《真誥》Vol. 14

This passage describes the geographical surroundings and practitioners near the sacred Daoist mountain of Maoshan. Approximately twenty li southwest of Maoshan lies Siping Mountain (commonly called Fangshan by locals), beneath which is the Fangtai Cave with two entrances connecting to the outside world. This cavern links to the Huayang Cave and is revered as a "separate dwelling of secluded halls" – an abode for those who have attained the Dao (the Way).

About six or seven li from the cave entrance lies another opening recently named Qinglong Cave (Blue Dragon Cave) after visitors spotted a green serpent there. The mountain features perennial springs and, due to its flat terrain, bears the names Siping (Four-Levels) Mountain or Fangshan (Square Mountain). Abundant with medicinal nanzhu trees (now giving the area the alternate name Jijin Mountain), these towering plants serve as essential herbs for resident mountain-dwelling Daoists.

Historical practitioners here included Zhang Zuchang, Liu Ping'a, Lü Zihua, Cai Tiansheng, and Long Bogao. Zhang Zuchang, originally from Pengcheng, came here during the Wu Kingdom period of the Three Kingdoms era, feigning death by carriage accident to conceal his retreat for practicing "guarding the One" (shouyi) – a meditation technique focusing on spiritual concentration. His master Bao Cha (a fifth-generation descendant of Han Dynasty minister Bao Xuan) from Shangdang received Daoist transmission from the immortal Wang Jun.

Liu Ping'a's true name remains unknown; he earned his epithet from serving as Ping'a County magistrate in Jiujiang during the late Eastern Han. A skilled healer who treated patients as his own kin, he later learned the "hidden preservation method" (yincun zhi dao) – an esoteric practice of invisibility and spirit preservation – from immortal Zhou Zhengshi. Wearing distinctive caps during seclusion, he maintained youthful vigor through absorbing solar-lunar essences, appearing perpetually thirty years old. The text notes both practitioners' deliberate anonymity, promising further details about their stories later.

Lü Zihua was a native of Shanyang and a disciple of Yin Changsheng (a Daoist immortal). He had already ingested the Rainbow Elixir but had not yet studied the Neijing (Internal Classic). Later, he followed Dongqing (Mao Ying, patriarch of the Shangqing tradition) to study the Taixiao Yinshu (Hidden Book of the Grand Empyrean) and diligently recited it. He lived in seclusion on Mount Fangtai for many years, finding joy in tranquility and never pursuing official positions among the immortals.

Cai Tiansheng hailed from Shanggu and in his youth followed Xiaofu (an immortal’s title), selling assorted incense in the wilderness. He was kind-hearted and never spoke harsh words. Once, he encountered the daughter of Hebo (the River God) coming to purchase incense. Recognizing her as a divine being, Cai respectfully offered her an entire load of incense. Touched by his sincerity, the maiden secretly taught him the ritual method of paying homage to the Jade Emperor, which ultimately led to his attainment of immortality. Later, Cai transformed into wooden sandals and a walking staff, dwelling in seclusion on Mount Fangtai. The goddess still visits him to this day.

Long Bogao was a renowned scholar of the Eastern Han dynasty. General Fubo (Ma Yuan) once wrote to his nephew urging him to emulate Long’s virtuous character. Later, Long followed the immortal Diao Daolin to learn embryonic breathing techniques and regularly ingested the "Green □ Formula" (a recipe missing one ingredient name). Eventually, he feigned death through drunkenness and retreated to Mount Fangtai, becoming a disciple of Dinglujun (a Daoist celestial official). Historical records state his original name was Long Shu, who once served as the governor of Lingling and was celebrated for his sincerity and frugality.

At the border between the northeast of Mount Leiping and the southeast of Mount Liangchang lies Mount Yankou, named for its three interlocking peaks and also known as Mount Fangyu. Ancient alchemists once refined the Nine-Cycle Golden Elixir (Jindan) here, and to this day, practitioners still dwell in seclusion on its slopes. Below the mountain is a cave chamber called Fangyuan Hall, its entrance perpetually visible. These five recluses (Lü Zihua, Cai Tiansheng, Long Bogao, and others) often gathered here to cultivate together. A commentary notes that this mountain lies south of Mount Daheng, where the Han-dynasty alchemist Li Ming once practiced his art. The so-called "hermits" refer to certain unnamed Daoist practitioners who preferred to remain anonymous.

This passage describes the secluded Jue Cave within the sacred Daoist mountain of Luji Shan (Deer-Track Mountain). Inside the cave lies an open space spanning about two acres, surrounded by bluish-white rocks that emit a natural glow, their shapes resembling unfurled umbrellas. The chamber floor is level, featuring naturally formed stone beds and couches, along with curved partitions so orderly they appear artificially carved.

A narrow entrance in the northeast barely allows one person to pass. After progressing 200-300 steps inward, the space gradually expands. South of the entrance stand three piles of stones, beneath which ropes (likely tools for entry) are concealed; sometimes smaller stones are used to block the opening. The entrance’s size resembles the three auxiliary gates of Huayang Shan (Mount Huayang), which are similarly sealed with small stones. Unless one undergoes prolonged fasting (zhai) to maintain purity, access to the ropes is forbidden. The Luji Cave also rejects foul qi (impure energy), emphasizing the need for physical and spiritual cleanliness.

