《真誥》Vol. 16

This passage from the Zhengao (Declarations of the Perfected) documents the Daoist belief in a bureaucratic system of posthumous officialdom, incorporating historical figures into its hierarchy of deities and spirits. Three notable individuals—Liu Bang (Emperor Gaozu of Han, appointed as Guest Friend of the Duke of Southern Radiance), Sima Yi (Emperor Xuan of Jin, Guest Friend of the Duke of Western Radiance), and Xun Yu (Guest Friend of the Duke of Northern Radiance)—were assigned positions as underworld officials in different directional realms due to their virtuous conduct in life. The text particularly highlights Xun Yu, whose relatively modest rank was likened to that of the esteemed Spring and Autumn period figure Yanling Jizi, owing to his moral prestige.

The selection criteria for becoming an immortal official are explained: those who accumulated hidden virtue (Yinde, good deeds performed in secret) and aided others during their lifetime could directly assume celestial posts or enter the Southern Palace (Nangong, a Daoist celestial realm for immortal refinement), receiving enlightenment regardless of their mortal rank. The balance of sins and merits in one’s life determined their posthumous status. Generally, those who performed abundant hidden virtue and assisted the impoverished often ascended swiftly to the Southern Palace to attain immortality.

Regarding paths to immortality, the text enumerates several possibilities: some became terrestrial immortals (Dixian, earthbound transcendents) with eternal life; others ascended via liberation from the corpse (Shijie, feigned death leaving a physical shell); some entered cavern palaces (Donggong) for further study after death; others first refined their forms in the Vermilion Fire Palace (Zhuhuo Gong, a training ground for fire-phase cultivation); some initially served in underworld offices before promotion; others had to pass examinations by ghost officials to undergo transformation; and in rare cases, individuals who failed to achieve immortality themselves could, through their accumulated merit, enable their descendants to attain transcendence through cultivation. These paths were divided into dozens of ranks, defying simplistic categorization.

Finally, the passage mentions Yu Liang (styled Yuangui), who served as General of the Central Guard under the Great Emperor of the North, appointing Guo Changxiang as his Chief Clerk and Hua Xin as his Marshal. These figures were termed "Military Dukes" (Jungong), commanding spectral troops. The integration of historical personalities into Daoist theology—granting them new divine roles—reflects the tradition’s belief system where "worldly deeds are judged in the netherworld," reinforcing the moral framework of karmic retribution and celestial bureaucracy.

This passage records the official positions and life stories of several historical figures, primarily from the Eastern Jin and Three Kingdoms periods.

The account concerning Xin Xuanzi shows significant discrepancies with other historical records, likely due to different documentation periods or changes in official positions. Yu Liang (style name Yuangui), a native of Yingchuan, served as General Who Conquers the West during the Xianhe era, overseeing military and administrative affairs in Jiangzhou, Jingzhou, and Yuzhou while garrisoning Wuchang. He passed away at his post in the sixth year of Xiankang (340 CE) at the age of 52 and was posthumously honored as Grand Commandant with the posthumous title "Duke Wenkang." Legend has it that before his illness, he saw the deceased Tao Kan arriving in a carriage, and soon after, he fell ill and died.

Guo Fan (style name Changxiang), a native of Wuchang, was known for his noble aspirations from a young age. Yu Liang once sought to promote him to an important deputy position, but Guo refused. After Guo Fan's death, his son Guo Ling claimed that Yu Liang held the position of General Who Pacifies the East in the underworld, commanding an army of 100,000 soldiers, and intended to appoint Guo Fan as his Military Secretary. Originally, Xie Shang (style name Renzu) was considered for the role, but due to insufficient seniority, Jiang Dahou was appointed as Commandant instead. Wang Yue (style name Changyu) was named Chief Clerk, responsible for military affairs, and received high praise. The account also mentions that Wang Dao, the Eastern Jin chancellor, served as Director of the Imperial Secretariat in the underworld, handling important governmental matters.

