《三洞群仙錄》Vol. 6

The sixth volume of Records of the Assembled Immortals of the Three Caverns documents the miraculous deeds of several Daoist practitioners. These accounts were compiled by Zhengyi (Orthodox Unity) Daoist priest Chen Baoguang.

Wang Yan (courtesy name Ziyuan), while cultivating the Dao at Yuntai Temple, received secret teachings of the Three Caverns (the esoteric scriptures of Shangqing, Lingbao, and Dongshen traditions) from the Perfected Person Jiao Kuang. Later, when Emperor Wu of the Northern Zhou summoned him, Jiao Kuang advised: "The Daoist tradition has long been in decline and needs revival. You must strive to propagate the Daoist teachings and prevent further deterioration. My time here has come to an end." After prolonged negotiations at court, Wang Yan finally obtained permission to return to the mountains, with the emperor even decreeing the temple's expansion. When construction lacked earth, Wang Yan silently prayed, whereupon an inexhaustible supply of soil miraculously appeared beside the temple. The temple also frequently lacked lamp oil, but after placing a container overnight, it would miraculously fill itself—a phenomenon that continued indefinitely.

Tao Yuanming (Tao Qian), the Eastern Jin recluse, displayed transcendent aspirations from youth, maintaining an unpretentious disposition. Calling himself "Master of Five Willows" after the trees by his home, he spoke little and disdained worldly honors. Though fond of reading, he sought comprehension rather than literal interpretation, often becoming so engrossed that he forgot meals. Despite his love for wine, poverty prevented regular indulgence. Relatives who knew this would invite him, and he invariably drank to joyful intoxication before returning home. His bare house offered scant shelter from storms; his patched hemp garments and empty rice jar testified to his poverty—yet he remained utterly unperturbed.

During a severe drought in Yuezhou, Song Dynasty Daoist Song Yuanbai performed rain rituals. When local prayers to dragon deities using sun-exposed "deformed figures" (an ancient rain-making practice) worsened the drought, he explained: "Rain requires celestial authorization—unauthorized petitions are useless." After a night-long incense offering at Yuanzhen Temple, heavy rains indeed came. Later, during another drought in Xinzhou, officials summoned him. By performing rituals before the City God's statue, he brought immediate rainfall.

Perfected Lord Wu Meng (courtesy name Shiyun) once encountered a violent storm. Drawing a talisman (fulu) and tossing it onto his roof, he watched as a blue bird carried it away—whereupon the winds instantly ceased. When questioned, he revealed: "On South Lake, a boat carrying two Daoist priests encountered this storm"—implying his rescue mission.

This text records the miraculous deeds of several eminent Daoist masters:

Venerable Tiger-Tamer Pei Haozhong was a hermit cultivating on Yuntai Mountain in Langzhou, already over a hundred years old. He sustained himself solely on pine needles while practicing breath regulation techniques (Tuna). During meditation, fierce tigers would often lie docilely beside him—a phenomenon witnessed by fellow Daoists. One day, he announced his departure to disciples, then scaled sheer cliffs effortlessly like a bird before vanishing atop the peak. Later, when tiger plagues afflicted villages, people would paint his portrait to ward off the beasts.

Chancellor Niu of the Ministry of Rites encountered severe drought in Xiangyang and summoned a master reputed to command dragons for rainmaking. This recluse warned that only one black dragon dwelled in the deep pools of Jianghan region, and forcibly summoning it would bring disaster. Despite protests, the chancellor insisted—resulting in catastrophic floods that destroyed numerous homes.

Ge Xiaoxian (venerated as Immortal Elder Ge) was accompanying the King of Wu aboard ships when a storm capsized the vessels. Assuming the immortal had perished, the king was astonished next day to see him walking across water with dry robes. The immortal explained he'd been invited by Water God Wu Zixu for wine the previous night.

Zhang Derun, descendant of Celestial Master (Tianshi) Zhang Daoling, routinely buried a large urn underground. While appearing to eat normally, he actually cultivated nightly inside the vessel, sometimes remaining submerged for days.

Finally, the text mentions ancient immortal Chisongzi—Rain Master (Yushi) from Shennong's era. After consuming "water jade" (shuiyu, an elixir), he could enter fire unharmed. He often rode wind and rain through Queen Mother of the West's (Xiwangmu) stone chambers, followed in cultivation by Emperor Yan's youngest daughter.

