《三洞群仙錄》Vol. 5

The fifth volume of Records of the Immortals from the Three Caverns recounts the stories of four perfected transcendents:

Wei Shanjun was a wandering Zhengyi (Orthodox Unity) Daoist priest. While visiting famous mountains, he encountered an immortal who taught him the method of summoning deities using "Imperial Edicts of the Three Sovereigns." He always traveled with a black dog named "Black Dragon," sharing his food with it wherever he went. Once at Shaolin Temple, when monks were eating their vegetarian meal, he portioned out food for the dog first. The monks reproached him for feeding an animal before humans, upon which Wei immediately apologized and left. As the crowd watched him walk away into the distance, the black dog grew increasingly larger until it transformed into a black dragon that carried him aloft into the heavens.

Wei Shuqing achieved immortality by consuming mica. In the eighth month of the second year of the Yifeng era during the Han dynasty, Emperor Wu saw a man descending in a cloud chariot drawn by white cranes. When the emperor asked his identity, the visitor introduced himself as Wei Shuqing from Zhongshan. The emperor's remark—"You were originally my subject"—greatly disappointed Wei, who had expected the Daoism-loving ruler to treat an immortal with proper reverence. Wei suddenly vanished, leaving the emperor filled with regret.

Luo Wanxiang was a recluse who first dwelled in Wangwu Mountain before cultivating at Luofu Mountain. Moved by the fact that this was the same grotto-heaven where Ge Hong (Zhi Chuan) had once practiced, he built a thatched hut for seclusion. He would occasionally visit town to sell herbs and drink wine, his movements unpredictable. Sometimes he could consume enough food for several people in one meal, while at other times he abstained from eating for extended periods, covering hundreds of li in a single day before disappearing without trace.

Sima Jizhu made his living through divination in Chang'an. When officials Song Zhong and Jia Yi visited him during their leisure time, they were so awestruck by his profound discourse that they could only bow respectfully before leaving in silence. Three days later, when Song Zhong met Jia Yi again, both men remained deeply affected by the encounter.

Someone outside remarked: "Those with higher virtue (De) remain most secure, while those with greater power face gravest danger. Those occupying exalted positions may soon lose their lives."

(From Supplementary Records of Immortal Biographies): Tai Jingxian's origins remain unknown. During the Huichang era of Tang dynasty, he dwelled in Kuaiji's marketplace without fixed abode, often feigning drunken madness—thus passing ten years. Curious observers gradually recognized his extraordinary nature. A certain Zhang family in Kuaiji held him in particular reverence. One day, Jingxian suddenly took a steelyard weight and kneaded it in his palm at length, stretching it like taffy, then molded an iron pestle into flatcake form, restoring both to original shape later. The Zhangs being impoverished, Jingxian declared: "I must depart." He had them bring an iron cauldron which he shattered, mixing fragments with charcoal in a furnace. After igniting with added alchemical reagents and sealing the door, he instructed: "When the fire extinguishes, retrieve what transformation has wrought—this shall enrich your household. Remember: aiding others through Daoist arts (Daoshu) brings prosperity through generations." Next morning, the furnace brimmed with purple gold.

(From Baopuzi): Both Zhao Ming and Zuo Ci could manipulate water against its flow using vital Qi (Qi). They could boil chickens over thatched roofs—fowl cooked while straw remained unburned. Their arts prevented courtyard water from freezing in bitter cold, and rendered fire-burned victims within a li radius insensible to scalding pain.

(From Records of Peach Blossom Spring): During Tai Kang era of Jin dynasty, a Wuling fisherman named Huang Daozhen rowed upstream along Yuan River, witnessing peach blossoms in glorious bloom along mountainous banks, petals cascading in profusion. Discovering a stone cavern with crystalline streams ringing like jade chimes, he found interlinked dwellings with connecting ponds and pavilions. Though the inhabitants' clothing resembled outsiders', their garments shone exceptionally bright, complexions glowing with health. Delighted by Daozhen's arrival, they hosted him with successive feasts. When asked about current dynastic reign, his truthful answer prompted sighs: "How vastly the mortal world has changed!" After Daozhen's departure, subsequent attempts to rediscover this Peach Blossom Spring proved futile.

