《華陽陶隱居內傳》

The Biography of Tao Hongjing, the Recluse of Huayang (Huayang Tao Yinju Neizhuan), Volume One, compiled by Xue Luo Ruzi Jia Song, records the ancestral lineage of Tao Hongjing (courtesy name Tongming). Tao's ancestral home was in Moling, Danyang (present-day Nanjing, Jiangsu), with family roots traceable to the era of Emperor Yao. During the Western Han dynasty, his ancestor Tao Qingdi served as Chancellor, while in the Eastern Han, Tao Dun held the high office of Minister of Works (Sikong), both occupying prominent positions. During the late Eastern Han when Dong Zhuo burned Luoyang, his thirteenth-generation ancestor Tao Chao crossed south of the Yangtze River and settled permanently in Danyang.

Tao Hongjing's seventh-generation ancestor Tao Jun served as General Who Guards the South (note: younger brother of Tao Huang, Inspector of Jiaozhou) under the Eastern Wu during the Three Kingdoms period and was enfeoffed as Marquis of Jurong. After the Western Jin conquered Wu, the family moved north, only to return south during the Yongjia Disturbances (the turmoil at the end of the Western Jin). His great-great-grandfather Tao Zhi was of noble character and disinclined to serve in office, while his great-grandfather Tao Xinggong once held the post of Commandery Merit Officer (a local official). His grandfather Tao Long, standing seven and a half feet tall, was skilled in medicine and accompanied Emperor Wu of Song (Liu Yu) on military campaigns, earning the title Marquis of Yuanfeng in Jin'an.

Tao Hongjing's father, Tao Zhenbao (courtesy name Guozhong), was a renowned scholar of Jiangdong, serving as Palace Censor (Nantai Shiyushi) and Magistrate of Xiaochang in Jiangxia (local administrative positions). Records describe him as an expert horseman and archer, well-versed in medicine, widely read, and possessing refined manners. He associated with eminent scholars such as Xiao Sihua. In the winter of Yuanhui 4 (476 CE), he was dispatched as an envoy to the north and authored Records of My Travels along with poetry.

Regarding Tao Hongjing's birth, his mother Lady Hao (née Zhi Zhan, from Donghai) once dreamed of a blue dragon flying from her bosom straight toward the eastern heavens (Book of Liang records it as two celestial beings descending with incense burners). These accounts all suggest the extraordinary origins of this figure who would later become a renowned Daoist master.

Later, unusual omens appeared when Tao Hongjing's mother was pregnant. These events were meticulously recorded in the Benqi Lu (Records of Origins) by his nephew Tao Yi, which should be more reliable than official historical accounts. His mother dreamed of a tailless dragon and remarked the next day, "This child will surely be extraordinary, though he may leave no descendants." Someone responded, "Could it be that he is destined to become an immortal?" The Benqi Lu notes that his mother privately confided after waking, "This child will certainly be no ordinary person."

Tao Hongjing was born at midnight on the 30th day of the fourth month in the third year of the Xiaojian era (456 CE) of the Liu Song dynasty. According to the Benqi Lu, this date corresponded to the jiachen day of the intercalary fifth month in the bingshen year, with the following day coinciding with the summer solstice. At dawn, his mother bathed and felt slightly unwell. Tao was born without crying, and even as an infant, he displayed remarkable intelligence. By age five or six, he was already obsessed with calligraphy, carrying brush and inkstone even while playing. By eight or nine, he had read thousands of volumes and excelled in literary composition. Upon reading the story of the Eight Lords of Huainan in Ge Hong's Shenxian Zhuan (Biographies of Divine Immortals)—specifically the sixth volume borrowed from a local Ju family, as recorded in the Benqi Lu—he clutched the book while sleeping and sighed, "How distant is the path to immortality?" From then on, he became deeply absorbed in Daoism, nurturing a resolve to transcend worldly life.

His striking appearance—fair complexion and dignified bearing—often drew crowds when he walked through the streets. People would remark, "Young Master Tao must be an immortal descended from the celestial palaces." He frequently carried a feathered fan to shield his face, never putting it down even in winter. By age eleven, he could draft official documents for Wang Hao, son of the Minister of Education Wang Zhao, with the skill of an adult. At fifteen, after returning to the capital from the southern provinces (the Benqi Lu notes he accompanied his father, then Minister of Personnel, to Huainan at thirteen and returned to the capital at fifteen, lodging with Xu Zhou), he began composing Xun Shan Zhi (Records of Mountain Seeking).

Upon reaching adulthood, he rejected marriage, maintaining a life of purity and discipline, free from sensual indulgence. He declared his intent to "purify the hun and po souls." Standing seven chi and two cun tall (approx. 173 cm), he had sparse eyebrows, a broad forehead, a purple birthmark the size of a coin on his right shoulder (the Jinque Hou Sheng Lie Ji records the Qingtong Jun stating this as a mark of an immortal), and dozens of black moles on his right leg arranged like the Big Dipper. He adhered to a vegetarian diet, consuming only qingjing rice (a Daoist fasting food).

This passage recounts the story of Tao Hongjing (the Recluse of Huayang) and his friend Liu Yu during the Southern Dynasties period. The plant nanzhu (Vaccinium bracteatum) was a primary ingredient in the elixirs consumed by higher immortals. Tao Hongjing particularly loved the sound of wind through pine trees and would personally plant pines wherever he resided. He often lamented not having read ten thousand volumes, supplementing this lack with Daoist scriptures (Jing), and thus rarely accepted official appointments from the provincial government.

Tao's father was close friends with Liu Bing. When Liu served as Governor of Danyang, his son Liu Yu gained early fame for his literary talents, and Tao Hongjing often traveled and dined with him. At that time, the Liu-Song dynasty was in decline—the tyrannical Prince of Cangwu (the deposed Emperor Liu Yu) had been killed, and Xiao Daocheng (later Emperor Gao of Qi) installed Emperor Shun as ruler. The Governor of Jingzhou, Shen Youzhi, refused to submit with his troops, while Minister Yuan Can occupied Stone City (modern Nanjing's Qingliangshan area) plotting to eliminate Xiao Daocheng, with Liu Bing involved in the conspiracy. Tao Hongjing, along with Han Ben and Mi Dan, was responsible for drafting documents. Eventually, Xiao Daocheng stormed Stone City, and Yuan Can was defeated and executed.

On the night the city fell, Liu Yu and his younger brother fled to the capital but were captured and died in Jiankang Prison. Defying danger, Tao Hongjing personally collected the body, mourned, and buried Liu Yu at the old Yaoxing burial ground. In his lifetime, Liu Yu had been celebrated alongside Jiang Xiao, Chu Xuan, and others as one of "Emperor Shun's Four Friends." His works, Ode to the Virtue of Song and Seven Pearls of Admonition, were widely admired, but these writings were lost in the chaos of war. Tao Hongjing lamented: "Whether wise or foolish, human life seldom exceeds a century. What matters is leaving a noble name for posterity—yet Liu Yu could not even preserve his writings and reputation."

Note: "Inner texts" (neishu) here refer to Daoist scriptures; "Stone City" (Shitou) denotes the area around modern Nanjing's Qingliangshan; "Yaoxing" is the name of a burial site. This account highlights Tao Hongjing's loyalty and courage in adversity, as well as the precarious fate of literati in turbulent times.

Master Tao Hongjing (Tao the Hermit) originally intended to compile a literary collection but never fulfilled this aspiration. The following year, he attained Daoist cultivation and was enfeoffed as Duke of Qi with the ceremonial battle-axe (a symbol of military authority), marking a sign of heavenly mandate. Though frequently interacting with the Liu family, he remained inwardly troubled and vigilant.