(Note: "Firm-grasp breath-counting" refers to Daoist hand seals (Wogu) and breath regulation methods; "water jade" is a legendary elixir; "Queen Mother of the West" is a major Daoist goddess)

During the reign of Emperor Gaoxin, an immortal served as the Rain Master (a deity overseeing rainfall). When Jin Dynasty recluse Zhao Yuanzhi ventured out, he encountered a Daoist priest. After exchanging greetings, the priest led him into the water. They walked beneath moonlight through the watery depths, their bodies remaining unstained by mud. Zhao saw a serpentine creature radiating five-colored light and asked in astonishment. The priest explained this was the Water Mother (the essence of water), and those who beheld it could attain immortality.

Qu Baiting became a disciple of Master Huang Dongyuan of Taoyuan. When taking leave, the master asked his destination, to which Qu replied he was returning to his cave abode. Witnesses saw him wearing coarse short robes with a black headscarf, his face glowing, before he retreated three steps and vanished abruptly. The master rang the temple bell to assemble disciples for search, only to encounter a giant serpent blocking the path near the northeast woods.

Daoist Zhang Jianming, well-versed in Lao-Zhuang philosophy, was summoned by Emperor Gaozu of Later Jin. When asked whether Daoist principles could govern a state, he replied: "The Dao contains the mysteries of all things. Those who comprehend its ultimate truth can rule the world even while sitting quietly." The emperor invited him to expound the Daode Jing in court, honoring him as Imperial Preceptor. During a drum performance in the palace, Zhang seized the moment to explain: "Though a drum produces single beats, it harmonizes the five tones and twelve pitches. By holding fast to the fundamental 'One', one can govern all under heaven." He was bestowed the title "Master of Profound Understanding" before eventually disappearing without trace.

Immortal Wu Guang of the Xia Dynasty had earlobes reaching his shoulders and favored eating chive roots. When King Tang consulted him about overthrowing Jie, Wu claimed ignorance. After Tang claimed the throne and offered to abdicate, Wu refused: "To depose a ruler violates righteousness; to kill violates humaneness. How could I benefit from others' perilous deeds?" He then retreated into seclusion. Another immortal, Guifu, was known for consuming mallows and cassia, though details remain obscure. These accounts collectively demonstrate how ancient Daoist practitioners valued moral integrity over political power.

This scripture records the miraculous deeds of several ancient immortals.

The first account tells of Wu Guang, who steadfastly upheld moral principles, believing that benefits gained through unrighteous means were unacceptable. He refused to serve as an official during times when the Dao was not followed. Carrying a stone on his back, he submerged himself in Liao River to live in seclusion. Over four hundred years later, he reappeared during the reign of King Wuding of Shang. When Wuding sought to appoint him as prime minister, Wu Guang declined. Though the king sent a royal carriage to receive him, Wu Guang deemed the ceremonial honors improper and threw himself back into the river. He later cultivated the Dao at Mount Shangfu. The Zhengao records his famous anecdote of "cutting leeks by clear springs."

Next is the legend of Gui Fu, a remarkable figure from Xianglin whose skin color could change miraculously. The people of the South Sea revered him deeply. He regularly consumed medicinal pills made from cinnamon bark, winter greens, and turtle brains—a formula called "Gui Pills" that could still be found in southern Jing Province.

The story of Tan Yi is equally extraordinary. He could speak immediately after birth and grew to six feet tall within a few years, possessing extraordinary features. Without eating or drinking, he could outrun galloping horses. He suddenly disappeared one day, and his hometown built a temple in his honor. During the Dali era of the Tang Dynasty, he unexpectedly returned home wearing immortal's robes, bid farewell to his parents, and ascended to heaven.

The tale of Zi Zhu brims with mystery. He claimed to have worked for Master Ning for over two hundred years. When the Prince of Jiangdu sent officials to Longmei Mountain, they indeed encountered the long-haired, large-eared Master Ning playing the zither. Master Ning revealed that Zi Zhu was his descendant nine generations removed and instructed the officials not to interfere.

Finally, there's the典故 of Shi Wen learning the zither. Studying under Master Xiang, he mastered such profound musical arts that playing the shang mode in spring could summon cool breezes making plants bear fruit, while playing the jue mode in autumn brought warm winds causing flowers to bloom. Most astonishingly, playing the yu mode in summer could summon frost and snow, freezing rivers solid. These records collectively demonstrate the transcendent, miraculous abilities of immortals in Daoist lore.

