《三洞群仙錄》Vol. 13

This passage records the miraculous deeds of several Daoist practitioners:

The story of Xu Zuoqing: He claimed to be a Daoist priest from Mount Qingcheng, visiting the temple west of Yizhou city three or four times annually. During the Tianbao era of Emperor Xuanzong's reign, on the Double Ninth Festival, the emperor was hunting in Shayuan when he spotted a solitary crane in the clouds. Though he shot it with an arrow, the crane flew southeastward with the arrow still lodged in its body. That same day, Xu Zuoqing returned to his temple carrying the arrow, visibly displeased as he recounted being wounded by this arrow while walking in the mountains, though he claimed to have recovered. He predicted the arrow's owner would come to retrieve it the following year, hanging it on the back wall with an inscribed record. Later, when Emperor Xuanzong fled to Shu territory during wartime, he recognized this imperial arrow in the temple, realizing the crane he'd shot was actually Xu Zuoqing transformed. The local area still bears the name "Flying Immortal Ridge," said to be where Xu descended with the arrow.

Jiang Shumao's cultivation: He abandoned his position as Marquis of Baling to practice cultivation at Mount Juqu. In a letter to friends, he wrote of having studied the Dao at Ghost Valley, attained realization at Mount Shaoshi, nurtured his spiritual wings ("yanghe" - a metaphor for self-cultivation) at Huayang, and awaited ascension at Yicheng. Lamenting time's swift passage, he often toured Mount Juqu riding wind wheels (mythical Daoist flying vehicles).

The cultivation methods of Feng Chang and Chen Shijing: Feng mastered yin-yang divination by age fifteen. After receiving Daoist texts from Perfected Person Deng, he could "transform yellow to red" (a Neidan term for refining essence and qi), his complexion becoming jade-like before becoming Perfected Person of Western Peak. Chen Shijing practiced the "Mysterious White Way," maintaining contemplations during daily activities: visualizing black qi in his brain, white qi in his heart, and yellow qi in his navel. These three qi would cover his body like clouds, then transform into flames that burned through his form until he became transparent inside and out. He practiced this daily along with twenty breath absorption cycles. This exemplifies the cultivation principle of "knowing the white yet guarding the black" and "knowing the black yet guarding the white" (a core Daoist concept of maintaining yin-yang balance).

Note: Terms like "nurturing wings" ("yanghe"), "wind wheels" ("biaolun"), "transforming yellow to red" ("hui huang zhuan chi"), and the "Mysterious White Way" ("xuanbai zhi dao") represent specialized Daoist cultivation terminology and imagery. These practices demonstrate traditional Daoist methods of refining body and mind through visualization and breath work.

This passage recounts the miraculous deeds of four Daoist practitioners.

Pei Yuanjing had a serene disposition since childhood. As an adult, she wished to renounce worldly life to cultivate the Dao, but her parents forced her to marry Li Yan. Several months into the marriage, she told her husband that celestial beings forbade her from being a wife and retreated to live alone. At night, laughter and conversation often emanated from her chamber. When her husband secretly peered inside, he found the room filled with radiant light. At dawn, she bid him farewell and ascended to immortality amidst swirling clouds, rosy mists, and celestial maidens playing music.

Qi Xiaoyao (Daoist name) was deeply devoted to spiritual cultivation. After being compelled by her parents to marry Ji Xun, she secluded herself in a chamber, abstaining from grains while practicing meditation. One night, thunderous sounds came from her room. People found only her garments remaining inside, then looked up to see her soaring upward amid dazzling clouds and radiant mists.

Wu Jun (courtesy name Zhengjie), a renowned Tang dynasty Daoist priest, traveled during the Tianbao era to Songshan near the capital to study under Master Pan Shizheng. When Emperor Xuanzong summoned him to inquire about Daoist cultivation, Wu replied that the Daode Jing held supreme importance, while alchemical practices (waidan) were pursuits for recluses, unsuitable for rulers. He frequently advised the emperor using Confucian teachings and was highly esteemed.

The Daoist priest Li Hanguang excelled at seal and clerical script calligraphy, but upon hearing someone praise his skill as surpassing his father's, he never wrote again. Later, Pan Shizheng (known as Zhengyi Xiansheng, "Master of Orthodox Unity") transmitted to him all the secret talismanic methods (fulu), praising him as "an honored guest of the Jade Pure Realm" (one of the Three Pure Realms in Daoism).

