《三洞珠囊》Vol. 2

This passage records the frugal lives of two Daoist practitioners, showcasing their spiritual realm of finding contentment in poverty while devoted to the Dao (the Way).

The first is Fan Chai (also written as "Fan Chai"), a native of Langzhong in Baxi. This man possessed dignified and refined manners, never foretelling the future nor discussing omens of fortune or misfortune. His temperament was serene and desireless, remaining taciturn throughout the day. He wore robes patched together from rags, tied with a straw rope as a belt, and draped in thatch for meager coverage. Whether in winter or summer, he walked barefoot, yet his feet never cracked. Year-round, he slept without bedding yet rested as peacefully as an infant. His appearance was handsome, and he always greeted others with a smile, earning widespread respect.

In the fourteenth year of the Taiyuan era (389 CE) of the Liu Song dynasty, he arrived in Jingzhou and settled on Fucheng Isle in Zhijiang County, Nan Commandery. His thatched hut could not even shield him from wind and rain. He used mulberry branches as a bed, spread with a straw mat, owning only an empty bamboo basket and an earthenware pot. Sometimes he would go begging with his basket for ten days straight, yet he never ate refined grains, wine, meat, or fruits—only coarse grains and wild vegetable broth. A single liter of food could sustain him for over ten days. He walked swiftly and spoke hurriedly, making his words hard to understand unless one listened intently. Normally, he sat with solemn reverence, treating everyone equally regardless of status, never engaging in conversation with worldly dignitaries. He often closed his eyes, ignoring music, and muttered to himself while lying down. When questioned, he would say, "Wang Jianwu is coming," followed by other cryptic remarks. He claimed to possess nothing, declaring his bamboo basket and earthenware pot empty. Strangely, though his decades-old ragged robe appeared filthy, those who approached could detect an unusual fragrance.

The second figure is Liu Ningzhi, courtesy name Zhi'an, childhood name Changnian, also from Zhijiang in Nan Commandery. He refused all gifts from the powerful and distributed his family property entirely to his younger brothers and nephews. He built a small earthen-walled hut amidst wild grasses, adhering to the principle of not eating unless he worked. Husband and wife shared the same aspirations, content with their austere life. They often pushed a cart of wild rice stems to the market, selling goods at fair prices—just enough to sustain themselves, giving away any surplus. Even during famine years when food ran out, their resolve never wavered. His wife was the daughter of Guo Quan, Inspector of Liang Province, and came with a substantial dowry, yet Liu Ningzhi distributed the wealth among relatives without his wife uttering a single complaint.

This passage documents the ascetic practices of several Daoist hermits, revealing their spiritual transcendence beyond material desires through austere living.

Zong Chao (courtesy name Yilun) of Gaomi, though offered an ornate Daoist temple by Prince Wei of Luling during the Liang dynasty, insisted on dwelling in a thatched hut wearing coarse cloth. He sat for years on a round log until his knees left permanent marks. His straw hat and rush mat wore out but were never replaced, embodying extreme frugality.

Yan Jizhi (courtesy name Jingchu) of Danyang renounced family wealth to pursue the Dao, maintaining a lifelong vegetarian diet and hemp clothing without a single inch of silk. Zhang Ze (courtesy name Shihe) of Wu Commandery devoted himself wholly to cultivation, embracing poverty while preserving unshaken serenity. Yu Chengxian (courtesy name Chongguang) of Yingchuan studied Laozi and Zhuangzi's teachings for over forty years, sustaining himself with simple meals while lecturing on scriptures.

Meng Daoyang (courtesy name Xiaoyuan) of Pingchang possessed innate compassion, wearing plain clothes and eating vegetarian food throughout his life. His cultivation remained rigorous regardless of seasons, maintaining daily ritual prostrations. Dai Sheng (courtesy name Shirong) of Jinling took monastic vows young but retreated to Maoshan to avoid hunting activities. Kong Lingchan (courtesy name Lingchan) of Kuaiji, after his mother's passing, forever abstained from delicacies, subsisting only on coarse grains and vegetables.