This passage from the Anthology of the Three Caverns' Immortals records several tales of Daoist transcendents:

In winter, playing the zhi-tone (one of the five musical notes corresponding to Fire in the Five Phases) on the zither could activate yang energy, causing solid ice to melt instantly under intense sunlight. When the melody concluded with the gong-tone (the fundamental note corresponding to Earth) harmonizing all four strings, auspicious phenomena would manifest: gentle breezes would blow, colorful clouds would float, sweet dew would descend from heaven, and sweet springs would gush forth.

In the 23rd year of King Ling of Zhou's reign, the Kunzhao Platform (also called Xuanzhao Platform) was built, standing a hundred zhang tall. A fangshi (master of esoteric arts) named Chang Hong could summon wondrous phenomena. When the king ascended the platform to observe the clouds, he suddenly saw two yellow-haired immortals riding clouds toward him in a chariot drawn by dancing dragons and phoenixes, wearing garments woven from feathers. During a great drought, one immortal performed magic—with a single exhalation bringing frost and snow that froze the palace wells solid, while the other snapped his fingers to summon warm winds that made everyone shed their winter clothes.

Xiao Shi, a transcendent from Duke Mu of Qin's era, could summon peacocks and white cranes to dance. The duke's daughter Nongyu fell in love with him and they married. Xiao Shi taught Nongyu to play phoenix-song melodies on the flute, and decades later a true phoenix descended. The couple ascended to heaven together riding the phoenix. Later, the Qin people built the Phoenix Maiden Shrine at Yong Palace in their memory.

The Black Mountain transcendent Du Zi had lived in seclusion for centuries, consuming pine nuts and poria mushrooms, his appearance alternating between aged and youthful. The Poyang girl was born with extraordinary features—connected eyebrows and elongated ears—and fell in love with Du Zi at first sight. They often rode together on a calf, moving so swiftly none could catch them. The line "the calf-rider matched with connected brows" in Zuo Si's Rhapsody on the Capital of Wei refers to them.

Zhang Lao was an elderly gardener from Liuhe County in Yangzhou (the original text here is incomplete, but refers to his marriage and subsequent transcendence). These stories collectively demonstrate the extraordinary powers and miraculous experiences of Daoist immortals.

The story recounts how Wei Shu married his daughter to a man named Zhang Lao. The day after the wedding, Zhang Lao left with his wife, telling Wei Shu: "I have a small estate at the foot of a certain mountain and will return there tomorrow. If you ever miss your daughter, you can send your eldest son to find me south of Tiantan Mountain." Years passed with no word, so Wei Shu eventually sent his son Yi Fang to search. Arriving south of Tiantan Mountain, a Kunlun slave (a legendary immortal servant) greeted him and led him into a magnificent mansion with extraordinary towers, pavilions, and flowering trees. There, he encountered a tall, imposing man wearing a distant-traveler's hat (a Daoist headpiece) and red shoes—upon closer inspection, it was Zhang Lao himself. Zhang Lao took him to the inner chambers to meet his sister, where jade-green windows and beaded curtains adorned rooms filled with splendor beyond anything seen before. After several days of hospitality, when bidding farewell, Zhang Lao gifted him twenty yi of gold and an old hat, saying: "If you ever lack money, go to the Wang family’s medicine shop in the northern suburbs of Yangzhou and present this hat to claim ten million coins." Later, the hat indeed secured the promised fortune, confirming Zhang Lao’s identity as a true immortal.

Another account tells of the immortal Meng Qi, a recluse of Qinghe who, at over 700 years old, recounted Zhou dynasty affairs as if he had witnessed them firsthand. He claimed to have served the Duke of Zhou (a founding statesman of the Zhou dynasty), even touching the Duke’s feet, and was gifted a jade ceremonial tablet (hu) that had grown sharp from centuries of handling. His daily sustenance consisted of cassia leaves. When Emperor Wu of the Han, known for his fascination with immortals, summoned him, Meng Qi arrived wearing a straw cloak, astonishing the emperor.

