《华盖山浮丘王郭三真君事实》

The Way of the Immortals has been revered since ancient times, yet accounts of immortals in the world are sometimes not very detailed. Because the Way of the Immortals is subtle and hard to fathom, some people dismiss it as vague and fantastic. But the wondrous traces left by immortals are indeed striking, and cannot all be dismissed as false.

In Chongren, Fuzhou, there is Mount Huagai, also called Mount Baogai. On it are shrines to the Perfected Ones Fuqiu, Wang, and Guo. Lord Fuqiu once associated with Rongchengzi and the Yellow Emperor. At the end of the Zhou dynasty, he transmitted the arts of the Dao to Prince Jin, son of King Ling. During the Han dynasty, he taught the Book of Odes to Shen Gong, befriended the King of Chu Yuan, and guided Wang Bao to become an immortal. This is the Lord Fuqiu of ancient legend. Some say he was Wang Fangping. The Perfected Guo is said to have belonged originally to the Wang clan and to have taken his surname from the place where he lived as a guest. Yet none of these claims rests on firm evidence. Judging by the historical periods involved, it may indeed be that those who attained the Dao appeared in the world in response to the times. As for the claim that they assumed another surname, it is only popular rumor and cannot be trusted.

During the Yuankang era of the Jin dynasty, the two immortals Wang and Guo began serving Lord Fuqiu as their master. On the first day of the second month in the second year of Yongping, the two ascended to heaven. Only then did the mountain become famous because of them. The Perfected One Ziqing Bai records that Lord Fuqiu was born in the Shang dynasty, held office in the Zhou dynasty, lived in seclusion during the Han dynasty, and manifested himself during the Jin. Even during the Kaihuang era of the Sui dynasty, he remained at Mount Huagai in Baling. The Song and Yuan dynasties later bestowed titles on him many times.

Traces of the three immortals remain at Mount Hualin, Little Mount Lu in Hengzhou, Mount Fuqiu in Tanzhou, Mount Baogai in Jiangling, and at Huangshan in She County, Xuanzhou, Taipingzhou, and Jinhua. Eminent officials and scholars such as Yan Lugong, Li Zongkua, Li Chongyuan, Wu Wenzheng, and Yu Wenjing all wrote accounts of these traces, describing them in considerable detail. Related texts also record that when people faced drought, illness, and other troubles, they often prayed at the shrines and received responses. For this reason, more than a hundred shrines to the three immortals stand in different places. Does this not show that the power of the supremely divine is present everywhere?

Since childhood, I have admired the traces of the immortals. In the year Jisi of the Hongwu era, I went to pay my respects at the shrine. In the year Renshen, I was ordered to visit the mountain and offer incense. On both occasions, I witnessed unusual signs. Later, I married a woman of the Kong family. She fell ill several times, and her prayers to the divine were answered. In the autumn of the year Jiashen of the Yongle era, I visited again. That night, I dreamed of an immortal in white, seated and reclining inside a room. The next day, I climbed to the summit. At first it rained, but the rain stopped during the day, and at night a celestial lamp appeared at the foot of the mountain. On the first day of the ninth month, after the sacrificial rites were completed, a round mass of light appeared in Purple Mystery Cave. It was as large as a house and shone brilliantly, as if an immortal lived within it. I bowed to it twice, then departed. After I returned, I reflected on the divine beings’ highest De and wished to record these strange things I had seen and heard.

Alas, who could fully believe without seeing with their own eyes and hearing with their own ears? True immortals are rarely encountered. Their luminous spirit, embodied form, and immortal bearing are all brought to fruition by their innate nature and the wisdom of the Dao. Their spiritual power and grace endure through the ages, benefiting later generations; this is only as it should be. Mount Huagai is lofty and beautiful, far removed from the turmoil of the world. Perhaps it is a place where immortals come and go and make themselves known. How could these events go unrecorded?

Sadly, most accounts left by earlier writers are mediocre and cursory, lacking elegance. I had long wished to put them in order, but never found the time. This summer, by imperial command, I undertook the compilation of Daoist texts. I therefore carefully corrected these accounts and included them in the collection, placing the immortals’ deeds at its beginning. I hope that, even ten thousand years from now, those who admire the Way of the Immortals will no longer regard it as vague and fantastic; and that the grace received by the people will endure alongside the state’s sacrifices, lasting as long as this mountain. Is this not a truly great undertaking?

On the Dragon Boat Festival of the fifth year of Yongle, Zhang Yuchu, the forty-third-generation Celestial Master (Tianshi) and heir to the Zhengyi (Orthodox Unity) teaching, titled “Daohe Wuwei, Exalted Ancestor, Radiant Example, Perfected One,” and director of Daoist affairs, respectfully composed this preface after fasting and ritual ablutions.

Those whose numinous efficacy continues after death are called “gods”; those who cultivate themselves until they attain long life and immortality are called “immortals.” Their aims are not the same. Gods can often avert calamities for the people and safeguard their livelihoods. Immortals, by contrast, tend to devote themselves to cultivation in pursuit of ascension, and rarely extend their virtue to the wider community. The three Perfected Lords of Huagai Mountain—Fu Qiu, Wang, and Guo—were different. When people prayed for rain, rain came; when they prayed for the sick to recover, their prayers were answered. Those who sought children had children, and those who sought medicine obtained it. Many people from all directions received their blessings. They therefore came to believe in them deeply, and their reverence arose from that faith.

In Yan Zhenqing’s stele inscription, the deeds of the three Perfected Lords are described in considerable detail. It says only that two immortals ascended on the first day of the second month in the third year of Yuankang, under the Jin. Yet in the History of the Jin there is no reign era called “Yuankang,” only “Yongkang.” Could Yan Zhenqing have made a mistake? I record this question here and await an answer from someone who knows. Respectfully written on the first day of the ninth month in the Xinyou year of the Jingding era by Zhu Huan of Yueshan, a lay official of Chongxi Palace.

Human beings receive life through the creative power of Heaven and Earth. Gods wield that creative power with marvelous subtlety, while mountains stand tall as pillars within creation. A mountain manifests its numinous power because it has a god; people live in peace because they are protected by a god. The god dwells in the mountain, and when people honor the god, they also respect the mountain. This is only natural.

The three peaks of Mount Hua in Fuzhou rise high into the clouds. They are the loftiest mountains in the Jiangyou region and the place where the three Perfected Lords, Fu Qiu, Wang, and Guo, attained the Dao and ascended to immortality. When the state suffers drought, prayers for rain are offered to them; when the people face illness and pestilence, they pray to them for help. Peril can turn to safety, and calamity to good fortune. If prayers are sincere, the response comes as swiftly as an echo. Worshippers arrive in an unbroken stream throughout the year, especially in autumn.

At dawn on the first day of the ninth month in the Gengzi year of the Jingding era, I, Liu Xiang, went up the mountain to pay my respects with my fellow villager Wang Keming and the Daoist Guo Shoucheng. We were surprised to see the halls newly renovated, their decoration solemn and magnificent. We then held a night Zhaijiao ritual on the altar. After the ritual, we met the mountain’s abbot and invited him to tea. His conversation was refined, his manner open and bright, and he treated others with warmth and courtesy. He showed no desire for wealth or profit. He truly seemed a person from the realm of the immortals.

When we asked his name, he said that his surname was Chen, his given name Yuanying, his courtesy name Xianzhe, and his religious name Jingshan. He also said he had traveled throughout the riverlands and lakes for two hundred and forty sexagenary cycles—each cycle being sixty years—and had successively served as abbot at Jiangshan Jintan, Huang’e Kaiyuan, Yusun Chengtian, Nanyue Shouning, Hualin Shousheng, Pingjiang Qianyuan, and other Daoist monasteries.

I smiled and asked him, “You have left behind those jade palaces and splendid halls to live on this cloud-piercing mountaintop. You have forsaken places of elegance and luxury and chosen a quiet, secluded life. Is it perhaps because, like Wang and Guo, who admired Fu Qiu, you devote yourself wholeheartedly to the Dao?” He replied solemnly, “How could I deserve such praise? Let us speak no more of that. The three immortal Perfected Ones have entrusted me with a task. Their halls were once burned down. The statues of the three immortals have now been adorned with solemn splendor, but there is no reliable record of their deeds. Records were made in the past, but they were destroyed in the great fire of the Wuwu year, and none survive today. Could you compile and print a new record for Mount Hua?”

Wang Keming and I had long received the immortals’ blessings. We were delighted to hear his request and agreed to it. The next day, Wang Keming and I again burned incense and bowed in reverence, pledging before the three Perfected Lords to print the record. After returning home, we searched everywhere for old copies and found one compiled by the Daoist Huang Mijian, though its account was quite brief. We later gathered documents recording the titles bestowed on the three Perfected Lords through the generations, prefaces and accounts written by distinguished men, descriptions of their cultivation and ascension, and reports of their manifestations and answered prayers. These materials were more detailed than Huang Mijian’s book, but they also differed from one another in some respects.

Knowing that our learning and abilities were limited, we brought together the strengths of the two old versions and compiled them into fourteen volumes. We did not presume to decide which accounts were right or wrong; we included them as they appeared in the original texts, leaving their examination to discerning readers. Mount Hua is an important sacred mountain of Jiangnan, and the three Perfected Lords are its numinous gods, who have brought many blessings to the people. Surely, in time, someone of outstanding talent and virtue will emerge among the people and correct the errors in these accounts. Would it not be good if the record could thereby be revised and improved?

Respectfully written on the Zhenyuan Festival in the Xinyou year of the Jingding era by the disciples Liu Xiang and Wang Keming of Peilu, after observing ritual purification.

The deeds of Master Fuqiu are recorded in many biographies, so most scholars can relate them. The immortal journeys of Perfected Lords Wang and Guo are known to later generations largely thanks to Yan Lugong and Li Chongyuan, who gathered accounts of their deeds and recorded them from beginning to end. Without their work, it would have been difficult for those who came later to understand the whole story.

Consider how they carefully followed their masters’ instructions, crossed mountains and rivers without fearing long or difficult roads, accumulated merit over many years, and persisted in their practice. Their traces gradually passed from the visible into obscurity. This must be what Laozi meant when he said, “In pursuing the Dao, one diminishes day by day; diminishing and diminishing again, one arrives at Wuwei (non-action).” Ah, how difficult it is to attain the Way of the immortals! We in the Confucian tradition study the learning of Confucius, yet few of us reach the ideal state. If we brought the spirit with which these two Perfected Lords cultivated the Dao to our study of Confucius, surely we could reach that ideal. Their example is enough to encourage Confucian scholars. Sadly, the printing blocks for this book were destroyed in the military upheaval of the renchen year, and fewer people came to know of it.

Jiang Bicheng, who oversaw the shrine and temple on this mountain, built halls, pavilions, and living quarters. When the work was finished, he reflected that the mountain was manifestly efficacious, and that its associated deeds ought to be preserved before they gradually faded from memory. He therefore searched widely for the complete book, collated its damaged passages, and urged those devoted to the Dao to contribute to its printing and wider circulation. Kong Derong, who administered affairs at the Temple of Mystery, supervised the work; Sha Youhe of the city donated funds to meet the remaining costs. In less than a few months, the printing was complete. This shows both the great breadth of the immortal perfected ones’ beneficence in aiding the world and the depth of their influence on people’s hearts. Jiang Bicheng asked me to write a preface to the book.

My great-grandfather’s elder brother, Lufeng, and his younger brother once restored the abandoned Yuting Temple, making new images of the Three Perfected Lords and the other sages. They also built a house near Zixuan Cliff as a place for retreat and rest. Though it later suffered from fire and war, the place is still known today as “the old Zhang family lodge.” Their honest, generous virtue and good works have not been forgotten, and there is good reason for that. Now I am fortunate to have my name preserved alongside those of the immortals and perfected ones in the registers of immortals. How could I decline?

Jiang Bicheng is gentle and sincere by nature, generous toward others, and not eager to seek profit; he devotes himself wholly to building and repair. He often says, “This is our duty.” If everyone living on this mountain were as dedicated as Bicheng and diligently maintained the rites, the mountain’s revival would be no difficult matter. Bicheng’s courtesy name is Yuanyuan. The current Forty-Third Celestial Master (Tianshi) once visited the mountain and praised him for observing its rules despite his youth. He admired the mountain scenery, wrote several poems for Bicheng to keep, bestowed an official title upon him, and gave him the name he bears today. This, too, is a notable event in the mountain’s history, so I have recorded it here.

In the summer of the fifth lunar month of the Xinwei year of the Qinglong era, Zhang Yan, a fellow villager from Nancun, wrote the preface.

Record of the Deeds of the Three Perfected Lords, Wang and Guo of Mount Huagai, Volume One

Written by Shen Tingrui, Daoist of Mount Yusun.

According to the Taiping Yulan, northwest of She County stands Mount Huang, which rises to a height of 1,180 ren. The Fengluo River has its source there. In the sixth year of the Tianbao era, the mountain’s name was changed to “Beihuoyin Yishan.” Its peaks soar as if reaching the sky and touching the sun. Within the mountain are walled towns and grotto chambers enveloped in rosy clouds, as well as caves, waterfalls, and springs; each peak has its own distinctive scenery. One of the peaks is the immortal altar of Lord Fuqiu, where rosy clouds gather and numinous birds dwell. According to popular tradition, the Yellow Emperor once rode here and met and toured the mountain with Rong Chengzi and Lord Fuqiu. Long ago, someone who came near the immortal altar suddenly saw bright and magnificent pavilions. Before them was a lotus pond, with piles of salt and rice on either side. He went back to fetch others, but could never find the place again. At times, people below the mountain can hear immortal music coming from its heights.

The Jiuyu Zhi also records that there is another Mount Huang in Xuanzhou, where the Yellow Emperor is said to have refined elixirs with the immortal Fuqiu. Lord Fuqiu’s altar stands on Tiandu Peak. Taiping Prefecture, too, has a Mount Huang, also called Mount Fuqiu; it is said to be where Lord Fuqiu raised his immortal parrots.

Lord Fuqiu once guided Wang Ziqiao, Crown Prince of King Ling of Zhou, to the Dao.

Lord Wang was named Jin, styled Ziqiao, also called Qiao and styled Zijin. He was the crown prince of King Ling of Zhou. From birth he seemed exceptional, and from childhood he loved Daoist arts. Even while living in the palace, he often went without food. As he sat quietly in contemplation, immortals repeatedly came to teach him Daoist methods, though those around him knew nothing of it.

He loved to play the sheng, whose music sounded like phoenixes calling. Its notes seemed to pass through the clouds and echo among the palace halls. White luan birds stretched their necks and beat their wings as they gathered to listen; all kinds of strange birds often danced to the music among the courtyard steps.

One day, the immortal Fuqiu Gong, who came from Mount Tiantai, appeared and taught him the essentials of Daoist practice, including the “method of the essence of stone, golden radiance, concealing the scene, and refining the form”—a Daoist practice centered on cultivating vital essence and Qi and gathering in the body and spirit. This was the twenty-second year of King Ling of Zhou. The Gu and Luo Rivers flooded, and their waters threatened to destroy the palace. King Ling wanted to build an embankment to hold them back. Crown Prince Jin urged him not to, but the king would not listen. He built the embankment after all and ignored the crown prince’s advice.

