《三洞珠囊》

The first volume of Sandou Zhunang (Pearl Pouch of the Three Caverns) records the stories of several Daoist practitioners:

Ren Dun, styled Shangneng, was a native of Bochang in Shandong. During the Yongjia era of the Western Jin Dynasty, he retreated to Mount Mao (also called Yunyang Mountain) to cultivate himself by consuming red halloysite (a Daoist elixir). He often descended the mountain to teach the common people, holding scriptures in hand to explain Daoist principles, winning the sincere devotion of nearby villagers. Yet Ren Dun lamented: "Though people appear virtuous on the surface, few truly share their innermost thoughts with me."

Du Jiong, styled Zigong, was a devout Daoist from youth, specializing in the Zhengyi Mengwei teachings (core doctrine of the Celestial Masters tradition) and serving as a ritual master at a Tianshi Daoist parish. He guided others through serene wuwei (non-action), maintained strict personal discipline, and aided people without seeking reward. The meditation chambers he established became sites of spiritual deliverance, often producing miraculous effects. When Minister Lu Na developed mysterious ulcers at forty—a condition that had shortened his male ancestors' lives—Du Jiong submitted ritual petitions and administered Lingfei San (a medicinal powder), predicting Lu would live to seventy, which proved accurate.

Yan Junping, named Zun, was a Chengdu native famed for his ascetic cultivation. He taught children filial piety, officials loyalty, and siblings harmony, guiding each according to their station. Over half the Shu region population embraced his teachings through his influence.

Liu Ningzhi, styled Zhi'an, from Zhijiang in Hubei, gathered herbs and refined elixirs while dwelling at Mount Heng's southern foothills. Both he and his wife wore Celestial Masters' fulu (talismanic registers), achieving remarkable efficacy in relieving misfortunes.

Zhu Huikai, styled Zhiyuan, hailed from Wuxing in Zhejiang. During the great famine of 458 CE under the Liu-Song Dynasty, he distributed all his family's grain stores to the poor. When three starving men died from overeating, their families accused him of "feeding people to death." The magistrate dismissed the charge, declaring: "To blame the benefactor when beggars die full—no law condemns this."

Lu Xiujing (Master Lu), invited by Emperor Wen of Song to expound scriptures at court, tirelessly instructed day and night. These practitioners each embodied the Daoist spirit of aiding the world and delivering beings through diverse means.

Tao Hongjing (style name Tongming) hailed from Pingyang in Wei Commandery and called himself the Recluse of Huayang. He frequently performed charitable deeds to aid the poor, often preparing various effective medicinal prescriptions to treat patients free of charge, and people from near and far relied on his assistance.

Pan Hong (style name Wensheng) was from Shanyin in Kuaiji. He possessed a benevolent nature and delighted in charitable giving. During winter, he would repeatedly make cold-weather garments to distribute to the poor, and when these ran out, he would immediately prepare new ones.

Dongxiang Zongchao (style name Yilun) came from Qianzou in Gaomi. Whenever famine struck, he would organize large-scale food distributions, attracting crowds from surrounding areas—especially at midday. Each winter, he produced cotton-padded jackets in great quantities, entrusting others to distribute them to those in need.

Yan Jizhi (style name Jingchu) of Jurong in Danyang valued righteousness over wealth and often aided the impoverished. Well-versed in Daoist principles, when officials fell ill, he would secretly prepare ritual offerings and conduct private thanksgiving ceremonies to the gods.

Fang Qianzhi (style name Daochong) from Boxian in Zhaojun, Jizhou, secluded himself in the Qian Tianmu Mountains, guiding villagers to abandon evil and embrace goodness. He advocated the virtuous practices of "burying exposed bones and relieving the destitute." Though Prince Shaoling repeatedly sent envoys with invitations, he declined to meet them—yet whenever encountering these messengers, he invariably bestowed generous gifts.

Zhang Xuanchen (style name Wenju) hailed from Yiyang Commandery in Sizhou. During the late Liang dynasty's turmoil, he fled eastward with the masses for survival. Despite his own hardships, he always let other starving refugees eat first, taking his place last in line. This prolonged self-deprivation weakened his constitution, ultimately leading to his death—yet later accounts claimed he was reborn due to his virtuous deeds.

Chu Ya (style name Xuantong) of Qiantang in Wu Commandery retreated to Mount Juqu during the Liang dynasty's decline. Valuing charity over wealth, he donated all harvests from his farmland to the poor. When sharing lodgings, he invariably rose early to sweep and fetch water for communal use. In summer, he grew melons freely available for picking.