The text also records how Li Quan discovered the Yellow Emperor’s Scripture of the Hidden Talisman (Yinfu Jing) in a stone chamber on Mount Song but failed to grasp its meaning. Passing by Mount Li, he saw fire burning dry wood and encountered an old woman who recited: "Fire is born from wood; calamity arises when it overcomes" (a line from the Yinfu Jing). Startled, Li Quan questioned her, and she revealed she had preserved this scripture through three cosmic cycles (sanyuan) and six jia periods (a Daoist time unit totaling ~2,160 years). She explained that the Yinfu Jing was a secret Shangqing (Highest Clarity) classic: applied to governance, it could bring peace; practiced for self-cultivation, it led to the Dao. Yet she warned that celestial secrets must not be lightly disclosed—violators would suffer threefold retribution (san jie).

The Register of the Immortals from the Three Caverns records several stories of transcendent beings:

The first tale tells of a man crossing the sea on a raft who encountered a mysterious city and met weaving maidens. The maidens remained silent but gave him a loom shuttle part (zhiji stone), instructing him to bring it to Yan Junping in Shu. Recognizing this as a token from the celestial weaver girl, Yan explained that the shooting star observed between the Cowherd and Weaver Girl stars during the previous Qixi Festival marked the moment of this man's celestial encounter.

The second narrative describes Wu Jun (Daoist name Dongyangzi), who devoted himself to spiritual cultivation from age fifteen. Exceptionally literate, he mastered the classics of Confucianism, Buddhism and Daoism. Dwelling in seclusion at Yidi Mountain in Nanyang, he sustained himself on lingzhi mushrooms, contemplated drifting clouds, and drank from mountain streams, completely transcending worldly fame and fortune.

The third account follows Daoist Wang Yan, who began cultivation at nine years old. After receiving teachings from two perfected beings, Chen Baozhi and Jiao Kuang, he obtained the authentic transmission of the "Three Caverns Secret Formulas" (core doctrines of the Shangqing, Lingbao and Dongxuan traditions). For years he lived on pine nuts and spring water in single-minded pursuit of the great Dao's truth.

The fourth miraculous story tells how the Director of Destinies (Siming Jun, the immortal overseeing lifespans) gifted his childhood friend Kang Yuanhuan a jade cup. Later, a Western Regions merchant identified it as the "Flowing Splendor Precious Chalice of the Celestial Emperor" - when placed in sunlight it emitted towering white qi, and when set upon jade plates filled rooms with crimson light. This treasure, originally used by Laozi to safeguard the Central Plains, could bless seven generations of its possessor.

The final record describes Emperor Wu of Han encountering an eighty-five-year-old farmer with white light radiating from his head during an eastern tour. The elder explained he should have died long ago, but a Daoist practitioner had taught him to consume atractylodes rhizome, drink pure water, and sleep on a "Divine Pillow" containing thirty-two medicinal herbs. This artifact likely became known in later generations as the "Pillow of Laozi."

These stories collectively embody core Daoist values: veneration of nature and the pursuit of longevity. They illustrate typical paths to transcendence through dietary regimens, ritual implements, and extraordinary encounters. Artifacts like the loom shuttle, jade chalice and divine pillow reflect Daoism's profound emphasis on spiritually potent ritual objects.

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

Yan Qing was originally a poor charcoal burner from Kuaiji (modern-day Shaoxing, Zhejiang). One day in the mountains, he encountered an immortal who bestowed upon him a divine scripture and taught him the method of consuming "stone brains" (a type of Daoist elixir). Later, when traveling at night, he was intercepted by a local military commander (Dudu) and his troops. Instead of being captured, Yan Qing summoned celestial soldiers who trapped the pursuers until dawn before releasing them.

The eminent master Guo Zhen was a reclusive ascetic wholly devoted to Daoist cultivation. Living simply and detached from worldly fame, he refused medicine when ill, firmly believing that "the power of Dao surpasses disease." One afternoon while napping, his disciples heard the sound of chariots and horses, followed by tremors shaking his dwelling—whereupon the master peacefully transcended mortality.

When Xue Feng served as prefect of Mianzhou, he dreamed of entering a cavern treasury called "Heaven's Granary" filled with exquisite delicacies. Upon waking, he dispatched men to search, and they indeed discovered a cave by the same name in Changming County. Though the stone beds inside were laden with sumptuous foods, anything removed from the cave instantly turned to ordinary rock.

Mount Heng (the Southern Sacred Peak among the Five Marchmounts) contains the Vermilion Mound Altar and the Precious Cavern of Supreme Void, both corresponding to celestial constellations. Among its five principal peaks stands the Stone Granary Summit. Local woodcutters and boatmen here often spontaneously compose poetry—officials on the Xiang River once heard the moving verse: "A lone boat west of Wild Magpie Shoal / Where moonlight merges with Dongting's expanse."