According to the Benqi Records, after leaving Stone City, the master sought reclusion in mountain forests, but this coincided with the turbulent transition between the Liu-Song and Southern Qi dynasties. While maintaining surface cordiality with the Liu clan, he remained deeply cautious. Later introduced by Ji Zhen, he gained employment at Xinting and was quartered in military tents. After suppressing Shen Youzhi's rebellion, he returned to the Eastern Administrative Center with the army, serving as tutor (shidu) to aristocratic youths and handling secretarial duties.

At twenty-three, he was appointed Gentleman of the Household to the Prince of Baling. After Emperor Gao of Qi ascended the throne, he became Gentleman of the Household to the Prince of Yuzhang (the Liangshu mistakenly records this as tutor to various princes). Sensing marginalization by imperial intimates, he repeatedly declined appointments to no avail. The following year, he accompanied Prince Ancheng to Stone City. After Emperor Shizu's accession, he was named General Who Inspires Might and tutor to the Prince of Yidu. During his Qi dynasty tutorial service, he oversaw all documentation, producing exemplary memorials and ceremonial texts that became models for emulation.

Though envied by fellow tutors, he remained unperturbed. Once, Prince Guiyang hosted a banquet at Twin Mist Terrace for imperial relatives, where the master accompanied Prince Yidu. When assigned impromptu poetic compositions, his rhapsody on "Water Immortals" (preserved in his collected works) earned particular praise. Shen Yue and Ren Fang marveled: "Like viewing autumn seas—vast yet unfathomable in depth." Soon promoted to General of the Left Guard Palace Center, contemporaries considered this beneath his stature. When Yu Daojing petitioned Emperor Wu of Liang, the ruler replied: "Our late father personally held this post, as did Pei Songzhi before his advancement. This is a position of consequence—does the minister not understand?"

This account describes several pivotal experiences from the youth of Tao Hongjing (styled Master Huayang, the Recluse), a renowned Daoist master of the Southern Dynasties period.

At age twenty-nine, when the newly constructed Qingxi Palace was completed, the emperor enthusiastically hosted feasts and excursions. Tao presented a laudatory memorial displaying exceptional literary talent. Shortly thereafter, he suddenly fell gravely ill at Stone City, remaining unconscious for seven days without taking medicine or food. Upon recovery, he claimed to have witnessed extraordinary visions but kept their content secret. Thereafter, his appearance became gaunt and his speech noticeably slower.

That same year, he began studying Daoist talismans and registers (fulu, mystical diagrams and symbols used to commune with deities) under the eastern Daoist master Sun Youyue. Though receiving authentic transmission, he remained unsatisfied with the scripture copies available. The following year (Wuchen year), he journeyed to Mount Mao (a sacred Daoist mountain) seeking deeper teachings, where he discovered original manuscripts recording spirit revelations personally transcribed by earlier perfected beings Yang Xi and Xu Mi during the Xingning era of the Jin dynasty.

Tao Hongjing was profoundly moved by these authentic texts, feeling as if he had personally encountered the celestial beings. Carefully studying the correspondence between Yang, Xu and the immortals, he noticed significant missing portions and embarked on a far-reaching quest. He respectfully sought guidance from recluses including Lou Huiming of Great Mount Hong, Du Jingshan of Mount Taiping, and Zhong Yishan of [unclear] Mountain, ultimately obtaining over ten volumes of original perfected beings' writings. This scholarly pilgrimage lasted over two hundred days before his return to the capital.

Soon he set out again to search for remaining traces, achieving abundant results. His footprints covered famous mountains including Changshan of Dongyang, Tianmu Mountain of Wuxing, Yuqian, Linhai, and Sui'an. Remarkably light and vigorous, he scaled perilous peaks as if walking on level ground, nimbly traversing cliffs and chasms. Often bathing and chanting poetry in secluded mountain caves, he lingered with such delight that he forgot to return.

(Note: The "□" indicates illegible or missing characters in the original text)

Tao Hongjing (known as the Recluse of Huayang) lived in seclusion among mountains and forests, often gathering herbs and medicinal plants while keeping company with apes and birds, finding such joy that he forgot worldly desires. He frequently spent nights alone among herds of deer, once remarking: "Though I see the splendor of vermilion gates and grand mansions, I've never desired to enter them; yet gazing upon high mountains and vast marshes, though I know they're hard to dwell in, my heart always yearns to go. This must be the working of destiny."

Early in his career, he rose from General Zhenwu to become a Court Advisor (Fengchaoqing), yet since childhood he claimed no interest in officialdom. As an adult during the turbulent transition between the Song and Qi dynasties, he deliberately held only minor posts for years. Witnessing recurrent warfare, he finally straightened his robes, gazed eastward, and declared: "It is time to depart." He often spoke of the Daoist concept of the "Thirty-Six Grotto-Heavens" — sacred cultivation sites scattered throughout the cosmos, among which the eighth was the Huatan Grotto of Jintan (in modern Jiangsu's Maoshan), where the Three Mao Perfected Lords of Han dynasty achieved immortality.

Determined to settle there permanently, Tao quoted Confucius: "Withdraw into seclusion to cultivate one's aspirations; practice righteousness to attain the Dao (Way)." He added: "Having understood this truth today, I shall live the life of recluse seeking spiritual fulfillment." Henceforth he styled himself "Recluse of Huayang," signing all correspondence thus — much like Huangfu Mi (styled Shi'an) called himself "Master Xuan Yan" or Ge Hong (styled Zhichuan) adopted the name "Master Who Embraces Simplicity." This occurred in the tenth year of Yongming era (492 CE), when he was thirty-seven.

Before leaving, he sent his attendants ahead while personally hanging his official robes at the Divine Tiger Gate (palace entrance), departing bareheaded with only a deerskin scarf. When bidding farewell to friend Wang Yan, the latter warned: "The Emperor's temperament is severe; he particularly dislikes ministers making unconventional gestures. This might jeopardize your seclusion plans." After long contemplation, Tao replied: "I come to cultivate myself, not for empty fame. If I must consider such matters, why seek seclusion at all?" Ultimately he avoided audience with the emperor, submitting only a resignation memorial.

According to Zheng Wei's Shijuan, Tao indeed hung his official robes at the Divine Tiger Gate in 492 CE and had his resignation approved. This historical record confirms the circumstances of his reclusion.

(Supplementary note: The "Thirty-Six Grotto-Heavens" represent vital Daoist sacred sites where Qi (vital energy) concentrates for spiritual practice. The "Three Mao Perfected Lords" — Mao Ying, Mao Gu, and Mao Zhong — were Han dynasty immortals who attained the Dao (Way) at Maoshan, later revered as patriarchs of the Maoshan tradition.)

The parting scene between Tao Hongjing (the Recluse of Huayang) and Prince Yidu as he left the court was deeply moving. The two gazed at each other with choked voices, unable to speak. When bystanders saw the prince's reluctance and asked why he didn't try to make Tao stay, the prince replied: "This is a rare blessing for the world. Even the Emperor has permitted him to cease being a subject—how dare I stand in his way?" At their farewell, Prince Yidu presented Tao with fur robes, bronze mirrors, and other gifts, even sending several attendants to accompany him into the mountains and serve him.

According to the Benqi Lu (Records of Origins), Tao Hongjing once served as study companion (shidu) to Prince Ancheng and Prince Yidu, maintaining close relationships with various imperial princes. During the Yongtai era (Southern Dynasties period), he cautiously kept his distance to avoid political entanglements. Prince Yidu, known for his discernment from youth, had the longest and deepest friendship with Tao. Upon hearing of Tao's decision to retreat into reclusion, the prince wept repeatedly. When asked why he didn't dissuade him, the prince explained: "Previously, when Prince Wuling wanted him to serve as commandant (wuguan) of the commandery, I exhausted myself in words to help him decline, and for three days afterward I dared not face Prince Wuling. Now he pursues a loftier path—how could personal feelings make me obstruct him?" Before departure, the prince hosted a farewell banquet, presenting nine types of fur garments and mirrors, clothing, books, a carriage with horses, and dispatched five or six trusted attendants to escort Tao all the way to Hushu (present-day Jiangning District, Nanjing), arranging for servants to attend to his daily needs in the mountains long-term. Princes Wuling, Guiyang, and Poyang also composed poems and sent gifts.