Luji Shan now belongs to the ancient administrative region of Nan Xuzhou (Southern Xuzhou), facing north of Maoshan (Mount Mao). Daoist practitioners reside there, and the mountain derives its name from deer tracks imprinted on its rocks. The cave entrance is revered for its solemn purity, and none dare violate it casually. The text mentions Huayang Shan’s three auxiliary gates, suggesting the southern and northern caves were originally accessible, while the eastern, western, and southeastern openings remained sealed.

Later, the passage notes that cave masters of Luji Huashan included figures like Xie Zhijian and Wang Boliao. Fanyangzi was the Daoist name of He Miao (courtesy name Shuda), a Han-dynasty Commandant of the Rapid Cavalry (Yueqi Xiaowei) and half-brother of the general He Jin. In his youth, He Miao devoted himself to Daoist cultivation, dwelling south of Fanshan in Hedong. After consuming elixirs, he adopted the title Fanyangzi. Zhongjun (likely an immortal) responded to an official (Chief Clerk) inquiring about Ge Xuan (the renowned Three Kingdoms-era Daoist) by mentioning that Ge Xuan often accompanied Xie Zhijian on Gaizhu Shan. However, the text questions whether this Xie Zhijian is the same person or merely a namesake. The Book of Later Han records He Miao as He Jin’s half-brother, who once held the title of Chariot and Horse General.

This passage records the deeds of several recluses and Daoist practitioners from the Eastern Han period.

First mentioned is Miao Da (courtesy name Yida), who was killed in battle against Wu Kuang beneath the Scarlet Bird Gate, and whose corpse was later desecrated by Dong Zhuo. The text speculates that he may have achieved immortality through "martial liberation" (bingjie)—a Daoist concept of attaining transcendence through death in battle—though it remains unclear how he came to practice cultivation here. His mother also suffered punishment.

Next is the story of Feng Liang: A native of Nanyang’s Champion County, he served as a minor county official in his youth and became a county captain by age thirty. Feeling his aspirations were too humble, he destroyed his carriage, slaughtered his oxen, tore his robes and cap, and left home to pursue learning. He studied the Classic of Poetry, Book of Rites, Book of Changes, and Daoist arts of divination. His family assumed he had died, but fifteen years later, he suddenly returned home to cultivate his nature and refine his spirit. Though regional authorities repeatedly summoned him for office, he refused each time. When the imperial court issued a special decree recruiting him as a "worthy and virtuous" candidate, he turned back halfway. Later, the Three Excellencies vied to yield their positions to him, yet he never took office. At sixty-seven, he retreated into the mountains and now practices in Deer-Track Cave.

Also recorded is the account of Lang Zong (courtesy name Zhongsui): A native of Beihai’s Anqiu, he once served as magistrate of Wu County and was skilled in divination and numerology. On one occasion, he predicted a great fire in Luoyang by observing a sudden storm, and when messengers verified it, the omen proved true. When the court sought to appoint him as an Erudite Scholar, he was ashamed to gain office through divination and fled overnight, abandoning his official seal. He secluded himself on Mount Hua, where he attained the Dao by consuming sesame pills (huma wan), a type of Daoist longevity elixir. His son, Lang Yi, inherited the family’s teachings and often taught hundreds of disciples.

These accounts, drawn from the Book of the Later Han, illustrate the image of Eastern Han recluses who pursued Daoist arts and spurned worldly honors. The mentioned "martial liberation" (bingjie) is a form of Daoist "corpse liberation" (shijie), the belief that specific modes of death can lead to transcendence, while "sesame pills" (huma wan) were among the elixirs consumed in Daoist cultivation.

This scripture recounts several stories and admonitions related to Daoist cultivation.

The first section mentions that during the Yangjia era, a Daoist practitioner was summoned to court to present eleven memorials and was later appointed as a court official (Langzhong). However, upon returning home, he was harmed by a fellow villager named Sun Li. It also tells of over twenty practitioners—including Wang Shuming, Bao Yuanzhi, and Yin Gaifu—who secluded themselves in the Northern Mountains (a sacred site for Daoist cultivation). Among them were several masters of secluded grottoes (Juedong, isolated cave paradises). These immortal beings dwelling in the grottoes actually sought like-minded cultivators to join them, but at the time, no suitable candidates were found.

The scripture criticizes worldly people for being obsessed with official careers (the "hairpin" symbolizes official headwear) and trapped by fame and wealth, which ultimately hinders their cultivation. It emphasizes that the family home is merely a temporary dwelling, while the grotto-heavens are the true eternal abode. Excessive attachment to worldly life only corrupts one’s spiritual practice.

The second section records the words of Immortal Official Fan Shuai, who mentioned that among the Three Officials (Tianguan, Diguan, Shuiguan—celestial, earthly, and water officials governing the three realms) there are prison officials. It notes that Li Feng once served as the Grand Judge (Dali, the highest judicial official in ancient times) but was later executed for plotting rebellion. It also mentions figures like Wang Fuzi (nickname of Wang Si) and Xu Hu (also known as Tiger Fang).

