Tập thánh tích núi Vương Ốc–Thiên Đàn (động thiên số một): truyền thuyết Hoàng Đế–Tây Vương Mẫu, bia ký, thi văn các triều. Tư liệu then chốt về danh sơn và động thiên hệ.
Ứng dụng: Nghiên cứu động thiên, lịch sử Vương Ốc Sơn, tiên tích và bia ký.
以唐杜光庭文為核心，元人輯唐宋元碑記詩文，洞神部記傳類。王屋為十大洞天之首「清虛小有洞天」，主峰天壇：黃帝告天，感九天玄女、西王母降授《九鼎神丹經》《陰符》，克蚩尤，故為天壇之始。記太一泉、東西天門、日精月華峰、司馬承禎陽臺觀（玉真公主之師，開元修觀，注《坐忘論》）、清虛小有洞、王子晉憩鶴等。強調小有洞天為三十六洞天、七十二福地之宗首，洞中有日月伏根、仙籍善惡之錄，王君為太素清虛真人領治。
⚡ Ứng dụng: 朝禮王屋天壇、考上清司馬承禎道脈與黃帝丹經傳說；洞天制度研究的基礎文本。
🔗 Liên quan: 洞天福地嶽瀆名山記；坐忘論；黃帝九鼎神丹經
This record proves Wangwu’s Heavenly Altar as a site where imperial-celestial contact left verifiable ‘holy traces,’ so the mountain functions as a permanent interface for audience with higher powers. Pilgrimage and rite there borrow the residual authority of those traces.
1) Reserve Wangwu (or analogous altar mountains) for petitions of rank: lifespan, ordination, major vow closure—not trivial wishes. 2) Read the聖跡 before ascent; ritually greet the specific traces named. 3) Choose years when BaZi Traveling Horse is active and beneficial. 4) Combine with Yuhuang or Shangqing chans that match the mountain’s historical pantheon. 5) Document personal ‘traces’ (events, dreams, recoveries) as continuation of the evidential logic.
Unlike 南嶽小錄’s broader Hengshan miscellany, this focuses on proving altar-grade sanctity via miracle inventory. It differs from 大滌洞天記’s cleansing-grotto thesis by emphasizing hierarchical audience (heaven’s altar) over purgation; the why is Wangwu’s classical status in retirement/immortal ascent lore.