《三洞群仙錄》Vol. 7

The seventh scroll of Records of the Immortals from the Three Caverns documents several extraordinary experiences of Daoist practitioners:

Qin Baoyan, a Zhengyi (Orthodox Unity) Daoist priest devoted to cultivation, once asked the True Lord of Southern Peak (a revered Daoist deity) why deities required paper offerings. That night, the deity appeared in his dream explaining: "Paper money is used by underworld officials—I have no need for it." This encounter strengthened Qin's conviction in the Daoist path.

When Cui Cun from western Shu sought the Dao at Western Peak of Mount Wangwu, he encountered two immortals—Shi Yannian (courtesy name Manqing) and Su Shunqin (courtesy name Zimei)—sitting opposite each other across a stream. Kneeling in reverence, Cui expressed puzzlement at being unable to approach despite the seemingly shallow water. Immortal Su explained the principle that "pure Yang makes an immortal, pure Yin makes a ghost," refuting the concept of so-called "ghost immortals." The two immortals instructed their attendant to fetch brush and ink, composing farewell poems. Suddenly, a kingfisher arrived bearing a summons from the Penglai Immortal Isles, whereupon the immortals soared over mountain peaks and departed.

The Biographies of Exemplary Immortals records how Master Zhu, a cultivator, discovered cinnabar (a crucial alchemical ingredient) that flowed spontaneously from Dang Mountain. After ingesting it for less than five years, Magistrate Zhang gained the ability of flight, eventually ascending with Master Zhu as fellow immortals.

Wei Xiaozhen experienced temporary death at age twelve, later claiming celestial summons where she witnessed radiant heavenly beings clad in brocade. Han Siming (the deity overseeing destinies) revealed her ninth-generation ancestor's meritorious service had elevated three generations of her family to immortality. Wei subsequently devoted herself to cultivation, achieving ascension during the Changqing era.

These narratives exemplify how Daoist practitioners attained immortality through sincere cultivation, elixir ingestion, or accumulated virtue. The accounts of Neidan (internal alchemy) practice and celestial summons reflect the Daoist ideal of "perfecting both form and spirit" (xingshen jumiao).

Guo Liang lost his parents in childhood and had no one to rely on, living under the care of Master Zheng during the Sui dynasty. For seven years he labored diligently without respite. Seeing his perseverance, Master Zheng took pity on him and taught him daoyin techniques (a method of health cultivation). When Guo Liang reached three hundred years of age, he encountered the immortal Chisongzi who transmitted Daoist methods to him. He now resides in the Great Abundance Grotto-Heaven as a perfected being.

Huang Qi, a deputy general of Shu, had long devoted himself to Daoist practice, accumulating virtue through good deeds over many years. At Chaotian Ridge he met an elder with a complexion like an infant and jade-like skin. The elder told him: "Since you aspire to the Dao, know that in five years you will face great peril—I shall surely come to your aid. Continue accumulating virtue through good deeds, and do not abandon your Daoist aspirations." Later, when Huang Qi's boat capsized while crossing the Three Gorges, he drifted ashore as if aided by unseen hands. Upon reaching land, he recognized the very elder who had spoken to him years before, only for the figure to vanish in an instant.

During the Eastern Han dynasty, Fei Changfang met an immortal elder and sought Daoist instruction, yet hesitated out of concern for his family. The elder took a green bamboo pole matching Fei's height and instructed him to hang it behind his house. His family, seeing the bamboo's shadow, mistook it for his hanged corpse and buried him. Fei then followed the elder deep into tiger-infested mountains, remaining fearless while dwelling alone. He also lay in an empty room beneath a massive boulder suspended by a rotting rope over his chest—even when snakes came to sever the rope, he remained unmoved. The elder declared: "You are ready to receive teaching." Next came the trial of eating excrement (a test of resolve), but when Fei encountered worms in the waste, his face showed disgust. The elder sighed: "You nearly attained the Dao—what a pity to fall short at the final step." After completing his training, Fei returned home mastering the art of contracting land (a Daoist technique), able to shrink thousands of miles before his eyes and restore them at will.

