《雲笈七籤》Vol. 28

According to a careful reading of Master Zhang’s Illustrated Chart of the Twenty-Four Governance Centers, the Most High Lord Lao established the Twenty-Four Governance Centers at noon on the seventh day of the first month in the second year of Han’an. They were divided into three groups—upper, middle, and lower—with eight centers in each. The twenty-four centers corresponded to the twenty-four solar terms in the heavens and were also matched with the twenty-eight lunar mansions. Lord Lao entrusted them to Celestial Master Zhang Daoling to put into practice and use to teach the people.

The Celestial Master’s name was Daoling, and his courtesy name was Fuhan. He was from Feng County in Pei Commandery. By nature, he was upright and forthright. He understood the scriptures, cultivated his character, and knew the methods of the Dao. In the second year of Yongping under Emperor Ming of Han, the emperor issued an edict appointing him magistrate of Jiangzhou in Ba Commandery. On the tenth day of the third month in the first year of Yanhe, a day marked xin-chou, another edict appointed him Minister of Works and made him Marquis of Ji County. His life’s work, however, was to seek lingzhi mushrooms, study the scriptures of the immortals, and practice the Way of the immortals. He was also responsible for gathering and preparing medicines that could prolong life, as well as the Golden Liquid Elixir, a Daoist alchemical preparation.

On a day marked ding-chou in the first year of Han’an, the court issued an edict transferring him to another post. He declined, resigned from office, and entered the territory of Yi Province. That same year, he devoted himself to quiet cultivation in Red Stone Fortress on Quting Mountain, in Linqiong County of Shu Commandery. At midnight on the first day of the fifth month, a thousand chariots and ten thousand mounted attendants descended before the fortress. They were accompanied by golden carriages and feathered canopies, along with more dragons, tigers, and ghost soldiers than anyone could count.

Five figures appeared among them. One said he had served as the pillar-under-the-stair historian of the Zhou dynasty—a title traditionally associated with Laozi, who was said to have been a Zhou court historian. Another declared himself to be the newly manifested Most High Lord Lao. A third called himself the Most High Emperor Zhonghuang, the Perfect Lord. A fourth said he was Zhang Liang of the Han dynasty, whose courtesy name was Zifang. The fifth claimed to be the maternal grandfather of Master Ziyuan, the Celestial Master who had assisted the Han imperial house. They judged that Zhang Daoling’s bone structure accorded with the Dao and that he was descended from a loyal minister. He was therefore fit to receive Lord Lao’s transmission. They bestowed on him a ghostly title and decreed that his descendants should serve as national preceptors from generation to generation, caring for and governing the people.

Zhang Daoling then personally received the Most High’s instructions and commands. He was to follow ritual methods such as pacing the guiding stars and treading the celestial markers; govern the Three Heavens, the three tiers of heaven in Daoist teaching; support the state, protect Heaven’s mandate, nurture all living beings, and bring ghostly Qi under control. The scripture says that he thereby became a hereditary national preceptor. In accordance with established rules, he set up the Twenty-Four Governance Centers and nineteen Quiet Retreats—places for secluded Daoist cultivation—and transmitted the Way of Zhengyi Oath and Authority, the oath-taking and ritual tradition of the Zhengyi school. He was to subdue and eliminate false and aberrant forces and enter into covenants with the gods throughout the world. These teachings were all carried forward through the Zhengyi tradition.

In the first year of Shanghuang, on the seventh day of the seventh month, the Supreme Great Dao Lord Lao established and set down this text.

The Upper Grade Administrations contain eight essential instructions: they govern hidden fortune and misfortune, create the Five Dragons of Heaven and Earth, and arrange the mountains. Lord Lao established the administrative centers to teach and spread this tradition among the ignorant common people. Those who study it must not be greedy or competitive. If they devote themselves wholeheartedly to cultivating the Way of the Immortals, they may ultimately attain it. This method may be transmitted to people who are simple and sincere.

First: Yangping Administration

The Yangping Administration is in Jiulong County, Pengzhou, Shu Commandery, 180 li from Chengdu. Follow the Luo River, enter the waterway at the mouth of the two mountain passes, and travel forty li to reach it.

East of the administration is Dragon Gate, a place guarded by spirits. On either bank of the sacred stream stands a cypress tree. To the southwest is a great spring whose waters flow eastward. This administration corresponds to the Horn lunar mansion, and a noble person opened the site.

The head of the administration, Wang Shizhong, was the Inheriting Master and the son of the Celestial Master. His personal name was Heng and his courtesy name was Lingzhen. Broad in learning and lofty in ambition, he was upright and clear in character, and lived in seclusion to cultivate the Way of the Immortals. Emperor Ling of Han summoned him to serve as a Gentleman of the Palace, but he did not answer the summons. On the fifteenth day of the first month in the second year of Guanghe, he ascended to immortality in the mountains. A pair of stone tablets stands at the entrance, marking the “Administration of the Inheriting Master.”

An Immortal Banished to the Mortal World at Yangping Administration

His wife’s name is unknown. She was a local woman from Jiulong County who worked as a servant for the family of Zhang Shougui. The Zhang family was extremely wealthy. At their immortal residence in Yangping Administration, they had a tea garden where they gathered more than a hundred tea pickers each year, men and women working together in the garden.

