《歷世真仙體道通鑑》Vol. 11

During the reign of Qin Er Shi, Kong Qiuming, Luo Fatong, Wu Tianyin, Zhang Fashu, Xie Zhikong, Zhou Xianyong, Zou Wujun, Xie Youyan, Yang Yuanzhong, He Zixiao, and three others grew weary of hearing about the turmoil in the world. They befriended one another and resolved to resign from office and seek the Great Dao far and wide. The other three were named Wu Bian, Li Deshu, and Song Yundao. Tang Jianwei was also among them; the surnames, native places, and official ranks of the remaining people are unknown.

They first arrived at Mount Lu, intending to rest there for a while. One night, fierce winds and torrential rain joined to form a stream. An inscription appeared in the stream, reading: “The spirit stream transformed by the divine; names inscribed on golden tablets. The perfected ones, acting on a heavenly command, dwell in seclusion within the jade grotto.” Three of them then remained by the stream to cultivate the Dao. This place is today’s Lingxi Temple.

Of the other ten, Kong Qiuming settled on Mount Yusi, to the southwest, while Wu Tianyin settled west of the Gan River. Kong Qiuming said, “The Clustered Jade Peaks south of the river are the Seventeenth Grotto-Heaven, named the Heaven of Great Elegance and Pure Bliss. Its mountains are beautiful, and its grotto is wondrously numinous—just the place to live in seclusion and cultivate the Dao. Since this was our purpose from the beginning, how can we abandon it halfway?” So the ten prepared their belongings and continued on to the Clustered Jade Peaks.

Kong Qiuming said, “To the west of the Grotto-Heaven, strange peaks rise high. There must be a numinous cave where we can rest.” When they reached a cliff on the southeastern side, they indeed found a cave. Ancient seal script was carved into the wall, along with another inscription: “The western gate of the Grotto-Heaven. The ten masters are all reclusive sages, detached from worldly concerns. They must know more than one method for cultivating the spirit and nurturing the primordial Qi.”

One day, an old man dressed in plain clothes arrived carrying a bronze basin containing ten small carp. He told them, “These fish are extraordinary. Take good care of them.” The group immediately dug a pond behind the Grotto-Heaven and raised the fish there. Later generations called it the Dragon-Raising Pond.

He Zixiao loved to travel far and wide, but often treated others with neglect and discourtesy. The others tried to persuade him, but he would not listen. The remaining nine learned that immortality could be attained through cultivation, and so they devoted themselves to their practice with even greater diligence.

By the reign of Emperor Jing of Han, the nine had brought their cultivation to completion. A divine being descended to their hermitage, introducing himself as the “Grotto-Heaven’s Fate-Controller.” He told them, “Your sincerity has reached its utmost. You have now been removed from the register of the Northern Feng—the underworld in Daoist tradition—and entered into the register of the Southern Palace, the palace realm of the immortals.” He then taught them the secret of Returning the Elixir, a method for refining the inner elixir and becoming immortal by taking it, and departed.

Once the elixir was complete, the divine being descended again and said, “The Supreme Emperor’s edict will soon arrive. Go quickly to the Immortal-Sending Terrace and await the right moment, so that you may ascend to immortality together.” When they arrived, the immortals had all gathered and hosted a farewell banquet for them. The gathering resembled an audience between ruler and ministers. When the banquet ended, they saw a gentle breeze and clouds of vapor…

A great many fragrances gathered, enveloping the people on every side. Nine dragons arrived drawing a carriage of luan and phoenix birds, with the luan and phoenix leading the way. The Jade Emperor issued an edict, sending embroidered-robed envoys and blue-robed attendants to bring ten jade registers, ten chests of rosy-cloud robes, and a box of Golden Elixirs. Immortal regalia, including rainbow banners and feathered staffs, was also brought onto the terrace.

At that time, only He Zixiao had not yet returned from a distant journey. They waited from the hour of the Dragon until the hour of the Snake. The nine Perfected Ones took the Golden Elixirs, changed into their rosy-cloud robes, and prepared their carriage, but He still did not return. So they left a jade register, one chest of robes, and a booklet of plain silk writing on Flying Immortal Rock for He Zixiao. The immortal music sounded pure and mournful, and the assembled immortals urged the carriage to set off. Kong Zhen sighed, “Xianliang, Xianliang, where have you gone? I am leaving now—why are you alone and absent?” Before long, the carriage rose higher and higher, gradually vanished, and could no longer be seen.

The nine dragons said to draw the carriage were, in fact, fish that the nine Perfected Ones had raised in earlier years. The nine Perfected Ones once forged ten swords on a stone terrace in Dongyang. Before ascending, they gave one sword to Xianliang to wear, buried another at the Immortal Terrace, and left the rest in various places throughout the grotto-heavens to guard them.

