《真誥》Vol. 15

This scripture describes the famous Mount Luofeng (also known as Mount Fengdu, considered the location of the underworld) in Daoist tradition. According to records by Tao Hongjing (a renowned Daoist master of the Southern Dynasties period):

Mount Luofeng is situated in the northern Gui position (referring to the northern direction in Chinese cosmology), approximately aligned with the North Sea beyond Liaodong in Youzhou, potentially tens of thousands of miles from the coastline. The mountain stands 2,600 li high with a circumference of 30,000 li. Beneath it lies a grotto-heaven blessed land extending 15,000 li around the mountain, with palaces for ghosts and deities built both above and below.

The mountain is divided into inner and outer sections: the six palaces on the mountain are called the Outer Palaces, while the six palaces within the caverns are called the Inner Palaces, both of comparable scale. Each palace covers an area of 1,000 li, collectively known as the "Six Celestial Palaces of Ghosts and Deities" (referring to the six major administrative centers governing the underworld). The text notes that according to this scale, there should be over 300 additional palaces unrecorded, possibly due to omissions in documentation.

The scripture then lists the six palaces in detail:

1. Zhoujue Yintian Palace (First Palace)

2. Taisha Liangshi Zongtian Palace (Second Palace)

3. Mingchen Naifan Wucheng Palace (Third Palace)

4. Tianshao Zuiqi Palace (Fourth Palace)

5. Zongling Qifei Palace (Fifth Palace)

6. Gansi Lianwan Lü Palace (Sixth Palace)

The text explains that these palace names carry esoteric meanings not to be interpreted lightly. Architecturally, the six palaces are arranged east to west, each approximately 250 li in diameter. The combined length of all six palaces spans about 1,500 li, with an additional 20 li of buffer space reserved on either side as protective barriers.

This passage from the Zhengao (Declarations of the Perfected) describes the Six Celestial Palaces system in Daoism—six crucial institutions governing spirits and ghosts. These palaces in the sacred grotto-heavens (Dongtian, the holy sites of Daoist cultivation) share identical names and forms with their external counterparts and perform similar functions.

The Six Celestial Palaces mentioned here are actually the courts where the Ghost Kings of Northern Feng (a Daoist concept of the underworld) judge departed souls. The scripture’s reference to Yama’s abode is, in fact, the palace of the Great Emperor of Northern Yin (the Daoist deity presiding over the underworld). All living beings, upon death, fall under its jurisdiction. The underworld is not limited to a single location—branch offices exist in places like Mount Tai, rivers, and seas. The palaces outside the mountains serve as administrative offices handling documents, while those inside the grottoes are where souls reside and face judgment.

Folktales speak of people returning from death, describing how they first journey northward after passing away, arriving at checkpoint-like places where their records are verified—this likely corresponds to the outer palaces. Just as the ancient figure Humu Ban visited the Lord of Mount Tai but did not directly enter the grotto, spirits and ghosts operate covertly, never revealing the full truth to mortals.

If people know the names of the Six Celestial Palaces of Fengdu, malevolent spirits will not dare harm them. Before sleep, one may face north and softly recite an incantation three times (keeping the voice low). The palace names represent abstract positions, while the gate names are actual markers visible to ghosts—hence, knowing the gate names carries greater deterrent power.

The incantation reads: "I am a disciple of the Supreme Lord Lao (Taishang Laojun, the highest deity in Daoism), entrusted with governing the Six Celestial Palaces. This is not only my domain but also the very territory directly ruled by the Supreme Lord Lao. I know all the names of the Six Celestial Palaces, and thus I attain eternal life. Should any dare defy me, the Supreme Lord Lao will annihilate both your form and spirit (Xing-Shen)." The phrase "governing the Six Heavens" signifies exemption from their control—instead, one commands them by the Supreme Lord’s decree, akin to the distinction between an imperially appointed official and a provisional one.

The first palace is called the Palace of Zhuo-Jue Yin Heaven. Moving eastward in sequence is the second palace (here the text is fragmentary—Yang Xi’s original note had two characters written at the margin, but later scribes misread them as seven, introducing errors in subsequent versions).

This scripture describes the process of the soul's journey to the six palaces of the underworld (including the Zhoujue Yintian Palace, Taisha Liangshi Zongtian Palace, Mingchen Third Heaven Palace, and Tianzhao Fourth Heaven Palace) for judgment after death. Several key points are highlighted:

Upon death, the soul must first report to Zhoujue Yintian Palace (the first palace governed by the Great Emperor of Northern Yin, serving as the central administrative office of the underworld). However, some wandering spirits may initially visit famous mountains, Mount Tai, or rivers they frequented in life before ultimately returning to the First Heaven Palace for judgment.