(From Declarations of the Perfected): North of Leiping Mountain lies Liugu Valley, where a certain Tian Gong once dwelled. The northern Liuqian River, alternatively called Tian Gong's Spring, reportedly formed from dissolved jade-sand (Yu Sha)—drinking its water expels intestinal parasites.

(From Records of Walled City): Gou Xiangu, a native of Changsha, took up residence on Mount Heng after cultivating the Dao.

This passage recounts the cultivation stories of several Daoist immortals:

Lady Wei (an important female immortal of the Shangqing lineage) practiced solitary meditation at her immortal altar for many years. Later, a blue bird (a spiritual messenger often appearing in Daoist lore) came to accompany her, claiming to be an envoy sent by the Lady of Southern Peak. The bird revealed Lady Wei was a descendant of the Queen Mother of the West. Remarkably prescient, this avian companion could foretell visitors' names. Anticipating coming chaos in the mortal realm, it eventually withdrew to Mount Jiuyi for seclusion.

During the Jin dynasty, a female adept surnamed Xue sought refuge from turbulent times in Mount Heng. Outwardly indistinguishable from ordinary people, she devoted herself to Daoist practice in secret. Spiritual beasts often accompanied her travels until she ultimately achieved ascension.

In the Five Dynasties period, Master Nie Shaoyuan lived in seclusion at Mount Wenzheng, calling himself "Nameless One." His treatise Zongxing Lun (On the Nature of the Ancestral) elucidated essential cultivation principles, earning praise from scholar Xu Kai who considered its insights superior to those of Tang dynasty masters Wu Yun and Shi Jianwu.

Song dynasty Daoist Zhang Wumeng (styled "Vast Obscurity Master") practiced at Mount Tiantai, mastering both Daoyin techniques and alchemical methods. When summoned by Emperor Zhenzong, he expounded governance and self-cultivation principles through the Yijing's Qian (Modesty) hexagram analogy: "A nation resembles the human body—when the heart-mind is tranquil, Qi harmonizes and Shen concentrates; when thoughts scatter, vital energy becomes disordered and blessings disperse." His discourse on "returning to the origin" profoundly impressed the emperor.

Lü Dongbin (one of the Eight Immortals), after failing imperial examinations, encountered Zhongli Quan (Han Zhongli) at Mount Lu and received Daoist teachings. Frequently traveling between the capital and Mount Heng while selling writing implements, he received this oral instruction from Zhongli: "When the Three Flowers gather at the crown and Five Qi return to the origin, your vital energy will transform into a fire dragon soaring through the heavens"—revealing the sublime phenomena of advanced cultivation.

The Register of Immortals from the Three Caverns records several stories of cultivators attaining immortality. During the early Jin dynasty, Zheng Jingshi and Zhang Zhongxing practiced Daoist cultivation on Mount Qian, where they received oral instructions from the immortal Meng Deran. Through practicing the "Method of Observing the Five Viscera in Harmony with the Sun" (a Neidan technique involving internal visualization of the organs) while consuming sesame and elixirs, they gradually ceased needing food, their bodies grew light and vigorous, and their appearances reverted to youthful vitality. Later, the Northern Lord Laozi (deified Laozi) dispatched the Great Unity Deity (Taiyi Shen) to escort them in a cloud chariot for their daylight ascension.

Tang dynasty master Fang Shanchang recounts in his Preface to the Scripture of the Hidden Talisman: In his youth, he yearned for longevity and discovered that the Yinfu Jing contained methods for "embracing unity as an immortal" (xian shen bao yi). Yet most people focused only on its political teachings. In the third year of the Zhenguan era (629 CE), he met an elder calling himself "Western White" at Mount Tai, who transmitted to him the Yinfu Jing with commentary by the Old Mother of Mount Li. Only then did he truly grasp the essence of immortal cultivation.