As Tao Hongjing's boat departed eastward, all the court officials gathered at Zhenglu Pavilion to see him off. Raising their cups and waving sleeves, they sighed: "Jiangdong hasn't witnessed such a spectacle in ages—even the famed retirement of the two Shus (Shu Guang and Shu Shou of Han Dynasty) pales in comparison." Tao responded: "Qin Shihuang, Han Gaozu, Xiang Yu the Conqueror of Chu, Sun Ce the Wu ruler—all these heroes became mere handfuls of earth after death. We recluses who withdraw to cloud-wrapped peaks in search of the true Dao understand this truth." Not until dusk did they part, with even the carriage drivers moved to tears. The crowd watched his receding figure and sighed: "The solitary swan has flown beyond the heavens."

We ordinary mortals cling to fame and fortune like birds fluttering in a snare. The following year, as predicted, chaos engulfed the land when Xiao Luan (a Southern Qi imperial clansman), the Marquis of Xichang, murdered his sovereign. This episode reveals the prophetic wisdom of Master Tao Hongjing (a prominent figure of the Shangqing Daoist tradition, known as the Recluse of Huayang).

This account comes from the first scroll of The Inner Biography of Tao the Recluse of Huayang, documenting how Tao foresaw the impending political turmoil. While worldly people remained obsessed with mundane pursuits, the cultivated Tao Hongjing had already discerned the shifting tides. The narrative highlights the transcendent insight of Daoist practitioners through this contrast, embodying the tradition's philosophy of "avoiding calamity to preserve one's being." The passage illustrates how Daoist wisdom operates beyond conventional perception, with Tao's foresight exemplifying the cultivated ability to read cosmic patterns—a hallmark of advanced spiritual attainment in the Daoist tradition where temporal events mirror deeper cosmological movements.

Tao Hongjing (also known as Tao Yinju) first discovered a place called Jijin Ridge between Greater Mao Mountain and Middle Mao Mountain, which was suitable for cultivating profound Daoist practices. According to the Zhengao (Declarations of the Perfected), this interconnected mountain range contained an ancient rocky area known as "Jijin Mountain," a serene environment near a water source—an ideal location for establishing meditation chambers and refining elixirs. Thus, he built two Daoist centers on the western ridge: the Huayang Upper Retreat for studying the cultivation of stillness and truth-preservation, and the Lower Retreat dedicated to alchemical refinement and medicine-making.

He dressed simply in plain Daoist robes. When someone offered him a red silk cloak, he declined, accepting only a coarse garment from Jin'an. This robe had nine stripes on the left lapel and ten on the right, symbolizing the two vital energies (Yin and Yang, or Erjing). He lived a tranquil and Wuwei (non-action) existence, his spirit wholly absorbed in the profound mysteries of the Dao. Though detached and solitary, he maintained correspondence with friends and family. Once, he inscribed a poem on a tung leaf and sent it to Prince Yidu, ending with the line: "May I transform into a pair of white feathers, forever brushing dust from your carriage." Soon after, he dreamed that the prince appeared to him, announcing his own death and revealing that he would reincarnate in two years. When Tao pressed him about his destination, the prince replied it was still unknown, and the two clasped hands in sorrow before parting. The next day, Tao sent someone to inquire and learned that Prince Yidu had indeed been killed on the tenth day of that month.

Records state that in the eleventh year of the Yongming era (493 CE), Prince Yidu was appointed as Inspector of Southern Yuzhou to govern Gushu (modern-day Dangtu, Anhui), though this was not the emperor's original intention. On the eighteenth day of the eleventh month that year, Tao suddenly dreamed of the prince. Startled awake with deep unease, he sent a messenger the next day to verify the news—only to confirm the prince's murder on the tenth.

Later, when Emperor Ming of the Liu Song dynasty ascended the throne, he repeatedly dispatched envoys with lavish gifts and a comfortable carriage (Anche) to invite Tao Hongjing to reside in Jiangshan. Each time, Tao politely declined. In the third year of Emperor Ming's reign (499 CE), another imperial edict summoned him, but Tao firmly refused through Jiang You's petition. Thereafter, the court sent monthly envoys bearing gifts, yet he remained humble and steadfast in his reclusive cultivation, never forsaking his commitment to the Dao.

Tao Hongjing (also known as Tao Yinju) built a tall tower at Shangguan and began his secluded cultivation during the first year of the Yongyuan era (499 CE). According to the Benqi Lu records, he constructed this pavilion in the fourth year of Yongyuan (502 CE) with the purpose of isolating himself from worldly disturbances. Starting from the beginning of Yongyuan, he severed all external contacts, even ceasing to receive letters and official documents, maintaining only one or two attendants for daily needs.

His dwelling was naturally pure and tranquil, with no wild vegetation growing around. Originally lacking convenient water access, a mountain spring miraculously emerged spontaneously. At Xiaguan, auspicious lingzhi mushrooms grew, sweet dew descended upon Zhaotai, a spiritual turtle appeared in the pond, and white mice manifested in the medicine room—all these were considered auspicious signs indicating successful Daoist cultivation.

That year, he instructed his disciple Dai Tan to carry bamboo slips and a staff to transmit Daoist teachings to his follower Lu Jingyou from Wu Commandery (present-day Suzhou), while establishing the systems of "Lianshi Community" and "Ten Bestowals." In the "Ten Bestowals," the number nine symbolized the ultimate yang number representing the sovereign position, while ten represented the completion of yin numbers signifying restraint. As Confucius said, "The Zhou dynasty had great bestowals, enriching good people," hence the name "Ten Bestowals" was adopted. Tao Hongjing practiced secluded cultivation here and became known as the "Recluse of Serene Dwelling."

At that time, the Eastern Marquis of Hun (Emperor Fei of Southern Qi, Xiao Baojuan) ruled tyrannically, plunging the Jiangnan region into turmoil. According to the Book of Qi, this emperor was extraordinarily cruel—he even slit open pregnant women's bellies and wantonly slaughtered commoners. He made over thirty excursions each month with unpredictable movements, causing officials to flee in panic wherever he went, while commoners ran barefoot for their lives. Commerce and industry stagnated, people couldn't even gather firewood, the sick were abandoned on roadsides, and the populace lived in extreme misery.

When General Zhengdong Xiao Yan (later Emperor Wu of Liang) stationed troops at Stone City, the Eastern Marquis of Hun was trapped in Taicheng. Faced with the righteous army, many hesitated. Tao Hongjing, observing celestial phenomena, foresaw the impending changes and, sympathizing with the people's suffering, repeatedly submitted prophetic charts showing his support. The Benqi Lu records that since the beginning of Yongyuan, he had secretly monitored the political situation, eagerly awaiting news when hearing of the righteous army's westward advance. As soon as Xiao Yan's forces reached Xinlin, he immediately dispatched his disciple Dai Mengzhi to deliver a secret message via a detour, though the attempt failed due to obstruction at the Zaojia Bridge. Later, he sent Li Sigong to present a memorial at Stone City.

This passage records several significant interactions between Emperor Wu of Liang during the Southern Dynasties period and the Daoist hermit Tao Hongjing (styled Huayang Jushi):

It was early November, and the city walls remained heavily guarded. Due to lessons learned from the failed rebellion of Cui Huijing, most court officials were hesitant in decision-making—only Master Tao acted with decisive clarity. During Emperor Wu's accession ceremony, advisors like Fan Yun and Shen Yue participated in planning but remained uncertain about the new dynasty's name. Master Tao cited the prophecy "water cleaves wood" (where the characters for 'water' and 'wood' combine to form 'Liang') from the Eastern Jin Daoist Wang Zinian's Song of Return, supplementing it with Wang Jun's palindrome prophecies. Through multiple corroborations, he demonstrated that "Liang" was the Heaven-mandated symbol.