Luo Gongyuan was a Daoist during Emperor Xuanzong's reign. When the emperor sought instruction in invisibility arts, Luo admonished that a ruler bearing the empire's weight shouldn't pursue such minor techniques. Enraged, the emperor had him confined, but Luo hid within a palace pillar. When the pillar was split open, he moved into a jade brick, which shattered into pieces—each fragment containing his image. Only after the emperor apologized did Luo resume his form, though the ruler still insisted on learning the arts.

This passage recounts several miraculous stories and discourses related to Daoism.

The first story tells of the deeds of Gong Yuan, a Daoist immortal. When teaching Daoist arts, he refused to impart everything, often concealing his form and revealing only his sash. Later, someone caught sight of his shadow, and the emperor, enraged, ordered his execution. An envoy named Fu Xianyu, returning from Shu (modern Sichuan), encountered Gong Yuan riding clouds on the road. Gong Yuan took a letter and a local Shu specialty—angelica root (danggui, which also means "it is time to return")—from his sleeve and asked Fu to deliver them. When the emperor learned of this, he deeply regretted his actions. By the end of the Tianbao era, the prophecy of "danggui" came true—the emperor indeed journeyed west to Shu.

The second story takes place during the reign of Emperor Dezong of Tang. A painter named Ning Cai created an exquisite painting of the Seven Sages of the Bamboo Grove. Two scholars present, Guo Xuan and Liu Cheng, began competing with each other. Suddenly, Liu Cheng declared he would demonstrate a technique to enhance the painting without using pigments. With that, he leaped into the painting and vanished, astonishing everyone. Later, Liu Cheng's voice emerged from the painting, saying, "Brother Guo, do you believe me now?" Soon after, he fell out of the painting, pointing at the portrait of Ruan Ji and saying he had only managed to refine it to this extent. The onlookers noticed that Ruan Ji’s image was indeed extraordinary—his lips seemed to be whistling. Seeing this, the painter Ning Cai realized Liu Cheng had attained the Dao (Way), and together with Guo Xuan, he bowed in gratitude. A few days later, Liu Cheng disappeared into seclusion.

The third section records the discourse of Celestial Master (Tianshi) Qi Wu (courtesy name Zixu). At the time, a Buddhist monk named Fan Zhen came to inquire about the differences in origin between Daoism and Buddhism. Qi Wu replied: "The Dao has no before or after—it is profound and beyond words. Laozi represents the path of immortality and transcendence, belonging to the left palace of the Supreme Lord Lao (Taishang Laojun). Thus, Laozi was born from the left armpit, raises his left hand, honors the left, and his teachings emphasize yellow (associated with Yang). Those who attain the Dao can control life and death, transcending kalpic cycles. The Buddha represents the path of samsara—birth and death—belonging to the right palace of the Supreme Lord. Thus, he was born from the right armpit, raises his right hand, honors the right, and his teachings emphasize black (associated with Yin). When his lifespan ends, he dies. Though the two paths differ, they ultimately return to the same source—the Supreme Lord. Only those who have attained the Dao can fathom their profound unity." Those who heard him were all awed by his insight.

Lastly, the passage mentions Tao Jun (courtesy name Wengzhong). In his youth, he served in the commandery office and was well-versed in classical studies. In his later years, while serving as governor of Jiaozhi, he met Dongguo Youping and learned Daoist cultivation methods such as ingesting the Nine Essences (Jiujing) and refining Qi (vital energy).

This scripture recounts several stories of individuals who cultivated the Dao and attained immortality.

The first story tells of Teng Zongliang (Lord Teng), who served as an official in Liyang. Hearing of a hermit living in the mountains, he went to visit him. Upon arrival, the hermit was asleep, but when he awoke, they conversed. The hermit explained that he had lived in seclusion for many years, observing the cycles of the seasons through the changing plants. As night fell, the hermit lit a fire with pine branches and roasted wild yams and chestnuts to offer his guest. When Lord Teng asked how he could handle the flames barehanded without burning himself and offered to gift him fire tongs, the hermit laughed, saying he was accustomed to the simple mountain life and wished to remain unbound by material things. Later, when Lord Teng sent someone to find him again, the hermit had vanished without a trace.

