《三洞群仙錄》Vol. 16

The Sixteenth Scroll of the Records of the Immortals from the Three Caverns (Sandong Qunxian Lu) documents two stories about Daoist practitioners.

The first recounts the tale of Zhang Zhihe, a Tang dynasty Daoist from Shanyin in Kuaiji. Once, while drinking with the famous calligrapher Yan Zhenqing at the Pingwang Post Station, Zhang, inspired by wine, performed a water-based magical feat. He spread a mat upon the river's surface, drinking and reciting poetry alone as the mat moved back and forth of its own accord, accompanied by a crane. Yan Zhenqing and the gathered guests watched in stunned amazement. Finally, Zhang waved farewell and ascended into the sky from the water.

The second story follows Xia Tong (courtesy name Zhongyu), a Jin dynasty recluse from Yongxing in Kuaiji. Though his family was poor, he was renowned for his filial piety, often gathering wild fruits and seashells to survive. When his clansmen urged him to take an official post, he grew furious, declaring, "In peaceful times, I would discuss state affairs alongside virtuous ministers, but in chaotic times, I would rather maintain my integrity like Qu Yuan. To bow and scrape in government service? Never!" He preferred to live in seclusion, tilling the land like the ancient hermits Changju and Jieni.

A third account describes the marvels of Cheng Yi from Shangdang in the Tang dynasty. Skilled in talismanic arts (Fulu), he once revived the wealthy merchant Xiao Jiping from death. When Xiao suddenly passed away, Cheng arrived and threw a vermilion-drawn talisman into the air—soon after, Xiao awoke. Xiao recounted being summoned by a mountain deity but saved by a "Cheng the Evil-Slayer" dressed in red. Cheng explained this was the power of his "Dragon-Tiger Evil-Slaying Talisman" (Longhu Zhanxie Lu). Later, Cheng traveled to the Minyue region and disappeared without a trace.

Notes:

1. Three Caverns (Sandong): A classification of Daoist scriptures, comprising the Cavern of Perfection (Dongzhen), Cavern of Mystery (Dongxuan), and Cavern of Spirit (Dongshen).

2. Zhengyi Daoist: A priest of the Celestial Master (Tianshi) tradition.

3. Evil-Slaying Talisman (Zhanxie Lu): A type of Daoist talisman used to exorcise evil and heal illnesses.

4. Kuaiji: Present-day Shaoxing region in Zhejiang.

5. Mount Huo: A sacred Daoist mountain, said to be inhabited by immortals.

Zhou Yinyao was a Daoist priest from Dongting Mountain who practiced the "Moonlight Body Refinement Technique" (a method of cultivating the physical form through a death-like trance state) on Jiaoshan. Later, he "died" in a mountain cave and appeared to his disciple in a dream, saying: "Guard my body and prevent outsiders from touching it. In six years I will revive—prepare clothes to receive me then." When the disciple inspected the body, he found it decayed and worm-eaten, yet the five internal organs remained intact. Following instructions, the disciple kept vigil for six years. Upon returning, he found his master's body fully restored, seated upright as if alive. As the disciple prepared hot water and fresh robes to welcome him, he noticed Zhou's hair and beard had grown thick and black like a beast's mane. This cycle of death and revival occurred three times, with Zhou appearing progressively younger and more vigorous each time. When Emperor Yang of Sui summoned him to the eastern capital Luoyang, Zhou persistently requested to return to the mountains, which the emperor eventually permitted.

Shi Jianwu (courtesy name Xisheng) wrote in The Three Abidings Inscription: "The Dao of Supreme Change teaches that Jing (essence) and Qi (vital energy) constitute all things, while wandering souls generate transformation. Among all living forms, preserving primordial Qi is paramount. When Qi remains, the physical form remains; when the form remains, the Shen (spirit) remains. Mastering these three abidings places destiny in one's own hands rather than Heaven's. Though this truth is evident, reclusive cultivators often refuse to believe it."