Nüwa tempered five-colored stones to mend the heavens, severed a giant turtle's limbs to prop the four pillars of heaven and earth, slew the black dragon to save Jizhou, and piled reed ashes to stem the floods. With the heavens repaired, the four pillars stood firm, the waters receded, Jizhou regained peace, harmful creatures perished, and the people could thrive once more.

Lan Fang, styled Yuandao, was said by Bozhou locals to have maintained the same appearance since their childhood memories of him. Gentle in demeanor, he put all at ease regardless of status. During Emperor Renzong's reign in the Song dynasty, he dwelled in Fanglin Garden and was granted the title "Southern Marchmount Recluse of Primordial Simplicity" upon departure. At that time, scholar Jia...

This passage recounts several stories related to Daoist cultivation practices:

The first story describes the friendship between Gong Changchao and a hermit. Gong presented the recluse with a poem mentioning the ascetic's coarse hemp headscarf, his moonlit meditations beneath Zhurong Peak, and his riverside fishing along the Xiang River. The hermit had witnessed immortal peaches ripening, yet remained oblivious to the passage of worldly time. Gong expressed his aspiration to follow the hermit's path should he achieve Daoist realization. Later, the hermit peacefully passed away after ritual purification, though villagers continued spotting his apparition around the lakes of Hunan.

The second account records the deeds of Mao Meng (courtesy name Chucheng), ancestor of the Eastern Lord (Dongqing Jun). Known for his compassionate nature and charitable deeds, he sought refuge on Mount Hua during the Zhou dynasty's decline, studying under Master Guiguzi until attaining the Dao. His celestial ascent astride a dragon became immortalized in contemporary nursery rhymes.

The third narrative follows the Ming brothers - Ma Ming and Ma Han - whose devout veneration of Daoist scriptures manifested miraculous signs. They appointed two servants exclusively for maintaining ritual incense, during which divine radiance frequently appeared. Ma Ming's wife witnessed jade maidens in azure robes flitting through the air like birds. The family prospered through these spiritual connections, though later generations gradually neglected their cultivation practices in their twilight years.

The fourth tale recounts scholar Quan Tongxiu's misfortunes during the Yuanhe era. After failing imperial examinations and falling into poverty, he encountered a rustic villager who became his servant. When the scholar planned to trade soiled garments for wine and meat to entertain helpful neighbors, the servant demonstrated the Daoist transformative art of "dianhua" - converting mulberry branches into beef and water into fine wine.

These stories collectively illustrate core Daoist themes: through sincere cultivation or fortunate encounters with immortals, practitioners ultimately attain miraculous abilities or achieve transcendence. The accounts feature technical terms such as "ascending astride dragons" (chenglong shangsheng) denoting celestial flight, "jade maidens in azure" (qingyi yunü) representing Daoist celestial beings, and "transformative enlightenment" (dianhua) as a characteristic Daoist magical technique.

This passage records the miraculous deeds of several Daoist practitioners:

Xue Chang, a native of Ji County in Youzhou, was devoted to seeking the Daoist path. In the seventh year of the Tianbao era (748 CE), he resided for several months at the Dongtian Temple. An elderly mountain dweller once brought a phytolacca root (a medicinal herb) shaped like a giant tortoise, telling the temple priests that if minced and brewed into wine, it could confer immortality after half a year. After following these instructions, all the priests left one day to perform rituals—except Xue Chang. Three days later when they returned, they found Xue drunk by the wine vat with blood flowing from all facial orifices. He awoke days later with an extraordinarily light body, eyes shining like lightning, and the ability to pass through mountains and walls. He later entered the Damian Mountain and vanished without trace.

Shentu Youya was a recluse who often carried a bottle. One day he leapt directly into the bottle to dwell in seclusion, earning the epithet "Bottle Hermit."

Yao Tan (courtesy name Yuantai), from Pingyang, secluded himself in deep mountains reciting the Daode Jing daily. He received teachings on the "Yuanbai Huihuang" (a neidan alchemical method) from Immortal Xu. After cultivation, rain wouldn't wet his clothes, mud wouldn't stain his feet when walking, and his eyes emitted light. He eventually ascended in a dragon-drawn chariot.