The second story describes Xu Zhenjun (Xu Xun) delivering teachings on Mount Xiaoyao when a man came to sell an iron lamp stand. After purchasing it, Xu Zhenjun noticed gold peeking through the worn surface and immediately sought out the seller to return it—a testament to the lofty virtue (De) of a Daoist cultivator.

The third story tells of Fan Boci, who fell gravely ill. After exhausting his family’s wealth on ineffective treatments, he resolved to devote himself to Daoist practice. Through quiet sitting and self-cultivation for fifty days, he recovered fully. Later, he practiced on Mount Tianmu for nineteen years, where an immortal bestowed upon him the Golden Elixir (Jindan), enabling him to ascend to immortality in broad daylight.

The fourth story recounts Zhang Lizheng studying the Dao on Mount Hengshan. He received elixir teachings from the Lord of Western Citadel (Xicheng Wangjun) and, after consuming the elixir, gained clear vision, a light body, and the ability to travel five hundred li in a single day. Ultimately, the Emperor of Eastern Florescence (Donghua Dijun) guided him to immortal ascension.

Finally, the text cites a cautionary tale from Immortal Biographies Supplement (Xianzhuan Shiyi): The envoy from Yuezhi warned Emperor Wu of Han that excessive looking breeds greed, excessive speech invites disaster, excessive thought leads to dissipation, and excessive movement harms the body. These are warnings all Daoist cultivators should heed.

The Inner Biography of the Yellow Emperor records how the Queen Mother of the West taught Emperor Huangdi the essential cultivation method of the "Seven Obscurations." When Huangdi inquired about these, the Queen Mother explained: When eyes are obscured, vision blurs; when ears are obscured, hearing fails; when speech is obscured, words miss their mark; when the nose is obscured, scents go undetected; when hands are obscured, grip falters; when feet are obscured, steps stray; and when the heart-mind (Xin) is obscured, sincerity vanishes. Yet if the spirit (Shen) remains undisturbed, one preserves fundamental authenticity. Clear eyes perceive truly, unobscured ears hear distinctly, unclouded speech hits true, keen nostrils discern fragrances, steady hands grasp firmly, and balanced feet walk straight. The crux lies with the heart-mind—the slightest obscuration there blocks all six other faculties, throwing the entire body into disharmony, bringing death perilously near.

The Account of Huang Jue Feasting an Immortal Phoenix preserves two narratives. Huang Jue, a skilled poet, once bid farewell to a friend outside the city walls, only to arrive after the friend's departure. At an inn, he encountered a Daoist priest and shared wine and food with him. After the meal, the priest dipped his bowl's base in water to write the character "Lü," revealing himself as Lü Dongbin. The immortal predicted their reunion south of the Yangtze the following year—a prophecy fulfilled when Huang Jue was assigned to office there. During their meeting, the immortal produced seven large coins and three small ones, declaring this arrangement immutable. He then gave Huang several inches of medicinal substance, instructing him to ingest it with wine every New Year's Day to ensure health. Huang complied and lived to seventy. As the medicine neared exhaustion, he composed verses lamenting life's brevity and indeed passed at seventy-three.

The Collected Immortal Biographies recounts the story of Liu Xianfeng, a Daoist from Jiulong. Entering White Deer Mountain, he received esoteric arts from a divine being. During a grand Dharma assembly at a snowbound temple, Liu and a dozen fellow Daoists suffered cold reception. Immediately after their departure, thirty-odd tigers suddenly appeared, prowling inside and outside the temple fences, terrifying attendees into abandoning their meal. Recognizing Liu's magical prowess (Fashu), the monks led the assembly in offering incense and apologies, whereupon the tigers vanished.

When Xie Yuanqing encountered the immortals, they hosted a banquet with celestial delicacies such as Phoenix-Crown Millet, Dragon-Essence Rice, along with unicorn fat, striped salamander marrow, the white pear of Mystic Isle, the ethereal melon of the Hollow Cavern, the cinnabar mulberries of the Fusang Divine Tree, and patterned algae from the Clear River. The immortals toasted with jade nectar wine, cassia-brain liquor, and artemisia-blossom brew. They played the Eight-Jade Chimes, the layered-cloud sheng pipes, and the cavern-shadow stone chimes, performing the celestial melody "Primordial Harmony" while dancing the phoenix-whirling dance.