Mozi (personal name Di) served as a high official in Song State until age eighty-two, when he lamented: "I've experienced all worldly affairs—glory and status cannot endure." Resolving to follow the immortal Chisongzi in Daoist practice, he entered Zhoudi Mountain for dedicated cultivation. There he encountered a divine being who transmitted to him the Plain Scripture and the "Unending Circle-Square Method" (likely an alchemical technique). After achieving results through these methods, Mozi compiled their essence into the Records of the Five Phases, eventually becoming an Earth Immortal (a lower-grade transcendent) who withdrew from society.

The highest peaks of Jiuyi Mountain remain inaccessible to most. Legends speak of immortals dwelling there recently, when military officer Cao Xiong, while hunting deep in the summit area, discovered several thatched huts. A recluse sat leaning against a table, introducing himself as Elder Xing, who had secluded there since Emperor Xizong's reign in the Tang dynasty. The hermit questioned Cao about worldly affairs before vanishing like mist.

This passage recounts several stories of Daoist immortals:

The first tells of Immortal Xiong, whose dwelling contained only a study, an alchemical furnace, and a writing desk. When someone requested poetry from him, he composed over a dozen pieces. One verse read: "The Celestial Sovereign's decree reaches the immortal's abode, soon to ride the starry raft through heavenly roads. A three-foot storm-cleaving sword hangs on the wall, while dragon-tiger cinnabar brews before my bed. Astride a thousand-year crane from Penglai I roam, in meditation I admire flowers of all seasons' bloom. Enchanted by the Dark Talisman Scripture's profound lore, I follow rainbow banners into mist-veiled shores." Later visitors found his residence intact but the immortal gone.

The second story concerns Zhou Guan, who called himself "Master Wooden Goose." During the Zhiping era, he frequented Western Mountain. Recognizing Li Sheng's spiritual potential, he sought to take him as disciple, but Li remained attached to wine and sensual pleasures. Pointing to a tripod cauldron, Zhou chanted: "This vessel born with three legs stands, yet grows no foot to walk these lands. Though bearing ears, it hears no Way, clinging to worldly desires that stray." Zhou later achieved feathered ascension (yuhua, the Daoist term for an immortal's passing) on Western Mountain, claiming to be eighty years old - the Mountain's Wine Immortal, clad in ragged hempen clothes. He declared: "Ask not my years, for in Taiji's light, time dissolves from sight." Later sightings placed him at the capital's bridge, where he sent word to Li Sheng of a Mid-Autumn visit. When the day came, Li was away. Zhou left a chalk message fulfilling their "last year's promise" - soon after, Li fell from horseback and broke a leg.

The third narrative describes the ascension of Perfected Lord Xu (Xu Xun, one of Daoism's Four Celestial Masters). On the first day of the eighth month in the second year of Ningkang reign, auspicious clouds descended as celestial envoys presented the Jade Emperor's decree in Xu's courtyard, bestowing purple-feathered robes, jade banners, and golden elixirs. On the fifteenth, heavenly music sounded as immortal youths arrived with dragon chariots and feathered canopies. Xu ascended with his entire household of forty-two - even chickens and dogs - riding clouds upward, followed by brocade curtains unfurling from the sky.

These tales embody core Daoist ideals: cultivation leading to transcendence, immortals manifesting divine power, and celestial beings guiding mortals. Each story weaves together the mystical (xuan) and the manifest (xian), illustrating the interplay between human endeavor and heavenly grace in the Daoist path.

When Guo Ziyi was young and serving in the frontier army, he was once ordered to transport military provisions from Yanzhou. As night fell amid a sandstorm, he took shelter in an empty roadside house to rest. At midnight, he suddenly saw the entire room illuminated by red light. Looking up, he beheld an ornate celestial carriage descending from the heavens, carrying a divine maiden. Thinking she was the Weaving Maiden descending to earth, Guo immediately knelt and prayed for wealth and longevity. The immortal maiden smiled and said, "You shall attain great wealth and high status, and live a long life." With these words, she ascended back to heaven. Later, Guo Ziyi indeed achieved fame and success, rising to the position of Grand Commandant (Taiwei) and living to the venerable age of ninety.