Zhang Min (style name Gaoming) from Xuancheng personally planted pine and catalpa trees. Any assistance given to him by others, he never kept for personal use.

This scripture records the virtuous deeds of several Daoist practitioners:

Meng Daoyang, styled Xiaoyuan and nicknamed Yuan, was a native of Pingchang. Endowed with a benevolent nature, he devoted himself to charitable works for the poor. During years of famine when corpses littered the roads, he would regularly prepare meals to relieve the starving. Though impoverished himself, he gave generously within his means, often regretting he couldn't assist others more abundantly.

Sun Youyue, styled Xuanda, hailed from Yongkang in Dongyang. With ardent devotion he guided disciples, often attracting hundreds of followers. Another practitioner named Shuangzibian, a Liang dynasty native, maintained a grain-free diet (bigu) and long-term fasting practices. He propagated the teachings around Guangzhou, becoming known as the "Master of the South Seas" in the Nanhai region.

Xu Mingye of Chigang in Fufeng lived during the Taiqing era of Liang. Taking monastic vows in youth, he maintained vegetarianism while traveling mountain and water landscapes to aid others. During famines when people suffered, he regularly provided disaster relief, offering food to petitioners. Leading disciples in rice cultivation, he'd invite nearby poor folk to assist with harvests when crops ripened, repaying them with shares. Seeing those freezing, he'd remove his own garments—even in winter's depth wearing only single layers. Any donations received in cities were immediately distributed to the needy, never carried beyond the gates. He also possessed prescience: sudden departures from households invariably foretold impending misfortune.

Lu Yichong, styled Jingyou, came from Yangdu in Haiyan. From youth he cultivated the Dao devoutly, treating all equally regardless of status. Skilled at comforting others, nearby and distant villagers alike relied upon him. Zou Rong, styled Wenhui, a native of Zhang'an in Linhai, took monastic vows young and conducted affairs with impartial fairness.

Yin Zhongkan of Chen commandery once served as Palace Attendant to the Crown Prince (a post in the Eastern Palace).

This scripture records miraculous deeds of several ancient Daoist practitioners. Deng Yuzhi (courtesy name Xuanda) from Xinye, Nanyang, once dreamed of a bird spitting out a seal to him. From then on, he could cure folk illnesses using this seal without needing to write talismans (fulu). Zhuge Lin (courtesy name Maolun) from Langya cultivated the Dao with purified mind and few desires, often fasting to help others. Whether for his own or others' illnesses, he never took medicine but only drank water blessed through Daoist rituals. When a tumor grew on his face, he washed with consecrated water for several days until fully healed.

In Puyang (location uncertain), there lived a reclusive practitioner wholly devoted to Daoist cultivation whose prayers proved remarkably efficacious. When Zheng Ti's daughter suffered from a lame foot, he washed her feet with holy water, then poured the remaining water onto a withered jujube tree in the courtyard. The tree revived, and the girl's foot was healed. After Emperor Jianwen of Jin deposed the crown prince and remained heirless, this recluse secretly prayed. That night, yellow Qi descended from the southwest into the palace, enabling Empress Li to conceive the future Emperor Xiaowu.

Ji Huizan from Yuhang, Wuxing, became a Buddhist nun in childhood but later converted to Daoism, practicing on Tianmu Mountain through fasting and breath cultivation (fuqi). When people suffered acute illnesses, her single talisman would bring immediate recovery. The Biographies of Immortals records an old medicine peddler beneath Mount Tai who claimed to be three hundred years old. During epidemics, his red banners and yellow medicinal powder saved tens of thousands.

The Changshan Daoist nun Chang Rong declared herself a princess of the Shang dynasty, surviving over two centuries on wild raspberry roots while maintaining the appearance of a twenty-year-old. Gathering madder roots to sell to dyers, she donated the proceeds to orphans and widows, receiving veneration across generations. Shen Xi from Wu Commandery achieved spiritual mastery through Daoist practice in Shu, likewise manifesting supernatural abilities. These accounts illustrate how ancient cultivators aided the world through talismanic water (fushui), ritual prayers, and other extraordinary means.

