visits the Bureau of Fixed Records (celestial administration), Zhao Sutai prefers roaming celestial streets and mountains in casual attire.

The Palace of Easy Transition also houses several highly accomplished cultivators.

This passage documents several women with celestial affinities and the Daoist bureaucratic system of the underworld. It first mentions Dou Qiongying, Han Taihua, Liu Chunlong, Wang Jinxian, Li Xizi, and Guo Shuxiang—women of extraordinary beauty and transcendent bearing who stood out among celestial officials. Next are Zhang Shanzi and Deng Bomiaowhose mothers accumulated merit through virtuous deeds, thereby bestowing blessings upon their descendants.

The text provides particular detail about Dou Qiongying's background: she was the younger sister of Dou Wu of the Eastern Han dynasty. The seventh-generation ancestor of the Dou family, Dou Zhi (forebear of Dou Rong), engaged in benevolent acts such as collecting exposed bones and aiding the deceased, with these accumulated merits extending to Dou Qiongying. The passage also records an extraordinary event in the Dou family: when Dou Wu was born, a snake descended with him. This snake later retreated to the Southern Mountains but returned to mourn when Dou's mother passed away.

Regarding the underworld bureaucracy: the text clarifies that the Daoist Northern Dipper Star Lord (who governs life and death) differs from the Northern Dipper Lord of the ghost-official system. The supreme ruler of the ghost-official system is the Northern Thearch (Beidi Jun), residing in the First Celestial Palace and overseeing the Six Celestial Palaces. The remaining four palaces are administered by four Illustrious Dukes (Western Illustrious Duke, Eastern Illustrious Duke, etc.). These Six Celestial Palaces are divided into three groups, each establishing an official position to form underworld tribunals analogous to the human world's Three Judicial Offices, with Perfected Immortals serving as Directors of Fate (Siming Guan) to evaluate the merits and transgressions of deceased souls.

Note: Dou Wu was a Grand General in late Eastern Han who was killed alongside Chen Fan for opposing eunuch dominance; the "Three Officials" refer to the Daoist triad of celestial, earthly, and aquatic deities governing the three realms.

This passage explains the celestial bureaucracy governing life and death in Daoist theology. The primary administrators are the "Three Officials" (Tian'guan, Diguan, Shuiguan) - the Celestial, Earthly, and Water Officials - who jointly oversee immortal palaces and determine human mortality. The Three Mao Lords (Mao Ying, Mao Gu, Mao Zhong) supervise these affairs, with the Great Lord coordinating operations and the Life-Preserving Lord (Baoming Jun) conducting inspections.

The text clarifies that not all deceased souls fall under the jurisdiction of the Northern Emperor (Beidi), the supreme deity of the north. Those destined for immortality through either innate fate or posthumous cultivation that transforms their form and spirit are registered within the immortal officials' system. The Northern Dipper Lord (Beidou Jun), a divine magistrate formed from the essence of the Big Dipper's seven stars and subordinate to the Jade Lord of the Northern Firmament (Beichen Yujun), examines departed souls. Since the Northern Dipper inherently possesses supervisory functions, corresponding offices exist in the underworld, all operating under the authority of the Supreme Venerable Lord (Taishang Laojun).

On the twenty-fourth day of the seventh lunar month, the Life-Preserving Lord issued an edict revealing that female immortals (Nüzhen) inhabit all grotto-heavens and blessed lands, not just the Terrace of Embodied Truth (Hanzhen Tai). This particular terrace falls under the jurisdiction of the Great Primordial Prefecture (Taiyuan Fu), administered by the Director of Destinies (Siming). Two female immortals oversee it, one being Zhang Weizi - daughter of Han Dynasty architect Zhang Qing during Emperor Zhao's reign. A devoted Daoist practitioner, Zhang Weizi attained immortality through liberation by corpse (shijie xian), a method of feigned death transcendence, after previous cultivation at the Palace of Shifting Paradises (Yiqian Gong).