Hua Xin (style name Ziyu), a native of Pingyuan, once served as Grand Administrator of Yuzhang before submitting to Cao Cao. He rose to the positions of Minister over the Masses and Grand Commandant, was enfeoffed as Marquis of Boping, and died at the age of 73, receiving the posthumous title "Marquis Jing."

Lastly, the passage notes that Kong Rong (style name Wenju, a 20th-generation descendant of Confucius) held the position of General of the Rear Central Guard in the underworld, with Zhang Xiu as his Military Secretary and Tang Gu as his Chief Clerk. Zhang Xiu, a native of Wuwei, once surrendered to Cao Cao and attained the rank of General Who Smashes the Qiang. Tang Gu (style name Zizheng), from Jurong in Danyang, was renowned for his scholarship and authored commentaries on the Discourses of the States, Gongyang Commentary, and Guliang Commentary.

(Note: The underworld bureaucratic system mentioned here reflects the Daoist concept of the "Netherworld Administration" (mingfu), illustrating contemporary beliefs about the afterlife. These records incorporate historical figures into the Daoist pantheon, demonstrating the tradition of deifying notable individuals within Daoism.)

Tao Kan (a famous general of the Eastern Jin Dynasty, enfeoffed as the Duke of Changsha) served as the Marquis of Xihe, commanding several thousand troops. He recommended Teng Han to succeed him, but the court did not approve. Later, Tao Kan recommended Xu Ning to serve as Chief Clerk (Chief of Staff), but Xu Ning was dismissed for failing to capture the rebel general at the Northern Palace Gate. The court then intended to appoint Cai Mo to replace Xu Ning.

Tao Kan, courtesy name Shiheng, hailed from Danyang but later moved to Poyang and spent his later years in Chaisang, Xunyang, Lujiang. He achieved numerous military successes during the Jin Dynasty, rising to the positions of Palace Attendant, Grand Commandant, Commander of Eight Provinces' Military Affairs, and Governor of Jing and Jiang Provinces, eventually being enfeoffed as the Duke of Changsha. In the fourth year of the Xianhe era (329 CE), he returned to Changsha and passed away at Fanxi at the age of seventy-six. He was posthumously honored as Grand Marshal and given the posthumous title Duke Huan. Yu Liang succeeded him in his positions.

The Daoist scripture Lingyu records that Tao Kan was demoted in the celestial realm due to certain offenses and temporarily barred from appointment. Another account states that shortly after Tao Kan's death, celestial envoys were sent to convey messages to his son, revealing discussions between Tao Kan and Yu Liang about celestial affairs—this while Yu Liang was still alive, three or four years before his own passing.

Teng Han, courtesy name Zibing, was from Xi'e in Nanyang. During the Yonghe era, he served as General Who Pacifies the South and Governor of Guangzhou, passing away in office with the posthumous title Marquis Dai. Though Tao Kan had recommended him as successor, the appointment was denied due to the disparity in seniority.

Xu Ning, courtesy name Anqi, hailed from Shanyin in Donghai and was the grandfather of Xu Xianzhi. Early in his career, he was recommended by Yu Liang as Merit Officer of the Protectorate Army, renowned for his integrity. He later rose to become Gentleman of the Ministry of Personnel, Governor of Jiang Province, and was enfeoffed as Marquis Jian of Shunyang. Notably, Xu Xianzhi once dreamed of his grandfather Xu Ning manifesting to warn him of impending fortune and misfortune—all of which later came true.

Cai Mo, courtesy name Daoming, was from Kaocheng in Chenliu. He served as Governor of Yang Province but declined the court's offer to appoint him as Minister over the Masses. He passed away in the twelfth year of Yonghe (356 CE) at seventy-six, posthumously honored as Minister of Works with the title Duke Wenmu.

This account particularly emphasizes how even officials like Xu Ning could be punished for failing to subdue rebels, illustrating that the spirit realm operates similarly to the human world—both require authority to maintain order. Even perfected immortals (xianzhen) must wield talismans and bells to command spirits, let alone mortal administrators.