Deng Yuzhi (courtesy name Xuanda) of Nanyang wandered unpredictably around Southern Peak (Nanyue), wearing tattered monastic robes year-round and trimming his own grown hair. The Biographies of Immortals records the more miraculous You Bozi—wearing single-layered clothes in winter while donning thick garments in summer, his appearance changing annually yet becoming younger after decades.

Kong Yuan of Xuchang regularly consumed poria cocos (fuling), a common longevity herb among practitioners. These accounts vividly illustrate how Daoist cultivators renounced worldly pleasures to pursue spiritual liberation through disciplined living.

The Daoist practitioner Songzi lived a life of simplicity, wearing coarse cloth and maintaining a vegetarian diet. Jiao Xian, styled Xiaoran, was a native of Taiyang in Hedong who lived to the remarkable age of 170. He regularly consumed white stones (a Daoist cultivation practice), dwelling in a thatched hut by the mountainside. Worn clothes were his daily attire as he sold firewood in the market to purchase secondhand garments. Even in winter he wore only single-layered robes, yet his complexion remained radiant, and his repose carried the effortless ease of one who had drunk summer wine.

The "Chapter on Concealing Radiance" records: The Supreme Lord of the Great Dao (a high-ranking Daoist deity) conceals his form within the Eight Mysteries (cosmic directions), his brilliance internalized within the origin of all things. His divine majesty penetrates the netherworld, while auroral light illuminates the celestial canopy. His solemn countenance radiates sacredness, his vital presence permeating the mythical Isles of Flame. Unified with the Great Dao, he manifests in boundless emptiness, appearing and vanishing according to circumstance.

The "Biographies of Daoist Scholars" documents: Dongfang Shuo, styled Manqian from Yanci in Pingyuan, possessed inner purity though his conduct defied convention—his essence remained pristine despite literary flamboyance. His expansive mind housed extraordinary talents, with encyclopedic knowledge enabling intuitive comprehension. Yan Junping, named Zun from Shu Commandery, strictly adhered to the principle "neither wearing what is improper to wear, nor eating what is improper to eat." In Chengdu, he practiced divination for sustenance, concluding his stall upon earning a hundred coins daily to lower the curtain for dedicated cultivation. His profound practice avoided ostentation, and he passed away at home in his nineties.

Volume Six recounts: Zhu Huikai, styled Zhiyuan from Wucheng in Wuxing, embodied quietude through habitual serenity. Focused on internal cultivation, he seldom ventured out. When questioned about his tranquility, he replied: "For activity, even heaven and earth prove insufficient; for stillness, a square inch already overflows."

Volume Eight describes: Tao Hongjing, styled Tongming from Pingyang in Wei Commandery. During Emperor Ming's reign, he reclused in Zhongshan, dwelling deeply in seclusion while constructing pavilions for cultivation.

Volume Thirteen notes: Yu Chengxian, styled Chongguang from Yingchuan, twice declined appointments as Prefectural Secretary. When imperial envoys came bearing invitations, his reclusive gates remained shut against their entry.

The "Edict Summoning Daoist Masters" chapter records: Lu Xiujing, styled Yuande from Dongqian in Wuxing, cultivated the Dao at Lushan's Waterfall Mountain. Emperor Ming of Song, seeking to elevate Daoism, sought eminent masters throughout the land. Admiring Lu's demeanor, he issued an edict in March of the Taishi era's third year (467 CE), commanding Governor Wang Jingzong of Jiangzhou to escort him ceremoniously to the capital.

This Daoist master repeatedly declined imperial summons on grounds of illness, yet the emperor's respect only grew, sending envoys in continuous succession. With messengers arriving without cease, it became clear refusal was impossible. The master sighed: "The Emperor's sagely vision extends even to unworthy men like myself—how humbling. When Laozi served as Archivist of Zhou, and Immortal Lord Ge (Ge Xuan) assisted the Wu Kingdom, even realized beings condescended to aid the world. How then may I alone preserve my purity?" He thus dispatched his disciple Chen Piao to the capital first.