Fuqiu Gong Gives the Elixir to Prince Jin

After his advice was rejected, Crown Prince Jin claimed to be unwell and withdrew to another palace to observe purification and quiet his mind, thinking of Fuqiu Gong. Fuqiu Gong came silently to his room, gave him a miraculous elixir, and led him up Mount Song.

Several years later, Crown Prince Jin’s friend Huan Liang met him at Mount Wei. Crown Prince Jin said to him, “On the seventh day of the seventh month, I will ascend to Heaven. I can meet my old friends and say farewell.” When the day came, Huan Liang and his friends climbed the mountain. They saw Crown Prince Jin leave his horse beside a mountain stream to drink. At the appointed time, Crown Prince Jin rode a white crane, waved goodbye to everyone, and ascended to Heaven. After the people bowed in farewell and turned back, they saw the horse fly up into the sky and disappear. Only the place name “Horse-Bowing Ravine” remains today.

Crown Prince Jin now serves as the Right Assistant to the Heavenly Emperor and commands the Perfected Beings of the Five Sacred Peaks. It is said that he was very young, stood eight feet tall, and had a round halo behind his neck. These accounts also appear in the Biography of the Wang Clan of Leimaiji.

Fuqiu Gong Teaches Poetry and Learning to Shen Gong

The Book of Han records that Fuqiubo was still living in Chang’an during Empress Lü’s rule. Liu Jiao, King Yuan of Chu, and Shen Gong both studied the Book of Songs under him, so he was probably from the state of Qi. In the Han dynasty, Fuqiubo lived in seclusion as a Confucian scholar, just as Laozi had once lived in seclusion in the Zhou royal library, where he served as archivist.

Master Fuqiu guided Wang Bao toward the Dao. Wang Bao’s courtesy name was Zideng.

The Book of Han records that Fuqiubo was still living in Chang’an during Empress Lü’s rule. Liu Jiao, King Yuan of Chu, and Shen Gong both studied the Book of Songs under him, so he was probably from the state of Qi. In the Han dynasty, Fuqiubo lived in seclusion as a Confucian scholar, just as Laozi had once lived in seclusion in the Zhou royal library, where he served as archivist.

Master Fuqiu guided Wang Bao toward the Dao.

Wang Bao, whose courtesy name was Zideng, was the seventh-generation descendant of Wang Ling, Marquis of Anguo in the Western Han, and the son of Wang Kai, a Palace Attendant. He was born in the Yiyou year, the thirteenth year of Emperor Yuan of Han. In his youth, he devoted himself to studying ancient classics. When General-in-Chief Wang Feng summoned him to serve as a subordinate, Bao held lofty ambitions and refused to submit.

At the age of forty-three, he knelt to bid farewell to his parents and asked to leave in search of the Way of Immortality. He entered Mount Huayin and made his home in a silent forest, living among birds and beasts and enduring every hardship. After nine years, heavy snow flattened the trees, and the mountain cliffs fell silent; no birds or beasts called out anymore. He nearly died of cold and hunger, but his sincere resolve to seek the Dao never wavered. In time, his devotion resonated with the spirit of the Utmost Truth.

In the middle of the night, he heard the sound of flutes and drums drawing closer. He saw thousands of chariots and tens of thousands of horsemen arriving through the air, with immortals coming on auspicious clouds. Holding tiger tallies, they halted and said, “I am the Supreme Ultimate Perfected One, Xi Liang Ziwen.” Another Perfected One said, “I am Floating Hill Elder, Lord of the Canopy. I have heard that you devote yourself wholeheartedly to the Dao and toil in cultivation in the mountains and forests. Your devotion is truly moving.”

Wang Bao repeatedly bowed until his forehead touched the ground and asked to be taught the Way of Immortality. The Supreme Ultimate Perfected One said, “We oversee the affairs of the immortals. Seeing your resolve to seek the Dao, we felt compassion and came to visit you.” The Supreme Ultimate Perfected One then passed on to him the Supreme Ultimate Blue Essence Rice and the numinous methods of the High Immortals. Floating Hill Elder taught him the Way of Observing the Five Numinous Powers at Night, along with precious immortal substances such as Cloud Jade and Frost. After bowing in gratitude, Wang Bao took these elixirs.

Afterward, a golden radiance appeared around his body, and a circular halo formed at his neck. He could fly ten thousand li. By divine decree, he was appointed the Perfected One of Great Purity and Emptiness, and made ruler over the King of the Lesser Abode of Heaven. He oversaw the Three Primordial Ones and the Four Offices, and was attended by three hundred Jade Youths and three hundred Jade Maidens. He was able to ride the Flying Chariot of the Eight Radiances and travel in and out of the Upper Clarity realm. Today, Mount Xiaoyou, where the Celestial King of the Lesser Abode of Heaven, Magu, resides, is also under this Perfected One’s governance. These events are recorded in the Biography of the Wang Family and the Gazetteer of Xujiang.

Relics of Floating Hill Elder

The Yuzhang Gazetteer of Offices and Regions records: In ancient times, Floating Hill Elder lived in seclusion on Mount Hualin, and for this reason a peak on the mountain’s southern side came to be called Floating Hill Peak. Mount Hualin has three peaks, all towering, steep, and strikingly beautiful, with mountain ridges winding around…

The Yuzhang Gazetteer of Local Administration records that in ancient times, Lord Fuqiu lived in seclusion on Mount Hualin. For this reason, a peak south of the mountain was called Floating Hill Peak. Mount Hualin has three peaks, all lofty and rugged, yet graceful and beautiful. Within a hundred li of the mountain, there are no poisonous plants or fierce beasts. Three Daoist temples stand on the mountain, each named Floating Hill Temple. They are now located fifty li southwest of Fengxin County in Yuzhang. The mountain also has Hualin Spring, which is likewise regarded as a trace left by Lord Fuqiu.

The Taiping Imperial Encyclopedia records that Hengzhou has a small Mount Lu, also called Mount Fuqiu, 180 li west of the county seat. The mountain is six li and three thousand paces high, twenty li wide from east to west, and forty li long from north to south. Because its shape resembles Mount Lu in Jiujiang, it is called Small Mount Lu. Local elders pass down the story that Lord Fuqiu ascended to immortality there, and a Daoist temple also stands on the mountain. The Record of the Nine Regions further records that Tanzhou also has a Mount Fuqiu, and Jiangling Prefecture has Canopy Peak; both are said to be traces left by Lord Fuqiu.

Emperor Shenwu of the Tang Sends an Envoy to Present a Petition at Mount Canopy and Mount Hualin

Emperor Li Longji of the Great Tang, known as Shenwu, was born in the eighth month of the Yiyou year. From childhood, he was fond of Daoist arts and wished to obtain the methods of immortality and long life. As ruler, he could not go in person to pay his respects, so he sent the eminent Daoist Sun Zhiliang to deliver a petition inscribed on a tablet to Lord Fuqiu’s stone chamber. A golden dragon was used to convey the document. The tablet was carved from green jade.

Miscellaneous Records on Mountain Maps

The Illustrated Gazetteer, compiled by Li Zongkua, an Academician of the Hanlin Academy in the Song dynasty, records that Mount Precious Canopy lies two hundred li south of the county seat and is twenty-two li high. It was named for its resemblance to a precious canopy. At its summit are altars to the Perfected Lords Wang and Guo.

A stele inscription for the Two Perfected Lords Wang and Guo, written by Yan Zhenqing, Duke of Lu Commandery in the Tang dynasty, records that after consulting maps, he learned that Huagai Mountain lay within Chongren County, a subordinate county, and that altars to the Two Perfected Lords Wang and Guo stood on the mountain.

The imperial edicts conferring titles in the Song dynasty, together with related official records and stele inscriptions, all call this mountain Mount Canopy. Both names are recorded here so they may be passed down to later generations.

An inscription from the Tang dynasty for the Bridge Immortal Abbey in Chongren County, Fuzhou, honoring the two Perfected Ones, Wang and Guo.

The imperial edicts granting them titles in the Song dynasty, along with the official records of their deeds and the inscriptions, all call this mountain Mount Huagai. Here both names are written together, so that they may be made known to later generations.

Inscription

Written and calligraphed by Yan Zhenqing, Grand Master for Glorious Happiness with the Golden Seal and Purple Ribbon, Prefect of Fuzhou, Pillar of the State, and Duke of Lu Commandery.

The scenery south of the Yangtze is beautiful and has long been renowned. Among its mountains, too, one can glimpse the grotto dwellings where immortals reside. By imperial favor, I was appointed to inspect Linchuan. One day, while studying a map, I discovered an altar site on Mount Huagai in Chongren County, one of my subordinate counties, associated with the two Perfected Ones, Wang and Guo. I was delighted by this extraordinary matter, though I did not yet know its origins.

Later, when official duties eased somewhat, I sent an officer from the army to search for inscriptions at the foot of the mountain. Sure enough, he found a stone stele recording that in the fifth year of Kaihuang under the Sui, 585, the Daoist Li Zizhen, who burned incense and cultivated the Dao, had recopied the inscription from a damaged old stele. From this we learned that the two Perfected Ones, Wang and Guo, concealed their immortal identities and did not reveal their names. Perfected Wang was a distant kinsman of Fang Ping, while Perfected Guo was a younger kinsman of Perfected Wang.

At first, the two cultivated the Dao on Mount Jinhua, hoping to attain immortal bodies and transcend the world. Before long, they traveled among grotto dwellings, going from Jade Shoot Mountain toward Magu Cave. Along the way, they passed a mountain and asked an old local man, “What mountain is this?” He replied, “This is Mount Huagai of Baling.” The two Perfected Ones said to each other, “This mountain is a blessed land, and its name is unusual as well.” So they sought out the place, decided to remain there, and once again refined a divine elixir.

Elders from the villages below came to pay their respects and asked, “May we ask the honored adepts your surnames and names?” The two replied, “We have resolved to cultivate the Way of emptiness and do not wish to leave our names behind.” Later, a Daoist came to visit and asked who their master was. They said, “Our master is Master Fuqiu, a great immortal of the upper realm. We met him earlier on Mount Jinhua.”

The two Perfected Ones could move stones and send forth talismans, summon clouds, and bring down rain. When someone fell gravely ill and suddenly stopped breathing, people would go to report it to them, and the two would send a talisman to save the person. When the year threatened to bring a severe drought, they sent timely rain to relieve the people.

On the first day of the second month in the third year of Yuankang under the Jin, 293, colored clouds joined together in broad daylight, and the sound of immortal music came on the wind. The two Perfected Ones rode a phoenix and a crane and slowly ascended to heaven. Their altar site of ascension and Master Fuqiu’s altar site still remain today. Thereafter, a Daoist abbey was built locally, where incense was offered and the Dao cultivated. Whenever drought struck the prefecture or county, people had only to go to the altar site and pray; clouds and rain would soon answer.

This history is beautiful and clear, and the immortals’ traces seem still before our eyes. Even if the histories left no record of them, how could their fame ever disappear? Phoenixes and cranes flew alongside one another, as though the two had together become guests in an immortal realm within a gourd. The mountain forests rise in lovely layers, holding a springtime apart from the world.

I therefore discussed with the officials of the prefectural government the expansion of the Daoist abbey, so that the cultivation of the Dao and the offering of sacrifices might continue for a long time. Before long, I sent an officer from the army with public funds to the mountain to repair the halls and gateways. Within a few days, the officer returned and reported that the work was complete.

I consider my own virtue inadequate, yet have had the good fortune to serve as an official over this region. In tracing this history from beginning to end, it is difficult to discover the precise day on which the two Perfected Ones ascended to heaven. So I take up my brush and write this inscription, to preserve it for a thousand ages. The inscription reads:

Cultivate the Gate of the Mysterious Female—the deep, hidden source from which all things arise, as Daoism describes it—and nurture the heart and spirit. Though many study the Dao, how many truly attain it? A thousand years pass slowly, and the two Perfected Lords stand in solemn majesty. In secluded mountain ravines, they refined the path of the Elixir; their cultivation resonated with Heaven. Radiant clouds shimmered, and celestial music rang out in gentle harmony. Spring was bright, and the peach blossoms were in full bloom. Riding phoenixes, they left the world behind; mounted on cranes, they soared above the clouds. Then they returned to the Purple Palace, the celestial realm said to be the dwelling place of immortals, and with smiles bade farewell to the lovely spring.

Mount Huagai still stands, its springtime lasting through the years. The Perfected Lords’ blessings spread far and wide, easing the people’s hardships. Clouds gathered and dispersed in a flash, while the bright moon rose again and again. The mountain is as solemn as a sacred place, and the fine reputation left by the Perfected Lords will endure for ages.

Record of the Three Perfected Lords

Written by Li Chongyuan of the Jiangnan West Circuit Transport Commission

Linchuan’s mountains and rivers are beautiful and suffused with spiritual energy. They preserve many traces of immortals from earlier times, while Elixir wells and immortal altars are scattered throughout the region. These can be examined and verified by consulting maps, gazetteers, and written records. Mount Huagai in Chongren, meanwhile, is solemn as a sacred place, and the Perfected Lords’ fine reputation will endure for ages.

The mountains and rivers of Linchuan are beautiful and rich in spiritual energy. Many traces of immortals from earlier times remain there, and cinnabar wells and immortal altars are scattered throughout the region. Local gazetteers and written records can be consulted to investigate these traditions. Among them, the Temple of the Perfected Lords Wang and Guo on Mount Huagai in Chongren County is especially renowned for its miraculous deeds.

In the Tang dynasty, Yan Lugong (Yan Zhenqing) recorded an account based on an old stele from the fifth year of the Kaihuang era of the Sui dynasty. The inscription did not give the Perfected Lords’ names or places of origin, and its account of their lineage was confused. It said only that they met the immortal Fuqiu Gong on Mount Jinhua, received his teachings, and later lived on Mount Huagai. They could send forth talismanic commands, command rocks and stones, summon clouds and bring rain, revive the dead, and cure the sick. In the third year of the Yuan Kang era of the Jin dynasty, they ascended to immortality. When people asked their names, they kept them secret.

Later, whenever floods or droughts struck the prefecture and its counties, prayers to the Perfected Lords often brought a swift response. Men and women throughout the region who suffered illness or plague went to pray for protection from calamity. Some even traveled thousands of li to do so, and dared to climb the mountain only after observing reverent purification. It was said that anyone who failed to observe these rites would immediately bring down calamities and strange events: thunder and wind, torrential rain, hail, tigers and leopards, or swarms of venomous bees. A statue of Fuqiu Gong was also enshrined in the temple, and the remains of an immortal altar can still be seen on the mountain.

