《修真十書玉隆集》

This passage from The Ten Books on Cultivating Perfection: Jade Loft Collection records the renowned Song Dynasty Daoist master Bai Yuchan's account of the Immortal Gathering Pavilion at Jade Loft Palace in Jiangxi, describing the origins and spiritual atmosphere of this sacred Daoist site.

When the Perfected Lord Xu Xun (patriarch of the Pure Brightness tradition) ascended to immortality, he prophesied that 1,240 years later, eight hundred earthbound immortals would appear in the Longsha area of Yuzhang (modern Jiangxi). As this prophecy was nearing fulfillment, Master Wu Puyun emerged at precisely the right time. When local officials heard of his spiritual attainment, they invited him to preside over Jade Loft Palace. Practitioners from across the land flocked to study with him, and when the original Cloud Hall (a Daoist cultivation space) became dilapidated, Master Wu dismantled and rebuilt it, erecting the new "Dragon Sands Immortal Gathering" Pavilion—after all, transcendents have always favored tower dwellings.

Later, while wandering through Hunan and Hubei before reaching Mount Lu, Bai Yuchan heard people describe Jade Loft Palace as the foremost abode of true immortals under heaven. Yet without wise leadership, even such sacred sites inevitably decline through the years. Now Master Wu had revitalized this sanctuary, receiving imperial funds for its restoration, patronage from nobility, and deep reverence from fellow cultivators who admired his virtue in nurturing spiritual seekers.

When Bai Yuchan reunited with Master Wu after long separation, he received warm hospitality. The master showed him the new pavilion, explaining: "These Western Mountains (near Nanchang) are precious lands where celestial beings gather. Practitioners journey thousands of miles to dwell here, immersed in mist-wreathed vistas while contemplating wind and moon. Casting aside staffs and straw sandals, they recline at ease—some sitting, some lying. The azure cliffs and white clouds inspire poetry; crimson springs and jade mushrooms accompany wine; pale mists and fragrant grasses become paintings; ancient vines and wondrous trees transform into calligraphy. By day, hidden birds sing like zither music; by night, winter crows whisper like flute songs. In the deep stillness of the courtyard, swords hum in their scabbards; where tea smoke curls lightly, the alchemical fire glows eternal in the furnace." Such a divine environment makes this the perfect sanctuary for cultivating perfection and nourishing one's nature.

This passage describes two contrasting attitudes toward Daoist cultivation and their corresponding spiritual attainments.

The first half depicts authentic Daoist practice: at dawn, practitioners study alchemical texts (丹砂 refers to alchemical techniques) by the window; at noon, they lay scriptures horizontally on their desks for contemplation. True cultivators remain undisturbed by worldly affairs, preserving their innate purity and keeping their inner hearing unclouded by gossip and disputes (indicating mental clarity). Their daily life flows with ease and freedom, transcendent as the immortal realm of Dragon Sands (龙沙). Those who penetrate the laws of heaven and earth, diligently refining the "three dragons and four tigers" (三龙四虎 - Neidan terminology representing jing, qi, and shen) within their bodies while harmonizing with the "seven birds and nine toads" (七鸟九蟾 - Waidan symbolism of cosmic yin-yang transformations) through centuries of practice—those who exhaustively investigate cosmic principles, perfect their nature, accumulate genuine qi, and crystallize essence—will naturally find themselves among the ranks of the Eight Hundred Immortals.

The latter half critiques two misguided approaches to cultivation: The first type claims to practice Daoism yet clings to worldly fame, dreaming of leaving the mountains for official posts, studying military strategy, and pursuing royal favor—their hearts remain uncommitted to true cultivation. The second type idly passes days in ornate pavilions, neither sincerely pursuing immortality nor bringing honor to those who advocate Daoist practice. The author, having visited Western Mountain (西山 - a famous Daoist site) three times, deeply feels the immeasurable gap between immortal and mundane realms, using this pavilion as a vantage point for reflection.

Regarding the account of Haotian Hall in Chongzhen Palace at Gezao Mountain, the text first presents the Daoist cosmological view: The Dao encompasses all existence, predating even the Celestial Emperor; primordial qi (元气) circulates through heaven and earth, with Haotian (昊天 - the supreme celestial realm) occupying the highest position. It describes the supreme immortal abodes: purple-gold cloud palaces and jade-green celestial halls. The passage then explains the southern suburban sacrifice tradition, emphasizing that Daoists particularly revere ritual observance—one must not neglect piety simply because deities lack physical form. Though Gezao Mountain's original halls were beautiful, they lacked sufficient solemnity as a Daoist blessed land. Local devotees like Yang Shunchen were actively planning their reconstruction.

This passage describes the reconstruction process of a Daoist temple complex and an imaginative depiction of celestial palaces. The general meaning is:

A donor contributed five thousand strings of coins to rebuild the temple complex. Craftsmen began construction in the winter of the Renshen year and completed it by autumn of the Yihai year, a four-year project requiring tremendous human and material resources. In the summer of the Jiading Gengchen year, the author visited Gezao Mountain (a renowned Daoist sacred site) and met Master Chongmiao Zhu Jixiang, learning about the newly built Haotian Hall (dedicated to the Jade Emperor) constructed six years prior, and was invited to compose a record.

The author modestly claims he lacks the literary talent of Tao Hongjing (the eminent Southern Dynasties Daoist who wrote imperial records) or Li He (the Tang dynasty poet who composed the "Jade Tower Record"). He then describes his vision of celestial palaces: The heavenly emperor's residence has countless gates formed by congealed Dao-Qi, where celestial officials take emptiness as their sky and Brahma-Qi as their walls. Towers and pavilions fuse the essence of the Three Realms, with nine-colored auroras transforming into palace chambers. Ramparts resemble cloud-hued rainbows, while terraces mimic thunderbolts, with Feilian (wind deity) supervising construction using rare and marvelous materials.

The celestial palaces teem with immortal maidens and guards - Fire-Bell Heavenly Warriors protect the gates, with qilin guarding lightning portals above and xiezhi (mythical beasts) watching rainbow checkpoints below. Jade toads in Langting Pavilion are fed with phoenix marrow, while golden-flowered jade rabbits dine on qiong-tiger jerky. Immortal maidens perform music and dance at dawn and dusk, with luan-phoenixes singing before gates and divine tigers crying at palace doors. Travel occurs in phoenix chariots and immortal carts, clad in auroral robes and crane-feather cloaks, freely wandering the Jade Capital and Jasper Pool. Here all things arise spontaneously, governed by Wuwei (non-action), where humans enjoy longevity as enduring as heaven and earth.

The passage concludes that this merely sketches the celestial palaces in broad strokes, while the newly constructed Haotian Treasure Hall manifests profound solemnity - its divine statues awe-inspiring, jade throne magnificent, floor paved with floral tiles, walls adorned with silver liquid, complete with ritual implements and majestic ceremonial guards. Below are phoenix-patterned steps, above....

This passage depicts the majestic scenery of the Daoist sacred site Yulongguan and insights into spiritual cultivation, which can be divided into two parts: architectural landscape and philosophical contemplation.

First is the grand spectacle of the temple's architecture: aged glazed tiles shimmer under sunlight, while swirling mist drifts among countless bracket sets, and towering halls seem to reach the primordial chaos of creation. The purple Qi (vital energy) from alchemical furnaces interplays with vermilion gates and golden pavilions, where Daoist practitioners (referred to as "feathered scholars") find spiritual refuge, imbuing even the surrounding mountains with divine resonance. On the first day of the seventh lunar month, Bai Yuchan (also known by his Daoist name Qiongshan) composed this Record of the Surging Emerald Pavilion within the temple halls.

The text then contrasts worldly affairs with celestial principles: while earthly emperors reward subjects for offerings of grain and provisions, the Jade Emperor, though residing in the highest heavens, perceives all with perfect clarity. Just as subjects in Emperor Shun's era received blessings, the supreme celestial ruler's virtue (De), though ineffable, eternally upholds the Dao (the Way) (symbolized by "opening heaven and holding the tally") and maintains cosmic order (the "Yankang calendar"). Ordinary people live unknowingly between heaven and earth, often unaware of the celestial sovereign's power—yet the heavens bestow blessings upon those who sincerely seek them. Just as otters perform rites to heaven and birds sense the constellations (referred to as "paying homage to the Dipper"), how much more should humans?

The latter half shifts to landscape descriptions: poets and scholars often praise Jiangnan as a treasury of mountains and waters (a "landscape grotto") and Jiangxi as a haven of wind and moon (a "bower of breeze and moonlight"). In the Wuyin year of the Jiading era, Bai Yuchan, wearing his sword, journeyed to Yulongguan. Passing through Wucheng, he saw a pair of wild ducks cutting through misty clouds and a lone moon like a dragon's horn piercing the night sky. Gazing westward from the city walls toward the great river, he caressed his sword and let out a long cry. Wucheng is encircled by mountains—amidst verdant cliffs and pines, the cries of gibbons echo through ravines, while thousand-foot cliffs resemble a crane spreading its wings, and winding ridges twist like a dragon swimming through fog. This is Liushan.

The river is adorned with white duckweed and red smartweed, where fish and gulls frolic upon a vast expanse of glistening waves, like the gauzy robes of celestial maidens (referred to as "Xiá Jī’s scarves") or the sheer silks of the goddesses of the Xiang River (Xiang’e). This is Xiujiang.

Amidst these mountains and waters stands the Surging Emerald Pavilion, named after Su Dongpo’s poetic line, "Mountains surge like emerald waves." Ascending the pavilion, one beholds the rugged majesty of Zhanggong’s Solitary Tower and the refined elegance of Xunyang’s Lute Pavilion. Its upturned eaves seem to brush the heavens, while their reflections dissolve into the water, merging sky and river into a mirror-like clarity, with willowy mist and trailing clouds like drawn curtains. Moonlight filters through green windows, raindrops drip from red eaves, painted rafters resemble phoenixes in flight, and scaled tiles evoke mandarin duck pairs—all composing an immortal tableau where heaven and earth intertwine.

This passage depicts the "Emerald Ripple Pavilion" (Yongcui Ting) within the Jade Summit Sanctuary (Yulong Ji), a renowned Daoist cultivation site. The pavilion's pristine platforms remain untouched by dust, its exquisite space resembling an unrolled scroll. Beyond the white jade railings, silver-hued waves shimmer across the lake, where gulls and egrets move with unhurried grace while turtles and fish glide freely through the waters. Those who drink wine and compose poetry here become utterly immersed in nature's embrace.

Each season unveils its distinctive beauty: spring brings tender willow buds and dew-kissed peach blossoms, accompanied by orioles' songs and azure birds heralding rain, with crabapple flowers blushing purple and peonies blooming in delicate splendor. Summer presents lotus leaves like scattered coins and emerald willow tendrils, bamboo shoots shedding their sheaths and turtledoves calling for sunshine, as the plum rains linger amidst verdant plum fruits. Autumn arrives while scholar-tree shadows still linger, with wild geese making their first appearance; autumn flowers stand in silent grace as morning dew crystallizes, marking the retreat of Autumn Deity (Rushou) and the arrival of Frost Goddess (Qingnü). Winter carries osmanthus fragrance on the breeze and reed catkins mirroring moonlight, when mountain hues turn austere and the first winter plum blossoms emerge.

Here, scholars indulge in leisurely pursuits: playing the zither until their chests resonate with the mournful cries of gibbons, moving chess pieces that click like jade meeting scattered stars, wielding brushes that dance like spring serpents through grass or autumn geese returning to reeds. Their painting transforms mundane landscapes, making withered trees bloom anew. These refined pleasures blend seamlessly with poetic wine-drinking, dissolving worldly cares.

The surrounding spectacle unfolds in grandeur—mountains stretching endlessly, rivers surging powerfully, pine forests whispering in waves, moonlight flowing like water, and fireflies dotting the darkness. Birds call in harmonious echoes as violet qi (vital energy) circulates between azure peaks and jade-green waters. Literary masters compose verses here, their chanted lines sparking responsive verses, creating countless masterpieces. Most enchanting are the spring snow draping trees like jade, night moons reflecting on ice-like waters, fishing songs merging with emerald waves to the horizon, and sail shadows dissolving into lush shores. The endless joy of boats coming and going completes the scene.

This pavilion was constructed by Li Yafu, with the account recorded by Tan Yuanzhen of Tongcheng who witnessed its wonders.

Huang Rixin of the Shangqing lineage and I rested in the pavilion with our qin zithers, the wind billowing our crane-feathered sleeves. Bystanders marveled at our carefree demeanor like water immortals as we drank a hundred cups of mild wine, moonlight pooling on the ground while grooms waited beyond the gate. I took up my brush casually—not for any particular purpose, but simply to record this communion with mountain, water, wind, and moon. Only those who understand such poetic resonance are worthy of drinking and composing verses in this pavilion, a sentiment its owner deeply shared. That night we drank to oblivion; come dawn, we reflected on worldly affairs—ephemeral as foam, transient as duckweed. Where lies Penglai, the immortal isle? The yellow crane once flown never returns. Again we embraced our zithers and grasped our swords, dancing within the pavilion. Thus wrote the Shenxiao lineage's wandering adept in his "Record of the Heart-Removed Hall."

The celestial crane, being a numinous bird, why should it flock with common waterfowl? Were it content nesting on plains and gorging on grain, how would it differ from pond-dwelling fowl? Only when soaring through azure mists and piercing jade skies does its spiritual nature manifest. The lotus, being a sacred bloom, why should it consort with water chestnuts and reeds? Mired among swamp frogs and insects, it would be indistinguishable from ordinary flora; only when standing tall in clear waves or blooming in the Jade Well (legendary pool of Queen Mother of the West) does its transcendence appear. Consider how Laozi served as Archivist at the Pillar, Zhuangzi tended lacquer groves, Zhang Lu (founder of the Five Pecks of Rice tradition) governed Langzhong as marquis, Xu Xun (patriarch of Jingming Dao) administered Jingyang County, and Mei Fu held office as Nanchang's sheriff—in worldly affairs they seemed no different from ordinary men. Only after cultivating inner essence with utmost sincerity and practicing hidden cultivation externally did they finally ascend as feathered immortals, riding dragons and cranes to roam Kunlun's peaks and comprehend Heaven's Dao, leaving the world astonished at their extraordinariness.

That Zhu Maichen was abandoned by his wife or Su Qin scorned by his sister-in-law should surprise none. When sages mingle with worldly dust, appearing lowly and destitute, even bystanders dare slight them. Yet when they reveal world-startling abilities, crowds gather like sparrows at windows, marveling without realizing these very "sparrows" once aspired to the nine heavens. When the wild swan soars beyond clouds, what can hunters hope to grasp? The chirping of sparrows beneath hedgerows is but self-amusement. In truth, sages never deliberately court eccentricity—just as fish leaving water perish ashore, tigers descending mountains get captured in cities. True liberation lies in inner refinement, not outward display.