The Extensive Records recount how Jie Xiang (styled Yuanze) debated with the King of Wu about the finest fish for slicing. Jie Xiang claimed the grey mullet from the sea was supreme. Digging a square pool before the palace hall, he cast his line and soon caught a mullet to prepare as sashimi. When Empress Zhang (consort of Emperor Wu of Chen) broke a fingernail, the Daoist practitioner Wang Shouyi healed her using the "fracture-mending" method.

The Book of Resonant Responses records that Empress Zhang's mother, Lady Su, once met a Daoist who gifted her a five-colored turtle, prophesying an omen in three years. When the time came, purple light filled the chamber at the empress's birth, while the turtle vanished. The empress possessed extraordinary beauty, with five-inch nails displaying red-and-white patterns. During mourning periods, one nail would invariably break first.

The Biographies of Immortal Wang records that in early Zhenguan era, a man calling himself "Wang the Cloth-Robe of Zhongnan Mountain" sold medicines in Luoyang. When the wealthy Liu Xin's son developed a fleshy lump between his eyebrows, Wang applied a medicinal pellet. As the lump ruptured, a five-colored serpent emerged, growing rapidly to over ten feet. At Wang's command, the serpent soared skyward, carrying him heavenward in flight.

The same text notes that Wang Ni—teacher of Nie Que—attained the Dao during the era of Fuxi and Shennong, later transmitting Daoist methods to the Yellow Emperor. Skilled in the "flying steps" technique (a Daoist levitation art), he wandered among mortals and was sighted as late as the Yao-Shun era before ascending in broad daylight.

The Elegant Discourse of Commandery Pavilions preserves a wall inscription by the Tang-era immortal Xu Que at Nanyue's Summoning Immortals Temple. Its essence conveys: Heaven and Earth operate as a vast furnace refining all beings, where each entity follows its destined measure. Though demons and spirits contend in supernatural arts, wickedness never prevails over righteousness. A child learning to walk perceives only the sun and moon's eastern rise—yet cultivation can grant power to shift celestial bodies. Jade buried in mud never turns to stone, just as Deng Tong (the Han-era tycoon) starved despite his wealth, revealing fate's inconstancy.

Yan Ziling, a recluse of the Eastern Han dynasty, lived in poverty, yet it wasn't that the emperor lacked the means to assist him. A true man of virtue, when not yet achieving his aspirations, should not lightly impose on others. Seeking favor from the powerful only depletes one's vital spirit (Shen). Not long after, he attained the Dao and ascended as an immortal.

Yue Zichang, a native of Nanyang, possessed a simple and honest nature. He neither sought teachers nor took disciples, living in accordance with the natural flow of things and avoiding evil deeds. His virtue (De) aligned with the heavenly Dao. Though he knew nothing of longevity cultivation techniques, his noble character allowed him to enter the blessed lands (sacred immortal abodes in Daoism) after death, where his spirit was elevated and his name recorded in the immortal registers. He now serves as Xiuwen Lang, a celestial official in charge of literary affairs. Such blessings stem both from innate endowment and accumulated virtue from past lives. Had he understood the methods of nurturing life and practiced the supreme techniques of the Great Purity (Taishang), his pursuit of immortality would surely have succeeded.

Chen Tuan (styled Tu'nan), after failing the imperial examinations, immersed himself in mountains and rivers for over twenty years. One night in his courtyard, he saw a golden-armored deity holding a sword who declared: "Your understanding of the Dao is complete—it's time to return to your origin." When Chen asked its meaning, the deity explained: "Returning to the origin is like autumn's harvest of all things. Should I not retire to the western mountains?" Thereupon, he moved to dwell on Mount Hua.