The Daoist priest Chen Guayan secluded himself at Jade Empyrean Peak, spending his days playing the qin, drinking wine, and reciting poetry. These narratives illustrate how adepts attained supernatural abilities through elixir consumption and spiritual refinement, while also revealing the immortal connections hidden within sacred mountains and grotto-heavens.

This recounts the stories of three Daoist practitioners.

The first was a poet who immersed himself in the beauty of mountains and rivers, living a carefree life. In his mountain-dwelling poems, he wrote: Drunk, I lie in my thatched hut with the door unbolted; waking, my eyes meet nothing but green peaks. Where pine blossoms fall, gibbons make their home; deer roam in herds through the woods. He also said: Taking the frozen stream as my mirror, sweeping snow pure as jade with deer as my companions—why trouble with past and present? I’m already free as an ancient immortal. Before passing, he instructed his disciples to wrap his body in blue cloth and place it in a stone chamber, forbidding any earthen tomb. His final poem declared: I was formless from the start, only borrowing human shape for a time. Now my karmic debts repaid, I return to the Shangqing (Upper Clarity) heavens.

The second was Daoist Xu Lingfu, who lived at Cloud-Covered Peak on Mount Tiantai, taking the sobriquet Silent Seeker (Moxizi). Cultivating joy in his thatched hall, he composed verses such as: Still the mind, return to the Taiji (Supreme Ultimate) source; ride cloud-carriages in accord with nature. True cultivation lies not in outward seeking—recognize your original nature as yourself. He also taught that enlightenment must be attained in this life, for waiting until the next would be too late. When Emperor Wuzong of Tang summoned him by decree, Xu declined with a poem, preferring to grow old beneath the pines of these mountains. Later, after long periods of bigu (grain-abstinence as spiritual practice), he passed away in deep meditation.

The third account describes three immortals: Liu Kuan of the Eastern Han, styled Wenrao, now serves as Marshal of Tongchu Mansion in the grotto-heavens, guiding novice Daoists. He Kang’s age was unknown—he once held office under the Later Jin dynasty, yet when Emperor Zhenzong of Song journeyed east to Mount Tai, He appeared in plain robes, introducing himself as a Jin-era official of the Ministry of Waterways. The emperor recognized him as an immortal. During Emperor Renzong’s Tiansheng era, He Kang sent his disciple Yu Cheng to present gold, silver, and bronze Daoist statues worth hundreds of thousands. When the Empress Dowager questioned him, Yu Cheng simply replied, My master He Kang commanded it.

The Register of the Immortals from the Three Caverns records several stories of Daoist transcendents:

Liu An, the Prince of Huainan (a Western Han imperial clansman devoted to mystical arts), had an envoy introduce an eminent master to the queen. Delighted, she sent attendants to Huainan to seek him out. However, upon meeting, his words proved unsuitable for the times, and the queen, disappointed, abandoned the matter.

He Chong, a native of Qian County in Lujiang, rose to the rank of Minister of State and came from a family devoted to the Dao. Known for his generosity, he achieved liberation from the corpse (shijie, a Daoist method of ascension where the physical body is discarded) in the second year of the Yonghe era (Eastern Jin dynasty) and was recorded in the celestial registers due to his profound virtue.

Wu Meng (courtesy name Shiyun) became famous for his filial piety at the age of seven—during summer, he refused to drive away mosquitoes, fearing they would bite his parents. At forty, he received divine methods from his fellow villager Ding Yi and later studied esoteric arts under Bao Jing, the Governor of Nanhai. Legends say celestial clouds once descended bearing talismanic writings (fulu), spreading his mystical techniques widely across the Wu and Jin regions.

During the Zhenyuan era of the Tang dynasty, an elderly woman in Xiangtan, calling herself "Old Lady Xiang," could cure illnesses by writing talismans (fu) in cinnabar, with remarkable efficacy. She had hair like dark clouds and skin as white as snow, traveling hundreds of miles a day. Later, a Daoist priest recognized her as Lady Fan, the wife of the Perfected Lord Liu Gang (a Daoist immortal).