He Zixiao

He Zixiao’s courtesy name was Xianliang, though some say his surname was Deng. He returned only after the nine Perfected Ones had ascended. His expression was clear and composed, and he seemed to drift beyond the dusty world as he wept before the clouds and mist. He climbed onto Flying Immortal Rock and took the chest and the jade register. At that moment, the Perfected Lord of Fate, who governs human lifespans and the registers of immortals, arrived and said, “The Perfected One has failed to answer the Jade Emperor’s summons in time and cannot ascend to Heaven with the nine Perfected Ones. They have already reached the Yuanhui, but their cultivated deeds are not yet complete. They may withdraw into seclusion at Yuan Turtle Grotto.”

He opened the chest, took out the rosy-cloud robe, and examined the plain-silk booklet. It recorded how to take Taiching grass, explaining that cultivation by this method could make one an Earth Immortal. The booklet also said that northeast of the mountain was a grotto dwelling on level ground, a place where Earth Immortals lived. Xianliang turned the chest upside down on the mountain peak. Before long, it became stone. Later, people named the peak after it, and the stone’s shape was remarkably like that of a chest.

Xianliang also released a white ape and a dog, and had them take the immortal medicine. Both sprang into the air and flew away. Xianliang took Taiching grass and practiced the secret method in the booklet. In less than a day, he could fly through the air and make the great stones remaining on the mountain fly into a stone cave.

According to legend, at first the gods sent someone to raise fish in the pool. Later, the fish became nine dragons and carried the nine Perfected Ones up to Heaven. When Xianliang returned and looked into the pool, it was completely empty. Only one fish appeared and disappeared from view; later, it too became a dragon and concealed itself in a rocky cavern.

Tang Gongfang

Tang Gongfang, also known as Tang Gongfang, was from Xingyuan Prefecture. Xingyuan had a Daoist temple on Doushan Mountain. The mountain rose abruptly from the plain, with sheer cliffs on all sides and a level, square summit shaped like the base of a dipper, so…

This place is said to be a celebrated scenic spot, with unusual trees such as pines, firs, and cypresses. On the mountain are traces of Tang Gongfang’s ascent to heaven with his whole family after drinking the immortal wine of Li Baibai. The foundations of his old home covered about three mu. Later, the ground sank into a pit, said to mark the place where the entire estate, houses and all, rose into the sky.

Another account says that when Tang Gongfang’s family ascended to immortality, even the chickens and dogs went with them. Only the rats were left behind because they were filthy. The rats regretted this and, three times in a month, vomited up their intestines and grew new ones. This is what Shu Guangwei meant by “Tang’s rat.” An earlier poet wrote:

“Clad in rosy garments, he seemed ready to soar, pleasantly drunk;

Before they knew it, the whole family had taken up residence in the crimson heavens.

People know only that the chickens, too, ascended to heaven—

Who could have guessed the journey was so long?

The realm of the Three Pure Ones (Sanqing) is vast and lofty;

The old dreams of the dusty world have been left behind.

Clouds and rosy mists among the Eight Scenic Realms—the Daoist immortals’ paradise—

Are the morning scene of paying court to the immortals.

Only the dark cypresses in the woods of their native place remain green;

Dew and mist shroud them, as though locking away the swift wind.”

Yangzhou also has a Cold Spring Mountain. The Hanzhong Record says that during the Qin dynasty, Tang Gongfang became a disciple of Li Baibai. When Gongfang was thirsty, Li Baibai pointed his staff at a cliff, and a spring gushed forth. This is the mountain in question. Those who climb it must be very quiet and solemn. If anyone makes a commotion, fierce winds rise and thunder sounds at once; hence the name “Cold Spring Mountain.”

Ding Lingwei

Ding Lingwei was from Liaodong. In his youth, he studied under a master and attained the Dao, becoming an immortal. He could divide himself at will and could also return to the human world for a time. Once he took the form of a white crane and alighted on the ornamental pillar before the commandery city gate. He said, “I am Ding Lingwei. I left home a thousand years ago, and now I have returned. The city walls are as they were, but the people are no longer the same. Why not study the Dao and become immortal, instead of letting yourselves be buried in tombs?” With that, he flew high into the sky and vanished.

The stories of Zuo Yuanfang turning into a sheep and Ding Lingwei turning into a crane describe transformations that lasted only for a time; they did not remain sheep or cranes forever. The genealogy of the Ding family of Liaodong records that Ding Lingwei studied the Dao and became an immortal in the early Han dynasty.