The Biographies of Immortals records the story of Xu Dingci from Pengzhou. While transporting silk fabrics, he lodged overnight at Huayin where he met a scholar calling himself "Eastern Zhuan." They conversed joyfully, and upon parting, the scholar revealed himself as Patriarch Chen Tuan (Chen Zhixi), recognizing Xu's predestined connection to the Dao. He gifted Xu elixirs and admonished him to "cherish Jing-Qi-Shen" (se jing shen) and avoid damage from the seven emotions. Xu later lived to 100 years after taking the elixirs, ultimately achieving liberation from the corpse (shijie).

The Records of Xuanwang tells of Qiexu, originally a Chang'an monk who fled to Mount Taibai during the An Lushan rebellion. Guided by an adept, he visited the immortal realm of Zhichuan (where Ge Hong cultivated), witnessing majestic palaces and awe-inspiring immortals. When asked whether he had severed the "Three Corpses" (sanpeng, the three malevolent spirits within the body), Qiexu couldn't respond and was escorted away. He later became a recluse of unknown whereabouts.

The Inner Biography of Emperor Wu of Han records the Celestial Lady Shangyuan (a Daoist female immortal) telling Emperor Wu: "Do you truly aspire to cultivate the Dao? Your frequent summoning of fangshi (esoteric practitioners) to conduct mountain sacrifices shows diligence. Yet your innate constitution bears five inherent vices: tyranny, lust, extravagance, cruelty, and deceit—these poisons lie deep within your qi-blood channels and internal organs. Should you now renounce these five corruptions, return to gentle kindness, consistently perform hidden virtuous deeds, aid those in distress, restrain desires, maintain purification fasts with frugality, and diligently practice these longevity techniques: 'striking the celestial drum' (a teeth-tapping exercise), 'drinking jade nectar' (swallowing saliva), 'cleansing the flowery pool' (tongue circling), and 'tapping the golden bridge' (acupoint massage)—persistent practice will yield extraordinary results."

The Biographies of Exemplary Immortals recounts how Xi Jian initially served as Southern Gate Chief alongside Zhou Fu, later ascending to become Marquis of the Northern Emperor's Numinous Pass, then rising to the celestial post of Gaoming Sizhi (equivalent to a human Imperial Secretary). The Elegant Discourses of the Hanlin describes Lü Hui's experience while stationed in Anzhou: while meditating alone in his pavilion, a turquoise-clad youth announced, "The Jade Emperor tours the southern Flaming Continent, summoning you to inspect the immortals' conduct." Thereafter, Lü received celestial banquets and traveled freely to purple-gated palaces. Due to the Flaming Continent's heat, the Heavenly Emperor bestowed Cooling Elixirs that chilled his heart like ice upon ingestion. Knowing his earthly end approached, Lü later appeared on the Xiang River road escorted by golden-armored divine troops astride a jade-horned azure deer. His friend Zhu Mingfu bowed asking, "Are you achieving immortality?" Smiling wordlessly, Lü composed: "By virtue fulfilled, chance grants immortal rank; mortal robes henceforth return to yellow earth. Now serving as Imperial Censor, none dare dispute celestial decrees."

The Records of the Mao Lords states: Middle Mao Lord (Mao Gu, styled Jiwei), originally a virtuous court official holding the Golden Mace position, abandoned office upon seeing his elder brother Mao Ying attain the Dao. Through his brother's introduction, he met the Western Citadel Lord (a Daoist deity) and received the title Dinglu Zhenren (True Person of Stabilized Records). Younger Mao Lord (Mao Zhong, styled Sihe), former Dawn Officer of the Fifth Watch, followed his brothers to seek the Director of Destinies, meeting the Turquoise Mountain Queen Mother (Xi Wangmu) who imparted essential Daoist methods, granting him the title Baoming Zhenren (True Person of Preserved Life). At parting, Elder Mao Ying declared: "As celestial officials with separate duties, we cannot meet often. Yet each year on the 18th of the third month and 2nd of the twelfth month, we descend with fellow immortals to Juqu Mountain (Maoshan)—there you may visit us."

