《太華希夷誌》

This gentleman was named Chen Tuan, courtesy name Tu'nan, a native of Zhenyuan in Bozhou. As a child playing by the river, he grew thirsty when an old woman in blue garments (likely a water spirit in disguise) cradled him and nursed him, saying: "May you henceforth be free from worldly desires and endowed with extraordinary wisdom." Upon reaching adulthood, he attempted the imperial examinations but failed to attain the jinshi degree during the Later Tang's Changxing era, after which he retreated to seclusion at Jiushi Cliff on Mount Wudang.

There he practiced grain avoidance (bigu) and breath regulation (tiaoxi) for over two decades to refine his Qi. Legends recount that during silent midnight hours while burning incense and studying the Book of Changes (Yijing), five elderly men with bushy eyebrows, snow-white hair, and extraordinary features would often come to listen. After prolonged observation, Chen Tuan inquired about their identity, to which they replied: "We are dragons from the Sun-Moon Pool in these mountains. This domain falls under the jurisdiction of the Dark Warrior Emperor (Xuanwu Dadi), but Mount Hua is destined to be your future hermitage." Later, during meditation, the five dragons suddenly appeared, instructing him to close his eyes as they carried him wind-borne through the night, depositing him upon a massive boulder on Mount Hua. When he opened his eyes, the elders had vanished. Some say his legendary sleep cultivation techniques were imparted by these dragons, known for their mastery of dormancy.

He would often remain secluded, sitting in uninterrupted meditation for over a hundred days. When Emperor Shizong of Later Zhou summoned him to court and had him locked in a chamber to test his abilities, officials found him still deep in slumber after a month, confirming his extraordinary powers. Questioned about alchemical practices (liandan), Chen Tuan responded: "As sovereign, Your Majesty should devote yourself to the people's welfare, not these arts." Displeased yet impressed, the emperor granted him the honorific "Master White Cloud" (Baiyun Xiansheng) before permitting his return to the mountains, ordering periodic visits by officials.

Possessing talents fit for statecraft, Chen Tuan would frown for days during each dynastic transition of the Five Dynasties period. When questioned, he would glare silently, once telling his mirror: "If not an immortal, then an emperor"—revealing his ambitions. When the young Zhao Kuangyin (future Emperor Taizu of Song) traveled to Chang'an with Zhao Pu, Chen Tuan fell laughing from his donkey, exclaiming: "The true Son of Heaven has appeared!" Grasping the future emperor's hand, he asked: "Might we share wine?" After receiving assent, he glanced sidelong at Zhao Pu: "Very well, him too." When Zhao Pu attempted to take the left seat (position of honor) in the tavern, Chen Tuan angrily pulled him away: "How dare you occupy the Purple Tenuity Star's (imperial constellation) place?"

This passage records the story of Emperor Taizong of the Song Dynasty seeking out the recluse Chen Tuan (courtesy name Tunan, known as Master Xiyi), a renowned Daoist scholar who lived from the Five Dynasties period to the early Song era and long cultivated his practice in seclusion at Mount Hua.

The text describes how in April of the first year of the Zhidao era (995 CE), Emperor Taizong heard of Chen Tuan's reputation. Knowing that the master detested worldly splendor and preferred the purity of spiritual cultivation, the emperor dispatched an envoy bearing an imperial edict and royal poetry to summon him from the Cloud Terrace Temple on Mount Hua. On the fourteenth day of April, the envoy arrived at Huayin County, proceeding the next day with local Daoist priest Zhong Xihui to the temple. Upon learning of the imperial summons, Chen Tuan lit incense, performed ritual obeisance, and respectfully listened to the edict. In the proclamation, Emperor Taizong declared he had pacified the realm and recognized Chen Tuan's mountain cultivation, acknowledging the master's talent for statecraft despite his refusal to serve in government, and expressing hope for his emergence from seclusion.

After hearing the edict, Chen Tuan responded through the envoy: having cultivated for years in mountain solitude with single-minded devotion to the Dao (the Way) and no desire for fame, he declined the imperial invitation to serve. He returned a memorial of gratitude through the envoy accompanied by his own poem to clarify his stance, tactfully refusing the emperor's summons. This account demonstrates Chen Tuan's "unyielding integrity before imperial power" as a recluse, while also reflecting the Song court's reverence toward eminent Daoist adepts. The mentioned "primordial qi (vital energy) of the Great Simplicity" (taisu haoran zhi qi) and "Shao Wei star" (symbolizing recluses) are both specialized terms from Daoist cultivation, referring respectively to the primal life force and the celestial body representing hermits.