The Sandong Zhunang (Pearl Pouch of the Three Caverns) records miraculous accounts of ancient Daoist practitioners healing the sick:

Ge Yue (styled Huangluzi) possessed extraordinary healing powers—even patients thousands of miles away would recover simply by sending him their names, without ever meeting in person. Shen Jian of Danyang was a master physician; regardless of illness severity, patients would recover upon seeing him. Wang Yao (styled Boliu) of Poyang cured diseases without talismanic water (Fulu) or acupuncture. He merely spread an eight-foot cloth on the ground, sat upon it without eating or drinking, and within moments, the afflicted would heal. When confronting demonic disturbances, he would draw a prison-like pattern on the ground, trapping visible fox spirits or serpent demons within it. After slaying and burning them, the patient would immediately recover.

Li Changzai of Shu Commandery followed strict principles in healing: severe illnesses took three days to cure, minor ones a single day, but he would refuse treatment if he deemed a case incurable. Gan Jun of Beihai suffered from leprosy for decades until meeting the elderly medicine seller Bo He, who transmitted to him two scrolls of the Su Shu (Plain Texts). These not only cured his chronic ailment but also enlightened him in the art of nurturing life (Yang Sheng). Gan Jun later expanded the texts to 150 scrolls, using their methods to cultivate himself, aid the world, and practice medicine. After living over 300 years among mortals, he attained immortality.

The text concludes with the cultivation journey of Grand Immortal Lord of Supreme Emptiness (originally named Chi Zhongying). While practicing on Mount Jinhua, he endured severe illness for sixteen years until receiving the Wisdom Dispelling Demons Scripture (Zhihui Xiaomo Jing) from the Azure Lad (Qingtong), which restored his health. These records illustrate how Daoist adepts integrated medicine with spiritual practice, employing unique methods such as imprisoning spirits through drawn patterns and transmitting sacred texts for healing.

Lu Xiujing (courtesy name Yuande) was a native of Dongqian in Wuxing. In the seventh year of the Taishi era during the Liu Song dynasty, when Emperor Ming fell ill, Lu Xiujing led a group in performing the Sanyuanlu Zhaijiao (a Daoist purification ritual) to pray for the nation's welfare. On the twentieth day, as dark clouds gathered and fierce winds arose with drizzling rain, a miraculous event occurred during the second watch. Yellow Qi suddenly manifested before the ritual hall, taking the shape of a huagai (the imperial canopy used in ancient Chinese processions) that rose ten zhang from the ground, covering the entire platform. Moments later, it transformed into multicolored auspicious clouds that illuminated the eaves, lingering for a long while before drifting to the scripture platform and dissipating. Over a hundred witnesses beheld this marvel, and when the emperor's condition subsequently improved, all regarded it as an auspicious sign from the Dao.

Meng Jingyi (courtesy name Fuming) hailed from Anqiu in Pingchang. When Prince Jingling of the Liang dynasty casually tossed a copy of the Lingbao Jing (Scripture of Numinous Treasure) onto the ground, he soon developed painful abscesses on his hands. Though he urgently sought Master Feng to perform repentance rituals and experienced temporary relief, the prince ultimately succumbed to the illness.

Lou Anle's wife Lady Fu had suffered from wind sores for over a decade without finding cure through conventional treatments. Devoting herself wholeheartedly to Daoist practice, she prayed for healing. In the seventh year of the Yuanjia era during the Liu Song dynasty, a violent storm suddenly arose in June. When her brother-in-law's house collapsed during the tempest, Lady Fu—forgetting her chronic foot ailment in her fear that her own home might collapse—ran into the courtyard. Miraculously, her foot condition was completely healed thereafter. This demonstrates the efficacy of sincere Daoist faith beyond what medicine can achieve.

The Xuanmu Bamen Jing (Scripture of the Mysterious Mother's Eight Gates) records how the immortal Zhao Chengzi died on Xuanzhi Mountain in Youzhou's Shanggu district after suffering adverse reactions from consuming Wushi San (a mineral-based elixir). Six years later, a passerby discovered his decomposed corpse with the elixir exposed in the abdominal cavity. Upon swallowing the pill, the thief gained vitality for four to five years until the elixir suddenly flew back to its original owner's mouth. The resurrected Zhao Chengzi's face radiated jade-like light, while the pill thief—berated by the Five Elder Immortal Lords (Wu Lao Xian Gong, five Daoist deities)—later died along with his entire family from malignant sores.