Li Chunfeng, the Tang dynasty astronomer, once predicted a solar eclipse, saying: "Tomorrow when the sun and moon conjoin, a total eclipse will surely occur—an ominous celestial sign." Emperor Taizong, displeased, challenged: "What if the eclipse doesn't happen?" Li replied: "If my prediction fails, I deserve death." At the appointed hour, when the emperor sent messengers to inquire, Li observed the sundial and said: "One ke (15 minutes) remains." The eclipse occurred precisely as foretold, without the slightest discrepancy. On another occasion, he memorialized: "The seven stars of the Northern Dipper will take human form tomorrow and drink at West Market." Taizong stationed observers who indeed saw seven Brahmin monks enter through Golden Light Gate, ascending a tavern to drink. When imperial envoys announced an invitation by decree, the monks exchanged smiles: "That rascal Li Chunfeng must have revealed us." After drinking, they descended the stairs and instantly vanished.

Xue Yi of Hedong Fenyin later became a recluse in Weizhou (present-day Longxi, Gansu).

The Records of the Immortals from the Three Caverns documents the deeds of several Daoist adepts who attained the Dao (the Way):

During the Tang dynasty, there was a Daoist master well-versed in astronomy and calendrics. When he observed the appearance of a comet, he advised Emperor Taizong to halt the imperial Fengshan sacrifices. His memorials predicting calamities and auspicious signs often aligned with the astronomical observations of Li Chunfeng (a renowned Tang dynasty astronomer). At the time of his passing, he showed no signs of illness. Witnesses at the Daoist temple below the mountain beheld extraordinary phenomena: an unearthly fragrance filled the air, cranes circled above, and celestial music resounded. When his coffin was buried, it was found empty—revealing he had ascended to immortality through "feather transformation" (a metaphor for transcendence).

Lü Zihua (Daoist name: Taixiao Wandering Afar), a master of the Shangqing (Highest Clarity) tradition from Shanyang, studied under Master Yin. Though he never formally studied the Inner Classic, he received the Taixiao Hidden Scripture through direct transmission from the Great Lord. He preferred practicing in secluded pavilions and elevated platforms, never seeking official positions among celestial bureaucrats. Xu Mai (who changed his name to Wandering Afar), elder brother of the Chief Secretary, cultivated purity and emptiness. While living as a recluse in the mountains, he encountered an extraordinary being who taught him the "Method of Reversal" (a rejuvenation technique). After ingesting Jade Liquor and practicing the "veneration of the brain spirit" (a Shen visualization technique), his countenance became radiant. During the Yonghe era of the Jin dynasty, he disappeared into reclusion, successfully refining the elixir at the central peak of Mount Dadi. Immortal youths and white deer escorted him during his celestial ascent, and traces of his presence remain at the present-day Nanling Monastery.

The Biographies of Divine Immortals records how the Sichuan immortal Li Babai (so named for living eight hundred years) tested Tang Gongfang. Disguised as a gravely ill servant, Li Babai observed Gongfang spending vast sums for his treatment. When the immortal feigned having foul-smelling ulcers covering his body, both Gongfang and his wife licked the sores without hesitation. Finally, thirty hu-measures of fine wine were used to bathe and "cure" him. Moved by such sincerity, Li Babai transmitted alchemical scriptures, enabling Gongfang to refine the elixir at Mount Yuntai and achieve daylight ascension.

The Baopuzi also mentions Han dynasty chancellor Zhang Cang, who accidentally obtained a minor longevity technique—drinking human breast milk to prolong life.

(Note: "Rainbow Elixir" and "Jade Liquor" refer to Daoist alchemical substances; the Taixiao Hidden Scripture and "Method of Reversal" are cultivation texts and techniques; "visualization" (Cunsi) denotes meditative practices focusing on bodily deities.)

Living to 180 years is merely what those with shallow Daoist cultivation can achieve. Take Zhang Cang (Chancellor of Western Han) as an example—his lifespan already tripled that of ordinary mortals. How much more could those who master complete Daoist arts and profound methods attain immortality?

The Records of Omissions documents: The Yellow Emperor dispatched Feng Hou (his minister) to carry scriptures while Chang Bo (his guard) followed bearing a sword. They would play at Huansha in the morning and return to Yinpu by dusk, traversing thousands of miles in an instant. At Huansha grew extraordinary stone lotuses (jade-like blooms), each stem bearing a hundred leaves that flowered only once every millennium. The place was also called "Quicksand Waves" because its sands surged like ocean tides. Divine dragons and aquatic creatures dwelling there could all fly. The immortal Ning Fengzi died after consuming flying fish, only to revive two centuries later. Thus Master Ning composed this verse during his travels in the sandy sea: "Blue lotuses blaze bright for a thousand years; / A transient death comes from century-old flying fish."