The adept known as Weizi frequently practiced the "Method of Ingesting Mist" — an esoteric technique that cultivates the body by absorbing the quintessential energies from clouds and mist. These vapors embody the refined essence produced by the interaction of mountain springs and fire (symbolizing the harmonious interplay of yin and yang), and also contain the abundant qi of metal and mineral ores within the earth. Prolonged practice of this method enables the physical form to become formless, merging with the mist itself. Weizi revealed that this secret method was transmitted by the Jade Consort of Eastern Florescence Palace in the Eastern Sea, whose name was Chun Wenqi, younger sister to the Azure Lad Immortal. Through devoted cultivation in his meditation chamber, Weizi's sincerity moved the divine, prompting the immortal maiden Wenqi to descend and bestow this mist-ingesting technique.

The practice method is as follows: At dawn in a tranquil space, assume a comfortable seated or reclined posture. First close the eyes to perform inner vision (neiguan), visualizing the internal organs. Exhale gently through the mouth twenty-four times, then slightly open the eyes to guide five-colored qi to circulate around the face through focused intention. Inhale this chromatic qi fifty times through the mouth while swallowing saliva sixty times. Next silently recite the incantation: "Great auroras radiate brilliance, numinous mists drift through the four directions..." — a mantra invoking cosmic energies to merge with one's being. After the recitation, click the teeth together seven times, swallow the refined saliva seven times, then conclude by opening the eyes. This extraordinary method was widely practiced in the Mystic Metropolis of the Divine Continent (a Daoist celestial realm), and persistent adepts could eventually ride clouds and traverse heaven and earth.

The text also mentions a female cultivator named Lihe, daughter of Fu Jian (niece of Emperor Huan of Han) from the northern regions. Her family had devoutly worshipped Buddhist deities for generations, and she herself purified the Buddhist altar morning and evening while earnestly praying for immortality. Due to this devotion, she attained practice in the Palace of Easy Ascension (Yiqian Gong) and later became the guardian of the Terrace of Embodied Truth (Han Zhen Tai). She excelled in cultivating the qi of the Five Stars (the essence of the Five Phases: Metal, Wood, Water, Fire, Earth) and mastered musical harmony — her singing could attract birds and beasts to listen in rapture.

This account originates from the revelations of Lord Dinglu (a Daoist immortal). The deeds of these Zhang and Fu lineages remain unrecorded in secular texts, though they may be preserved in their respective family genealogies.

This records two stories of Daoist practitioners. The first tells of Wang Jinxian (courtesy name Jinxian), daughter of Jin Dynasty Minister Wang Yan, who married the Crown Prince Minhuai as his consort. During the chaos of war in Luoyang, when pursued by the armies of Liu Yao and Shi Le, she chose death over dishonor at the Mengjin crossing, plunging into the river with her maidservant Liuchu. At that moment, the female immortal Han Xihua from Mount Song happened to be traveling nearby. Moved by their plight, she rescued them both and brought them to Mount Song for spiritual cultivation. They now reside in Yiqian Cave of Huayang Palace. The text specifically notes that the maidservant Liuchu's original surname was Tian, and she hailed from Yuyang. Her grandfather Tian Feng had accumulated hidden virtue (Yinde) during his lifetime, and this merit extended its blessings to her.

The second story describes the cultivation method of Fan Youchong (also known as Fan Jian), a native of Liaoxi. He practiced the "Fetal Transformation and Shape-Shifting" technique, regularly ingesting the "Three Qi (Sanqi)": visualizing threads of azure, white, and crimson energy descending from the eastern sunlight directly into his mouth, repeating this ninety times until feeling satiated. After persevering with this practice for ten years, the three-colored energies naturally arose within his body, ultimately leading to his attainment of immortality. This method, recorded in Gao Yuanjun's Inner Landscape Method of the Great Purity (Taisu Neijing Fa), is best practiced daily at dawn with closed eyes facing the sun. Xu Xun (Lord Xu) also cultivated this method.

The Zhen'gao records the experiences of several Daoist practitioners and descriptions of rare spiritual medicines.

Li Zheng practiced the Method of Guarding the One (shouyi—a meditation technique focusing on concentrated awareness) and the Chamber of the Cavern (dongfang shu—a Neidan/internal alchemy method). Initially cultivating in Luoyang Mountain, he later entered Huayang Grotto-Heaven. At sixty, he retreated to the mountains for cultivation and once served as the teacher of the Duke of Changdao Township (a title granted by Emperor Yuan of Wei). The text mentions a cave in the northeast of Gang Mountain that connects to Fang Mountain south of Dajuyu Mountain, where Jiang Bozhen often gathered stone marrow (shinao—a mineral-based medicinal substance). This stone marrow originates from caves north of Fang Mountain and was also consumed by Fanyangzi (He Miao of the Deer Tracks Cave). It resembles stone with patterned veins and a soft texture; ingesting it generates bodily warmth without thirst. Before entering the mountains, Li Zheng suffered from wind-damp paralysis (fengbi), which later healed.