According to the Shenzhu Jing (Scripture of Divine Invocations), different colored Qi correspond to specific misfortunes: azure presages sudden death, crimson indicates swelling diseases, yellow signifies diarrhea, white foretells cholera, while black portends legal disputes. Particularly, the red-headed demons (Chitou Gui) bring calamitous misfortune.

This scripture passage primarily discusses several Daoist methods for exorcising malevolent influences and treating illnesses, along with related explanations of disease causation.

Regarding disease origins, the text mentions that wind disorders (conditions resembling rheumatism or paralysis) often originate from damp, yin cemetery environments. When subterranean water Qi (vital energy) clashes with the human body, it can cause wind-bi (wind paralysis) syndrome. Mild cases may result in hemiplegia, while severe cases can lead to complete paralysis. Frequent dreams of graves or funeral halls in the northeast or northwest directions indicate contamination by malevolent cemetery energies. The northeast corresponds to the "Subtle Severed Fate" position, while the northwest represents the "Nine Perils" position—both being inauspicious cemetery orientations.

For such ailments and nightmares, the scripture provides specific remedies: Upon waking, one should face directly upward, lightly tap the teeth three times, and recite a particular incantation. The chant essentially invokes protective deities like Taiyuan Shangxuan (Supreme Primordial Highest Mystery) and Jiudu Zitian (Purple Heaven of Nine Metropolises) to safeguard the soul and suppress malignant energies. This method can dispel ghostly Qi for anyone suffering recurrent nightmares.

Regarding arm paralysis symptoms, the text attributes them to stagnant wind-toxicity Qi accumulating in the meridians. The treatment combines acupuncture with the "Northern Emperor's Curved Incantation" technique. Practitioners should first gently massage the affected area, then close the eyes to practice inner vision, swallow saliva three times, tap the teeth three times, and silently recite the incantation. The chant petitions deities including Taishang (Supreme Venerable) and Siyuan Wuhua (Four Mysteries and Five Splendors) to protect all body parts.

These methods exemplify the Daoist worldview connecting physical symptoms with supernatural factors, employing incantations and rituals to harmonize Yin-Yang and expel pathogenic energies. The mentioned "Northern Emperor" refers to the Great Emperor of the Purple Tenuity at the North Pole, a major Daoist guardian deity, while "Taiyuan Shangxuan" and others represent celestial beings visualized in Daoist meditation practices.

This passage recounts several cases of healing physical ailments and dispelling pathogenic influences through Daoist cultivation methods, along with related practices.

A man named Tang Lan, while dwelling in Mount Linlu, was afflicted by ghostly disturbances that left his body limp like a cotton sack. Later, a Daoist taught him the "Northern Emperor's Contortion Method" (a hand-seal and incantation technique for exorcism and healing), through which he swiftly recovered. This method proves effective against various intractable illnesses, not just rheumatism or paralysis. Tang Lan subsequently cultivated the "Rainbow Elixir Method" (an alchemical technique) on Mount Hua, attaining longevity through elixir ingestion.

Zheng Zizhen (grandson of Eastern Han scholar Zheng Xuan) suffered from chronic leg paralysis while practicing on Mount Yangzhai. He combined acupuncture with the "Contortion Invocation Method" (a therapeutic massage accompanied by mantras), achieving complete recovery after one hundred days. The text explains that wind-pathogen disorders often invade when the body is weak; reducing strain while cultivating can eliminate such afflictions.

Deng Yunshan suddenly developed paralyzed hands just before attaining the Dao. Guided to moxibustion treatment at the "Wind-Circling Curved Ford" acupoints, within six or seven days he could perform the "Five Animals Frolics" (animal-imitating daoyin exercises). The scripture emphasizes that acupuncture combined with visualization practices yields superior results.

Zhao Gongcheng endured leg paralysis for thirty years. Through day-and-night devout worship of Lord Lao (Laozi), he eventually received the "Flowing Radiance Sandalwood Powder" from the Supreme Perfected Being. Upon ingestion, he regained mobility instantly and later achieved immortality. Another recorded method involves visualization upon waking at night: imagine holding the sun, envision its light transforming into crimson radiance flowing along the arms, ultimately becoming flames that permeate the entire body while silently reciting incantations. This "Sun Visualization Method" purifies the physical form.

This scripture primarily discusses how practitioners must first heal their illnesses before achieving success in cultivation, providing several illustrative examples.