Records indicate the enthronement was originally scheduled for late spring. When Shen Yue inquired about the exact date, Master Tao calculated and confirmed the eighth day of the fourth month (Bingyin day) as auspicious. On the previous night (Yichou), sudden rainfall caused court anxiety about ceremonial disruptions. Yet by dawn the rain ceased, allowing the smooth completion of the accession—whereupon heavy rain resumed immediately after. All present regarded this as a manifestation of celestial will.

After ascending the throne, Emperor Wu held Tao Hongjing in even greater esteem. He dispatched Zhu Shizhi and attendant Huang Lu with an imperial edict to the mountains, requesting the hermit to paint two oxen: one roaming freely in wilderness, the other adorned in brocade yet tethered by ropes with blades at its neck. Recognizing this as counsel against clinging to power, the emperor wrote back acknowledging his inability to pursue cultivation due to imperial duties. When inquiring about the dynasty's lifespan, Master Tao prophesied: "After two jiazi cycles (120 years), from Emperor Guangwu's time spanning four hundred eighty years, now ascending directly to five hundred forty." The Liang Dynasty ultimately lasted approximately fifty years (actually fifty-five).

Master Tao dedicated himself to Daoist truth, viewing spiritual cultivation as swift as riding clouds—yet refining the Ninefold Cyclically Transformed Elixir required cinnabar and realgar as primary ingredients. This coincided with Northern Wei rule in the north (hinting at the era's north-south division). These accounts reveal how Daoist practitioners in turbulent times engaged rulers through prophetic wisdom, maintaining transcendent detachment while participating in crucial political decisions—a distinctive relationship between spiritual and temporal power.

At that time, Yuwen Tai's forces were powerful, blocking the route through Wudu (present-day Longnan, Gansu), making it impossible to transport realgar (a crucial ingredient for alchemy). In the third year of the Tianjian era (504 CE), Tao Hongjing dreamed at night of someone saying that elixirs could still be refined. That same night, Emperor Wu of Liang also dreamed of someone warning him: "How can one act rashly with only ambition but no tools?" This reminded him of Emperor Wu of Han's quest for immortality. After a long time, Emperor Wu of Liang finally understood and sent his attendant Huang Lu to inform Tao Hongjing: "Though we still lack the 'knife-measure' (a minute quantity of elixir) and the 'Three Great Elixirs,' if the True Man (Zhenren) has sincere intent, these are not insurmountable obstacles."

Tao Hongjing initially declined, saying, "Should I really emulate the methods of Li Shaojun (a Han dynasty occultist)?" Only after Emperor Wu shared his dream revelation did Tao Hongjing dispatch his disciples Lu Yichong and Pan Yuanwen to establish an alchemical workshop east of Jijin Ridge, where they cut through rocks to divert a mountain stream eastward. Tao Hongjing noted that there were many types of elixirs, such as the Yellow Emperor's Nine Cauldrons and Nine Elixirs (legendary elixirs refined by the Yellow Emperor). However, the Dengzhen Yinjue (Secret Instructions for the Ascent to Perfection) records that these formulas originated from the Taiqing Zhongjing (Central Scripture of Great Clarity), but their content is fragmented and obscure, making it difficult for later generations to fully grasp them.

Several famous elixir formulas mentioned in the text include:

• The Wangjun Hongjing Dan (Rainbow Radiance Elixir of Wangjun, transmitted by the Qingxu Xiaoyou Zhenren, or "True Man of Minor Existence in Pure Emptiness"),
• The Zuoci Jiuhua Dan (Nine Splendors Elixir of Zuoci, created after he benefited from the Nine Splendors furnace fire, though it was never passed down),
• As well as the Wuling Qibian Dan (Elixir of Five Numinosities and Seven Transformations), Shenjing Zhaohun Dan (Elixir of Divine Essence for Summoning Souls), and about thirty others. Most of these could only prolong life or elevate one to the status of an Earthly Immortal (a lower rank of transcendence). Some methods were crude and unreliable, while others were of too low a grade to connect with the divine.

The elixirs listed above all belong to the intermediate arts of the Taiqing Palace (Palace of Great Clarity), inferior to the more profound techniques of Chongxu Kongjing (Empty Radiance of Supreme Emptiness) from the Shangqing (Highest Clarity) and Taiji (Supreme Ultimate) traditions. There were also two types of Golden Liquor Elixirs (Jinye Dan):

• The Taiyi Jinye (Golden Liquor of the Great One), recorded in Ge Hong's Baopuzi, but lacking the necessary saltpeter and the authentic writings of a True Man;
• The Taiqing Jinye (Golden Liquor of Great Clarity), transmitted by Anqi Sheng, required the use of special salts like "lu xian lu salt" and sacrificial offerings of the "Great Sacrifice" (ox, sheep, and pig). These conditions were exceedingly difficult to fulfill.

The most profound elixirs were the four types of "Four Stamen Elixirs" (Si Rui Dan), though the circulating formulas were likely adulterated or falsely attributed. The Langgan Dan (Lapis Lazuli Elixir) and Quchen Dan (Twilight Radiance Elixir) belonged to the advanced arts of Shangqing and Taiji. Though recorded in the Dengzhen Yinjue, they demanded not only exceptional cultivation but also faced the same difficulties in obtaining lu salt and saltpeter.

This passage documents the Southern Dynasties Daoist master Tao Hongjing (known as the Recluse of Huayang) and his process of refining the Nine-Cycle Divine Elixir (jiuzhuan shendan), along with its transmission lineage. The Nine-Cycle Divine Elixir represents an advanced form of alchemical preparation requiring repeated calcination, with detailed descriptions of the refinement process and encountered difficulties.

Regarding the transmission lineage of the Nine-Cycle Elixir: It was first transmitted by the Perfected of the Supreme Ultimate (Taiji zhenren) to Master Changli, then to the Sovereign Perfected Lord of Western Citadel (Xicheng zongzhen Wangjun), and finally to the Perfected of Grand Origin (Taiyuan zhenren). Tao Hongjing inherited this alchemical tradition.

In the spring of the Tianjian era's fourth year (505 CE), Tao relocated east of the mountains, assigning disciples to guard various alchemical workstations. That year he initiated the elixir refinement, but when opening the crucible on New Year's Day the following year, the process proved unsuccessful. On the first day of Tianjian 5 (506 CE), upon reopening the vessel, only the uppermost layer showed transformation while other sections merely began displaying elixir coloration. On the Double Ninth Festival (9th day of 9th month), he reignited the furnace, but thunder in the mountains caused concern about disturbing the elixir's essence (jing), preventing use of strong flames and resulting in another failure.

Tao maintained rigorous daily discipline akin to purification rituals (zhaijie), applying extraordinary precision in alchemical work—even using a solar igniter (yang sui) to obtain noon fire. Normally requiring little sleep, often reading through the night, he now suffered from constant smoke irritation. Over four years, the process consumed twelve hundred hu-measures of rice chaff for fuel. Night operations demanded sealed windows against disturbances, creating heavy smoke pollution. Upon learning of this, Emperor Wu of Liang sent precious Borneol candles (bolü zhu)—aromatic wax candles believed to improve eyesight.

Tao considered such profound alchemical work should remain secret, yet his Mount Mao location stood too near the capital, making his activities common knowledge—a grave violation of alchemical taboos. Thus he resolved to change his identity and journey afar, planning to continue cultivation in the mountains of Jianjin.

This passage records the cultivation experiences of Tao Hongjing (the Hermit of Huayang), a master of the Shangqing (Highest Clarity) Daoist tradition. It describes how he practiced through the "corpse liberation" method (a lower-tier Daoist technique for achieving immortality where the soul leaves the physical body to ascend), though this approach prevented him from returning to his homeland or reforming his physical form.