During the Xining era, officials of the prefecture reported the extraordinary deeds of the Perfected Lords Wang and Guo to the imperial court. Emperor Shenzong issued an edict conferring on Wang the title “Perfected Lord of Responsive Clarity” and on Guo the title “Perfected Lord of Sincere Response.” Fuqiu Gong was overlooked at the time and received no title.

In the second year of the Yuanfu era, a prolonged summer drought left the people of Hongzhou deeply troubled. Wang Huan, an Assistant Remonstrator, was then serving as Acting Transport Commissioner and managing the prefectural administration. Having heard that the three Perfected Ones were known for their efficacy, he abstained from meat and observed purification. He sent Ye Zuwen, the assistant magistrate of Chongren County, to bring the statues from the temple to the prefectural city. Wang Huan led his subordinates to welcome them outside the city gate and installed the statues in the Temple of Heavenly Celebration. Clouds gathered at once. The people burned incense and prayed with deep sincerity, and heavy rain fell immediately. The skies cleared only after three days, and the crops flourished as a result. The people of the prefecture cheered in amazement and were all grateful for the benefaction Wang Huan had brought them.

Wang Huan said, “Fuqiu Gong was the teacher of the two Perfected Ones, yet he has received no honorific title. This is not in keeping with the proper reverence due to exalted divinities.” He therefore ordered officials from Linchuan to investigate Fuqiu Gong’s deeds and submit a memorial to the court. He also instructed his gatekeeper, Li Chongyuan, to examine the relevant accounts and write a record.

Li Chongyuan carefully investigated the matter. The Biographies of Immortals (Liexian zhuan) says that Wang Ziqiao, the Crown Prince of King Ling of Zhou, met Fuqiu Gong, who led him up Mount Song. The Book of Han says that Fuqiu Bo was still living in Chang’an during the reign of Empress Lü, and that Liu Jiao, Prince Yuan of Chu, studied the Classic of Poetry under him. Fuqiu Bo was probably from Qi. Lin Bao’s Tang dynasty work Compilation of the Yuanhe Surnames also says that Fuqiu Bo was Wang Ziqiao’s teacher. But Wang Ziqiao was a crown prince of the Zhou dynasty, who lived earlier than the Han dynasty Fuqiu Bo. Fuqiu Gong may therefore have lived even earlier than Fuqiu Bo, though his precise era can no longer be known. Perhaps during the Han dynasty he lived in seclusion as a Confucian scholar, just as Laozi once lived in seclusion while serving as a Keeper of the Archives.

Alas, people’s understanding of immortals probably arose only after Qin Shi Huang and Emperor Wu of Han took an interest in occult practitioners and the arts of long life and immortality. Liu Xiang compiled the Biographies of Immortals on this basis. The book records only that Wang Ziqiao took Fuqiu Gong as his teacher; it contains no separate biography of Fuqiu Gong. This shows that by Liu Xiang’s time, the deeds of Fuqiu Gong were already difficult to verify. The Perfected Lords Wang and Guo met Fuqiu Gong during the Yuan Kang era of the Jin dynasty, which seems to suggest that he continued to move among the living. Could it be that he did so in order to guide later practitioners of the Dao?

The learning of immortals takes the Yellow Emperor and Laozi as its main authorities. Its foundation is stillness, Wuwei (non-action), an open mind, and few desires. It is complemented by accumulating hidden virtue, doing good deeds, and methods of cultivation such as refining elixirs and regulating the breath. Those who can truly practice this way must be free and unburdened. When immortals mingle among ordinary people, they need not have a prominent reputation. They often regard fame lightly, and only after leaving the world and ascending to immortality do they reveal extraordinary signs, showing people a path they can follow. How could people of shallow understanding and narrow minds grasp such an intention?

The emperors of the Qin and Han dynasties possessed all under Heaven, yet waged wars without restraint and let their desires swell. They exhausted their spirit while still vainly hoping to live forever. Could they truly have surpassed the transformations of Heaven and Earth and gone beyond the bounds of past and present? Some practitioners in more recent times have instead used this pursuit to seek fame and profit. They constantly visit the homes of ministers and powerful nobles to present their doctrines, yet do so without a trace of embarrassment. They imagine they have already ascended Mount Kunlun, crossed the Great Void, and roamed through realms of mystery and obscurity. Those who hear of their reputations sometimes sit upright and listen respectfully, not daring even to discuss them in private. Yet perhaps they have not stopped to consider whether such a person can truly transcend the world.

Looking across the immortals of earlier times, most were outstanding and free from the entanglements of worldly life. They were often able to investigate what is subtle and comprehend what is remote. Even before they rode the wind and clouds, while still walking among the living, they had already taken a path different from that of worldly people. To cultivate in accordance with such an aspiration may be to approach the Dao of immortality. Wang Huan was a discerning and virtuous gentleman who also found these words sound. He therefore commissioned this account of Fuqiu Gong’s deeds and had this essay written along with it. It was recorded on the twenty-seventh day of the seventh month in the second year of the Yuanfu era.

The Daoist Shen Tingrui says: Those who cultivate themselves and study in order to become immortals have practiced over many generations, accumulating merit and virtue. Inwardly, they cultivate their nature and mind; outwardly, they put their conduct in order. In this way, immortals descend in every lifetime to serve as their teachers and transmit the most profound Daoist teachings.

Once they have mastered the Dao, their accomplishments in cultivation can benefit others. When their merit and virtue are complete, they ascend to immortality. Thus the scriptures say, “By continually accumulating learning, one can become a Perfected One.” This is precisely what the saying means.

The two Perfected Ones, Wang and Guo, of Mount Huagai were originally from Chenliu in Bianzhou. Perfected Wang was a distant descendant of Fangping, while Perfected Guo was a younger kinsman from the same clan.

Another account records that the two Perfected Lords, Wang and Guo, were originally from Taiyuan Ward in Chenliu County, Bianzhou. Their distant ancestor was Fang Ping. Fang Ping was recommended for his filial conduct and integrity, appointed as a Gentleman of the Court, and later promoted to Grand Master of the Palace and Attendant of the Yellow Gate. Their grandfather was Yansi; their father died during the reign of Emperor Yuan of Jin. The two Perfected Lords’ father had once presented a commentary on the Spring and Autumn Annals. The Wang and Guo families had long been generous and benevolent, steadily accumulating good deeds over many years.

When their mother, Madam Xu, was thirty, she dreamed one night that moonlight filled the whole house and a divine radiance shone brilliantly. After she awoke, she became pregnant and gave birth to two sons. Both were spirited and clever, with bearing far beyond that of ordinary people. One was named Daoxiang, the other Daoyi. Daoxiang took the surname of the prefect, Wang; Daoyi took the surname of the county magistrate, Guo.

As the brothers grew up, they had no interest in worldly affairs and devoted themselves to the hope of leaving home to cultivate the Dao. Their parents could not sway their resolve, which was as firm as metal and stone, so they wrote a letter and sent the brothers to seek a teacher. Carrying their father’s handwritten letter, the two went to Xuanyuan Abbey on Mount Tianjie in Daliang and became disciples of Master Fuqiu. Master Fuqiu’s given name was Liang, and his ancestral home was Beihai.

Master Fuqiu already had two favored disciples: one surnamed Huang, named Yu, and the other surnamed Wu, named Zhi. They had studied Daoist teachings under their master for many years, received precious transmissions from the Daoist tradition, and practiced diligently day and night without pause. Later, the two Perfected Lords, Wang and Guo, likewise followed Master Fuqiu in their studies, united in their purpose and hoping through this practice to transcend the world.

The two perfected beings were always kind and filial, of noble character and exceptional intelligence, qualities few could match. They loved the Way of the immortals and first entered religious life at Xuanyuan Abbey in their home commandery, where they took Lord Fuqiu as their master. Later, they accompanied Lord Fuqiu to Mount Jinhua to gather medicinal herbs. There, he entrusted the two perfected beings Huang Hao to their care, saying, “You should devote yourselves to reflection and understanding, and practice diligently. Before long, you will attain the Way. When that time comes, I will perform the rite of transmission and initiation for you.” He also taught the two men techniques for guiding and nurturing the body and mind—that is, methods of cultivating health.

At the time, the two perfected beings were nearly twenty-one years old. They practiced every day from morning until night, never wavering, and Lord Fuqiu was very pleased with them. One day, he told them, “I must go elsewhere. I cannot say when we will meet again.” With that, he suddenly vanished.

The two perfected beings longed for their master morning and night. Weeping, they prayed to Heaven and vowed that they would see their revered teacher again and complete their cultivation of the Way. Then one night, they dreamed that a divine being told them, “If you go to the three highest peaks in Jiangnan, you will be able to see him.” Encouraged by this auspicious sign, the two perfected beings set out for Jiangnan without fear of the long journey, carrying gourds and wearing bamboo hats as they traveled through its many grottoes and sanctuaries.

A note in another account says that the two Perfected Lords made their way south of the Yangtze, intending to enter Fuzhou. On the way, they passed Bijia Mountain. Today the mountain lies within Linchuan County, fifty li northwest of the county seat, and has a Daoist temple called Yongxing Temple.

They also passed Linggu Mountain. Its terrain is steep and rugged, with a gorge; it lies twenty-three li east of Linchuan’s county seat and rises four li and one hundred paces. Local tradition says the two Perfected Lords once practiced alchemy there. A Daoist temple now stands on the mountain, called Yinzhen Temple.

The two Perfected Lords entered Fuzhou and paid a visit to Ruan Cheng, governor of the prefecture. Ruan Cheng welcomed them with proper ceremony and specifically arranged for them to stay at the prefectural establishment known as the “Place of Rest for Those Who Bind Essence Together in Harmony.” Today a Daoist temple stands there, called Tianqing Temple; its former name was Tianbao Temple.

One day, the two Perfected Lords left the city of Fuzhou and went to Yusun Mountain, taking in all thirty-six peaks and the grotto-heavens and blessed lands—the Daoist abodes of immortals and places of spiritual beauty. They then climbed Jiuxian Peak, where they happened to see Huagai Mountain rising high above the surrounding land, and bowed toward it. Next they came to Xiaofeng and stayed there for a long time. Today, Huagai Pavilion stands on the second terrace hill in front of Baoguang Temple on Yusun Mountain. It lies in Xingan County, Linjiang.

They also passed Hefu Mountain. On a peak in front of the mountain, the altar of Wang and Guo can still be seen; it lies in Qingjiang County. They then entered Fucheng in Fengcheng County and rested briefly. The next day, they went together to the foot of Mount Luo. There had originally been a Tongxian Temple there, later renamed Danxia Temple. Its former site is called “Tongzao,” though some mistakenly call it “Tongzao” with a different character.

The two Perfected Lords then climbed Mount Luo. From afar, they saw the three peaks of Huagai Mountain and named this place Wangxian Peak, “Peak for Gazing at Immortals.” On their way to Mount Magu, they passed a mountain and saw that one peak stood out alone, encircled by others, with a small stream below. They climbed it and rested briefly. Today this mountain is called Zhonghua Mountain. It lies in Guangchang County, Jianchang Military Prefecture, twenty li east of the county seat.

They also passed a cave and stopped there to rest for a long time. The site now lies in Nancheng County, fifty li east of the county seat. It is called Shiyan, and inside the cave is a shrine to the two immortals. They then reached Magu Cave and stopped, seeing the place where their distant ancestors Fang Ping and Magu had met in former times.

Afterward, the two Perfected Lords climbed a mountain and looked around. Suddenly they saw three peaks to the south, rising straight into the clouds. The mountain they had climbed is now called Xianzhu Peak. A shrine to the Three Immortals stands on the mountain, and at its foot is a Daoist temple called Dazhong Xiangfu Temple.

On the way from Yusun Mountain to Magu Mountain, they saw a mountain with three peaks towering into the clouds. They asked an old local man, “What is this mountain called?” He replied, “This is Huagai Mountain in Baling.”

The two Perfected Ones said to each other, “This mountain is a blessed site, and its name is unusual too. Our master left word that somewhere south of the Yangtze there is a high place with three peaks rising skyward. We think this must be where he is.” From afar, they bowed in reverence.

An earlier passage in the original gives a different account: when asked the mountain’s name, the local people called it “the three peaks to the south, rising into the sky.” The peak the two Perfected Ones later climbed was called Xianzhu Peak, and the Daoist temple at its foot was called Dazhongxiangfu.

According to tradition, after Perfected Lords Wang and Guo left Magu, they looked west and saw a mountain peak five or seven li away. They climbed it and gazed into the distance. Today the mountain is called Xianshan. It lies five li west of Nancheng County, and a shrine to the two Perfected Lords stands on its slopes. The two then left the mountain. Lord Wang went ahead and stopped by a bridge to wait for Lord Guo. Huiguo Bridge still stands in Nanfeng County, and tradition says that it was named for this meeting.

They next saw a peak shaped like a writing brush, steep and towering into the clouds, and climbed it to rest. A shrine to the two Perfected Ones still stands on the mountain. It lies forty li northwest of Nanfeng County, and its tall, green slopes can be seen from hundreds of li away. During severe droughts, local people often go up the mountain to pray, and rain follows. According to tradition, Liu Bi, Prince of Wu in the Western Han, once offered sacrifices to the god of war here, which is why the mountain is called Junshan.

They climbed another mountain and gazed toward Huagai Mountain, leaving behind a peach. In the Cisang area of Yihuang County, traces of a peach tree are still said to remain; these too are attributed to Lord Fuqiu. The two then returned to Fuzhou, took their leave of the prefect, and set out from Xijin. From a distance they saw a high, rugged mountain and said to each other, “This mountain must be a fine place.” They climbed it and looked in every direction. The landscape was beautiful, and the surrounding peaks seemed to gather around it in greeting. After pausing there, they left and buried a bundle of gold, saying, “One day this mountain will be named for what we have done here.” Jinshitai at Xijin is traditionally identified as the place where they buried the gold; later, the local people built the Temple of Hidden Immortals there.

Next they came to Tongshan, now called Efeng Mountain, where Longquan Temple stands. They then went to Zuo Bridge and saw a mountain shrouded in clouds, as if a yellow dragon were rising to heaven. After climbing it, the two laughed and said, “This place, too, could shelter the people and bring blessings to its residents.” They descended and crossed the bridge, then surveyed the nearby ridges. The mountain range extended from Hanzuo, layer upon layer, beyond counting. When they reached Qilishan, they found its slopes especially grand. “This mountain has beautiful scenery,” they said. “It is truly a fine place for immortals to cultivate.”

Five li farther on, the landscape grew more beautiful still. Mountains enclosed it on both sides, and ridges linked its front and back. Clear streams converged before them, as though the branches of a hundred-li mountain range all flowed toward this spot. A thousand peaks encircled it, and the terrain resembled a crouching tiger and coiling dragon. The two climbed the mountain and settled there to cultivate. Night fell, a cool breeze stirred, and the bright moon hung overhead. They sat in the shade of the pines, talking and laughing until they forgot to sleep.