Zhang Liang

Zhang Liang, courtesy name Zifang, was descended from a family of Han. After the state of Han was conquered by Qin, Zhang Liang spent his family’s wealth to recruit an assassin, hoping to kill the Qin ruler and avenge Han. For five generations, his family had served as ministers of Han. Zhang Liang once studied rites in Huaiyang, and later, in Cangzhou, he found a strongman capable of lifting an iron hammer weighing 120 jin.

When Qin Shi Huang made an eastern tour and reached Bolangsha, Zhang Liang and the assassin secretly waited for their chance. They attacked Qin Shi Huang with the iron hammer but struck the accompanying carriage by mistake. Qin Shi Huang was furious and immediately ordered a search for the assassin.

Zhang Liang changed his name and lived in seclusion at Xiapi. One day, while he was free, he was walking alone on the Yi Bridge in Xiapi. Yi was the word used for “bridge” in the Chu region. An old man dressed in coarse cloth came up beside him, deliberately tossed his shoe beneath the bridge, then turned to Zhang Liang and said, “Young man, go down and pick up my shoe.”

Zhang Liang was astonished and almost struck him. But thinking that the man was elderly, he held back his anger, went down, retrieved the shoe, and knelt to hand it to him. The old man stretched out his foot for Zhang Liang to put the shoe on. Zhang Liang was greatly surprised. The old man said, “Young man, you can be taught. Come back here at daybreak in five days to meet me.”

Five days later, Zhang Liang came to the bridge at dawn, but the old man had already arrived. Angrily he asked, “Why are you late?” Then he told Zhang Liang to return in another five days. The second time, Zhang Liang arrived at cockcrow, but the old man was there first again and reproached him for being late. Five days later, Zhang Liang arrived at midnight. After a while, the old man came too and said happily, “That is how it should be.” He took out a book and said, “Read this book, and you will be able to serve as a teacher to emperors. In ten years, great events will arise throughout the realm. In thirteen years, you will find me beneath Gucheng in Jibei. A yellow stone there will be me.” After saying this, the old man departed and never appeared again.

The next day, Zhang Liang examined the book. It turned out to be the Military Methods of the Grand Duke. He found the whole encounter extraordinary, and often recited and studied the book. While living in Xiapi, he conducted himself with a pronounced spirit of chivalry. Later, he repeatedly offered advice from the Military Methods of the Grand Duke to the Lord of Pei (Liu Bang), who greatly valued it and often adopted his strategies. Others who heard them, however, often failed to grasp them. Zhang Liang therefore concluded that the Lord of Pei had perhaps been chosen by Heaven’s mandate. He joined him and never left.

When the Lord of Pei was preparing to attack the Qin forces guarding Yao Pass, Zhang Liang said, “I have heard that the Qin commander is the son of a butcher and comes from a merchant family. He can easily be swayed by profit. We should temporarily encamp, set up additional tents, and raise many flags on the surrounding hills to create the appearance of a larger force. Then we should send Li Yiji with generous gifts to bribe the Qin commander. If he wants to make peace, we can attack while his guard is down.” The Qin forces were indeed defeated, and the Lord of Pei reached Xianyang, where King Ziying of Qin surrendered.

When the Lord of Pei entered the Qin palace and saw its curtains, tents, dogs, horses, treasures, and thousands of palace women, he wanted to remain there and enjoy himself. Fan Kuai tried to dissuade him, but he would not listen. Zhang Liang said, “The Qin dynasty governed with such cruelty that the Lord of Pei was able to come here. He should now rid the realm of cruel rulers and their evils. To enter the Qin palace and immediately become attached to its pleasures is to help a tyrant do wrong. Good advice often sounds unpleasant, but it helps us act well; good medicine tastes bitter, but it helps cure illness. I hope the Lord of Pei will heed Fan Kuai’s words.” The Lord of Pei then withdrew his troops and returned to Bashang. The account only alludes here to the later meeting with Xiang Yu at Hong Gate; it does not describe it in detail.

After Liu Bang, known as Pei Gong, became the King of Han, Zhang Liang advised him to burn the plank roads, showing the world that he had no intention of returning to Guanzhong and putting Xiang Yu, the King of Chu, at ease. Later, Zhang Liang wrote to Xiang Yu, saying that the King of Han had lost his fief and merely wanted to receive Guanzhong as agreed; if he were granted the territory as promised, he would not dare advance east again. Zhang Liang also gave Xiang Yu a letter from the rebel state of Qi, which said that Qi and Zhao planned to join forces to destroy Chu. Xiang Yu therefore marched north to attack Qi.

The King of Han appointed Zhang Liang Marquis Chengxin. Zhang Liang accompanied him east to attack Chu, but the Han army was defeated and forced to retreat. The King of Han dismounted, leaned against his saddle, and asked Zhang Liang, “I want to give away the lands east of Hangu Pass rather than keep them for myself, so that others can earn merit. Who, in your view, could join me in accomplishing the great enterprise?”