The text also documents several rare zhi mushrooms (lingzhi—spiritual fungi): the Grotto Terrace of Luojiang's Dahuoshan contains Five-Colored Hidden Zhi (a site governed by the Southern Perfected and the Lord of Destiny); within Huayang Grotto grows Five Night-Luminous Zhi (planted by the Lord of Destiny inside and outside Mount Juyu); and Liangchang Mountain produces Firefly Zhi, which grows on the ground, glowing like fireflies—actually purple, bean-like plants that emit light at night.

Regarding geographical details, Gang Mountain likely refers to Daheng Mountain, connected by paths to Fang Mountain. To the north stands Zhu Mountain (possibly west of Deer Tracks Mountain, north of Juyu Mountain), which also yields stone marrow. Presently, stone marrow can still be found east of Great Mao Mountain—small, rounded pieces resembling azurite (zengqing—a mineral pigment), with a texture akin to stalactite, exhibiting white luster and black speckles. When ingested, it induces warmth, sharing similar medicinal properties with stalactite.

This passage recounts several wondrous phenomena and immortal legends related to Daoist cultivation practices. Regarding the effects of consuming white plums (a type of immortal fruit): eating one illuminates a single orifice of the heart, while consuming seven brightens all seven orifices. It's said that ingesting forty-seven could grant ten thousand years of life, though no one has actually witnessed this—perhaps because people lack sincere dedication in their quest.

Mount Baoshan (also known as Linwu Mountain, located in the great lake of Wu territory) produces white lingzhi mushrooms and the hidden purple spring waters. At Huayang's Leiping Mountain, there's Tian Gong Spring whose waters can purge three types of parasites from the abdomen, with a taste similar to the hidden spring—said to be formed from dissolved jade sand. Remarkably, clothes washed in this water require no plant ash for cleansing.

The text mentions the ancient immortal Zhan Shanggong, who once cultivated plum trees at Fulongdi and now serves as Right Guardian of the Nine Palaces (an institution in the Daoist celestial bureaucracy). He often recounts how three thousand years ago he ate exceptionally sweet white plums south of Mount Hua, an experience that feels like recent memory. The passage also documents chronological disputes spanning from Emperor Yao's era to the Jin dynasty.

Later, the immortal Guo Sichao cultivated five varieties of fruit trees here, and the area proved particularly suitable for growing nai trees (another celestial fruit) capable of warding off calamities. During the Qin dynasty, Daoist priests Zhou Taibin and Marquis of Baling Jiang Shumao came to the foot of Juqu Mountain to plant five fruit trees and five pungent vegetables. As Jiang Shumao had been enfeoffed as a marquis during King Xiao of Qin's reign, the area became known as "Jiangba" (a name preserved to this day in Jiangba Road).

This passage recounts the deeds of two ancient cultivators who achieved immortality. During the reign of Duke Xiao of Qin, the Ba-ling commandery had not yet been established—the name Ba-ling first appeared in the early Jin dynasty, likely referring to the "Ba" region of Sichuan.

Both immortals now serve as Left Ministers (high-ranking celestial officials) in the Penglai paradise. One was a descendant of the Jiang clan of Nanzheng, named Shumao. He once wrote to the Taiji celestial official (the immortal registrar), reminiscing: "In my youth, I studied the Dao in Guigu (legendary retreat of Master Guiguzi), attained realization on Shaoshi Mountain (part of Songshan), cultivated feathery transcendence techniques at Huayang (a sacred Daoist mountain), and awaited celestial appointment. Now I ride immortal winds on flying chariots, feasting and conversing at Mount Juqu (a Daoist sacred site), sighing at time's swift passage and how all has changed yet remains the same."

Shumao was multi-talented, particularly excelling at qin zither. He once taught Mi Changsheng and Sun Guangtian (also known as Sun Deng) this art. Sun Deng was the master of transcendental whistling described by Ji Kang, and legend says he could produce the eight ancient musical tones from a single zither string—truly marvelous.