At Jiujiang, the Prince of Jiujiang inquired about differences between Buddhism and Daoism. He replied: "Buddhism speaks of 'Liúqín' (the Buddha), Daoism of the Jade Emperor—though paths differ, their root is one." The prince deeply agreed. Upon reaching the capital, though assigned quarters in the rear palace halls, he disliked aristocratic settings and temporarily lodged at the Hu Guest Retreat near the Piaogi Landing. Visitors came in endless streams, with both court and commoners placing great hopes in him.

The emperor ordered Minister of Education Prince Jian'an and Chief Secretary Yuan Can to host a grand banquet with a "Summoning Worthies Seat," gathering elites at a solemn Buddhist temple. While Neo-Daoist scholars dazzled with rhetoric and Buddhist masters debated keenly, creating fierce Confucian-Buddhist contention, this Daoist resolved disputes with concise principles, astonishing nobility and winning universal admiration. Subsequent discussions continued at the Yanxian Pavilion in Hualin Garden, attended by the emperor himself. Wearing his deer-skin headscarf, the master paid respects, and the sovereign—deeply moved—personally inquired about the Dao's essence. His profound explanations of mystical principles and Daoist origins, delving into subtle profundities, greatly pleased the imperial heart.

A noble asked: "Why does Daoism not discuss past and future lives?" He responded: "The Daode Jing states 'I know not whose son it is—it appears before the Lord of Heaven.' Where there is 'before,' there must naturally be 'after,' and between them lies the present. Zhuangzi says 'As things come into being, they pass away'—both reveal the principle of threefold rebirth, though their concise profundity eludes common understanding."

Though the court sought to retain him with wealth and honors, he remained unmoved. Emperor Song thus built the Chongxu Lodge in the northern suburbs for his residence, constructing extensively and gathering fellow practitioners. From then on, he widely opened the Dharma-gate, propagating scriptures under court and public attention, attracting both monastic and lay followers—marking Daoism's golden age.

(Note: The "master" refers to Lu Xiujing, eminent Southern Dynasties Daoist; "Immortal Lord" denotes Ge Xuan, renowned Three Kingdoms-era fangshi; "Liúqín" is an alternate transliteration for Buddha; "Jade Emperor" is the supreme Daoist deity Yuhuang Dadi)

Tao Hongjing, styled Tongming, was a native of Pingyang in Wei Commandery. He was particularly devoted to the teachings of the Yellow Emperor and Laozi, delving deeply into Daoist practices and calling himself the "Recluse of Huayang." Initially, he secluded himself in Mount Juqu (present-day Mount Mao in Jiangsu) in Jurong County, cultivating stillness among the mountain cliffs. When Emperor Ming of Qi ascended the throne, concerned that the celestial and earthly spirits were not in harmony, he earnestly invited Tao Hongjing to perform sacrificial rites across famous mountains. Tao traveled through five commanderies for three years to complete the rituals before returning to settle at Zhongling. The court regularly sent envoys to visit him, bestowing generous gifts and fulfilling all his requests, maintaining frequent correspondence between the court and his retreat.

In the second year of the Jianwu era (495 CE), Tao Hongjing was commissioned by the emperor to pray at the sacred mountains of the east while collecting Daoist scriptures. Jiang Fuchu, a native of Yixing, often traveled to Mount Mao for cultivation. Emperor Gao of Qi had a Daoist temple built on the mountain, and in the second year of the Jianyuan era (480 CE), the emperor issued an edict appointing Jiang to preside over Daoist rituals at Chongyang Temple.

Meng Zhizhou lived during the reign of Emperor Wu of Liang and was widely learned. When Prince Jinghui of Liang oversaw religious affairs, he invited Meng to expound scriptures at Guangzhai Temple. The renowned Buddhist monk Fayun, celebrated for his profound Buddhist scholarship, initially looked down on Meng. However, after several debates, Meng's lucid and penetrating explanations of Daoist doctrine earned the admiration of the monastic community.

Sun Youyue, styled Xuanda, hailed from Yongkang in Dongyang. He practiced grain avoidance (bigu), abstaining from staple foods and subsisting only on sesame, pine nuts, and atractylodes (a medicinal herb). In the third year of the Yongming era (485 CE), the emperor appointed him abbot of Xingshi Temple.