Another story tells of Wang Jia (a Daoist immortal figure) who served as a military advisor in Wuzhou and befriended his colleague Du Xian. While passing through Hangzhou, Wang led Du into the depths of the Qiantang River, where they saw a golden casket left behind by Yu the Great when he controlled the floods. Wang explained it contained jade talismans (Daoist ritual objects) for flood control, but only those with destined affinity could perceive them. He prophesied that Du would become prime minister and detailed his future official career and lifespan—all of which later came true.

Another account records that during the Chongning era of the Song Dynasty, Peng Tianchong, a presented scholar in Nankang Commandery who originally knew nothing of Daoist arts, suddenly claimed celestial beings had descended to his home and bestowed heavenly scriptures (Tianshu, texts transmitted by immortals). Later, after bathing and changing clothes, he announced his intention to ascend to heaven. When he closed the door behind him, he vanished. Forty-two days later, he returned after crossing the river—presumably having attained the immortal's path.

The Register of the Immortals from the Three Caverns records several stories of cultivators attaining immortality:

The first tale tells of a man who ascended to heaven aboard a golden celestial boat and encountered a Daoist priest. The priest informed him: "You once served as magistrate of Pengze County (modern Jiangxi's Pengze) during the Jin dynasty, where you performed good deeds for the people, thus earning your name in the immortal registers." Pointing to white misty Qi (vital energy), the priest said: "This represents your parents' sorrowful longing—you should return to visit them. Come back after ninety years." He then presented the man with both a golden key and a silver key. The man sailed back to Caizhou (modern Runnan in Henan), sold the golden key for funds to journey home. When his money ran out while crossing the river, he sold the silver key to purchase passage. His astonished yet delighted parents later arranged his marriage, and his life continued normally thereafter.

The second account describes a cave near Luoyang (modern Henan's Luoyang) where a man accidentally fell inside, discovering magnificent palaces and extraordinary beings. There stood a giant ram with precious pearls embedded in its beard—when people took and consumed these pearls. The man consulted Zhang Hua (a Western Jin official), who explained: "That was the Nine Halls of Earth Immortals, and the ram was actually the Foolish Dragon."

The third narrative involves Tang dynasty chancellor Li Shi before his rise to power. Wandering Song Mountain (modern Dengfeng, Henan), he found an injured crane in the wilderness that spoke human words: "I suffered an immortal calamity when a woodcutter wounded my leg—only blood from someone who has lived three human incarnations can heal me." When Li offered his blood, the crane responded: "Few now possess pure bloodlines, and yours isn't suitable either." It gave him one eyelash to take to Luoyang's eastern capital for identifying the right person. Midway, Li saw his reflection transform into a horse's head. In Luoyang, most reflections showed animal heads until he encountered an elderly donkey rider on a bridge—whose reflection remained human. The old man gladly provided blood, which Li used to heal the crane. Grateful, the crane prophesied: "You shall become a virtuous chancellor—we'll meet again in the celestial realm," then flew away.

The fourth story recounts Meng Jingyi (courtesy name Fuming), a descendant of Mencius renowned for filial piety. When Southern Qi's Prince Jingling Xiao Ziliang promoted Buddhism and organized debates between monks and Meng Jingyi...

This passage recounts several stories of Daoist cultivation and the path to immortality, illustrating core principles of Daoist practice.

The first story tells of Chen Xingming encountering an immortal on a sacred mountain. The divine being observed that most people who pursue the Dao lack perseverance, hence few achieve success. He instructed Chen that the path begins with hardship but ends in joy - initially requiring solitude among wild animals, enduring hunger and cold, but ultimately granting eternal life, cloud-riding abilities, and everlasting bliss. Chen devoted himself to cultivation for eighteen years and finally ascended from Mount Heng as an immortal.