The Comprehensive Records of the Immortals from the Three Caverns (Sandong Qunxian Lu) preserves accounts of several cultivators who attained the Dao:

The story of Dong Zhong (a Daoist immortal) recounts how he maintained youthful vitality past one hundred years through mastery of breath regulation (tuna) and alchemical arts (liandan). Once imprisoned, he feigned death until his "corpse" decayed and bred maggots. After being carried home, he miraculously revived, ultimately achieving immortality. Another adept, Gan Shi, a native of Taiyuan, excelled in breath cultivation to the point of transcending food. Having studied elemental refinement under Rong Chengzi (an ancient immortal), he healed illnesses without acupuncture or herbal decoctions. After living over a century among mortals, he ascended from Mount Wangwu.

Huang Renlan (courtesy name Ziting), originally from Wuling, abandoned his official career after diligent scholarship to follow the Dao. Becoming a disciple of Xu Zhenjun (one of Daoism's Four Celestial Masters/Tianshi), he continued serving as a Qingzhou magistrate while cultivating. Eventually, he ascended with his master, earning the title "Perfected Being of the Purple Palace" (Zifu Zhenren).

Magistrate Sun Mian once shot a giant turtle, later dreaming of being summoned before the Perfected Being of the Purple Palace (referring to Han Weigong). The immortal admonished him: "Human incarnation is rare—five hundred lifetimes of cultivation granted you this form. Maintaining river embankments was your duty." After reading an imperial edict on yellow paper, the immortal returned him to the mortal world.

Daoist Wang Hui resided at Dongzhen Guan (Cavern of Perfection Temple) on Xionglao Ridge of Mount Hua. While cultivating medicinal yellow essence (huangjing) by the stream, tigers and leopards plowed fields for him. He rode these beasts as ordinary men ride horses, and composed cultivation manuals to instruct disciples.

Lu Yu (the Tea Sage) of the Tang Dynasty had obscure origins, having been found by monks near water. Gifted with literary talent, he consulted the Yijing (Book of Changes) to receive the Gradual hexagram (symbolizing step-by-step progress), adopting "Wild Goose" (representing orderly advancement) as his namesake.

This passage recounts stories of several Daoist immortals:

Lu Yu, revered as the Sage of Tea, lived in seclusion by the Tiaoxi River, calling himself "Mulberry Vine Old Man." He shut himself away to write books, sometimes wandering the wilderness while singing and composing poetry by tapping on wood, earning comparison to the ancient recluse Jieyu. His profound love for tea led him to compose the Classic of Tea (Chajing), and he was later worshipped as the Tea Deity. Legends say he resembled ancient sage-kings, with birds and beasts assisting his farming labors.

Wang Xianke, a wealthy man from Hengyuan near Mount Qingcheng, was known for his philanthropy. Near his home stood mountains ideal for gathering firewood to make charcoal. One day he discovered the "thief" stealing his wood was actually a Daoist priest who explained he needed charcoal for alchemical practices (Waidan) in the valley. Rather than reprimanding him, Xianke generously supplied the charcoal. When the priest completed his Golden Elixir (Jindan), he left several pellets for Xianke. Upon consuming them, Xianke became light as a swallow, effortlessly ascending to the crown of a giant cypress before achieving celestial ascension.

Xu Xuanping of She County lived as a recluse in the southern valleys of Mount Chengyang, often carrying firewood to sell in town. In drunken revelry he would chant: "At dawn I trade firewood for wine/At dusk I ride clouds home to blue mountains"—embodying the carefree Daoist ideal.

Fei Changfang, the Eastern Han mystic, after learning esoteric arts from Master Hulu, healed people with talismans (Fulu) east of Mount Mao. In one miraculous act, he poured inkstone liquid into a mountain stream, permanently staining the rocks black. Later generations called the site "Inkstone Rocks," and the darkened stones were believed to retain power for crafting ritual talismans.

The female adept Geng Xiansheng demonstrated extraordinary powers. During snowfall, she instructed palace maids to collect snow in golden trays, molding it into silver ingots that transformed into genuine gold when placed in a furnace—complete with preserved fingerprints. Another account describes her shaping snow into silver ingots that became real after cooling in charcoal flames.

Shu Xuji, who took the Daoist name "Attainer of Truth" (Dezhen), resided at Xinfan's Bronze Horse Temple. The fragmentary mention of "horses neighing and oxen panting" likely describes wondrous phenomena during his meditation practices. These narratives collectively illustrate the supernatural abilities and unfettered lifestyles of Daoist practitioners.