A young man was hired to pick tea there. He said he had no relatives, and was clever by nature and diligent in his work. Zhang Shougui took pity on him and adopted him as a son. There was also a woman in her twenties with no relatives, who was willing to become the adopted son’s wife. She was filial and respectful, dignified and modest, and Zhang Shougui was very fond of her.

One day, mountain floods broke out, cutting off the towns and roads. Salt and fermented milk were in short supply, and Zhang Shougui was deeply worried. The new bride said, “These things can be obtained.” She took some money and went out. After walking a dozen or so steps, she set the money beneath a tree and tapped the tree with her staff. Salt and fermented milk appeared for her to take. From then on, whenever the household needed something, they had only to tap the tree to obtain it; nothing was beyond their reach.

Her husband had similar powers. Once, he met more than a dozen women from neighboring households at the Pengkou market. He bought a bowl of wine and invited them all to drink. Everyone became drunk, yet the wine in the bowl did not diminish. People far and near spread the story and marveled at the extraordinary event.

Zhang Shougui asked them where they had learned these powers. The young man said, “I am an Immortal from the Yangping Grotto. Because I committed a minor offense, I was banished to the human world. Before long, I will have to leave.” Shou…

Gui asked, “Are the caves as large as the cities and palaces of the human world?” The reply was:

Each of the Twenty-Four Transformations—the twenty-four regions established for Daoist teaching—has a great cave. Some extend a thousand li in every direction, others five hundred. In each cave, the sun and moon send forth flying essences, called the “root of hidden spirits.” Their light shines downward through the cave, making everything within appear just as it does in the human world. The caves have immortal kings, officials and ministers, as well as assistant chancellors, each overseeing particular duties, much like officials in human government. Those who attain the Dao, along with people who rise to the rank of spirits through accumulated merit or are reborn there, live in the caves as their inhabitants.

Each year, on the three major festivals of the Three Primes—the Upper, Middle, and Lower Primes—the High Perfected from the heavens descend to visit the grotto-heavens. They inspect how well the caves are governed and observe good and evil, life and death, and prosperity and decline in the human world. Changes in floods and droughts, winds and rains are also linked in advance to events within the caves. The caves govern the shrines where people worship dragon spirits, as well as the spirits who receive offerings.

Beyond the Twenty-Four Transformations, Qingcheng, Emei, Yideng, Cimu, Fanyang, Bozhong, and other places also have grotto-heavens, though they are not counted among the Ten Great Grotto-Heavens or the Thirty-Six Lesser Grotto-Heavens. The immortal officials’ institutions within the caves are like the commanderies, counties, and settlements of the human world; they are too numerous to describe in full.

Within about ten days, the husband and wife suddenly left together.

The records above concern the Yangping governance mountain. The mountain has a Registrar’s governance, a Successor Master’s governance, and an Inherited Master’s governance.

Second: The Governance of Ludang Mountain

This governance, an area established for managing Daoist affairs and spirits, lies in the northern district of Mianzhu County, Hanzhou, three hundred li from Chengdu. The mountain has an immortal chamber and an immortal terrace, where people in ancient times ascended to immortality. Tradition says that in the first year of the Yongshou era, the Most High Lord Lao brought Celestial Master Zhang here. At the governance site, he and the Great Generals of the Four Garrisons and the annual spirits, along with all the ghosts of the Sichuan shrines, broke a stone and made a covenant. Everyone followed the Way of the Zhengyi Alliance and Might, the teachings and rites of the Orthodox Unity tradition.

The mountain has pines and cypresses, and an immortal cavern of the Five Dragons. The cavern is navigable by boat. Torches carried inside would burn for three days without being exhausted. The Governance of Ludang Mountain corresponds to the Kang lunar lodge. It is called the “Governance of Long Life,” and its era is given as eighty years of King Wang.

Third: The Upper Governance of Crane-Cry Sacred Mountain

This governance lies on Crane-Cry Sacred Mountain, which connects with Mount Qingcheng and Mount Tianguo. It is two hundred li from Chengdu, within Linqiong County of Shu Commandery. A path three hundred li long runs through the mountain, unknown to ordinary people. Ma Dizi and He Danyang attained the Dao here.

In front of the governance, three streams converge into one channel, where a sacred dragon lives. The area has four golden nails, two stone vessels of gold, and three hu of silkworms made of silver. Some say these are under the care of Yin Xi. The Upper Governance of Crane-Cry Sacred Mountain corresponds to the Di lunar lodge. The final phrase, “the lowly person…,” is incomplete in the original, so its meaning cannot be determined.

The Shenxian zhuan says that when Zhang the Celestial Master encountered turmoil in the Central Plains, he entered Shu and studied the Dao at Heming Mountain.

Fourth: The Liyuan Mountain Governance Center (a Celestial Master’s seat of authority, or administrative territory in Daoist legend)

The center was located in Jiulong County, Pengzhou, and connected to the Lutang Mountain Governance Center. The two sites were eighty li apart and 250 li from Chengdu. There grew a divine herb called fruit-bearing pine; those who ate it could become immortals. Four dragons also rose from the “Gate of the Rising Mount.” Fan Li oversaw this center, which corresponded to the celestial mansion of Fang. A commoner named Fazhi once ruled there for sixty years.