The second narrative describes Song Guizhen abandoning his official position to practice Daoism in the mountains. For over thirty years he lived in a thatched hut, sustaining himself solely on lingzhi mushrooms rather than grains. During his morning and evening scripture recitations, white snakes and rabbits would gather to listen. The local governor held him in such esteem that he named Song's hut "Vast Cold Abode" and composed poems in his honor.

The third account relates the story of Yan He. When the ruler of Lu, hearing of Yan's spiritual attainment, sent envoys with lavish gifts to invite him, Yan was found wearing coarse hemp clothes while feeding oxen. He told the messengers, "You must have mistaken me for someone else - best verify again," thus gracefully declining worldly honors.

The passage concludes with two marvelous tales: Zhang Maoshi's servant Wang Xiong using bamboo talismans (Fulu) to guide his master on celestial journeys, and ancient legends of sages riding tigers and dragons. These stories embody the Daoist ideal of transcending worldly concerns to attain carefree spiritual liberation.

Collectively, these narratives elucidate fundamental Daoist cultivation principles: renouncing worldly riches, enduring ascetic practice, and ultimately achieving the immortal state of eternal life and spiritual freedom beyond material existence.

The Comprehensive Records of Immortals from the Three Caverns (Sandong Qunxian Lu) documents several miraculous accounts of Daoist transcendents:

The first narrative recounts Mao Shi's encounter with immortals. He witnessed one transcendent riding a cyan qilin (mythical chimeric creature) and another mounted on a crimson-striped tiger waiting by the roadside. The immortals assured him to proceed without fear, whereupon Mao Shi mounted the tiger to follow them. They traversed mountains and valleys as if walking on level ground until reaching a celestial mountain. Its pavilions, terraces, and landscapes of pines and rocks bore no resemblance to earthly scenery. Hundreds of violet-robed celestial officials lined the path in welcome, while dozens of azure-clad youths played divine instruments to escort them into the palace halls. The banquet featured phoenix dances and unearthly music so enchanting that Mao Shi forgot all worldly attachments. After imparting cultivation methods and gifting him a hundred yi (ancient weight unit) of gold, the immortals returned him home. His family had been mourning his apparent death for seven days, only refraining from burial due to residual warmth in his chest. Thereafter, Mao Shi abandoned officialdom to wander sacred mountains, eventually disappearing without trace.

The second anecdote describes a Tang Dynasty sighting during the Yuanhe era (806-820 CE), when witnesses observed Li Bai (the famed poet-immortal) conversing with a Daoist priest atop a mountain at sea. The priest later ascended astride a crimson coiling dragon, with Li Bai leaping to follow until both rode the dragon eastward beyond the clouds.

The third account chronicles the ancient sage Shan Juan. When Emperor Shun offered him rulership of the realm, Shan Juan replied: "In winter I wear fur, in summer hemp cloth; spring ploughing yields autumn harvests sufficient for my needs. I work at sunrise and rest at dusk, wandering in carefree contentment—why should I govern the world?" He subsequently retreated into deep mountains, leaving no trace of his whereabouts.

The final episode concerns Ma Zhou. In his youth, he indulged heavily in wine until one day outside the city walls, an elder revealed Ma Zhou's original status as an immortal official from the Pure Numen Palace of Mount Hua. His drunkenness had caused the dispersal of the Five Spirit-Sovereigns (Wushen) governing his internal organs, heralding imminent death. Later in the woods, Ma Zhou indeed beheld a celestial palace where the five deities pleaded to return. The next day he met the Celestial Ridge Perfected (Tian'gang Zhenren), who prophesied his rise to chancellorship—a prediction later fulfilled when Ma Zhou reached the pinnacle of imperial service.