Yin Gui (courtesy name Gongdu), from Taiyuan, could practice grain avoidance (bigu) while nourishing himself with Qi. Skilled in transformation arts, he could freely appear as a priest, scholar, child, or elder. Often flying with immortals atop dragons and phoenixes, riding clouds and mist, he claimed to have lived 1,300 years before finally ascending—leaving only his clothes and musical instruments behind.

The passage concludes with references to Emperor Qin Shihuang constructing the Yunming Terrace to collect rare treasures, and the Yellow Emperor establishing Daoist temples. These accounts demonstrate the extraordinary powers attained by Daoist practitioners through elixirs (dan) and reclusive cultivation.

This passage records the miraculous deeds of several ancient immortals:

The Queen Mother of the West (Xiwangmu, the foremost female immortal in Daoism) once entertained the Yellow Emperor with jade-green celestial nectar and crimson immortal fruits on Mount Kunlun. She gifted him five white jade statues of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism), along with the "Chart of the Original Forms of the Two Principles" and nineteen secret formulas for the Reverted Elixir (alchemical arts). The Yellow Emperor enshrined these treasures on an elevated platform, offering devout worship day and night. The platform was often surrounded by auspicious clouds and filled with extraordinary fragrances, which later became the origin of the term "Daoist temple."

Huang An was an extraordinary man who claimed himself too humble to dwell among humans. He would read books by writing characters on the ground with a whip. Miraculously, the ground would split open where he traced, earning him the nickname "the tongue plowman." Even at eighty years old, his complexion remained as rosy as a child's.

Xing Hepu secluded himself between the Ying Seas and attained the Dao of immortality. He could foresee events through mental calculation without ever making a mistake. While dwelling near Mount Song and the Ying River, he composed three chapters of the "Yingyang Book," which recorded the secret method of "calculating the mind and revolving emptiness."

Guangchengzi was an ancient immortal who lived in a stone chamber on Mount Kongtong. The Yellow Emperor once approached him on his knees to inquire about self-cultivation. Guangchengzi said: "The highest Dao is profound and mysterious. Do not look with your eyes, do not listen with your ears. Maintain mental stillness, and your form will naturally become upright. Keep your inner purity, do not exhaust your body, and do not dissipate your spirit—only then can you attain longevity."

There was also a man named Lu Ao who encountered a peculiar figure: deep-set eyes, a pointed Adam's apple, shoulders like an eagle's, and an elongated neck. This person sat on a turtle shell eating crabs and told Lu Ao: "I have an appointment with 'the Boundless' (referring to the infinite realm) beyond the ninth heaven—I cannot linger here long." With these words, he departed.

These stories reveal the wondrous lifestyles and profound cultivation wisdom of ancient Daoist practitioners.

This passage recounts several legendary tales of Daoist immortals:

The story of Lady Gouyi: A woman of the Zhao clan from Qi State, she was naturally pure and tranquil. After lying ill for six years with her right hand perpetually clenched, during Emperor Wu of Han's reign, a Qi observer detected noble energy emanating from the northeast. When found, her right hand miraculously opened to reveal a jade hook. She later gave birth to Emperor Zhao of Han but was executed by Emperor Wu. Remarkably, her corpse remained warm and emitted fragrance. When reburied after Emperor Zhao's accession, only silk slippers remained in her coffin, earning her palace the name "Gouyi Palace."

The cultivation journey of Master Fu: In his youth, he entered a stone chamber on Mount Jiao to practice Daoist arts for seven years. The Taiji (Supreme Ultimate) Perfected One bestowed upon him a wooden drill, instructing him to penetrate a five-foot-thick stone plate. With unwavering focus over forty-seven years, he finally succeeded, obtaining the Divine Elixir and later becoming the Perfected One of Western Peak.

The tale of hermit Ying Yao of Huaiyang: During the Western Han dynasty, he secluded himself in Huaiyang Mountain. When summoned alongside the "Four Elders of Mount Shang," he alone refused. Contemporaries remarked, "Four sages of southern mountains cannot match one elder of Huaiyang."