Though blending seamlessly with the mundane world and completely merging body-mind with the Great Dao (Da Dao), Zhu Jun (referring to Zhu Jiyu) has attained a realm far beyond those who deliberately withdraw from society. Like Tao Yuanming who refused to bow for mere official salary when Liu Yu usurped the Jin throne, resolutely resigning to retire in Chaisang, spending days drinking in self-amusement—this was his way of utterly forgetting the dusty world. In his drunken dreams, subject and object dissolved; he viewed heaven and earth as chaff, his mind crystal clear without desires, serene and uncontending. Thus his poetry could transcend the ordinary.

Zhu Jiyu hailed from Qingjiang County, born into an official family (with father and brothers all wearing court headdresses), yet uniquely devoted to the teachings of Laozi and Zhuangzi. His temperament was ethereal and unpredictable. Having twice overseen temple affairs, he often roamed the capital with qin and sword, welcomed eagerly by nobility wherever he went. The emperor bestowed upon him the purple robe (highest honor for Daoists) and the revered title "Master of Profound Mystery." Now inheriting the sword seals, talismans (Fulu), and ritual altars passed down through forty generations from Supreme Ultimate Immortal Ge (Ge Xuan), he particularly excels in Golden Elixir (Jindan) arts (referring to alchemical mercury-lead dragon-tiger techniques), Liuren divination, Eight Gates and Dunjia methods, Three Armors and Five Thunder rituals. Beyond profound Daoist arts, he masters poetry, calligraphy, rites and music, with striking green eyes and ruddy cheeks, his bearing dignified.

At Longyuan outside the city, he rebuilt the Shanyuan Temple, presided by Abbot Huang Huajian with He Juyuan assisting. The abbot's quarters bear a plaque inscribed with Tao Yuanming's poetic phrase "far-reaching heart," commissioning me to write this record. Ah, this realm of "heart"—when clear, it cannot be clearer; when stirred, it doesn't muddy. Nearby it cannot be grasped, distant it never departs. Silent, it remains unmoved; responsive, it penetrates all. Vast, it embraces heaven and earth; minute, it hides within a mustard seed. Like jade lotus untainted by water, clouds wandering celestial realms; free as fish in water, transcendent as tigers crossing mountains, ethereal as wild geese among clouds. Neither poverty nor wealth alters its resolve. Retired in mountain forests it cultivates stillness; dwelling in marketplaces it remains unperturbed—this is the state of "being worldly without worldliness, residing in dust yet untainted."

Zhu Jun profoundly understands the true meaning of "great reclusion within the marketplace," embodying Tao Yuanming's vision that "with heart far away, the place becomes remote." He may recline with arms bent or sit freely cross-legged, with poetry to chant and scriptures to study—never deliberately fleeing worldly constraints. His desk stays dustless, pine shadows gracing his window by day; ancient trees and vines embrace his tower, while distant sands and waters paint themselves upon his walls. Whether perilous peaks and treacherous valleys, rushing torrents and dangerous rapids, or wilderness grasses and gnarled ancient trees—all transform into Daoist realms amidst wind, dew, dawn and dusk.

The passage depicts the transcendent lifestyle and mental state of a recluse. The cultivator remains indoors, studying scriptures under the moonlit starry sky, his heart content and at ease. His home welcomes no bothersome visitors, only the quiet burning of incense. He reclines freely, undisturbed by worldly disputes or concerns of honor and disgrace, his physical form withdrawn as if stored in a cloth sack while his spirit merges with the cosmos.

This hermit regards heaven and earth as tiny as grains of rice and views great rivers as mere water suspended in an upturned bottle. Gathering his consciousness, his inner clarity remains unperturbed by external phenomena, having attained a state of sublime emptiness. Day and night he communes spiritually with ancient sages like Laozi and Zhuangzi, befriends immortal beings such as Zhang Liang, Xu Xun, Mei Fu, and Ge Hong, and shares profound understanding with Tao Yuanming beyond physical form. Such a realm needs no companionship with apes, cranes, or deer to demonstrate "distant-heartedness."

Ordinary people often drown in pursuit of fame and wealth, unable to transcend. Some remain impoverished yet preoccupied with court affairs; others stand aloof with aspirations reaching the clouds—these may qualify as "distant-heartedness," yet they pale compared to maintaining forest-and-spring tranquility while dwelling in the mundane world. This state resembles the distance separating Penglai's immortal mountains or the Weak Waters—only those with clarity like yours can achieve it.

Finally, using the metaphor of "shepherding the heart," the text cites how the Yellow Emperor called a shepherd boy Celestial Master (Tianshi) and how the Buddha identified a shepherd as Bodhisattva, revealing that true "shepherding" means humble self-restraint. Just as tending sheep requires first removing the inferior flock, shepherding the mind must eliminate distractions to avoid troubles. Genuine cultivators should emulate Sai Weng herding horses—indifferent to gain and loss.

(Note: The mentioned Zhang and Xu refer to Zhang Liang and Xu Xun; Mei and Ge denote Mei Fu and Ge Hong—all venerated Daoist immortals. Penglai and Weak Waters represent Daoist paradises. "Shepherding Studio" metaphorically names a meditation chamber for cultivating heart-mind.)

This passage elucidates the principles of self-cultivation for spiritual practitioners. While emperors establish official positions to govern the people based on impartial Daoist principles, the noble practitioner (Guibo) declines recognition of his abilities through various modest pretexts.

Though skilled in poetry, he claims his verses are "too casual." Capable of drinking, he pleads being "easily intoxicated." A masterful chess player, he professes to be "not clever enough." With refined qin-playing skills, he demurs they're "not classical enough." Even when capable of practicing Neidan (internal alchemy) and commanding the Five Thunders (Daoist thunder magic), he insists he "knows nothing."

Such humility itself constitutes a form of self-cultivation, as natural as tamed oxen and horses needing no whip. Buddhism speaks of the state where "both man and ox vanish," while Daoism describes the condition where "the old man and his horse forget each other"—neither requires external governance, for this is true self-discipline. The noble practitioner Guibo has already realized this truth.

The Jade Loft Collection from the Ten Books of Cultivating Perfection is a crucial Daoist text on spiritual practice. Its thirty-first volume primarily documents the methods and theories of Neidan (internal alchemy) cultivation. This section, named after the Jade Loft (referring to the Jade Loft Palace of Ten Thousand Longevity, a significant Daoist temple), compiles insights from multiple accomplished adepts (perfected beings). It covers techniques for refining Jing (essence), Qi (vital energy), and Shen (spirit) through breath regulation and visualization practices.

This classic particularly emphasizes the importance of "dual cultivation of nature and life" (simultaneously cultivating one's innate nature and vital energy). It elaborates on harmonizing the body's Yin-Yang energies through specific breathing techniques and mental guidance. The scripture also contains numerous practical mantras and step-by-step instructions—such as visualizing the sun and moon to gather celestial and earthly essences—along with cautions for different stages of practice.

This passage depicts the extraordinary musical artistry and transcendent states of two Daoist practitioners, which can be understood in two parts:

The first part describes the mystical realm evoked by Zhao the Qin master's playing. The poet visits a reclusive adept in mist-shrouded mountains, where seventy-two peaks rise like walls, as if one could ascend celestial stairs. The Daoist master (Lianshi, an accomplished practitioner) stands with hair fluttering in the east wind, while moonlight glistens on rain dripping from last night's shower. Pine branches spread like curtains as the qin's tones alternate between stone-heavy profundity and ethereal lightness. When the seven strings resonate across his knees, the music sparkles like thirty brilliant stars. The melodies transform endlessly—now like rain pattering on banana leaves, now like a murmuring mountain stream, evoking Jing Ke's tragic crossing of the Yi River, or the sorrow of Xiang Consorts (Emperor Shun's wives) and Wang Zhaojun's lament at the frontier. Within the notes hide cries of wild geese and cicadas, making listeners sigh over the rise and fall of dynasties, until even the clouds above Cangwu Mountain (Shun's burial site) grow melancholy, and those over Dinghu Lake (where the Yellow Emperor ascended) chill with cold. The musician plays until sunset fades at world's edge, then continues beneath the moon—his skill surpassing even celestial immortals.

The second part praises the lofty adept of Fanghu (the mythical square-jar island). The three Penglai fairy mountains float on the Weak Waters (legendary immortal streams), while purple qilins dance amid cinnabar-hued clouds, and white deer graze on "yellow sprouts" (Neidan term for primordial Qi) by night. A vast immortal wind blows three thousand miles, where in Fanghu Cave dwells an ageless sage. The Heavenly Emperor gifted him jade lingzhi mushrooms, and he wears orchid and angelica herbs. He frolics among clouds, refining five-colored mists for longevity, consuming cinnabar (alchemical material) to maintain rosy cheeks, with teeth naturally white without polishing. When drunk, he still treads the Gang Steps (Daoist ritual pacing) to fly through the skies.

Both sections reveal how Daoist practitioners attain transcendent states through musical cultivation, filled with dazzling imagery of immortal realms and the mystical experience of music connecting with the divine.

This poetic passage depicts a Daoist cultivator transcending worldly concerns to roam freely between heaven and earth. The line "using a gourd to subdue ghosts and deities" refers to employing this sacred vessel as a ritual implement, while "the root of heaven and earth" alludes to the fundamental principles of Daoist cultivation. The practitioner claims descent from Liu Chen (the legendary woodcutter who encountered immortals on Tiantai Mountain), declaring there's no need to seek distant paradises like the Peach Blossom Spring when Wuyi Mountain's Hidden Immortal Cliff already houses the ancient sage Liu Hu, and the Ninth Bend contains the Village of Meeting Immortals.

During seated meditation with closed eyes, the practitioner's spirit freely traverses the six directions of space (liuhe), merging with the boundless primordial Qi (hanman) to attain the undifferentiated chaos (hunlun) of the primordial state. Laughing proudly amidst mist and clouds in the company of gibbons and cranes, the cultivator perceives worldly fame as insignificant as grains of rice. The allusion to "a mustard seed containing Mount Sumeru" demonstrates realization of the unity between microcosm and macrocosm.

The latter section employs zither music as metaphor for the Dao, referencing ancient masters like Hu Ba (who rode whales to heaven) and the legendary friendship between Bo Ya (the virtuoso) and Zhong Ziqi (his true appreciator). In his bamboo chamber by the Xiao-Xiang rivers, the cultivator plays the zither to rainfall's accompaniment - tones sometimes resembling jade chimes in snowy springs, other times evoking the mournful cries of gibbons, subtly lamenting the rarity of true understanding. Finally identifying with the "hermit of Youli" (King Wen of Zhou who attained wisdom during imprisonment), the poem expresses both the solitude and transcendence of the cultivation path.

Rich with characteristics of Daoist transcendent poetry, the work employs imagery of celestial roaming and zither enlightenment to reveal the practitioner's liberation from worldly attachments and pursuit of longevity. The mentioned sacred sites - Wuyi Mountain, Luo River, and Mount Heng - are all renowned Daoist grotto-heavens and blessed lands.

On Apricot Blossom Mountain, the flowing waters run clear and cold, as the Daoist's mind transcends worldly dust. Chanting the immortal melodies of the Dongzhang scripture, the jade pendants at his waist chime with crystalline notes—so pure they summon phoenixes descending from the highest heavens. The celestial lands above the clouds gaze down upon the mortal realm, watching humans scramble like ants for petty gains. Yet the Daoist prefers to tend his sheep among blossoms and stones, laughing as the clamor of men resembles the bickering of ignorant children. The autumn insects' occasional chirping only adds to worldly sorrow—how could it compare to the Daoist's days and nights amidst emerald peaks, in the company of cranes? Such a realm is beyond ordinary understanding; to him, the rise and fall of dynasties pass like the tilt of a head. His zither's music accompanies the moon as it sets over a thousand mountains.

Do you not see? The paired swallows whisper on phoenix tree branches—all affairs are but willow catkins in the wind. How carefree are the sun and moon within his melodies! Why let trivial matters, like a lone wild goose, disturb the spirit?

This is the Song of the Nine Perfected of Southern Peak, inscribed at the Chonghe Pavilion of Shouning. Laughing, the Daoist lifts the giant gourd of the King of Wei and journeys to Dongting Lake to hear the celestial music of the Heavenly Emperor. Drunk on transcendence, he rides the wind of humanity to seek the boundless realms of immortals. Beyond the Nine Heavens, there is no Southern Peak—yet in pursuit of the Nine Perfected, he sees towers emerge from deep mist. Here, the Jade Emperor once summoned Chen Xingming, while twin attendants played purple phoenix pipes ahead. Yin Jun, having attained the great Dao, follows closely, guarded by stern attendants bearing fiery bells. The white-haired Hui Du declares his surname is Chen, calling to frost-feathered eagles from a rainbow bridge. Shi You flashes a brilliant smile, seeking heavenly secrets. Heavy dew chills the pines; the moon shines bright—yet none proclaim the true teachings of Zhang Fayao. Only the cries of ten thousand mountain apes and the night-roaring tigers remain.

Zhang Fu, once a luminous youth, now cultivates a crane-like slenderness. Yet today, I think only of Xu Lingqi, rinsing his mouth with jade nectar in the Flowering Pool. At the summit of Heavenly Pillar Peak dwells Deng Yu’s phoenix, daily feeding white tortoises with huangya (the golden elixir). The jade immortal’s chariot has long been absent—how I long to ride the nine phoenixes, cloaked in feathered robes! The incense-offered deities have departed, yet the nine gates and altars of Jade Slipper Mountain (a sacred Daoist site) endure. Dare I ask, immortal elder, when will you return? Setting out at dawn from Wuzhou, arriving at Southern Peak by dusk—perhaps then we may dwell together in this celestial pavilion.

Xu Xun (courtesy name Jingzhi), revered as the Daoist immortal Xu Zhenjun, traced his ancestral roots to Xuchang. His family maintained a tradition of scholarly integrity and consistently declined official appointments. During the turbulent late Eastern Han period, his father relocated to Nanchang in Yuzhang (present-day Jiangxi) to escape warfare. In 239 CE (the second year of the Chiwu era under the Wu Kingdom), his mother dreamed of a golden phoenix placing a luminous pearl in her palm. While handling it, she accidentally swallowed the pearl, later awakening to fetal movements that heralded Xu Xun’s birth.