Here are accounts of several Daoist practitioners' miraculous deeds:

For several years, an immortal visited his dwelling, informing him that "your merit in assisting the state is complete, and the Great One (Taiyi, the supreme Daoist deity) summons you." Thereupon he attained feathered ascent to immortality.

Practitioners Deng Boyuan and Wang Yuanfu cultivated the Dao at Mount Huo, where celestial beings transmitted to them the method of "swallowing the solar elixir radiance." After thirty-four years of dedicated practice, Deng Boyuan gained the ability to see at night as clearly as in daylight. Later, the Celestial Emperor sent immortal chariots to escort them in daytime ascension.

The Daoist Liang Chen possessed extraordinary features from birth - physiognomists noted white light in his eyes and an immortal countenance. Studying under Master Zheng at Louguan Temple, he often dreamed of wandering famous mountains and drinking stone marrow (a legendary immortal elixir) with celestial beings. After retreating to deep mountains, he developed supernatural powers including seeing through earth and hearing over great distances. One day he told disciples that immortal companions awaited him at South Peak; after dressing formally and departing, he vanished amid swirling clouds with only celestial music remaining audible.

Bai Shanfu, a practitioner at Mount Hua, extended his lifespan beyond two centuries by consuming Solomon's Seal (a longevity herb). He could discern ancestors' virtue or vice in people and made unfailingly accurate prophecies.

Xu Shouxin, a Daoist from Qinzhou, maintained habitual silence while sweeping temple halls with his broom. Yet his rare utterances always proved prophetic. When official Lü Huiqing visited, Xu suddenly pronounced "Shan Shou" (literally "good guarding"). Later, Lü was indeed demoted to Shanzhou (where "Shan" homophonously echoed the prophecy). Honored by the emperor, Xu received the title "Master of Harmonious Penetration."

Chen Tao excelled in celestial divination and mastered the Classic of Poetry's ceremonial odes. He once displayed supernatural abilities while purchasing fish at market and revealed celestial secrets during meals (though details remain unspecified). Through prolonged cultivation, all these adepts attained extraordinary powers.

Here are stories of several Daoist practitioners:

Lan Caihe (one of the Eight Immortals), weary of worldly affairs, often retreated to the Western Mountains to cultivate medicinal herbs. He frequently partnered with an alchemy-practicing Daoist to sell herbs in town. After earning money, they would buy wine and drink together, singing freely without regard for others: "Worldly troubles are too vexing, better to trade herbs for wine, return to the mountains clapping and singing of carefree joy." People speculated they were married, while others believed they had already attained immortality.

He Lan Qizhen claimed to be over a hundred years old, skilled in breath regulation techniques (Daoist Qi cultivation methods). He was unaffected by cold or heat, often abstaining from food, yet sometimes devouring several pounds of spoiled meat in the marketplace. Emperor Zhenzong of Song once summoned him and composed poetry in his honor.

Er Zhu Xiansheng diligently pursued spiritual cultivation until encountering an extraordinary being who gave him an elixir, saying he should only consume it upon seeing "floating stone." He tested every stone by throwing it in water. Later, while crossing the river at Xiashan, he met a boatman surnamed Shi (meaning "stone"), finally understanding the prophecy. Upon taking the elixir, he immediately ascended to immortality.

Bao Jiao was a hermit who abstained from grains and silk, living deep in the mountains eating wild fruits and wearing tree bark. When questioned about his selective asceticism, he couldn't answer and eventually starved to death while embracing a withered tree.

Yan Dong, a Daoist practitioner in Jinling, carried a gourd with him during five or six years of cultivation. One day he suddenly began annotating the Scripture of Salvation (Duren Jing), and after completing it, disappeared into the mountains.

Kong Daohui steadfastly maintained his pure cultivation vows, refusing official positions. His father Kong You was likewise a man of noble character.