Tao Hongjing once shared his aspirations with Emperor Wu of Liang, only to face skepticism. Later, he resolved to retreat alone into the deep mountains for quiet cultivation, cutting off all external contact for fifty consecutive days. Eventually, he departed silently at midnight with just two attendants, adopting the alias "Wang Zheng" and disguising himself as a low-ranking military officer. Such extraordinary behavior, beyond ordinary comprehension, undoubtedly held profound significance.

Originally intending to travel to Shan County or Mount Tiantai, he altered his route to Dongyang's Changshan due to fierce storms on the Qiantang River. Hearing reports of southern pirate activity en route, he temporarily settled in the stone chamber at Quxi. There, a dream hinted he should journey to the "Three Yong" lands (Yongjia, Yongning, and Yongkang). Upon reflection, he interpreted this as referencing the Yongming, Yongtai, and Yongyuan eras when he had earlier established the Zhuyang Palace.

Later, while exploring Lanzhong Mountain in Yongkang, he found its lofty terrain suitable for dwelling but insufficient farmland for sustenance. Eventually arriving at Qingzhang Mountain in Nanxi, he admired its rice paddies, yet consecutive years of famine and rampant banditry prevented permanent settlement. The text poignantly describes locals laboriously pounding grain daily for survival, struggling even to gather rice bran—a stark reflection of the era's hardships. Tao himself rented farmland but encountered barren years; these persistent misfortunes seemed fated by the Dao's inscrutable workings.

Tao Hongjing (also known as Hermit Tao of Huayang) had heard from the Chart of the Five Sacred Mountains that Mount Huo was the residence of the Director of Destinies (the deity governing lifespan) and was surely one of the famous mountains where immortals gathered. The Records of Famous Mountains also noted that Mount Huo was located in Luojiang County, towering 3,400 zhang high with a summit spanning 800 li in circumference—it was the dwelling place of Maojun, the Eastern Minister and Director of Destinies (an important Daoist immortal). Thus, he decided to journey to Mount Huo by sea. When passing by Niucen Harbor, he gazed eastward toward Fusang (the legendary land of the rising sun) and sighed: "The ancients said that after seeing the ocean, ordinary waters lose their appeal; after visiting sacred lands, words fail to describe them. All that I have learned in my life now seems trivial."

The Mount Huo range stretched over six to seven hundred li, its peaks rising and falling like battle formations, with cliffs more precipitous and extraordinary than anywhere else. With his feet treading immortal realms and his heart attuned to the Mysterious Gate (a state of Daoist cultivation), Tao Hongjing felt a powerful spiritual resonance, but he refrained from recording certain details due to their esoteric nature. At that time, the mountains were sparsely populated, and the scarcity of provisions also posed difficulties.

The Collected Scrolls record that he ventured deep into the mountains to investigate but could not find a suitable place to settle, forcing him to return to Yongjia by sea. Passing Tailiu, he discovered its exceptionally favorable terrain. The Esoteric Instructions for the Ascent to Perfection notes that in the sixth month of the Ren-Chen year, he sailed back to Yongjia and found ancient ruins of fields and houses on Muliu Isle, isolated in the sea and uninhabited—an ideal place for secluded cultivation.

Later, the court dispatched Situ Huiming to escort him back to his former residence. The Esoteric Instructions state that after arriving at Muliu Isle in the eighth month, he deemed the place suitable for dwelling and began constructing buildings. When Huiming arrived in the tenth month, Tao initially intended to stay temporarily on Muliu, but after several days of discussion, he eventually returned with the envoy. During the journey, the court repeatedly summoned him to the capital, but when he reached Jinling, he pleaded illness and declined, finally returning to Huayang. The emperor ordered the construction of the Zhu Yang Retreat for his residence, which he declined three times to no avail.

The Esoteric Instructions record that in the Jia-Wu year, the court purchased the former estate of Chief Scribe Xu and the Song Changsha Lodge, commissioning Pan Yuanwen to lead craftsmen in building the Zhu Yang Retreat. Tao Hongjing himself erected a medicine chamber and quiet courtyard to the east of the retreat, modeled after the regulations of the Mysterious Isle (a celestial realm). Legend has it that Li Ming once refined the Nine-Cycle Elixir there, and during excavations at the Mysterious Isle site, fragments of the pottery vessels he had used were frequently unearthed.

After returning from the Southern Mount Huo, he attempted alchemical practices (Neidan) multiple times without complete success. However, each time he opened the cauldron, he obtained frost-like crystals (elixir condensate), which his disciples took as proof of his accomplished cultivation.

Alchemists describe how when the Langgan Elixir (a type of transcendent pill) is perfected, it emits thirty-seven resplendent hues of light. Upon the completion of the Quchen Elixir, a hundred variegated rays burst forth, illuminating the surroundings while a mysterious Qi (vital energy) lingers and circulates within the Supreme Clarity (Taijing, the highest Daoist celestial realm). When the Golden Fluid Elixir is achieved, its radiance resembles shooting stars chasing the moon, with clouds embroidered in nine colors—its Qi like purple blossoms meeting sunlight, its essence akin to azure clouds reflecting auspicious vapors.

The Nine-Cycle Elixir (refined nine times) upon completion releases nine-colored flowing light, dazzlingly bright. If it fails to meet this standard, the elixir is deemed unripe. Over the years, the elixirs produced either emitted faint, ethereal glows or singular cold rays like frost and snow. Only in the eighteenth year did the results truly surpass all previous attempts—its radiance as sharp as five or six sword blades, as orderly as the teeth of wild geese. The dregs at the bottom appeared charred black, crumbling into starlike sparkles when crushed, emitting vermilion-yellow smoke when burned, with flames fluctuating in intensity.

At that time, a cultivator named Deng Yu resided on Mount Heng in the southern peaks. The Scripture of Concealed Perfection records that he was a native of Yidu in Yiling. In the fourth year of the Tianjian era (505 CE), he was brought to the capital by Yang Gongze, the provincial governor of Xiangzhou, to meet the emperor. Later, he was ordered to refine the Nine-Cycle Elixir at Mount Jiang (present-day Zhongshan in Nanjing). The emperor bestowed upon him a complete set of alchemical equipment. When the cauldron was opened upon the deadline, it was found coated with frost-like crystalline formations resembling stalactites, pure and flawless. Deng Yu did not present it to the emperor but consumed it himself.

Alchemical scriptures note that in the first month of the Yiyou year, when the cauldron was opened, the upper portion contained stalactite-like frost crystals, while the lower dregs were formed into purplish-black pellets. Most who ingested them ascended as immortals, yet Deng Yu neither shared nor offered them—instead, he retreated to the southern cliffs with the entire stock, hoarding it in secrecy. Later, he claimed illness for eight days. It is said that on that night, the storm-ridden Mount Heng suddenly cleared.

The Scripture of Concealed Perfection states: Master Deng initially appeared normal in complexion, but three days later, he passed away peacefully, his corpse remaining incorrupt for many days. Alchemical instructions warn that an elixir lacking pure radiance is poisonous—ingesting it induces a deathlike trance before ascension. The scriptures also record that elixirs refined for insufficient durations or with impure hues are called "poison elixirs." The Scripture of Supreme Clarity declares that consuming just one or two liang will induce apparent death. In the past, when Wei Boyang and his disciples completed their elixir, one who consumed it seemed to die—yet by the time the others returned with help, he had already ascended.

This master (Deng Yu) had harbored the ambition to ride clouds and command dragons since childhood, claiming that at twelve, within the "Quge" (possibly a library), he had vowed to pursue the Dao.