The final section recounts Bao Jing (the master of the Perfected Lord Xu Xun) addressing a Chief Clerk (Zhangshi, a high-ranking official) as "Little Rat" (possibly an affectionate nickname). At the time, Bao Jing was in Nanhai Commandery and was unable to return to the capital due to certain circumstances.

Note: The "Three Officials" mentioned are important Daoist deities governing the three realms of heaven, earth, and water; "secluded grottoes" refer to isolated sacred sites for cultivation; and "Chief Clerk" was a high-ranking official position in ancient times. These accounts reflect the complex relationship between early Daoist practitioners and secular authority, as well as their yearning for reclusive cultivation.

This passage records the cultivation experiences of a recluse known as Master Dai (whose real name remains unknown) during the Liu Song dynasty of the Southern Dynasties period. To pursue longevity and Daoist practice, Master Dai deliberately concealed his true name and birthdate, adopting the surname Dai while claiming descent from an official of Emperor Wu of Han's era. From childhood, he revered Daoist philosophy, eschewed official positions, and after losing his father in his youth, single-handedly cared for his mother. Following her passing and the completion of his mourning period, he retreated to Huayang Mountain for spiritual cultivation.

In the mountains, he ingested medicinal herbs like atractylodes (baizhu), rhubarb (dahuang), and Solomon's seal (huangjing), while cultivating materials for alchemical practice such as mica, realgar, cinnabar, and lingzhi mushrooms. He became a disciple of the Qingling Zhenren (a follower of Pei Jizhou), who transmitted to him the Jade Pendant and Golden Bell Scripture (Yupei Jindang Jing) and the Stone Essence Golden Light Talisman (Shijing Jinguang Fu). These endowed him with the supernatural ability to travel seven hundred li in a single day, allowing effortless journeys across sacred peaks. However, the text clarifies that such arts could only grant immortality, not full transcendence—the Jade Pendant and Golden Bell Scripture merely preserved youth and extended life, the Stone Essence Golden Light Talisman primarily facilitated invisibility and evasion rather than miraculous travel, and the methods for cultivating the Five Sacred Mushrooms (wuzhi) belonged to a separate transmission.

Master Dai frequently associated with immortals like Guo Zihua, Zhang Jilian, and Zhao Shuda, later befriending Shan Shiyuan. Initially dwelling in Wudang Mountain, he eventually moved to Dahuo Mountain in hopes of obtaining Daoist scriptures from the Director of Fate (Siming Jun), though permission was denied (note: Shan Shiyuan later became the Taihe Zhenren, residing in Nanyang's Taihe Mountain). He often carried over ten scrolls of the Yellow Text of the Grand Tenuity (Taiwei Huangshu) at his waist—a rare collection, as only the eighth volume survived in the mortal world at the time, while Master Dai possessed more than ten variant chapters. This Master Dai was none other than the teacher of the renowned Daoist Xie Yun (courtesy name Daotong), who, after being abducted in childhood and wrongfully imprisoned facing execution, was miraculously saved by an enigmatic elder's talisman. Xie Yun later cultivated the Dao at Wudang Mountain during the Xiankang era of the Eastern Jin dynasty.

This passage recounts the stories of several Daoist practitioners. Dai Meng was the first to cultivate the Dao at Mount Huo, later serving as an official in three counties: Liyang, Xinfeng, and Xidao. His spiritual practice yielded many marvels—even in his seventies, he showed no signs of aging, eventually attaining immortality and ascending as a transcendent.

The "yellow-robed youth" mentioned in the text was actually an immortal official in charge of jade pendants and golden chimes (Daoist ritual implements). During his cultivation, Dai Meng often sat with a mysterious figure—none other than the Taiji Zhenren (Supreme Ultimate Perfected Being, a high-ranking Daoist immortal), who frequently visited to instruct him. By practicing the Jade Pendant and Golden Chime Scripture (Yupei Jindang Jing), Dai Meng naturally attracted the descent of the Taiji Zhenren. As the saying goes: "By ingesting the solar and lunar essences of the Nine Numinous, one may enter the celestial realm of the Supreme Ultimate"—this encapsulates the essential method of Daoist cultivation. Mastery of this practice leads to immortality.

The text also records several other Perfected Beings and their disciples: Pei Zhenren had thirty-four disciples, eighteen of whom studied Buddhist and Daoist paths, while the rest pursued immortality; Zhou Zhenren had fifteen disciples, four of whom were versed in Buddhist teachings; and at Mount Tongbai, there were twenty-five disciples, eight of whom studied Buddhism. Among these disciples, the most outstanding included Liu Xian, Lin Xin, Zhong Fu, and Zhao Zichang.

At Mount Huo, two practitioners—Deng Boyuan (from Wu) and Wang Xuanfu (from Pei)—cultivated by consuming green essence stone rice and swallowing solar elixirs. Through thirty-four years of inner contemplation in the "cavern chamber" (a meditation technique focusing on the upper Dantian), they attained the ability to see their internal organs. One night, the Great Emperor (a revered Daoist deity) dispatched an immortal chariot to receive them. On the fifth day of the first lunar month, they ascended on clouds astride dragons in broad daylight, and now serve as Central Mountain Perfected Beings at the Northern Mystic Garden Terrace.

On the northern slopes of Mount Hua, three practitioners—Yin Qianzi, Zhang Shisheng, and Li Fanghui—all lived during Emperor Wu of Jin's reign and received authentic transmissions from immortals.