(Note: "Qi cultivation" refers to Daoist practice of regulating breath for spiritual refinement; "Scripture of Salvation" is the abbreviated title of the Lingbao Wuliang Duren Shangpin Miaojing, an important Daoist scripture)

On Siming Mountain dwelled a reclusive deity who once beheld a valley piled high with copper coins, yet to his eyes these treasures were no different from common tiles and stones. When woodcutters scrambled to gather them, the coins turned to sand the moment they touched human hands. Another tale tells of a wounded deer that came seeking the deity's aid—after being healed, it departed only when its injuries had fully mended.

In Chenzhou circulates the legend of Immortal Lord Su. One day, the Supreme Elder (Taishang Laojun) summoned him to assume celestial office. Before ascending amidst a retinue of immortal attendants, he told his mother: "Next year a plague will strike here. Draw water from our courtyard well and add a single tangerine leaf—this remedy will surely work wonders, as my filial offering." When the plague erupted the following year, the elderly woman saved countless lives with this prescription. To this day, locals preserve the legendary "Tangerine Well."

The Records of Immortals recounts: Lady Yunhua, named Yaoji, daughter of the Queen Mother of the West (Xiwangmu), mastered the art of cloud-riding transformations. When Yu the Great encountered her during his flood control efforts, he initially mistook her for a demon. A celestial attendant explained: "Heaven and Earth are rooted in the Dao (the Way). Those who embody it become sages, who in turn manifest as perfected beings (Zhenren) or immortals (Xianren). Some, like the Wood Duke (Dongwanggong) and Metal Mother (Xiwangmu), attain the Dao by celestial birthright." After Yu paid proper reverence, Lady Yunhua imparted flood-control secrets and spirit-summoning arts. She later transformed into the Divine Lady Peak of Mount Wu, where her altar stands surrounded by miraculous bamboos that sweep the sacred space clean—eternally free of dust.

The Tang dynasty official Liu Shang, lamenting life's brevity and weary of bureaucratic toil, resigned to pursue the Dao. In Yangzhou he met an herb-peddling Daoist, and they shared wine while discussing longevity. At parting, the Daoist gifted him a small medicine pouch, chanting: "By Yangzhou's chance we meet, / With wine we speak of life complete. / This mystic pouch I give to thee—/ Seek my trail in a thousand years, you'll see." Opening the pouch, Liu found only slips of paper—revealing that true cultivation lies in awakening, not material aids.

The Records of the Immortals from the Three Caverns documents the deeds of several realized Daoist transcendents:

One Daoist practitioner stored nine sesame-sized elixir pills in a gourd. After consuming them according to the esoteric method, he immediately felt spiritually refreshed and free from hunger. Later arriving in Yixing, he became enchanted by the scenic beauty of Yanhua Creek and took residence in the lakeside mountains. Locals often saw this self-proclaimed "Physician Liu," whose musical composition Eighteen Stanzas of Barbarian Reed Pipes circulated widely. When Bai Juyi was refining elixirs in his Lushan thatched cottage, his alchemical furnace suddenly cracked—the very next day he received an imperial decree appointing him Prefect of Zhongzhou, illustrating how celestial cultivation and worldly office rarely coincide.

Zhang Shuo of Dongting encountered the female immortal Du Lanxiang descending to his home, where she transmitted methods for ascension and left a jade tablet as proof. She also had jade maidens deliver feathered robes, red slippers, and a black ritual headdress (xuan guan), explaining these were celestial garments. Zhang later achieved daylight ascension. Yuan Xian of Lu State lived in a dilapidated hut with mulberry-wood door pivots. When Zigong arrived in his ornate carriage, Yuan emerged wearing bark headgear and straw sandals. Asked why he lived in such hardship, Yuan replied: "Lacking wealth is called poverty; knowing the Dao yet failing to practice it is called hardship. I am merely poor, not distressed." Zigong left in shame.