The deeds of the Nine Kaihuang Immortals: These adepts escaped the Chu-Han wars by retreating to mountains, forming a brotherhood to wander the Five Sacred Peaks before settling at Western Mountain in Hongzhou for cultivation. In the Sui dynasty's Kaihuang era, they assembled at the Nine Immortals Platform on Mount Yusi with phoenix and crane escorts, ultimately ascending together.

The encounter between Yin Xi and Laozi: Originally the guardian of Hangu Pass, Yin Xi noticed an old man approaching in a blue ox-drawn cart. After persistent entreaties, the elder (actually Laozi), recognizing his sincere devotion to the Dao, transmitted the Daode Jing (Classic of the Way and Virtue) to him. Yin Xi later achieved complete realization, becoming known as "Master Wenshi" and ranking among the highest Perfected Ones.

This passage records the miraculous deeds of several Daoist immortals:

Zhuang Zhou (better known as Zhuangzi) studied under Master Changsang and received secret teachings before retreating to Mount Baodu for cultivation. After consuming the "Northern Nurturing Fire Elixir," he ascended to immortality in broad daylight and served as the celestial official "Editorial Gentleman of the Supreme Ultimate (Taiji) Chambers" in the heavenly court.

Xuanyuan Ji was a hermit of Mount Luofu who reportedly lived for centuries without aging, his hair reaching the ground. In dark rooms, his eyes could emit light illuminating several zhang (tens of feet), while poisonous dragons and fierce beasts guarded him during herb gathering. He could simultaneously attend banquets at over a hundred households through bilocation. When Emperor Xuanzong of Tang inquired about longevity methods, he advised: sever sensual pleasures, maintain light diets, preserve mental tranquility, and practice abundant virtue (De) to naturally achieve cosmic longevity. He also possessed the magic of kneading paulownia and bamboo leaves into coins.

Ma Xiang (courtesy name Ziran) was a thaumaturgic Daoist priest. During banquets, he would plant melon seeds in wine cups filled with soil, producing immediate blossoms and delicious fruits. He could also toss copper coins drawn from his body into wells and summon them back with a call.

Wang Lingyu, a Daoist from Jiujiang, resided at Mount Wulao. A divine being instructed him that cultivation requires proper locations, just as crops need good soil. Guided to relocate to Mount Heng, he achieved success after twelve years and ascended during Emperor Wu of Liang's Tianjian era (502-519 CE).

Shantuzi, originally a senior official during King Ai of Zhou's reign (441-426 BCE), had already attained immortality. He transmitted the "Method of Ingesting Nine Cloud Waters" to Zhang Jizi, after which both were seen playing chess in grotto-heavens.

The account concludes with Tang dynasty eunuch Wu Daling's wall inscription at Chaohua Temple. These stories collectively demonstrate how Daoist practitioners pursued longevity and immortality through elixir refinement, mental cultivation, and strategic location selection.

This passage records the miraculous deeds of several Daoist figures:

The first account describes a cultivator during Emperor Xuanzong's Tianbao era who encountered the immortal Qingcheng Zhangren (Elder of Azure City) on Mount Qingcheng. The immortal transmitted to him the "True Origin Elixir Formula" (Zhenyuan Danjue) cultivation method. Initially confused, he later met the same immortal again on Mount Song, where he fully mastered the secret technique for refining the "Divine Water Yellow Sprout" (Shenshui Huangya) elixir. After ingesting this elixir, he lived from the Zhide era through the Qianfu era—spanning 118 years across twelve dynasties—and remarkably rejuvenated, regrowing black facial hair.

The second narrative recounts the story of Tang dynasty Daoist Zhang Guolao (one of the Eight Immortals). When Emperor Xuanzong offered him poisoned wine, he drank three cups before feigning drunkenness. Seizing the moment, he struck out his own blackened teeth with an iron ruyi scepter, then applied immortal medicine to regrow stronger, whiter teeth.

The third record tells of Fei Jishi, an extraordinary man from Shu with crimson eyes who could foresee the future. For healing rituals, he would hold chickens while making offerings, have patients grasp stones, then perform ritual stepping (gangbu—Daoist ceremonial footwork) to channel energy. When the chicken spun to death and the stone shattered, the patient would be cured.