Guan Chengzi achieved the effects of prolonging life and gaining swift movement through the methods of refining cinnabar and consuming atractylodes rhizome. Zhou Shouling from Sumen (present-day Huixian, Henan) practiced the Dao of ingesting danxia (a cultivation method referring to absorbing the qi of clouds and mist) for fifty years. Devoted to inner vision practice (a Daoist technique involving visualization of internal landscapes), he no longer required food or drink, maintaining a light and robust body with the complexion of a youth. On the twelfth day of the second lunar month this year, the Great Unity Deity (Taiyi Shen, a revered Daoist divinity) dispatched envoys to welcome him. That very day, he ascended to the heavens on clouds and now serves as a High Immortal (Gaoxian Zhenren) in the celestial realm of Xuanzhou, while Zhang Shisheng was enfeoffed as the Earl of Dongyuan.

In Mount Heng, there were two cultivators, Zhang Lizheng and Ye Mingqi. Zhang Lizheng entered the mountain to practice during the late Eastern Han dynasty, consuming polygonatum rhizome over many years yet retaining the appearance of a forty-year-old despite his advancing age. Ye Mingqi entered the mountain in the late Cao-Wei period, taking alisma and arborvitae seed pills. Later, the two secluded themselves together in mountain caves, where they received the recipe for the Rainbow Radiance Elixir (Hongjing Dan) from the Lord of Xicheng (Xicheng Wangjun). They ingested this elixir for forty-three years, though due to the difficulty of obtaining cinnabar, they once traveled to Guangzhou to become Buddhist monks—coinciding with Teng Han's tenure as Governor of Guangzhou (354 CE, the tenth year of the Yonghe era of the Eastern Jin). Ultimately, they attained a state of internal-external clarity, with sharp vision and lightened bodies, capable of traversing five hundred li daily while practicing the Method of Guarding the One (Shou Yi Fa, a meditation technique focusing on internal qi) for thirty years. On the first day of the third lunar month, the Eastern Florescence Emperor (Donghua Dijun) sent envoys to welcome them, and they ascended on clouds that very day, now residing in the Storm Chamber of Fangzhu (a celestial abode) as high-ranking immortals. (Note: Twelve years had passed since Teng Han's governorship by the time they achieved immortality, having spent thirty-two years refining the elixir before journeying for ingredients.)

In the Qianshan mountains of Lujiang, cultivators Zheng Jingshi and Zhang Zhonghua received oral instructions directly from the immortal Meng Deran during the early Western Jin dynasty. They entered the mountains to practice the "Method of Guarding the Five Viscera and Containing the Sun" (Shou Wu Zang Han Ri Fa, a visualization technique aligning the organs with celestial bodies), supplemented by consuming sesame seeds and the Mysterious Elixir (Xuan Dan). After prolonged cultivation, they ceased eating yet grew lighter and stronger, even gaining the ability to transform their physical forms. On the nineteenth day of the fourth lunar month this year, the Northern Mysterious Elder (Beixuan Laojun) and the Great Unity Deity welcomed them with cloud chariots, and they ascended in broad daylight to Xuanzhou.

In Mount Kuocang, the cultivator Ping Zhongjie from Hezhong crossed the river into the mountains to escape the chaos of the Five Barbarian Incursions. He studied the "Dao of the Heart-Mirror" (Cun Xin Jing Zhi Dao, a practice treating the heart as a reflective lens) under Master Song, attaining communion with hundreds of deities and mastering the Art of the Chamber (Dongfang Shu, a Neidan term). After forty-five years of such refined practice, his body grew increasingly youthful, brimming with internal qi. On the first day of the fifth lunar month this year...

This passage records the stories of several cultivators who attained the Dao and ascended to immortality. First is Zhao Guangxin, a native of Yangcheng who crossed the river to practice cultivation on Mount Xiaobai in Shan during the late Wei period of the Three Kingdoms. He studied breath regulation methods (a Qi cultivation technique) under Li Facheng and learned the method of guarding the Mysterious Center (a neiguan meditation practice) from Master Zuo, gaining the ability for internal vision of his five organs. After seventy or eighty years of such cultivation—during which he often traveled between counties selling herbs without people realizing his spiritual practice—he finally refined Cinnabar into the Nine Blossoms Elixir in the capital. Upon ingesting it, the Great Unity Dao Lord sent envoys to receive him on the seventeenth day of the sixth lunar month. After three days' stay, he bid farewell to his mountain companions and ascended in broad daylight, riding clouds and dragons. He now dwells on Langwu Mountain in the Eastern Sea.

Next is Yu Wengsheng from Kuaiji, who in his youth studied the method of consuming solar essence (a practice of absorbing sunlight's vital energy) from the immortal Jie Jun. During the Wu Kingdom era, he secluded himself in these mountains while cultivating the art of cloud-Qi body transformation. Through prolonged refinement, his physical form became as youthful as a child's. On the twenty-third day of the seventh lunar month this year, envoys from the Eastern Great Thearch escorted him skyward on clouds. He now resides on Langwu Mountain in Yanggu (this mountain stands in the sea facing Baizhang Shore, commonly called Lang Mountain today).