Guo Pu of the Jin dynasty, a renowned occultist, was erudite and versatile. He studied divination under Master Guo of Hedong, who gifted him the nine-volume Green Satchel Scripture (Qingnang Shu, an ancient text on esoteric arts). This allowed him to master the Five Phases (Wuxing), celestial patterns, and rites for averting calamities and summoning blessings, surpassing even the famed diviners Jing Fang and Guan Lu of the Han dynasty. Unfortunately, his disciple Zhao Zai stole the book but burned it unread.

Du Zichun, a Tang dynasty figure of legend, exhausted his family fortune only for a mysterious elder to gift him three million coins without leaving a name. A year later, when the money ran out, the elder reappeared—these stories exemplify Daoist reverence for virtuous cultivation, the efficacy of esoteric arts, and the mystical tradition of immortals aiding the mortal world.

The horses and donkeys had departed, and the old man gave him ten million coins again. Several years later, the man became even poorer than before, so the old man bestowed thirty million coins upon him, saying: "If this still cannot cure your poverty, then the illness must have penetrated to the marrow."

The "Biographies of Recluses" in the Old Book of Tang records that Tian Youyan, a native of Sanyuan, initially studied at the Imperial Academy. Both his mother and wife harbored aspirations of leaving worldly life to cultivate the Dao. Later, he retreated to Mount Ji, building a dwelling east of Xu You's temple and calling himself "Xu You's Eastern Neighbor." During the Tiaolu era of Emperor Gaozong's reign, when the emperor toured Mount Song, he sent the Vice Director of the Chancellery, Xue Yuanchao, to visit Tian. Tian appeared wearing coarse cloth and a farmer's bamboo hat to pay respects, and the emperor had attendants help him rise. The emperor asked: "How fares your cultivation in the mountains, Master?" Tian replied: "My obsession with mountain streams and rocky springs has become an incurable malady; my love for misty clouds and rosy dawns has turned into an inveterate disease. Yet now in this sagely era, I am blessed with carefree leisure." The emperor remarked: "Gaining your acquaintance today is no different from the Han dynasty obtaining the Four Haos of Mount Shang." Xue Yuanchao added: "When Emperor Gaozong of Han considered deposing the rightful heir, only then did recluses like Qili Ji emerge—how could that compare to Your Majesty personally seeking out hermits in the mountains?" The emperor was greatly pleased by this.

The tale of Wang Zhi watching immortals play chess until his axe handle rotted: Wang Zhi of Dongyang once entered the mountains to gather firewood and chanced upon several youths playing chess in a stone chamber. Setting his axe aside to watch, the youths gave him dates to eat which banished his hunger. Before their game concluded, one youth said: "You should leave now—it's been too long already." Rising, Wang found his axe handle completely decayed. Returning home, he discovered all his relatives had passed away. Later he entered the mountains and attained immortality. To this day, Mount Lanke (Rotten Axe Handle Mountain) remains in Quzhou.

The Biographies of Divine Immortals records that when Laozi departed westward through Hangu Pass, the border official Yin Xi recognized his extraordinary nature and followed him seeking the Dao. At that time, there was a servant named Xu Jia who had originally agreed to a daily wage of one hundred coins, accumulating a debt of 7.2 million coins. Seeing Laozi preparing for a long journey, Xu Jia accused him before Yin Xi to demand payment. Startled by the indictment, Yin Xi reported it to Laozi. Laozi told Xu Jia: "You should have died long ago. In my early days of humble office and poverty when I couldn't afford servants, I used the Great Mysterious Life Talisman to sustain you till now. How dare you accuse me?" With that, he bade Xu Jia open his mouth toward the ground—the talisman immediately fell out, its cinnabar inscriptions still vivid as new. The moment the talisman left his body, Xu Jia collapsed into a pile of dried bones.

The story of Zhongjie diligently serving his master while learning the Dao (the original text is fragmentary, conveying that only through reverent service can disciples attain the Dao).

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

The first tells of Ping Zhongjie, a native of Hezhong who crossed the river to study the "Way of the Heart-Mirror" (a method for cultivating one's nature) with Master Song on Mount Kuocang. For forty-five years he devoted himself to practice, visualizing the hundred spirits and cultivating the Chamber of the Cavern technique (a Neidan/internal alchemy method), until his body rejuvenated and became filled with authentic Qi. On the first day of the fifth lunar month, the Venerable Lord Huanglao (a Daoist deity) sent envoys to welcome him. That very day, he ascended to heaven in broad daylight riding clouds and dragons, and now resides in the Canglang Cloud Terrace.