The second palace, Taisha Liangshi Zongtian Palace, specifically handles spirits who died violent or untimely deaths, first verifying the deceased's identity. The third palace, Mingchen Palace, is where virtuous sages and worthies report after death. Tianzhao Fourth Heaven Palace, managed by the underworld official Didou Jun, determines blessings or misfortunes based on the merits and faults accumulated during one's lifetime.

The text also mentions Han Taihua, wife of the famous Han dynasty general Li Guangli, stating that due to accumulated merit from past lives, Li Guangli received enlightenment in the Southern Palace (referring to the celestial realm) after death. However, the author subtly questions this claim, hinting that Li Guangli's wartime killings might outweigh his merits.

This passage outlines the Daoist underworld judgment process, emphasizing the layered bureaucratic examinations souls undergo after death, with their destinations determined by earthly conduct. The mentioned "knocking teeth six times" refers to an exorcism technique—tapping teeth to dispel evil Qi.

This passage records the life stories of several practitioners and descriptions of Daoist celestial realms.

Han Anguo (courtesy name Anguo) was able to dissolve his karmic obstacles due to the accumulated merit of his ancestors. His wife, Lady Li, cultivated the Dao alongside him, their fates intertwined. The phrase "Guan and Li supporting each other" refers to the special karmic bond of a couple practicing together.

Several accomplished female practitioners are then listed:

• Liu Chunlong was the daughter of Liu Fengxian, the Imperial Clan Director (a Han Dynasty official overseeing royal affairs).
• Li Xizi was the grandmother of Li Zhong.
• Although Li Zhong served as the Governor of Dongping in the early Western Jin Dynasty, his grandfather was merely a common farmer who secretly accumulated hidden virtue. One touching detail: during heavy snowfall in winter, he deliberately left rice uncovered so birds could feed—a testament to his compassionate heart.

Other noblewomen mentioned include:

• Wang Jinxian, daughter of Wang Yan.
• Guo Shuxiang, mother of Wang Xiu (courtesy name Shuzhi, from Beihai, who once served as Chief of the Palace Guard under Cao Cao).

The "Tongchu Bureau" described here is a significant institution in the Daoist celestial realms, inhabited by several immortal adepts:

• Wang Shaodao (a Han Dynasty figure who served as Governor of Shanyang).
• Fan Shusheng (from Beidi, who held the post of Imperial Attendant under Emperor Wen of Wei).
• Li Boshan (father of Li Chong, a Han Dynasty magistrate of Baima County who secretly practiced virtue and accumulated merit).

These immortals, after multiple stages of cultivation, eventually ascended to the higher celestial realm of "Xiangliang City." The text also includes a hymn titled Fenggong Song, depicting the majestic scenery of the Six Heavens' Palaces (abodes of spirits and deities in Daoist cosmology):

1. Zhoujue Palace

2. Dichen Palace

3. Wuyang Palace (originally called Wucheng Palace)

4. Tianzhao Palace

5. Changhe Palace

6. Qifei Palace

The original text mentions that this hymn spanned over twenty thousand characters, with only the names of the Six Heavens' Palaces excerpted here. Daoist tradition holds that softly reciting these palace names at night can ward off malevolent spirits.

This passage discusses the historical figures and their positions within the Daoist pantheon. Regarding the term "Yang," it may refer to two individuals: the sage Xiang Liang mentioned in Su Shao's biography and the worthy Wu Jizi, though it's unclear which era Xiang Liang belongs to. Some speculate he might be Xiang Liang, the uncle of Xiang Yu, but logically his status shouldn't surpass that of Wu Jizi.

Fengdu (the Daoist underworld) produces a type of rice called "Chongsi," with grains as large as pomegranate seeds and a taste resembling water chestnuts. This rice is also used as an offering to celestial officials. Later records about Chongsi rice indicate these are separate mentions from different periods and aren't contradictory.