The text emphasizes that cultivators must first regulate their physical health, avoiding conditions like deficient Qi (vital energy) and blood, declining mental vitality, or stagnation of bodily fluids. Without first addressing illness, even consuming elixirs or practicing breathing exercises will prove ineffective. For instance, the Daoist Wang Zhongnan cultivated for over forty years without results until the Southern Peak Perfected Being (Nanyue Zhenren) pointed out that his brain ailment and blocked meridians were the obstacles. Only after treating these conditions and resuming practice did he ascend as an immortal eighteen years later.

Several healing methods are recorded: one may close the eyes and visualize heart-fire burning away all pathogenic Qi throughout the body. Li Zheng suffered from wind-damp paralysis before entering the mountains but gradually recovered. Fan Boci, bedridden for years with madness despite exhausting his family’s wealth on treatments, studied under Daoist Shen Jing for fifty days and was cured—eventually attaining immortality at Tianmu Mountain. Bao Zhu, afflicted by a stroke that twisted his mouth and caused ceaseless teeth-chattering, nevertheless lived to 127.

These cases demonstrate that healing physical ailments is a prerequisite for Daoist immortality, with some peculiar diseases even becoming catalysts for longevity. The text mentions "Two Luminaries" (Erjing) referring to the essences of sun and moon, "ingesting mist" (Canxia) as a cultivation method of consuming cloud vapors, "Mysterious Isle" (Xuanzhou) as one of Daoism’s celestial realms, and "Nine Mysteries" (Jiuxuan) denoting the highest ranks of immortal officials.

The Sandong Zhunang records several miraculous medical feats of Daoist practitioners:

Yang Xi's third daughter had been gravely ill for some time. Though her condition recently improved slightly, she still couldn't venture outdoors. Another account mentions Xu Yufu speaking of Yang Sheren's younger brother who also suffered severe illness and extreme physical weakness.

Xu Que (styled Xixuan), originally a marquis of the Jin dynasty, later suffered a stroke that left him speechless. He passed away in the second year of the Long'an era at the age of seventy.

The Daoxue Zhuan records that during a major plague outbreak, people flocked to Wu Meng seeking divine water. Overwhelmed by the crowds, Wu Meng demarcated a hundred-pace section along the riverbank and told people to draw water freely. Those who drank it were all cured. Another case involved a Daoist named Shu Daoyun who suffered from malaria for three years without cure. Wu Meng taught him to recite the Sanhuang Shi (Three Sovereigns Poems), and the illness vanished the moment he spoke the verses.

Dai Ganlu, afflicted with a strange disease, was exiled to the seaside where he met someone named Zhengjian who claimed to be able to heal him. After a few days of treatment, he recovered completely. Another story tells of the wealthy daughter of Marquis Kang who had been ill for a year, with no cure found despite consulting numerous famous physicians. When Zhengjian arrived claiming he could heal her, the marquis—seeing his tattered clothes and bare feet—dismissed him as a madman. Zhengjian insisted, provoking the marquis's anger as he declared his daughter too ill to even rise from bed. Suddenly, the daughter dressed herself and walked out, astonishing the household into recognizing Zhengjian's divine powers.

Ren Dun excelled in treating patients abandoned by other physicians as hopeless cases, saving many lives. Though usually reticent, his predictions of fortune and misfortune proved accurate. When consulted by the ill, if he said "no serious matter," recovery was certain; his silence signaled impending death.

Du Jiong (styled Zigong) possessed remarkable medical skills and could foresee human affairs' good and evil. Two local shamans, Long Zhi and Si Shen, grew jealous and frequently slandered him. Du Jiong warned that slandering the true Dharma would bring retribution. Soon after, Long Zhi's wife died suddenly, and Si Shen contracted a strange illness. After repenting, Du Jiong helped alleviate their conditions—though Si Shen later fell ill again (implying insincere repentance).

The Sandong Zhunang (Pearl Pouch of the Three Caverns) records several stories of Daoist practitioners healing the sick:

A man plagued by a hidden ghost was instructed by a deity to confess that he had secretly hoarded a chest of fine clothing. After burning the garments at a Daoist temple, his illness vanished instantly. When Wang Xizhi fell ill, he sought treatment from Du Jiong (a Daoist master). Du told his disciples, "The illness of the Right Army General (Wang Xizhi) is incurable—what use is summoning me?" Sure enough, Wang passed away within ten days. At age forty, while serving as Imperial Secretary, Lu Na developed ulcers. Du Jiong submitted a memorial prayer on his behalf and administered Lingfei San (a Daoist elixir), declaring that Lu had overcome his calamity and would live to seventy—a prediction that later proved true.