From childhood, Xu Xun displayed exceptional intelligence, striking features, and an open-hearted disposition. A pivotal moment occurred during a hunting excursion when he fatally shot a doe. Witnessing the fawn’s mournful cries as it licked its deceased mother, he was profoundly moved. Breaking his bow on the spot, he vowed never to take life again and devoted himself wholly to scholarship. He mastered classical texts with particular expertise in astronomy, geography, calendrics, and the Five Phases (Wuxing), though his deepest passion lay in Daoist cultivation and alchemical arts.

Learning that Wu Meng of Xi’an had received extraordinary Daoist methods from the immortal Ding Yi, Xu Xun sought him as his teacher, eventually acquiring the complete transmission. Later, he joined the renowned fangshi (esoteric practitioner) Guo Pu in surveying sacred mountains for an optimal cultivation site. They ultimately settled at the Jin family estate on Xiaoyao Mountain’s southern slope (now the location of Yulong Wanshou Palace, a blessed Daoist sanctuary in Jiangxi). There he dedicated himself to daily practice (evidenced by surviving artifacts like his alchemical well and medicine mortar), wholly indifferent to worldly honors.

Local communities admired his filial piety and brotherly devotion, while friends revered his moral character. Once, after purchasing an iron lampstand, he discovered gold beneath peeling lacquer when lighting it at night—he promptly returned it to the seller the next morning. He never kept improperly acquired possessions. Though repeatedly recommended as a xiaolian (virtuous candidate) and summoned to court appointments, he consistently declined. Only in 280 CE (first year of the Taikang era under Western Jin), at age 42, did he reluctantly accept the magistracy of Jingyang County in Sichuan.

Upon assuming office, he immediately instructed subordinates to abandon greed, simplify governance, and release minor offenders after moral instruction. Officials and commoners alike became willingly reformed under his influence. His preternatural discernment in legal cases deterred any deception from staff. Before adjudicating any dispute, he invariably first expounded on fundamental virtues: loyalty, filial devotion, humaneness, and diligent perseverance.

This account chronicles the virtuous governance of Xu Xun (venerated as Lord Jingyang), one of Daoism's Four Celestial Masters (Tianshi), during his magistracy in Jingyang County of Shu territory. He appointed wise and morally exemplary individuals to assist in administration, gradually eliminating litigious disputes among the locals. During famine years when commoners couldn't pay taxes, he employed Daoist arts to transmute tiles and stones into gold, burying them in the county office's rear garden. Tax-defaulting citizens would then unearth this gold to settle their dues, thus preventing mass displacement.

When a devastating plague later erupted with a seventy to eighty percent mortality rate, Xu Xun employed divine talismans (Fulu) and incantations from his studies to heal the afflicted—even the gravely ill recovered completely. At a riverbank ten li beyond the city walls, he marked bamboo stakes and consecrated the waters through ritual, instructing people to draw this curative river water. Bedridden elders who drank water fetched by family members similarly recovered. Shu residents composed folk songs praising his threefold merit: purifying corrupt officials, securing peaceful livelihoods, and eradicating disease. Later, when people from east of the Yangtze came seeking talismanic water, Xu Xun extended the same healing rites—this river subsequently became known as "Shu River" or "Brocade Waters."

Foreseeing the impending collapse of the Jin dynasty, Xu Xun resigned and journeyed eastward. At his departure, crowds of grateful citizens bearing provisions covered the mountains and fields to bid farewell—some escorted him a thousand li before turning back. To commemorate his benevolence, Shu inhabitants established living shrines (temples honoring the living) across the region, with every household revering his portrait as they would divine beings. Jingyang County was renamed Deyang ("Virtue County"), while his former office was converted into Jingyang Temple in his memory.

At that time, some followers of Xu Xun (patriarch of the Jingming Daoist school, revered as "Zhenjun" or True Lord) voluntarily stayed at his home to serve him, unwilling to depart. They built thatched huts on the eastern vacant land of Xu's residence, arranged like military barracks. Many even changed their surnames to Xu to follow the True Lord, hence the place became known as "Xu Family Camp." Such was the depth of devotion the True Lord inspired among the people.

Once when Zhenjun traveled to Xinwu region, while resting beneath a cypress forest, five young maidens suddenly appeared, each presenting him with a sword. Though puzzled, Zhenjun accepted the gifts (later a temple called Zhilin Guan was built at this site). These maidens then followed Zhenjun home, spending their days delighting in sword dances, their origins remaining mysterious to others. Zhenjun recognized them as sword immortals and treated them with utmost respect, eventually mastering the divine swords' marvelous applications (after Zhenjun's ascension, these maidens became recluses in the cypress forest, known as "Cypress Immortal Maidens").

Later, when Xu Xun and Wu Meng (another Daoist perfected being) journeyed together to Songyang, they heard of an accomplished female Daoist named Chen Mu at Huangtang Jing in Danyang County, Zhenjiang Prefecture, renowned for her mastery of esoteric arts. They visited to seek her guidance. Chen Mu revealed: "You both possess innate immortal bones, with names long recorded in the celestial registers. When Xiaoti Wang (the Filial and Brotherly King, a Daoist immortal) descended from the Shangqing Heaven to transmit the Dao, he first manifested at Lan Gong's home in Qufu County, Yanzhou, prophesying that during the Jin Dynasty, an immortal named Xu Xun would inherit his teachings to lead all immortals." Xiaoti Wang had left behind golden elixir scriptures, bronze talismans and iron covenants with Lan Gong, to be safeguarded until Xu Xun's arrival. Chen Mu explained she too had received the authentic transmission from Xiaodao Mingwang (the Filial Dao Luminous King), equally rooted in filial piety.

Selecting an auspicious day, Chen Mu erected an altar and conducted formal transmission according to liturgical rites (Keyi). She expounded the essence of filial doctrine with meticulous care, repeatedly emphasizing precepts, then bestowed upon Xu Xun the bronze talismans, iron covenants, golden elixir scriptures, along with Zhengyi school's demon-subduing arts, Three-Five Flying Steps, and other secret methods (the Jingming school's Five Thunder Methods and similar practices today all originate from this transmission). To Wu Meng she said: "Though you previously taught Xu Xun marvelous arts as his teacher, only Xu may receive Xiaodao Mingwang's true transmission. According to the Jade Emperor's celestial records, Xu Xun is appointed as Gaoming Dashi (High Luminosity Envoy), overseeing immortal officials' registers, while you serve as Xuandu Yushi (Dark Metropolis Censor), administering twelve celestial regions corresponding to earthly kingdoms. Your ranks differ—Xu governs the Xuanxiao region (aligned with the Hour of Zi), while you govern the Xingji region (aligned with the Hour of Chou)."

This passage recounts a series of miraculous deeds performed by the Daoist immortal Xu Xun (known as True Lord Xu) and another immortal (referred to as the Second Lord) after paying homage to the female transcendent Chen Mu.

Chen Mu instructed them not to visit annually for worship. She casually plucked a blade of fragrant cogon grass and tossed it southward, telling them to establish a shrine where it landed. Later, about forty li south of their residence, they discovered the grass had grown into a whole patch, whereupon they built the Huangtang Shrine (later known as Chongzhen Temple), making annual pilgrimages there every third day of the eighth lunar month.

While searching for the flying grass, True Lord Xu came upon a clear pond where he rested briefly (the site later called Qizhen Temple). He then witnessed villagers slaughtering livestock for sacrificial offerings, claiming inadequate sacrifices would invite calamity. That night, True Lord Xu summoned wind and thunder to punish the mischief-causing demons. The next day he informed the villagers they needn't make such offerings anymore (the practice was subsequently abandoned at that location).

With his staff, he pierced a dried marsh to create a spring for public use (now known as the Purple Sun Well at Daze Village). Discovering another unusual spring halfway up a mountain that concealed strange phenomena, he established an altar to suppress it (later used as a resting place during annual visits to Chen Mu, called Dragon City Temple).

While crossing a river, he painted a pine tree on the wall of a poor merchant named Song's shop, bringing the family prosperity. When floods later destroyed the marketplace, only the pine-adorned wall remained intact (the site became known as Pine Lake Market, where the Song family built a temple in his honor).

Finally, the text describes how while refining the Golden Elixir at Yellow Dragon Mountain in Aicheng, a flood dragon caused disastrous floods attempting to destroy his alchemical chamber. True Lord Xu dispatched divine soldiers to capture and nail it to a stone wall (the Nailed Flood Dragon Stone remains visible today). After successfully completing his alchemical work, he conducted sacrificial rites.

This passage records the deeds of Daoist immortal Xu Xun (known as Lord Jingyang) during his travels in Xiuzhou. Xu first visited the stone chamber where Ge Xuan (Immortal Lord Ge) once cultivated, then honed his divine sword on riverside stones near Meishan Mountain in Xiuzhou, where later generations built the Jingyang Temple in his honor. He ascended Xiufeng Peak (later renamed Jingyang Mountain) to establish an altar for celestial sacrifices and ingested an elixir.

At that time, a fellow Daoist named Wu lived nearby (the present site of Wu Immortal Temple). After visiting his residence, Xu Xun passed through Xi'an County (modern Fenning County). The local earth deity came to pay respects, but Xu discovered the spirit had concealed the presence of a demon harming people. When passing a small shrine, the five Mao brothers (later honored as the Ye You Temple deities) informed him of a flood dragon hiding at Ezhou. Xu tracked it to Ezhou, where three elders (later commemorated with the Three Kings Temple) guided him to the dragon beneath Fulong Bridge. The creature fled into the great river, hiding in a deep pool (called the Lower Dragon Lair). Xu dispatched divine troops to drive it out and finally slew the dragon at Upper Dragon River.

Holding the Xi'an earth deity accountable for negligence, Xu sealed the main gate of its temple (the Fenning City God Temple’s main entrance remains permanently closed to this day). Instead, he directed locals to worship at the small shrine of the five Mao brothers (the Ye You Hou Temple, where incense flourished). Returning to the commandery capital, Xu lamented that despite its dense population, no one there possessed the destiny for immortality. He attempted to blend an elixir among ordinary medicinal herbs for sale, but though many purchased the remedy, none recognized its sacred nature—leaving him sighing in disappointment.

Truly rare are those in this world endowed with the aptitude for Daoist cultivation. When Celestial Master Xu (one of the Four Great Tianshi of Daoism) heard of a flood dragon wreaking havoc in Xinwu region, he took up his sword to pursue it. The terrified serpent fled and hid in a mountain stream cave (later named "Dragon's Hide Creek"). The master carved talismanic inscriptions upon a massive boulder, engraving dragon-subduing scriptures to suppress the creature (this very stone tablet still stands beside Yanzhen Temple, forty li from Fengxin County).

At that time, in Shangliao district of Haihun County, an enormous serpent coiled within a cavern, capable of spewing forty li of poisonous mist that devoured all humans, livestock, and even overturned passing boats. Ascending the northern peaks (now known as Immortal Summit east of Chiwu Temple), the master surveyed the venomous vapors blanketing the land. Moved by compassion for the suffering people, he summoned his disciples to prepare for exorcism.

Upon entering the afflicted region, over three hundred victims came weeping for deliverance. The master declared: "This calamity stems from Heaven and Earth's cyclical tribulations, yet all living beings share this karmic adversity. My coming here is precisely to eradicate this scourge - I vow not to coexist with this demonic serpent!" When all disciples had assembled, the master planted his sword in the earth and silently prayed. Soon a pure spring bubbled from the ground, followed by a crimson divine bird's flight overhead - signs the master recognized as the propitious moment (the site later housed Houshi Temple, renamed Chiwu Temple).

Approaching the serpent's lair, the master wielded his sword while deploying his cultivated Qi (note: this records Xu Xun's renowned feat of subduing flood dragons and slaying serpents, exemplifying Daoism's ideal of "delivering humanity through worldly action." The "Qi deployment" mentioned refers to Daoist magical arts involving channeling one's refined vital energy for miraculous feats). The monstrous serpent recoiled in terror, immediately retreating into its den.

This passage recounts how Xu Xun (known as Perfected Lord Xu), one of Daoism's Four Great Celestial Masters (Tianshi), subdued a serpent demon. A giant snake had been terrorizing villagers from its mountain lair. The Perfected Lord first summoned the local earth god (Shebo) of Haihun using talismanic spells (Fulu), but to no avail. He then invoked another regional deity, the Shegong of Nanchang, for assistance. During the ritual, the talisman landed east of the county seat, where later a Daoist temple called "Fuluo Guan" (Talisman Landing Temple, now known as Taihe Guan) was built.

When forced from its cave, the serpent reared its head over a hundred feet high, eyes blazing like torches, venomous breath darkening the sky. Villagers beat gongs and drums to aid the exorcism. The Perfected Lord commanded wind and rain, directing celestial troops to immobilize the demon. His fellow adept Wu Meng (Lord Wu) rushed forward, pinning the serpent's head beneath his foot and cleaving its brow with his sword. Disciples Shi Cen and Gan Zhan slashed open its belly, only to discover a smaller serpent several yards long coiled within.

As Gan prepared to strike, the Perfected Lord intervened: "It has yet to commit evil—we must not kill indiscriminately." The young serpent fled in terror six or seven li, still turning its head at the clamor (the site was later named Shezigang, "Serpent's Child Port"). When disciples insisted on its destruction, the Perfected Lord prophesied: "Should this creature bring harm after five centuries, I shall descend again to slay it. Watch the pines before my altar—when their branches bend to sweep the earth, the time will be at hand."

He further foretold that within 1,240 years of his ascension, eight hundred earthbound immortals (dixian) would emerge in Yuzhang (modern Nanchang) to propagate his teachings. The sign would be sandbanks suddenly rising in the Gan River to submerge an ancient well (detailed in the "Pine and Sand Records" and "Yuzhang Prophecy").

Regarding the young serpent, the Perfected Lord declared: "Should it turn wicked, those eight hundred immortals will deal with it; if it remains peaceful, let it be." Thus the creature was released into the river (later commemorated at Shezigang in Jianchang County and the "Young Dragon Temple" in Wucheng, Xinjian County). The bones of the great serpent formed an islet still called "Serpent Bone Shoal."

Perfected Lord Xu Xun (one of the Four Great Celestial Masters of Daoism), during his cultivation journey in Haihun County (present-day Yongxiu, Jiangxi), established altars and wells at six locations. Together with the site where he awaited celestial timing, these seven places formed a pattern mirroring the Big Dipper constellation, intended to suppress calamities and eliminate future disasters (these became known as the "Seven Jings": Jing of Evolution, Jing of Cinnabar Talismans, Jing of Ornamental Pillars, Jing of Purple Yang, Jing of Huo Yang, and Jing of Arranged Perfected Ones—all later transformed into temples, monasteries, or government offices).