Zhang Liang replied, “Ying Bu, the King of Jiujiang, is a valiant Chu general who has fallen out with Xiang Yu. Peng Yue has also rebelled against the King of Qi in Liang. We should quickly send people to make contact with both of them. Among your own generals, only Han Xin can be entrusted with a major responsibility and given an independent command. If you are to give away territory, grant it to these three. Then Chu can be defeated.” The King of Han sent Sui He to persuade Ying Bu and also made contact with Peng Yue. In the end, Chu was defeated through the efforts of these three men.

Zhang Liang was often ill. He served as the King of Han’s adviser on state affairs and sometimes accompanied the army on campaign. In the third year of Han (204 BCE), Xiang Yu besieged the King of Han at Xingyang. The King of Han discussed with Li Yiji how to weaken Chu. Li Yiji said, “In the past, after Tang overthrew Jie of Xia, he established a descendant of Xia as ruler of Qi. After King Wu of Zhou defeated Zhou of Shang, he established a descendant of Shang as ruler of Song. Now Qin has destroyed the Six States. If Your Majesty were to install descendants of those states as rulers, they would surely vie to support you, remember your virtue and righteousness, and willingly submit. Once your virtue and righteousness have been put into practice, Your Majesty can become king, and Chu will surely curb its ambitions and come to pay homage.”

The King of Han said, “Good. Have a seal carved at once, and take it with you to carry this out.” Before Li Yiji could set out, Zhang Liang came in from outside to see the King of Han. The king was eating, and he told Zhang Liang that someone had devised a plan to weaken Chu, then explained Li Yiji’s proposal in detail.

Zhang Liang said, “Allow me to use the chopsticks in front of you to work out a plan on your behalf.” (This episode is recorded in the relevant passage of the Records of the Grand Historian: Hereditary House of the Marquis of Liu; Zhang Liang explains why installing descendants of the Six States would not work.) Zhang Liang said, “If this plan is truly adopted, Your Majesty’s great enterprise will be ruined.” The King of Han stopped eating, spat out the food in his mouth, and cursed, “That bookworm nearly ruined my great enterprise!”

After Han Xin conquered Qi, he wanted to be made King of Qi. The King of Han was furious, and Zhang Liang advised him. (For details, see the “Biography of Han Xin.”)

In the fifth year of Han (202 BCE), the King of Han was stationed at Guling, but the other lords did not arrive at the appointed time. Only after Zhang Liang advised the king did they all come. (For details, see the “Annals of Emperor Gaozu of Han.”)

In the sixth year of Han (201 BCE), when the King of Han was rewarding those who had contributed to the victory, Zhang Liang had not yet …

Someone once spoke of military achievements. Emperor Gaozu of Han said, “To devise strategies in the command tent and secure victory a thousand miles away—this was Zifang’s (Zhang Liang’s) achievement.”

Zhang Liang chose for himself a fief of thirty thousand households in Qi. He said, “At first, I set out from Xiapi and met Your Majesty in Liu. Heaven entrusted me to Your Majesty. Your Majesty adopted my plans, and fortunately they often succeeded. I ask only to be enfeoffed in Liu; that will be enough.” Emperor Gaozu therefore made him the Marquis of Liu. Zhang Liang was enfeoffed alongside Xiao He and others. While the other officials were still debating their merits and the enfeoffments had not yet been completed, Emperor Gaozu was staying in Luoyang.

That same day, Emperor Gaozu set out for Guanzhong, and Zhang Liang accompanied him through the passes. Zhang Liang was frail and often ill, so he practiced daoyin—exercises involving regulated breathing and bodily movement to maintain health. He gave up grain, shut himself away, and did not appear in public for more than a year.

Emperor Gaozu wanted to depose the Crown Prince and install the son of Lady Qi, Liu Ruyi, the King of Zhao, in his place. Empress Lü asked Lü Ze, Marquis of Jiancheng, to urge Zhang Liang to intervene. “You have always been the Emperor’s trusted strategist,” she said. “Now the Emperor thinks every day about replacing the Crown Prince. How can you still sleep soundly?”

Zhang Liang replied, “This is difficult to settle through argument. But there are four men whom the Emperor has been unable to summon. They are elderly, and because the Emperor treated scholars with contempt and insulted them, they withdrew into the mountains and vowed never to serve the Han. Yet the Emperor holds them in high regard. If they could be invited out with sincerity and made guests of the Crown Prince, accompanying him regularly to court so that the Emperor sees them, this might help.”

Empress Lü then had Lü Ze send someone with a letter from the Crown Prince, humbly worded and accompanied by generous gifts, to invite the four men. At last, they came.