Tao Hongjing (the Recluse of Huayang) in his youth admired the Taiqing school's alchemical texts that Xi Yin had transcribed on yellow silk. But after encountering the Supreme Ultimate (Taiji) teachings of the Shangqing school (a major Daoist lineage) at nineteen, he grew disdainful of such elementary alchemical practices. He buried the collected elixir formulas he'd gathered over years—though the "Eighteen-Year Flying Flower Elixir" among them shone with extraordinary radiance—intending to test whether they could produce gold and silver to verify their efficacy.

The alchemical scriptures recorded: boiling ten catties of lead in an iron vessel over fierce fire, then adding one zhu-weight of "Transmutation Flower" pellets during the third boil would instantly produce gold. That night, during quiet meditation, he vaguely perceived a mist-like figure who said: "No need for testing. Nowadays people are greedy—hearing of gold-making techniques, they rush to try them, which actually violates celestial law. Though it may succeed, the conditions remain incomplete." The figure sighed: "Where in this world still exist those who ascend in broad daylight? Through gradual cultivation, you'll understand naturally." With these words, it drifted eastward, and Tao abandoned the attempt.

He often remarked that his departure from this world would resemble Mao Ying's (the True Lord of Taiyuan) exit from Xianyang. Legend tells how Mao bid farewell to relatives amid celestial delicacies and divine music descending from heaven, then rode southward with a retinue of thousands—all witnessed by the crowd. Similarly, Zhao Guangxin ascended in daylight from Shanshan Mountain (as recorded in Ge Hong's Biographies of Divine Immortals).

Tao Hongjing reflected: though he wished to awaken the world through writing, he feared the timing wasn't auspicious. Recalling the nine obstacles to immortal attainment, he wondered if his failure to ascend stemmed from serving three dynasties (Liu-Song, Southern Qi, Liang). Even Lady Wei of Southern Peak (the Primordial Lady of Purple Void) achieved liberation through corpse-liberation (a Daoist transcendence method) at midnight, while her disciple Xiao Miao (son of Xu Mi) vanished suddenly during worship. Resolving to follow ancestral precedents, in the first year of Putong era (524 CE), he restarted his alchemical furnace. When opened on New Year's Day the following year, the crucible blazed with light—the elixir shimmered like a rainbow—a project begun back in the fourth year of Tianjian era (505 CE).

Tao Hongjing (Master Huayang) had shown a strong inclination toward Daoist cultivation since his youth. After surveying seven different locations, he finally established the Huayang Retreat on Mount Mao. Earlier, Xie Lan, the Minister of Personnel, had dreamed of someone telling him: "Master Huayang has recently attained the Dao and now oversees celestial records in the heavenly court." Not long after, Xie's niece, Lady Qian, came to the Huayang Retreat to become a disciple, studying scriptures and Fulu (talismans and registers, mystical Daoist symbols used for exorcism and blessings) under Tao Hongjing. One day, Lady Qian suddenly announced her departure. When Tao asked where she was going, she replied, "I am heading to the Golden Palace in the heavens." Tao sighed, "Many of my disciples have already ascended to immortality before me." Lady Qian said, "Master, you will one day become the Director of Waterways in the Penglai Immortal Realm." Tao personally escorted her across the mountains and composed a farewell poem for her.

In his later years, Tao Hongjing's pupils suddenly became square-shaped. Zhou Jun, the Perfected Purple Yang, once encountered a man named Huang Tai in the marketplace. Recognizing his square pupils as a sign of an immortal, Zhou sought teachings on longevity from him. The man introduced himself as Lord Su, a high-ranking official of the Mystic Isle Immortal Realm. It was said that those with square pupils could live for ten thousand years. Tao's gaze emitted extraordinary radiance, and his words and writings became increasingly transcendent. Even his closest disciples were forbidden from casually peering into the chambers of his residence.

At the age of eighty-one (on the twelfth day of the third month in the second year of the Liang Dynasty's Datong era), Tao Hongjing left behind "A Farewell Discourse" for his disciples and peacefully passed away at the hour of Si (9–11 AM). His body remained supple as if alive, his countenance unchanged, while an unusual fragrance filled the mountain. During the enshrouding, it was discovered that beneath his robes, his physical form had vanished—only his garments and sword remained. This was a classic sign of "corpse liberation" (Shijie, the Daoist phenomenon of bodily transformation into immortality). On the fourteenth day of the third month, his disciples buried an empty coffin at Leiping Mountain. Emperor Wu of Liang posthumously honored him as "Master Zhenbai." Tao entrusted his nephew, Songqiao, to inherit his lineage and continue presiding over the Huayang Retreat.

His prolific writings spanned multiple disciplines, including:

• Xuehua (100 volumes)
• Commentaries on the Preface to the Classic of Filial Piety and the Analects (12 volumes)
• Preface to the Three Ritual Classics and Preface to the Book of Documents and Mao's Odes (1 volume each)
• Daoist texts such as Records of the Jade Casket (3 volumes)
• Historical works like Commentaries on the Records of the Three Kingdoms and Chronicles of Ancient and Modern Provinces
• Military treatises, including Abridged Annotations on Sun and Wu's Art of War
• Astronomical and calendrical studies, New and Old Calculations of the Seven Luminaries (2 volumes)

These works encompassed classical studies, Daoism, history, geography, military strategy, and more.

During his mountain seclusion, Tao Hongjing (also known as the Recluse of Huayang) composed numerous works. His divination texts included one volume each of Divination Essentials for Storms, Floods, Droughts, Famines and Plagues, Brief Essentials of Divination, Mysteries of the Numinous and Extraordinary, Auspicious and Inauspicious Almanac for All Affairs, and Miscellaneous Arts of Calculation, totaling 166 volumes in all.

His most significant works comprised fifty-seven volumes, including twenty-four scrolls of Secret Instructions for Ascending to Authenticity (on attaining immortality through cultivation), ten scrolls of Declarations of the Perfected recording celestial revelations, seven scrolls of Commentary on the Classic of Herbal Medicine, three scrolls of 101 Emergency Prescriptions, and five scrolls of Proven Medicinal Formulas. His alchemical writings included one volume each of Compilation of Formulas for the Golden and Silver Elixirs, Methods for Consuming Mica and Various Minerals, Techniques for Ingesting Herbs and Miscellaneous Medicinals, and Secret Formula for Abstaining from Grains. Cultivation manuals featured Essential Methods for Eliminating the Three Corpses, Guided Breathing and Daoyin Exercises, and Methods for Warding Off Calamities in the Human World, among others.

Hundreds of Southern Qi and Liang dynasty nobility sought to become Tao Hongjing's disciples, but most were refused. Only Xu Mian, Jiang You, Qiu Chi, Fan Yun, Jiang Yan, Ren Fang, Xiao Ziyun, Shen Yue, Xie Yue, Xie Lan, Xie Ju and others gained his tutelage. Among them, Shen Yue (courtesy name Xiuwen) once wished to resign from office due to illness but clung to his position after recovering. Though Tao wrote to encourage him, Shen ultimately failed to renounce official life. Tao sighed: "This man remains shackled by worldly attachments."

Tao Hongjing observed: "Those obsessed with fame regard mountains as places of exile, while hermits see official robes as fetters. Concerning life's true meaning, glory and wealth pale beside secluded cultivation. Groveling in the arena of reputation is like struggling in a snare—how could it compare to the joy of roaming forested springs while ingesting elixirs?" His lament over Shen Yue reveals how much more precious is the realm of Daoist cultivators.

Only Xie Lan once feared his life would be short. Tao comforted him: "With me here, you won't die young." Tao also crafted a three-foot armillary sphere that accurately simulated celestial movements and stellar phenomena, claiming it served cultivation needs rather than historians' studies.

Tao Hongjing (the Recluse of Huayang) had in his dwelling a self-operating water clock that cycled through the twelve earthly branches to mark time without requiring human supervision. His temperament was gentle and profound, never harsh or severe in his dealings with others, and people of all social standing found joy in his presence. Though amiable in demeanor, his natural dignity and spiritual aura commanded reverence—disciples served him with solemn respect as though attending a royal court.