This passage recounts several miraculous tales of Daoist immortals. The Yellow Emperor once gathered with perfected beings like Master Ning and the Celestial Sovereign at the Three Meetings Platform, where bronze horses hid among the trees. Later, people built a platform to commemorate the spot where these horses appeared. A hermit who lived there for thirty years suddenly told his neighbor one day that he would journey far away, giving funeral instructions. After his death, when the neighbor followed these directions for burial, he was mysteriously rewarded with gold—yet when officials investigated, they found only the hermit's belongings.

Another story tells of Feng Daliang, a poor Daoist devotee who relied on an ox to turn his millstone. After the ox died, a priest from Mount Compassionate Mother fashioned a replica from its hide and horns—which miraculously worked like a living ox. Years later, when a cowherd untied it, the hide reverted to its original form.

The text also records how Perfected Wang and his wife cultivated in the mountains for decades until divine beings bestowed scriptures upon them, after which they ascended to immortality in a dragon chariot and crane-drawn carriage, becoming titled Perfected of Great Harmony. Another account describes Celestial Master Ye Fashan aiding the Dragon King of the Eastern Sea, who sought his help after being ensnared by a Brahmin's sorcery.

These stories exemplify how Daoist practitioners, through sincere cultivation and virtuous deeds, ultimately attain the Dao and achieve immortality. They reflect core Daoist beliefs in divine manifestations, karmic retribution, and the transformative power of spiritual practice.

This account narrates several miraculous deeds of Daoist immortals. It begins with a Celestial Master (Tianshi, high-ranking Daoist priest) who, when the sea was about to dry up on the fifth day of the fifth month, used cinnabar talismans (danfu) to restore the waters. When the Dragon King offered treasures in gratitude, the Celestial Master declined material rewards, asking only for a clear spring to be channeled to his mountain retreat far from water sources. That very night, the sound of wind and rain was heard, and by morning a stone aqueduct with encircling spring water had appeared—later known as "Celestial Master's Canal."

Next comes the story of Wei Huacun (Daoist name Xian'an), daughter of Wei Shu, a high-ranking Jin dynasty official. From childhood she studied Daoist texts with remarkable proficiency. At fifteen she began practicing tuina (breathing and guiding techniques), though at twenty she was compelled to marry and bear children. After her children grew up, she devoted herself wholly to spiritual cultivation. Her sincerity moved celestial beings like the Taiji Zhenren (Perfected Being of the Supreme Ultimate) to descend and inform her that the Supreme Lord Lao (Taishang Laojun) had inscribed her name in the register of immortals (yuzha, the jade registry of deities).

There's also the female Daoist Lu Miaodian, who practiced at Jiuyi Mountain. After obtaining the Huangting Jing (Yellow Court Classic, a crucial Daoist scripture), she recited it ten thousand times as instructed. A decade later, she achieved daylight ascension (bairi feisheng). Her footprints remain visible on the mountain to this day.

The final tale is unsettling: Ten wealthy youths in Luoyang regularly gathered for feasts, where a shabbily dressed old man often came to share their meals. One day, the old man invited them to his thatched hut—a beggar's dwelling—where he lifted a greasy cloth to reveal a steamed child on a platter. This likely symbolizes an immortal testing ordinary people's spiritual resolve, suggesting that Daoist cultivation requires transcending worldly attachments.

This passage records several miraculous tales from Daoist lore:

The first story tells of a thousand-year-old ginseng root. A man obtained this rare herb but chose not to consume it, ultimately ascending to heaven in full bodily form.

The second narrative follows Zhu Ruzi, who practiced cultivation with Daoist master Wang Yuanzheng at Daluo Rock. One day by a stream, they spotted two flower-patterned puppies that vanished into a wolfberry thicket. Digging there, they unearthed two canine-shaped wolfberry roots. Master Wang instructed Zhu to boil them, and upon tasting the concoction, Zhu suddenly became light as a swallow, floating to a mountain peak where cloud-qi (vital energy) carried him to immortality. Wang consumed the remainder and gained longevity—the mountain was thereafter called "Youth Peak."