Fifth: The Gegui Mountain Governance Center

The center was located in Jiulong County, Pengzhou, and connected to Mount Liyuan. It was 230 li from Chengdu County and forty-eight li from the entrance to the Yangping Governance Center’s waterways. In ancient times, a worthy person attained the Dao there. On the mountain stood Mount Songli, six hundred zhang high. The Gegui Mountain Governance Center corresponded to the celestial mansion of Xin. A Daoist named Fazhi once ruled there for ninety years.

The Prince of Nankang, Grand Commandant and Secretariat Director Wei Gao, once served as governor of Chengdu. He was the beloved son-in-law of Chancellor Zhang. Broad-minded and imposing, he carried himself simply, with a touch of pride, and did not engage in social courtesies merely to conform to convention. The Zhang family had served as chancellors for generations and enjoyed great virtue and renown, yet the entire clan looked down on Wei Gao. Though they treated him coldly, he never noticed.

One day, Wei Gao suddenly dreamed that two divine beings said to him, “Each governance center under Heaven keeps records of people’s names and destinies. Your name is registered at the Gegui Mountain Governance Center. Your allotment of prosperity will extend throughout Shu, and wealth and rank will come to you. Why do you remain here? Press forward with determination. In time you will surely become wealthy and honored. Do not forget the Gegui Mountain Governance Center.” From then on, Wei Gao aspired to pursue an official career. He discussed it with his wife, who encouraged him and provided several hundred thousand in gold from her dowry to fund his journey.

Wei Gao reached Qinchuan just as successive years of famine and prolonged rain struck the region. Later, at a friend’s invitation, he became a military adjutant in Longzhou. Before long, the emperor went on a tour to Feng Tian, and the local governor fled to join the imperial encampment—the place where the emperor had temporarily taken up residence. Wei Gao led local troops and armored soldiers in transporting military supplies to strengthen the defenses. In recognition of his service, he was appointed Defense Commissioner.

He requested an audience at court, and Emperor Dezong thought highly of him. After the rebellion was put down and the emperor returned to the capital, Wei Gao was promoted to Acting Right Deputy Minister and appointed military commissioner of Fengxiang. He petitioned to be transferred to Xichuan instead, and was appointed military commissioner there, taking over the post from Chancellor Zhang. Wei Gao led his troops to his new post, while Zhang took the road back to the capital to avoid crossing paths with his forces.

For many years thereafter, Shu enjoyed successive abundant harvests and amassed great stores of gold and silk. Nanzhao, too, submitted to the imperial court. Wei Gao requested… (The original text ends here.)

His prestige grew ever greater, and he did not fall short in tribute or taxes. The court relied on him, and the Rong and Man peoples both revered and submitted to him. Nanzhao then requested the establishment of a study hall, sending hostages and students to learn the Odes, the Documents, the Rites, music, and the drafting of official documents. At the time, no one could match his writing or calligraphy. Nanzhao obtained his own handwritten work and had it carved in stone, bringing honor to the country. In later years, the deeds of Ge Gui had already been forgotten.

One day, he again dreamed of two divine beings who said, “You enjoy wealth and status, yet have forgotten the foundation on which they rest. How can you have neglected it so gravely?” He awoke drenched in sweat and remained terrified for a long time. He then went in person to Yunlin, lit incense, and prayed for blessings. Afterward, he ordered craftsmen to measure the timber and choose an auspicious day to build a palace temple. He constructed forty rooms of soaring pavilions in the Southern Palace, along with grand halls, long corridors, double gates, and secluded courtyards. He had metal cast, stone carved, and steles erected, sparing no effort. He allocated the rent and taxes from Jiulong to Atun at the foot of the mountain, to transport and store grain; the supplies piled up like mountains, and craftsmen gathered in great numbers. He personally composed the stele inscription and had it carved beside the cavern gate. Above it, he built multistoried pavilions and assigned seventy young attendants to sweep and clean. He also set aside five hundred mu of fertile farmland to supply provisions for the purification rites. He lived in the garrison town for more than twenty years and was eventually granted a royal title. In his birth year, Dingmao, Ge Gui died.

Sixth: Gengchu Zhi

This mountain rises three hundred and ninety zhang above the surrounding plain. It lies west of Mianzhu County in Guanghan Commandery, five li from the county seat and two hundred and eighty li from Chengdu. Immortals are said to visit the mountain often; it can dispel calamities and avert misfortune, while nurturing one’s nature. According to tradition, Zhang Li attained the Dao here. The mountain contains two stone chambers and three traces shaped like dragon heads, with the Huai River flowing around them. This Zhi corresponds to the Tail lunar mansion among the Twenty-Eight Mansions. After a Daoist opened it, the source records the tenure of its presiding master as “the beginning and end of the Zhi king,” referring to the succession or tenure of those who presided over this Zhi.