After retreating into mountain seclusion, he consistently wore the coarse robes and headcloth of a Daoist practitioner. He often remarked that human destiny is ultimately decreed by heaven, citing examples like the Tongbo Zhenren (True Man of Tongbo) abandoning palace life, Marquis Wencheng being stripped of his title, the Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong) severing their worldly lineage, and the Two Xu (Xu Mai and Xu Mi) forsaking their homes for reclusion. These choices, he noted, were not solely matters of personal insight but also manifestations of fate. He himself had repeatedly missed opportunities—during the Yongming era of the Southern Dynasties, he encountered five consecutive setbacks in official advancement. Had it not been so, he mused, how could he have embraced this life of seclusion?

His innate celestial bearing and Daoist bone structure (xianfeng daogu) further deepened others' trust in him. His scholarship was vast and profound, delving into fields beyond ordinary reach—particularly excelling in the Five Phases and Yin-Yang theory, wind-angle divination (fengjiao zhanhou), the esoteric arts of Taiyi and Dunjia (Taiji dunjia), astronomy and calendrics, mountain-and-river geography, regional products, as well as medicinal formulations, incense usage, and the classification of insects, fish, plants, and trees. No subject escaped his study. Yet he often humbly remarked, "I myself cannot become a sage like Confucius, but I may guide others to become one—just as Guan Zhong, though incapable of achieving hegemony himself, could assist Duke Huan of Qi in attaining it."

This passage documents the life and official honors bestowed upon the renowned Liang Dynasty Daoist master Tao Hongjing (known as Tao the Recluse). During Emperor Huizong of Song's Xuanhe era (1119-1125), an imperial edict declared: The emperor, claiming to uphold the Mandate of Heaven and possessing Daoism's supreme talismans (the Dragon Han Treasure Registers), posthumously honored Tao Hongjing as "Perfected Being Who Assists the Teaching of Primordial Truth." The edict praised how, though dwelling in reclusion at Maoshan, Tao's sincerity had long connected with the celestial realms, his virtue matching that of Penglai immortals.

The subsequent stele inscription, composed by Liang Dynasty Prince Shaoling Xiao Lun, employs rare treasures (luminous pearls, jade of finest quality) and mythical creatures as metaphors to illustrate how such an extraordinary adept as Tao Hongjing was never of ordinary substance. The text traces Tao's illustrious lineage: his ancestry extended back to Emperor Yao's Tao-Tang clan, with Han Dynasty forebears serving as Right Marshal to Emperor Gaozu, while his seventh-generation ancestor Tao Jun attained the rank of General Who Pacifies the South under Eastern Wu. Both his grandfather Tao Long and father Tao Zhenbao held important official positions, maintaining a family tradition of incorruptible scholarship.

The inscription particularly highlights Tao Hongjing's prodigious gifts: composing essays at six, mastering tens of thousands of characters from the Classic of Filial Piety, Mao's Odes, and Analects by seven (here compared to the Han Dynasty child prodigy Dongfang Shuo). He embodied the essence of heaven and earth, possessing the seven virtues (qi shan) and cultivating the nine excellences (jiu de). His benevolence stood like towering mountains, his righteousness ran deep as abysses, his moral character rivaled the starry river, and his transcendent qi shimmered like mist and clouds.

Tao Hongjing (also known as the Recluse of Huayang) often felt humbled when comparing his youthful poetry to ancient masters. Gifted with remarkable intelligence and literary talent, he composed the "Ode to Zhonghuang" in his early years. When a fellow villager obtained Ge Hong's Biographies of Divine Immortals (Shenxian Zhuan), Tao was deeply moved after reading about the Eight Lords of Huainan and other transcendents, exclaiming: "This book stirs one's spirit to soar beyond the clouds!" From then on, he devoted himself to daily study without pause.

At twenty-seven, he served as Reader-Attendant to Prince Yidu, overseeing official documents. During court talent selections, all agreed he was the obvious choice, considering his literary prowess surpassing even renowned predecessors like Ruan Yu and Sun Chu. When the Southern Qi court indulged in palace expansions and garden renovations, Tao was commissioned to rebuild the Qingxi Old Lodge. His memorials and eulogies outshone even the Han dynasty classics Duties of Music (Yuezhi) and Blessed Scenery (Jingfu), earning imperial praise and appointment as Court Gentleman for Consultation (Fengchaoqing).

Yet Tao had no taste for worldly honors and often contemplated retirement. He wrote to friends: "I've never intended to linger in the mundane world, planning to retreat to the mountains before forty. Now at thirty-six, time slips away—it's the moment to awaken to Heaven's mysteries. Why burden myself further?" The following year, he resigned, removing his official cap outside Luoyang and surrendering his seal at the northern foothills. Emulating the ancient hermit Ji Qiu and admiring Zhang Liang's (Marquis of Liu) practice of grain abstention for immortality, he prepared boats for permanent departure. The court issued consolatory edicts, while dignitaries bid him farewell, comparing him to the celebrated Han recluses Shu Guang and Shu Shou.

Thereafter, he wandered with a staff, traversing sacred peaks until settling at Mount Mao in Jurong County. Recognizing it as an abode of divine palaces and numinous wonders, he declared: "Confucius spoke of reclusion to fulfill one's aspiration and practicing the Dao (the Way) to complete one's purpose. I've heard this but never met such a person. Now that my path is clear, I need seek no further—only devotion to reclusion." Thus he styled himself "the Recluse," just as Ge Hong (Zhi Chuan) called himself "Master Embracing Simplicity" (Baopuzi) and Huangfu Mi (Shi'an) took the name "Master Mysterious Repose" (Xuanyan Xiansheng).

He built a thatched hut by cliffs, dwelling among trees with branch-woven walls and a footpath as his gate. Facing mountain streams, he chanted verses amid thickets, traversing deep ravines and mist-wrapped crags—resting on stones, rinsing his mouth with springs. Mountain birds grew unafraid; gathering herbs, he occasionally met villagers but spoke little.

Tao Hongjing (styled as the Recluse of Huayang) lived the transcendent life of a hermit, roaming freely through the hills like drifting clouds and wild cranes, his mind so detached it seemed to have forgotten worldly affairs entirely. This was during the turbulent final years of the Southern Qi dynasty, when floods ravaged the Luoyang region and earthquakes struck frequently. In the jiachen year (504 CE), through meditative calculation, Tao foresaw these ominous portents and subsequently severed all correspondence with the outside world.

When Emperor Wu of Liang established the Liang dynasty and restored peace to the realm, Tao Hongjing submitted a memorial of congratulations, marking his resumption of external communications. From the Tianjian era onward, the emperor frequently sent envoys bearing precious medicinal herbs—an imperial favor unsurpassed by any other. During the seventh year of his seclusion, he temporarily dwelled at Mount Heng in Nanyue, a place of celestial wonder—its peaks rising like the Pillar of Heaven in Kunlun, surrounded by eight ranges where grew the legendary jade trees of Langgan and immortal herbs of Cheqi. There he lived in solitary contentment, forgetting all thought of return.

In the eleventh year of Tianjian (512 CE), the emperor dispatched Minister Hui Ming to summon him back to Mount Mao, where special official quarters were constructed to receive him—an honor comparable to the Yellow Emperor's reverence for Tianlao or Emperor Wen of Han's reception of Master Heshang. Through long years of cultivating his nature (xing) in the mountains, Tao's mastery of life-nourishing practices attracted auspicious signs: fierce beasts never approached, spirits caused no disturbances, his courtyard remained free of weeds like Confucius' hometown, while sacred springs bubbled forth from his steps as in the Western Regions' Shule Kingdom. Immortals frequented his abode, phoenixes gathered, and divine mushrooms flourished.