This passage recounts the story of Song Dynasty recluse Chen Tuan (known as Master Xiyi) declining Emperor Taizong's summons.

In Wu region lived the hermit Chen Tuan, who studied Confucian classics in his youth before traveling extensively to sacred mountains and grotto-heavens as an adult. His temperament resembled mountain apes and wild cranes, his mind as detached as dust—unconcerned with worldly notions of benevolence and righteousness, indifferent to official career advancement. He wore lotus-leaf garments and bamboo-shoot hats, his body covered in greenish hair, always barefoot without shoes. He yearned for the cultivation methods of ancient sages like Fuxi and the Yellow Emperor, yet never read political treatises by statesmen like Guan Zhong or Yue Yi. Instead, he frequently studied Daoist classics like the Zhuangzi (Nanhua Jing) and Daode Jing, showing no interest in high-ranking court positions.

The emperor repeatedly issued summons, even dispatching rainbow phoenixes carrying imperial edicts, but Chen Tuan's heart had already been captured by mountain clouds. He politely declined with a poem: "Though purple-sealed decrees descend from ninefold palaces / This untalented man only loves reclusion / Mountain vistas form my folding screen / Pine waves sound as my zither strings / I seek not official rank's heights / Only immortality's path / Worldly splendor holds no appeal / A thousand years' sleep on Huashan is all I desire."

When the envoy returned to the capital in April with Chen Tuan's memorial and poem, Emperor Taizong grew displeased after reading them in the Zichen Hall. On June third, he dispatched another envoy, Court Official Zhang Suzhen, with a new edict to Huashan. Arriving at Yuntai Temple on June eighth, the envoy found a young Daoist attendant standing with a broom. "Is your master present?" asked the envoy. "The master is deep in sleep," replied the attendant. When asked how to wake him, the boy suggested striking the golden bell by his pillow.

Startled by the bell's chime, Chen Tuan hastily straightened his attire to receive the envoy. "The Emperor was deeply disappointed by your previous refusal," said the envoy, "and specially sent me to invite you again." The edict read: "We recognize you, Sir, as a transcendent dwelling among white clouds, profoundly understanding Dao's mysteries. Though time flows swiftly, We comprehend statecraft yet lack cultivation methods. Day and night We long for your wisdom—pray leave your grotto temporarily and come visit by phoenix and crane."

This passage vividly contrasts the Daoist recluse's transcendental lifestyle with imperial eagerness for worthy advisors. Phrases like "a carefree heart already detained by white clouds" became celebrated verses for later generations.

The revered Daoist master Chen Tuan (known by his Daoist name "Master Xi Yi"), who lived in seclusion on Mount Hua, displayed remarkable detachment when faced with the imperial summons. Politely declining the emperor's invitation, he described himself as a simple mountain dweller accustomed to the company of deer and swine. His days were spent climbing peaks to gaze at distant vistas, rinsing his mouth by mountain streams, befriending pine and osmanthus trees, and wandering amidst cloud-wreathed summits—utterly unenvious of worldly wealth and honors.

He invited the imperial messenger to rest in his mountain hermitage while he composed a memorial and two poems expressing his refusal. In the memorial, he modestly stated: "This foolish man dwelling in deep mountains feels ashamed to receive such heavenly grace. I lack the talents of Zhuge Liang, though Your Majesty surpasses the Han emperors in benevolence. But like mountain deer or wild cranes, my nature is untamed—I only yearn for carefree wandering. Official headdresses would feel constricting; I'd rather recline on Canglong Ridge, dreaming butterfly dreams while admiring jade-well lotuses. My daily practice involves inhaling wind and drinking dew at cave mouths, gathering wild greens in forests, strolling with my staff, and lazily refining elixirs in my furnace as I aspire to transcendence. To avoid calamities that might come with empty fame, I'm fortunate to encounter sage rulers like Yao and Shun, allowing me to continue living as recluses Chao Fu and Xu You did."

His two poems expressed: "Though born in this enlightened age, this rustic man laughs at his own sluggish form and shallow learning—how dare I appear before the Son of Heaven? I only wish to harmonize the Qi of the four seasons to refine medicines and cultivate peace of body and mind. High offices hold no appeal; the joys of idle seclusion far surpass officialdom."