At dawn, they turned south toward the summit and paid their respects to the three peaks of Huagai Mountain. After they bowed, the clouds and mist parted. Before them stood three sheer peaks, as if cut by a blade, rising high into the sky. Delighted, they said, “This is the mountain Magu saw. We will soon see our master again.” They cut a tablet from blue stone and inscribed it: “The traces of transcendence are clear as ice in a crystal vessel. May the Dao flourish for ten thousand generations, and may this place become a dwelling for many perfected immortals.” When they had finished, they buried the tablet beneath the shade of a pine and said, “We will return to wander here. When we attain the Dao, we will bestow blessings upon the people of this place.”

To this day, incense offerings here remain abundant. At first, villagers put up three thatched huts and called them the Pavilion of Immortal Wandering. Later, they built a Daoist temple, first named Zifu and later Zhaoqing Temple; the mountain came to be called Xianyou Mountain. When the main hall was being built, people unearthed a dan cauldron, a vessel used for making elixirs. These events are described in detail in the Records of Xiangshan, which also contains a stele inscription by Yan Lugong.

The two often rested and wandered beneath the pines, making the Five Spirits Elixir. “We will replenish the true Qi of the five organs and fill the essence of the upper, middle, and lower Dantian,” they said. When the elixir was ready, they took it. The Five Spirits Elixir is a name for an elixir used in Daoist cultivation practices. The five organs are the heart, liver, spleen, lungs, and kidneys; the three fields are the upper, middle, and lower Dantian.

Later, the two arrived in Baling County. The magistrate, Xia Ziying, welcomed them and lodged them at a Daoist temple west of the county seat. A temple called Yuqing now stands there; its former name was Jingyun. The next day, the magistrate prepared offerings for a purification ritual and performed the rites. When the ritual was over, the two rested briefly at their lodging, then went together to the marketplace to visit the elders of the community. Looking toward the north of Baling, they saw many places of scenic beauty. The local landscape was lovely, and the people were honest and generous, so they said, “In time, people suited to this age will surely appear here and carry on our Daoist lineage.”

The two then traveled throughout the county. About a hundred paces southwest of the county seat, they found a somewhat level area with a small river running across its front. They urged the local residents to build a Daoist sanctuary there and enshrine divine images, so that people could perform good deeds and cultivate blessings there in times of calamity. The villagers later built Shanshu Daoist Temple, now called Shanshu Temple; its former name was Yongchong.

A few dozen paces farther on, after crossing a bridge, they said, “The area beside this bridge seems like a fine place.” They admired the view by the water and decided that this, too, would be a suitable site for a sanctuary where people could pray for blessings. Later, Wuwei Temple was built there; its former name was Yixing. After crossing the river, they walked southeast and rested on a level stretch of ground. The villagers later built a pavilion called the Immortal Pavilion; today, Zaixing Temple stands there. To the left of the pavilion once stood a pine tree so large that several people holding hands could barely encircle its trunk. Tradition says that the two Perfected Ones planted it themselves. The temple contains a record of the temple written by Minister Sun, included in the local gazetteer.

Fifteen li farther southeast, the two saw a place that seemed worth visiting, though no road led to it. They searched along the mountain until they finally found a path and climbed the heights. The villagers called the place Yuanshan; the main temple there is now also called Yuanshan Temple. From Yuanshan, the two followed a nearby path for several li and stayed there for nine days, studying the scriptures and teachings. After the two ascended, the villagers built a temple and named it Jiuzhen Temple. The local image of the Three Perfected Ones is called “Huagai, First of the Scriptures.”

The two once saw a mountain northwest of the county seat that seemed suited to climbing and taking in the view, so they went up to explore it. They gathered stones into a pagoda and told the villagers that, in times of calamity, they could perform rites there to avert disaster. The villagers followed their advice and found that it worked. Lingyun Temple was later built at the site; its former name was Beita, and the mountain is called Qinghua Mountain. The two then crossed the water and walked twenty li south, climbing a slope. “This place is fine, too,” they said. Zhaohua Temple now stands there.

Forty li farther southeast, they were still exploring after nightfall, so they asked to stay at the home of Zhang the Recluse. Zhang welcomed them warmly and asked their names. They replied, “Our surnames are Wang and Guo. We came here from Jinhua and are preparing to visit our master, Fuqiu, at Huagai Mountain.” They said nothing more. Zhang the Recluse later dedicated his home as a sanctuary to the two Perfected Ones, and Zhaozhen Temple was built there.

The two then went southwest to a level area and said, “This would be a good place to plant jade. If not jade, then lingzhi herbs could be grown in the fields.” They stayed there for a day before continuing on. Yutian Temple now stands at the site. Tradition says that the jade field was first opened by Perfected Lord Wang, which is how it got its name. During the Liang dynasty, the Perfected One Xiao Ziyun began planting jade there, after which the place came to be known as Yutian.

When the two set out from Jinhua, an attendant named Hua Da followed them as they traveled through the Jiangnan region. When they reached Jin Village in Baling, Hua Da realized that the two had disappeared and withdrew to a nearby hill. Today, the Huagai Immortal Shrine stands on the mountain, which is called Huagong Mountain. Tradition says that Hua Da secluded himself there and became an immortal.

The two men then came to Mount Huagai, where they indeed found their master. He said, “Your resolve to seek the Dao and cultivate the true is truly impossible to deter.” He then taught them methods for cultivating the true and refining their substance. The two practiced diligently, never stopping through the cold or the heat.

One day, their master said to them, “Your cultivation of the Dao is nearing completion, but unless you bring benefit to the people, your accumulated merits will remain incomplete.” One of them asked, “If we cannot become officials and benefit the people, how can we establish merit?” The master replied, “You should practice the Three-Five Flying Steps—the Daoist art of pacing the Dipper and treading the stars according to prescribed steps—and the methods of the Upper Clarity (Shangqing) tradition. Use them to aid people and complete your merit. I will submit your names to the Golden Palace, the residence of the Celestial Emperor. When your merit is complete, you will become immortals.” The two followed their master’s instructions and passed these practices on to each other.

On the twenty-second day of the eleventh month of the first year of the Yuankang era, though another record gives the seventh day of the seventh month of the first year of the Jingyuan era, Lord Fuqiu was playing the zither at Yuting Wanxi, north of the mountain. Suddenly, auspicious clouds and radiant Qi filled the valley and stretched into the sky. Celestial music resounded, and a magnificent procession appeared amid the clouds. A figure dressed in vermilion robes, holding an imperial edict, announced, “The Supreme Emperor commands that, before Master Fuqiu ascends to Heaven, he transmit the entirety of the subtle and wondrous Daoist teachings to the two perfected men.” Master Fuqiu then departed for the heavens in a dragon carriage, bidding farewell to the two men.

The two remained at their master’s hermitage to cultivate. They often exhaled clouds that formed a bridge leading to the mountaintop. They climbed to the summit of Mount Huagai to pay homage to the Dipper and face Heaven, and two altars for immortals were built there. The Daoist temple was originally called “Bridge Immortals,” but was later renamed “Revering the Immortals.” Afterward, the two advanced further in their cultivation of the immortal Dao. They could move stones, send out talismans, and summon clouds and rain. When people throughout the region faced illness or urgent hardship, they came to seek help, and the two used talismans to heal them. During droughts, when people prayed for rain, they brought rain to end the dry spell. Their deeds in relieving disasters and aiding people are too numerous to recount.

Later, the two cultivated the Great Elixir, the immortal elixir sought in Daoist Neidan and alchemical traditions. When it was complete, its divine light and numinous Qi shot straight into the sky, astonishing even the star watchers, who reported to the ruler of the time: “Auspicious Qi is rising into the heavens in the south of the Yangtze. It is the Qi of the Son of Heaven.” The court dispatched a general and troops across the river to investigate. The commander, Li Yuanyan, was ordered to Mount Huagai. Seeing purple clouds and auspicious Qi swirling around the mountain, he ordered his soldiers to spy on it.

When the two perfected men heard this, they laughed and said, “We devote ourselves to cultivating the Dao. Why would we expect to ascend to Heaven?” They then conjured immortal troops that filled the clouds and engaged the earthly army in battle. The two sides clashed several times, yet no one was injured. The soldiers fired arrows, but when the arrows landed, they all turned into fragments of roof tile. The officers and soldiers were bewildered. To this day, the area is known as “Battle Ground,” and there are stones bearing horseshoe marks; local people still find arrowheads shaped like pieces of tile.

Before long, black clouds gathered from every direction, darkening the sky. The officers and soldiers trembled with fear, unable to advance or retreat. Only then did Li Yuanyan and the others realize that true immortals lived in the mountain. They bowed and admitted their mistake, pleading for the sky to clear and vowing never again to offend the sacred immortals. In an instant, the clouds dispersed and auspicious light appeared. Then a precious bow made of cassia branches descended from the sky, shining with an extraordinary radiance unlike anything in the human world. Li Yuanyan sent the bow to the court and reported what had happened.

The ruler was astonished when he saw the bow and ordered the officials to identify it. The chancellor, Li Zhongfu, reported, “This is a bow used by the immortals of Heaven in their play. It must have appeared in response to Your Majesty’s sacred virtue. The state has attained perfected men of the Dao and received such a wondrous treasure.” The officials offered their congratulations and recommended that Li Yuanyan withdraw his troops. The court then sent an envoy with an edict inviting the two perfected men to the capital. They declined, saying, “We live in the mountains in order to bring benefit to the people.” In the end, they did not accept the invitation.

One version records that after the envoys sent by imperial order to invite them had returned to court and reported, the emperor said, “Our land has perfected beings who have attained the Dao, and has also received a wondrous treasure.” All the officials came to offer congratulations and urged the emperor to order Yuan Yan to return with his troops. The emperor then sent another palace envoy to invite the two perfected beings, Wang and Guo. They declined, saying, “We live in the mountains to bring blessings to the people.” In the end, they did not accept the invitation.

Another version records that after the envoy had reported to the court, the emperor issued another decree, sending the official Li Zhongde together with Liu Pinghui, governor of Fuzhou; Huang Sihu, magistrate of Linchuan; and Xia Ziying, magistrate of Baling, to pay their respects and offer thanks at Huagai Mountain. During the reign of Emperor Hui of Jin, the two perfected beings, Wang and Guo, ascended to Heaven.

On the first day of the second month in the third year of Yuankang under the Jin dynasty, the two perfected beings, Wang and Guo, were also at Yuting, north of the mountain, when they ascended to Heaven by command of the Jade Emperor. Before they departed, they left these words for the people of their village: “After we leave, if you face insect plagues, droughts or floods, illness, danger, or difficulty having descendants, you may come here to pray. We will send blessings and protect you. Be loyal to your ruler, filial to your parents, upright in heart, give aid to the poor, help those in distress, and do all you can: these are great merits. But those who are disloyal and unfilial, lacking in benevolence and righteousness, jealous, flattering, or crooked in their conduct will receive no response from us, even if they spend all their family wealth on offerings, or come to pray after cutting their hair and burning their bodies, so long as they do not change their ways.”

When they had finished speaking, Perfected Wang rode a blue luan, while Perfected Guo rode a white crane. Immortal music and a ceremonial procession led the way; colorful banners and spirit officials escorted them from behind as the two rose slowly into the sky. From the hour of the Dragon to the hour of the Snake, auspicious clouds and colored mists filled the heavens. People watched for a long time, until the two were no longer visible. When the matter was reported to the court, the emperor issued a decree: “Every place where the two perfected beings practiced their cultivation should…”

The Chongguan Temple. At the mountain pass stands Xianlin Temple; to the south of the mountain is Nanzhen Temple; at Yuting Lodge to the north is Shangxian Temple; and to the west is a Daoist monastery where the Two Perfected Ones practiced cultivation. The Two Perfected Ones would often exhale Qi and transform it into a bridge, then walk to the mountaintop. At the place where they faced Heaven and paid homage to the Dipper—the Northern Dipper constellation—Bridge of the Immortals Temple was built. In the eighth year of the Xining era, the court bestowed on it the name Chongxian Temple by imperial decree.

In front of the temple is a mountain shaped like a flying dragon ascending to Heaven. It was where Master Fuqiu often dwelt and is called the Altar of Fuqiu. The place where the immortal bow descended is called Bow Mountain; where the immortals fought with mortals is called Battle Terrace; where celestial maidens played music as the Two Perfected Ones ascended to Heaven is called Immortal Maiden Peak; and where the Two Perfected Ones paid homage to Heaven and the Dipper is called Immortal Altar. These are all ancient sites.

After the Two Perfected Ones ascended to Heaven, the places where they had lived and practiced were guarded by thirty-six immortal officials and eighteen pure earth deities dispatched by the Jade Emperor, who kept defilements from intruding. The Purple Mystery Cave, Altar of the Five Sacred Peaks, Mounting Platform, Goose Lord’s Rise, Deer Head Mountain, Bloodwood Hollow, Tea-Boiling Hollow, Ox Head Hollow, Dusk Peak, Purifying Water Pool, Dragon Offering Pool, and Incense Burner Peak were also regarded as sacred sites, as were the Daoist temples built there.

From then on, whenever the commanderies and counties suffered poor harvests or insect plagues, or the people faced danger and calamity, they would pray before the altar. Their prayers were always answered. People from all directions came to seek help, undeterred by the distance.

Tingrui had long heard of these remarkable events but did not know their origins or course. He therefore sought out the ancient sites and gathered old inscriptions, finding this authentic record. The traces of the immortals described in it are clear and distinct, as if they remain intact to this day. He has therefore written this account to inform those who come after.

Imperial Edict Enfeoffing the Two Perfected Ones, Wang and Guo

A memorandum from the Secretariat-Chancellery, the central offices of the court.

According to the imperial edict: Where the spirits dwell, the people truly depend on their protection. They have bestowed blessings far and wide and performed outstanding deeds. How could I forget to honor and commend them? The Perfected Wang and Perfected Guo of Shangxian Abbey in Fuzhou possess lofty immortal qualities and have bestowed evident virtue and benevolence. They withdrew to the renowned Mount Huagai, where they deeply mastered the mysteries of the immortal Way taught by Fuqiu. People from the region come to pay their respects and make petitions; visitors arrive from both near and far. Even those a thousand li away come to pray for blessings and avert calamity. If their hearts are sincere, their prayers will receive a response.

Therefore, I confer additional honorific titles upon them to commend their hidden merit in aiding all beings: Perfected Wang is given the title “True Lord of Responsive Clarity,” and Perfected Guo the title “True Lord of Responsive Sincerity.” May people in distant places long continue to receive blessings of well-being and protection from calamity. Let this edict be proclaimed so that all may know.

Carry out the foregoing edict accordingly. Once this document has been delivered, implement the edict as directed.

In the seventh month of the eighth year of Xining, the following jointly signed this document: Lü, Vice Director of the Chancellery and concurrently Associate Commissioner of State Affairs; Wang, Vice Minister of Rites and concurrently Associate Commissioner of State Affairs; Han, Vice Minister of Personnel and concurrently Chief Councillor; and Wang, Left Vice Director of the Department of State Affairs and concurrently Chief Councillor. Emperor Shenzong ordered that Qiaoxian Abbey be renamed Chongxian Abbey.