On the twelfth day of the third month in the second year of Datong (536 CE), the eighty-one-year-old Tao Hongjing attained immortality. Emperor and crown prince mourned profoundly, posthumously honoring him as Palace Attendant with the title "Master of Chastity and Purity." Buried on the fourteenth day at Leiping Mountain in Jurong County, Danyang Commandery, his funeral rites matched those of the Yellow Emperor's cenotaph and Prince Qiao's sword-and-slippers tomb. His demeanor was serene and dignified, his character principled yet unconstrained by trivialities. After middle age he became increasingly measured, with clear bright eyes that reflected his unwavering virtue. Cherishing every moment of time, he devoted himself to classical studies, growing ever more refined in old age—mastering both the immortality techniques of the Huainanzi and the earthquake prediction methods of Longxi.

This passage documents the erudition and reclusive life of the renowned Southern Dynasties Daoist master Tao Hongjing (known as Master Zhenbai).

From childhood, Tao Hongjing displayed extraordinary intelligence and mastered diverse fields of study: he researched Dunjia (a divination technique), calendrics, and astronomy; excelled in calligraphy (with "silver hook" brushwork); understood ancient prognostic arts like Fengjiao; was versed in medicine (including the Suwen, a foundational Chinese medical classic); and was skilled in qin music. He grasped legendary arts at a glance—Hou Yi's archery, Xunzi's chess, Su Qin's divination, and Guan Lu's milfoil divination. His breadth of knowledge rivaled historical luminaries like Zhang Hua, Ma Jun, Liu Xiang, and Ge Hong.

His disciples, such as Huan Fakai, admired his bearing. They commemorated sages at Mount Goushi (where Prince Qiao ascended as an immortal) and honored ancestral wisdom at Gaoyang (where the Yellow Emperor sought the Dao). They erected an inscribed stele to extol his virtues, praising Tao Hongjing for leaving immortal traces (symbolized by his "transcendent slippers"), renouncing worldly ties (discarding his sword), and attaining spiritual liberation. His radiance lingered amid auspicious purple qi (vital energy), illuminating the cinnabar groves of the immortal realm. His noble character shone like a suspended mirror or steadfast bamboo, rooted in propagating the Dao (the Way) and never straying from benevolence (De).

The inscription also describes his transition from official life (symbolized by court regalia) to reclusion: weary of political struggles, he relinquished his seal of office, donned a hermit's headscarf, and sought refuge in distant mountains, transcending worldly concerns. Dwelling among towering peaks, he embraced the wilderness, maintaining a heart pure as ice while prolonging his years. His retreat was serene—white waters flowed through his courtyard, sheer cliffs bordered his cave, dewdrops adorned orchid-lined steps, and clouds wreathed ancient cassia trees. The epitaph concludes: "May this monument endure, preserving his fragrance for eternity."

The reverse side, composed by the White Cloud Daoist Sima Chengzhen (Daoist name Ziwei) of Mount Tiantai, extols the profound mystery of the Dao (the Way), from which all things arise. It notes how few since antiquity have fully grasped the Dao's truth—yet Tao Hongjing (Master Zhenbai) achieved it. Born with spiritual gifts (practicing embryonic breathing and dreaming of ascending dragons, portents of immortality), his transcendent bearing (with crane-immortal bone structure) mirrored his inner clarity—his mind, a luminous mirror perceiving all; his heart, a vast bell receptive to wisdom. Through scripture study, deep contemplation, and alchemical refinement (Neidan), he attained the wondrous unity of form and spirit (Shen), ultimately merging with the Three Pure Ones (Sanqing), the highest Daoist deities.

This passage documents the life and legacy of Tao Hongjing (the Recluse of Huayang), a master of the Shangqing (Highest Clarity) Daoist tradition. It describes how Tao Hongjing gathered the profound teachings of celestial scriptures at Zhaotai (a Daoist cultivation site) and preserved the subtlest doctrines deep within his heart, compiling them into complete canonical works. He elucidated principles previously unclear to earlier generations and enlightened later students, earning recognition as a master illuminating through the ages.

Through his surviving portraits, later generations could perceive his spiritual attainment; by reading his writings, they could grasp their profound meanings. Even across a thousand years, enlightenment could come in a single moment. As for the mystical experiences of divine communion and the methods of refining form through alchemical transformation (Daoist cultivation practices), it's not that the author was unaware of them, but rather that they defy exhaustive explanation.

Through cultivating virtue and refining his character, Tao Hongjing achieved complete mastery of the Dao's principles. Transcending worldly concerns, he ultimately chose the path of reclusive cultivation rather than ascension to immortality. Though he had "feathered transformation" (the Daoist term for death), his hermitage still stands, his ritual sword remains, and his tomb remains sealed—his moral virtue forever honored.

Later, a Daoist priest named Ziwei, en route to Mount Heng, stopped at Mount Mao and discussed with fellow practitioners the idea of carving a commemorative stele for Tao Hongjing. Thus, on the thirteenth day of the ninth month in the twentieth year of the Tang Kaiyuan era (732 CE), his deeds were inscribed on the stele's reverse side.

The epitaph records: On the si-hour (9–11 AM) of the twelfth day of the third month in the second year of the Liang Dynasty's Datong era (536 CE), Tao Hongjing attained feathered transformation at the Zhuyang Lodge on Mount Mao at the age of eighty-one. At his passing, his body remained supple and his complexion unchanged. He was posthumously honored as Grand Master for Splendid Happiness and given the honorary title "Zhenbai Xiansheng" (Master of Chaste Purity). On the fourteenth day at the si-hour, he was interred at Leiping Mountain.

The conclusion reflects Daoist philosophy: True beauty lies in returning to emptiness; the essence of the Dao (the Way) is boundless. Those who attain the Dao do not cling to life, thus truly living; they do not despise death, so their primordial spirit (Shen, the innate nature) never perishes. The marvel of Tao Hongjing's hidden and manifest transformations transcends all measurement. At his feathered transformation, cliffs split open, a jade coffin descended from heaven (an auspicious sign of an immortal's ascension), and the silver register ceased its writing—symbolizing the consummate achievement of a Perfected Being of the Dao.

This passage records the life of the eminent Daoist master Huayang Tao Yinju (Tao Hongjing) and the commemorations by his disciples. It mentions that Tao Yinju mastered the arts of immortality and received Daoist teachings from the immortal Fuqiu Gong. When holding spiritual talismans (fulu), his heart was filled with compassion, and when traveling with his staff, he was moved by profound emotions. The inscription praises: True Dao needs no empty fame—ascension through cultivation has existed since ancient times, just as the adepts Zuo Ci (Yuanfang) and Ge Hong (Zhichuan) achieved liberation of form and soared to immortality.

In his poetic response, Shen Yue expresses admiration for Tao Yinju: Though he never personally beheld the Three Pure Ones (Sanqing, the highest Daoist deities), contemplating the Primordial Qi (the fundamental energy of Dao) still brought him enlightenment. He yearned for the Nine-Cycle Elixir, unafraid even to ride the Six Dragons in ascension. The poem also notes Tao Yinju’s early desire to seek cultivation in sacred mountains, delayed by family obligations, until he finally retreated to the grotto-heaven of Maoshan, keeping company with white cranes.

Later, Su Xiang of Houhu extols Tao Yinju’s writings as exquisite as the "Palace of Blossoming Pearls" (a Daoist celestial realm) and his character as lofty as a recluse hidden in clouds. In an age of moral decline, few could uphold the Daoist tradition as steadfastly as Tao Yinju—his passing was like the world losing a sage such as the ancient physicians He or Bian. The "three immortals and white cranes" allude to the Daoist motif of ascension astride cranes, the "Nine Elixirs" refer to the highest grade of Daoist alchemical attainment, and "Maoling" denotes Maoshan, where Tao Yinju practiced the Dao.