Later arriving northwest of the county seat, he discovered exceptionally clear mountain spring water. Casting talismanic scriptures (fulu) into it to heal the people, the efficacy proved as miraculous as the talisman-infused waters of Sichuan's rivers (the site is now called "Platform of Numinous Waters"). After slaying a giant serpent, his sword was stained with its blood, which he then sharpened and tested on a stone (the "Sword-Grinding Ground" and "Sword-Testing Rock" remain preserved in Jianchang County). He warned his disciples: "Though the great serpent is dead, the flood dragon's essence remains unvanquished. This demon possesses spiritual intelligence and surely knows my intent to eradicate threats to the people. I fear it may seize this moment to wreak havoc in the commandery. We must return to prepare for battle—Wu Meng and Cen Dao shall accompany me." This occurred in the sixth year of the Yongjia era (312 CE).

Xu's profound mastery of Daoist arts and widespread reputation attracted hundreds seeking discipleship—more than he could refuse. To test them, he transformed charcoal into beautiful women who visited the disciples' quarters at night. By dawn, only ten had resisted temptation; these later ascended with him as immortals. Most others departed in shame (the western ferry crossing in Jianchang County is still called "Charcoal Women Market," where the established temple is named "Dawning Clarity Abbey").

While inspecting the commandery with disciples Gan Zhan and Shi Cen, a gracefully attired youth approached, identifying himself as "Shen." Courteous and eloquent, he departed abruptly after their exchange. The Perfected Lord revealed: "That was no human, but the flood dragon's essence in disguise—here to probe us. Though human in form, it carried the stench of scales. I feigned ignorance to ensnare its allies." Tracking its path to the riverbank, they witnessed its transformation into a yellow ox resting on the sands (now called "Yellow Ox Shoal"). Xu countered by animating a paper-cut black ox to engage it, while Shi Cen lay in ambush with drawn sword. When the battle between oxen peaked, Shi Cen's blade struck the yellow ox's thigh, sending the wounded creature fleeing southward toward the city walls.

In the southeastern corner of Shanglan Temple in Jiangxi, beneath a wall, lay a long-buried ancient well (locally called the Dragon Well), at the bottom of which dwelled a jiao dragon that had cultivated to spiritual sentience. The Perfected Lord Xu Xun (one of Daoism's Four Great Celestial Masters) dispatched divine generals to investigate, tracing the dragon's trail all the way to Jia Yi's Well in Changsha, Hunan.

This jiao spirit had long coveted the daughter of Changsha official Jia Yu. Transforming into a handsome youth, it came proposing marriage. Impressed by its talents, Jia Yu betrothed his daughter to it. The jiao spirit bribed the entire Jia household with lavish gifts, earning universal praise as a model son-in-law. After several years of marriage, they bore two sons. Every spring-summer transition, the "husband" would travel alone "on business" – actually capsizing merchant ships during flood season to plunder treasures, returning laden with spoils each autumn.

One autumn, he feigned a bandit attack, claiming lost goods and leg injuries. When Jia Yu summoned a physician, none other than the Perfected Lord Xu in disguise arrived. Sensing danger, the jiao spirit hid indoors, but Xu stormed into the hall, thundering: "You people-harming jiao demon! After tracking you for so long, show your true form!" Forced to reveal itself, the writhing dragon was slain by divine generals in the hall. Xu then sprinkled talisman-water on the children, exposing their small jiao forms before extermination. The daughter, having lived long with the creature, nearly transformed herself until her parents' pleas moved Xu to spare her humanity with a sacred talisman.

The Perfected Lord warned Jia Yu: "Your estate's foundations are hollowed out by the jiao – what seems solid ground is actually hidden currents." The family fled to higher ground just before their home collapsed into a deep pool (now Changsha's Zhaotan). When Xu returned to Jiangxi, remnant jiao spirits panicked. Disguised as humans, they infiltrated the city to question Xu's disciples: "We hear Celestial Master Xu possesses a divine sword – what powers does it hold?" A disciple replied: "My master's blade splits heavens when pointed skyward, crumbles earth when aimed downward, displaces constellations, reverses rivers – no evil escapes its judgment."

This passage recounts the story of Daoist immortal Xu Xun (revered as Xu Zhenjun, the True Lord Xu) subduing flood dragon spirits and demons. At that time, these dragon-spirits were causing chaos when one of Xu's disciples jokingly remarked that such creatures could only harm winter melons and gourds. Miraculously, the flood dragons transformed their own kind into floating gourds and melons that covered the river's surface.

Perceiving the thick demonic aura at dawn, the True Lord Xu noticed the river choked with these transformed gourds and melons. He handed his sword to disciple Shi Cen, instructing him to walk upon the water and slay the demons. Every last monster was exterminated, staining the river red with their blood. Recognizing this as the flood dragons' lair, Xu declared the area must be permanently suppressed to prevent future calamities. Summoning divine spirits, he forged an iron pillar in a well south of Yacheng City, leaving several feet exposed above the wellhead while securing eight iron chains beneath to anchor the earth veins (the site now known as Yanzhen Palace).

The True Lord consecrated the pillar with a spell: "Should this pillar tilt, the demons will return—and so shall I. If it stands upright, the fiends shall vanish forever." From then on, water spirits disappeared, and the people lived in peace. Foreseeing potential future treachery, Xu encoded a prophecy into the pillar: "So long as this land's fengshui remains auspicious and its people virtuous, no traitor shall arise. Even if rebels emerge, they shall never prevail."

The following year, discovering some dragons had fled to Poyang and Xunyang regions, Xu feared their resurgence and embarked on a thorough purge across lakes and rivers. At Tiaoyao Mountain lay three flood-dragon lakes whose caverns connected to the Yangtze and the prefectures of Raozhou and Xinzhou. After exterminating the creatures, Xu established three suppression sites (Jing, Daoist demon-quelling enclaves): Yuyang Fujing to the east, Kaihua Jing at the northwestern cliff's cove, and Dacheng Fujing beside a deep pool (where all but one young dragon had been slain, necessitating the site's protection).

He further cast iron talismans (Fulu) to seal Poyang Lake's mouth, blocking the dragons' access (now located in the Zhongshi River of Hukou County). The abyss at Yuan Pool in Luling was sealed with an iron lid and suppressed by iron talismans (now called Feifu Ridge, home to Chongzhen Temple), where Xu also left behind a sacred sword.

This passage recounts the deeds of two eminent Daoist adepts, Xu Xun (known as Zhenjun, the True Lord) and Wu Jun. Traveling extensively to rid the people of calamities, they established over seventy Daoist temples in the Yuzhang region (modern Nanchang) to suppress malevolent forces and avert disasters.

In the second year of Emperor Ming of Jin's Taining era (324 CE), when General Wang Dun (courtesy name Chuzhong) launched a rebellion, the two adepts went to admonish him. The renowned diviner Guo Pu (renowned for his prognostications), already in Wang Dun's camp, facilitated their meeting. During the audience, Wang Dun mentioned dreaming of "poking through the heavens with wood." Wu Zhenren interpreted this as the character "未" (wei, implying restraint), while Guo Pu's divination warned that persisting in rebellion would bring violent death. Enraged, Wang Dun executed Guo Pu on the spot (though Guo had foreseen his own "military liberation" [兵解] into immortality—his corpse later vanished miraculously).

At this critical moment, Xu Zhenren transformed a wine cup into a white dove to distract the guards, allowing both adepts to escape invisibly. Returning to Jinling (modern Nanjing), they hired a rudderless boat for Yuzhang. Commanding passengers to sit quietly with closed eyes, they summoned two dragons to steer the vessel through the skies. Passing Chiyang, they sealed a water demon beneath a cliff with a ritual imprint (still visible today), then flew past Lushan's Purple Empyrean Peak—demonstrating the Daoist adepts' powers of cloud-riding, dragon-summoning, and water-taming.

Note: "Military liberation" (兵解) denotes Daoist transcendence through violent death; "cultivation lodges" (府靖) refer to Daoist practice sites; Zhaoyang and Chenheng are ancient place names. This account exemplifies Daoism's salvific mission and the extraordinary powers of perfected adepts.

The two Perfected Lords of Golden Tower Grotto (an honorific title for high-ranking Daoist immortals) wished to tour the sacred grotto-heavens. Their celestial vessel descended slightly, its hull brushing against the treetops with a creaking sound. When the boatman couldn't resist stealing a glance, the Perfected Lords moored their craft upon layered mountain peaks, dismantling the mast and casting it into a deep ravine (these objects later transformed into ironstone formations, now called Iron Boat Peak, with the broken mast still visible as fractured stones in the gorge).

The Perfected Lords addressed the boatman: "You disregarded our warning—how shall you return now?" As the boatman knelt and begged for deliverance, they taught him to ingest spiritual herbs, granting him the ability to practice grain avoidance (bigu, a Daoist cultivation technique of abstaining from ordinary food) and achieve longevity, forever dwelling in seclusion on these mountains (Later, when Huan Yi served as governor of Jiangzhou, he sent men to investigate Lu Mountain's wonders. At Purple Empyrean Peak, they witnessed celestial boats, flocks of cranes, crimson-scaled fish, and two youths riding white horses whose clarion calls carried hundreds of paces—likely these very boatmen).

Each Perfected Lord mounted his dragon steed, one departing by waterway and the other by land, ultimately reuniting at Heavenly Treasure Grotto on Northern Ridge before returning to their original hermitage. Thereafter, they daily expounded Daoist truths to disciples, spending decades detached from worldly affairs while perfecting supreme Daoist methods. They composed the "Drunken Meditation on Immortality" hymn and authored the "Eight Treasures Admonitions," teaching that loyalty, filial piety, integrity, and diligence—along with magnanimity, abundance, tolerance, and forbearance—form the foundation of cultivation: Loyalty prevents deception, filial piety prevents rebellion, integrity prevents greed, and diligence prevents error. Thus self-cultivation achieves virtue (De). Magnanimity wins hearts, abundance creates surplus, tolerance embraces all things, and forbearance secures peace. In human relations, observe ritual propriety to dissolve grievances. All Dao practitioners must cultivate speech and action with diligent focus, maintaining constant inner purity. Violators shall face punishment from the Three Officials (Daoist deities overseeing human morality) of Heaven, Earth, and Water.

Local villagers transformed by their influence turned toward goodness, with filial piety flourishing. Though their daily lives appeared ordinary, cranes perpetually circled their dwellings amidst auspicious clouds. During the Eastern Jin dynasty's turmoil, while chaos reigned south of the Yangtze, within a hundred-mile radius of the Perfected Lords' abode banditry vanished—people dwelt in peace with bountiful harvests and no disasters. None understood the source of this divine protection.

In the second year of Emperor Xiaowu's Ningkang era (374 CE), when the Perfected Lords turned 136, on the first morning of the eighth lunar month, a celestial procession descended with two immortals arriving in ornate chariots accompanied by numerous attendants. As the Perfected Lords descended their steps to greet them, the immortals proclaimed: "By decree of the Jade Emperor, we bear this sacred edict for you."

(This passage records the celestial ascension of Xu Xun, one of Daoism's Four Great Celestial Masters, showcasing the investiture rituals of Daoist immortals and their spirit of universal salvation.)

Xu Xun knelt reverently to receive the celestial edict, which proclaimed: "By decree of the Jade Emperor to the immortal disciple Xu Xun: Through countless lifetimes of diligent cultivation, you have mastered profound methods, performed meritorious deeds by relieving disasters and vanquishing demons, and delivered countless beings—your name is now recorded in the immortal registers. We hereby appoint you as Grand Historiographer of All Regions and Eminent Ambassador, bestowing upon you a violet-feathered robe, a jade banner of authority, and a portion of golden elixir (Jindan). This decree takes immediate effect." After bowing again, Xu Zhenjun (True Lord Xu) ascended the steps to receive the edict.

Two immortals then introduced themselves: the Jade Pure High Minister Cui Ziwen and the Primordial True Elder Xiaqiu Zhong. After exchanging bows, they informed Xu of his exact ascension date before departing on cloud-borne chariots. Xu promptly gathered his disciples and village elders to announce his impending transcendence. In the following days, he hosted daily farewell banquets at his residence, expounding on the path to immortality through virtuous deeds. He composed texts like Lingjianzi and left behind ten quatrain admonitions for each of his eleven disciples.

To disciples not destined for ascension, Xu transmitted the formula for the "Great Merit Wish-Fulfilling Elixir" (one of Ding Yi's divine prescriptions). Its preparation required selecting an auspicious day for purification, erecting an altar to honor the spirits of eighteen medicinal herbs, and crafting talismans (Fulu) with incantations for each ingredient—this elixir could cure all ailments. On the fifteenth day of the month, Xu hosted a grand purification ritual (Zhaijiao) for the entire village. At noon, celestial music resounded as auspicious clouds parted to reveal a divine procession: dragon-drawn canopies with heavenly guards, immortal youths and jade maidens amid crimson mists and violet Qi (vital energy). The two emissaries reappeared, and Xu descended the steps to greet them.

The envoys proclaimed a second edict: "The Jade Emperor pardons your past transgressions of greed and neglecting ancestral rites, commending your present-life merits of healing with talismanic water and eradicating evils. The Director of Fate from Mount Qian has been ordered to deliver the golden elixir (Jindan) for your household's ascension. Purify yourselves immediately—no worldly attachments remain." As the decree concluded, before the assembled crowd, Xu Zhenjun's entire household of forty-two—including chickens and dogs—ascended with their dwelling, leaving behind the proverb "When one attains the Dao (Way), even poultry rises to heaven." This occurred on the first day of the eighth lunar month, 374 CE (second year of Ningkang reign, Jin Dynasty), when Xu Xun was 136 years old.

This passage recounts the miraculous scene of Daoist master Xu Xun (known as Perfected Lord Xu) ascending to immortality as the patriarch of the Pure Brightness (Jingming) tradition. As he rose to the heavens, the celestial guardians on duty (Tianding) cleared his path with golden fire-bells (a ritual instrument), their radiant light illuminating the Middle Yellow Court (Zhonghuang, referring to the middle Dantian energy center crucial in Daoist cultivation).

Perfected Lord Xu came from an illustrious lineage of officials serving in celestial courts: his distant ancestor held the post of Pushe (a high-ranking position) in the Jade Void Palace, his great-grandfather Yan served as Military Guard Officer in the Supreme Subtlety Enclosure, ancestor Yu managed archival records in the Supreme Ultimate Palace, while his father Su was an immortal official of the Central Peak. Their celestial residences were collectively named "Left Mansion of Immortal Officials." The Jade Perfected Duke (a high-ranking immortal) informed Xu that although he had many disciples, only six met the qualifications to accompany his ascent, while others would each attain the Dao in their destined time.