The third account describes Gao Hong, a master of longevity techniques who could drink gallons of wine without intoxication. During a fishing excursion with friends where they'd agreed not to catch crabs, a companion hooked one anyway. Gao laughingly declared this merited a drinking penalty.

The fourth tale features Zuo Ci (styled Yuanfang) demonstrating Daoist magic at Cao Cao's banquet. When Cao mentioned lacking Songjiang perch, Zuo produced a live fish by angling with bamboo rod over a copper basin of water. At further requests, he successively pulled out multiple fresh fish measuring three chi long, which chefs immediately sliced for guests.

Finally, two recluses are mentioned: Feng Liang, formerly a county official who destroyed his cart, slaughtered his ox, and tore his official robes to pursue the Dao (Way), refusing imperial summons; and Du Qi, another hermit dedicated to cultivation. These stories collectively illustrate the supernatural abilities and transcendent states achieved by accomplished Daoist practitioners.

At the age of sixty-seven, Du Qi left the mundane world and journeyed east to Mount Mao (a sacred Daoist mountain), where he now dwells in the Deer Track Cave. In his youth, he served under Sun Ce before becoming a captain in Sun Quan's army. In the year 221 CE, he encountered Master Jie, who transmitted to him the "Method of Guarding the Primordial White" (a cultivation technique). Thereafter, he secluded himself on the eastern slopes of Great Mao Mountain. Mastering the art of invisibility, he would occasionally appear among mortals—gathering herbs or cutting firewood to sustain himself—yet none ever discerned his true identity.

Zhou Liang, styled Taiyi, studied Daoist arts under Yao Tan. When reciting scriptures and incantations, he could force sandstorm-raising demons to reveal their true forms or perish on the spot. He often wandered treasure-filled caverns with immortals, spending his days chanting verses in carefree joy.

Xue Yuanzhen cultivated the Dao from youth, frequently dwelling in the Five Ridges mountain range. He declared Jiuyi Mountain and the Five Ridges to be abodes of immortals, where secluded peaks and winding streams lay veiled in perpetual mist. Places like Yangshuo's fantastical cliffs and Boluo's crystalline grottoes left indelible impressions. He recounted how numerous transcendents attained the Dao there: Zhurong achieved divinity at Mount Heng, Emperor Shun ascended to immortality at Cangwu, Hexu left traces at Mount Qian, and the Yellow Emperor rode a dragon skyward from Dinghu Lake. Xue maintained that such deep valleys—where pine and bamboo intertwined amidst swirling clouds—were ideal for cultivation. Within these grotto-heavens and blessed lands flowed jade nectar and grew magical herbs, sights no ordinary mortal could behold. To cultivate and realize the Dao in such celestial realms, he affirmed, was life's supreme joy.

Wu Meng, styled Shiyun, once encountered tempestuous waves while returning from Zhongling. Drawing a white feather fan across the waters, he parted the waves—a spectacle that left all witnesses astounded.

Xue Xuantong, bearing the Daoist name "Master Xuantong," devoted years to chanting the Yellow Court Scripture (Huangting Jing). One day, an immortal descended to inform him: "Through the merit of your scripture recitation, the underworld has repeatedly petitioned on your behalf. Your name now resides in the Purple Void's transcendent registry." The immortal then transmitted oral cultivation secrets. By Emperor Yizong's reign (860–873 CE), the Purple Void Primordial Lord descended again, bestowing upon him the "Nine Fortunes Elixir" (Jiuxing Dan) with these words: "After ingesting this elixir, a celestial chariot shall convey you to Mount Song." That very night, Xue shed his mortal form in ascension—his physical body vanishing without trace. When reported to Emperor Xizong (873–888 CE), the sovereign marveled profoundly at this wonder.

The Story of Qin Master Cheng Lian Teaching Bo Ya: Cheng Lian took Bo Ya by boat to Penglai Mountain, then deliberately rowed away and stayed absent for over ten days. Left alone in the mountains, Bo Ya heard only the roar of ocean waves, the deep silence of forested peaks, and the mournful cries of birds. Suddenly he realized his teacher was using nature's environment to purify his heart. When he plucked his qin and sang, he instantly grasped the true essence of qin artistry, later becoming the most celebrated qin master in the world.