The "Four Garrison Commanders" mentioned at the end refer to the four underworld marshals: the Lord of Mount Tai, Duke of Lulong, Great General of Eastern Yue, and Marquis of Nanba, each commanding tens of thousands of spirit soldiers. By comparison, human generals typically lead only several thousand troops.

This passage records the historical figures' positions within the Daoist pantheon. The Four Guardians (referring to the directional protectors of Daoism) each commanded tens of thousands of divine troops. While these deities' jurisdiction nominally covered all four directions, their actual sphere of influence primarily extended across several thousand miles within China's borders. Other regions likely had similar divine offices established.

He Zeng (courtesy name Yingkao, from Yangxia in Chen Commandery) was conferred the divine title of Marquis of Nanba. Born into an eminent family, he was known for his extravagant lifestyle yet profound scholarship, as well as his filial piety. Initially serving in the Wei state, he rose through the ranks to become Imperial Secretary, Northern Expedition General, and Minister over the Masses, receiving the title Marquis of Langling. During the Jin dynasty, he attained the positions of Grand Commandant, Grand Protector, and Grand Preceptor, with his noble rank elevated to Duke of Langling. He passed away in his eighties, posthumously honored as "Duke Yuan."

Cao Ren (courtesy name Zixiao) was appointed as Duke of Lulong. A cousin of Emperor Wu of Wei (Cao Cao), he was renowned for his martial prowess, excelling in mounted archery. Having achieved numerous military merits, he rose to Chariot and Horse General, commanding forces across Jing, Yang, and Yi provinces, and was enfeoffed as Marquis of Chen. He died of illness at fifty-six, receiving the posthumous title "Marquis Zhong."

The records concerning Liu Tao's appointment as Great General of Eastern Yue present complications, as three individuals shared this name across the Han, Wei, and Jin dynasties. The Han-period Liu Tao hailed from Yingchuan and served as Palace Attendant under Emperor Ling. The Wei-period Liu Tao was the son of Liu Ye from Huainan, later executed by Prince Jing. The Jin-period Liu Tao, from Pei State, served as Governor of Yangzhou during the Yongjia era. It remains uncertain which Liu Tao held the Eastern Yue generalship, though the Jin-period individual seems most plausible.

Xun Yi (courtesy name Jingqian) received the divine office of Lord of Mount Tai (Taishan Jun). The fourth son of Xun Yu, he was erudite and eloquent, assisting in the Jin dynasty's establishment. His official posts included Gentleman of the Yellow Gate, Imperial Secretary Director, Minister of Works, Grand Commandant, and Grand Preceptor. He died at seventy with the posthumous title "Duke Kang." Alternate records mention Liu Kongcai (Liu Shao) serving as Duke of Mount Tai before being executed by the Northern Emperor for rebellion, and Mei Yi dreaming of being summoned as Prefect of Mount Tai's administration shortly before his death. These likely represent different positions within the Mount Tai divine bureaucracy.

The celestial realm maintains numerous military garrisons, each commanding tens of thousands of soldiers. These garrisons form an interconnected hierarchy, all staffed with officials like Chief Secretaries (Changshi) and Military Marshals (Sima). The text cites an example: when Wang Wendu was in Guangling, he was abruptly summoned by underworld messengers to assume the celestial posts of General Who Pacifies the North and Inspector of Xu-Yan Provinces. Shortly afterward, he passed away.

The principles governing heaven and earth transcend ordinary logic. The cosmos divides into three interconnected realms: the upper celestial sphere of immortals, the middle human world, and the lower ghost domain. Virtuous humans may ascend to become immortals (xian), banished immortals reincarnate as humans, evildoers transform into ghosts, while meritorious ghosts can rebirth as humans. Humans emulate immortals, ghosts imitate humans—thus the cycle continues. These three realms fundamentally differ little, merely manifesting different states of visibility and obscurity. Those who comprehend this truth transcend such limitations.