A document issued by the Central Secretariat and Department of State Affairs to Chongxian Abbey.

Fuzhou submitted a memorial stating:

According to a report from Guo Jun, magistrate of Chongren County, he had sent two imperial decrees as required by the prefecture’s official documents. One bestowed the title “True Lord of Responsive Blessings” on the Perfected Wang of Huagai Mountain; the other bestowed the title “True Lord of Sincere Response” on the Perfected Guo. The county had planned to make plaques and place them at Shangxian Temple, with the magistrate personally carrying the decrees there to perform the offering. Since Shangxian Temple’s halls no longer existed, the decrees were temporarily entrusted to Qiaoxian Temple for safekeeping.

An inquiry later established that there had once been four Daoist temples at the foot of Huagai Mountain: Xianlin Temple, Nanzhen Temple, Qiaoxian Temple, and Shangxian Temple. The halls of Xianlin, Nanzhen, and Shangxian had all disappeared; only Qiaoxian remained. The two decrees bestowed by the court were also being held temporarily at Qiaoxian. These ancient temples had never been granted official names or plaques, so the prefecture asked the court to grant them formal temple names, enabling the temples to be preserved and Daoist priests to be supported there as they practiced and performed rites, guarded the divine images, burned incense, prayed, and conducted sacrifices.

The prefecture’s request, based on the county’s report, explained that the court had bestowed the titles “True Lord of Responsive Blessings” and “True Lord of Sincere Response” on the Perfected Wang of Huagai Mountain and the Perfected Guo respectively, and had ordered plaques to be made and placed at Shangxian Temple. An inquiry found that the temples at the foot of the mountain, including Shangxian, had all fallen into ruin, and their lands had been taken into government control; the prefecture did not dare rebuild them without authorization. Nearby, only Qiaoxian Temple still had its original halls and divine images, but it had no official name or plaque. Its more than six hundred mu of paddy fields had also been taken into government control. With no one to carry on its administration, the area had long lacked staff to conduct prayers and sacrifices; the county had only one Daoist priest serving there. The two decrees bestowed by the court were still being kept locally. The prefecture asked that the surviving Qiaoxian Temple be renamed Shangxian Temple, granted an official plaque, and allowed to retain its existing divine images and paddy fields. It also asked that a distinguished Daoist priest be appointed there to practice, serve, pray, and guard the temple.

The emperor approved the request and specially bestowed the name “Chongxian Temple.” Upon receipt of the document, the order was to be carried out.

An official document dated the twenty-eighth day of the twelfth month in the eighth year of the Xining era (1075) stated: “After deliberation, Yuan, Vice Minister of Works and Vice Chief Councillor of State; Wang, Vice Minister of Rites and Vice Chief Councillor of State; and Wang, Grand Secretary and Vice Director of the Department of State Affairs, have specially granted ‘Chongxian Temple’ as the name of the Daoist temple.” Upon receipt of this document, carry out the order accordingly.

Emperor Zhezong conferred on Master Fuqiu the title “Perfected Lord of Transcendent Response.” In the second year of the Yuanfu era (1099), the Jiangxi Circuit’s Transport Commission submitted a memorial requesting a title for Master Fuqiu. On the eighth day of the eighth month in the third year of Yuanfu (1100), the court replied: “The Great Dao does not seek response, yet its wondrous principle can make responses manifest. The numinous workings of the spirits arise from depths beyond human understanding. The three perfected immortals possess profound virtue and blessings. They protect the people of this region, causing dried-up waterways to flow again and repeatedly bringing abundant harvests. Since the title of Mount Huagai has already been honored, the moral cultivation of Master Fuqiu should also be made manifest. He is therefore granted the title ‘Perfected One of Transcendent Response,’ in answer to the wishes of the people.”

On the sixteenth day of the ninth month in the third year of Yuanfu, Wang Huan, Court Gentleman for Audience, Acting Deputy Transport Commissioner for the Jiangnan West Circuit, and Honorary Recipient of the Purple Robe, carried out this order.

Emperor Huizong later issued another edict to elevate the title of Perfected Lord Fuqiu. The edict, dated the ninth day of the eighth month in the seventh year of the Zhenghe era (1117), stated: “To proclaim the intent of the Great Beginning and of the subtle, unseen Dao, and thereby bring blessings to the realm; to seek widely for worthy recluses in mountains and forests and encourage later students; and to recall and honor the ancient people who possessed the Dao, making their distinction known—these acts express reverence and respect and increase the blessings of all under Heaven. The Perfected One of Transcendent Response at Chongxian Temple in Chongren County, Fuzhou, devoted himself to studying the mysterious Dao. He penetrated transformations and fathomed the wondrous, roaming through the Great Void, and is admired by later generations. I hold him in even greater esteem and raise his honor. I hereby grant this edict to express my reverence.” Accordingly, Master Fuqiu was specially elevated in rank.

On the ninth day of the eighth month in the seventh year of Zhenghe, the order was carried out. Upon receipt of the document, proceed as directed. Inform Perfected Lord Fuqiu that upon receipt of the talismanic document, he is to proceed as directed.

Issued on the fifteenth day of the eighth month of the seventh year of Zhenghe.

Vice Director of the Secretariat Hou Meng; Secretariat Drafter Jia Anzhai; Grand Preceptor, Duke of Lu, Xuan; Grand Preceptor, Duke of Lu, Jing; Junior Guardian and Vice Director of the Chancellery Zhan Zhong; Vice Director of the Chancellery Tan; Director of the Left Department Chen Zhongxuan; Chief Minister of Personnel Juzhong; Right Assistant; Left Assistant; Junior Minister and Left Vice Director of the Department of State Affairs Xu; Minister of Personnel Ke Gong; Vice Minister of Personnel Huan; and Vice Director Zixun, among others.

An edict of Emperor Lizong conferring titles on Perfected Lords such as Fuqiu:

The edict was approved on the twenty-seventh day of the tenth month in the Dingyou year of the Jiaxi era. Huagai Mountain is renowned as the highest peak in Jiangnan, and Yan Zhenqing of the Tang dynasty once recorded it. At Chongxian Abbey on Huagai Mountain, Chongren County, Fuzhou, offerings are made to the deities, including Perfected Lord Fuqiu. In recent years, these Perfected Lords have repeatedly shown their efficacy, protecting the people and suppressing bandits. There are also accounts of immortals ascending into the clouds, healing illness with water, and dispelling an epidemic west of the mountain. The court therefore bestows additional honorific titles in gratitude for the deities’ protection.

It is also said that people who depend on farming are especially fearful of drought. In light of what is said in the local community, the deities must not be allowed to suffer disgrace on this account. In accordance with the request made above, Perfected Lord Fuqiu is hereby titled “Perfected Lord of Faithful Protection,” Perfected Lord Chongying “Perfected Lord of Upright Protection,” and Perfected Lord Chengying “Perfected Lord of Manifest Protection.”

The twenty-seventh day of the tenth month in the first year of the Jiaxi era.

End of volume two of Accounts of the Deeds of the Three Perfected Lords Fuqiu, Wang, and Guo of Huagai Mountain.

Accounts of the Deeds of the Three Perfected Lords Fuqiu, Wang, and Guo of Huagai Mountain, volume three.

Compiled by the Daoist Zhang Yuanshu: Accounts of Huagai Mountain.

According to the records, Huagai Mountain lies where Linchuan and Luling meet; on maps, it falls within Chongren County, Fuzhou. The mountain is thirty-five li high and more than four hundred li around. It contains the Purple-Mysterious Grotto. Tradition holds that this was where Lord Fuqiu and the two Perfected Ones, Wang and Guo, practiced cultivation and ascended to immortality. It is also the Mount Baogai recorded in the Map of China and the Barbarians.

Other records say that Yongjia County in Wenzhou also has a Huagai Mountain. Its grotto is four hundred li around and is called “the Grotto of Rongcheng and Great Jade.” It too is said to be where Lord Fuqiu and the two Perfected Ones, Wang and Guo, practiced cultivation and ascended to immortality—that is, the Mount Baogai recorded in the Map of China and the Barbarians. Master Chongmiao, Li Sicong, once wrote a poem describing the mountain: its steep ridges rise like a canopy, with rich colors across the icy cliffs; its peaks tower into the clouds, while ranges surge like waves before the four seas. Strange rocks and ancient pines are scattered among them. Beyond the shrine to the Jade Emperor, flower shadows beside a distant altar fall across the water, making a bright and beautiful scene.

Further records mention a Purple-Cover Mountain in Yuhang County, Hangzhou, which also contains a Purple-Mysterious Grotto. But the histories give no detailed account of anyone attaining the Dao and becoming immortal there. Only the Huagai Mountain in Chongren has, since the Jin dynasty, grown steadily renowned for its efficacious power. Local prefectural and county officials came to pray there, and their petitions were always answered. Yan Lugong’s inscription and the records of Immortal Shen’s deeds describe this in detail. During the Xining era of the Song dynasty, prefectural and county officials submitted the inscription to the court, which specially bestowed an honorific title. As for the places where the three Perfected Ones manifested, no one can say how many there truly are.

The mountain cliffs in our own county can still be examined, but the traces elsewhere are too numerous to seek out in full. Since reaching adulthood and leaving home to become a Daoist, Yuan Shu has consulted his elders and heard many details on the subject. More than ten years have now passed. He has long kept the deeds of the three Perfected Ones in mind, yet has been unable to establish the facts. Now, fortunately, he has obtained the complete texts, together with Li Jun Gongyan’s annotations, all of which are supported by evidence.

As the years have passed, incense offerings to the three Perfected Ones have grown ever more abundant. Some shrines may have been built after Lord Shen’s corpse-liberation—that is, his Daoist departure from the bodily form and ascent to immortality—and are not mentioned in the histories. Later generations have therefore had no way to investigate them. Yuan Shu, though conscious of his limitations, has gathered materials widely. He has recorded everything he has seen or heard, intending thereby to promote Daoist principles and honor the teachings of the sages, so that people in different places may perform rites of exorcism and blessing locally and express their reverence.

In this way, people’s wishes may be fulfilled: when sincerity brings a response, prayers will be answered. This is what is meant by saying, “The Dao is near; there is no need to seek it far away.” If people follow the teachings left by the two Perfected Ones—acting with integrity and openness, remaining loyal and filial, aiding the poor and helping those in danger—and do what they can, then by cultivating in this way they will soon receive a clear response.

The sites and notable features of Huagai Mountain, along with the places where the three Perfected Ones manifested across the regions—including grotto-heavens and blessed lands, Daoist temples, peaks and caves, and the altars established there—will be recorded one by one in what follows.

The Purple Mystery Grotto is where Master Fuqiu and the two Perfected Lords, Wang and Guo, lived in seclusion and cultivated the Dao. It is also where the immortals examine merit and fault and record names in their registers. The grotto lies beneath the First Peak, hidden among cliffs that rise ten thousand feet. Its entrance faces the land of the Three Yangs and is shaped like the Eight Trigrams (Bagua). The ground above and below drops away into sheer chasms, while cliffs flank it to the east and west. Strange rock formations, including stone marrow and stone ears, stand beside the grotto. Within it are unusual flowers and plants, bizarre stones and massive boulders, all in forms beyond description. They can be seen only from afar, from before the altar where the Three Perfected Lords ascended to immortality. Between towering, verdant rock walls, two stone doors are just visible. Green zhi fungus and bamboo cover the edges of the cliffs; white clouds and purple mists gather around the mountain ridges. The grotto holds a golden, jade-like radiance and gathers the force of wind and thunder. It is where divine beings of the upper realm inspect the registers of immortals, and where the immortals dwell.

In every age, some who sought the Dao risked their lives climbing up. Grasping vines with their hands and stepping on plants with their feet, they struggled forward like apes. Anyone who watched was left trembling with fear. They traveled from morning until night, but when they came close to the grotto door, still several yards from its entrance, they encountered a strange wind. It passed through the body and chilled the marrow, cold as ice and snow, leaving them unable to go farther. This is the boundary set around the grotto, like the entrances to the caves of Mount Kunlun and the immortal isle of Penglai: the opening is wide above and narrow below, with no steps to climb. Those seeking the Dao can only reach out, bow their heads, knock, and then turn back. Alas, the wondrous realms where immortals and sages dwell are not easily reached by ordinary people through their own efforts. How could anyone enter them in haste?

The Thunder Cave lies north of the First Peak. Deep and suspended in a steep, precipitous place, it can be seen from all the surrounding peaks, yet no path leads to it. When rain and fog are gathering, a wisp of cloud rises above the cave like drifting smoke. Before long, dense clouds spread in every direction, bringing wind and rain, crashing thunder and lightning, and ever-changing sights.

The Jing of Clear Regulations on the Grades of Immortals of the Great Mystery (Taixuan Xianpin Mingke Jing) records briefly that the three perfected immortal lords Fuqiu, Wang, and Guo were in charge of the registers recording the lives and deaths, offenses and blessings of the people in the Hao and Chu regions, as well as the harvests of the Five Grains and matters of flood and drought. Under them served thirty-six immortal officials, Thunder Gods assigned to their respective offices, and a thousand generals and ten thousand soldiers, each with distinct duties.

Once, a sculptor surnamed Li was coming down from the mountain. Halfway down, he suddenly saw black clouds churning, with the faint sound of thunder coming from within. As he drew nearer, he heard a clap of thunder and saw a Thunder God in the clouds, broad in build and blue all over, holding an axe and riding in a chariot. This scene appeared three times in succession. Li was so terrified that he lost his wits and fell to the ground. By the time he reached the foot of the mountain, he learned that a heavy rain had just fallen; on the mountain, however, the sun was shining and not a cloud could be seen. Today, beside the Maxi stream stands Thunder Lord Ridge, said to be another place where the two perfected lords drove the thunder.

Jiancha Hollow: Tradition says that the three perfected lords Fuqiu, Wang, and Guo once brewed tea here. The word tu in the place name refers to tea, and the name has been passed down ever since.

Bloodwood Hollow: Tradition says that the two perfected lords Wang and Guo once sent their officers and clerks here to capture and kill a spirit monster. Its blood splashed onto a tree, giving the place its name. This spot is seven li from the main altar.

Dismounting Terrace: Tradition says that when the perfected lord Fuqiu ascended to the altar, he dismounted here.

The Go Board Terrace is where the two True Lords, Wang Zhen and Guo Zhen, played go.

The Sutra-Reading Terrace is where the two True Lords read the scriptures.

Ridges

Tui Xin Ridge (“Ridge of Retreating Resolve”) lies about halfway up Huagai Mountain, just after the ascent begins. A ridge stretches across the mountainside here, and the terrain grows steeper and more treacherous farther up. Pilgrims who reach this spot may lose heart and turn back if their resolve is weak; hence the name “Ridge of Retreating Resolve.”

Jianji Ridge (“Sword-Back Ridge”) lies between three peaks. On either side of the ridge, the land drops away into sheer cliffs thousands of feet deep, leaving only a narrow path. All who visit are alarmed, feeling as though they are walking along the back of a sword. If they sincerely invoke the names of the Three Perfected Ones—Master Fuqiu, Wang Ziqin, and the Perfected Lord of the Guo family—and pray for their protection and aid, the path seems level, their minds grow calm, and the way no longer feels difficult.