Seventh: Qinzhong Zhi

This Zhi is presided over by an immortal. It lies nine li east of Deyang County in Guanghan Commandery and two hundred li from Chengdu. The mountain seems to rise as if afloat. According to tradition, Han Zhong attained immortality on the mountain. A great river lies in front of it, and to the east a road leads toward the Han and Luo river regions. A large stone stands directly in front of the Zhi site, marked with copper. This Zhi corresponds to the Winnowing Basket lunar mansion. After a madman opened it, the record of the presiding master’s succession or tenure is given as “the beginning and end.”

Eighth: Zhendu Zhi

This mountain lies in Jintang County of Huai’an Commandery, one hundred and fifty li from Chengdu. It contains lingzhi mushrooms and divine medicines, which are said to grant a thousand years of life when taken. The mountain rises two hundred and eighty zhang. A pool lies in front of it, and five divine fish live in its waters. According to tradition, Wang Fangping once met the Supreme Lord Lao here. This Zhi corresponds to the Dipper lunar mansion. After a woman opened it, its presiding master could oversee the Zhi for seventy years.

On the fifth day of the tenth month of the first year of Wuji, the True and Perfected Supreme One of Wuji established a seat of governance here.

The “Essential Instructions on the Eight Grades of Qi” are recorded in the palm of the hand.

First: Changli Seat of Governance

The Changli Seat of Governance lies forty li east of Jintang County in Huai’an Commandery, and 150 li from Chengdu. According to tradition, Li Babo, a native of Shu Commandery, first studied the Dao here. Li Babo was Tang Gongfang’s teacher. He traveled among the famous mountains of Shu and often went alone to amuse himself at the Chengdu market, then spent the night on Mount Qingcheng. For this reason, he was known as “Babo,” or “Eight Elder Brothers.”

On the southern side of the mountain is a stone chamber large enough for eighty people. Three dragon-shaped gates in front of the chamber serve as landmarks. This seat of governance corresponds to the Ox Mansion, a lunar lodge. If opened by a reckless and deluded person, it can flourish for five hundred years.

Second: Lishang Seat of Governance

The Lishang Seat of Governance lies twenty li east of Deyang County in Guanghan Commandery. It is where Master Jizi studied the Dao and attained immortality. On the mountain are two stone chambers and a divine well. White deer, white cranes, and white doves often come to drink from it. In front of the seat of governance is a stone connected to the Mianwu Seat of Governance. To the west is Red Stone Creek, with three pine trees above it serving as landmarks.

The mountain rises 2,900 zhang above the surrounding plain. According to tradition, Wei Shuqing, a native of Zhongshan, attained the Dao here. This seat of governance corresponds to the Maiden Mansion, a lunar lodge. If opened by a poor and lowly person, it can flourish for one hundred years.

Third: Yongquan Mountain Spirit Seat of Governance

According to tradition, Ma Mingsheng, a native of Guanghan, studied the Dao and attained immortality here. The Supreme Lord Lao also came to this place, transformed his appearance, and lived here. The Yongquan Mountain Spirit Seat of Governance lies within Xiaohan County in Suining Commandery. A spring on the mountain is said to cure every kind of illness among the people. All who drink from it recover, and for generations people have prayed with talismans and incantations for the spring to heal the sick.

This seat of governance is 200 li from Chengdu, near the Mian River, and stands beside a cliff a hundred zhang high. Monkeys and gibbons, along with birds of every kind, gather here. It corresponds to the Emptiness Mansion, a lunar lodge. If opened by a person of the mountains and wilds, it can flourish for thirty years. Though the mountain is small, it is high, with paths for wandering on all four sides.

Fourth: Choujing Seat of Governance

The Choujing Seat of Governance is in Xinjin County of Jianwei Commandery, 110 li from Chengdu. The Minshan River flows past it, and the mountain rises 1,700 zhang above the plain. According to tradition, Xuanyuan studied the Dao here. The seat of governance is surrounded by ranges of continuous hills, with the Wei River to the northwest. The mountain also has lingzhi mushrooms and immortal medicines that can be used to nourish and preserve life.

This seat of governance corresponds to the Rooftop Mansion, a lunar lodge. If opened by a noble person, it can flourish for fifty years.

Fifth: Beiping Seat of Governance

The Beiping Seat of Governance is in Pengshan County, Meizhou, 140 li from Chengdu. The original text ends here.

The pools stretch two hundred paces in each direction. In them grow wondrous lingzhi mushrooms and medicinal herbs; eating them can grant long life, equal to the life of Heaven. In ancient times, the Yue man Prince Qiao attained the Dao and became an immortal here. This site corresponds to the lunar mansion Shi. After a Daoist master discovered the place, he governed it for forty years. It is also called the Zhi Mountain Seat.

Sixth: Zhuzhi Seat

The Zhuzhi Seat is in Xinjin County, Shuzhou, 125 li from Chengdu. The mountain rises 1,300 zhang. A spring flows on the mountain, and fragrant woods grow within the seat. In the fields north of the seat is a dragon’s cave, whose underground passage leads to Mount Emei. Pines grow on the mountain; this is where Guo Zisheng attained the Dao in ancient times. Woods lie behind the mountain, and fifteen li to the west is a route to Heming Mountain. Divine dragons often frolic in the water in front of the seat. This site corresponds to the lunar mansion Bi. After officials from Longmen discovered the place, they governed it for five hundred years.