Also recorded is Zhu Ruzi from late Wu Kingdom times. After entering Chishui Mountain, he consumed chrysanthemums and atractylodes, later encountering Master Xigui to seek immortality methods. Xigui taught him the cultivation technique of visualizing the Muddy Pellet Palace (upper Dantian). After thirty years of practice, he could summon clouds and rain from his meditation chamber. On the fifth day of the eighth month this year, the Queen Mother of the West dispatched envoys to receive him in a five-colored cloud chariot. He now dwells at Jishi Terrace (Chishui Mountain lies ten li south of Yin County, accessible via a three-hundred-li journey from Nanxi entrance—the entire mountain appears crimson, spanning fifty li with peaks reaching over a thousand zhang).

The passage concludes by noting that among the Five Sacred Mountains and other famous peaks, millions engage in Daoist cultivation, with practitioners attaining ascension every month throughout the year. Only a partial record of those who achieved immortality within one year is provided here.

This scripture recounts several stories of cultivators attaining immortality. It first mentions that some practitioners choose not to ascend to celestial realms, but instead reside long-term in the Five Sacred Mountains (Wuyue) of Daoism, with many serving as celestial officials governing these mountains—their numbers reaching into the thousands.

The text then details the experiences of three cultivators:

The first is Wu Mu, originally a minor official in Chang'an County. After being accused by commoners for unjust enforcement of laws—a capital offense—he fled into the mountains. In hunger and exhaustion, he encountered the recluse Master Sun dwelling in a stone chamber. Without questioning his background, Master Sun provided food and taught him Daoist methods. Hearing these teachings, Wu Mu awakened to repentance, remaining to serve Master Sun for forty years. Eventually, they gathered medicinal herbs for ingestion (a Daoist cultivation method involving specific plants) and meticulously studied Daoist scriptures. After 320 years of practice, Wu Mu consumed an elixir and ascended as an immortal.

Next is Zhu Tun, originally a bandit from Chenliu region. After his crimes were exposed, he fled to Shaoshi Mountain in Runan, where he met Master Feng practicing cultivation. After three years, he received authentic transmission, cultivating in the mountains for thirty-eight years until age 147, when immortals guided him to become a Zhenren (one who has attained higher spiritual realization) in the Dayou Mountain Cavern.

The third is Guo Jing from Yingchuan, orphaned in childhood. At sixteen, he became a minor official but fled after committing an offense. Meeting Master Zheng, he followed him in cultivation for seven years, learning Daoyin techniques (Daoist health-preservation exercises) and ingesting mountain herbs like Poria cocos, living to 300 years. Later at Tianwei Mountain, he received authentic Daoist transmission from the legendary immortal Chisongzi (Red Pine Master).

Note: "Huma" refers to sesame seeds, which Daoists believe prolong life when consumed long-term; "fudan" means ingesting refined Golden Elixirs believed to facilitate ascension. These stories typically reflect the Daoist belief that "all people can cultivate to become immortals," emphasizing transcendence through sincere repentance and prolonged cultivation.

Fan Bocí was originally a commoner from Guiyang. He suddenly developed a strange manic illness that left him bedridden for years. After exhausting his family fortune on countless shamanic rituals to no avail, he heard that the Great Dao (Daoist practice) emphasized purity and simplicity. Learning that Daoist master Shen Jing was skilled in healing arts, he became his disciple. Within fifty days of cultivation, his mysterious illness completely vanished. Later, he followed Lu Wanzhi to study the authentic inner path (a specific cultivation method). When Lu could not enter the mountains to practice, Fan Bocí alone ventured into Tianmu Mountain, sustaining himself on sesame (a Daoist dietary supplement for longevity) while devoting himself to cultivation for seventeen years. Ultimately, the Great Cavern True Immortal Siming Jun (a high-ranking celestial official) descended to transmit thirty-six scripture chapters to him. After ingesting the returned elixir (huandan), he ascended in broad daylight, becoming the Perfected Being of Mysterious Unity (Xuanyi Zhenren).

(Note: Phrases like "etc." in the original text mark lacunae noted by scribes. These four individuals each had unique experiences: some were once cruel officials, others faced mortal dangers, some endured solitude, while one remained worldly—yet all attained the Dao through unwavering resolve, proving spiritual achievement transcends conventional notions of good and evil.)

Sima Jizhu later entered the stone chamber of Weiyu Mountain, studying the "Method of Stone Essence, Golden Light, Concealed Radiance, and Physical Transformation" under Xiling Zidu at the Great Abundance Palace (a celestial realm). Xiling Zidu was the Transcendent Maiden of Supreme Mystery, then residing in the palace alongside others like Bao Shuyang of Guangning, Wang Yangbo of Taiyuan, Liu Weihui of Yingchuan, and Duan Jizheng of Daijun. At their parting, Sima Jizhu transformed his pillow into a doppelganger while his true form ascended. His tomb lies south of Chengdu’s Shengpan Mountain, where Zhuge Liang once erected a stele praising his mastery of Yin-Yang’s profound principles and discernment of the Dao of hardness and softness.

(Note: The Zhengao records Jizhu’s body splitting after consuming rainbow liquid, while the Jianjing Commentary claims swallowing a knife-shaped jade pellet caused worm-infested decay—yet Dongqing’s account differs from both.)