Dagu Ridge (“Drum-Beating Ridge”) is where Li Yuan’an once set up night watches using tally sticks for keeping time, which gave the ridge its name. Another account says it was where drums were beaten to encourage troops in battle. It lies two li from Chongxian Abbey.

Huada Ridge is said to be where Hua Dacheng, an attendant of the two True Lords Wang Zhen and Guo Zhen, paid his respects after becoming an immortal. The name was later corrupted in transmission to “Huashu Ridge” (“Painted Tree Ridge”). It lies thirty li from Chongxian Abbey.

Pits

Jingshui Pit (“Pure Water Pit”) is where pilgrims visiting the True Lords wash their hands and faces and cleanse themselves of impurities.

Zhima Pit (“Horse-Stopping Pit”) is where Master Fuqiu stopped his horse when ascending the altar.

Jin Pit, also known as “Immortal Ladle,” is where the two True Lords Wang Zhen and Guo Zhen washed their ladles.

Zhiwan Pit (“Night-Stopping Pit”) is said to be where Li Yuan’an and his troops spent the night.

Na Pit (“Provisioning Pit”) takes its name from the fact that when Li Yuan’an’s army passed through, the prefectural and county authorities supplied it with grain there.

Altars

Fuqiu Altar was where Master Fuqiu lived and rested. The cinnabar well still remains there today.

Wangqiao Altar is where Wang Ziqin paid his respects to his teacher, Master Fuqiu.

Zhuoyi Altar is where the two True Lords dressed before paying their respects to their teacher.

The Five Sacred Peaks Altar is where the holy emperors of the Five Sacred Peaks meet to discuss good and evil in the human world and determine fortune and misfortune.

The Wang-Guo Altar is where the two Perfected Ones, Wang and Guo, gazed toward Mount Hezao. It is now recorded in the Illustrated Plan of Chongzhen Palace.

The Ascension Altar lies in Danxia Cave on Mount Magu in Jianchang, behind the stone hall on Immortal King Peak. Local elders have passed down the story for generations that this was where Perfected One Qingxu, Wang Bao, a disciple of Master Fuqiu, ascended to heaven. Every spring and summer, tiny insects resembling flies gather among the stone steps and walls without harming the crops. In autumn, they shed their shells and disappear. This strange phenomenon has continued year after year and is said to be remarkably efficacious.

The Hidden Immortal Crag lies south of First Peak, in steep terrain seldom visited by people. Those who climb up by gripping the rock face often feel their hair stand on end with fright. On reaching the cave, they find it dim and misty within, while the layered cliffs appear broad and bright. Legend says that immortals once lived in seclusion here, but so much time has passed that no one knows the details.

The Hidden Immortal Crag lies south of First Peak, in steep terrain seldom visited by people. Those who climb up by gripping the rock face often feel their hair stand on end with fright. On reaching the cave, they find it dim and misty within, while the layered cliffs appear broad and bright. Legend says that immortals once lived in seclusion here, but so much time has passed that no one knows the details.

Golden Parrot Crag is where Master Fuqiu kept his immortal chickens, whose feathers were golden. Whenever the harvest was plentiful, the Golden Parrot would appear; in lean years, it would vanish from sight. Recently, a woodcutter found golden chicken droppings at the mouth of the crag, hard as stone.

Tortoise-Phoenix Crag is in Chongren, at a place called Hushi Mabei, in the twenty-fourth ward of Chang’an Township, due south of the county seat. The cave is broad and spacious. Inside are statues of the three immortals of Mount Huagai, as well as a stone door. Throughout the year, people come in an unending stream to pray for blessings. It is said that their prayers receive clear responses.

The stone peak at Ritual Crag is rounded and rises high, seeming on the verge of toppling. It resembles a tall roof eave hanging overhead, and also the posture of bowing toward Heaven to worship and offer prayers to the stars. “Worshipping the Dipper” is a Daoist rite of bowing and praying to the stars. The cliff stretches horizontally for more than thirty zhang. Inside, there is room to stand and look down from the opening. At the highest point stands the Huagai Immortal Pavilion; on its north-facing side is a spring pool whose water is clear and never dries up, commonly known as “Wrapped Stone.”

Huaxian Rock lies three li north of Yihuang County, in the Second District of Xiangui Township. Its cliff face projects out over open space, shaped like an arching bridge, so it is also called Qiaoxian Rock. Below the cliff stands a Daoist temple named Yuanbao Abbey. According to legend, the Perfected Ones Wang and Gu once traveled here to seek a teacher. A spring within the rock is clear and never runs dry; it is commonly known as Guoshi. The rock is about twenty zhang high, four or five zhang deep, and more than ten zhang wide.

Immortal Rock lies fifty li south of Nancheng County in Jianchang, where a shrine to the Perfected Ones Wang and Gu was built. According to legend, this was a place they passed through. There is also a tale that an immortal who lived in seclusion shed his mortal remains within the rock. To this day, local people believe that signs of its spiritual efficacy still appear here.

Fuhu Rock lies in Jianchang, fifty li from Nancheng County. According to legend, the Perfected Ones Wang and Gu once rode tigers past this place, and the name has endured ever since. Local villagers built a small shrine and enshrined the immortals there, so the place is also called Tiger Rock Mountain.

Cinnabar Well.

The Fuxiu Elixir Well stands before the Immortal Hall at Yuting Temple in Shanxi. It never runs dry in winter or overflows in summer. Legend says it is a blessing left by an immortal. Yuting Temple was originally called Yuting Lodge, where Lord Fuqiu played the zither. The Perfected Lords Wang and Guo later cultivated the Dao here, attained immortality, and ascended to Heaven. Immortal Bridge Mountain lies across from the temple, while Fairy Peak rises high to the left; both are places where immortals once lived. The Elixir Well remains intact to this day, and auspicious lights are sometimes seen above it.

By the end of the Song dynasty, the temple buildings had fallen into disrepair, and those who came to offer incense used them as a temporary resting place. In the Yichou year of the Xianchun era, three local degree holders—Zhang Xiyi, known as Green Peak; Zhang Yanfang, known as Clear Gourd; and Zhang Pusheng, known as Clouded Ravine—respectfully invited the Daoist Wuyin Haohao from Chongxu Temple at Gexi to travel a great distance. He repaired the ruined buildings within the temple and used water from the well to help the people. Those who came seeking water all said it worked wondrously. Zhang Tianyou and his brothers then reflected that these traces of spiritual power should not be allowed to fade from memory. They funded the large-scale construction of a ritual hall and urged the faithful to contribute to the rebuilding of the Immortal Hall and its entrance corridors. From then on, incense offerings at the temple flourished again. Xiao Bingya of Jinjing drank from the well and wrote this poem: “The old immortal lodge, its courtyard like jade; by day, pipes and cranes sing on the mountain. I come to draw water from this Elixir Well; it clears my eyes for reading.” The poem evokes the former immortal lodge as a place with a jade-like courtyard, where, by daylight, music from pipes and the cries of cranes seem to sound on the mountain. After drinking from the Elixir Well, the poet feels that his eyes, too, have been brightened for reading.

Scenic Sites

Yuting Lodge was where Lord Fuqiu played the zither as the Perfected Lords Wang and Guo listened reverently. Later, Lord Fuqiu ascended to immortality, and the two Perfected Lords also ascended to Heaven from this place. It is therefore now called Yuting Temple.

Parrot-Cry Mountain: It was named after Li Yuan’an heard a parrot calling there while leading troops on campaign.

Cavalry Camp: This was where Li Yuan’an stationed his cavalry. Nearby is a field used for drills or battles, called Battle Ground.

Hundred-Deer Spring: Lord Fuqiu once lived in seclusion here, and a hundred deer were tamed there, giving the place its name. It is not far from Yuting Lodge.

On Mount Gong, the immortal troops sent by the Perfected Lords Wang and Guo fought Li Yuan’yan’s mortal army. After the battle, a bow made from a cassia branch fell from the clouds onto the mountain, and the mountain’s name has been passed down ever since. Many bowstring vines grow there; they are said to be remnants from that time.

E Gongpo is where the immortal goose spread its wings. Legend has it that a cassia-branch bow once fell there, and the place name has been preserved ever since. Many bowstring vines grow there too, said to be remnants from that time.

E Gongpo is also where the immortal goose spread its wings. Today, Immortal Goose Pool and Qizhen Temple stand there, both regarded as traces of the manifestation of immortal Perfected Ones.

Umbrella Snatching Cave: Those who come to pay homage to the immortal Perfected Ones—at a Daoist temple or a site associated with immortals—often have their umbrellas swept away by fierce gusts when they reach this place. Hence its name.

The Ink-Making Turtle lies some distance from Chongxian Temple, near Turtle Peak. It is said to be where the Perfected Immortals made ink.

The Alchemy Well stands beside the Second Peak. Its water is fragrant and sweet, and the people living in the mountains rely on it for drinking. Each year, in the month when the immortals ascend to heaven, crane flowers grow beside the well.

The Tea-Boiling Spring lies below the Third Peak. The two Perfected Lords once used its water to brew tea.

Strange Occurrences

Tile Arrows: The Perfected Lords Wang and Guo used their magic to transform the arrows shot by Li Yuan’yan’s mortal army. When the arrows fell to the ground, they all became roof tiles. Tiles of this kind can still be found locally, and people occasionally come across them.

Auspicious Furnaces: Something grows naturally atop the Three Peaks. It has three tiers, sometimes upright and sometimes inverted, and an archaic appearance. Legend says it can ward off epidemics and calamities, hence the name “Auspicious Furnace.” Those who pray for it sincerely can find one wherever they happen to dig; those whose hearts are not sincere can search all day without finding anything. Since the Jin dynasty, the furnaces have continued to answer people’s prayers, and digging has brought forth more and more, as though they could never be exhausted. They are rounded, solid, and smooth to the touch, as if fired in a kiln, revealing the marvel of their sacred transformation.

Crossing on Wood: When the Perfected Lords Wang and Guo crossed the river, they laid a piece of wood across its surface and used it to get to the other side. The place is now called “Crossing on Wood.” The tree is still there and is also called “Crosswise Tree.” It belongs to Chongren Township.

Cinnabar: The Perfected Lords Wang and Guo once scattered cinnabar across the summit of Shengbao Mountain. It all turned to stone. The stones are smooth and beautiful, and look much like cinnabar, so they are also called “medicine balls.”

Stone Armor: The Perfected Lords Wang and Guo turned all the weapons, armor, and military equipment of the human world into roof tiles, so that people could no longer use such gear to wield force. Elderly practitioners living below the mountain have also collected these tiles.

Stone Hair: This kind of stone hair grows abundantly above and below Zixuan Cave. It is fine and long like human hair, and can be eaten as a vegetable. Some say it can also be used for tying things together. It is also called “Wang and Guo’s thread.” According to legend, someone once gathered it and cooked it with meat; the stone hair then dissolved into water.

Horse Tracks: These are at Zhantan, where Li Yuanyan fought in former times. To this day, the stones still bear the marks of horse and mule hooves.

Tiger-Track Stone: This lies very close to Shangxian Monastery. According to legend, the Perfected Lords Wang and Guo used to ride tigers here and rest for a while, leaving these traces behind. The stone is also called “Tiger-Track Stone” and lies beside the road above Chongren River Pavilion.

Auspicious Signs

Golden Lamps: These appear only on clear, cold nights in the mountains, when the wind is still. At first there are several dozen points of light, then they spread to one or two hundred. They gather together and disperse again, growing from few to many; in the blink of an eye, hundreds or thousands appear, connected above and below, like hazy starlight mingling with lamplight.

Golden Boat: It looks like stars moving and sunset clouds rising and falling, like a streak of flying smoke, or like lightning darting past. Its form keeps changing, appearing and vanishing unpredictably.

Circular Halo: At Zixuan Cave, rings of light appear, round as wheels and varying in size. Five-colored radiance shines across them, bright enough to dazzle the eyes. At the seasonal period when the spirits ascend, or on an auspicious day, Perfected Immortals appear within the rings, sometimes one and sometimes three. Those who see them are said to receive good fortune.

People occasionally see immortal cranes flying or appearing. The elders of the village say that in the past, cranes often appeared. Three were especially large and pure white from head to toe; the smaller cranes were too numerous to count, with perhaps one or two hundred appearing at a time. They were particularly common in the early Song dynasty. In recent years, they have appeared too, but there have been only three.

Stories passed down through the generations tell of numinous plants growing among the Three Peaks: purple fungus, jade fungus, golden-flower herb, Great Clarity herb, immortal wood, and flourishing fungus. People say that those who attained the Dao in the mountains once encountered these wondrous beings.

The plants and trees on the Three Peaks are called immortal medicines. It is said that when people in the world fall ill, they pray to the mountain, gather and take its herbs, and invariably recover.

The “Vision of Paying Homage to the Origin” appeared during the Shaoxing era of the Song dynasty. At the end of the eighth lunar month, the Daoist Yan Yantong went into the mountains to pay his respects. At noon, as he reached the Second Peak, he suddenly saw an auspicious light shoot straight into the sky. A cinnabar-red glow surrounded a disk of light, which rose directly overhead and radiated five-colored golden rays. Within the disk appeared a holy image, dressed in Shangqing robes and holding a court tablet, facing the heavenly court in homage. His companion Xie Youcheng saw it as well. The village elders called this sight the “Vision of Paying Homage to the Origin,” saying it appeared only after long intervals.

The Pool for Casting Dragons lies below the Purple Mystery Grotto. In the past, the imperial court sent envoys to cast golden dragons and jade tablets into the pool and perform sacrificial rites. Its depth cannot be measured. Local people often make offerings here to pray for rain, a practice called “Striking the Dragon Pool.”

The Source of Hidden Books lies among the ten-thousand-zhang cliffs below the Purple Mystery Grotto. According to legend, a woodcutter accidentally entered it and found several scrolls of Golden Scriptures, which he took home. That night, he dreamed that three Daoist priests came to retrieve the scriptures. The next day, he returned them, keeping one scroll. Later, when he went back to search, he could no longer find the path he had taken. The scroll is still preserved to this day, though its writing cannot be made out. In years of drought, the local communities bring it out and pray for rain; before long, their prayers are answered. This place is very close to the Jade Court Monastery.

The Great Rain Cauldron is commonly known as the “Yellow Water Bucket.”

The Great Rain Cauldron, commonly known as the “Yellow Water Bucket,” was already in the mountains when it first appeared. Whenever people from the surrounding villages and districts brought it out and prayed for rain, their prayers were answered soon afterward. Legend says that the Two Perfected Ones once used this cauldron. Others say that the Celestial Officials have since taken it away, so it is no longer among the people.

The Flowing Pearl Pit lies north of this mountain. Legend says that the Two Perfected Ones once lost a pearl. A dragon chased it and played with it, leaving behind the Pearl Pool and the Pearl Pit, which still remain today not far from the mountain.