Shumao also enjoyed cultivating wuxin vegetables (five pungent plants: scallions, garlic, leeks, etc.), selling them to obtain cinnabar (alchemical material). Wild leeks and shallots still found on the mountains are said to descend from his plantings. Today, west of Great Mao Mountain, Mount Jiu still grows abundant leeks, while garlic and shallots thrive elsewhere.

The pond before these dwellings was built by Guo Sichao (another immortal), who raised its banks to deepen the waters. Over time, these embankments have collapsed. Guo often rowed his boat upon these waters, tapping the gunwale while singing:

"Clear waters mirror numinous peaks,

Dense woods weave emerald canopies.

Mystic birds hide in secluded wilds,

Daoist truths flow with ease.

Paddling upon divine waves,

I bow to greet dawn's breeze.

Though liberation's time eludes me,

For now I roam these wooded hills at peace."

He wandered beyond the nine heavens,

Delving into the Great Dao's golden truth (the essence of alchemical perfection).

Folding phoenix wings, concealing dragon scales,

He elevated his inch-square heart (the mind of Dao) above all things.

This passage recounts the deeds of the Daoist immortal Guo Sichao (also known as the Elder of Four Dynasties from Yan) and depicts the wonders of the celestial realm. Guo and his three brothers all achieved immortality through cultivation. As the eldest, Guo presided over the Three Officials (Heavenly Official, Earthly Official, and Water Official) for six hundred years without error, later ascending to become the Left Immortal Duke of the Nine Palaces, responsible for the ceremonial canopies of the Jade Terrace Immortal Palace.

The text employs the metaphor of "mayflies born at dawn and dead by dusk" to illustrate the transience of human life, contrasting it with the eternal nature of the immortal realm: These perfected beings roam freely beyond the Nine Heavens (in the distant celestial reaches called Xuangai), riding radiant mists through dawn choruses of nine phoenixes, arriving at the Great Subtlety Celestial Palace (a major Daoist heaven) amidst auspicious clouds to drink golden elixir nectar. Existing beyond conventional being and nonbeing, they attain the transcendent state of "neither abiding nor perishing."

After Guo's ascension, locals continued calling his former farmland "Guo Qian" (where "Qian" may be a scribal error for "migration"). Though the ponds he built fell into disuse, low-lying areas still retained water, and later generations would sing commemorative songs when boating past. Notably, the text specifies that Guo returns annually to inspect his old haunts, wandering the mountains with his successor, the Perfected Sihe.

Zhang Xuanbin was a native of Dingxiang who was recommended as a "Maocai" (a Han dynasty civil service selection category) during Emperor Wu of Wei's reign. After returning to his hometown, he became a disciple of Ji Gong from Xihe to study the arts of the bedchamber (Daoist cultivation techniques) and ingest elixirs. Later at Mount Shaoshi, he met the perfected Lord Fan Ziming who transmitted to him the methods of shape-shifting and invisibility. Zhang Xuanbin cultivated at Mount Tianzhu before assuming his current position as Libin Bo (Officer of Rain Regulation) in the Huayang Grotto-Heaven, a celestial post responsible for governing rainfall in the mortal world.

Zhang Xuanbin excelled in expounding the philosophy of "emptiness and non-being." He proposed that what we call "non-being" (wu) is actually the dwelling place of "great being" (dayou), from which "minor being" (xiaoyou) emerges. Accumulating "minor being" nourishes "minor non-being," while contemplating "great being" leads one back to "great non-being." He maintained that "being" and "non-being" are interdependent—only by relying on "being" can "non-being" be achieved, and only through "non-being" can true "non-being" be obtained. Before heaven and earth were formed, he argued, the entire cosmos existed in a state of pure "non-being." His theories were so profound that even the assembled immortals of Mount Tongbai couldn't refute them.

Zhang once recounted debating the mysteries of "non-being" with Song Chensheng (the Duke of Penglai's Left Court) at Penglai's immortal palace, dismissing his opponent as merely scratching the surface—unable to comprehend "being," let alone grasp the truth of "non-being." When discoursing on the Dao of emptiness, he often felt no one in the world could match his understanding. This arrogance made even lofty perfected beings like Lord Dongqing and Xuanqing of the Purple Tenuity find him difficult to converse with. His position as Libin Bo was equivalent to the Guardian of Life Perfected Lord's ministerial role.