The Legend of Female Immortal Zhuan He: This woman who had cultivated the Dao since childhood possessed miraculous powers—pointing at mountains could make them crumble, gesturing toward trees could fell them. Once while leading disciples up a mountain at nightfall, she tapped a rock with her staff, causing it to split open and reveal a cave dwelling complete with beds, curtains, wine, and food. She could traverse ten thousand li in an instant, her appearance shifting unpredictably between youth and age, until she finally ascended to immortality from Mount Baodu.

The Lesson of Guo Chongzi: When the four Guo brothers were attacked and wounded by a villain, the three younger brothers sought revenge, but Chongzi chose forgiveness. Later, when that same villain became an official, Chongzi repeatedly recommended him for promotion. Overcome with shame, the villain took his own life. Though Chongzi had attained the Dao, the Supreme Ultimate (Taiji) True Being ruled that his indirect responsibility for a death barred him from ranking among the highest immortals.

Liu Fenglin's Regret: After cultivating the Dao for four hundred years at Mount Song to refine the Divine Elixir (Shen Dan), demonic interference caused his efforts to fail. He moved to Weiyu Mountain to practice breath-suspension techniques (a method of stopping respiration), yet even after a thousand years he still hadn't achieved immortality—only managing to sustain an undying state.

He Zhizhang's Encounter with an Immortal: When Tang Dynasty imperial librarian He Zhizhang met Master Tonghe, the immortal emphasized that cultivating immortality was like ascending official ranks—it must proceed step by step. Blue and purple robes symbolized higher immortal grades, but one must first begin by restraining desires to reach the purified mental state of "clear emptiness" (Qingxu) and the dispassionate realm of "yellow-red" (Huangchi) before advancing further.

The Register of the Immortals from the Three Caverns records stories and teachings of several Daoist practitioners. The Perfected Lord of Pristine Emptiness (an honorific title for accomplished Daoist adepts) advised Yang Jun: "The arts of the bedchamber (Yellow-Red methods) and the techniques of mixed Qi cultivation were actually transmitted by Zhang Ling (Celestial Master Zhang, founder of Daoism) to teach people reproduction—they are not genuine methods for attaining immortality. I've witnessed many practitioners of these arts ending their family lines, yet never seen anyone achieve the Dao through them. To harbor lustful thoughts while aspiring to cultivate the supreme Dao is as absurd as clutching precious jade while leaping into a fiery pit, or burying a dead dog in a golden coffin. The visualization of desire is called 'Yellow-Red,' while the authentic supreme methods are called 'Secret Texts' (referring to advanced cultivation scriptures)."

The story of Master Juan recounts: While fishing by the river, he encountered the Child Lord of the Eastern Sea (an immortal). The child told him, "Your sincere quest for the Dao manifests as fishing while actually cultivating the art of nurturing life. If you catch a carp, open it and look inside." With these words, he departed. Later, Master Juan indeed caught a carp and found within its belly a blue jade case containing the "Three Primes and True Unity" cultivation method transmitted by the Imperial Lord of the Golden Palace (a Daoist deity). Practicing these methods, Master Juan eventually gained the ability to summon wind and rain, and ride clouds and mist.

Another account describes Zhang Gongbi's extraordinary encounter: Dharma Master Liu had been cultivating at Mount Yuntai for over twenty years. During every Three Primes Festival (important Daoist holy days), he would see Zhang Gongbi attending the gatherings without speaking. Eventually, Master Liu followed Zhang to the foot of Lotus Peak, where Zhang knocked on a thousand-foot cliff face that split open to reveal another realm. Zhang had his disciple perform marvels—the disciple sprayed water that transformed into azure dragons and white elephants dancing gracefully, while vermilion phoenixes and green luan birds sang melodiously. They offered Master Liu a sweet-tasting nectar infused with Knife-Spoon powder (an immortal elixir). When bidding farewell and looking back, Master Liu saw only the unbroken cliff face—all traces of the wondrous vision had vanished.