An Qiu Wangzhi (courtesy name Zhongdu), a native of Changling during Emperor Cheng of Han’s reign, was gravely ill when his disciple Sha Du carried him beneath a courtyard tree. In the depths of winter, he suddenly caught the fragrance of plums and saw two red fruits growing on withered branches. As Sha Du caught the self-falling plums, An Qiu consumed them and was instantly cured, his body light and vigorous—soon after, he followed Sha Du in transcending worldly existence. Guo Wenju of Henei contracted plague but refused medicine, believing life and death were fated. After fasting for twenty days without emaciation, he passed away in Lin’an County, Yuhang. Liu Ningzhi (courtesy name Zhi’an) of Zhijiang, Nan Commandery, suffered chronic frailty and recurring vertigo since childhood.

During the Liu-Song dynasty, Lu Xiujing (courtesy name Yuande) of Dongqian, Wuxing, lived as a recluse on Mount Yunmeng. Once, while briefly returning home to gather herbs, his daughter fell critically ill. Though his family begged him to intervene, he declared his severance from worldly ties and departed resolutely—yet her illness spontaneously healed. Lu himself had chronic qi disorders, but when his medicine storeroom caught fire during mountain cultivation, he stopped disciples from extinguishing it, interpreting the blaze as the underworld forbidding medicinal reliance. Soon after, his ailment vanished without treatment.

The deeds of Gu Huan (courtesy names Xuanping and Jingyi) of Wu Commandery are also recorded. These accounts exemplify the Daoist philosophy of "following nature" (ziran) in nurturing life, emphasizing that inner cultivation surpasses external remedies.

The Sandong Zhunang (Pearl Satchel of the Three Caverns) records several stories of Daoist practitioners:

In a village called Baishan where evil-induced illnesses frequently occurred, villagers sought help. A Daoist priest came to preach the Laozi scripture and set up a hell-subduing ritual formation. Soon, numerous fox spirits, crocodile demons, and other creatures voluntarily entered the formation, and all the villagers recovered from their ailments.

Volume 10 documents Fang Qianzhi (courtesy name Daochong). A native of Zhaojun's Boxian County in Jizhou, he abstained from alcohol in his youth and never touched wine throughout his life. Even when ill, he refused medicine or acupuncture, letting nature take its course. He selflessly aided the common people. The same volume records Zhang Xuance (courtesy name Wenju) from Yiyang Commandery. When his townsman Zhang Guisun suffered sudden paralysis, Zhang abandoned his studies to personally care for him—emptying bedpans, feeding meals and medicine—for three years without complaint, earning widespread admiration for his righteousness.

Volume 12 describes Jia Leng (courtesy name Xuanmiao) of Chengdu, Shu Commandery. Ordained as a Buddhist monk in youth, he returned to lay life during wartime and pursued Daoist cultivation in old age. When a speech-impairing illness struck him late in life, he lamented it as retribution for violating Daoist precepts, with many of his scriptural commentaries lost thereafter.

Volume 15 recounts Huan Kai (courtesy name Yanshu) of Dantu, Donghai. During early Liang dynasty, three ancient lacquer boxes containing Gan Ji's (Eastern Han dynasty fangshi) Taiping Jing (Scripture of Great Peace) were discovered on Kunlun Mountain's shores. Villagers enshrined them in a Daoist temple until Huan brought one copy to the capital. Though Tao Hongjing (renowned Daoist master) authenticated it as genuine, Huan immediately contracted chronic malaria. Tao declared this punishment for unauthorized scripture removal and advised its return. The illness vanished after the text was restored.

Volume 16 chronicles Kong Lingchan (courtesy name also Lingchan) of Shanyin, Kuaiji. After his mother's death, he observed mourning with austere meals, maintaining lifelong frugality. Unaware in the capital, his father later wept seeing his emaciation and ordered fine foods prepared. Falling ill after barely eating, Kong revealed his mourning practice—only then did his father understand.

The Sandong Zhunang (Pearl Pouch of the Three Caverns) records several miraculous accounts of Daoist practitioners healing the sick:

Volume 19 describes how Emperor Ming of the Southern Qi Dynasty, during his illness, frequently summoned Buddhist and Daoist monks to perform rituals in the inner palace. Hearing the particularly melodious chanting of Yan Zhiming (courtesy name Huishi), a Daoist from Jinling, the emperor's condition remarkably improved. When the emperor suffered insomnia after the ceremony, he summoned Yan Zhiming to chant scriptures in the palace, immediately feeling relief. The emperor granted him the rare privilege of riding the imperial carriage, earning Yan Zhiming respect from both religious and secular circles.