Kong Lingchan, from Shanyin in Kuaiji, immersed himself in the essence of Daoism, thoroughly studying texts on immortals and transcendence. Emperor Ming of Song built Huaixian Temple beside the Yu Cave and decreed that Kong should reside there. Later promoted to Grand Master of the Palace and granted the title of Palace Attendant, Emperor Gao bestowed upon him a deer-skin headscarf, a monkey-fur robe, and bamboo slips, along with a handwritten edict: "You embody the manner of the ancients. We bestow upon you the attire of a mountain recluse, hoping to see you wearing it when we visit."

Xu Shizi, styled Dewei, was a native of Donghai. When Emperor Wu of Chen established Zongxu Temple, he invited Xu to serve as abbot. After six or seven years, Xu passed away at the temple, and Emperor Wen ordered a lavish coffin and funeral provisions, with all expenses borne by the court.

The fourteenth volume of the Dongshen Jing (Scripture of the Cavern of Spirit) records: "Those who study the Dao of longevity and contemplate the inner deities (Shen)...". Daoism holds that cultivating in mountains allows one to refine body and mind through their numinous Qi (vital energy). The "Dragon Tablet Ritual" (Toulong Jian) is a significant Daoist ceremony where inscribed metal tablets are cast into sacred mountain caves to commune with celestial and earthly spirits.

This passage describes the specific methods of the "talisman deposition ritual" (toujian) in Daoism for seeking longevity. The term "water wisdom" refers to the intelligence of water's nature, illustrating the cultivation path that harmonizes movement and stillness: the benevolent who preserve stillness can extend life, while the wise who skillfully act can attain joy. Practitioners should draw near to mountains and rivers, as this is the essential secret of longevity.

The concrete procedure must be performed during the hours of Yin (3-5 am) or Wu (11 am-1 pm) on the eight seasonal nodes (Beginning of Spring, Spring Equinox, etc.). Using cinnabar, one writes a prayer on plain wooden slips in this format: "Your descendant [name], from [origin] holding [position], aspires to seek longevity, pleading to change the register of death into a talisman of life." After filling the slip, bring it before a mountain. Facing the mountain deity's direction, offer incense and prostrate. After reciting the text, prostrate again, then wrap the slip in blue paper and bind it with blue silk before concealing it in a rocky crevice. Next, proceed to a river. Board a boat to midstream and repeat the same rites, finally tying the slip to a clean stone and sinking it into the depths.

The ritual cycle must begin at the Spring Equinox and complete twenty-four depositions within three years. If interrupted, the count must restart. The scripture emphasizes that if one's cultivation lacks diligence, they must accumulate more merit (De) and practice diligently until receiving spiritual response.

The latter section records another "vermilion script jade formula" (chishu yujue) deposition ritual: using cinnabar on silverwood slips to petition water palace deities for erasing sin-registers and achieving immortality. The slip's format includes birth details and petitions, to be wrapped and delivered by a golden dragon (Daoist divine creature) into the abyss. The first deposition requires nine golden clasps to bind the slips, which may be simplified subsequently. Choose clear deep waters for deposition, face north while knocking teeth three times, then sink the slip after reciting invocations.

These rituals integrate the Water Official worship from Daoism's "Three Officials belief" (heaven, earth, and water officials), holding that delivering slips to water deities can communicate with cosmic forces, dispel calamities, and prolong life. The blue/vermilion colors and gold/silver materials used correspond to specific symbolic meanings within Daoist Five Phases (Wuxing) theory.

This scripture records a Daoist ritual involving the submission of jade tablets (inscribed wooden slips with prayers) to the Water Court and the Five Sacred Peaks deities to seek absolution from transgressions. The content is divided into three main sections:

The first section contains a confessional prayer addressed to the Water Emperor (deities of the Water Court). The devotee implores the great deities of the Water Court to eliminate the sins of both themselves and their ancestors across nine generations, praying that their parents from seven past lives may be liberated from suffering and ascend to the Nine Heavens, while their own transgressions are dissolved. In the ritual, a golden dragon (a Daoist ritual implement) serves as a messenger to deliver the prayer to the Water Officials (deities of the Water Court).