Seventh: Mengqin Seat

The Mengqin Seat lies west of Taideng County in Yuejun Commandery, twenty li from the county seat and 1,420 li from Chengdu. The seat faces Yuejun Commandery across a river. A small mountain stands in front, and a larger one behind; the mountain rises 1,000 zhang. In ancient times, Yi Yin studied the Dao on this mountain. Lingzhi mushrooms and golden-liquid herbs grow there; taking them can lift one beyond the mortal world. Later, Zhao Sheng of Hanzhong Commandery also attained the Dao here. This site corresponds to the lunar mansion Kui. After ordinary people discovered the place, they governed it for ninety years.

Eighth: Pinggai Seat

The Pinggai Seat is in Xinjin County, Shuzhou, eighty li from Chengdu. Beneath the front mountain stands a jade statue, one zhang and three chi tall. In ancient times, Cui Xiaotong of Wu Commandery studied the Dao on this mountain and later became a flying immortal. A great river lies to the west, a long mountain to the south, and a level plain to the north; Dragon Gate stands at the center. This site corresponds to the lunar mansion Lou. After the Yin people discovered the place, they governed it for a thousand years.

On the seventh day of the first month in the second year of Wushang, the Mysterious Perfected One of the Wuwei Great Dao established the essential instructions for the Eight Grades of Qi Governance. These instructions are held in the hand.

First: Yuntai Mountain Seat

The Yuntai Mountain Seat lies twenty li east of Cangxi County in Langzhou, Baxi Commandery. It takes eighteen li of climbing to reach the foot of the mountain, and the site is 1,370 li from Chengdu. Zhang the Celestial Master led 370 disciples to live at the seat. After teaching and transforming the people for two years, he ascended to Heaven in broad daylight. One year later, the Celestial Master’s wife also ascended. Thirty years later, Zhao Sheng and Wang Chang likewise ascended to Heaven in broad daylight. In front of the seat is the great Baxi river. On the mountain grows a peach tree that blossoms once every three years, five…

Every year, the tree bears fruit. The peach tree hangs seventy zhang above a valley whose depths cannot be seen. Only Zhao Sheng can leap down in person to pick the peaches; no one else can reach them. This place corresponds to the lunar mansion Wei. A Master in human form—an epithet for a figure or deity recorded in the original—once established a seat of governance here. The fortune of this seat could endure for fifty years.

It is also said that in the mountains of Yuntai Governance, Jade Maidens ride white cranes, immortals ride white deer, and an immortal master comes to welcome the Celestial Master. The Celestial Master ascended to heaven in broad daylight, and the people all witnessed it with their own eyes. Another account holds that this is Mount Tianzhu; there is a place before the mountain where a stele was erected.

The Record of the Central Seat at Yuntai states: Shi Cun was from the state of Lu and a disciple of Confucius. He studied the way of the Great Elixir for three hundred years. He tried to refine an elixir ten times without success, learning only the art of transformation. Later, he met Zhang Shen and became an official overseeing Yuntai Governance. He often hung a pot about five sheng in size, yet could make it as vast as Heaven and Earth. Inside were the sun and moon, like a world of their own. He spent the night inside the pot, and so called himself “the Man of the Pot-Heaven”; people called him “Lord of the Pot.” In this way he attained the Dao and lived within the seat of governance.

Second, Jinkou Governance

This mountain lies in Jiangyang County, Hanzhong Commandery, 2,920 li from Chengdu. Chen Anshi once studied the Dao on the mountain and became an immortal. Anshi was from Jingzhao. The Han River flows past the mountain’s front. The mountain is also called Mount Pingyuan: to the west is a long mountain, and to the east a flowing sea; it is a place where emperors reside. The mountain has a Green Dragon Gate. This seat of governance corresponds to the lunar mansion Mao. If an ordinary person establishes a seat of governance here, its fortune could endure for five hundred years.

Third, Houcheng Mountain Governance

This seat of governance is in Shifang County, Hanzhou. In the past, Huan Ziran studied to become an immortal on the mountain and attained the Dao. A great river lies to the mountain’s left, and ranges of overlapping peaks rise behind it. In the mountain grows divine fungus; those who take it can live for a thousand years. The mountain is also called Mount Huangling: to the south is a long mountain, to the north a Green Dragon, and to the east pines and cypresses serve as landmarks. This seat of governance corresponds to the lunar mansion Bi. If an ordinary person establishes a seat of governance here, its fortune could endure for eighty years.

Fourth, Gongmu Governance

This seat of governance is in Shifang County, Hanzhou, one hundred li from the previous seat. In the past, Master Su studied the Dao on this mountain and became an immortal. The mountain is also called Mount Beifengxian: to the south is a stone ridge, and to the north water cascades down from above. This seat of governance corresponds to the lunar mansion Zui. If a sick person establishes a seat of governance here, its fortune could endure for seventy years.

Fifth, Pinggang Governance

This mountain is in Xinjin County, Shuzhou, one hundred li from Chengdu. In the past, Li A, a native of Shu Commandery, studied the Dao on this mountain and became an immortal, ascending to heaven in broad daylight. This seat of governance corresponds to…

The Daoist priest of Canxiu once established a system of “Threefold Courts” in the north. Twenty years later, a distinctive mountain to the south served as its marker.