The second story concerns Huang Guanzi. From childhood he loved Daoist cultivation, enshrining his master at home and making daily reverent offerings while praying for longevity. After persevering for forty-nine years, the Supreme Perfected Being tested him with one hundred forty trials, all of which he passed. The Perfected One then bestowed upon him the Golden Elixir and sent him to Mount Jiao to recite the Great Cavern Scripture. Later he was appointed as an immortal official, serving as the Right Minister of the Supreme Ultimate. This illustrates that the key to immortality lies in one's unwavering commitment to cultivation—it cannot be achieved through a master's guidance alone.

The third account tells of Yuan Ke from Jiyin, a man of handsome features. Though local families wished to marry their daughters to him, he remained unmarried. For decades he cultivated five-colored fragrant herbs, consuming them daily. One day, a five-colored moth alighted on his herbs. When he covered it with cloth, it miraculously transformed into flowering silkworms. During the rearing period, a woman visited at midnight claiming to be his wife, assisting with the silkworms. Together they raised one hundred twenty silkworms that produced cocoons as large as jars. Unwinding the silk from one cocoon took sixty days, and when completed, both vanished. Locals built the Hua Silkworm Shrine in their memory.

Lastly, the strange encounter of a man from Baqiong: After frost, a family harvested tangerines, leaving two exceptionally large ones—each holding three to four pecks. When cut open, each revealed a white-haired elder playing chess inside. Unperturbed, they discussed their game: One lamented how tangerines couldn't last forever to fully enjoy chess; the other listed wagers including a dragon maiden's hair and elixirs of immortality. They concluded that the joy within tangerines rivaled Mount Shang's seclusion (a hermitage site), with one elder remarking he'd grown hungry.

(The Story of Cui Sheng) Cui Sheng drew from his sleeve a piece of dragon-root jerky (a legendary immortal elixir), shaped like a plant root about an inch in size, twisting and turning with lifelike draconic details. As he shaved slices to eat, the cut portions miraculously regrew. After finishing, he sprayed water onto the root, which instantly transformed into a real dragon. The two elders mounted the dragon together as clouds rose beneath their feet. In the blink of an eye, wind and rain darkened heaven and earth, and they vanished without a trace.

(The Legend of the Golden City and Crimson Towers) Historical records tell of a certain Cui Sheng who discovered a resplendent immortal city (the Golden City and Crimson Towers) within a cave beneath Mount Qingcheng. A celestial elder clad in feathered robes and rainbow sashes (immortal attire) hosted him with wine and food, even wedding his daughter to Cui and gifting him two blue-sacked immortal elixirs. Thereafter, on every new and full moon, Cui would ride a crane to worship at the Stamen Palace (a celestial realm). After a year, when Cui wished to return home, the elder gave him an invisibility talisman. Cui secretly infiltrated the imperial palace to steal brocades, but Emperor Xuanzong ordered the Daoist priest Luo Gongyuan to investigate magically—and indeed, Cui was discovered. When the emperor sought to execute him, Luo declared that Cui had already attained immortal rank, making his execution inauspicious. Later, as guards escorted Cui back to Mount Qingcheng’s cave, they truly witnessed the golden immortal towers. His wife tossed a silk scarf that transformed into a five-colored rainbow bridge. As Cui crossed, the bridge dissolved step by step behind him until he vanished amid phoenixes, cranes, and celestial music within the clouds.

(Records from Liezi) King Mu of Zhou once visited the palace of a transformed immortal (xianren), constructed from gold and silver, adorned with pearls and jade, floating above clouds and rain. Viewed from below, it resembled piled clouds; everything seen, heard, eaten, or used there was beyond mortal realms. The king became convinced this was the Pure Capital and Purple Tenuity Palace (the highest Daoist celestial abode) where the Heavenly Emperor resided. Yet when he leaned closer to inspect, those pavilions and towers appeared like mere clumps of earth and grass.

(Anecdotes of Cultivators) During the Tang dynasty, Wang Xiyi secluded himself on Mount Song, often consuming pine and cypress leaves, remaining robust past seventy. When Emperor Xuanzong summoned him during an eastern tour and consulted him on governance, he was deeply impressed. Another Daoist, Li Shouwei, wandered Sichuan for years, speaking with humor and disregarding conventions. When asked about wealth-seeking methods, he replied that life was fleeting—better to seek immortality and transcend the dusty world. As for breath cultivation (Daoist neidan practice) and consuming fungi to abstain from grains (bigu), these were all beneficial practices for body and mind.