Yan Qingjia is actually the ancient Flame Emperor (Yandi), who now serves as the Great Emperor of the North (Beitaidi Jun), overseeing all ghosts and deities in the world. A question arises here regarding Yandi's identity: it's generally believed that Yandi is Shennong (the Divine Farmer), who invented agriculture and tasted hundreds of herbs—his achievements rival those of the Yellow Emperor (Huangdi), so logically he shouldn't be a ruler of the underworld. It's possible that the Flame Emperor referenced here is Datingshi, whom the Yellow Emperor campaigned against, rather than Shennong. Additionally, the ox-headed jailer figure in Buddhist hell bears a resemblance to ancient descriptions of Shennong having an "ox head," which raises further questions.

The promotion of the Four Luminous Dukes (Siming Gong, four major deities) follows set timeframes, while the position of the Great Emperor (Taidi) should be of a higher rank. Though Yandi has held his position for over 3,000 years, it may be like mortal emperors—where the ruler remains fixed while supporting officials frequently rotate.

King Wu of Zhou, Ji Fa, now serves as the Ghost Official of the Northern Dipper (Beidou Jun, the deity governing life and death). He was the son of King Wen of Zhou, who overthrew King Zhou of Shang and established the Zhou dynasty, dying after just two years on the throne. The text mentions that all Four Luminous Dukes can ascend to immortality, but doesn't clarify the status of the Northern Dipper Lord. Since the Northern Dipper Lord is affiliated with the Jade Dawn Palace (Yuchen Gong, one of Daoism's highest celestial realms), logically he should also ascend.

Xia Qi (son of Yu the Great) serves as the Eastern Luminous Duke (Dongming Gong), commanding the troops of the Dipper Lord. Records state he ruled for 39 years and lived to 78. From the fall of the Xia dynasty to the current year (Jimao), 2,425 years have passed. The Director of Fate (Siming, the deity overseeing lifespan) declared that after 2,400 years in office, Xia Qi would be promoted to the Nine Palaces (a higher divine rank). Calculating this, by the fourth year of the Yuanhui era (476 CE) in the Liu Song dynasty, he should have ascended.

King Wen of Zhou, Ji Chang, serves as the Western Luminous Duke (Ximing Gong), leading the armies of the Northern Emperor (Beidi, the supreme deity of the north). Records indicate he lived to 97. The text notes that both father (King Wen) and son (King Wu) hold positions in the divine realm.

This passage describes certain official positions and historical figures within the Daoist celestial bureaucracy. The Southern Luminous Duke (Nangminggong, the immortal official governing spirits in the southern region) is held by Duke Shao of Shì, an illegitimate son of King Wen of Zhou who was enfeoffed in Shao. Although Duke Shao possessed virtue (De), his lack of cultivation in the immortal path meant he could only assume a spirit-official position after death. The fact that King Wen and his two sons occupy three of the six most important positions in Fengdu (the Daoist underworld) demonstrates the exceptional virtue of the Zhou dynasty.

The Northern Luminous Duke (Beiminggong) is held by Jizha of Wu, the youngest son of King Shoumeng of Wu, renowned for his benevolence though ranked slightly below ancient sages. These celestial official positions change only once every two thousand years—far less frequently than mortal bureaucratic rotations—revealing the profound dignity of immortal hierarchies.

Each of the Four Luminous Dukes (Siminggong, governing spirits in all directions) has four assisting companions who may eventually ascend to immortality. Notably, the Western Luminous Duke commands sixteen "Western Luminous Attendants" specifically overseeing earthbound spirits receiving blood sacrifices in human temples and shrines (referring to properly enshrined deities, not malevolent entities).

The text concludes by mentioning that the former "Commander of Spirit Officials" (Guiguan Siming Shuai), originally held by Zhou Yi, has been succeeded by Deng Yue and Cheng Xia. It also addresses textual research details, such as clarifying whether Duke Shao of Shì served as Eastern or Southern Luminous Duke, suggesting possible transcription errors in historical records.

This passage records the biographical accounts of several historical figures and their changing positions within the Daoist celestial bureaucracy.

Zhou Yi (courtesy name Boyi), a native of Runan'ancheng, crossed south during the Western Jin dynasty and rose to the position of Imperial Secretary before being executed by Wang Dun. Deng Yue (courtesy name Boshan) was promoted to General Who Pacifies the South and Governor of Guangzhou for his merits in suppressing Guo Mo's rebellion, eventually dying of illness in office. Cheng Xia served as a strategist for Later Zhao's Shi Le (whose sister married Shi Le) before being killed by Shi Hu.