During the ascension, Perfected Lord Xu rode a dragon chariot, with disciple Chen Xun holding the immortal register to lead the way. Zhou Guang and Zeng Heng steered the carriage while Huang Renlan accompanied his father and clan members, and Xu Lie escorted his mother. Forty-two members of the celestial entourage ascended together—even their chickens and dogs rose into the sky. As villagers knelt weeping in farewell, the Perfected Lord comforted them: "Immortals and mortals walk different paths. By honoring parents and revering heaven and earth, blessings will naturally follow." He left behind a cultivation bell and stone casket as mementos.

A servant named Xu Da, hearing of the ascension, rushed back in such haste that he spilled rice from his sack—the scattered grains miraculously came to life (the site is now called "Overturned Car Ridge and Living Rice Town"). Though he and his wife begged to follow, their celestial affinity wasn't yet complete, so the Perfected Lord taught them earthbound immortal techniques for secluded practice on Western Mountain.

During the ascent, various objects fell from the sky: a medicine mortar, chariot wheels, and a chicken coop (where Chongyuan Temple was later built at its landing site). Several rats that tumbled down dragged their exposed entrails yet refused to die—likely having stolen immortal elixirs. These rats were later regarded as auspicious omens by those who encountered them.

After the Perfected Lord's departure, auspicious clouds and rainbow mists filled the valleys, with celestial fragrances lingering for months. The Shu brocade he once brought from Jingyang (originally used as a disciple-offering) suddenly took flight, circling his former residence before vanishing into the clouds. These marvels collectively demonstrated the wondrous state attained by those who realize the Dao.

Perfected Lord Xu Xun (one of the Four Great Celestial Masters in Daoism) and Guo Pu (the renowned feng shui master) were searching for an auspicious site conducive to spiritual cultivation when they arrived at Qiwu Mountain in Yichun. There, they were received by the local official Wang Shuo. After residing in the West Pavilion for some time, the Perfected Lord discerned Wang Shuo's innate potential for the Dao and secretly transmitted to him esoteric methods of immortality cultivation.

Recognizing the exceptional qualities of the location—a spiritual spring flowing from the south, a blessed grotto-heaven ahead, and overlooking the Yuan River—the Perfected Lord deemed it an ideal site for establishing a Daoist temple. Following his advice, Wang Shuo watched as the Perfected Lord inscribed a mystical celestial character "Jing" (a Daoist talismanic script) on the wall before departing.

Later, when the Perfected Lord ascended to immortality, his cloud chariot passed over this area. He sent two azure-robed attendants to inform Wang Shuo: "By the decree of the Jade Emperor, I am about to ascend to the heavens and have come specially to bid farewell." The entire Wang family knelt and begged for transcendence, to which the Perfected Lord replied: "Your spiritual affinity with immortality is still shallow, but you may attain longevity." He then bestowed upon them a stalk of divine cogongrass, explaining: "This herb has a unique flavor. Planted here, it will grow perpetually. Different tastes correspond to different health benefits—sweetness nourishes muscles, pungency strengthens joints, bitterness replenishes primordial qi, saltiness fortifies bones, smoothness benefits the skin, and sourness invigorates tendons and bones. For optimal effects, consume it with medicinal wine."

Thereafter, the Wang family followed this regimen, and all clan members lived to remarkable ages exceeding a hundred years (the present-day Yuxu Temple in Linjiang marks the original site, where the divine cogongrass still grows). Among the three hundred disciples who followed the Perfected Lord in cultivation, eleven—including Wu Meng—attained the highest levels of attainment.

After Perfected Lord Xu (one of the Four Celestial Masters of Daoism) ascended to immortality, the local people and his descendant Xu Jian built a shrine at the site where he cultivated. They inscribed his 120 surviving poems on bamboo slips and stored them in large bamboo tubes for divination purposes—this became the origin of the "Sacred Lots." The shrine also preserved ritual implements he had used, including a bell, chariot, case, and mortar (later renamed Youwei Temple for its brocade curtain decorations).

The people of Jingyang in Sichuan, grateful for Perfected Lord Xu's virtue (De), brought gold, silver, bricks, and tiles to repair the altar and well, carving their names as memorials (most were replaced during later temple renovations, with few surviving). The temple fell into disrepair during Emperor Yang of Sui's reign until Daoist Master Hu Huichong restored it in the Yongchun era of the Tang dynasty. Emperor Xuanzong of Tang held it in special reverence, while Song emperors Taizong, Zhenzong, and Renzong all bestowed imperial calligraphy. Zhenzong dispatched eunuchs to deliver incense, ritual banners, and ceremonial staffs, renaming the temple "Yulong" (Jade Majesty) from a passage in the Scripture of Salvation: "The Great Liberation's Jade Majesty Soars Triumphant Heaven." He also prohibited woodcutting in nearby forests and exempted local taxes.

On the 17th day of the 5th month in 1112 (the 2nd year of Zhenghe era), Emperor Huizong sent court attendant Cheng Qi with thirty-seven Daoist priests to hold a seven-day ritual at Hongzhou's Yulong Temple. The culminating ceremony featured 360 spirit tablets. The emperor personally composed a memorial praising Perfected Lord Xu's formless yet radiant merit, conferring an honorific title to eternally safeguard this blessed land.

The imperial edict proclaimed: "Your servant [the emperor's self-reference] reverently invokes the exalted perfected one, proclaiming his sacred traces. Gazing toward the Grand Empyrean's immortal realm, we purify this sacred space with utmost devotion. The Perfected Lord's boundless grace nourishes the people, his luminous virtue pure and radiant..." (text fragmentary hereafter).

This text documents the imperial honors bestowed upon Daoist Perfected Lord Xu Xun (Xu Jingyang) during Emperor Huizong's reign of the Song Dynasty, along with related auspicious occurrences.

The first section follows the formal structure of a memorial submitted by officials to the emperor, expressing reverent devotion. The term "imperial name" refers to the emperor's personal name, here indicated with slashes as a mark of naming taboo.

The second part presents the jade tablet edict issued by Emperor Huizong on the 17th day of the 5th month in the 2nd year of the Zhenghe era (1112 CE). The main content declares: Heaven shows favor, bestowing blessings upon the land, as the most perfected being (referring to Perfected Lord Xu) assists the Supreme Deity in manifesting majestic virtue and showering divine grace. Yet the Perfected Lord's formal title remains unproclaimed, thus the emperor commands relevant authorities to examine classical records and chronicle his merits, ensuring his eternal remembrance. The text details Lord Xu's miraculous deeds from the Wei to Jin periods: relieving poverty and illness, eradicating demonic forces, quelling disasters, and ultimately achieving ascension as an immortal. Now with majestic temples standing and divine power manifest, during this era of national prosperity, auspicious signs multiply while the people enjoy peace. Therefore, the emperor specially dispatches Court Gentleman for Providential Service Wang Yong and other officials to confer the honorific title "Perfected Lord of Divine Efficacy and Subtle Salvation," praying for the Perfected Lord's protection of the nation's flourishing destiny.

The third section records the elevation of the Daoist temple to palace status (Wanshou Palace) in the 6th year of Zhenghe (1116 CE), adopting the system of public monastic institutions. On the 1st day of the 5th month at the Chen hour (7-9 AM), while reading in the Chongzheng Hall, the emperor experienced a vision resembling a dream. He saw northeast of the Donghua Gate a Daoist priest wearing a nine-flower crown and crimson ritual robes (suggesting the manifestation of Perfected Lord Xu), accompanied by sword-bearing attendants, with an emissary bearing an official seal approaching the hall. When the emperor inquired about his identity, the priest identified himself as "Xu Jingyang," temporarily overseeing certain celestial duties. This account serves to demonstrate the miraculous appearance of Perfected Lord Xu.

This account recounts a marvelous tale: the Celestial Emperor of the Nine Heavens (a high-ranking deity in Daoism overseeing human affairs) discovered ominous demonic qi (vital energy) plaguing the Western Qutu Kingdom during an inspection. The emperor encountered this deity in a dream, where the deity explained that 360,000 bolts of silk from Hunan and Hubei had sunk into the waters—a disturbance caused by a young dragon. This dragon bore resentment for not being enfeoffed as a king in the previous dynasty. Though previously pardoned for never harming humans, it had now begun wreaking havoc on the state. The deity promised to handle the matter and prevent further chaos in the Jianghuai region.

During the dream, the emperor also requested medicine for sores. The deity provided a pill the size of a mung bean, which, when applied with an incantation, brought instant relief—cooling and soothing as if butter flowed through his body. Before parting, the deity mentioned his dilapidated dwelling and asked the emperor to take notice.

Upon waking, reports soon arrived confirming that the silk had indeed been overturned by storms. Investigation revealed that Meishan in Fenning County, Hongzhou, was where Xu Jingyang (Xu Xun, one of Daoism’s Four Celestial Masters) once sharpened his sword. The emperor ordered an image of the deity to be painted according to his dream and presented to the Shangqing Chuxiang Palace. He also commanded the construction of a shrine for Xu the Perfected Lord behind the Sanqing (Three Pure Ones) Hall. Officials were dispatched to renovate the Jingyang Temple using state funds, and permission was granted to ordain one novice each year on the Tianning Festival. Further, the emperor instructed a search for Xu’s other relics and the restoration of related temples.

Months later, the emperor dreamed again of Xu the Perfected Lord, who expressed gratitude but mentioned his humble former residence in Xishan needed repair. Upon waking, the emperor immediately decreed that Hongzhou authorities undertake the renovations.

This narrative reflects the Song dynasty imperial family’s reverence for Xu Xun’s cult and exemplifies the Daoist concept of "cosmic resonance" (tianren ganying)—where deities communicate through dreams, and earthly rulers respond by constructing temples, fulfilling divine revelations.

The Jade Longevity Palace (Yulong Wanshou Gong) was reconstructed following the architectural standards of Chongfu Palace in the Western Capital. The imperial court bestowed a sacred statue of the True Lord, along with bronze ritual implements including incense burners, vases, candlesticks, and bell-chime sets. Two inscribed plaques personally written by the emperor were granted for the main gate and hall. The entire complex comprised six major halls, twelve smaller shrines, three corridor buildings, and five gate towers.

The front hall's three walls were adorned with murals depicting the True Lord's life deeds and virtuous accomplishments (De). The rear hall housed the jade tablets (imperial ritual documents used for mountain sacrifices), above which stood a pavilion safeguarding three imperial edicts and the emperor's calligraphy. Both side chambers featured paintings of celestial processions, with the entire compound enclosed by protective walls. On the western perimeter, owing to the site's significance as the former residence of Xu Xun (one of Taoism's Four Great Celestial Masters [Tianshi]), a dedicated monastic courtyard was established for practitioners.

During the Jianyan era (early Southern Song), when Jurchen troops invaded Jiangxi intending to burn the temple, miraculous spring water suddenly gushed from the beams and pillars, making ignition impossible. The Jurchen commander, awestruck, inscribed on the wall: "Wanyan Xianzhong, Dragon-Tiger General of the Great Jin, led armies here but dared not desecrate these sacred images," dating it to the eighth year of Tianhui (1130). This inscription was only rediscovered recently when the wall collapsed. In 1158, the court further bestowed ten volumes of imperial calligraphy to safeguard the temple.

Miraculous accounts surround the True Lord's relics: An ancient cypress before the hall predicted the temple's fortunes through its vitality—its leaves brewed as medicine could cure all ailments. The Alchemical Well (Danjing) once housed a divine dragon until Tang-dynasty Daoist Hu Dongzhen suppressed it with talismanic stones (Fulu). When Tang official Yan Xuan doubted the Iron Pillar's power and ordered its excavation, thunderstorms and floods erupted, forcing him to kowtow in repentance. After confiscating the True Lord's meditation bell for a Buddhist temple, it turned mute like wood until celestial beings in dreams threatened decapitation, compelling its return. During Five Dynasties chaos, this bell flew away nightly, and when Song official Xu Deng requisitioned it, it returned by itself until finally lost during the Jurchen invasion. A stone casket (Shihan) with visible seams remains mysteriously unopenable.

During the Tang dynasty, a man named Zhang Shan'an forcibly occupied Hongzhou (present-day Nanchang, Jiangxi region) and pried open the lid of a stone casket, discovering inside it secret manuals on Neidan (internal alchemy) cultivation. The text clearly stated: "Five hundred years hence, an arrogant man named Zhang Shan'an will open this." Terrified upon reading this prophecy, Zhang attempted to erase the inscription by scrubbing and washing, yet the characters remained indelible. In the end, he could only conceal the lid, leaving behind the casket's base (which has been preserved alongside a medicinal mortar to this day).

Later, the imperial inscriptions by three Song dynasty emperors and the jade register of Perfected Lord Xu (one of Daoism's Four Great Celestial Masters) vanished without trace after the Jin army invasion. The miraculous traces of Perfected Lord Xu's manifestations spread throughout the Jiangnan, Hunan, and Hubei regions, where countless temples and altars were erected in his honor. Some particularly wondrous relics remain scattered across mountains, forests, and lakes:

By the Dragon Sands lies the Sword-Grinding Pool, where the sandy cliffs stand precipitously to this day, never having collapsed. At Hanhan Lake in Xinjian County, which once teemed with leeches, Perfected Lord Xu cast a single medicinal pellet that eradicated them all—now called Medicine Lake. At a Pine Lake inn where the Perfected Lord once rested, the household remains free of mosquitoes to this day. In Fengcheng County's Suo Needle Cave, where a flood dragon once lurked, cedar wedges still seal the entrance without rotting. At Hidden Stream in Fengxin County, where another flood dragon hid, the Perfected Lord split a giant boulder with his sword and inscribed a Fulu (talisman) to suppress it—the Dragon-Subduing Stone Tablet still stands. In Jing'an County lived Immortal Maiden Liu Yizhen, who retained childlike youth after centuries; the goddess Chen Mu praised her, but when Perfected Lord Xu visited, she had already ascended, leaving only her precious floral carriage—which floated on wind for three days before landing, hence the temple's name Floral Carriage Shrine (now called Misty Dawn Shrine), with its stele still intact.

Such divine traces are too numerous to recount. Every June and July, officials and commoners prepare incense, candles, drums, and banners to invite Perfected Lord Xu's small statue from the resting hall to their villages for prayers to end droughts and locust plagues. Days beforehand, villagers elect community leaders to offer melons and fruits at the front hall—called "Melon Division"—to announce the welcoming ceremony. Of the Perfected Lord's six statues, only those in the front and resting halls remain stationary; the others may be invited freely. Over sixty days, all eighty-one villages of Hongzhou take turns hosting the statue, culminating in a collective "Yellow Center Zhaijiao" (a purification ritual transmitted by Perfected Lord Xu) at the main temple. When the immortal procession returns on July 28th, a Jinbi (prohibition ritual) is performed at the left-hand Five Dragon Ridge.