Zhao Weibo hailed from Dongjun Commandery. In his youth, he studied the Dao under Master Zhang of Handan, an accomplished adept who later transmitted the Scripture of Jade Pendants and Golden Bells to Fan Qiulin at Mount Song, the Central Peak. Fan Qiulin was originally the wife of Wei Xing, a Han dynasty Towered Ships General, who after mastering the Dao became an immortal specializing in methods for absorbing the essences of the sun and moon.

This scripture primarily elucidates specialized methods of Daoist cultivation and the celestial bureaucratic system.

Regarding cultivation techniques, it mentions ingesting the "Nine Luminaries Mirror Blossom" (a type of immortal elixir) to attain spiritual communion. It also records a unique "Contemplating the Luminous Mirror" practice (a meditation method involving visualization of a radiant mirror), transmitted as an oral formula by Master Fan Qiulin. Practitioners employ "Whistling Methods" (a breath-regulation technique using vocalization) by imitating the calls of birds, the sound of wind through trees, or drumbeats. When performed at the Celestial Market Altar, these methods can summon wind and rain, gathering clouds and causing precipitation.

The text introduces four assisting officials under the Immortal Lord of Life Preservation (a deity governing vitality):

1. Le Changzhi of Xianyang, who oversees calamities. He once served as a Palace Secretary during Emperor Huan of the Eastern Han before attaining immortality under the guidance of Master Li of Central Peak.

2. Zheng Zhizheng, a direct disciple of Master Meng (of Jingzhao, with unclear background), responsible for evaluating and recording the merits and faults of cultivators.

3. Tang Gongfang (recorded in Biographies of Immortals as a Shu native who served the immortal Li Babai), who governs life and death.

4. Zhao Weibo, in charge of immortal registers and cultivation records, also overseeing torrential rains and the growth of lingzhi mushrooms (immortal herbs).

The text concludes with mention of Du Qi (courtesy name Guangping), a native of Duling in Jingzhao, who crossed south of the Yangtze around the early Jian'an era (ca. 196 CE). Some passages show missing characters, likely due to transcription errors over time.

This passage recounts stories of several Daoist practitioners from the Jiangdong region during the Three Kingdoms period. The central figure is Xue Xie (pronounced "Xuē Xiè"), who initially followed Sun Ce to Kuaiji and later served Sun Quan as Commandant of Trust Establishment. In 223 CE (the second year of Huangwu era), he began studying Daoist arts under Master Jie Yan, learning the "Mysterious White Technique" (a form of invisibility magic), and subsequently lived in seclusion east of Mount Mao.

Practitioners of the Mysterious White Technique could become invisible, though Xue Xie occasionally appeared in marketplaces. Together with Xu Zongdu and Yan Xiansheng, the trio cultivated Daoist practices at Mount Mao, occasionally gaining access to sacred grotto-heavens. They gathered their own materials and traded for clothing and provisions, yet people remained unaware of their whereabouts. Master Jie Yan, a disciple of Lord White Goat, later practiced at Mount Fang in Jian'an (legend says he transformed and departed after Sun Quan ordered his execution).

Xu Zongdu, a native of Jinling, served as Marshal under Lü Ti, Left Commandant of the Palace Army under Sun Hao, and studied the "Qi Restraint Method" (a technique for controlling objects with Qi) with Master Fenggu. Yan Xiansheng was the nephew of Bu Zhi and became Xu Zongdu's disciple.

Xue Xie had two notable disciples: The first was Han Hua, granddaughter of Sun Ben, who in her youth had an affair with Xue Xie before later studying Daoism and inheriting Jie Yan's methods. Han Hua once fled to Jian'an seeking refuge with Magistrate Zhang Yi of Shaowu (Xue Xie's relative), eventually returning to Mount Mao. Through practicing the Mysterious White Technique, she maintained perpetual youthful appearance. This technique required celibacy, which Xue Xie strictly observed after attaining the Dao.

The second disciple was Chen Shijing, a court gentleman during Sun Xiu's reign who frequented Buddhist temples due to his early interest in Daoism. Being Xue Xie's townsman, he received transmission in his later years. When Xue Xie took Han Hua to Jian'an, Chen Shijing secretly assisted them.

(Note: The mentioned "Mysterious White Technique" represents Daoist invisibility arts, while the "Qi Restraint Method" involves controlling objects through Qi manipulation—both requiring strict adherence to precepts and cultivation.)