Jia Yi (from Emperor Wen of Han's reign), the Forbidden Gentleman of Ximing Capital, was once demoted for mishandling Ma Rong's case. The current Lord of Mount Tai (the deity of Taishan) has now appointed him as Military Marshal. Ma Rong (courtesy name Jichang), the renowned Eastern Han scholar who taught Zheng Xuan, was exiled after offending the powerful Liang Ji before receiving pardon and returning home.

The position of Southern Gate Pavilion Chief has been assumed by Zhou Fu, succeeding Xi Jian. The text describes the celestial gate bureaucracy: each heavenly gate has four Gate Cultivation Gentlemen, totaling eight officials under the gate administration system governed by the Northern Emperor (the Great Emperor of the Purple Subtlety of the North Pole). Zhou Fu (courtesy name Daohe), originally Wang Dun's general, became an important Eastern Jin military leader and was enfeoffed as Duke of Jiancheng.

The passage also documents position transitions in the Daoist celestial hierarchy: when Xun Yi served as Lord of Mount Tai, he appointed Cao Hong as Military Marshal, and now Jia Yi is replacing Cao Hong. These records reflect the characteristic Daoist practice of incorporating historical figures into its divine bureaucratic system.

This records the divine appointments of several historical figures within the Daoist celestial bureaucracy. Xi Jian (courtesy name Daowei), a renowned Eastern Jin dynasty general who held positions including General Who Conquers the West during his lifetime, was posthumously honored as Grand Preceptor with the posthumous title Duke Wencheng. Within the Daoist divine hierarchy, the position of Heavenly Gate Chief (Tianmen Tingzhang) under the authority of the Northern Dipper Lord (Beidou Jun) is held by Zang Hong, who succeeded the previous officeholder Wei Xiao. Another figure, Wang Bo, has been newly appointed as the Southern Gate guard.

Zang Hong (courtesy name Ziyuan), a native of Sheyang in Guangling during late Eastern Han, was celebrated for his loyalty and righteousness. He led righteous troops against Dong Zhuo and was later executed for resisting Yuan Shao. Wei Xiao (courtesy name Jimeng) was a regional warlord in Longxi during the late Western Han period. Wang Bo originally served as a Shangshu (Secretary) in the Jin court before defecting to Later Zhao's Shi Hu, where he became Director of the Central Secretariat.

Ji Zhan (courtesy name Siyuan), formerly a Sima (Military Officer) of the Pacifying River General during Eastern Jin, has now been appointed as Northern Heaven Gate Official (Beitian Xiumen Lang), replacing Tian Lu. He shares gatekeeping duties at the Heavenly Gate with Yu Tan, each responsible for alternate days. During his lifetime, Ji Zhan rose to the rank of General of Agile Cavalry and was posthumously honored with the ceremonial privileges of Three Excellencies, receiving the posthumous title Marquis Mu. Tian Lu, originally a staff officer under Cao Cao's general Cheng Yu, rebelled and was killed while serving as Governor of Hejian. Yu Tan (courtesy name Si'ao), grandson of the famous Eastern Jin general Yu Yu, attained the rank of General Who Guards the Army and was posthumously honored as Grand Master of Splendid Happiness with the title Marquis Xiaolie.

(Note: The terms "Northern Dipper Lord," "Heavenly Gate Chief," etc. refer to official positions within the Daoist celestial hierarchy responsible for managing heavenly gates and maintaining cosmic order. These historical figures were incorporated into the Daoist pantheon as divine officials after death due to their earthly achievements or exceptional circumstances.)

This passage records the biographical details of several Jin Dynasty officials and their corresponding positions within the Daoist celestial bureaucracy.

Wei Zhao (courtesy name Junsi, from Kuaiji) served as Left Chief Historian of the Minister over the Masses and Governor of Danyang during the Jin Dynasty, later being enfeoffed as Marquis of Lushan. He passed away in the seventh year of the Yonghe era (351 CE) due to illness. Within the Daoist celestial hierarchy, he was appointed to the position of "Canopy Bearer" (Zhigai Lang), a post originally held by Fan Ming before Fan's promotion to "Marquis Who Wields the Handle" (Dianbing Hou).

Gu He (courtesy name Junxiao, from Wu Commandery), though orphaned young, nurtured lofty ambitions. He held positions including Vice Minister of Personnel and Palace Aide to the Censor-in-Chief, eventually rising to Chief Minister of the Department of State Affairs. Also passing away in 351 CE at sixty-four, he was posthumously honored as Palace Attendant and Minister over the Masses. In the celestial system, he was assigned to serve under the "Northern Thearch" (Beidi, the Celestial Emperor of the North).