The text then enumerates historical figures serving in underworld offices: Xun Yi appointed Gu Zhong as General of Mount Tai (Taishan Jiangjun), Cao Hong as Military Marshal (Sima), and Huan Fan as Chief Secretary (Changshi). Biographical details follow: Gu Zhong was an Eastern Jin official, Cao Hong (cousin of Cao Cao) a prominent Wei general, and Huan Fan served as Minister of Agriculture during the Three Kingdoms period.

Finally, it mentions Wang Xizhi (courtesy name Yishao), who endured five years of imprisonment before resigning to cultivate the Dao (xiudao) and passing away in the fifth year of the Shengping era. The text speculates his celestial punishment might have stemmed from certain unresolved grievances or regrets.

Jiang Ji (courtesy name Zitong, a native of Ping'e in the State of Chu, who served in both the Han and Wei courts) was appointed as the Earl of Southern Mountains (Nanshan Bo) after his death, commanding two thousand underworld soldiers. During his lifetime, he rose to the position of Grand Commandant (Taiwei) and assisted Sima Yi in eliminating Cao Shuang, passing away the same year with the posthumous title Marquis Jing (Jing Hou). While serving as General Who Leads the Army (Lingjun Jiangjun), his wife once dreamed of their deceased son, who claimed to be serving as an official of the Five Districts (Wu Bo) in Mount Tai (the Daoist underworld) and was coming to escort his mother. Later, Jiang Ji himself dreamed that his son had been transferred to a better position. Such cases demonstrate that underworld appointments, while generally reflecting one's earthly status, are primarily reassessed based on personal virtue and merit (De), not strictly adhering to former official ranks.

Wang Yi (courtesy name Shijiang, from Langya) became a Ghost-General of the Troops (Bugui Jiangjun) after death. In life, he was a man of many talents—skilled in calligraphy, literature, and music—and rose to the rank of General Who Pacifies the South (Pingnan Jiangjun) and Inspector of Jing Province (Jingzhou Cishi). He died of illness at forty-seven and was posthumously honored as General of Agile Cavalry (Piaoqi Jiangjun) with the posthumous title Marquis Kang (Kang Hou).

These spirits with clearly recorded official positions can still be identified, but countless others without such titles remain unknown. The number of such scattered souls is limitless, many of them recently deceased, likely because recent events are easier to remember. Eminent scholars of the Han, Wei, and Jin dynasties—such as Liu Xiang, Dong Zhongshu, Yang Xiong, Zhang Heng, Cai Yong, Zheng Xuan, Wang Bi, Ruan Ji, and Ji Kang—would hardly have become ordinary ghosts. Most were not governed by the Three Officials (Sanguan, the celestial, earthly, and water officials) but were instead recruited by the immortals (Xianjia). A similar pattern appears in the earlier discussion of emperors: founding rulers like Emperor Wen of Wei (Cao Pi) and Emperor Wu of Jin (Sima Yan) were less prominent, while foundational figures like Emperor Wu of Wei (Cao Cao), Emperor Xuan of Jin (Sima Yi), Sun Quan, and Liu Bei were emphasized, as their merit in establishing dynasties was greater. As for those who merely maintained inherited thrones, none were recorded.

The above accounts were all received by Yang Xi (a renowned Daoist of the Eastern Jin) through two separate revelations from transcendent beings (Xianzhen). After compilation, they formed two scrolls of identical content.

This passage recounts the experiences and celestial appointments of two Daoist practitioners. Xu Zhao (courtesy name Zi'a) currently serves as the Right Commander of Dawn (a celestial position analogous to the human-world position of Palace Secretary) under the Lord of Eastern Radiance (Dongming Gong). He is the seventh-generation ancestor of Chief Clerk Xu Jing. Although he performed benevolent deeds to aid the people during his lifetime, these acts were not accumulated as hidden virtue (yin de), so he is temporarily assigned to this position. Only after his blessings extend to his descendants will he be promoted to become an immortal of the Nine Palaces (Jiugong Xianzhen).