The Records of Theater Talks recounts: In the Tangchang Temple of Chang'an grew jade pistil flowers that drew endless streams of admiring carriages. One day appeared a maiden of seventeen or eighteen in embroidered robes, her hair in cascading loops, accompanied by two Daoist nuns and three child attendants. The children wore twin topknots with extraordinary beauty, and their group emitted wondrous fragrance. After lingering, they instructed the children to pluck several blossoms, declaring: "We made an appointment earlier at Jade Peak (celestial realm)—now we must depart." With a whip's flick, they ascended skyward, leaving spectators realizing they'd encountered immortals.

The Records of Anomalies records: A Daoist surnamed Fang lived reclusively in Fuyang's western mountains. Near Cizhou stood the Temple of the Nation-Protecting Numinous Duke, where each spring brought exotic animals, master artisans, and rare delicacies from across the land, drawing crowds until early summer. Fang visited annually, often gifting friends with nine-times-steamed Solomon's seal (a Daoist medicinal herb). One year he failed to appear, prompting speculation about relocation or death. Later, someone discovered a "corpse" blanketed in inch-thick dust behind the City God's altar. As they investigated, the "corpse" suddenly shook off its garments—revealing Daoist Fang. He feasted with the crowd for over a month before vanishing permanently.

The Declarations of the Perfected states: The Lord of Life-Preservation told Perfected Yang: "Master Xu (referring to Xu Mi) can achieve 'form-abandoning dark transformation' (the perfected state of body-spirit cultivation) by studying nocturnal liberation methods with General Zhang Zhennan (Zhang Xuanbin)." Here "Master Xu" denotes Attendant Xu (Xu Mi's official title).

This passage records the extraordinary deeds of several Daoist cultivators:

After General Zhennan passed away, he was buried using the method of "corpse liberation" (shijie, one of the Daoist methods of achieving immortality by discarding the physical body). Over forty years later during a great storm, his wooden coffin was blown open, revealing his corpse appearing as if alive, with a horsetail whisk covering his face while seeming to laugh heartily.

Mount Mao (Maoshan, a sacred Daoist mountain) records describe three celestial envoys riding purple clouds, holding jade tablets and wearing embroidered robes, arriving to greet Great Maojun with an edict from the Heavenly Emperor. Maojun accepted the appointment to serve at Red Wall City (Chicheng), and the present-day Embroidered Robe Pavilion on Mount Mao marks where he received the Nine Imperial Gifts (jiuxi, nine ritual objects bestowed by ancient emperors to vassals).

The Declarations of the Perfected (Zhengao) records how Immortal Wang Zideng, while serving as Minor Heaven King of Xiaoyou, learned from Immortal Dongqing about Magistrate Xu Changshi's kind yet solemn character. When Wang asked where this person could be found, Dongqing replied: "He is my fellow townsman - inwardly comprehending the true Dao while outwardly mingling with worldly affairs. A rare talent indeed, now cultivating the supreme Daoist methods."

During the early Kaiping era of Liang dynasty, Li Mengfu would often drink and compose poetry with common folk, adorning himself with seasonal flowers. He would mimic fishermen by hanging fish from a pole in the marketplace, with his poems being eagerly purchased - the proceeds spent immediately on wine. Having composed over a thousand poems, one described village temple bells beneath a waning moon over mountain peaks, another portrayed the joyful reunion of fishing families sharing wine. When official Zhong Fu accused him of madness and corrupting public morals, Li presented over ten poems in his defense while imprisoned, eventually being released before disappearing without trace.

The Biographies of Divine Immortals (Shenxian Zhuan) records a cultivator nicknamed "Bamboo Percussionist" in Chengdu's taverns, who for over a decade would beat bamboo sections while singing lyrics imbued with Daoist meaning. Later at an eastern market pharmacy, he told an elderly Mr. Huang: "I know you delight in Daoist cultivation, and now entrust you with a matter." Identifying himself as the beggar beneath Qili Pavilion Bridge, gravely ill and nearing death, he requested burial in old clothes beneath a withered tree in the eastern garden.