In the eleventh year of Emperor Gaozu’s reign, Ying Bu rebelled. The Emperor fell gravely ill but planned to send the Crown Prince to lead the campaign against him. The four elders advised Marquis Lü Ze: “If the Crown Prince leads the army and wins, it will not strengthen his position when he succeeds to the throne. If he fails, he may bring disaster upon himself. The generals who would follow him are all fierce commanders who helped the Emperor pacify the realm. To put the Crown Prince in command of them would be like asking sheep to direct wolves. We have heard that when a mother is favored, her son is held close. Lady Qi serves the Emperor day and night, and the King of Zhao is often at his side. From this, it seems the Crown Prince’s replacement is already all but decided. Why not urge Empress Lü to seize this opportunity and plead with the Emperor, saying: ‘Ying Bu is a formidable warrior and skilled commander. The generals are all Your Majesty’s peers, yet you would place the Crown Prince over them; they may not be willing to obey him. And when Ying Bu hears that the Crown Prince is leading the army, he will beat the drums and march west. Even if Your Majesty is seriously ill, you should make yourself get into the baggage cart and direct the army from within it. Then the generals will not dare fail to do their utmost. Though you suffer from illness, you should still force yourself to consider the future of your wife and son.’”

Later, events unfolded just as the four elders had predicted. Emperor Gaozu said, “That boy is not fit to be sent.” He therefore decided to lead the campaign himself.

Zhang Liang, though ill, struggled to his feet and went in to see Emperor Gaozu of Han. “The people of Chu are fierce and swift,” he said. “Your Majesty should avoid confronting them.” He took the opportunity to urge Gaozu to appoint the Crown Prince as a general and place him in command of the troops in the Guanzhong region.

Gaozu said, “Though Zhang Liang is gravely ill, he is still doing his best to assist the Crown Prince.” Shusun Tong was serving as Grand Tutor at the time, while Zhang Liang effectively took on the duties of Junior Tutor. After Gaozu put down the rebellion of Ying Bu, Zhang Liang’s illness grew worse. Gaozu still wanted to replace the Crown Prince. Zhang Liang tried to dissuade him, but Gaozu would not listen. Zhang Liang then pleaded illness and stopped concerning himself with affairs of state. Shusun Tong cited ancient precedents and even argued against the change at the risk of his life. Gaozu agreed outwardly, but still intended to replace the Crown Prince.

Later, Gaozu held a banquet, with the Crown Prince attending at his side. Four men over the age of eighty accompanied the prince. Their hair and eyebrows were entirely white, and they were dressed with dignity. Gaozu found this strange and asked who they were. Each of the four gave his name. Gaozu exclaimed, “I have been searching for you for a long time, but you avoided me. Why are you following my son now?”

The four replied, “Your Majesty looks down on scholars and often scolds them, so we did not wish to suffer such humiliation. Now we hear that the Crown Prince is benevolent, filial, respectful, and fond of scholars. People throughout the realm hope to follow him, and would even gladly give their lives for him. That is why we have come.”

Gaozu said, “Then I entrust the Crown Prince to your good care and assistance.” The four men raised their cups to wish Gaozu a long life, then hurried away. Gaozu watched them go, then pointed to them and said to Consort Qi, “I had intended to replace the Crown Prince, but these four men have become his supporters. His wings have now grown strong, and it will be difficult to unsettle him.”

Consort Qi began to weep. Gaozu said to her, “Dance a song from Chu for me, and I will sing a song from Chu for you.” He sang:

“The swan soars high; with one beat of its wings, it can fly a thousand li. Its wings are full-grown, and it flies across the four seas. Once it has crossed the four seas, what can be done to it? Even with a short arrow for shooting birds, where could one aim?”

Gaozu sang the song several times. Consort Qi sobbed and wept, and the banquet came to an end. In the end, the Crown Prince was not deposed, largely because Zhang Liang had brought the four men to support him.

Zhang Liang had once helped devise plans for the realm, but later said, “For generations, my family served the state of Han. After Han was destroyed, I gave away my fortune of ten thousand gold pieces without hesitation to avenge it. Now, with my three-inch tongue, I have become the emperor’s tutor and received a fief of ten thousand households. This is the highest position an ordinary person can attain. I am content. I wish to leave the affairs of the human world behind and wander with Red Pine Master.” Red Pine Master was a legendary immortal. After this, Zhang Liang studied Daoist arts, seeking to transcend the world and ascend to immortality.

Zhang Liang died six years later and was given the posthumous title Marquis Wencheng. Thirteen years after he first met the old man at Yiqiao (the name of a bridge), he accompanied Emperor Gao on a journey through Jibei and indeed found the Yellow Stone beneath Gucheng Mountain. He kept it in a treasured place and built a shrine to worship it. After Zhang Liang died, he was buried together with the Yellow Stone. Whenever the family visited his tomb to make offerings, his son Zhang Buyi would bow to worship the Yellow Stone. This account appears in the Former Book of Han.