The Sixth Court: Mount Zhubu

It lies within Pujiang County, Qiongzhou, 150 li from Chengdu. Wang Xing, a native of Shu Commandery, once studied the Dao here and later attained the Dao and became an immortal. The mountain is also called Mount Qiuchang. South of it are a stone chamber and a jade hall, with pines and cypresses growing in front. The Court of Mount Zhubu corresponds to the Well Lodge (a named lunar mansion). The Adept Che once established a court here and administered it for eighty years.

The Seventh Court: Yuju

It lies inside Chengdu’s south gate. On the seventh day of the first month of the first year of Yongshou under the Han, the Most High Lord Lao arrived here riding a white deer, while Celestial Master Zhang rode a white crane. They sat and rested at the foot of Yuju, and so the place came to be called the Court of Yuyu. The Court of Yuyu corresponds to the Ghost Lodge. The Giant Qianzhang once established a court here and administered it for three generations.

The Eighth Court: Mount Beimang

It lies in Luoyang County, the Eastern Capital. The Liang River is to the left of the court. Wuchengzi attained the Dao here. Great rhubarb grows in a cave to the east, and a spring flows southward. The Court of Mount Beimang corresponds to the Willow Lodge. An immortal sage once established a court here and administered it for sixty years.

The sixteenth chapter of the Xuan Du Lü says: “A court is the place to which one’s nature, life, and soul belong.” The Illustrated Record of the Famous Mountains of the Five Peaks lists the Five Phases and lunar lodges corresponding to each court: Yangping Court belongs to Metal and corresponds to the Horn Lodge; Lutang Court belongs to Metal and corresponds to the Neck Lodge; Heming Court belongs to Wood and corresponds to the Root Lodge; Zhiyuan Court belongs to Earth and corresponds to the Room Lodge; Gegui Court belongs to Fire and corresponds to the Heart Lodge; Gengchu Court belongs to Fire and corresponds to the Tail Lodge; Qinzhong Court belongs to Water and corresponds to the Winnowing Basket Lodge; and Zhendu Court belongs to Metal and corresponds to the Dipper Lodge.

The eight courts listed above are of the upper grade. All were established by the Most High Lord Lao in the first year of Han’an under the Later Han.

Changli Court belongs to Earth and corresponds to the Ox Lodge; Lishang Court belongs to Fire and corresponds to the Girl Lodge; Yongquan Court belongs to Wood and corresponds to the Emptiness Lodge; Choujing Court belongs to Fire and corresponds to the Rooftop Lodge; Beiping Court belongs to Metal and corresponds to the Encampment Lodge; Benzhu Court belongs to Wood and corresponds to the Wall Lodge; Mengqin Court belongs to Fire and corresponds to the Legs Lodge; and Pinggai Court belongs to Earth and corresponds to the Bond Lodge.

The eight courts listed above are of the middle grade, and were established in the same way as those described earlier.

Yuntai Court belongs to Wood and corresponds to the Stomach Lodge; Jian’kou Court belongs to Wood and corresponds to the Hairy Head Lodge; Houcheng Court belongs to Earth and corresponds to the Net Lodge; Gongmu Court belongs to Metal and corresponds to the Turtle Beak Lodge; Pinggang Court belongs to Water and corresponds to the Three Stars Lodge; Zhubu Court belongs to Metal and corresponds to the Well Lodge; Yuyu Court belongs to Water and corresponds to the Ghost Lodge; and Beimang Court belongs to Earth and corresponds to the Willow Lodge.

The eight establishments mentioned above are all classified as lower-grade establishments, as described earlier.

The Gangdi Establishment, corresponding to the Water Star; the Baishi Establishment, corresponding to the Golden Zhang Star; the Zhongmao Establishment, corresponding to the Water Yi Star; and the Jushan Establishment, corresponding to the Earth Zhen Star. According to the map records, these four establishments lie northeast of the capital.

These four establishments were added by Celestial Master Zhang beyond the original twenty-four establishments, bringing the total to twenty-eight. They correspond to the twenty-eight lunar mansions in the heavens.

The Pinggong Establishment belongs to Water and pairs with the Yongquan Establishment; the Gongmu Establishment belongs to Earth and pairs with the Choujing Establishment; the Tiantai Establishment belongs to Earth and pairs with the Benzhu Establishment; the Laixiang Establishment belongs to Metal and pairs with the Changli Establishment; the Zunling Establishment belongs to Metal and pairs with the Yuntai Establishment; the Daiyuan Establishment belongs to Metal and also pairs with the Yuntai Establishment; the Heli Establishment belongs to Fire and pairs with the Lishang Establishment; and the Liyuan Establishment belongs to Metal and pairs with the Changli Establishment.

These are the eight establishments added later by the Celestial Master. They were arranged to correspond to the eight grades and distributed throughout the four seas, to guard the state and instruct the people.

The lower volume of the Taizhen Code says:

The first category is the separate establishments, comprising four sites:

First is the Jushan Establishment, second the Zhongmao Establishment, third the Baishi Establishment, and fourth the Gangdi Establishment.