When the messenger returned to the capital on June 16th with Chen Tuan's response, Emperor Taizong of Song was displeased. On the 29th, he summoned the palace attendant Shi Bao to inquire about eloquent officials. Shi recommended Deputy Commissioner Ge Shouzhong of the Imperial Treasury, whom the emperor then dispatched with a new edict and imperial poem to Yun Tai Temple.

Arriving on July 7th, the envoys found Chen Tuan absent. Temple caretaker Yang Zizun explained that the master, fearing another summons, had retreated to Yuquan Temple for quiet cultivation. The messengers had Yang guide them through rugged stone paths until they finally found Chen Tuan at Yuquan to receive the decree. This account vividly illustrates the Daoist recluse's indifference to fame and the subtle interplay between imperial authority and eremitic ideals.

This passage records the story of how Emperor Taizong of the Song Dynasty, Zhao Kuangyi, issued three imperial decrees inviting the recluse Chen Tuan (also known as Master Xiyi) to leave seclusion and assist in governance. Here is the modern interpretation:

After burning incense and performing rituals, the emperor proclaimed the edict: "By the Mandate of Heaven, I govern the realm. Now that wars have ceased and the land is at peace, our teachings have spread far and wide, bringing harmony. The people are well-fed, clothed, and content, knowing that great sages emerge in times of prosperity. I have heard of your fame, though you dwell in mountain forests, your heart set on the immortal realms of Penglai. I have long admired the cultivation methods of the Yellow Emperor and Guangchengzi. Though distant, I hope you will come forth to assist, just as Yi Yin answered the call to Bo or Mencius journeyed to Daliang. I implore you to heed this decree."

Accompanying the edict were three poems composed by the emperor. One imperial poem read: "Thrice summoned, yet you do not come; across a thousand miles, we labor tirelessly. Like chiseling a mountain to find jade, or turning iron to gold—though the fire is not yet ripe. Robes of purple and seals of gold await you. May you aid the court, bringing eternal peace to the people." After reading this, Chen Tuan still declined. The envoy, Li Shouzhong, urged him: "An imperial summons must not be delayed. All scholars under heaven are subjects of the king—you cannot refuse." He then presented a poem depicting Chen Tuan’s reclusive life: "An immortal cultivating the Dao on Mount Hua, companion to mist, clouds, and flowing waters, planting herbs and pines to pass the years."

Chen Tuan finally responded with a poem revealing his true intentions: "A wandering immortal in crane-feather robes—how could I bear to be bound by fame and fortune? Leaving Mount Hua saddens me; gazing back at the Cloud Terrace, my eyes grow weary. The storms of the mortal world are perilous—better to wander freely with gulls. Just as I prepare to rest, another imperial decree reaches these mountains." Before departing, he bid farewell to his fellow Daoist, Master Mayi, who replied with verses hinting that cultivators should rise above worldly disputes.

This dialogue reflects the tension between imperial authority and reclusion, between engagement with the world and transcendence. Though Chen Tuan eventually complied, he retained his identity as a Daoist practitioner. The text references "Xuanyuan" (the Yellow Emperor), "Guangcheng" (the immortal Guangchengzi, whom the Yellow Emperor sought for wisdom), and "pulun" (a special carriage for honored scholars)—allusions that underscore the reverence for recluses.

(Note: "Guangchengzi" is left in pinyin as it is a proper name, while "pulun" is translated descriptively as "a special carriage for honored scholars" to maintain readability without a first-use pinyin note.)

Chen Tuan (known as Master Xiyi) sat alone in his thatched hermitage, far removed from the worldly clamor. Without even carrying an alms bowl, he never spoke of mundane affairs when encountering people—a true transcendent who had risen above the dust of ordinary life. After comprehending the profound meaning in poetry, he bid farewell to the imperial envoy and soon arrived at the capital, taking residence at Jianlong Temple.

Hearing the palace bells at night, he sighed and composed two poems lamenting worldly affairs. The first described thousands of households behind closed doors under silent stars, just as worldly disputes were about to cease when the night watch drums echoed through the streets. The second depicted the Milky Way tilting westward as night waned, while mortals still schemed for fame and profit—pitiful how even their dreams remained shackled by vulgar concerns. At the fifth watch upon hearing dawn bells, he wrote another verse: "The bell tolls as the waning moon sinks west, stirring wanderers' homesickness and parting grief alike. Its sound startles those chasing fame, awakens hearts entangled in right and wrong—such moments have witnessed the rise and fall of dynasties throughout history."