Regarding the "Marquis Who Wields the Handle" position, the text mentions Zhou Fang (courtesy name Ziyu, from Yangxian in Wu Commandery, father of Zhou Chu) having previously held this office. References are also made to Fan Mingyou of the Eastern Han and Yan Baihu of the Three Kingdoms period, though their celestial appointments remain uncertain.

Yin Hao (courtesy name Yuanyuan, from Changping in Chenliu) held the celestial position of "Imperial Morning Attendant" (Shi Di Chen), jointly assisting the Celestial Emperor alongside He Yan (courtesy name Pingshu) of the Three Kingdoms period. During his lifetime, Yin served as Inspector of Yang Province and General of the Central Army before being deposed by Huan Wen following his failed northern expedition, dying of grief in 356 CE. He Yan—grandson of Eastern Han General-in-Chief He Jin—was renowned for his metaphysical discourse, rising to Palace Attendant and Secretary before being executed by Sima Yi for his association with Cao Shuang.

Wen Qiao (courtesy name Taizhen, from Qi in Taiyuan) was enfeoffed in the celestial system as "Earl Who Oversees the Seas and Establishes States" (Jian Hai Kaiguo Bo), governing the Eastern Sea region—a position equivalent to a Chief Clerk under a General-in-Chief in the human realm. A celebrated Eastern Jin general who suppressed the Su Jun rebellion, he rose to General of Agile Cavalry and was enfeoffed as Duke of Shi'an Commandery before passing away in 329 CE at merely forty-two.

This text exemplifies how Daoism incorporated historical figures into its celestial pantheon. Positions like "Northern Thearch" and "Imperial Morning Attendant" reflect the tradition's distinctive bureaucratic celestial hierarchy. The systematic correspondence between mortal officials and divine offices illustrates the characteristic institutionalization of Daoist theology during this period.

This passage documents the posthumous fates of several historical figures within the Daoist belief system. Du Yu (style name Yuankai), a renowned Western Jin dynasty general and erudite scholar who authored commentaries on the Spring and Autumn Annals, rose to the rank of military governor. After distinguishing himself in the Wu conquest, he was enfeoffed as a marquis before passing away at 63 and receiving the posthumous title of Conquering South General.

He Chong (style name Cidao), known for his philanthropic deeds during his lifetime, was transferred after death from his position as Inner Censor under the Northern Emperor (the supreme deity of the north in Daoism) to reside in the Vermilion Flame Palace (a Daoist celestial abode). Having served as Imperial Secretary and Cavalry General during his life, this devout Buddhist who frequently performed charitable acts died at 55 and was posthumously honored as Minister of Works.

Cao Cao (Emperor Wu of Wei) assumed the position of Grand Tutor to the Northern Dipper Lord (Beidou Jun, an important Daoist stellar deity) in the underworld. The text clarifies that while these underworld appointments don't perfectly align with the bureaucratic system of the Four Luminous Dukes (Siming Gong, four major Daoist deities), such divine offices are only bestowed upon those with profound accumulated merit.

The passage concludes by noting these underworld matters shouldn't be lightly disclosed to ordinary people, as common understanding might lead to skepticism. Xun Zhonghou (an immortal official overseeing spirits) explains these records were compiled from question-and-answer sessions rather than systematic accounts. These events reportedly occurred around the Yichou year (a cyclical calendar date), though the exact timeframe remains unverifiable.

The sleeping bed should be elevated so that the Yin Qi (阴气) from below cannot reach it, and malevolent spirits cannot blow upon the person. When ghostly Qi invades a person, it typically creeps upward along the ground (ghosts, being Yin entities, often rely on external objects to disperse their Yin Qi—they may attach themselves to people or animals, cling to objects, or hide in food and drink, using these means to inflict harm. In the past, there was a sick person lying on the ground who saw a ghost reaching through a wall crack, shaping its hand like a blowpipe to exhale air—this is an example of "ghost blowing").

The dwelling should be kept clean, as purity allows the absorption of the spiritual Qi (灵气) of heaven and earth, while impurity attracts foul Qi (秽气). A house disturbed by foul Qi will find it difficult to succeed in any endeavor, and its inhabitants will also be affected. Frequent bathing and cleansing are essential—otherwise, progress will be hindered (foul Qi refers to the turbid and impure energy brought by spirits and ghosts; this Yin Qi takes advantage of human wrongdoing to invade. Without divine protection, cultivation of the Dao (道) will naturally fail).