These Daoist practitioners nowadays mostly operate in the outer regions of Maoshan, rather than residing permanently within the sacred grotto-heavens. They occasionally enter these mystical realms and frequently visit the residences of the Chief Officials (high-ranking Daoist titles), though most often they cultivate around the Great Mao Peak.

(Historical note: From the early Jian'an era of the Eastern Han to Sun Xiu's ascension in Eastern Wu spans 62 years. The Du family practitioners, who initially followed Sun Ce around age 20, were already in their eighties when they withdrew from society.) Among them, Master Shijing currently practices ingestion techniques (methods of cultivation through consuming specific substances), regularly taking herbs like Alisma plantago and cold-flower herbs. (Originally Maoshan had no stone chambers—dwellings were later constructed. Since elixir ingestion requires preparation tools, clothing, and provisions, complete reclusion was impossible. Though the mountain forests were profoundly deep and rarely visited.)

They cultivate the "Mysterious White Way" (a meditation method visualizing three Qi energies), maintaining casual daily routines but strict visualization practice: imagining black Qi at the Muddy Pellet Palace (crown of the head), white Qi at the heart orifice, and yellow Qi at the navel. When these three energies envelop the body like clouds and transform into flames, their radiance illuminates both inner and outer being. Daily practice runs from dawn until noon, completing 120 breath circulation cycles to conclude. This method grants longevity, wards off calamity—embodying the principle that "holding to darkness while comprehending light keeps misfortune at bay; grasping darkness while maintaining light dispels malignant energies."

Practitioners must abstain from meat of domesticated animals and the Five Pungents (stimulating vegetables like onions and garlic), requiring solitary retreat with strict celibacy—violations nullify the practice or prove fatal. Similar to "Guarding the One" (focusing on preserving primordial spirit) yet more direct, its celibacy requirements exceed Guarding the One's moderate restraint.

The practice begins by visualizing the three Qi energies as pea-sized, gradually expanding until they pierce the heavens, their multicolored vapors entwining the body into primordial chaos. When flames suddenly arise from these energies, practitioners refine their entire being through this illumination, revealing the viscera. This constitutes essential cultivation. These adepts lived over 300 years—testament to the Mysterious White Way's efficacy—though achieving only longevity rather than full transcendence.

(Note: The Du practitioners' recorded ages may contain errors. Calculating from early Jian'an at approximately 20 years old to the third year of Jin's Shengping era yields about 190 years—the "over 300 years" likely stems from textual transmission errors.)

This scripture primarily discusses two key aspects: the practice method of "Mysterious White Technique" and descriptions of sacred cultivation sites.

Regarding the "Mysterious White Technique": This is a cultivation method called the "Embryonic Essence Inner Vision Mysterious White Technique." The scripture states that those wishing to practice it must study specific accompanying texts. Persistent practice can eliminate all pathogenic Qi (vital energy) and ward off myriad dangers. After thirty years of continuous cultivation, practitioners can achieve invisibility and travel five hundred li (about 250 km) daily. On the night of the fourteenth day of the eighth lunar month, the Immortal Lord of Life Preservation particularly emphasized this method's importance.

Concerning sacred cultivation sites: The text describes an exceptional practice location called "Golden Village." Nestled in tranquil mountains with beautiful surroundings, it's ideal for secluded cultivation. Only cultivators like Chief Scribe Xu and his son were deemed worthy to reside there. Future generations may dwell there only if they possess genuine De (Virtue). The scripture specifically warns that information about this place must remain confidential.

The text also mentions Du Guangping's fondness for reciting poetry and describes hermits living self-sufficiently in mountain forests. Free from worldly pursuits, these practitioners embraced simple lives while attaining spiritual transcendence.

Only someone of Xu Changshi's (Xu Mi, an important figure in the Shangqing Daoist tradition) virtuous character could dwell in this place. The mention of the "Chizi sage" remains unclear—it might refer to someone surnamed Chi, a great virtuous master, or perhaps a future talented individual destined to emerge in accordance with celestial timing. As for matters concerning descendants in later generations, it is not appropriate to elaborate now. Moreover, this land is so richly blessed that it should not be publicly proclaimed, lest impure individuals defile this sacred ground.