This passage records the extraordinary deeds of several Daoist practitioners from the Han Dynasty. Bao Shuyang of Guangning served as a physician to Zhao Kings Zhang Er and Zhang Ao during Emperor Gaozu's reign. In his youth, he was devoted to life-nourishing techniques and long consumed cinnamon powder (a medicinal herb), yet ultimately died in a latrine. His tomb now lies on Beishan Mountain in Liaodong's Jicheng.

Wang Yangbo of Taiyuan held the position of Palace Attendant during Empress Lü's rule. As a young man, he ingested alisma rhizome (a medicinal herb) and once gathered herbs with Marquis Liu Zhang Liang on Mount Zhongnan. Later, he became a disciple of Jizhu (a legendary immortal) to study the Dao. Liu Weihui of Yingchuan served as a Commander of the Imperial Carriages under Emperor Jing of Han. In his later years, he followed Jizhu in cultivation, absorbing the essences of the sun and moon to become an inner-chamber disciple. After death, his staff and shoes served as substitutes for his body, while his corpse appeared beneath a mulberry tree. His tomb now rests on Xishan Mountain in Ancheng County, Runan.

Duan Jizheng of Daijun was originally a recluse who studied the Dao under Jizhu in old age. He drowned in Qinzhou, and after his body was recovered, he was buried by the river. These four men all attained the Dao through extraordinary means, including ingesting spirit pills (a type of elixir).

Jizhu had a son and daughter who both achieved immortalhood—the son named Fayu and the daughter Jihua, both now residing in Mount Weiyu. Jihua continues studying the unfinished Thirty-Nine Chapter Scripture. Jizhu himself maintained the appearance of a twenty-year-old woman with a three-foot black beard by reciting the Jade Scripture and consuming luminous elixirs. Lord Dongqing (a Daoist immortal) once spoke of these marvels, though the details remain difficult to verify. Jizhu concealed his form through esoteric methods, leaving a complete record at Purple Sun Palace on Mount Weiyu.

This passage primarily records anecdotes of several Daoist immortals and the circumstances of their scriptural commentaries. It mentions that the annotations by Dongqing (an important immortal of the Shangqing lineage) are exceptionally profound, spanning nearly ten thousand characters, with content largely concerning the transformations of divine beings. The commentary on the Scripture of the Divine Tiger is also described as profoundly mystical, containing teachings uncommon in the mundane world.

Regarding Zhuangzi (a central figure in Daoist philosophy), the text reveals a lesser-known account: Zhuangzi studied under Master Changsang (the teacher of Bian Que, the legendary physician). While in seclusion at Mount Baodu, he ingested the Northern Nurturing Fire Elixir (Beiyu Huodan) and ultimately ascended to immortality in broad daylight. In the celestial realm, he holds the immortal office of Compilation Officer of the Supreme Ultimate (Taiji Weibian Lang). The author remarks that if people were aware of Zhuangzi’s extraordinary journey, they would hold the Zhuangzi in even higher esteem.

The text also documents the deeds of Shi Cun, a native of Qi who called himself the "Master of the Curved Basin." He practiced the arts of Dunjia (esoteric divination) and transformation, often active at Mount Zhongyue or Mount Shaoshi. Though skilled in Daoist techniques such as the Jade Axe Military Fire Talisman (Yufu Junhuo Fu), he had not yet attained true immortality because he had not received scriptures transmitted by the Supreme Most High (Taishang, the highest Daoist deity). Notably, Shi Cun is listed among Confucius’ three thousand disciples but is not counted among the famed seventy-two sages.

Finally, the passage mentions Fan Anyuan’s criticism of Zhanzi for lacking propriety, citing the Zuo Zhuan (Commentary of Zuo), which records how the state of Zhan was destroyed by Qi due to its impropriety. However, the specific incident referenced remains unclear.

This passage records the stories of several ancient Daoist practitioners. Han Weiyuan, a perfected being (zhenren) from Mount Jiuyi (a sacred Daoist mountain), studied the Daoist arts in his youth under Song Dexuan of Mount Song, the Central Sacred Peak. Song Dexuan, who lived during the reign of King Xuan of Zhou, attained the Dao through practicing the "Lingfei Liujia" (a Daoist flying technique) and could travel three thousand li in a single day while also transforming into avian or animal forms. After long years of apprenticeship, Han Weiyuan eventually mastered these arts and now resides on Mount Jiuyi.

The text also mentions several female practitioners: Guo Shaoyao, daughter of Eastern Han general Guo Jian, devoted herself to Daoist practice from childhood and received transmission of the Liujia arts from a perfected being; Zhao Ai'er, elder sister of Liu Yu's subordinate Zhao Gai, attained the Dao through "corpse liberation" (shijie, a method of transcendence) before further cultivating these techniques; Wang Lulian, daughter of Wei dynasty official Wang Bogang, suddenly followed the adept Li Ziqi into mountain seclusion during Emperor Ming's reign.

Several marvels are subsequently recorded: Huo Guang's servant Huanche lived six hundred years after encountering two immortal stars; witnesses observed Huo's 350-year-old housekeeper maintaining normal human dietary habits. Finally, ancient recluses like Yanmenzi and Gaoqiuzi—though accomplished practitioners—still constructed tombs for themselves, with Yanmenzi's grave located near present-day Lixian, Beijing.