From an external classification, these four sites are called “separate establishments”; from an internal classification, they are called “supplementary establishments.” Once the supplementary establishments are added, the total becomes twenty-eight. This distinguishes them from classifications such as the “eight establishments” and the “three groups of eight.”

The second category is the itinerant establishments, comprising eight sites:

First is the Jiyang Establishment, second the Pingdu Establishment, third the Hefeng Establishment, fourth the Cimu Establishment, fifth the Huangjin Establishment, sixth the Taihua Establishment, seventh the Qingcheng Establishment (written as “Qingcheng Mountain” in the Five Talismans Scripture), and eighth the Emei Establishment.

These eight sites belong to the itinerant establishments.

The third category is the paired establishments, comprising eight sites:

First is the Daiyuan Establishment, second the Zunling Establishment, third the Laixiang Establishment, fourth the Tiantai Establishment, fifth the Bamu Establishment, sixth the Pinggong Establishment, seventh the Lili Establishment, and eighth the Liyuan Establishment.

These eight sites belong to the paired establishments.

The fourth category is the principal establishments, comprising twenty-four sites:

First is the Beimang Establishment, second the Yuju Establishment, third the Zhubu Establishment, fourth the Pinggang Establishment, fifth the Gongmu Establishment, and sixth the Houcheng Establishment.

The eight lower-grade jurisdictions are, in order: the Seventh Zikou Jurisdiction, the Eighth Yuntai Jurisdiction, the Pinggai Jurisdiction, the Mengqin Jurisdiction, the Benzhu Jurisdiction, the Choujing Jurisdiction, the Beiping Jurisdiction, the Yongquan Jurisdiction, the Lishang Jurisdiction, and the Changli Jurisdiction.

The eight middle-grade jurisdictions are, in order: the Zhendu Jurisdiction, the Qinzhong Jurisdiction, the Gengchu Jurisdiction, the Gegui Jurisdiction, the Liyuan Jurisdiction, the Heming Jurisdiction, the Lutang Jurisdiction, and the Yangping Jurisdiction.

The eight upper-grade jurisdictions are, in order: the First Zhendu Jurisdiction, the Second Qinzhong Jurisdiction, the Third Gengchu Jurisdiction, the Fourth Gegui Jurisdiction, the Fifth Liyuan Jurisdiction, the Sixth Heming Jurisdiction, the Seventh Lutang Jurisdiction, and the Eighth Yangping Jurisdiction.

The fifth category is the jurisdictions of the stellar lodges. There are twenty-eight of them, called the “Upper Jurisdictions,” also known as the “Inner Jurisdictions,” the “Great Jurisdictions,” or the “Orthodox Jurisdictions.” It is said that they were established on the seventh day of the seventh month in the first year of the Upper Sovereign, by the Supreme Mysterious Elder, the Great Lord of the Great Dao. The essentials of the twenty-eight lodges, divided into upper, middle, and lower grades, are listed below.

First, the Horn Lodge: Its upper jurisdiction is named Limitless Emptiness, Formless; its lower jurisdiction is at Yangping Mountain.

Second, the Neck Lodge: Its upper jurisdiction is named Limitless Emptiness, Natural; its lower jurisdiction is at Lutang Mountain.

Third, the Root Lodge: Its upper jurisdiction is named Limitless Mysterious Origin, Wuwei (non-action); its lower jurisdiction is at Heming Mountain.

These three jurisdictions govern people born in the Year of the Dragon.

Fourth, the Room Lodge: Its upper jurisdiction is named Empty Brightness; its lower jurisdiction is at Liyuan Mountain.

Fifth, the Heart Lodge: Its upper jurisdiction is named Cavernous Brightness; its lower jurisdiction is at Gegui Mountain.

These two jurisdictions govern people born in the Year of the Rabbit.

Sixth, the Tail Lodge: Its upper jurisdiction is named Three Ones; its lower jurisdiction is at Gengchu Mountain.

Seventh, the Winnowing Basket Lodge: Its upper jurisdiction is named Three Origins; its lower jurisdiction is at Qinzhong Mountain.

These two jurisdictions govern people born in the Year of the Tiger.

Eighth, the Dipper Lodge: Its upper jurisdiction is named Three Fives; its lower jurisdiction is at Zhendu Mountain. It governs people born in the Year of the Ox.

These eight belong to the highest grade of the unsurpassed jurisdictions.

Ninth, the Ox Lodge: Its upper jurisdiction is named Nine Heavens; its lower jurisdiction is at Changli Mountain.

Tenth, the Girl Lodge: Its upper jurisdiction is named Five Cities; its lower jurisdiction is at Lishang Mountain. Together with the three jurisdictions mentioned earlier, these govern people born in the Year of the Ox.

Eleventh, the Emptiness Lodge: Its upper jurisdiction is named Primordial Spirit; its lower jurisdiction is at Yongquan Mountain.

Twelfth, the Danger Lodge: Its upper jurisdiction is named Dantian (energy center); its lower jurisdiction is at Choujing Mountain. These two jurisdictions govern people born in the Year of the Rat.

Thirteenth, the Encampment Lodge: Its upper jurisdiction is named Constant Precedence; its lower jurisdiction is at Beiping Mountain.