Sun Youyue (courtesy name Yingda) prolonged his ingestion of lingzhi mushrooms and Grain Transcendent Pills until his appearance grew increasingly youthful. Wang Zhongdu received the Rainbow Elixir from the Great White True Man (Taibai zhenren), gaining immunity to temperature extremes—at over two hundred years old, he could accompany the emperor in winter wearing only unlined garments or sit encircled by ten braziers in summer without sweating. Sun Bo mastered fire-breathing arts while Tan Qiao could enter water without drowning—both attained transcendence through cultivation.

These accounts demonstrate how Daoist practitioners achieved longevity and transcendence through elixir ingestion and arcane practices, while simultaneously reflecting the tradition's distinctive perspective on material wealth and poverty.

This passage records the miraculous deeds of several Daoist practitioners:

Tan Qiao (courtesy name Shengshu) was a man of vast learning who traveled to famous mountains for cultivation. He practiced grain avoidance (bigu, abstaining from cereals) and Qi-nourishing techniques, with a fondness for wine. Later at Mount Heng (the Southern Sacred Peak), he successfully refined the Golden Elixir (jindan), attaining supernatural abilities—he could enter water without getting wet, walk through fire unharmed, transform his appearance, and vanish without trace.

Tu Dingci would expose his body by a stream every spring when people gathered medicinal herbs, allowing water to flow through his seven orifices (eyes, ears, mouth, nose, etc.), calling this practice "intestinal cleansing." One day he passed away while sitting in meditation. As his family wept around him, he suddenly revived, saying no burial preparations would be needed after his death, then peacefully departed again. Days later, his corpse retained lifelike coloration, and when buried, the coffin proved remarkably light. Those knowledgeable recognized this as "corpse liberation" (shijie, a Daoist method of transcendence).

Bao Zhu developed facial paralysis at forty, causing facial distortion with his teeth constantly chattering day and night. Yet he lived to 127. Later, he drowned while crossing a winter river. The underworld messengers dared not approach him—through lifelong practice of "teeth-knocking to sound the celestial drum" (a Neidan method awakening internal spirits), his Shen (spirit) remained intact, repelling ghostly energies. Were it not for this accident, he might have lived a thousand years.

The account concludes with Emperor Wu of Han receiving four ounces of "numinous glue" (lingjiao) from the Queen Mother of the West's envoy. Initially unaware of its marvels, the emperor only understood its power when his bowstring snapped during a tiger hunt in Hualin Garden—the glue instantly repaired it.

This passage recounts several marvelous tales related to Daoism:

The miraculous "Chord-Binding Glue": Legend speaks of a special adhesive made by boiling phoenix beaks and qilin horns. Just a dab of this glue could mend broken bowstrings so firmly that even multiple warriors pulling all day couldn't break them. Emperor Wu of Han marveled at this substance, said to originate from the mythical Phoenix-Qilin Isle.

Xu Fu's quest for the herb of immortality: During Qin Shi Huang's reign, mysterious deaths occurred in the imperial gardens. A magical herb was discovered that could revive the dead when placed on their faces. The sage Guiguzi informed the emperor this was the "Herb of Undying" from the ancestral isle of Zuzhou in the Eastern Sea, also called "Divine Nourishing Mushroom," with each plant capable of reviving a thousand people. The emperor dispatched Xu Fu with three thousand virgin boys and girls to search for it, but the expedition never returned.

The transformation stories of Xu Deng and Qiu Zeng: During the Jin dynasty, a Min native named Xu Deng—originally female but transformed into male—mastered magical arts enabling him to immobilize people and stop water flow, even making tigers and wolves prostrate. He cultivated the Dao with Zhao Bing and eventually attained immortality. Another tale tells of Qiu Zeng, daughter of northern sage Wang Fudu, who at sixteen saw golden light while bathing and prayed to the Celestial Worthy to become male—an instantaneous transformation. The Primordial Celestial Worthy (Yuanshi Tianzun) sent the Southern Pole Deity as her teacher, transmitting sacred texts and providing golden attendants.