This scripture records several miraculous accounts of Daoist immortals:

The first story tells of Huang Shizi encountering an extraordinary man named Bamboo Striker. On his deathbed, Bamboo Striker instructed Huang to cremate his body but cautioned against touching the heart area. During the cremation the following day, the heart remained unburned and swelled to the size of a peck measure. When Huang accidentally tapped it with his staff, a thunderous roar erupted as Bamboo Striker transformed into a foot-tall figure. Striking his bamboo staff with crystalline tones amidst the smoke, he then ascended into the clouds.

The second narrative concerns Tang dynasty Daoist Li Guizhen. At Xinguo Temple in Hongzhou, he noticed birds soiling the exquisite statues in the Hall of Three Officials. He painted a sparrowhawk (a fierce raptor) on the wall, after which birds never dared perch there again. Later, he was seen attaining immortality on Mount Luofu.

The third account describes Jin dynasty recluse Dong Yang. In Luoyang, he witnessed two geese emerge from a collapsing pit—one gray goose flew away while the white one remained grounded. Interpreting this as an omen of impending chaos, Dong retreated to Sichuan with his wife.

The final passage recounts the story of Fuzhou Daoist Deng Decheng. Though mocked for his ambition to assist the state and promote Daoism—considered impossible for a monastic—he demonstrated extraordinary power when encountering a giant serpent blocking his mountain path. Sprinkling water and reciting incantations, he instantly transformed the serpent into a dragon that flew away.

These tales collectively illustrate how Daoist practitioners, through cultivation, attain supernatural abilities—foretelling fortunes, spiritually transforming creatures, and ultimately achieving authentic immortality.

The Comprehensive Records of Immortals from the Three Caverns documents several miraculous accounts of Daoist transcendents:

During Emperor Xuanzong's reign of the Tang dynasty, a Daoist priest encountered a divine sword and recognized its sacred nature, subsequently receiving instructions on its proper use. Later, when the emperor summoned the priest Decheng to discuss border conflicts, Decheng arranged seven lamps in the shape of the Big Dipper. As he burned incense and prayed, one lamp transformed into a shooting star that instantly reduced the enemy's stone fortress to ashes.

The Declarations of the Perfected records that Tao Kan (later enfeoffed as Marquis of Xihe), a prominent Eastern Jin official, caught a weaving shuttle while fishing in his youth. When hung on the wall, it miraculously transformed into a crimson dragon that soared into the heavens. This account also appears in Liu Qin's Garden of Marvels.

Regarding celestial steeds: When Chancellor Liu journeyed to the capital for imperial examinations, an elder predicted he would "ride forth on a poor mule but return astride a precious steed," revealing his previous incarnation as the Jade Origin Dao-Lord of Mount Luofu. After the Song poet Shi Manqing's death, witnesses reported seeing him riding a plain mule while declaring himself the newly appointed Ruler of Hibiscus City, later manifesting to leave poetic verses.

The story of Zheng Ao (courtesy name Yunsou): After failing the imperial examinations during the late Tang, this scholar-recluse retreated to Mount Shaoshi for spiritual cultivation, often accompanied by two immortal youths, a crane, and a zither. Though befriending the powerful minister Li Zhen, he declined official posts. When Li fell from grace and was exiled, Zheng walked a thousand miles to visit him. Learning about Mount Hua's pine resin medicine—believed in Daoism to expel the Three Corpses (the malevolent spirits residing in human bodies)—he relocated there, forming the "Three Companions of Misty Vines" with Li Daosheng and Luo Yinzhi, revered by contemporaries as three great adepts.

Finally, the account mentions Li Bai, the celebrated Tang poet who mastered military strategy and swordsmanship with his bold temperament. While in Rencheng, he joined five other scholars—including Kong Chaofu—in reclusion at Mount Culai, where their daily wine-drinking and poetic recitations earned them the title "Six Hermits of Bamboo Creek."

(Note: The "Three Corpses" refer to the three destructive spirits in Daoist physiology; "Misty Vines" symbolize the recluse's life; "Six Hermits of Bamboo Creek" denotes the famous Tang dynasty group of eremitic scholars.)