Do not casually disclose one's practice of Daoist cultivation, as this may invite disturbances from ghosts and demons. Not only will progress be hindered, but illness may also result—this is because one's cultivation has not yet reached a state of purity (the Zhengao repeatedly warns: revealing even a single word about cultivation will diminish one's blessings—how could it merely lead to illness? True immortality practice requires diligent effort—how can one boast about it? Demonic forces lurk in the shadows, ever watchful).

Shan Shiyuan practiced the methods taught by Master Meng (possibly referring to Meng Jun of Jingzhao or Zheng Cheng). Every night before sleep, he recited the Huangting Neijing Jing (Scripture of the Inner Landscape of the Yellow Court) once—this method enables one to regulate the hun and po (魂魄, ethereal and corporeal souls) at will. Persisting for twenty-one years can lead to immortality, equivalent to reciting the scripture ten thousand times, though at least three or four recitations are necessary for any effect. Lady Jiang of the Northern Peak (possibly distinct from Lady Jiang of the Western Peak) stated that frequent recitation of this scripture could also cure illness and prolong life.

When walking at night, one should frequently tap the teeth—the number of times does not matter. Malevolent ghosts and evil spirits fear the sound of teeth-tapping and thus dare not approach. The effect is even better when combined with rinsing the mouth and reciting incantations (tapping the teeth concentrates the Shen (神, spirit), hence its power to repel evil. For practitioners, maintaining this habit day and night is essential).

There was once a man named Bao Zhu from Jibei. In his youth, he lived in obscurity, never studied much, and knew nothing of Daoist cultivation or esoteric arts. After turning forty, he suddenly suffered a stroke that left his face paralyzed—his mouth twisted askew, and his teeth constantly chattered as breath passed through, making clicking sounds day and night. Despite this, he lived to be 127 years old, until one bitterly cold day when he fell through the ice while crossing the Longevity River and drowned.

The Dark Emperor (the Daoist deity governing the underworld) repeatedly dispatched soul-reapers and day-patrolling spirits to capture him, but none dared approach. When questioned by the underworld officials, the Celestial Executioner replied, "This man possesses numerous methods to repel us. He constantly practices 'tooth-tapping' (kouchi, a Daoist technique of activating inner deities through rhythmic teeth clicking) and 'heavenly drumming' (a cultivation method that awakens the body's spirits through dental vibrations), thereby alerting his internal deities. As long as these deities remain vigilant, no ghostly qi can penetrate. We've never found an opening to act."

From this incident, it seems that had Bao Zhu not attempted to cross the frozen river, he might have lived a thousand years. His demise came only when the extreme cold froze his jaws shut, preventing his teeth from tapping, thus giving the underworld agents their chance. If even involuntary tooth-chattering from a stroke could ward off soul-reapers, how much more effective must deliberate kouchi and heavenly drumming be for genuine Daoist practitioners?

Immortal scriptures state: Regular swallowing of saliva and tooth-tapping can reverse aging. This proves human lifespan knows no inherent limit—so-called "heavenly decreed longevity" is merely obstructed potential. If one cultivates as diligently as Bao Zhu with his tooth-tapping, why shouldn't immortality be attainable? The danger lies in occasional negligence, which allows ghosts to strike, as with the river drowning. Frankly, these underworld agents weren't particularly bright—mistaking a stroke for esoteric practice is downright absurd.

The trees and lakes of Mount Fengdu (the Daoist underworld) resemble those of the human realm, except its rice grains are enormous and taste like water chestnuts. Among the Five Grains, only rice—called "double-thought" there—has this distinction. Du Qiong's "Ode to Double-Thought Rice" describes: "Verdant spring shoots lush with heavy grains we call double-thought. Where heaven's and earth's qi converge, the Five Grains grow in season. Harvests come in all four periods, offered in sacred rites. Miraculous stalks flourish in the capital, giant ears arrayed upon the Mystic Platform (xuántái, a Daoist cultivation site). These are auspicious signs heralding imperial prosperity."

Here we continue discussing the affairs of Fengdu (the Daoist underworld), mentioning again Chongsi (possibly an underworld official position). Regarding sacrificial rites, it states that true offerings should not be mere ceremonial presentations, but should be dedicated to immortal officials as previously described. Furthermore, when spirits complete their allotted time in the underworld, they should proceed to reincarnation—yet continued sacrificial activities can disrupt this process.