The second section describes a ritual directed toward the Five Sacred Peaks (including Mount Tai of the East) for sin-purification and transcendence. The devotee identifies as the "Yellow Thearch Master of Numinous Treasure," declaring their birth date and astrological affiliation (the "Great Mountain" refers to the Northern Dipper). They entreat the Perfected Ones of the Five Peaks to expunge their name from the registers of sin and inscribe it in the immortal records. The procedure involves writing the prayer in cinnabar on a silver-wood tablet, wrapping it in blue paper bound with blue silk threads, accompanied by nine golden clasps, before burying it at the sacred mountain corresponding to their birth year's earthly branch.

The final section presents a sin-eradication ritual addressed to the Nine Earthly Sovereigns (underworld deities). While similar in content to the Five Peaks ritual, the petition is directed toward the Yellow Thearch and Five Deities who govern the underworld. The practitioner again declares their birth details and astrological affiliation (here mentioning the "Central Dipper," the central star of the Northern Dipper constellation), seeking liberation from the Three Wretched Paths (the three miserable realms of hell, hungry ghosts, and animals) to enable their hun and po souls to ascend to heaven.

All these rituals emphasize the transmission through golden dragons and sworn oaths on jade tablets, creating a celestial witness across the Three Realms of heaven, earth, and water. This reflects the Daoist belief in the Three Officials (heavenly, earthly, and water officials) and the religious practice of communicating with celestial beings through ritual.

This passage records the specific procedures of the Daoist "Dropping the Dragon Slip" (Toulongjian) ritual. This ceremony involves Daoist priests burying specially prepared documents to beseech divine beings for disaster relief, absolution of sins, and ascension to immortality.

Prior to the ritual, specific ritual implements must be prepared: a wooden slip inscribed with vermilion ink on a silver surface containing a petition stating the exact time and location (year, month, day, and specific district). The wooden slip is then wrapped in blue paper, bound with blue silk threads, accompanied by nine golden clasps and one golden dragon figurine. These objects are to be buried at the Central Palace position of the dwelling (Daoism recognizes corresponding "Central Palace" orientations in both the human body and living spaces).

During the ceremony, the priest faces the royal direction (a specific orientation), performs twelve Tooth-Knocking exercises (a Daoist cultivation technique), and after reading the slip's contents, recites an invocation. The prayer essentially petitions for: the opening of heaven and earth, the clear differentiation of the Nine Qi (the nine primordial energies believed to compose all things in Daoist cosmology), the simultaneous radiance of the Three Luminaries (sun, moon, stars), and the purification of the Ten Directions. It beseeches the Five Directional Emperor-Deities to reveal the true Dao, with the sacred Red Texts and Jade Scripts illuminating essential teachings. On this day, the priest announces to the myriad immortals, seeking absolution of sins and ascension to immortality. The golden clasps and dragon figurine serve as tokens to convey these petitions to heaven.

The text further explains that performing this ritual during the Eight Nodes (the eight seasonal divisions including Spring Commences) or on Jiazi days (the first day of the sixty-day cycle) holds particular efficacy—capable of absolving karmic transgressions across three lifetimes, with one's name recorded in the celestial registers. During such times, all celestial deities offer protection, the Five Directional Emperor-Deities stand guard, beings from the Three Realms come to welcome, earth deities pay homage, and demonic forces dare not interfere. Not only does this practice enable the practitioner's own ascension, but it can also elevate seven generations of ancestors from the sufferings of hell to the bliss of heaven.

The passage concludes by emphasizing how the Three Officials (Heavenly Official, Earthly Official, and Water Official) and Nine Bureaus (the celestial administration's nine departments) meticulously record human merits and faults, with karmic retribution being absolutely precise. This scripture embodies the Daoist cultivation concept of communicating between heaven and humanity through specific rituals to dispel misfortunes and seek blessings.