Wang Tan (style name Yangbo), a native of Taiyuan, was born with extraordinary intelligence and striking features, possessing a profound and tranquil mind with deep insights into Daoist mysteries. His aura was as pristine as morning frost reflecting sunlight, and his virtue (De) shone with the purity of flawless jade. During Empress Lü's regency, he reluctantly accepted the position of Palace Attendant, but when Emperor Wen of Han ascended the throne, he resolutely resigned to pursue reclusion. The emperor, admiring his talent and virtue, honored him with the title "Yiren" (transcendent sage who rises above worldly concerns).

During the reign of Emperor Zhuang of Northern Wei, the Daoist master Wei Jie originally served as the governor of Yangxia before becoming a disciple of Daoist Zhao Tong to study esoteric practices. He abandoned his official post to receive transmissions of the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures and arcane arts at the imperial court, later retreating to the southern slopes of Mount Hua, where he became revered as "Huayangzi."

During the Yuanfeng era of the Song Dynasty, Zhang Zemin experienced death and revival, claiming to have visited a celestial realm of jade towers and gem palaces. There stood a "Hall of Five Ministers' Pure Banquet," whose gatekeeper explained it served as an assembly place for immortals. He learned the hall enshrined five eminent statesmen: Lü Yijian, Li Di, Liu Chong, Pang Ji, and Fu Bi. Later encountering the deceased Vice Minister Liu Kui—now serving as an earthbound immortal (terrestrial administrator of sacred sites) awaiting full ascension due to incomplete merit—he was told the hall's commemorative stele had been assigned to Wang Yuanze for inscription and Shao Shu for engraving. When Zhang questioned why Fu Bi's memorial existed while the statesman still lived, Liu prophesied Fu would join them within three years.

After ten years studying under Master Wenshi, Du Chong received an unexpected visitation from Perfected Zhan in his chamber, who imparted secret alchemical formulas. The immortal explained that Du's accumulated virtue (De) had prompted underworld officials to recommend him, prompting Lord Lao (deified Laozi) to dispatch this celestial messenger with esoteric scriptures. Through disciplined practice, Du attained the abilities to command tigers and summon spirits, his mystical arts defying ordinary comprehension.

During Sun Ce's reign in Eastern Wu, the Daoist Gan Ji (a pivotal figure in early religious Daoism) mastered canonical texts and specialized in talismanic water healing (Fulu). When disasters plagued the Wu region, Sun Ce frequently convened advisors—among them Gan Ji, whose ritual expertise brought relief to afflicted communities.

When Lou Ji (a Daoist figure) arrived at Dumen (a Daoist site), two-thirds of the guests and military officers came downstairs to greet him. The crowd knelt and pleaded to dissuade him, but could not alter his resolve. Sun Ce's (a Three Kingdoms figure) mother advised, "Master Gan (referring to Lou Ji) once performed blessings for the army and healed soldiers—he should not be killed." Sun Ce ignored her. Soon after, Lou Ji passed away, and during his burial, his corpse mysteriously vanished.

The Record of True Realms documents the deeds of Master Zhu Junxu (courtesy name Faman): While residing at Yuqing Abbey, he excelled in mediating disputes, upheld impeccable conduct, and practiced the Quanzhen (Complete Perfection) tradition of Daoism. He devoted himself to secluded cultivation behind closed doors, dwelling in simple quarters with an air of refined dignity and inner tranquility. His profound temperament earned him renown throughout the Jiangnan region. As Yuqing Abbey was situated in a bustling area, while the ancient altar at Tianzhu Mountain offered serene seclusion, he resolutely relocated there for deeper practice.

Before completing his cultivation plans after several years, Master Zhu suddenly fell mildly ill. One morning, he instructed his disciples to prepare a bath, dressed formally, lit incense, and sat upright. Addressing his followers, he said, "I have long seen through the distinctions of life and death (viewing Pengzu's longevity and early demise as equal). The Dao is mysteriously silent—only those who awaken can comprehend it; divine principle is unfathomably profound—only those in harmony can grasp it. I have said all there is to say—you must understand. The scriptures, teachings, and precepts of cultivation—you must diligently uphold them." With these words, he peacefully departed.

(This account, from The Biographies of Immortals from the Three Caverns, Volume 13, contrasts the fates of two cultivators facing mortality, while highlighting Master Zhu’s final teachings—emphasizing that enlightenment requires inner realization and perseverance in practice.)