Shao Shi (pronounced "shì") serves as the Lord of Eastern Radiance (Dongming Gong), responsible for filling the position of Right Guardian of the Nine Palaces (Jiugong Youbao Gong) in the upper realms. Previous records state that he was originally the Lord of Southern Radiance (Nanming Gong), but here he is referred to as the Lord of Eastern Radiance—possibly due to an error in documentation or a transfer of position. Because he possessed the benevolent virtue (De) of Duke Shao of the Zhou dynasty (referring to his compassionate governance and care for the people, symbolized by the "sweet pear tree" legend), his promotion was not bound by temporal restrictions.

These two records were conveyed on the night of the sixteenth day of the seventh lunar month by the Lord of Dinglu (a Daoist celestial official) and are unrelated to the records of the Fengdu (the underworld bureaucracy).

The following is the self-narration of Xin Xuanzi: His courtesy name was Yanqi, and he was a native of Dinggu in Longxi. He was the son of Xin Yin, who served as Grand Master of Remonstrance during the reign of Emperor Ming of the Eastern Han Dynasty and later as Governor of the three commanderies of Shangluo, Yunzhong, and Zhao. The Xin family was a prominent aristocratic clan of the Guanzhong-Longxi region. During the Western Han, Xin Qingji was known for his noble character, and during the Eastern Han, Xin Shan was similarly renowned for his virtue. Xin Pi was his seventh-generation descendant.

From a young age, Xin Xuanzi revered Daoism, strictly observed precepts, and devoted himself to ascetic cultivation. At noon each day, he consumed only vegetarian dishes to refine his physical form (xing) and consolidate his essence (Jing), avoiding contact with external distractions. He repeatedly declined summons from provincial authorities, retreating to secluded mountains to distance himself from worldly affairs. He aspired to follow the immortal Wangzi Qiao (also known as Zijing) at Mount Gou and to practice the "Pacing the Void" (Buxu) techniques with Lingyang Ziming. For this reason, he changed his name to Xuanzi ("Mysterious Master") and adopted the courtesy name Yanqi ("Extended Term").

However, due to ancestral sins that brought misfortune upon later generations, his name was recorded in the Celestial Emperor’s Register of Transgressions, leading to misfortune in his later years. He passed away at the Longliang ferry crossing. The Queen Mother of the West (Xiwangmu), moved by his ascetic devotion, and the Northern Emperor of Fengdu, pitying his sincere Daoist aspirations, ordered the Director of Fate (Siming) to issue a document to the Three Officials (Heaven, Earth, and Water) to reduce his penalties.

This passage describes the posthumous journey of a Daoist practitioner (Master Yang) who became a divine official overseeing ghostly affairs in the Wu-Yue region. Though he had achieved considerable cultivation during his lifetime, his incomplete spiritual practice prevented immediate ascension to the immortal ranks. Instead, he was first appointed as Marquis of the Eastern Sea (a Daoist celestial position), then promoted to General of the Forbidden Origin—a bureaucratic role managing underworld affairs and mediating disputes among spirits.

The text reveals the practitioner's inner conflict: while his heart yearned for the celestial life—robed in immortal garments with jade adornments, wandering carefree among jade palaces while listening to divine music and gathering magical herbs—his actual duties forced him to engage daily with the underworld's tedious bureaucracy and interact with malevolent entities. He laments how these responsibilities increasingly distance him from the serene, mystical state of Daoist cultivation.

However, due to his accumulated merit (De) during life, his name had already been recorded in the immortal registers (Shangqing Danlu) of the highest Daoist heaven (Shangqing). Preserving his innate Dao-Qi, he ultimately received three commemorative poems as divine recognition. The first poem depicts his current state as a deity: his soul merging with primordial cosmic energy (Qi), his form transforming into auspicious clouds—a transcendent existence only comprehensible to advanced Daoists who grasp the profound mysteries (Xuanji). The verses contrast his present busy divine duties with memories of solitary cultivation in forest hermitages.

(Note: "Rebirth of the embryonic spirit" refers to failing to achieve the pure Yang body; "Southern Palace" and "Vermilion Mound" denote celestial palaces; "mystic realm" and "Primordial Beginning" represent the Dao's original state; "Shangqing Danlu" is the register of immortals.)