The final passage describes how Bieling of Chu, after death, had his corpse float upstream to Mount Wen where he revived, mastering ghost-expelling arts. When landslides blocked the Three Gorges rivers, King Du Yu of Shu summoned him to employ his supernatural powers—excavating Mount Jintang and Qutang Gorge to divert floods, restoring the waterways.

These stories collectively illustrate Daoist cultivation legends where practitioners attained extraordinary abilities—longevity, healing, and flood control—through elixirs (dan) and ritual techniques (fa).

After Lu Chuyu had renounced his royal title for several centuries, he encountered a group of celestial immortals at Mount Tianzhu and subsequently ascended to immortality.

Ge You possessed the ability to carve lifelike creatures from wood, while Zhang Ci excelled at cutting paper into animated forms. The Liexian Zhuan records: Ge You was a native of Shu. During the reign of King Cheng of Zhou, he often carved wooden sheep. One day, he rode a wooden sheep into Shu, where nobles and officials welcomed him to Mount Sui. Those who followed him each received a celestial peach and never returned. A local saying spread: "Gain a peach from Sui Mountain, and even without immortality, you’ll have reason to boast."

The Guangji recounts that Zhang Ci was erudite and versatile, cultivating breath techniques (tuna) to abstain from grains while indulging in wine and chess. He once composed a poem: "Alas, the sun never lingers; / Even the crimson furnace’s elixir cannot preserve youth. / This year, a single branch blooms; / Next year, the whole tree bursts forth. / Better to drink heartily, / Day after day in carefree joy." He could also cut thousands of paper butterflies that, with a breath, would flutter in formation, only to fall at a clap of his hands. One day, he fashioned a paper crane, which took flight the moment he sprayed it with water. He said to the crane, "Go ahead—I’ll follow soon."

Ma Jian mastered poetry, classics, and rites. At seventeen, he met an extraordinary man who taught him Dunjia (Daoist esoteric arts) and divination, enabling him to summon spirits and subdue demons. Later, a celestial being descended and told him, "Master, your past virtue destined you for immortality—why command spirits? Conceal your arts, sever ties with the unseen, cultivate stillness, and true transcendents will come." Ma Jian heeded this advice and eventually ascended in broad daylight.

The Shenxian Zhuan records Liu Gen’s skill in healing and exorcism. When Du Xin, the governor of Yingchuan, heard of him, he deemed Liu a sorcerer and summoned him for interrogation: "What power do you wield to deceive the people?" Liu Gen replied, "I can make you see ghosts." The governor said, "Demonstrate now—fail, and you die." Borrowing brush and ink, Liu Gen drew a talisman (fulu), then let out a long whistle. Suddenly, the southern wall of the hall split open, revealing four to five hundred red-clad ghost soldiers armed with blades, escorting the governor’s deceased parents. The couple wept, "Why provoke an immortal official and bind us in chains?" Terrified, the governor kowtowed for mercy. After reprimanding him, Liu Gen released the spirits. Within a month, the governor and his wife were dead.

Chen Chang lived on Zhuxu Mountain (a sacred mountain in present-day Zhejiang region) for over six hundred years. The mountain villagers built him a dwelling and offered seasonal sacrifices to him. Though he neither ate nor drank, his appearance remained that of a man in his fifties or sixties. The mountain spanned a thousand li, inhabited by thousands of households whose customs resembled those of the Wu region.

Yan Qing, a native of Kuaiji in Zhejiang, originally made his living selling charcoal. One day on the road, he encountered an immortal who gave him a book written on white silk. When Yan Qing confessed his illiteracy, the immortal told him reading wasn't necessary—he only needed to keep it in a quiet place. From then on, he gained divine powers. People witnessed his charcoal boats moving by themselves. Later, he healed the sick simply by bringing the immortal text to their homes, whereupon they would recover. Eventually, he attained immortality at Mount Xiaohuo (a famous Daoist mountain).