Du Qiong, styled Boyu, was a learned and talented man from Shu region who annotated the Han Poetry and mastered esoteric calculations. He predicted the Wei dynasty's succession of Han, serving as Grand Minister of Ceremonies during Liu Shan's reign until his death in the 13th year of Yanxi era, aged over eighty.

The Immortal Attendants of the Throne (Shidichen, celestial officials analogous to imperial chamberlains) number eight: Xu Shu, Pang De, Yuan Yu, Li Guang, Wang Jia, He Yan, Xie Jie, and Yin Hao. Each held chamberlain-like positions during their mortal lives:

Li Guang, a valiant cavalry general under Emperor Wu of Han, committed suicide after being reprimanded by officials during the Xiongnu campaigns.

Wang Jia of Shu Commandery served as court gentleman under Emperor Ping of Han. When Wang Mang usurped the throne, he abandoned office and ultimately drew his sword against himself rather than submit.

Xu Shu (Yuanzhi) of Yingchuan recommended Zhuge Liang to Liu Bei. After Cao Cao captured his mother, he reluctantly joined Cao's service, rising to Palace Attendant before dying of illness during Mingdi's Taihe era.

Pang De (Lingming) of Nan'an surrendered to Cao Cao with Zhang Zhennan, becoming General Who Establishes Righteousness. Stationed at Fancheng, he was slain by Guan Yu—yet when buried, his body and severed head appeared lifelike, earning him the posthumous title Marquis of Du.

Yuan Yu (Shidu) of Puyang, a master debater skilled in multiple arts, served under Minister Wei Shu during Emperor Wu of Jin's reign, eventually becoming Palace Attendant and Director of the Secretariat.

Xie Jie (Zhilian) of Jinan, younger brother of Xie Xi, served as Gentleman of the Yellow Gate, Palace Attendant, Governor of Jing and Yu Provinces, and Secretary under Jin—until Zhao Wang Sima Lun's faction had him killed through Sun Xiu.

He Yan and Yin Hao were mentioned previously; their inclusion here likely follows further inquiry.

The Four Luminous Lords and the Big Dipper Deity each have five Immortal Attendants, while the aforementioned eight serve under the Great Emperor of Northern Darkness (Beiyin Fengdu Dadi). Selection criteria mirror those for imperial chamberlains (whether considering reputation, capability, or merit remains unspecified). These individuals' talents and statuses endure eternally.

This passage describes the bureaucratic system of underworld immortals (Daoist deities who govern the afterlife), mirroring the administrative structures of the human world. Several historical figures are mentioned holding specific underworld positions:

The underworld maintains four Zhonglang Zhishi officials (comparable to ministerial positions in ancient Chinese government), including Dai Yuan, Gongsun Du, Liu Feng, and Guo Jia. Dai Yuan (style name Ruoyu) was a Jin dynasty official who rose to the rank of Imperial Guard Secretary; Gongsun Du was a warlord who controlled the Liaodong region; Liu Feng, originally Liu Bei's adopted son, was known for his fierce temperament; Guo Jia served as Cao Cao's strategist but died young at thirty-eight.

Liu Bei (style name Xuande) currently serves as the Marquis of North River, jointly administering affairs with Han Sui under the celestial bureaucracy. The North River Siming Jinbao Marquis also oversees matters related to the Three Palaces (in Daoism referring to the upper, middle, and lower Dantian), under the jurisdiction of the Donghua Palace's Baoming Lord. Liu Bei, founder of the Shu Han kingdom, passed away at sixty-three, while Han Sui, a late Han warlord, was ultimately killed by his subordinates.

Two Da Jinchen officials (comparable to Chief Secretaries) are held by Emperor Guangwu of Han (Liu Xiu) and a certain Sun clan figure (possibly Sun Quan). Interestingly, the hierarchical positions these historical figures occupy in the underworld celestial bureaucracy don't strictly correspond to their earthly achievements and status.