The Spirit Seal on the Stone Cliff is above the Purple Mystery Cave. Once, a person devoted to cultivating the Dao traveled through the area and lived in seclusion at Hidden Immortal Crag. After passing a large stone, he came to a place where he could continue onward and saw seal script on a sheer cliff. Its strokes shone brightly and were powerfully formed. He used a small stone to copy the writing onto a piece of stone and took it home. Later, his fellow cultivators agreed on a day to return. At noon, under clear skies, thunder suddenly roared and violent winds and rain swept in, hurling stones and sand. The great stone was destroyed, and the seal script could no longer be seen. But the Spirit Seal had already been preserved and passed down.

The Spirit Seal

This seal originally came from Daoist priests in the mountains. They passed it on to people in various places, saying that it could drive away all kinds of malign spirits and cure every illness. It was used to subdue demonic influences, sorcery, plagues, and disease, and was said to dispel them all. Wherever one might be, divine spirits would offer protection.

Collecting the Crop Pests

Each year, when pests appeared, those that harmed the seedlings and crops after transplanting were gathered into caves, halls, and Daoist temples around the mountain. They piled up like balls, in numbers beyond counting. Mountain residents pointed to the swarms and said, “When the incense insects do not appear, they fly in and harass people, and no amount of driving them away will stop them. Only after the crops have been harvested and brought in do they let the insects disperse.”

Maogong Hermitage lies south of the Second Peak. The ruins of the hermitage and a mortar for grinding herbs can still be seen.

The Twelve Peaks

The insects piled up in numbers beyond counting. Mountain residents pointed to the swarms and said, “When the incense insects do not appear, they fly in and harass people, and no amount of driving them away will stop them. Only after the crops have been harvested and brought in do they let the insects disperse.”

Mao Gong Hermitage lies on the southern side of the second peak. The ruins of the hermitage and a stone mortar once used for pounding medicinal herbs remain there.

The Twelve Peaks

Fu Qiu Peak: Located at the highest point of Huagai Mountain, a blessed land south of the Yangtze River. It is known as the “Main Altar” and corresponds to Perfected Lord Fu Qiu.

Wang Xian Peak: Corresponds to Perfected Lord Wang Xian.

Guo Xian Peak: Corresponds to Perfected Lord Guo Xian.

Immortal Maiden Peak: Said to be where three immortals ascended to Heaven and an immortal maiden played music.

Incense Burner Peak: It is said that an auspicious incense burner once appeared here. Many of the common people and scholars who came to pay their respects prayed for help and received a response.

Five Perfected Ones Peak: Perfected Lords Fu Qiu, Wang, and Guo, together with the immortals Huang and Wu, once lived and rested here.

Green Bamboo Peak: It is said that Perfected Lords Wang and Guo planted green bamboo here with their own hands.

Immortal Sojourn Peak: Locally known as “Sloping Fields.” A Hall of the Three Immortals stands on the mountain.

Gathering Immortals Peak: Locally known as “Bitter Bamboo.” Arrowhead-shaped stones lie scattered across the mountain, glittering brightly and pleasing to the eye. A sacred spring emerges below the mountain and never dries up, in winter or summer.

White Silver Peak: Locally known as “Turtle Terrace.”

Dao Ridge Peak: Located in the thirty-eighth district of Chongren Township. A Shrine of the Three Immortals stands on the mountain.

Pomegranate Peak: Located in the fifty-first district of Chongren Township, north of Xiankou Temple. It is said that two immortals once left pomegranates here.

The Thirty-Six Blessed Lands

The immortal traces at such places as Xuanyuan Abbey on Tianjie Mountain, Jinhua Mountain in Pozhou, Yongxing Abbey on Bijia Mountain, Huagai Pavilion on Yusun Mountain, Tianqing Abbey in Fuzhou (now called Xuanmiao Abbey), Yinzhen Abbey on Linggu Mountain, Wangguo Altar on Yuezao Mountain, Danxia Abbey on Tongzao Mountain, Wangxian Abbey on Luoshan, Zhonghua Mountain in Guangchang, Magu Cave in Jianchang Army, Xiangfu Abbey on Xianwang Peak, Huiguo Bridge in Nanfeng County, Jun Mountain in Nanfeng County, Yuanbao Abbey on Xianyan Mountain, Xianyin Abbey on Jinshi Terrace, Longquan Abbey on E Peak, Zhaoqing Abbey on Xianyou Mountain, Yuqing Abbey on Jingyun Mountain, Yongchong Cave, Yongchong Shanxiu Abbey, Wuwei Abbey in Yixing, Yuanxian Abbey at Shibu, Jiuzhen Abbey at Kanjing, Lingyun Abbey at North Pagoda, Zhaohua Abbey at Miaofang, Zhaozhen Abbey at Yiren’s Retreat, Yutian Abbey on Zhicao Mountain, Baotai Abbey at Xiangshi, Shangxian Abbey at Yuting, Chongxian Abbey at Yunqiao, and other places, have already been recorded in detail in the Annotations to the Record of the Two Perfected Ones, as related by Shen the Immortal Elder. They are not repeated here.

Huixian Abbey at Jiyang: After practicing cultivation, Perfected Lord Wang (a perfected being surnamed Wang) traveled through Ji Prefecture, climbed Jiyang Mountain, and rested at its foot, lingering there for a long time. In front of the abbey stands a camphor tree whose trunk is so broad that several people would need to join hands to encircle it. It is said that the Immortal Wang planted it himself. A “Dan’ao” beneath the tree—a stone carving or object associated with the traces of an immortal—remains there to this day. Huixian Abbey now belongs to Luling County, forty li from the county seat.

Yingxian Abbey in Taihe: Perfected Lord Guo (a perfected being surnamed Guo) traveled to Taihe County in Ji Prefecture, sixty li from the county seat. The abbey is called Yingxian Abbey and is said to be where Perfected Lord Guo stopped to rest during his travels. Perfected Lord Wang once came there to meet him and welcome him. The text also says that a tree planted by Perfected Lord Guo himself stands within the abbey, with a Dan’ao beneath it, both of which remain to this day. At the end, it again records that Huixian Abbey now belongs to Luling County, forty li from the county seat.

Zhuxi Youxian Temple: When the Perfected Ones Wang and Guo left the place ten li from Yingxian, they stopped here and blessed the local people. Later, people built a temple on this site and named it Youxian Temple. It lies more than sixty li from Taihe County.

Dongkou Wangxian Temple: Located in Taihe County, Jizhou, one hundred li from the county seat, at a place called Jiuzhou Dongkou. Mount Wangxian rises above it, and implements used for alchemical work remain beside the temple. Within the temple stands a bauhinia tree planted by Wangxian himself. Its trunk is so thick that several people are needed to encircle it with their arms. Even today, when it blossoms, its flowers are as abundant as they were in the Jin dynasty. The temple is therefore also known as Wangxian Temple.

Zhixia Taixiao Temple: Located in Zhixia, Luling County, Jizhou. This is where the two Perfected Ones, Wang and Guo, passed through. It was midsummer at the time, so the place came to be called Zhixia, “midsummer.” Local elders still use this name today.

Zhixia Taixiao Temple: Located in Zhixia, Luling County, Jizhou. This is where the two Perfected Ones, Wang and Guo, passed through. Since it was midsummer, the place was called Zhixia. Even today, elders in the local villages still call it Zhixia.

Dahao Ferry Yongxing Temple: On their way to Jizhou, the two Perfected Ones, Wang and Guo, reached a point fifteen li from the city, where a great river blocked their way. Seeing that the river was difficult to cross, the two Perfected Ones took bamboo poles and cast them into the water, then crossed the river riding on them. Everyone watching from both banks revered them, and the place later became known as Dahao Ferry, “Great Bamboo Pole Ferry.” Yongxing Temple was built where they came ashore. According to Zeng Dading, an investigating censor, when the two Perfected Ones arrived it was midsummer, and mosquitoes swarmed like crowds at a market. The two used their fans to drive the insects away and vowed that the mosquitoes would go far off. Ever since, there have been no mosquitoes in the Yongxing area.

This concludes volume three of Accounts of the Three Perfected Lords Foqiu, Wang, and Guo of Mount Huagai.

Accounts of the Three Perfected Lords Foqiu, Wang, and Guo of Mount Huagai, volume four: Temples and Monasteries

Fuyun Temple: Located in Mingcun, thirty-five li from the county seat, in the twenty-first du of Chongren Township. It is a shrine-temple dedicated to the deity of Mount Huagai. In the Tang dynasty, the immortals Deng and Ye also lived and practiced here.

Yunyuan Temple: Located due south of the county seat, at a place called Longyuan. A numinous trace of Mount Huagai remains on the mountaintop. According to an examination of the surviving writings, this mountain arose during the Taishi era of the Jin dynasty.

Yunyuanguan lies due south of the county seat, in a place called Longyuan. On its summit are sacred traces left by Lord Huagai. According to an examination of surviving records, the mountain arose during the Taishi era of the Jin dynasty and was a place where Lord Fuqiu aided the world and rescued people.

Yanshouguan lies fifteen li southwest of the county seat. Local villagers once invited Lord Huagai to pray for rain. When their prayer was answered, they built a shrine. During the Yuanfeng era of the Song dynasty, the halls within the monastery were renovated.

Dongyunguan lies twenty li south of the county seat. It was originally a shrine dedicated to Lord Huagai. Founded during the Tang dynasty, it received offerings for several centuries before being rebuilt in the Bingxu year of the Qingli era, during the Song dynasty. Surrounded by peaks, it is a place of great scenic beauty.

Qizhenguan is in the forty-second du of Qingyun township in this county. It was originally a Daoist sanctuary dedicated to Lord Huagai. During the Taihe era of the Song dynasty, seven immortal geese flew from Mount Huagai and settled in the pond outside the monastery gate. During the Qiande era, more than two hundred immortal geese gathered among the pines and bamboo within the monastery; they appeared again during the Kaibao era. The Vice Minister Le Shi wrote an account of these events. Three li outside the monastery is a hot spring said to cure scabies in all who bathe there. When the Chancellor Wu Jin, a lay Buddhist, served as an official overseeing the transport of grain in Jiangxi, he passed through the area and wrote a poem: “Who would have thought that the noble guest, mounted on horseback and wearing gold, would wash away the dust of the world and emerge with a face as clear and lustrous as jade?” Sun Mao of this county also composed a poem and rhapsody about the hot spring.

Lingxingguan lies thirty li south of the county seat. It was originally a shrine dedicated to Lord Huagai, where incense offerings were maintained. During the Bingxu year of the Chongning era, the monastery buildings were completed, and the monastery also took charge of Mount Taifu. In the Yisi year of the Chunxi era, Zhang Yuanshu wrote an account of it.

Dongxianguan lies fifty li southeast of the county seat, in the twenty-seventh du of Lixian township. It is at Tianxin in Xiyuan, on a ridge called “Shuhua Immortal.” The monastery is dedicated to Lord Huagai, and nearby, in the surrounding villages, there is also a Mount Taihua.

Denglinguan is in the Xinan area of the county seat. It maintains the incense offerings for three immortal lords, and nearby there is also a shrine to the Five Powers deity.

Baiheguan lies thirty li northeast of the county seat, at Tanfang. It is also called Mount Sanqing.

Qingxi Abbey lies twenty li northeast of the county seat, at a place called Luoshi. On the grounds is an Immortal Altar, where perfected immortals are venerated or sacrificial rites are performed.

Baozhen Abbey belongs to the thirty-eighth du of Chongren Township, at a place called Zhaibei. The thirty-seventh du also has Huixian Peak, at a place called Hengdou.

Youxian Abbey belongs to the thirty-sixth du of Chongren Township, at a place called Dakeng. Mantoudui is also in this area.

Wuzhang Abbey belongs to the thirty-eighth du of Chongren Township, at a place called Kuzhu. Longshan is also in the thirty-seventh du.

Jianxing Abbey belongs to the thirty-second du of Chongren Township, at a place called Guankeng. Longshiling is also in this area.

Hankou Abbey belongs to the fifty-first du, at a place called Hankou.

Longting Abbey lies twenty li east of the temple, at a place called Shabei, and maintains the incense offerings to Mount Huagai. In former times it had more than four hundred ba of paddy fields, a local unit of land measurement. Lixian Township has several famous mountains.

Yanchang Abbey was originally a ritual site for Mount Huagai, where the mountain’s deities were venerated and sacrifices performed. After local people took over its fields for cultivation, the sacred images were moved to the hills near the abbey, to a place called Jinzhu’ao. The Guardian Marshal, a Daoist protective deity, still watches over this place. Anyone who rents and cultivates Yanchang Abbey’s land must make a bamboo measure at harvest time and take grain up the mountain to pay the rent. They generally pay several extra measures as well. Otherwise, they will suffer insect or locust plagues, floods or droughts, or damage from birds or mice.

Tangxing Abbey lies beneath Wangxian Peak on Mount Luo, fifty li from the county seat, in Danguili, the seventh du of Qingyun Township, at a place called Tangping. It has two thousand ba of fields and belongs to the Mount Huagai ritual site. The abbey’s site still remains today.

Yuntai Abbey is in the fifth du of Chang’an Township in this county, at a place called Hechuan. It is a Mount Huagai ritual site.

Shangchong Abbey belongs to the thirty-fourth du of Chongren Township, very close to Zhaixia.

Longtang Abbey is located in Yinxiu Township, a local administrative unit. Prayers there often receive a response. Today, the abbey is known as the Pengshan Huagai Daoist sanctuary, where prayers also often receive a response.

Feimao Abbey lies at the foot of Luoshan. Taixu Abbey is just across the ridge.

Bashan Abbey is on Bashan, in the forty-second district of Chongren Township. Nearby districts each have a Ganzhu altar and Xiadu Mountain.

Wengcheng Abbey belongs to the twenty-sixth district of Lixian Township. It lies at the foot of Luoshan, with Taixu Abbey just across the ridge.

Bashan Abbey is on Bashan, in the forty-second district of Chongren Township. Nearby districts each have a Ganzhu altar and Xiadu Mountain.

Wengcheng Abbey belongs to the twenty-sixth district of Lixian Township. Its locality is called Huanggendui, close to Guoxu.

Xingle Abbey lies forty li east of the county seat. Dedicated to the Three Immortals, it has a thriving incense offering. It belongs to the nineteenth district of Yinxiu Township and stands west of Hangbu Lake. The abbey was founded in the second year of the Taihe era. Nearby districts each have a Zhenzhu Pavilion on Longxing Mountain.

Shangyun Abbey lies twenty-five li south of the county seat. It belongs to the twentieth district of Chang’an Township and is located at Yanshi Zhangfang. The Huagai Immortal once raised clouds and brought rain here, ending a drought. An abbey was first built on the site during the Song dynasty.

Shangfang Abbey lies twenty-five li north of the county seat. It belongs to the nineteenth district of Qingyun Township and is located at Maqiling. Below the abbey is an altar site associated with the two Perfected Ones, Wang and Guo. It was established during the Xuanhe era of the Song dynasty.