The Daodejing says that Zhang Liang’s immortal way was passed down to his eighth-generation descendant, Zhang Daoling. After Zhang Daoling attained the Way and ascended to the heavens, the Supreme Lord Lao sent Zhang Liang down to the human world as an envoy bearing an imperial decree.

The minister Dao Yi comments: “When those who have attained the Way live in seclusion, they are immortals of the highest rank. When they appear in the world, they can also become a blessing to humankind. By cultivating oneself, one can make one’s thoughts sincere, one’s heart upright, and one’s conduct complete. By putting the Way into practice for the good of all under Heaven, one can govern a family, a state, and the world well. These two courses do not conflict. What matters is a person’s circumstances, and whether the time calls for seclusion or for appearing in the world.

“Zhang Liang may be said to have followed both courses. The Daodejing says: ‘When the Way is cultivated in oneself, De (Virtue) becomes genuine. When it is cultivated in a family, De is abundant. When it is cultivated in a village, De grows. When it is cultivated in a state, De flourishes. When it is cultivated throughout the world, De is widespread.’ Zhang Liang’s loyalty to the state of Han and his achievements in establishing the Han dynasty are a clear example of this.

“Yet though immortals can achieve distinction and accomplish great things in the world, do they do so to pursue wealth and status or to show themselves off? They act this way to fulfill their aspirations. That is why Zhang Liang ultimately chose to withdraw into seclusion. The Daodejing also says: ‘When achievements are complete and one’s name is known, withdrawing from the world accords with the Way of Heaven.’ Is this not precisely such a case?”

Su Dan

Su Dan was from Guiyang. His mother, Madam Li, was washing clothes in a river when she came upon a piece of sunken wood and became pregnant. When Su Dan was born, two immortal cranes flew into the courtyard, and white light shone through the doors and windows.

When Su Dan was only a few years old, he spoke little and did not play about like other children. Another account says that he had already attained the Way in his youth. He often went hunting with other children, riding a deer. It looked like an ordinary deer, yet could leap across dangerous terrain. When the children asked why it was so extraordinary, Su Dan replied, “It is a dragon.”

In his youth, Su Dan was renowned for his filial devotion. When he was fourteen, his mother said over a meal that she had suddenly taken a fancy to fish slices from the Long River at Zixing—raw fish cut into pieces—but the place was far away, and it would be difficult to obtain any. Su Dan said, “I’ll go buy some now.” Then he left. His mother thought he was joking to cheer her up. Before she had finished eating, Su Dan returned and placed the fish slices before her, saying, “These are from the Long River at Zixing.”

His mother said, “You have always been careful and honest. Zixing is more than two hundred li from here. How could you possibly go there and back so quickly? Don’t deceive me.” Su Dan replied, “When I was buying the fish, I saw my cousin coming from there. He asked me to send his greetings to you. He will come to pay you a visit in a few days.” His mother ate the fish slices, and they were indeed from the Long River at Zixing. A few days later, his uncle came and said that he had seen Su Dan’s mother at the market.

His mother wanted fish soup, so Su Dan, a legendary immortal who had attained the Dao, immediately set out for the market in Xiangzhou to buy fish. The market was 1,400 li from his home, yet he returned in the blink of an eye. Su Dan’s uncle was serving as an official at the market and saw him there with his own eyes. But Su Dan had already returned home ahead of him, astonishing everyone in the village.

One day, Su Dan told his mother, “My attainment of the Dao is complete, and before long I will ascend to Heaven. After that, I will roam freely among the clouds and waters, beyond the constraints of the mundane world. The foundation of my life is now in my own keeping. I have the Kun Terrace and Purple Mansion, immortal dwellings of legend. I am untouched by the transformations of Yin and Yang in the world, and beyond the governance of Heaven and Earth. Mountains, hills, rivers, and valleys will change, but I will not; the sun and moon will grow old, but I will not. The one Qi of true origin, the source of life, endures for ten thousand ages.”

His mother said, “You are the one I depend on. When you leave, who will I be able to rely on? Why speak of leaving?” Su Dan replied, “I often heard my master say that when someone attains the Dao and becomes an immortal, the whole family, extending through nine generations, receives protection. Even those who have already died will not become wandering ghosts. Though I will leave, I will still know all that you do.”

Then he left behind a chest, its seal and lock tightly secured, and told his mother not to open it. Whenever she needed something, she had only to tell him, and it would appear inside the chest just as she had asked.