Chen Tuan (known as Master Xiyi) was a renowned Daoist master during the Five Dynasties and early Song period. Legend says a golden-armored deity instructed him to seclude himself on Mount Hua. When Emperor Taizong of Song summoned him and asked, "I wish to govern the world using Yao and Shun's methods—would this work?" Chen Tuan replied, "Yao and Shun dwelled in thatched huts with three-foot earthen steps. If Your Majesty can live likewise, you'll be today's Yao and Shun."

Zhang Yun (styled Master Hongya) of the Tang dynasty secluded himself at Mount Yuzhang (near present-day Nanchang, Jiangxi). When Emperor Xuanzong asked him, "How do I compare to Yao and Shun? And how do you compare to Xu You (the recluse from Yao's era)?" Zhang Yun answered, "Your Majesty's virtue surpasses Yao and Shun's, while I fall short of Xu You. Xu You refused Yao's summons, yet here I am answering your call." The emperor offered him an official post, but he declined, saying, "Grant me instead mountains and rivers, that I may emulate the recluses Chao Fu and Xu You." Later, he dwelled beneath the great cliffs of Western Mountain—the very place where the ancient Master Hongya had lived. During the Sui dynasty, this area was renamed Hongzhou (modern Nanchang) in his honor.

Cheng Taixu, a native of Xichong in Sichuan, practiced Daoist cultivation from childhood. At fifteen, while ascending Eastern Mountain, he became enveloped in five-colored clouds. As an adult, he practiced grain avoidance (bigu) with two tigers constantly following him. He named them "Good Words" and "Good Deeds," taming them as though they were his disciples.

The Register of the Immortals from the Three Caverns records several miraculous accounts of Daoist practitioners:

One hermit cultivating the Dao in the mountains witnessed two tigers voluntarily kneel before him to receive teachings. Thereafter, the tigers would appear whenever he called their names.

When Tao Hongjing (known as the Recluse Tao) practiced Daoism at Gold Accumulation Peak, Emperor Wu of Liang repeatedly summoned him to court, but he steadfastly declined. Instead, he painted two oxen for the emperor—one freely grazing in a meadow, the other wearing a golden halter being led by a man. Recognizing this as an allusion to Zhuangzi's parable of the turtle preferring to drag its tail in the mud rather than be enfeoffed, the emperor ceased his attempts to recruit him.

Xu Que (styled Seeking the Crescent Moon) would inscribe poems wherever he traveled among famous mountains. Once, he accidentally overturned the Queen Mother of the West's (Xiwangmu) wine cup in a celestial gathering, causing the assembled immortals to deem him frivolous. As punishment, he was banished to the mortal realm as a "wine madman." Later, he ascended to heaven on a cloud from a tavern.

Du Guangting (honorary title Master Guangcheng) encountered a seemingly mad Daoist who spent his days selling medicines to buy wine while singing only the tune Autumn in the Courtyard. One night when the Daoist was drunk, a witness secretly observed celestial attendants serving a banquet in his humble room. Upon realizing this was an immortal concealing his true identity, Du immediately prostrated himself in reverence.

The story of Dongfang Shuo recounts that when the Queen Mother of the West descended to the Han palace, Emperor Wu spotted Dongfang Shuo peeking through the window. With a laugh, the Queen Mother explained this was the mischievous boy from her celestial neighborhood.

In the Tang Dynasty, the middle-aged couple Zhang Shiping and his wife lost their eyesight. After years of devout prayer behind closed doors, a Daoist suddenly appeared during the Yuanhe era to dig a well for them. Washing their eyes with this water restored their vision, and the well later became known as the "Spirit Spring" renowned for curing eye ailments.

These narratives exemplify the resonance between adepts and spiritual animals, the unwavering integrity of recluses, the unfettered freedom of banished immortals, and the power of sincere devotion to summon celestial encounters—classic motifs in Daoist hagiography.

A scholar advised that the illness required no medicine—simply dig a well in a place of auspicious fortune (good Qi) and wash the eyes with its water to be cured. The man followed the advice, and indeed, his vision cleared immediately. The couple wished to reward the scholar generously, but he declined, saying, "I am the Great White Golden Star (Taibai Jinxing, a Daoist stellar deity). Observing your unwavering dedication to Daoist cultivation despite illness, the Heavenly Emperor sent me to impart Daoist arts as recompense. Gold and treasures hold no value for me."