This passage records the official positions and deeds of several historical figures. Emperor Guangwu of the Eastern Han Dynasty, Liu Xiu (courtesy name Wenshu), was the eighth-generation descendant of Emperor Gaozu of Han. After raising an army to suppress Wang Mang and the Red Eyebrows rebels, he ruled for 33 years before passing away at age 63. Sun Jian (courtesy name Wentai), a native of Wu Commandery and father of Sun Ce, was appointed General Who Subdues the Barbarians and Inspector of Yu Province by Yuan Shu. He participated in the campaign against Dong Zhuo, but was killed by Huang Zu's subordinate while attacking Liu Biao at the young age of 37. Though Sun Jian demonstrated loyalty and valor, his official rank was relatively modest—yet now he holds the same celestial position as the Son of Heaven, somewhat akin to the relationship between Han Sui and Liu Bei.

The position of Zhongjin Chen corresponds to what would now be called Palace Secretary or Imperial Secretary, held jointly by Yan Huai and Yang Biao. Yan Huai's courtesy name was Siji, while Yang Biao (courtesy name Wenxian, from Hongnong, father of Han Dynasty Minister of Works Yang Xiu) survived Dong Zhuo's rebellion and protected Emperor Xian of Han through numerous hardships. Yang Biao held all three highest ministerial positions until his death in the sixth year of Emperor Wen of Wei's Huangchu era, aged 84.

The father of Chief Clerk Xu currently serves as the Marquis of Danfang (a Daoist divine office), with the position divided into northern and southern marquises. Chief Clerk Xu holds the Southern Marquis of Danfang title with Liu Zan as his Marshal, while Bao Xun serves as Northern Marquis of Danfang with Wei Zun as his Marshal. They respectively control the keys to the celestial northern and southern gates—Chief Clerk Xu commands a thousand Weinan troops, and Bao Xun leads a thousand Weibei troops, primarily responsible for guarding the celestial gates and apprehending lawbreakers. These Weinan and Weibei troops resemble the imperial guards in the human realm, corresponding to celestial warriors and heavenly soldiers in Daoism. Both the Zhongjin Chen positions and the Northern/Southern Marquis of Danfang offices likely serve under the Northern Emperor (the Great Emperor of the Purple Subtlety of the North Pole).

Note: The "Weinan Weibei" mentioned in the Northern Emperor's incantations refers precisely to these celestial troops—presumably elite and valiant warriors. Accounts of the Xu clan are recorded separately in other chapters. Liu Zan (courtesy name Zhengming) of Changshan in Kuaiji served as a minor official in his youth with a passion for military texts, exhibiting heroic ambition. During the Yellow Turban suppression campaign, he severed his own tendon to regain mobility after a leg injury, eventually rising to Left Protector General and serving alongside Sun Jun.

This passage records the biographical accounts of several historical figures and their posthumous deification stories.

First mentioned is Bao Xun (courtesy name Shuye), the ninth-generation descendant of the Han dynasty minister Bao Xuan and son of Bao Xin. Known for his integrity and moral principles, he served as Palace Attendant and Imperial Secretary during Emperor Xian's Jian'an era of the Eastern Han, later becoming Imperial Censor under Emperor Wen of Wei. His repeated frank admonitions angered the emperor, leading to his demotion to Judicial Secretary before eventual execution.

Next introduced is Wei Zun (courtesy name Gongyi), a native of Wu and grandson of Wei Zhao. A scholar of profound learning skilled in calligraphy and literature, he served as Assistant Secretary and Imperial Secretary during the reigns of Emperor Cheng and Emperor Mu of Jin. Succeeding Wang Xizhi (courtesy name Yishao) as governor of Linchuan, he died of excessive grief after his mother's passing at age 64.

The narrative then focuses on Sun Ce (courtesy name Bofu), eldest son of Sun Jian. Inheriting his father's army during late Eastern Han, he established control over Jiangdong and was enfeoffed as General Who Subdues Rebels and Marquis of Wu. While crossing the river for hunting at age 26, he was fatally wounded by an enemy's arrow. During life he had executed the Daoist priest Gan Ji, and later saw Gan Ji's ghostly reflection in a mirror, causing fatal recurrence of his wound from shock and rage. Posthumously honored as Prince Huan of Changsha, he became a companion of the Lord of Eastern Brightness.

The text notes that although Xiang Yu surpassed Sun Ce in distinction, neither achieved imperial sovereignty. Local tradition holds that Sun Ce became King of Ten Mountains in Wuxing after death, permanently residing in the commandery hall where successive governors dared not ascend lest they die. A temple was established honoring him as the "Overlord King."

These accounts reflect the Daoist belief in "humans becoming deities after death," incorporating historical figures into the celestial hierarchy while preserving supernatural legends.