The extraordinary encounters of Cai Jing and Song Qing: When the Sovereign of All Truth Wang Yuan (styled Fangping) traveled Mount Kuocang, he recognized Cai Jing's immortal destiny and guided him. Wang revealed Cai was fated to attain immortality and fill an official post among the celestial bureaucracy.

This passage records the miraculous deeds of several Daoist practitioners:

A young man with an impure physical constitution (the phrase "more flesh than essence" refers to his unrefined mortal body) could only achieve immortality through liberation from the corpse (shijie, one of Daoist methods where the soul sheds its physical shell). His body suddenly became feverish as if burning, and though his family continuously poured water on him, it had no effect. After three days, he withered until only his skeleton remained, finally shedding his mortal form beneath the blankets, leaving behind a complete human-shaped husk like a cicada's molted shell.

When Li Shouzhong traveled to Qiongzhou as an envoy, he met an old man who called himself Yang Xaju. Visiting his home, Li saw the man's 122-year-old father and 195-year-old grandfather. Most astonishing was the ninth-generation ancestor living silently in the chicken coop—neither speaking nor eating—who received ceremonial bows from his descendants on the first and fifteenth of each month.

At age seventy, the Daoist Liang Xu ingested a longevity elixir called "vermilion betel nut" and regained his youth. By 140 years old he could still gallop on horseback, later retiring to seclusion in Qingyun Mountain.

While practicing alchemical scriptures in a stone chamber on Lishang Mountain, Li Ziyuan received a celestial visitation—an immortal riding a goat descended to teach him the secret method of "consuming qi and harmonizing with nature" (a cultivation technique of absorbing cosmic essences). After several years of practice, he ascended to heaven in broad daylight. To this day, the mountain bears hoofprints of the divine goat.

At Yellow Crane Tower, Xun Huan witnessed an immortal clad in feathered rainbow robes arriving from the southwest astride a crane. After delightful conversation between host and guest, the transcendent mounted the crane and flew away again.

Master Zhao excelled in using talismans (fulu) to exorcise evil spirits. When Ruan Qiong's daughter became possessed by a demonic entity, the master declared his physical presence unnecessary—merely affixing the talismans to doors and windows would suffice, which proved immediately effective.

After pasting the talisman (fulu) on the door, around the first night watch (7-9 PM), people heard a tremendous crashing sound. When they inspected by candlelight, they found a giant alligator (tuó, Yangtze alligator) writhing in agony on the ground, which soon died—the talisman had vanished. Later, someone chopped the alligator's head into pieces and threw them into a ditch, after which the afflicted woman recovered shortly thereafter.

Stories of the Swordsman's Dance and General Lianzhen's Halberd:

According to "Beimeng Suoyan," Daoist priest Luo Shaowei once stayed temporarily at Ziyang Temple on Maoshan (a sacred Daoist mountain). There he met a fellow lodger named Scholar Ding. On a snowy winter night, several Daoist companions gathered around the fireplace lamenting their craving for roasted lamb and fine wine. Scholar Ding said this was easily arranged, then threw on his coat and strode out the door. By midnight, he returned through the snow bearing a silver wine vessel (kè) and a cooked lamb leg, claiming to have taken them from the kitchen of the Military Governor of Zhejiang. Amidst the group's astonished laughter, Scholar Ding suddenly performed a breathtaking sword dance before leaping away—by dawn, he had vanished without trace. Later, the priests turned the silver vessel over to local authorities.

The "Unofficial History" records that when Chancellor Pei Du was young, a diviner told him his destiny was linked to General Lianzhen (a Daoist guardian deity), requiring offerings of clear wine. Pei Du maintained these rituals faithfully until becoming chancellor, when his duties made him neglect them. Later, a spirit medium relayed a message: "General Lianzhen says you've grown heartless—he's furious at being forgotten. Why don't you apologize?" Pei Du hastily purified himself and made offerings, whereupon he saw a golden-armored deity over ten feet tall holding a long halberd, standing facing north. Terrified, he never again neglected the sacrifices.