Li Jian attained the realm of true immortality while cultivating on Mount Xianju. The Extensive Records (Guangji) recounts that Bai Youqiu, after failing the imperial examinations during the Zhenyuan era (785–805), drifted at sea during a storm and washed ashore near a mountain. At night, he heard the rustling of leaves as if reciting poetry: "A jade banner spans the azure sky—this is truly an abode of immortals." Soon after, he witnessed thousands riding dragons and cranes or treading on turtles and fish, their fingers pointing across the water as if walking on moonlight. Someone summoned an envoy of the Water Palace, who issued Bai an official document. Following them, he suddenly arrived at an island. Upon seeing human settlements, he returned home, only to find his relatives long gone—several generations had passed.

The Collected Records of Immortals (Xianzhuan Shiyi) tells of Li Lin, a native of Yan, who fell into a wind cave while traveling Mount Wutai with friends during the Baoli era (825–827). There, he encountered a lion-like figure who led him deeper, offering him divine water and saying, "Though a mortal, your entry into my grotto-heaven (Dongtian) reveals Daoist affinity. Since you seek the Dao, return for now—drinking this water in the future will prolong your life."

King Zhao of Yan possessed a treasure pearl, and the Mysterious Emperor (Xuandi) once buried a bronze cauldron. The Collected Records of Immortals notes that during the Yellow Emperor’s reign, Wu Chengzi observed flying black clams at Cold Mountain. By King Zhao’s era, someone presented such a clam. The king purified it with jade vessels (guizhang) and remarked, "Since the dawn of creation, black clams producing pearls have been seen eighty or ninety times, but this one bears a pearl only once in a millennium." Carrying the pearl in summer brought cooling relief, earning it the name "Pearl That Dispels Heat and Summons Coolness."

The Declarations of the Perfected (Zhengao) records a bronze cauldron from the Mysterious Emperor’s era on Mount Damao, capable of holding four to five hu (an ancient measure). Buried eight feet beneath the summit under a massive stone, it remains there still.

This passage records the miraculous deeds of two Daoist practitioners:

The story of Wu Ding: A native of Guiyang, Wu Ding became a county official at the age of thirteen. While delivering goods to the prefectural capital on assignment, Governor Zhou Xin recognized the boy's extraordinary qualities and retained him as a clerk. Later, during a return trip to the capital, Wu Ding rested under a tree in the outskirts of Changsha where he overheard someone speaking about going to Changsha to sell medicine. At daybreak, he indeed encountered two white-haired elders with youthful complexions. After following them for several miles, the elders asked why he was trailing them. Wu Ding frankly expressed his desire to learn life-saving medical arts, whereupon the elders smiled and produced a jade case from their sleeves. The scroll inside bore Wu Ding's name as if predestined. Each elder gave him an immortal elixir (xian dan), enabling his attainment of the Dao. Later, Wu Ding prophesied his own ascension to the celestial court on the seventh day of the seventh month, after which he passed away. When the governor opened his coffin after burial, only a green bamboo staff and sandals remained—the body had vanished.

The story of Li Shaojun (a renowned Han dynasty fangshi): While failing to produce the elixir for Emperor Wu of Han, he advised: "Unless Your Majesty abstains from extravagance, ceases military campaigns, and controls emotional extremes, the unquiet souls of those wrongfully slain will not disperse, making this elixir impossible to complete." Later, Shaojun suddenly claimed illness. That night, the emperor dreamed of ascending Mount Song with him when a dragon-riding messenger arrived, announcing that the Great Unity deity (Taiyi shen, one of Daoism's supreme deities) was summoning Shaojun. Awakening with foreboding, the emperor visited next day to find Shaojun's body resolved (shijie, the Daoist term for an immortal's physical dissolution). Sighing, the emperor remarked: "He has transformed with feathered ascent." During encoffining, the corpse was nowhere to be found.

Both stories exemplify the Daoist belief in ascension through elixir consumption and virtuous conduct. Elements like the "jade case scroll" foretelling destiny and the phenomenon of "corpse resolution" (shijie) represent common markers of spiritual attainment in Daoist literature.