This passage documents the shifting divine appointments of several historical figures within the Daoist pantheon, which can be understood in several parts:

First, it describes the mystical state where Dao cultivators commune with deities: The seeker of the Dao (Yandaozi) achieves spiritual resonance with divine beings, relinquishing worldly attachments to contemplate profound truths together in secluded mountain forests. Transcending the boundaries of life and death, they grasp the subtle relationship between "being" and "non-being," much like Zhuangzi and Huizi's famous dialogue by the Hao River about the joy of fish. This represents the ultimate realization of seeing through the nature of spirits and deities.

Next, it records the underworld appointments (under Beidi, the Great Emperor of Fengdu who governs the netherworld) of historical figures: Xin Pi of Wei during the Three Kingdoms period (courtesy name Zuozhi), seventh-generation descendant of the Han dynasty minister Xin Qingji, whose family migrated from Longxi to Yangdi County in Yingchuan. Xin Pi served as Grand Marshal Sima in Wei, while his son Xin Chang became Governor of Henei.

The Jin dynasty statesman Yu Liang (Grand Marshal Yu) successively held underworld positions as General Who Pacifies the East and Marquis of Donghai, currently serving as Fengtai Attendant of the Imperial Dawn (a position akin to imperial attendant) with concurrent appointment as Supervisor of the Right Forbidden Precinct. His subordinate Feng Huai (Grand Minister of Ceremonies during Emperor Cheng of Jin's reign) serves as Sima. The Supervisor of the Left Forbidden Precinct is held by Xie Kun (uncle of Xie An), with subordinate Deng Yue as Sima. These netherworld positions mirror earthly bureaucracy: the Right Supervisor corresponds to General of the Right Guard, the Left Supervisor to General of the Left Guard.

Finally, it mentions the career of Xi Jian (Duke of Nanchang): Initially serving as Marquis of the Nanzhuyang Great Gate Spiritual Pass under Beidi's command, he was later promoted to Brilliant Rectifier (equivalent to Imperial Secretary). After being dismissed due to disputes with Liu Qingsun, he is now about to be reinstated.

(Note: "Attendant of the Imperial Dawn" refers to celestial officials serving the Heavenly Emperor; "Fengtai" denotes the administrative seat of the Great Emperor of Fengdu; "Beidi" is the Great Emperor of Fengdu, the Daoist deity governing the underworld.)

This passage documents aspects of the postmortem realm within the Daoist celestial bureaucracy, detailing the official positions and cultivation progress of several historical figures in the underworld.

He Cidao (Eastern Jin dynasty official He Chong) currently cultivates in the Chenghua Terrace of the Southern Palace, having obtained an immortal scripture in preparation for his journey to Mount Heng (Southern Peak). During his lifetime, his extensive benevolent deeds enabled an early restoration of his physical form. Previously, Master Xun mentioned he initially practiced in the Vermilion Fire Palace—his current acquisition of the immortal scripture marks significant progress in cultivation.

Zhou Boyi (Eastern Jin scholar Zhou Yi) was recently appointed as Central Protector of the Western Luminous Lord, a position equivalent to the Grand Preceptor in the human realm. However, due to unfair conduct in selecting Deng You for office, he was demoted to Junior Protector (equivalent to Junior Preceptor). Deng You, a Jin official who abandoned his own son to save his deceased brother's child during wartime (later dying without heirs), prompted Xie An's lament that "the Dao of Heaven is unjust."

These accounts were originally narrated by the immortal Xin Xuanzi regarding underworld affairs, though the records intermingle with statements by Daoist master Yang Xi (Yang Jun). The original text remains fragmentary, preventing complete reconstruction.

The passage concludes with an important cultivation principle: Exceptionally loyal and filial individuals become underworld officials after death. After 140 years of service, they may study elementary immortal techniques. Only after another 140 years of cultivation do they qualify for ascension examinations. This promotion follows strict progression—examination opportunities occur only once every 140 years.

The "Underworld Administrators" mentioned here refer specifically to figures like Li Geng recorded in the cavern scriptures, not other promoted ghost officials. They can only advance in rank once every 140 years.