Baotai Abbey lies seventy li south of the county seat. It belongs to the twenty-second district of Chongren Township, in a locality called Baizhupei. This was originally where the two Perfected Ones, Wang and Guo, struck a stone. The stone is about four feet two inches across, and rings out clearly and melodiously when struck.

Changxian Abbey lies fifty li west of the county seat. Founded during the Tang dynasty and dedicated to the Three Immortals, it has a thriving incense offering. It belongs to the forty-third district of Qingyun Township.

The stone branch at Bao’an Abbey rings out clearly and melodiously when struck.

Changxian Abbey lies fifty li west of the county seat. Founded during the Tang dynasty and dedicated to the Three Immortals, it has a thriving incense offering. It belongs to the forty-third district of Qingyun Township.

Bao’an Abbey lies sixty li south of the county seat. It houses an ancient bell cast in the fifth year of the Kaihuang era of the Sui dynasty and is dedicated to the Huagai Immortal. It belongs to the tenth district of Chongren Township, in a locality called Jincun. Zhaohua Abbey is also in this district and is another site associated with the two Perfected Ones, Wang and Guo.

Lingxiao Temple lies twenty-five li south of the county seat, in the river valley of the Eleventh District of Chang’an Township. It was built on Dagang Mountain. There is a shrine there dedicated to the two immortals Wang and Guo, and its incense offerings are abundant.

Niefang Temple lies forty-five li east of the county seat. Local residents worship the two immortals Wang and Guo there and pray for their protection. The temple was formerly called Zibei Daoist Monastery and is located in Qiuxia Yingxiu Township.

Zhangxian Temple lies forty-five li south of Linchuan County seat, in Chang’an Township, at a place called Heling. Above the temple is Jieyun Mountain, where the two immortals Wang and Guo manifested their powers. It was also where the Perfected One Zhang Zhen, a prince of Nanjun, once cultivated the Dao. Beihua Mountain lies in the One Hundred and Second District of Xinfeng Township; incense offerings there are plentiful, and worship continues throughout the year.

Lingquan Temple lies fifty li southwest of Linchuan County seat, within Chang’an Township, on a mountain called Leigong Mountain. According to legend, this is where the immortal Huagai drove away thunder. People still come here to pray for rain, and their prayers often receive a response. There is also a Thunder Pool on the mountain.

Baihe Temple lies sixty li south of Linchuan County seat, within Chang’an Township, on Shenling Chanzun Mountain. It is said that the immortal Huagai cultivated the Dao here, and incense offerings are abundant. There is also a Changxing Temple on Eling Mountain.

Donglin Temple lies forty li southwest of Linchuan County seat, on a mountain called Tantou, at a place named Bobei Wushi in Xinfeng Township. It is a shrine dedicated to the immortal Huagai. People come to make requests, and it is said that none go unanswered.

Jixian Temple lies ten li south of Linchuan County seat. Inside are shrine halls dedicated to the two immortals Wang and Guo. The related inscriptions on stone steles still survive, bearing witness to the place where the two immortals manifested their powers. Even today, incense offerings are more abundant than ever. Each spring, men and women come to visit and stroll about. The place is called Xianlin Mountain.

Linxi Temple lies seventy li south of Linchuan County seat, within Xinfeng Township. The temple was originally called Lufeng Mountain and was also a shrine to the three immortals Fuqiu, Wang, and Guo. People came from all directions to pay their respects.

Chongxing Temple is in Linchuan County, fifteen li from the county seat, in Lingtai Township. [The account below records:] It belongs to Xinfeng Township. This place was originally called Lufeng Mountain and was also a shrine to the three immortals Fuqiu, Wang, and Guo. People came from all directions to pay their respects.

Chongxing Abbey lies fifteen li beyond Linchuan County town, in Lingtaixiang, at a place called Zhonghu. This is indeed where the Three Immortals of Huagai—the three perfected immortals of Mount Huagai—prayed and made their power manifest; the inscriptions on the steles record the matter in considerable detail.

Xinxing Abbey lies fifty li south of Linchuan County town, in Jishanxiang, on Mount Juyun. Tradition holds that this is where the Three Immortals brought rain. Local people all rely on them, and whenever they pray, their petitions are answered.

Xihu Abbey lies fifty li southeast of Linchuan County town, in Huiyuanbao of Chongdexiang, on Zu’e Peak. According to old accounts, this is where the two immortals Wang and Guo once passed through. To this day, incense offerings there remain abundant.

Miaoyin Abbey is in Jinxian County. A stone bell in the abbey is a relic left behind by the two immortals Wang and Guo. It is also a place of pilgrimage for the county’s local gentry. Wangxian, Zhaozhen, Cuiwei, Ruiyun, and other sites likewise preserve traces left by the Three Immortals of Huagai, on whom people from all around depend.

Lingxian Abbey lies east of Jinxian County, on Zhenyou Peak. Tradition holds that this is where the Three Immortals of Huagai traveled in former times. To this day, incense is offered there without interruption.

Lingchang Abbey lies five li south of Yihuang County town. It is a place where the Three Immortals are worshipped and people burn incense and pray. A shrine dedicated to the Three Immortals still stands at Yuqing Longyan.

Shulin Abbey lies forty li south of Yihuang County town, on Mount Jiufeng. It is the site where the two immortals Wang and Guo cultivated the Dao.

Zhaoxian Abbey lies several hundred paces south of Le’an County town. The Three Immortals of Huagai once came here, and incense offerings have remained abundant ever since.

Xianyou Abbey is within Le’an County. There is a pavilion there dedicated to the two immortals Wang and Guo; tradition says that they once traveled to this place.

Nanhua Abbey lies northeast of Le’an County and is dedicated to the three perfected immortals.

Hengyuan Abbey lies at Yungaiqing, south of Le’an County, and is dedicated to the Three Immortals. Sites including Changqing, Yuanzhen, Nanzhen, Xiyin, and Qingxi also preserve traces of their miraculous presence, and the perfected immortals of Huagai are worshipped there regularly.

Yanxi Abbey belongs to Nancheng County in Jianchang Military Prefecture. The area west of the county town is the site where the two immortals Wang and Guo cultivated the Dao.

Wuwei Temple stands at Yungai Qing, south of Nanle’an County, where offerings of incense are made to three immortals. Sacred traces also remain at Changqing, Yuanzhen, Nanzhen, Xiyin, Qingxi, and other places. The people there make offerings to the Hua immortals at the appointed times.

Yanxi Temple belongs to Nancheng County in Jianchang Army. West of the city is the sacred site of the two immortals Wang and Guo.

Another Wuwei Temple lies twenty-five li southwest of Nancheng County, at a place called Mount Jinghua, in Yasu Township. The two immortals Wang and Guo once lived there. Stories of scholars and common people coming to worship and praying for a response are especially well known.

Hexian Temple belongs to Gao’an County in Ruizhou. The two immortals Wang and Guo once came there and asked the name of the mountain, giving the temple its name, “Hexian Temple.” Master Liu once lived in a cave within the temple, while the ritual sites of the two immortals Ding and Wang are on the mountain.

Xiaoyao Temple lies sixty li southeast of Yuzhang Commandery. It was formerly called Longquan. The two immortals Wang and Guo once traveled there, and during the Zhiping era of the Song dynasty, the temple was granted the plaque “Xiaoyao Temple.”

Chongxian Temple belongs to Fuzhou and stands in Meixian Township, twenty li outside the city. According to tradition, the two immortals Wang and Guo stopped to rest there while passing through Mount Hezao.

Ziji Temple belongs to Changle Township in Fuzhou and is fifteen li from Mount Shengju. The two immortals once rested there. On Mount Ma is a ritual site dedicated to Wang and Guo, where incense offerings are abundant; it lies fifteen li from Jinxian County.

Taiji Temple belongs to Maocai Township in Fuzhou. According to tradition, Huang Chuping escorted the immortal Fuqiu there and saw that the landscape resembled Mount Jinhua, so he gave it that name. The temple receives abundant incense offerings, with visitors coming every day throughout the year, and many poems have been inscribed there.

Youxian Temple is in Yongfeng County, Jizhou, at a place called Tengtian. The two immortals Wang and Guo once traveled there; the temple was later renamed Longxian. Within the county seat there is also Ningxian Temple, another sacred site of the two immortals.

Qinglong Temple stands twenty li east of Yongfeng County seat. Mount Longzhou rises steeply there, and local villagers revere the two Perfected Ones Wang and Guo. Their prayers are often answered. The area also has Dingzhen Temple, where traces of immortals remain.

Hongdu Monastery, now called White Crane Monastery, belongs to Yongfeng County and lies three li from the county seat. It is where the Perfected Lords Wang and Guo practiced alchemy, and an ancient stele still stands there.

Songshan Monastery belongs to Yongfeng County and lies five li southwest of the county seat. It is an ancient site where the immortals Wang and Guo manifested their powers and answered prayers. Every spring, scholars and common people from across the county come to pray, and the crowds of visitors are like those at a market. The place was originally called Lingxing Mountain. In the fourteenth year of the Shaoxing era under the Song, 1144, it received approval to use its present name. The local man Xie Feng composed an account commemorating the event.

Huagai Cloister belongs to Hengshan County in Hengzhou. It lies thirty li northwest of the county seat, below Mount Nanyue. It is where Fuqiu, Wang, and Guo practiced their cultivation, rested, and traveled.

Famous Mountains

Great Fushan lies thirty li south of Chongren County, in the eleventh district of Chang’an Township. It began to show signs of spiritual efficacy around the jiwei year of the Yuanfeng era under the Song, 1079. It is where Huagai manifested its powers, and so it came to be called Fushan. When scholars or common people of Chongren County fell ill or faced hardship, they would go there in person to pray. Since the journey was short, they could set out in the morning and return by evening; all who came to pray received a response. When villagers had especially important wishes, they often vowed to make pilgrimages to three mountains: Huagai Mountain, Great Fushan, and Little Fushan. To this day, Great Fushan’s manifestations remain as striking as ever.

There are four Lingxing Mountains. The first is outside the county’s western gate; the second lies twenty li south of the county seat, at a place called Chenxu Wangshi; the third is in Zuofang, twenty-five li from the county seat, at a place called Tangpi; and the fourth is in Quannong Village, the twentieth district of Yingxiu Township. Each has a grotto sanctuary where the immortals are worshiped, and Huagai Mountain is the most revered of them.

Dagang Mountain belongs to the Eleventh District, in a place called Hechuan. On the mountain stands the Wang-Guo Shrine, on which people from near and far rely; prayers offered there are remarkably effective. Slender bamboo grows thickly across the mountain, drawing cool breezes through the valleys. From the temple halls, one looks down on still pools, where the bright moon high above is reflected on the water. It is truly a place of exceptional beauty, protected by divine powers.

There are now four places called Xinhua Mountain. The first lies thirty-five li southeast of the county seat, in a place called Changgang. It is renowned alongside Huang Xiangu’s Rock of Abiding in the Dao, the cave where Huang Xiangu cultivated the Dao and lived in seclusion. A hermitage and temple halls stand on the mountain. They were built before the beginning of Gaoza’s manifestations, and the signs of divine power there have been especially striking. The second is today’s most popular Xinhua shrine, at Gaoguan. Its mountain scenery is extraordinary, and prayers are answered. Local gentry and officials all honor it, and people come to worship every day. The third belongs to the Eleventh District of Chang’an Township, in a place called Chaokeng, forty li southwest of the county seat. A shrine to the Three Immortals also stands there. The fourth lies within Le’an County, at a place called Tashang, seven li from the county seat. An Immortal Pavilion stands on the mountain; it was first built in the Wuzi year of the Qiandao era.

Chaohua Mountain belongs to Chang’an Township, in a place called Gencun. The Huagai Shrine to the Three Immortals stands on the mountain. When pests or drought threaten, people go to the shrine to pray. Their requests for rain or clear skies are granted. Local farming families rely on the shrine, and everyone in the area holds it in reverence and hope.

Baogai Mountain belongs to Kaiyuan Ward, Fifth District, Chang’an Township. It lies thirty-five li from the county seat, in a place called Gujiashi and Xiaoluoxia. The temple halls on the mountain are solemn, and the divine images imposing. The mountain is also a place of worship for the Huagai deities.

Panlong Mountain lies south of the county seat, in a place called Zhangshan. It is fifteen li from the county seat and belongs to the Fifth District of Chang’an Township. The Wang-Guo Immortal Altar stands on the mountain.

Nanling Mountain belongs to Kaiyuan Ward, Fifth District, Chang’an Township, in a place called Longyuanshui. It lies fifteen li east of the county seat, and a Huagai Shrine stands on the mountain.

Tianbao Mountain rises steeply and towers high, its remarkable scenery visible from both near and far. It lies thirty li southeast of the county seat, within the twenty-seventh du of Lixian Township. On the mountain stands the Huagai Shrine, founded during the Kaibao era of the present dynasty; below it is Immortal Rock.

Jinshi Mountain lies due south of the county seat, within the twenty-third du of Chang’an Township. Its locality is called Changshanli Shi, fifteen li from the county seat. The shrine on the mountain is dedicated to the Immortal Hua.

Yinglong Mountain lies thirty li due south of the county seat, within the twenty-fourth du of Chang’an Township, in a place called Wangpi. A Huagai Immortal Shrine stands on the mountain.

Zhaimao Mountain lies due south of the county seat, ten li south of Yutian Abbey and thirty li from the county seat. It is two li from Dagang. The site was originally an altar to the Huagai Immortal, but it had long since fallen into ruin. In the gengzi year of the Chunxi era, Chen, the tax supervisor, rebuilt the altar. Afterward, incense offerings flourished, far surpassing those of earlier times, and the site was renamed Xiaoyao. It belongs to the eleventh du of Chang’an Township. On the seventh day of the seventh month in the xinchou year, a circular radiance appeared. After it faded, people built a pavilion beside the hall and named it the Pavilion of Circular Radiance.

There are three places called Lingbao Mountain. One lies in the twenty-sixth du of Lixian Township, near Hongqi Ridge and about ten li from Houshan Rock. When wild boars damaged the crops, the locals built a Huagai altar and shrine and dedicated it to the Huagai Immortal. A Daoist now burns incense and practices there. People come to pray, and their petitions often receive a response.

The second is within this county, in a place called Huairen. It is also a Huagai Daoist sanctuary. People pray there to avert misfortune, and their prayers often receive a response. The third lies in Huangtuji, the fifth du of Yihuang.

Tongling Mountain is thirty-five li from the county seat, in a place called Zhoushe. It once had a shrine to the Huagai Immortal. The site belongs to the twenty-third du of Yingxiu Township and is near Jingshan in Linchuan.

Zhaozhen Mountain lies within this county, at a place called Crossroads. A shrine to the Huagai Immortal stands on the mountain.

Mount Nanhua lies seven li from the county seat, in a place called “Houzao.” A shrine dedicated to the immortal Huagai stands on the mountain.