These accounts originate from Daoist scriptures like the Lingfei Liujia Jing and Fangzhu Dongfang Jing, compiled by Southern Dynasties Daoist priest Tao Hongjing (the "Chief Minister"). The stories reflect Daoism's pursuit of longevity, metamorphic abilities, and the diverse historical participation in cultivation across social strata.

The tomb of Gaoqiuzi is located in Wenxi County, Zhongshan (present-day Wenxi County, Shanxi), while the tomb of Hongya Xiansheng (Master Hongya) is in Guzang County, Wuwei (present-day Wuwei, Gansu). Locals consider these to be ancient empty tombs, unaware of their true significance.

Gaoqiuzi originally attained immortality through "corpse liberation" (shijie, a Daoist method of transcendence where the physical body is left behind), entering Liujing Mountain. Later, he consumed the Golden Elixir (Jinye Dan) and the Langgan Hua immortal herb in Zhongshan. After feigning death, he entered Xuanzhou where he was conferred the celestial title of "Zhongyue Zhenren" (Perfected Being of Central Peak), and remains among the ranks of immortals to this day.

Yanmenzi now serves as the "Zhongyuan Xianqing" (Immortal Official of Central Origin) in the golden palace of Mengshan's Great Cavern. Hongya Xiansheng currently resides as a Zhenren (Perfected Being) on Qingcheng Mountain. Other practitioners who achieved transcendence through corpse liberation after consuming the "Dragon Embryo" (Longtai) elixir include Master Wang Xicheng, Zhao Boxuan, and Liu Zixian (though Wangjun attained immortality through the sword liberation method, suggesting he might not have used the Dragon Embryo elixir).

Those who attained immortality by consuming the Golden Elixir (Jindan) include Zang Yanfu, Zhang Zifang (Zhang Liang), and Mo Dizi. Practitioners who achieved corpse liberation through the "Ninefold Cyclically Transformed Golden Elixir" (Jiuzhuan Jindan) include Sima Jizhu, Ning Zhongjun, King Zhao of Yan, and Prince Jin (while Tongbo Zhenren also attained immortality through the sword liberation method).

King Mu of Zhou once traveled to the northern foothills of Kunlun Mountain, personally drinking the scarlet mountain stone marrow and eating the fruits of jade trees. Yet his tomb remains in Ji County (as recorded in the "Travels of King Mu"). Yu the Great visited Zhongshan to consume purple crabapples of immortality, drink golden wine, ingest Lingbao elixirs, and practice the Nine Perfected Methods—yet was still buried in Kuaiji (documented in the "Scripture of Five Talismans").

The Northern Rong chieftain presented Emperor Shun with two immortal medicines: "White Lang Frost" and "Tenfold Purple Blossom," which granted eternal life and cosmic longevity. Though Shun consumed these elixirs, he was ultimately buried in the wilderness of Cangwu. These ancient rulers all attained immortality through "dragon molting" (longtui, a method resembling a snake shedding its skin to achieve transcendence).

This passage recounts the miraculous deeds of ancient Daoist practitioners, illustrating how adepts transcend life and death through various methods rather than truly dying.

The text mentions accomplished masters like Qingjing Xiansheng, Pengzu (Peng Keng), Feng Gang, the Four Venerables of Southern Mountain, and the Eight Lords of Huainan. After consuming elixirs, they chose to retreat to mountain forests in carefree seclusion, finding joy in wandering immortal realms while considering celestial ascension a source of sorrow. These adepts weren't incapable of ascending to heaven—they simply chose not to. They frequently roamed among the Five Sacred Mountains, changing their names and appearances, no longer resorting to extreme methods like "corpse liberation" (shijie, a Daoist term referring to practitioners casting off their mortal forms through feigned death).

The text then presents three remarkable cases: The Yellow Emperor (Xuanyuan) passed away after mining copper to cast his tripod, yet five hundred years later only his sword and red shoes remained in the tomb; Yuzi (Emperor Ku, Yao's father) left only a sword that could produce dragon roars and tiger growls in his tomb; Prince Qiao's tomb contained a sword that flew to heaven by itself. It also mentions Luan Ba employing "weapon liberation" (bingjie, using weapons to feign death) to enter Linlu Mountain, returning home thirteen years later and now residing at Crane Cry Red Stone Mountain.

These stories collectively demonstrate how genuine adepts surpass ordinary life and death—what appears as mortality is actually transformation, fundamentally different from common human existence. The text particularly emphasizes that these masters chose reclusion or feigned death to sever worldly delusions about immortality, revealing to people the natural principles governing life and death.

This passage primarily recounts the deeds of Daoist immortals and descriptions of celestial realms. It mentions an official named Ba during the Han dynasty (who served as governor of Guiyang and Yuzhang) who later died in prison, possibly attaining liberation through consuming "Lingwan" (a type of Daoist elixir), as recorded in immortal biographies.