Fourteenth, the Wall Lodge: Its upper jurisdiction is named Golden Beam; its lower jurisdiction is at Benzhu Mountain. These two jurisdictions govern people born in the Year of the Pig.

The fifteenth lodge, Kui: Its upper seat of governance (the heavenly seat) is called the Six Offices; its lower seat (the earthly seat) is located on Mount Mengqin.

The sixteenth lodge, Lou: Its upper seat is called the Lord Taiyi; its lower seat is located on Mount Pinggai.

The eight middle-grade seats above are presided over by the Mysterious Elder.

The seventeenth lodge, Wei: Its upper seat is called the Five Dragons; its lower seat is located on Mount Yuntai. This seat, together with the three preceding seats, forms one group and governs people born in the year of the Dog.

The eighteenth lodge, Mao: Its upper seat is called Following Heaven; its lower seat is located at Jin Kou.

The nineteenth lodge, Bi: Its upper seat is called the Six Dings; its lower seat is located on Mount Houcheng. These two seats govern people born in the year of the Rooster.

The twentieth lodge, Zui: Its upper seat is called the Twelve Branches; its lower seat is located on Mount Gongmu.

The twenty-first lodge, Shen: Its upper seat is called Returning to the Body; its lower seat is located on Mount Pinggang. These two seats govern people born in the year of the Monkey.

The twenty-second lodge, Jing: Its upper seat is called Binding the Spirits; its lower seat is located on Mount Zhubu.

The twenty-third lodge, Gui: Its upper seat is called Formlessness; its lower seat is located on Mount Yuju. This seat does not correspond to people’s birth years.

The twenty-fourth lodge, Liu: Its upper seat is called Gathering the Origin; its lower seat is located on Mount Beimang. These three seats govern people born in the year of the Sheep.

The eight lower-grade seats above are presided over by the Highest One.

On the seventh day of the first month of the second year of Han’an, at noon, the Highest One established the twenty-four seats of governance: eight upper, eight middle, and eight lower, corresponding to the twenty-four solar terms, and bestowed them upon the Celestial Master Zhang Daoling.

The twenty-fifth lodge, Xing: Its upper seat is called Separating Forms; its lower seat is located on Mount Gangdi.

The twenty-sixth lodge, Zhang: Its upper seat is called Preserving Qi; its lower seat is located on White Stone Mountain. These two seats govern people born in the year of the Horse.

The twenty-seventh lodge, Yi: Its upper seat is called the Five Jades; its lower seat is located on Mount Zhongmao.

The twenty-eighth lodge, Zhen: Its upper seat is called the Golden Hall; its lower seat is located on Mount Ju. These two seats govern people born in the year of the Sheep.

These four seats were established by the Celestial Master.

On the seventh day of the first month of the first year of Jian’an, the Celestial Master announced the names of the final four seats, joining them with the preceding twenty-four to form the twenty-eight lodges of governance. The lodges were established to set forth teachings in accord with the workings of time and the heavenly cycles. In every generation, people are appointed to become Celestial Masters. Each proclaims the teachings and aids the people, bringing peace to the world. After the Lord of Great Peace appears, offices will be assigned and ranks elevated according to each person’s talents and virtue, enabling them to become immortals.

On the seventh day of the seventh month of the first year of Han’an, the Celestial Master established four seats and bestowed them upon the Inheriting Master, the successor to the Celestial Master’s Daoist teachings, to complete the twenty-eight lodges of governance.

The first administration center, the Di Administration, was established on Mount Lanwu and corresponds to the Star Lodge among the Twenty-Eight Lunar Mansions. The second, the Baishi Administration, was established on Mount Xuanji and corresponds to the Zhang Lodge. The third, the Jushan Administration, was established on Mount Fanyang and corresponds to the Yi Lodge. The fourth, the Zhongmao Administration, was established on Mount Yuandong and corresponds to the Zhen Lodge. The accounts of these four centers are broadly the same as those given earlier, with only minor differences.

On the seventh day of the first lunar month in the second year of the Taiyuan era, the Celestial Master’s successor (Zhang Lu) established eight itinerant administration centers. An “administration” was a Daoist base for organization and religious activity; here, “itinerant administration” means a center set up temporarily or during a journey. The eight were: the Emei Administration, within Shu Commandery; the Qingcheng Administration, within Shu Commandery; the Huangjin Administration, within Shu Commandery; the Taihua Administration, within Jingzhao Commandery; the Cimu Administration, within Chengshi Mountain; the Hefeng Administration, within Shangdang Commandery; the Pingdu Administration, within Ba Commandery; and the Jiyang Administration, within Shu Commandery.

The Celestial Master’s successor was the son of the Inheriting Master, and his name was Lu. He cultivated the Dao on Mount Yangping and attained immortality through corpse liberation, a Daoist form of shedding the physical body and ascending to immortality. He also established an administration center called the Successor Master’s Administration. However, all the centers established by the Inheriting Master were managed by registrars and belonged to the Celestial Master’s lineage. The ninth article of the Regulations on Offices and Administrations of Xuandu also states that the Daiyuan Administration and the Pingdu Administration were itinerant centers. From this, we can infer that places such as the Emei Administration were also itinerant centers.