Another account says that Su Dan told the villagers, “In two years, a great plague will strike Chenzhou.” He planted an orange tree and dug a well, saying, “Anyone who falls ill need only eat one orange leaf and drink a cup of water from this well, and they will recover.” Yet another account says that, as he was about to leave, Su Dan foretold that a great epidemic would strike that year and nearly half the people would die. Anyone who drank water from the well, he said, would be safe. Events later unfolded exactly as he had predicted.

As soon as he had spoken, five-colored auspicious clouds descended into the courtyard, and the faint sounds of flutes and drums could be heard. Riding the clouds, Su Dan rose into the sky. With tears in his eyes, he bade farewell to his mother and the villagers, then slowly departed toward the southeast. Hundreds of villagers and officials from the commandery witnessed the scene. This was in the third year of Emperor Wen of Han’s reign. Another account says that when Su Dan attained the Dao, dozens of white cranes descended in front of his gate, and he rode one of them up into the clouds.

After Su Dan ascended to immortality, whenever his mother lacked something, she had only to make a request of the chest, and the needed item would appear inside. One day, missing Su Dan, she imagined that he was inside the chest and opened it. There was nothing within; she saw only two immortal cranes flying away through the air.

Two years after Su Dan’s ascent, a great plague did indeed strike Chenzhou. People treated the sick with orange leaves and well water, and they soon recovered. Thousands were saved. The commandery governor, his subordinates, and the people of the commandery all went to offer sacrifices beside Orange Spring. Visitors came and went so often that the place was like a market.

Several years later, Su Dan’s mother fell ill. Su Dan came to see how she was doing, but before long…

Dan’s mother died at the age of more than a hundred. The court therefore ordered the governor of the commandery to conduct her funeral rites, and she was buried on the southern side of Su Mountain. At the time, monkeys cried out in alarm and immortal cranes called mournfully. The wind sounded desolate, and the mist grew dim; sorrowful clouds lingered for a long time, while grieving rain dripped down from the mountainside. Wailing came from the mountaintop. Heard from afar, it seemed close at hand; heard nearby, it seemed distant.

The governor led officials and commoners from the commandery up the mountain to offer condolences to Dan. Though everyone heard the immortal’s cries, no one could see her. Governor Lu Xianke said, “If we had not come to offer condolences, we would have had no chance to pay our respects to the immortal. We hope to glimpse your immortal countenance and dispel the veils of the mortal world. This would be a blessing not only for me, but for my entire clan.”

Dan said, “Immortals and mortals follow different paths; ascent to heaven and descent into ruin each have their own course. I do not mind letting you see me. I only fear that your blessings are too slight for all of you to behold me.” Then she said, “I will show you half my body.” Dan revealed half her face and one arm to Lu Xianke and the others. The commandery officials saw that her face was bright and radiant like fine jade, and that deep blue-green hair grew on her arm, gleaming in the sunlight.

The officials knelt again and offered their condolences. Dan said, “The mountain paths are steep and treacherous; you have come a long way and must be weary. I would like to build a bridge so you can return home safely. Remember: under no circumstances should you look back.” She took out a scroll of the Jade Axis and Golden Court Scripture (a Daoist text) and tossed it into the air. Before long, the scroll became a great bridge, like a jade rainbow stretched across the sky, its railings adorned with treasures of gold and jade.

Lu Xianke and the officials made their way onto the bridge and soon arrived back in the commandery. Only Judge Zhang Xinchen looked back. He fell into a deep ravine, but landed on rotten wood and fallen leaves and was not injured. It took him three days to reach the commandery seat.

After Dan’s mother died, weeping could be heard on the mountain continually. The cries did not cease until the mourning period ended. Later, the governor reported the matter to the court, which bestowed on the mountain the name “Su Immortal Mountain” and named the Daoist temple there “Su Immortal Temple.” The governor held the sacrificial rites regularly, with reverence and ritual purity.

Yuan Jie’s poem reads:

“The numinous orange has no roots; in the well, a spring flows.

The world is like a dream, and another thousand years have passed.

The old home can no longer be seen; only the returning immortal crane remains.

What is the name and surname of this immortal now—how many immortals has she become?

The wind is cold, the dew chill; those beside the altar stand in silence.

Along the narrow paths through this desolate, quiet place, wild grasses stretch on.

How might I follow in Lord Su’s footsteps, ride rainbow banners by daylight,

and, surrounded by a throng, ascend to heaven?”

Shen Bin’s poem praising Su Immortal Mountain reads:

“Through gaps in the trees, the eye reaches far across to Chenzhou;

the wells are linked, and beside them the chessboard lies askew.

The immortal does not come, so I sit in a quiet place;

when will this weary life at last come to an end?

Su Immortal’s former home is old, veiled in mist and rosy clouds;

Fuxi’s grave lies desolate, and even the plants seem sorrowful.