The text describes various manifestations of Daoist perfected beings: in primordial Qi (Yuanqi) they are called Primal Lords (Yuanjun), in the Mystic Palace (Xuangong) as Mystic Masters (Xuanshi), beneath the Southern Dipper (Nanchen) as the Southern Extremity Elder (Nanji Laoren), in the Great Void (Taixu) as Great Void Perfected Beings (Taixu Zhenren), and at Southern Peak (Nanyue) as Chisongzi (Red Pine Master). These perfected beings serve as teachers to the Four Perfected Ones of the Celestial Emperor and companions to the Great Unity deity (Taiyi), one of Daoism's supreme gods.

Particular emphasis is given to the Southern Peak Lord (Nanyue Chijun), who descends to teach mortals while disguising himself as a Buddhist monk (Shamen), manifesting with six disciples. The text warns that if perfected beings become too entangled in worldly affairs, they may miss their opportunity for immortal ascension, leading to calamitous omens.

The latter portion details the celestial realm of Mount Tongbo: this towering mountain extends into the clouds, spanning eight hundred li in circumference with identical appearances from all directions. Located east of Kuaiji in the eastern sea, part of the mountain extends underwater. Within lies the "Golden Court" (Jinting), renowned as the "Land of Deathlessness," perpetually shrouded in yellow mist and adorned with precious Suyalin jade trees. Its springs contain stone marrow and golden essence, causing the entire mountain to shimmer with five-colored golden light.

To enter this celestial realm, one must follow the Dan River southward, traverse a converging cavern for over thirty li. According to annotations, this mountain spans the regions of Shan County (modern Shengzhou, Zhejiang) and Linhai, with its submerged portion now called Mount Kuocang, while the Golden Court lies south of Yin County, north of Ninghai.

On the periphery of Bating Mountain lies a place called the "Right Assistant" (referring to an immortal official who aids the high deities in Daoism), where the mountain ridges appear as strangely magnificent as golden spirit peaks. Few truly understand this place nowadays, with only vine gatherers occasionally encountering it.

To enter this area, one must pass through numerous hidden mountain hollows—those with sincere intent will naturally find the path. Yet just as those already settled in Wu would hardly trouble themselves to seek out Yue, cultivators of truth therefore choose to practice at the Palace of Perfected Beings in Tongbai Mountain (one of Daoism's blessed grotto-heavens), which inherently belongs to the inner domains of these sacred sites. These words were spoken by Lady Ziwei (a Daoist female immortal).

Bating Mountain towers five thousand li high and spans seven thousand li in circumference, connected to the Canglang and Fang Mountains. At its base lies emerald-green seawater, while its summit hosts the somber Pool Mystic Palace where the Perfected of Ascending Forests dwells, guarded by the Lord King of the East (chief of male immortals). This mountain abounds with exquisite jade, immortal fruits bearing azure blossoms, and dancing golden radiance. It lies northeast of Canglang Mountain and southeast of Penglai Mountain (the immortal isle in the sea)—precisely where the Grand Emperor of Fusang resides. Fang Mountain is none other than Mount Fangzhang (one of the Three Divine Mountains in the sea). Detailed records of these oceanic immortal mountains can be found in the "Preface to the Five Sacred Peaks."

Northwest of Mount Fangzhang stands the Great Mountain of Yin Completion, while southwest of Canglang Mountain rises the Great Mountain of Yang Growth. Each spans fourteen hundred li in circumference and seven hundred li in height, inhabited by numerous true immortals. These twin peaks serve as crucial markers for calculating the "Yang Nine and Hundred Six" cycles (Daoist eschatological periods). When the Hundred Six calamity arrives, the waters of Yang Growth Mountain dry up while those of Yin Completion Mountain rise; the opposite occurs during the Yang Nine calamity. Recently, Yin Completion Mountain's waters have surged ninety thousand zhang—a harbinger of the approaching Hundred Six calamity. Yet such abrupt flooding seems anomalous, as the two mountains stand close enough that water levels should fluctuate more gradually. These records were documented by the Chief Scribe (a Daoist official position).

On the western side of the first high mountain before reaching the main temple, north of the dragon's tail at the Qianhong crossing, lies a water source. The spring measures over six zhang long and five zhang wide, with water gushing from six chi below ground. The current carves a two-hundred-pace-long channel before joining the main route three li away, directly facing the western slope of the second high mountain behind the temple.

To the north of Jiangshan (present-day Zhongshan Mountain in Nanjing), three sudden flood eruptions occurred. The first site measured over four zhang in length and more than three chi in width, with water plunging four chi underground and scouring the ground for over three hundred paces. Located two li from the main road, it emerged near the rear of a temple. The second site appeared mid-slope, spanning over five zhang in length and four zhang in width, seeping two chi into the earth before merging into a mountain stream about one hundred fifty paces from the temple.

All three anomalous flows surged northwest. Though extraordinary, these phenomena could not be confirmed as divine manifestations (xianling), nor was their exact timing discernible. Similar water eruptions had occurred on the mountain’s southern side in the past, where locals blocked the flow with stones—a site later called "General Jiang’s Horse-Trough Stream" (Jianghou Yinmajian). Strangely, such events had never before appeared on the northern slopes. Could this portend an impending pivotal era (qiyun)?

(Note: "General Jiang" refers to Jiang Ziweng, a Wu Kingdom general during the Three Kingdoms period later deified as the mountain god of Zhongshan. In Daoist cosmology, qiyun denotes critical temporal junctures or cyclical calamities.)