This passage describes the religious activities and folk customs surrounding the ancient Yulong Wanshou Palace in Jiangxi, the ancestral temple of the Jingming Dao (Pure Brightness) tradition of Daoism. Since ancient times, this site has been revered as a sacred "forbidden altar" where even snakes, tigers, and fierce beasts dare not approach. Devotees from near and far come day and night to pray for blessings and avert disasters, never encountering harm from wild animals.

The eighth lunar month is traditionally called the "Pure Month." Starting from the first day, the Daoist temple opens its gates to pilgrims from all directions. Local officials lead the observances by presenting offerings of incense, candles, wine, coins, and prayers (the prefectural office prepares these items and dispatches couriers to deliver them). Common people travel with their families—some in sedan chairs, others on horseback—creating crowded processions along the roads. Vendors arrive to sell goods, artisans demonstrate their skills, while teahouses, wine shops, restaurants, and inns line the roads for over ten li (Chinese miles), maintaining this vibrant atmosphere throughout the month.

On the third day, Daoist devotees form processions to worship Mother Chen (the teacher of Perfected Lord Xu Xun) at the Huangtang Temple. The night before, they observe purification rituals in the temple halls, then depart before dawn, resting at Qizhen Abbey before staying overnight at Ziyang Abbey. At daybreak, they ascend the Longcheng Altar and cross the Xiaoshu River. Legend says that when Perfected Lord Xu once sought the "flying thatch" here, he paid the ferryman 200 coins. The greedy boatman demanded 1,000 coins instead, which the lord paid without objection. Later, when the ferryman returned home, he found the coins had turned into spirit money, realizing he had encountered an immortal. To this day, ferrymen dare charge only 200 coins when the immortal procession crosses.

At noon, the devotees arrive at Huangtang Temple to venerate Mother Chen, where local gentry host feasts. On the sixth day, they return to the palace via the western route. Every Mid-Autumn Festival, a grand Zhaijiao (purification ritual) celebrates Perfected Lord Xu's ascension to heaven. The altar is prepared the day before, and on the festival day, his son-in-law Huang Renlan (Lord Huang) arrives to pay respects. Lord Huang always takes back roads, changing his robes at the Houbei Pavilion five li from the temple (where a special changing pavilion stands). The temple greets him ceremoniously—first paying respects at the Huangge Gate, then completing the rituals the following day before his westward return. During this time, merchants and commoners east of the temple compete to invite Lord Huang through their streets, believing his presence brings prosperity. Crowds often accompany him as far as Longgang Bridge before turning back. Folklore holds that wherever this "honored uncle" visits, business thrives without fail. Every three years, an even grander ceremony is held during the Shangyuan (Lantern) Festival.

This passage describes the ceremonial journey of a Daoist Zhenren (perfected immortal, referring to an accomplished Daoist master) during his inspection tour:

At dawn the next day, the Zhenren set out with his celestial entourage to visit Daoist Huang in Ruiyang. On the Shangyuan Festival at midday, offerings were first arranged before the temple hall for the Threefold Libation ceremony (an important Daoist ritual involving preliminary, secondary, and final offerings). Upon departure the following day, the procession exited through the eastern city gate heading south across the Shengxian Bridge, passing through the Maoyong region.

The retinue first reached Huanggu Lane, then Anli Village, detouring briefly to rest at Yuandu Altar (originally adjacent to a Daoist temple now in ruins). They then ascended Shigu Ridge to enter Yuanxian Jing (a Daoist cultivation site), emerging to follow the post road before turning onto a side path for about two li until reaching Zhutang Temple (where the Tomb of the Youthful Face was located, the temple originally named Shengbi Temple). Returning to the main road, they passed Dark Mountain Head before arriving at Thirty-li Station where attendants took their midday meal.

After traversing nine ridges and crossing nine rivers via Longpi Bridge, they reached Xiangfu (in Gao'an County, originally called Qixian Temple). The people of Ruiyang poured out to welcome them, calling this encounter "receiving the immortal." After dismounting, the Zhenren feasted with Master Huang in the front hall. On the 17th day, another ritual was performed where the chief officiant led attendants to make offerings to Immortal Lady Xu in the rear hall (this ceremony dates back to the Chunxi era's Wushen year).

They departed before dawn the next day for their return journey (with six devotional stations established along the route). Thousands of commoners lined the path burning incense in welcome—every village passed saw hundreds of men, women and children performing ritual bows with incense and paper offerings, some moved to tears. Each time the Zhenren came or went, the chief officiant would kneel in greeting beyond the main gate. Whether traveling south to court, west on inspections, or to prefectural offices, the chief officiant invariably accompanied him.

The Zhenren's sacred palanquin was preceded by white steeds and golden phoenixes (legend tells of a White Horse Temple half a li east of the Perfected Lord's residence, now called White Horse Pond—after his enlightenment, the white horse voluntarily led his procession. The golden phoenix likely symbolizes the Vermilion Bird's guidance, sometimes placed atop the palanquin). Bearers chanted the ancient "Yellow Crane Tower" melody while multiple pairs of ceremonial guards wore colorful crowns and sashes (these crowns were...).

This passage describes peculiar customs and taboos surrounding the "immortal procession" (xianjia) in ancient Daoist beliefs. It mentions a two-tiered colorful tower structure, about two feet tall with a wide top and pointed base, a ceremonial artifact preserved from the Jin dynasty. Daoist priests would craft these ornamental pieces from bamboo and colored silk to wear atop their heads, secured by ribbons beneath the forehead. The Tang dynasty Daoist Xiong Jingxiu wrote in his poetry: though worldly affairs had passed to the Tang era, immortal hymns still retained the rustic charm of Jin traditions.

The author Shou Hao supplemented this with three poems: The first recounts how the True Lord (Zhenjun, an honorific for realized immortals), having perfected his virtue (De), received the Heavenly Emperor's decree to ascend through the nine heavens—even his chickens and dogs rose with him, leaving sacred traces that endure today. The second expresses devout prayers to the True Lord, beseeching his compassionate protection for all beings. The third narrates how the Daoist master Chen Mu dwelled in Zhouyang, traveling on flying thatch (a legendary vehicle of immortals) with fragrant trails, keeping annual appointments to worship at the Yellow Hall.

The text meticulously records that immortal processions must follow ancient prescribed routes without deviation, lest calamity strike. Locals would clear old paths and erect markers beforehand—these were no ordinary trails. Legends tell how the True Lord once traced his beloved daughter's footsteps to stay at Huang Jun's home, later returning via a specific celestial corridor. The routes of flying thatch were similarly winding.

Signs accompanied the immortal procession: if palanquin bearers felt their shoulders lightened and steps quickened under clear skies, it foretold blessings and abundant harvests for the region; if movement felt sluggish amid rain and gloom, misfortune loomed. Particularly for the western Xifu route, departing in rain and cold but returning in warmth and sunshine was auspicious—the reverse signaled ill omens.

Processions often traveled at dawn through brambles and reeds, followed by hundreds of devotees, yet no injuries were ever recorded since antiquity. The sole taboo was encountering death pollution (corpses, blood, etc.). All offerings, clothing, food, and resting places had to avoid such defilements, or immediate disaster would strike, followed by prolonged hardship. These were rules passed down by predecessors and phenomena witnessed as efficacious by modern observers.

The Yulong Ji (Jade Pinnacle Collection) constitutes the thirty-fourth volume of the important Daoist compendium Xiuzhen Shishu (Ten Books on Cultivating Perfection). It primarily records the meditation insights and alchemical teachings of the Southern Song dynasty Daoist master Bai Yuchan, one of the Five Patriarchs of the Southern Lineage. This section systematically presents the core theories and practical methods of Neidan (internal alchemy) practice.

Bai Yuchan emphasizes that practitioners must first comprehend the principle of "dual cultivation of nature and life" (xingming shuangxiu). Here, "nature" refers to mental refinement while "life" denotes physical cultivation—neither aspect should be neglected. He proposes the essential formula "when the mundane mind dies, the spiritual vitality lives" (xin si shen huo), suggesting that when worldly distractions cease, one's innate true nature spontaneously manifests.

Regarding concrete practice methods, the text details the procedure for "refining the Jade Liquor and returning the Elixir" (yuye huandan). Practitioners begin by regulating breath and concentrating spirit until sweet saliva (called jade liquor) naturally arises in the mouth. This is then swallowed and guided down to the Dantian (energy center), coordinated with breath regulation and energy circulation, ultimately forging the internal elixir. This process requires precise control of "firing times" (huohou)—the careful balancing of breathing rhythms and mental focus.

The work particularly stresses that cultivators must follow the principle of "the Dao models itself on nature" (dao fa ziran), avoiding any forced pursuit of quick results. Daily practice should emphasize accumulating virtuous deeds (yinde) while maintaining mental clarity, as only then can one resonate with the Qi (vital energy) of heaven and earth. Drawing from personal experience, Bai Yuchan illustrates how genuine alchemical attainment often emerges spontaneously in states of "non-intention" (wuxin).

This passage records the legendary story of Daoist immortal Wu Meng (courtesy name Shiyun). A native of Puyang, Wu served as magistrate of Xi'an County during the Wu Kingdom of the Three Kingdoms period before settling in Fenning County (modern-day Xiushui, Jiangxi). From childhood, he displayed extraordinary filial piety—during summer nights, he would let mosquitoes bite himself without driving them away, fearing they might bother his parents.

At age forty, Wu Meng encountered the immortal Ding Yi, who transmitted divine methods to him. Later, he received secret teachings from Bao Jing, governor of Nanhai Commandery. During the Huanglong era of Wu, celestial white cloud talismans (Fulu) descended to grant him power, making his Daoist arts widely renowned throughout the Wu and Jin regions. When Emperor Wu of Jin ruled, the renowned Daoist immortal Xu Xun sought instruction from Wu Meng, who fully transmitted his esoteric methods to him.

At the end of the Yongjia era during Du Tao's rebellion in Shu, Wu Meng prophesied: "The giant serpent is Shu's essence monster—when the serpent dies, Du Tao will fall," which later proved accurate. He could also stop storms to save lives with talismanic spells—once during a tempest, he wrote a talisman and cast it onto a rooftop, where a bluebird carried it away, immediately calming the winds. This act saved two Daoist priests whose boat was endangered on South Lake.

Wu Meng revived Yu Qing, the magistrate of Xi'an County who had been dead for three days, prompting Yu's younger brother to record this in In Search of the Supernatural. He famously crossed a river by painting water with a white feather fan, astonishing onlookers. In the second year of Ningkang (374 CE), shortly after Xu Xun's ascension, Wu Meng himself rose to immortality on the fifteenth day of the tenth month, riding a white deer carriage accompanied by four disciples. His residence became known as "Purple Cloud Mansion" (now the West Pingjing Immortal Temple in Wuxian Village, Fenning County).

In the fifth month of 1112 during the Northern Song Zhenghe era, the imperial court posthumously honored Wu Meng as "Zhenren" (Perfected Being), praising his early enlightenment, propagation of Daoist teachings, and ultimate ascension with perfected virtue, calling him the "Compassionate Father" revered by generations. The text mentions "Hongdu" (modern Nanchang region), "Purple Mansion" (abode of immortals), and "Imperial Realm" (celestial domain). These accounts exemplify the classic Daoist path where practitioners accumulate merit through filial piety and magical arts, ultimately achieving immortality.

To the west of Yulong Palace (a Daoist temple complex) stands the preserved former residence of Chen Xun, where local devotees frequently come to pray and often receive miraculous responses. The emperor specially conferred upon him the new honorific title "Zhengtè Zhenren" (Authentic Perfected of Upright Excellence) in recognition of his virtuous De (Power/Virtue).

Chen Xun, styled Xiaoju, was originally a scion of an aristocratic family in Shu territory. From youth, he was erudite and widely learned. During the Wei invasion of Shu led by Zhong Hui and Deng Ai when Liu Shan surrendered, the young Chen Xun already harbored aspirations of leaving worldly life to cultivate the Dao. He entered Qingcheng Mountain to become a disciple of Gu Yuanzi, studying longevity techniques. Later, hearing of Xu Xun Zhenjun's (one of Daoism's Four Great Celestial Masters) benevolent governance in Jingyang, he journeyed to serve him, voluntarily taking a minor clerical position. The Zhenjun, appreciating his talents, not only entrusted him with official duties but also assigned him to educate the populace and administer civil affairs. His exceptional performance eventually earned him status as a direct disciple, entrusted with managing scriptural texts and alchemical furnace operations. When the Zhenjun ascended to immortality, Chen was commanded to lead the ceremonial procession. Before the "Chengxian Mansion" monastery he built west of Yulong Palace, he personally planted a great cypress tree.

Zhou Guang, styled Huichang, descended from the famous Wu general Zhou Yu. From childhood, he mastered astronomy and musical temperament while deeply comprehending the Daoist principles of clarity, stillness, and Wuwei (non-action). After traveling with fellow Daoists to Mount Yuntai in Bashu, he learned the demon-expelling and healing arts of Celestial Master Zhang. Upon hearing of Xu Zhenjun's presence in Jingyang, he immediately went to serve as a personal attendant. Practicing ritual arts diligently day and night, he constructed a separate cultivation chamber west of his residence. During the Zhenjun's celestial ascent, he accompanied Zeng Xingguo in riding the dragon chariot. His former residence later became known as "Xuanzhao Mansion" (during the Southern Tang's Baoda era, Magistrate Zhou Linggong renovated and renamed the estate to commemorate his ancestor, this Perfected Being).

This stele inscription records the imperial conferment of two Daoist perfected beings (zhenren) in the second year of the Zhenghe era (1112 CE) during the Northern Song dynasty. The content divides into two main sections:

The first section recounts the cultivation journey of Perfected Being Yuantong (original name unrecorded). In his youth, he renounced worldly life to become a disciple of an immortal master. After achieving Dao-realization through cultivation, he ascended to the celestial realm alongside his teacher. Miraculous manifestations occurred in the Jiangxi region where local prayers were frequently answered, leading the emperor to confer upon him the title "Perfected Being Yuantong." The text specifically mentions Zeng Heng (courtesy name Xingguo) from Sishui—an accomplished Daoist priest of profound attainment. Endowed with exceptional intelligence, he mastered the teachings of the Three Heavens Master (Tianshi, a senior Daoist ritual specialist) and possessed precognitive abilities. The renowned immortal Sun Deng once prophesied that his "unusual bone structure destined him for celestial ascension if he diligently cultivated without cease." Later, upon hearing of the great reputation of Perfected Lord Xu Xun (one of Daoism's Four Great Celestial Masters), Zeng journeyed to Fengcheng to become his disciple. Receiving the master's complete transmission, he ultimately ascended to heaven in a dragon-drawn chariot. The Zhenyang Temple in Fengcheng County stands as his legacy, and in 1112 he was posthumously honored as "Perfected Being Shenhui."