To the east of the mansion built by Xu Changshi lies a small mountain called Leiping Mountain. During the Zhou dynasty, a family surnamed Lei raised dragons here, and later, the legendary recluse Jiang Shumao and Elder Tian also resided in this area. North of the mountain flows a stream called Liuqian, also known as Tian Gong Spring, named after Elder Tian who once drew water from it. Leiping Mountain connects to the northern foothills of Lesser Mao Mountain, and Tian Gong Spring still exists today, surrounded by many willow trees, hence its name. This spring is the same miraculous water source mentioned earlier that could cleanse clothes without the need for soapberries.

After Xu Changshi's mansion fell into ruin, its exact location was forgotten. It wasn't until the early years of the Liu Song dynasty that the Dowager Consort of Prince Jing of Changsha supported a Daoist priest surnamed Chen to establish a residence for Daoist practitioners northwest of Leiping Mountain (now known as Beixie). Later, Master Wang Wenqing of Jurong Mountain became the abbot here. Through studying ancient texts, he learned that Xu Changshi had once built his mansion in this area. After consulting local elders, in the seventh year of the Daming era (463 CE), an elderly recluse named Xu Ou, skilled in divination, revealed that his ancestors had served Xu Changshi and passed down the tradition that the mansion was located near the current Chinese tallow trees in front of the residence. He also mentioned that the ancient well in front of the meditation hall should still exist. At the time, the area was overgrown with weeds, but after Wang Wenqing cleared the site, they discovered a brick well nearly filled with debris. After restoration, the water became clear and sweet—perhaps as delightful as the legendary water outside the Phoenix Gate described in records. This confirmed the site as Xu Changshi's former residence, which had remained abandoned because no one dared to inhabit it. The place was known as the "Golden Village Ultimate Chamber," a geomantically auspicious site. To the northwest stretched a continuous ridge locally called Changyin Mountain (Mountain of Long Seclusion).

Northeast of Leiping Mountain stands what is commonly called Daheng Mountain, though its proper name is Yugang Mountain—the same Gang Mountain mentioned in the "Records of Famous Mountains." At its base flows a spring where the renowned alchemist Li Ming once refined elixirs of immortality.

By the waters of Shengxian Isle (a Daoist celestial realm), traces of an ancient site can still be found today. On the eastern face of this mountain lies the tomb of the ancient King Yue Yi (originally recorded as "grave" but later mistakenly written as "tomb mound"). This mountain now stretches far into the distance, and later texts mention alchemists practicing here. Li Ming (a Daoist figure) only described its southeastern location, suspecting it to be modest in scale. Along the southern shore, no tomb foundations remain visible—likely buried beneath wild grasses. King Yue Yi was the fourth-generation descendant of King Goujian of Yue, who once fled to the caves of Jing Mountain to avoid succession, only to be smoked out by his people. Later returning from Wu to Kuaiji, he was killed by his grandson Zhujiu in the eleventh year of King Xuan of Zhou's reign, after which the Yue people executed Zhujiu. Why his tomb would be so distant remains unclear—perhaps because this was a place where divine wonders manifested. Though no distinct burial mound is visible today, the outline of a gravesite seems faintly discernible.

The above was recorded by the Immortal Official Dinglujun (the three passages on the right were transcribed by a clerk).

Within the Huayang Grotto-Heaven (a Daoist sacred site), a jade stele stands west of the Tongchu Residence (some say it faces all four directions). Its inscription reads:

"Loosen your sash and don coarse cloth to seek life's true meaning;

Nourish the Three Hun (Daoist concept of three ethereal souls) to penetrate the jade texts' profound mysteries.

Comprehend the teachings of the Eight Elders (eight immortals) and Twenty-Four Perfected (twenty-four realized beings),

Practicing inner vision without rest, with breath enduring and serene.

Master the arcane wisdom of the Tai Su Jing (Classic of Great Simplicity),

Where the marvel within marvels—the Dao of immortality is present now,

Your arrival perfectly timed."

The immortaless Yiqian recounted that Lady Deng told her: whoever deciphers this stele may attain transcendence—this is the crux of cultivation. Yiqian herself failed to grasp it, but Xu Hou (Xu Mai, a Daoist adept) could annotate it (Yiqian was the wife of the Chief Clerk; Lady Deng was the mother of Deng Zhi). The general meaning remains comprehensible—all concerning supreme cultivation—yet those with shallow roots cannot fathom its depths. Thus, the Chief Clerk was asked to interpret it, or perhaps this was a deliberate test of his understanding.