Practitioners of the second grade may serve as attendants to immortals, thereby gradually receiving authentic Daoist transmission. Those who perfect filial piety can move ghosts and deities, causing birds and mountain beasts to guard their tombs. The supremely loyal possess hearts so pure their vital Qi (energy) pierces the heavens—like Bi Gan who cut open his heart to remonstrate with his ruler unto death. Bi Gan now dwells in Mount Rong, while Li Shan resides on Mount Shaoshi. Many practitioners attain this state; these two are but representative examples.

(Note: Li Shan was an Eastern Han Dynasty servant from Nanyang who originally served the Li family. When the entire Li household was massacred, he risked his life to protect the infant Li Xuzu, hiding in mountains to nurture him for ten years and thus preserving the Li lineage. Emperor Guangwu consequently ennobled him.)

Those with supreme sage virtue (De) receive the "Three Officials' Document" (credentials from the Heaven, Earth and Water Officials) after death, becoming Underworld Administrators. After 1,000 years, they may be promoted as subordinates to the Three Officials or Five Emperors, governing spirits of all directions. Only after another 1,400 years can they ascend to the Taiqing Heaven, becoming immortals in the Nine Palaces celestial realm. Remarkably, the promotion timeline for sage virtue practitioners is slower than that for the loyal and filial.

(Supplementary note: Daoism considers loyalty and filial piety the foundation of cultivation, their merit surpassing ordinary sage virtue. The "Three Officials"—Heaven Official, Earth Official and Water Official—comprise an important early Daoist pantheon. "Taiqing" represents one of Daoism's 36 heavens, a relatively high celestial realm.)

This passage describes the celestial ranks and promotion timelines attained by practitioners of different cultivation levels after death. Upon passing, practitioners are first evaluated by the Three Officials of the underworld (Celestial Official, Earth Official, and Water Official) who record their merits and faults. Based on their accumulated virtue (De) during life, they are granted various ranks of ghost-immortals.

Reclusive scholars with extraordinary talents who shunned fame and wealth become "virtuous luminous ghosts" (shanshuang zhi gui) after death. They require 400 years of cultivation to advance to the rank of "Earthly Overseer" (dixia zhu), a type of terrestrial immortal (dixian). Thereafter, they ascend one rank every 300 years until finally transcending ghost-immortality to enter true immortalhood.

Exceptionally incorruptible and upright individuals become "pure ghosts of the Three Officials" (sanguan qing gui). They require 280 years to attain Earthly Overseer status, then advance one celestial-official rank every subsequent 280 years. Though their promotion pace is faster than recluses, their total cultivation period proves longer—demonstrating that loyalty, filial piety, chastity, and integrity form the fundamental foundation of cultivation.

True incorruptible individuals neither consume food nor wear clothing not rightfully theirs, exemplified by figures like Wang Yang of the Western Han dynasty (a famous incorruptible official). Truly chaste individuals remain unmoved by wealth and glory, unshaken by power—embodied by men like Wu Guang (who declined Emperor Tang's abdication) and women like the Drowning Maiden (an ancient paragon of chastity who drowned herself to preserve virtue). The text specifically clarifies that "chastity" (zhen) refers not merely to abstaining from lust, but more fundamentally to maintaining detachment from fame and profit.

This passage elucidates several key concepts in Daoism regarding the cultivation state of "corpse-liberated immortals" (Shijie xian) and the karmic causality of reincarnation:

The woman washing yarn by the Li River whom Wu Zixu encountered (possibly the Song maiden from the "stone-throwing river" legend) later repaid his kindness with gold, hence the river became known as "Golden Li" (the character "Li" might be a miswriting of "Piao").

If ancestors have accumulated merit with the Three Officials of Heaven, Earth, and Water (Daoist deities governing these realms), their blessings extend for seven generations. Practitioners undergoing multiple reincarnations leave one bone to return to the Three Officials upon death, while the remaining bones migrate with the soul. Men leave the left bone, women the right, serving as underworld administrators for 280 years before ascending to terrestrial immortality. Virtuous individuals at death maintain supple bodies resembling the living, without bluish discoloration or shriveling limbs—this constitutes "corpse liberation" (a Daoist method of achieving immortality).