The second section documents the cultivation story of Shi He (courtesy name Daoyang). In his youth at Siming Mountain, he encountered an immortal who taught him esoteric techniques including embryonic respiration (taixi, an advanced Daoist breathing method). He mastered grain abstention, exorcism, healing, and even the alchemical transformation of metals to aid the impoverished. During Emperor Hui of the Western Jin dynasty's reign, hearing of Perfected Lord Xu's promotion of filial piety in Jiangnan, he traveled on foot to become his disciple. After receiving secret transmissions from the Perfected Lord, he was instructed to return to the mountains to teach his own disciples. Later summoned by Emperor Ming of Jin to the imperial court, he steadfastly declined and ultimately returned to practice under the Perfected Lord. In the second year of the Ningkang era (374 CE), he and another disciple named Chen (text fragmentary) jointly attended the Perfected Lord.

Note: The "Zhenghe" era name belongs to Emperor Huizong of Song, while "Ningkang" refers to Emperor Xiaowu of the Eastern Jin—demonstrating this stele's compilation of perfected beings' records across dynasties. "Three Heavens Master" denotes senior Daoist ritual specialists capable of communicating with the Three Realms (heaven, earth, and water), while "embryonic respiration" represents an advanced cultivation method mimicking fetal breathing.

This passage records the biographies and imperial honors bestowed upon three Daoist figures.

The first is Xiao Ju (known as Hongshi Zhenren, "Perfected of Universal Grace"). After achieving spiritual attainment, he ascended to heaven, leaving traces in Yuzhang City (present-day Nanchang). In the second year of the Zhenghe era (1112 CE), Emperor Huizong of Song granted him the title "Hongshi Zhenren" in recognition of his celestial origins from the Eastern Sea immortal lineage, his training under renowned masters, and his widespread benevolent deeds. His former residence in Jiangxi became a site where local prayers were frequently answered.

The second figure is Gan Zhan (courtesy name Bowu) from Fengcheng, a recluse living in rural simplicity. Renowned for his filial piety during turbulent times, he sought instruction upon hearing of the filial cultivation methods of Xu Xun Zhenjun (one of Daoism's Four Great Celestial Masters). Recognizing his exceptional aptitude, the Perfected Lord accepted him as a disciple and transmitted the secret formulas of the Golden Elixir (Jindan). Returning home, Gan Zhan widely practiced virtuous deeds until his ascension at noon on the tenth day of the first lunar month in 569 CE (first year of the Dajian era under Emperor Xuan of Chen), riding a qilin-drawn chariot. His former alchemical workshop became today's Qingdu Temple, with his residence named Huayang Pavilion. In 1112, he too received imperial recognition as "Jingxing Zhenren" ("Perfected of Essential Practice") for his lifelong cultivation and assistance to immortals in subduing demons.

The third is Shi Cen (courtesy name Taiyu) from Pei Commandery, whose ancestors migrated to Jiujiang after serving the Wu kingdom. Possessing imposing stature and extraordinary martial skills, he once led over three hundred warriors to assist Xu Zhenjun in slaying a giant serpent, subsequently becoming the Perfected Lord's personal guard. On the morning of the twenty-eighth day of the tenth lunar month in 374 CE (second year of the Ningkang era of Eastern Jin), witnesses observed a celestial youth arriving on colored clouds from the east bearing an immortal register, signaling his attainment of the Dao.

The terms "ascension" (shangsheng) and "riding clouds" reflect standard Daoist terminology describing adepts achieving immortality and rising to celestial realms. These accounts illustrate the Song court's system of canonizing local Daoist sages through official titles, reinforcing religious legitimacy through imperial recognition.

This passage recounts the deeds of the Daoist immortal Xu Xun (venerated as Xu Zhenjun) and his disciples.

Legend tells that Xu Zhenjun once descended to his residence riding a blue dragon to convey the Jade Emperor's decree. About two miles southeast of his dwelling stood the Altar of Purple Jade (Ziyu Fu), where he practiced cultivation. On the rocks by the river at Xiling stood a Daoist temple (now called Zhide Guan), which served as the Terrace of Great Jade (Taiyu Wangtai). A similar structure existed in Nanchang, both used to observe water demons (though mistakenly called "fishing platforms" by locals).

In the second year of the Zhenghe era (1112) under Emperor Huizong of Song, Xu Zhenjun was granted the title "Valiant and Enlightened Perfected Being" (Yongwu Zhenren). The imperial edict praised him: "With a valiant nature and profound enlightenment, he encountered a true master who transmitted secret teachings, ultimately achieving immortality and ascending to the heavens. His former residence on the western bank of the great river still stands today, where prayers are answered, and the people rely on his blessings. Thus, we bestow this new title to honor his virtue."

The text also mentions several key disciples: Peng Kang of Lanling, Xu Lie of Nanchang, Zhongli Jia, and Huang Renlan of Jiancheng—all relatives and long-time followers of Xu Zhenjun.

Among them, Peng Kang (styled Wuyang) once passed the imperial examination for filial piety and integrity (Xiaolian) and served as Left Assistant of the Imperial Secretariat (Shangshu Zuocheng) during the Jin dynasty. Secretly practicing Daoist cultivation, he later resigned under the pretext of illness to become Xu Zhenjun’s disciple, even marrying his daughter to Xu’s son (older accounts mistakenly claimed she was Xu Zhenjun’s wife). Recognizing Peng’s sincerity, Xu Zhenjun transmitted all his esoteric methods to him. In the second year of the Yonghe era (346) under Emperor Mu of Jin, Peng Kang resigned from office and traveled south, settling with his entire family in Yuzhang (modern-day Nanchang), where he continued studying under Xu Zhenjun. On the 24th day of the eighth month in the second year of the Yongchu era (421) under Emperor Gaozu of Song, Peng Kang and his entire household of 26 ascended to immortality in broad daylight (the Zonghua Guan in the commandery city commemorates this event). In 1112, he was also granted the title "Hidden Beneficence Perfected Being" (Qianhui Zhenren), honoring his virtue in abandoning fame and wealth, devoting himself to cultivation, and seeking a true master with utmost sincerity.

This passage documents the cultivation achievements and imperial honors bestowed upon three Daoist perfected beings (zhenren). The first is Xu Lie (courtesy name Daowei), who lost his father in childhood yet became renowned for his filial devotion to his mother. His mother was the elder sister of Perfected Lord Xu Xun (one of Daoism's Four Celestial Masters). For his widowed sister, Lord Xu built a residence several dozen paces west of his own so mother and son could daily hear Daoist teachings. Xu's mother often managed household affairs for the Perfected Lord, receiving visits from numerous reclusive immortals. Eventually, both mother and son received the Jade Emperor's edict and ascended together to immortality. In 1112 CE, Emperor Huizong of Song posthumously honored Xu Lie as "Perfected of Harmonious Serenity" (Hejing Zhenren), recognizing his transmission of Lord Xu's teachings, profound realization of the Five Phases' origin, and ultimate ascension with his mother.

The second figure is Zhongli Jia (courtesy name Gongyang, also named Chaoben), nephew of Lord Xu through his second elder sister. Orphaned in youth, he cultivated a detached temperament. Recognizing his spiritual aptitude, Lord Xu transmitted divine methods and marvelous formulas to him. During Lord Xu's own ascension, he bestowed Zhongli with the Golden Elixir (Jindan). On the fifteenth day of the tenth lunar month at high noon, a jade-green celestial chariot (bixia baoche) descended to receive him. After reverently accepting the imperial edict, Zhongli ascended in the divine carriage. He practiced cultivation at Xiyuan near Xiangya Mountain in Xinjian County, leaving behind the Danling Temple and stone medicine mortar as relics. In 1112, he similarly received the title "Perfected of Universal Grace" (Puhui Zhenren), honoring his successful cultivation, mastery of talismanic arts (fulu), and widespread benevolent influence.

The "Jade Emperor's edict" refers to the summons from Daoism's supreme deity, while the "jade-green celestial chariot" represents the heavenly vehicle in Daoist lore that transports immortals. These accounts reflect the Song dynasty's system of recognizing folk Daoist sages through official titles, reinforcing Daoism's orthodox status through imperial endorsement.

This passage recounts the legendary story of Daoist immortal Huang Renlan, styled Ziting. As the son-in-law of Perfected Lord Xu Xun (one of Daoism's Four Great Celestial Masters) and son of Huang Fu, a former imperial censor, Ziting possessed extraordinary demeanor and noble bearing, which convinced the Perfected Lord to wed his daughter to him and impart all his Daoist methods.

While serving as an official in Qingzhou, Ziting went alone to his post, leaving his wife to care for his parents. Miraculously, he secretly returned home each night without his family's knowledge. One evening, when servants overheard laughter from Lady Xu's courtyard, his mother inquired and learned her daughter-in-law had been hosting her husband nightly. Ziting had actually attained immortal techniques allowing thousand-mile journeys in an instant, but kept this secret as celestial workings shouldn't be revealed. At his family's urging, he materialized to explain that despite his distant post, he nightly returned to honor his parents. Then he transformed a bamboo staff into a blue dragon and rode it skyward.

Witnessing this divine feat, Huang Fu became Xu Xun's disciple. Only Ziting's two younger brothers remained unregenerate - obsessed with hunting, they stayed at the chase even on the family's ascension day. Declaring their wild natures incompatible with immortality, they demanded only continued hunting. Ziting sighed at their missed destiny, conjured deer from grass to satisfy them, then led thirty-two family members eastward on clouds following Xu Xun's celestial ascent. The brothers later reclused at Western Mountain (today enshrined as Lords Huang the Fourth and Fifth at Fanggang Temple).

During the ascension, a stone ball and medicine cart fell from the clouds (still preserved at Xiangfu Temple in Gao'an County, Ruizhou - originally named Xixian Temple, their former residence). Nearby lies "Hairpin-Dropping Isle" where Lady Xu lost a hairpin. In 1112 CE, Emperor Huizong posthumously honored Ziting as "Perfected Lord of Soaring Dao," praising his inheritance of Huang Chuping's (the Great Immortal Huang) spiritual legacy, extraordinary gifts, and successful cultivation under a Daoist master.

This passage records the story of a Daoist Zhenren (Perfected Person, one who has attained the Dao through cultivation) receiving imperial honors and transmitting teachings. The general meaning is as follows:

A cultivator who had thoroughly comprehended the most profound Daoist methods ascended to the celestial realm (the "Land of Emperors" refers to the abode of immortals) after perfecting his virtue and merits, yet his former residence remained in the Jiangxi region. Common people who came to pray at this site invariably received efficacious responses, prompting the imperial court to bestow a new honorific title recognizing his virtuous power (De). The emperor personally issued an edict specially conferring upon him the title "Chongdao Zhenren" (Perfected Person of Penetrating the Dao).

The text also mentions that the Zhenren's father, Renlan, wished to become a disciple of Zhenjun (a higher-ranking cultivator's title). However, because he was family, the Zhenjun received him only with guest rites and thus did not include him among the eleven formal disciples. All authorized disciples were permitted to transmit the Daoist methods to their clansmen and establish their own cultivation sites—"fu" (mansions) denoted large-scale practice centers while "ting" (pavilions) indicated smaller ones (the scale being determined by the number of practitioners involved).

This excerpt comes from the thirty-fifth chapter of Xiuzhen Shishu: Yulong Ji (Ten Books on Cultivating Perfection: Jade Majesty Collection), documenting the norms of master-disciple transmission and establishment of practice centers within the Daoist cultivation system. The mentioned "receiving methods" refers to the orthodox transmission of Daoist teachings, while "tanjing" (altar-sanctuaries) designate specialized spaces where Daoist priests cultivate and perform rituals.

There was once an extraordinary man named Lan Qi, whom people dared not address directly and respectfully called Master Lan. He originally lived in Jiuyuan Village, Gaoping Township, Qufu County, Yanzhou, where his extended family of over a hundred members devoted themselves to practicing filial piety. Their sincerity moved a celestial immortal (known as the Zhenren of the Dipper) who called himself the "King of Filial Piety," named Hong Kang, styled Bozhong.

The King of Filial Piety told Master Lan: The three primordial energies of heaven and earth correspond to different aspects of the Dao—the Primordial Qi transforms into the Great Dao, manifesting in the sun as the Immortal King of Filial Piety; the Original Qi transforms into the Supreme Dao, manifesting in the moon as the Luminous King of Filial Piety; and the Mysterious Qi transforms into the Dao of Filial Piety, manifesting in the Northern Dipper as the King of Filial Piety. When filial piety moves heaven, the sun and moon shine brightly; when it moves earth, all things flourish; and when it transforms the people, the world achieves peace. I have descended from the Shangqing (Highest Clarity) celestial realm to spread the way of filial devotion. In the future, during the Jin Dynasty, a true immortal named Xu Xun will appear—he will inherit my lineage of filial piety and become the foremost among immortals.

The King of Filial Piety then entrusted Master Lan with secret teachings, the Precious Scripture of the Golden Elixir (Jindan Baojing), and bronze talismans and iron registers, instructing him to pass them on to the female Daoist Priestess Chen Mu of Huangtang Hermitage in Danyang. He added, "When a seeker of immortality named Xu Xun appears, you must transmit these to him." After speaking, he took Master Lan for a walk outside the village.

Along the way, they came across three ancient tombs. The King of Filial Piety pointed and said, "These are traces of your three lifetimes of cultivation. The first tomb holds only the immortal robes left behind when your past self achieved liberation through corpse liberation (one of the Daoist methods of ascension, where the physical body is left behind). The second tomb contains the body you refined through the Great Yin method (a Daoist practice of reshaping the form with lunar essence), which should now awaken. The third tomb holds your skeletal remains. You must redirect the path around these tombs to prevent people or livestock from trampling them." With that, he ascended to the heavens.

Master Lan informed passersby about the need to reroute the path, but he was accused of spreading heresy and reported to the authorities. When questioned by officials, he truthfully recounted his encounter. The officials refused to believe him and threatened punishment. Master Lan insisted that it was the King of Filial Piety who had revealed this to him. The authorities then sent men to excavate the three tombs as proof: the first indeed contained a yellow robe, the second held a youth with a ruddy complexion as if just awakened from sleep, and the third revealed only bones.

This passage recounts two miraculous stories about Daoist practitioners.