The above was transcribed by an unnamed individual.

This recluse (Tao Hongjing referring to himself) now dwells peacefully before the Zhaoling Terrace, wishing to erect a small stele inscribed with fifteen Hymns to Huayang, all praising the inner and outer wonders of this grotto. My hope is to demonstrate sincerity to the Perfected and ensure these deeds endure. But suitable stone remains unfound, so the texts are recorded here instead:

"The River Chart (ancient cosmological text) verifies records of old,

Confucius' deeds illuminate ancient sages.

Three Luminaries (sun, moon, stars) blaze across heaven's vault,

Two Metals (likely Yin-Yang) mark the earth below."

—This describes the grotto's celestial domain.

"Dwelling emerges from primordial emptiness,

Existence returns to boundless void.

Divine structures need no craftsman's hand,

Ethereal forms take shape uncarved."

—This reveals the grotto's essential nature.

This passage from the Zhengao (Declarations of the Perfected) depicts various scenes of the immortal realm, divided into fifteen sections, each with its distinct artistic conception. I will explain them sequentially:

The first section describes the structure of the celestial world: three divine mansions (abodes of immortals) are distributed in different directions, with the alternation of Yin and Yang and the ceaseless cycle of day and night.

The second section portrays the environment of the immortal mountains: the southern peaks are as elegant as the Xuanding (a Daoist ritual vessel), while the northern ridges stretch like the jade discs of the Qin dynasty. Jade-like sands encircle the riverbanks, concealing the wheel tracks of immortals' chariots.

The third section discusses geographical features: the Liuqian River flows to the left, the Yanggu River to the right. The land is imbued with the Qi of Mount Beimang, and the well water is as clear as the waters of Fengmen Spring.

The fourth section mentions the connection between the human world and the immortal realm: city walls stand on flowing riverbanks, the traces of Jiang Ba (an immortal's name) extend far and wide. Temples occasionally receive offerings, but the true immortal abodes remain eternally solemn.

The fifth section distinguishes mortals from immortals: people of Wu and Yue do not understand the true immortal lands. No matter how dense the trees, they cannot obscure the truth, and the stone stoves (alchemical vessels) have never borne the smoke of fire.

The sixth section describes the produce of the immortal realm: fruit groves flourish luxuriantly, while vegetable gardens teem with pungent herbs. The luminous ganoderma grass glows at night, and the field springs often wash away worldly dust.

The seventh section recounts immortal activities: guests arriving in turtle-drawn chariots, azure-robed immortal youths parking their vehicles. They rest and feast at the Hall of Embodied Truth and hold grand gatherings at the Palace of Serene Leisure.

The eighth section depicts immortal talents: clear singing attracts cranes, long whistles make clouds swirl. Zither strings play transcendent melodies, yet empty talk cannot compare to genuine cultivation.

The ninth section describes cultivation sites: thatched huts built beneath Leiping Mountain (another name for Maoshan), meditation spots connected to stone shadows. Having reached profound cultivation, even falling petals stir the heart.

The tenth section discusses opportunities for immortality: practicing in remote corners is like wielding a jade blade, secluding in Huayang Grotto (a famous Daoist cave heaven). Understanding the transformations of Yin-Yang brings the protection of the Seven Luminaries (the Big Dipper deities).

The eleventh section prophesies the right timing: when the cultivation period is complete, before the last earthly branch (Hai) has ended, awaiting an era of peace to enter the hall of sages.

The twelfth section explains cultivators' choices: paths to immortality vary by karma—whether to depart or remain follows individual appropriateness. Spiritual traces may appear or disappear, all according to celestial will.

The thirteenth section emphasizes sincerity: engraving vows on the Mystic Window (a cultivation site), demonstrating sincerity before the winding steps. Caution in movement and stillness ensures no betrayal of the divine guardians' grace.

Finally, it explains that the two characters following each section's title summarize its essence. Every character in the text carries profound meaning, and later generations may contemplate the described principles for enlightenment.

(Note: The mentioned Leiping Mountain and Huayang Grotto are important sites in the Maoshan Daoist sacred area. "Seven Luminaries" refers to the Big Dipper deities, important stellar divinities in Daoism.)