Volume 20 records how Xiao Fangdeng, crown prince of Emperor Yuan of Liang, fell critically ill. His mother Consort Xu devoutly observed purification rites and ordered rituals performed at Hualin Hall, managed by female official Li Lingcheng. That night, Consort Xu dreamed of two blue-robed attendants (servants of Hualin Hall) revealing the prince's illness stemmed from taking stones from a Daoist altar - returning them would bring recovery. Inquiry confirmed the prince had used these stones to build a garden pond. The stones were immediately returned, and court scholar Wang Xiaosi conducted repentance rituals in the mountains. The prince recovered shortly thereafter.

The Shenxian Zhuan (Biographies of Divine Immortals) mentions in Volume 4 that Sun Bo of Hedong healed patients with just a few simple instructions. Volume 7 records the legendary physician Dong Feng (courtesy name Junyi): when a young man near death from leprosy sought help, Dong Feng had him sit in a curtained chamber. The patient described feeling a giant creature licking his entire body with unbearable pain. After washing him with water, Dong Feng instructed complete protection from wind for days. The man shed his skin, emerging with flesh "smooth as congealed fat." Dong Feng treated patients at Mount Lu without payment, only asking seriously ill survivors to plant apricot trees - later inspiring the famous "Apricot Grove" legend.

This passage records the miraculous healing deeds of several ancient Daoist practitioners.

There was a man named Gui Jun, a local official in Xuzhou, who suffered from leprosy for ten years without cure. Hearing that Master Gan (a Daoist adept) possessed extraordinary arts, he went to seek an audience with hundreds of attendants in tow. Master Gan asked his purpose, and Gui Jun replied that he sought healing. Master Gan said, "With so many followers, I thought you came to learn the Dao. If you truly wish to be cured, dismiss all your attendants and stay here alone to tend the horses." Gui Jun obeyed and cared for the horses for three years—by the time his illness vanished, he hadn’t even noticed when it disappeared.

When Master Mao (a Daoist practitioner) cultivated on Mount Mao, sick people would come seeking treatment. He would instruct them to place ten eggs inside his tent, then later return them. Upon returning home, if the patient found the egg yolks missing, their illness would be cured; if the yolks had turned to clods of earth, recovery was impossible. Strangely, the eggs remained intact, showing no signs of having been opened.

Feng Junda, a Daoist adept from Longxi, would rush to heal anyone on the verge of death—whether he knew them or not—and his medicine brought immediate recovery.

Another case involved Zhao Qu of Shangdang, who suffered from severe leprosy. Fearing contagion, his family prepared a year’s worth of provisions and confined him to a stone chamber deep in the mountains. Weeping day and night for over a hundred days, he suddenly beheld three divine beings. They asked if he wished to take medicine for his cure. Zhao Qu replied, "This vile disease is my punishment for heavy sins." (The account implies he later received healing.)

When a man is on the verge of death from illness, he would willingly have his feet cut off or his nose severed if it could save his life—how much more would he be willing to take medicine? There's nothing he wouldn't do to beg the immortals to preserve his life. Once, an immortal gave a man five pecks each of pine nuts and pine resin, saying: "Eating these will not only cure your illness but also transcend the mortal world. Finish consuming them, and your sickness shall be healed—yet even after recovery, you must not stop taking them." Before the man had finished the medicine, his leprosy was completely cured, and his body grew robust. When he returned home, his family thought they were seeing a ghost—until he explained what had happened, and they rejoiced together. He continued taking the medicine for two more years, his appearance growing increasingly youthful, his skin radiant, and he could outrun flying birds.

There was also a man named Chen Chang who had lived on Mount Ramie for six hundred years. The local people built him a house and came to make offerings in all four seasons. Chen Chang neither ate nor drank, nor did he deliberately cultivate spiritual practices. When those who served him fell ill, they would use a vessel to request sacrificial water from him—drinking it would cure them. But for those destined to die, Chen Chang would not give them water.