The mentioned "liberation bones" refer to physical remains, not the bones of the primordial spirit (Yuan Shen). The left-behind bones regenerate. Some who suffer torture in life may have their primordial spirit depart beforehand, allowing physical damage without affecting the spirit. When people encounter ghosts with missing limbs, these are merely corpse souls (Shi Po) attached to remnants, not the primary spirit.

The text later describes five paths to direct immortality through accumulated virtue, requiring no deliberate cultivation but different levels of trials. Upon reaching this state, names register in immortal records, transcending the Three Officials' jurisdiction. Though five paths are listed, seven tiers exist with varying difficulty—unattainable without steadfast will. Daoist practitioners gradually ascend through minor virtuous deeds, with true incantations being particularly profound.

Finally, it references those with heroic talents who pacify chaos and unify realms (implicitly rulers and generals), whose achievements share common ground with the Dao of immortality cultivation.

This scripture describes the posthumous bureaucratic appointments of ancient emperors and rulers in the underworld. After death, monarchs who established dynasties and ruled the world must register and receive official positions with the "Three Officials" (San'guan - Daoist term for the three deities governing the underworld: Heaven Official, Earth Official, and Water Official).

Prominent figures are appointed to high-ranking positions: some become Chancellors to the Five Emperors (assisting the Five Directional Thearchs), others serve as honored guests or companions to the Four Luminous Dukes, helping manage various spirits and overseeing affairs of life, death, and reincarnation. However, these individuals can never achieve immortality due to their excessive killing and harm to living beings during their earthly reigns.

For example, Qin Shi Huang now serves as Chancellor to the Northern Emperor, while Emperor Gaozu of Han (Liu Bang) currently acts as companion to the Southern Luminous Duke. These examples represent typical cases of imperial rulers.

Among the Five Hegemons of the Spring and Autumn period, Duke Huan of Qi now holds the position of Chief Registrar in the Three Officials' Bureau, managing the ledgers of life and death, while Duke Wen of Jin serves as Water Official's Director of Fate. Hundreds of others like King Zhuang of Chu and Viscount Jian of Zhao remain in idle residence at the Three Officials' offices without formal appointments. These underworld bureaucratic positions belong entirely to the underworld's administrative system and bear no relation to Daoist cultivation or immortality attainment.

Notably, enlightened rulers like King Zhao of Yan achieved immortality through alchemical practices, thus avoiding the Three Officials' system entirely. This demonstrates that dedicated elixir refinement and cultivation can lead to extraordinary transcendence. This account originates from the Eastern Lord of Fate's (Dongqing Siming) teachings in the Sword Scripture.

This passage discusses the status of sages, heroes, and historical figures from the Xia, Shang, and Zhou dynasties onward within the Daoist celestial hierarchy. It mentions virtuous rulers like King Tang of Shang and the Duke of Zhou, as well as Spring and Autumn period monarchs such as Confucius, King Helü of Wu, and King Goujian of Yue, along with renowned ministers and generals like Wu Zixu, Sun Wu, Bai Qi, Wang Jian, and even Han Dynasty figures like Han Xin and Xiang Yu. While some of these individuals were included in the ranks of immortals (xianpin), they are not particularly emphasized within the Daoist pantheon.

As for tyrannical rulers like King Jie of Xia, King Zhou of Shang, Wang Mang, and Dong Zhuo, they likely wouldn’t even qualify for minor positions (buzhi liao) in the celestial bureaucracy. The text also specifically notes that formidable warriors like the Xiongnu chieftains Modun and Tadu, or the Sixteen Kingdoms warlord Shi Le, were similarly excluded from the Daoist immortal system.

This reflects the moral criteria of Daoist immortalization—virtuous individuals may ascend to the ranks of the immortals, while those who ruled with cruelty and oppression are denied a place in the celestial order.