For a thousand ages, right and wrong…”

The source text ends here; the final line continues beyond the excerpt.

As the sun sets in the west and the river flows east, there is truly nowhere to turn for an answer. In the early years of the Song dynasty, a crane suddenly settled on the ridge of the prefectural offices and would not leave for a long time. The sons of local officials gathered to watch it, and one of them shot at it with a slingshot. The crane raised its foot and traced words on the roof. In the Chenzhou region, roofs were made of wooden boards instead of tiles. Then the crane beat its wings, soared into the clouds, and disappeared. The prefect sent someone onto the roof. There, they found the words the crane had traced:

“Since leaving my homeland, I have returned to find that things remain, but people have changed. Had sixty years not passed, I would not remember how hills and valleys had shifted, or how white bones covered the fields. The green mountains are still the same as before. I once perched beneath a tall roof and saw a group of children. I am Su Xian—why did you shoot at me? I turned and flew beyond the clouds, then returned to my own abode.”

Another account says that a crane-riding immortal came on a white crane to a tower northeast of the prefectural city, where someone shot at it with a slingshot. The crane touched the floorboards with its foot and left marks as if writing with lacquer. The words read: “The city walls still stand, but the people are no longer those of old. I have returned only after two hundred sixty-year cycles. Why did you shoot at me? I am Su Xian.” The prefect had the board removed and stored in the government treasury, and later returned it to its original Daoist temple. Su Xian never came back. During the Shaoxing era of Emperor Gaozong’s reign in the Song dynasty, the court bestowed on Su Xian the title “Perfected One of Pure Transcendence and Universal Response.”

Sima Jizhu

Sima Jizhu was from the state of Chu and made his living as a diviner in Chang’an. During the reign of Emperor Wen of Han, Jia Yi and Song Zhong served as senior officials. They said, “We have heard that sages are not always found at court; sometimes they walk among the shops and markets. Let us go and see for ourselves.” They found Jizhu seated at ease, with his disciples standing nearby and reciting the principles of Yin-Yang. The two men said, “Judging by your bearing and listening to your words, we have never met anyone like you. The worthy urge you to take high office and rank. Why insist on following such a winding path?”

Jizhu smiled and said, “You two gentlemen seem to know something of the Dao. How, then, can you say something so shallow? The frontier peoples refuse to submit, and the seasons have fallen out of harmony, yet you do nothing but hesitate and wander, talking endlessly. You rely on power to build connections and use profit to attract talent. As a result, the worthy are brought to shame. To have no hunger or cold troubling the heart, and no fear of robbery or seizure from without; to be respected when in a high position and unharmed when in a low one—this is the way of the gentleman. The art of divination is concerned precisely with ‘the highest De does not claim to possess De.’ The phoenix does not mingle with sparrows. Your thoughts and actions are so petty; how could you understand the way of elders?”

The two men were at once overwhelmed with shame and confusion. Later, they said to each other, “People of high moral character can live at ease, while those who rely on power and high position are in danger. If a diviner is not careful, someone may take away the fee earned for divining; if one is not careful when advising others on their livelihood, one may also put oneself at risk…” The original text breaks off here.

…Later, Song Zhong incurred a crime, and Jia Yi lamented the owl—which the ancients regarded as an ill-omened bird—but did not heed the warning that Ji Zhu had offered.

Ji Zhu entered the Great You Palace on Mount Weiyu and took Xi Lingzi Du as his teacher. Xi Lingzi Du was a celestial maiden of the Great Mystery. From her, Ji Zhu learned the arts of Stone Essence and Golden Light, and of Concealing One’s Form and Transforming One’s Body—Daoist methods of cultivation that involve gathering vital essences, hiding one’s traces, and changing one’s physical form.

As he prepared to leave the human world, Ji Zhu used a pillow and mat in place of his body, arranging them to resemble his true form. His family buried them on the southern side of Mount Pan in Shu. Zhuge Liang composed an inscription in his honor: “Mystical, subtle, and still, Yin and Yang blend in undivided harmony. Heaven and Earth mingle, and from them all things grow and take shape. The Master elucidated the principles of things and distinguished the soft from the firm; he observed the ways of ghosts and spirits, making the Six Measures—the six principles or standards of cultivation—clear.”

After attaining the Dao, Ji Zhu often read the Jade Scripture, consumed the essence of the Luminous Elixir, and drew in the radiance of Fuchen. His face was like that of a young girl, while his three-foot beard was black as ink. He had two children: a son named Fayu and a daughter named Jihua. They too lived on Mount Weiyu, where they studied the “Thirty-Nine Chapters” together.

Comprehensive Mirror of Immortals Throughout the Ages Who Embodied the Dao, juan 11