Chí chí núi Nga Mi (Tứ Xuyên), chủ đạo Phật giáo Phổ Hiền nhưng ghi lớp Đạo giáo cổ và sơn thần. Có bi ký, am quán và lộ trình hành hương. Hữu ích cho so sánh sơn chí Phật–Đạo Tây Thục.
Ứng dụng: Đối chiếu sơn chí Phật–Đạo và bi ký Nga Mi
《峨眉山志》（清蒋超编、民国印光等重修）以普贤道场为主轴，却保存早期道教「第七洞天——虚灵洞天」记忆：汉末三国道教已入山，张道陵有《峨眉山灵异记》之说；后佛盛道衰，志中多删改道迹而详寺庵高僧。教理张力在「佛道并存」：蒲公采药见莲花鹿迹、宝掌和尚、黑水寺、普贤寺等叙事，把「洞天炼养」转为「普贤应化」。术语：「虚灵洞天」「普贤道场」「佛光」「金顶」「七十二庵」「光明岩」。对道教学者，其价值在逆向还原峨眉由仙山到佛教四大名山的神圣空间置换，及明清山志如何重写道教遗产。
⚡ Ứng dụng: 用于比较道教洞天与佛教菩萨道场的叠写机制，考证峨眉早期道迹及明清「去道化」山志编辑策略。
🔗 Liên quan: 《峨眉山灵异记》《华严经》《四川通志》
Emei proves that sacred space is not scenery but a graded field of qi in which altitude, orientation, and cult succession encode a hierarchy of cultivation stages. What is recorded as history of halls and hermits is actually an argument that the mountain itself is a living body of Dao whose nodes must be entered in correct order.
1) When a chart lacks mountain/earth support (weak土/印), treat Emei-type west-southwest high ground as corrective fengshui analog. 2) Stage practice like Emei’s layered temples: form → breath → emptiness, never skip levels. 3) Use ‘mountain opening’ years (strong 山/印 luck) for retreats, not for worldly expansion. 4) Map natal 驿马 and 华盖 to ‘pilgrimage nodes’—travel/retreat only when those stars are activated. 5) Record personal ‘temple nodes’ (places of breakthrough) as a private 山志 of your chart.
Unlike pure geographic 地志, Emei’s logic is soteriological: place proves path. Unlike 崂山志’s Daoist hermitage focus, Emei braids Buddhist and Daoist qi into one graded field, so its lesson for BaZi is multi-school complementarity rather than single-lineage purity.