The first part tells the tale of Master Lan. After receiving celestial robes bestowed by an immortal, he donned them and miraculously merged with an immortal from a tomb, achieving weightless ascension. The local officials deeply regretted their previous skepticism and earnestly inquired when he might return to the mortal realm. Looking down compassionately, Master Lan explained that he would descend every ten or hundred days to propagate the Way of Filial Piety and guide those who had lost their path. Later manifestations appeared as a fifteen-year-old youth in Wudu and a three-year-old spiritual child in Danyang—both incarnations of true immortals specifically sent to promote filial devotion and receive those with immortal destiny.

The second part recounts the story of Lady Chen, a female Daoist cultivator. Residing in the Yellow Hall of Danyang Commandery in Jinling, she devoted years to Daoist practice while maintaining eternally youthful features. During Emperor Wu's reign, she encountered a fourteen-year-old boy in the marketplace who wished to adopt her as his foster mother. Lady Chen instructed him to honor his birth parents instead. Later, she took in a three-year-old orphan who displayed extraordinary intelligence, mastering astronomy, geography, and various disciplines. Nearing adulthood, the child revealed himself as a celestial immortal incarnated to propagate the "Filial and Enlightened King" Dharma. Recognizing his heavenly mandate, Lady Chen permitted him to cultivate under this sacred title.

Both narratives emphasize the paramount importance of filial piety in Daoist cultivation, demonstrating the extraordinary powers and salvific missions of realized adepts. Descriptions like "merging into oneness" and "lightness enabling flight" represent manifestations of advanced spiritual attainment in Daoist practice. The stories illustrate core Daoist principles where xing (inner nature) and ming (vital force) cultivation converge, revealing how celestial beings employ skillful means (fangbian) to guide humanity through fundamental virtues.

This scripture recounts the story of the Daoist immortal Chen Mu (a female celestial being) transmitting the teachings of the Filial Piety Illumination King. Originally an incarnation of the Mysterious Maiden of the Nine Heavens, Chen Mu attained immortality through accumulating virtue and practicing filial devotion in past lives. Manifesting in the form of fifteen youthful attendants, she had now perfected her merit and prepared to return to the celestial realm. Before departing, she established an altar at Huangtang (a Daoist cultivation site) to pass on these teachings to destined recipients.

Upon hearing the Mysterious Maiden's praise, Chen Mu set up a pure ritual altar at Huangtang, offering incense to propagate filial devotion. The Mysterious Maiden imparted to her the essential methods of cultivation: one must practice in a lofty and tranquil sacred space, far removed from worldly distractions, absorbing the essence of the sun and moon while quietly contemplating the Dao (the Way). She particularly emphasized the necessity of studying Daoist scriptures such as the Jade Texts of Huang-Lao and the Perfect Scripture of the Great Cavern, mastering the "Supreme Hidden Mystery" (an advanced cultivation method) to ride the rosy clouds in ascension and join the ranks of immortals. Those who obtained this method could summon the harmonious cries of nine phoenixes, receive homage from myriad spirits, and traverse the eight directions in the Eight Scenes Cloud Chariot (a celestial vehicle of Daoist divinities).

After receiving the complete secret teachings and spiritual verses, Chen Mu watched as the Mysterious Maiden ascended and departed. She safeguarded these teachings in secrecy for decades. Only in the late Western Jin dynasty did Xu Xun (Xu the True Lord) and Wu Meng (Wu the True Lord), having heard of Chen Mu's wisdom, journey to Danyang to seek instruction. Recognizing their destined path to immortality, Chen Mu transmitted to them the teachings of the Filial Piety Illumination King, the essential methods for ascension, as well as the Orthodox Unity (Zhengyi) tradition's techniques for vanquishing evil, the Three-Five Flying Steps (Daoist ritual pacing methods), and more. She also bestowed upon them the bronze talismans, iron registers, and golden elixir scriptures originally passed down by Immortal Lan, instructing Xu Xun to teach Wu Meng in accordance with proper cultivation stages.

At their parting, Xu Xun expressed his wish to visit her annually, but Chen Mu replied, "There is no need—I shall soon return to the celestial court." Plucking a stalk of fragrant cogongrass and tossing it southward, she said, "After returning, seek the place where this grass lands several dozen miles to the south and establish a shrine there. Visit it once each autumn." With these words, she ascended to the heavens.

This passage records a celestial encounter between Daoist immortal Xu Zhenjun (Xu Xun) and the local deity Lord Jin:

At the border between Xinjian and Fengcheng counties in Jiangxi stands the Huangtang Temple, a shrine built by Xu Zhenjun in imitation of the Danyang Huangtang Altar. Every year on the third day of the eighth lunar month, devotees gather here to pay homage to Lady Chen, a female Daoist immortal.

Lord Jin (also known as Manifest Loyalty True Official), originally from Jintian village in the Western Mountains of Yuzhang, earned respect for his upright character and community service after donating funds for public office. When Xu Zhenjun and feng shui master Guo Pu were searching for an ideal cultivation site, they came upon this area. Guo Pu marveled at its exceptional geomantic qualities: the rounded mountain contours, three towering peaks, and misty clouds created the perfect configuration for spiritual cultivation. Upon meeting Lord Jin, the landowner immediately recognized Xu's immortal bearing and spontaneously offered his entire estate as a practice ground. To seal this pledge, Lord Jin broke a copper coin in half, with each party keeping one half as a token. Later, Lord Jin's entire family relocated to Xilin, where they ultimately achieved immortality, becoming venerated as the local deities of Xilin.

The text also documents a miraculous incident during Emperor Zhenzong's reign in the Song Dynasty: When imperial envoys came to offer incense at Huangtang Temple, their leader saw Lord Jin's spirit dressed in red robes welcoming them at the stream bridge - a vision invisible to his entourage, later understood as a manifestation of the True Official local deity.

This scripture recounts several miraculous stories related to True Lord Xu Xun (one of Daoism's Four Celestial Masters).

The first section records imperial honors bestowed upon the True Lord's temple: A pilgrim was astonished to recognize the deity he had encountered the previous day as the very lord enshrined in this temple, and thus reported it to the imperial court. The court consequently exempted the temple from taxes, bestowed upon it the name "Zhaoying" (Luminous Response) in the fourth year of the Jiatai era (1204), and posthumously honored the True Lord as "Marquis of Spiritual Aid" in the third year of the Jiading era (1210).

The second section details the story of Xu Da and his wife. Xu Da was an attendant of the True Lord. On the day of the True Lord's ascension to heaven, the couple was transporting rice at the West Ridge market. Upon hearing the news, they immediately overturned their cart and rushed back, only to find the immortal procession had already departed. In their grief, they pleaded to accompany him. The True Lord explained that their cultivation was insufficient but taught them the arts of terrestrial immortality (dixian). They retreated to the Western Mountains, where the spilled rice miraculously took root and regrew—the site later became known as "Overturned Cart Ridge" and "Living Rice Market." To conceal their identities, they first changed their surname to Niu, then later to Gan. Master Gan left behind a poem expressing his reclusive state of mind, while his wife composed verses describing their carefree life selling medicinal herbs. Another poem was written by his wife as she paced alone by the altar during Master Gan's prolonged absence.

The third section mentions two county clerks, Hu and Zhan (subordinates of the True Lord during his magistracy in Jingyang County), who abandoned their family estates to follow him in spiritual cultivation, inspired by his virtue (De). Unfortunately, the text provides no further details about their deeds.

Celestial Master Hu (an honorific title for accomplished Daoist adepts), named Huichao with the courtesy name Basu, had obscure origins—none knew his native place or true age. During the Shangyuan era (674-676 CE) of Emperor Gaozong's reign, he retreated from Mount Lu to live in seclusion at Hong Well in the Western Mountains of Yuzhang. By the Yongchun period (682-683 CE), he appeared at Youwei Temple (a Daoist abbey) wearing a simple headscarf and coarse cloth, leaning on a staff, greeting fellow practitioners not with ceremonial tablets but with clasped-hand salutes. His striking eyebrows and beard framed a towering physique resembling a man in his forties. Though not exceptionally tall, he invariably stood head and shoulders above crowds—even tall men reached only his shoulders—earning him the popular epithet "Immortal Hu the Tall."

When asked his age, he consistently claimed fifty-two years, maintaining this answer unchanged decades later. He recounted the historical transitions since the Jin and Song dynasties with perfect accuracy, particularly delighting in discussing the encyclopedic knowledge of Jin Dynasty Minister Zhang Hua (courtesy name Guanwen) as if reminiscing about an old friend. Some said the immortal lords Xu Xun and Wu Meng had transmitted to him longevity techniques for refining the physical form, along with cultivation methods to transcend the Three Realms (heaven, earth, and water) and master the Nine Celestial Cycles. Capable of summoning deities and commanding wind and rain, he reportedly participated with Tao Hongjing in collating the seventy-scroll Taiqing Jing from Huayang Grotto at Mount Mao, his name inscribed in cinnabar on each scroll's spine—an attestation eyewitnesses confirmed. Yet he himself would say, "When I first came here as a sojourner at Xumu, the dynastic era was already unclear."

He meticulously buried exposed bones encountered on roads. Those following his guidance to excavate ancient artifacts never failed in their searches. Against malignant spirits, however, he showed no quarter. When a demonized camphor tree near Yuzhang's west gate transformed into a one-legged deity that bewitched locals into improper sacrifices, Celestial Master Hu thundered rebukes, subdued it with talismanic seals (fulu), then ordered the tree felled, doused with oil, and burned to ashes. The site later became a temple (originally Xinguo Temple, now Tianqing Temple).

Earlier, when Youwei Temple fell into disrepair during early Tang, he personally arranged repairs after hearing the abbot's complaints. Within a month, he orchestrated the transport of timber rafts from the Camphor River mouth at Gao'an—ninety li distant—instructing rafters to secure the logs along the riverbank.

This account tells the story of a Celestial Master (Tianshi, an honorific title for accomplished Daoist practitioners) demonstrating supernatural powers and declining imperial summons:

At dusk, the Celestial Master sent forth an ink-black talisman (fulu), and by midnight, fierce winds and torrential rain arose. By daybreak, the timber rafts needed for temple construction had miraculously appeared beneath the altar. Along the mountain paths, trees and valleys parted of their own accord to make way, some even broken by divine force. He then excavated a cellar at the mountain's base, retrieving three thousand coins to fund the construction. Those temple sections too difficult for ordinary builders were completed overnight by spirits under his command. The three wells dug outside the gate (locally called "fire-prohibition wells") still prevent conflagrations to this day.

When news of the Celestial Master's fame reached Empress Wu Zetian, the court sent a ceremonial carriage with cattail-wrapped wheels (an ancient protocol for summoning recluses) to invite him. Though preferring mountain seclusion, the Master reluctantly emerged after relentless searches by local officials. At Luoyang's Wucheng Hall, he discoursed solely on governing through Dao and Virtue (Dao-De), delighting the Empress who wished to retain him in the capital for alchemical work. Yet he insisted on returning to mountain cultivation. At parting, Wu Zetian not only gifted gold, silver, and jade, but also composed heartfelt farewell verses comparing him to the legendary immortals Guangchengzi (from the Yellow Emperor's era) and Heshanggong (of Han Dynasty fame), expressing her longing for the elixir of immortality.

The Celestial Master returned to the ancient altar of Master Hongya (an ancient immortal) to refine the Golden Elixir (Jindan) for three years. Despite repeated imperial edicts urging his return, he found opportunities to slip away even after entering the palace. The emperor sent envoys with lavish gifts including celestial-themed poetry yearning for transcendence. Ultimately, the Master secluded himself at Xumu Jing Temple on Western Mountain, where the Sanqing (Three Pure Ones) Hall and Central Gate True Lord Hall (still extant above Xianjing Hanri Pavilion) stand with miraculously precise, sturdy beams—clearly beyond mortal craftsmanship. Most remarkably, the main hall's beam bears Wu Zhou era inscriptions in vigorous calligraphy, while the rear hall preserves the Master's self-portrait painted in his own hand.

On Western Mountain there lived a Daoist cultivator (referring to Celestial Master Xu Xun), revered by the local people as their teacher. Within a thousand-mile radius, no plagues spread, nor did floods or droughts afflict the land. Even fierce beasts dared not bring harm, and people near and far relied on his protection.

On the sixteenth day of the second month in the third year of the Chang'an era (703 CE), he instructed his disciples to construct a brick tomb at Fulong Ridge northwest of Youwei Temple. Within it, they enshrined sacred implements—a single copy each of the Supreme Mystery Talisman (Taixuan Zhenfu), the Two-Seven Star Spirit Sword, and the Lingbao Staff—completing the work in just three days. The Celestial Master (an honorific for one who has attained the Dao) straightened his robes and sat upright on a rope-bed. Suddenly, the chamber filled with an extraordinary fragrance, the cries of cranes echoed in the air, and the clamor of horses and men resounded beyond the walls without cease. When the onlookers turned to look again, he had already shed his mortal form and ascended to immortality (in Daoist terms, the departure of an enlightened being is called "casting off the husk"). Local officials reported the event to the imperial court, which granted funds for purification rituals (Zhaijiao) and posthumously honored him as "Master of the Cavern of Truth" (Dongzhen Xiansheng). Master Sima Zhen of Gusu composed a stele inscription recording the event in detail.

Years later, the wall bearing this inscription was on the verge of collapse. A wandering Daoist (a cultivator of no fixed abode) made a rubbing of the text on wooden boards, and miraculously, the rubbing reproduced the stele’s original inscription in full. The next day, the wall collapsed, and the Daoist vanished without a trace. Later, when the temple gates and halls were rebuilt by imperial decree in the sixth year of the Zhenghe era (1116 CE), the old walls were demolished, leaving only that precious rubbing preserved to this day.

The Ten Books on Cultivating Perfection: Jade Lofty Collection is a crucial Daoist scripture, with its thirty-sixth volume recording essential cultivation methods. This Jade Lofty text (referring to the Jade Lofty Palace of Ten Thousand Longevities, a sacred Daoist site) compiles ten key principles of spiritual cultivation, and this particular volume details concrete methods for achieving longevity through Neidan (internal alchemy) practice—the Daoist discipline of refining Jing (essence), Qi (vital energy), and Shen (spirit).

Practitioners must first grasp the principle of "simultaneous perfection of form and spirit," attending to both physical cultivation and mental refinement. Just as raw jade requires carving to become an artifact, the human body and mind must be tempered through specific breathing techniques (Tuna, the practice of regulating respiration) and visualization (Cunxiang, focused contemplation of internal imagery).

The text meticulously documents the "Three Dantian Circulation" technique: transporting Jing-Qi from the lower Dantian (three inches below the navel, the reservoir of essence) to the middle Dantian (between the breasts, the seat of Qi), then elevating it to the upper Dantian (deep behind the brow, the abode of Shen). This process requires precise coordination of breath rhythms and mental guidance, akin to refining raw materials into their quintessential form.