Chu Boyu (courtesy name Yuanqu) was a native of Qiantang in Wu Commandery. From his youth, he harbored aspirations to transcend worldly affairs. On the day his father arranged his marriage, while the bride was being welcomed through the front gate, he secretly slipped out the back and fled to seclude himself in the Waterfall Mountains of Shan County to cultivate the Dao. Once while traveling to Mount Heng (the Southern Sacred Peak), he passed through Minzhong where he encountered treacherous rapids. When the boats moored at dusk, a flash flood suddenly struck—his vessel was hurled onto a cliff by massive waves. Though his companions assumed he had perished, they later found him sitting serenely in meditation upon the precipice. In his later years, he practiced the art of "ingesting Qi" (a Daoist breathing technique) at Mount Huo, abstaining from grains for years while sustaining himself solely on mist and cloud vapors.

Ji Zixun hailed from the state of Qi and had served as Filially Pious and Incorrupt candidate and Palace Gentleman. Legends claim he lived over two hundred years without showing signs of aging. Once, while holding a neighbor's infant, he accidentally dropped and killed the child, burying it immediately. More than twenty days later, he returned carrying the living baby. When the family excavated the grave, they found only a clay figurine—revealing he had achieved the state of a "corpse-liberated transcendent" (a Daoist immortal whose physical form transforms into other substances during ascension).

Zhu Taozhui was a hermit of Chengdu who dwelled in a thatched hut outside the city walls, often feigning madness and maintaining silence. When the regional inspector of Yizhou attempted to recruit him as an official, he discarded the offered robes and fled. He habitually wove straw sandals left by the roadside; passersby would exchange them for rice, which he collected at dusk—earning his footwear the name "Hermit's Sandals."

Shi Zong (also known as the Hemp-Robed Daoist) once discussed the Dao with Tan Zhi of Jiangdu at White Earthen Dam in Guangling. He composed a poem stating: "Desire brings suffering, desirelessness brings peace. Better the clarity of cultivation—coarse hemp robes bring joy. Like an untethered boat adrift free, cast off worldly thoughts for mountain retreat." Tan Zhi marveled at this, finding the verses brimming with the recluse spirit reminiscent of Tao Yuanming.

These accounts collectively illustrate the transcendent detachment of Daoist practitioners: Chu Boyu fleeing marriage for mountains, Ji Zixun restoring life from death, Zhu Taozhui rejecting office to weave sandals, and the Hemp-Robed Daoist advocating desirelessness. Whether nourished by mist or roaming the mortal realm playfully, each embodied the Daoist cultivation ideal of "clarity, stillness, and non-action" (Wuwei) through their distinctive paths.

This passage records a marvelous tale. A seemingly mad Daoist took the magistrate of Haiyan County's young child up a small mountain where a simple thatched hut housed three or four Daoists. They warmly welcomed the boy, offering him a bowl of food sweet as honey. The child couldn't understand the Daoists' conversation, but remembered someone asking, "When will the banished immortal (a celestial being exiled to the mortal realm) return?" Another replied: "At the White Earth Embankment by the Yangtze River in Xuzhou—calculating the time, his period of banishment is nearly complete."

The Daoists wrote a letter tied to the child's sash, instructing him to deliver it to the magistrate. When the delighted magistrate asked what the boy had brought back, the child said there was only the letter. Questioned about his journey, the boy described being flown through the air by the previous Daoist's staff, hearing waves beneath his feet, until they reached a mountain where the inhabitants entrusted him with this message for someone at White Earth Embankment—he even untied his sash to show the magistrate. The magistrate found the letter completely incomprehensible.

Upon returning, when the child recounted this to Shi Zong (likely a local cultivator), Shi gasped in astonishment: "So you've actually come from Penglai, the immortal mountain!" This story from the sixth volume of Records of the Multitude of Immortals from the Three Caverns documents a mortal's chance encounter with celestial beings, vividly illustrating Daoist beliefs about banished immortals and the Penglai paradise.

[Note: The translation maintains key Daoist concepts like "banished immortal" (谪仙 zhéxiān) and "Penglai" (蓬莱), while contextualizing cultural references like the White Earth Embankment location. The narrative flow preserves the original's wonderous tone while clarifying implicit elements like Shi Zong's likely identity.]