The thirty-third scroll of the Taiping Jing (Scripture of Great Peace) records: A Perfected Person (Zhenren) asked, "Why do people always fall ill?" An immortal replied: "Because the spirit deities (Shen) of the five viscera and six bowels leave the body. When the liver spirit departs for too long, the eyes go blind; when the heart spirit is absent, the lips turn blue-white; when the lung spirit leaves, the nose becomes blocked; when the kidney spirit departs, the ears go deaf; when the spleen spirit is missing, one cannot taste sweetness; when the head spirit leaves, dizziness follows; when the abdominal spirit is absent, digestion fails; when the limbs' spirits depart, movement becomes impossible. These spirits inherently prefer purity and detest filth. To summon them back, one must observe purification fasts (Zhaijie), bathe, and pray sincerely before an incense altar—then all illnesses will naturally subside. Without purification, the spirits refuse to return and may even ascend to heaven to lodge complaints. This is why the sick multiply endlessly, and deaths follow one after another."

The forty-fifth scroll of the Taiping Jing further states: "Heaven does not hate humans for building houses—it hates them for digging too deeply into the earth. Excavating the ground injures the earth's body; digging up stones wounds the earth's bones; striking springs harms the earth's blood. The earth is humanity's mother, and reckless digging makes the mother sick and suffer."

This scripture examines the causes of human illness and shortened lifespans, primarily linking them to violations against the earth. Ancient wisdom held that digging deeper than three chi (approximately one meter) harms the earth's Qi (vital energy): the first chi belongs to Yang Qi (heaven), the second to harmonizing Qi, and the third to Yin Qi (earth veins). Exceeding this depth damages the earth's meridians, inviting misfortune. The ancients dwelled in caves rather than building houses, thus rarely fell ill; later generations' excessive land development led to increased disease.

When asked why those living by rivers without digging wells still suffer illness and short lives, the text explains that Heaven and Earth have grown wrathful, affecting surrounding areas—much like one family member's misdeeds implicate siblings. Drawing water by digging harms the earth's lifeblood—how could this not cause sickness?

Another question arises: Why do some meet misfortune merely by moving into old houses without disturbing the earth? The response cites improper actions offending the Shen (spirits). Pressed on which specific spirits, the text emphasizes their multitude, refusing to name them individually.

To the objection that some undertake large construction projects unscathed, the scripture clarifies that all earth-moving is harmful—favorable sites may delay consequences, but harm eventually manifests; unfavorable sites show immediate effects. Large-scale projects invite major disasters, minor ones bring lesser misfortunes, all being the earth's wrath channeled through spirits.

Finally, regarding building on low-lying land, even shallow digging injures the "earth's skin"—just as humans bleed whether thick- or thin-skinned. The earth is humanity's parent (Heaven and Earth being humanity's root, the parents of Yin-Yang). How can children harm their parents? Through bodily metaphors, the text underscores respecting nature: excessive exploitation ultimately summons calamity.

Someone asked: "People today receive nourishment from their mothers, while ancients dug wells to draw water for drinking. What fault lies in this?" The reply states: "This is incorrect. People drinking their mother's milk is like drawing water from a spring. Human milk is the springwater of humanity, just as the earth has springs for people to drink from. How could one arbitrarily pierce a mother's skin to drink her blood?"

The Taizhen Ke scripture records: For treating severe illness, one establishes a "righteous fast" (Yizhai) lasting three days and nights. A virtuous person must be invited to serve as the fasting master, assisted by five practitioners as attendants. Sincere Daoists and devoted "register disciples" (Lusheng, those who have received Daoist registers) may participate, but those not striving for moral progress are forbidden. The scripture further states: For rescuing parents, teachers, or fellow practitioners from grave illness or disaster, a "Great Repentance" ceremony must be conducted at an outdoor altar. Participants loosen their hair and smear mud on their foreheads while bowing to the Thirty-Two Heavens (Daoist celestial realms). During the fast, "Zi-Wu petitions" (prayer documents for specific hours) must be submitted timely, as sincere supplications will surely receive response (following the "Mud and Ash Fast" method). Seven lamps are lit within the altar to honor ancestors and perpetuate light, with additional lamps at the well, hearth, gate, and pavilion to seek wisdom and blessings.

The scripture further stipulates: The presiding master must expound the teachings while all participants cultivate themselves through austere devotion and ritual observance. If the patient receives grace and shows gradual recovery—with verifiable results after three days of fasting—the master gains thirty "counts" (Daoist merit units), while attendants gain twenty. Fasting days may multiply merit calculations accordingly.