At daybreak, the envoy first reported to the palace. Emperor Taizong of Song urgently summoned Chen Tuan, receiving him with guest honors at Yanying Hall. Dressed in feathered robes, a Huayang headscarf, straw sandals, and a simple waistband, Chen Tuan stood before the emperor. Taizong inquired: "They say you've attained the Dao for years—how much elixir do you ingest daily? Why do your temples show no white hair, your face retain a childlike glow? Where do you rest at night? Where perform morning rituals? Could you impart your secrets of nurturing life? I too wish to share your serenity."

Chen Tuan replied: "Having attained the Dao for years, I daily ingest the two energies of Yin and Yang (referring to Neidan practice), drink immortal wine to preserve dark locks, and feast on蟠桃 peaches to maintain youthful complexion. At night I meditate at Yuntai Temple, at dawn perform rituals at the talisman altar. Should Your Majesty inquire about cultivation methods, the secluded peaks of Mount Hua offer perfect tranquility for refinement." Taizong was greatly pleased.

At that time, Taizong was preparing an expedition to Hedong (modern Shanxi). Chen Tuan's劝阻 dissuasion proved unsuccessful. Later, when the emperor had him reside in the imperial garden, the campaign indeed met defeat. Chen Tuan then slept continuously for over a hundred days before awakening, astonishing Taizong who thereafter treated him with even greater reverence. Eventually Taizong confided in Chen Tuan: "My elder brother Emperor Taizu's merits and virtue ran deep..."

This passage records a dialogue between Emperor Taizong of the Song Dynasty and the recluse Chen Tuan (also known as Master Xiyi). At the time, the emperor modestly remarked that his own virtue (De) was insufficient to warrant the presence of such an eminent figure as Chen Tuan in the imperial palace. Chen Tuan replied that he had not come of his own accord but had been summoned by the emperor and thus had no choice but to attend.

Emperor Taizong asked Chen Tuan whether the golden age of Yao and Shun could be revived. Chen Tuan believed that while the simple lifestyle of Yao and Shun—living in thatched huts and walking on earthen steps—was difficult to replicate, governing with the principle of "tranquility and non-action (Wuwei)" could still achieve the same level of virtuous rule in the present era. The emperor greatly admired this perspective.

Taizong frequently invited Chen Tuan to the palace for discussions and once told his prime minister, Song Qi, that Chen Tuan was truly transcendent, indifferent to power and status—a genuine sage beyond worldly concerns. Song Qi and others asked Chen Tuan whether he could teach them cultivation methods. Chen Tuan responded that as a recluse dwelling in the mountains, he was not in a position to transmit such practices, and even if one attained immortality (Dao), it would be of little use in governance. He praised Taizong as a naturally enlightened ruler, stating that the harmonious collaboration between sovereign and ministers in governing the state was the highest form of cultivation.

Later, Emperor Taizong asked Chen Tuan to assess the physiognomy of the crown prince (the future Emperor Zhenzong). Observing that even the attendants in the prince's household bore the marks of future generals and ministers, Chen Tuan predicted that the prince would achieve greatness. These attendants, including Zhang Qi, Yang Chongxun, and Guo Chengyou, indeed later became prominent officials.

When an official sought Chen Tuan's advice on navigating worldly affairs, Chen Tuan offered three maxims: "Do not repeat an act that has profited you unfairly," "Do not linger long in places of leisure," and "Do not frequent places where you have found success." These were regarded as profound wisdom at the time, and the philosopher Shao Yong (Kangjie) later composed verses praising them.

This passage illustrates the wisdom of Chen Tuan as a Daoist recluse—though withdrawn from society, he remained engaged with worldly matters, maintaining detachment while offering practical counsel, which earned him Emperor Taizong's deep respect. His idea of "governing through tranquility" reflects Daoist political philosophy, while his maxims on conduct embody the Daoist wisdom of prudent self-preservation.

Strolling on the East Corner Tower, I saw the bustling marketplace below. Looking down, I noticed wealthy households still asleep long after sunrise.

While washing up, I asked my attendant, "Whose residence is that?" Someone replied, "That belongs to one of the capital's wealthiest families." I spontaneously composed a verse: "While common folk still slumber deep, Your Majesty's already awake. Dawn's myriad affairs now keep, My mind with heavy burdens ache. How I envy these rich men, Sleeping till the sun climbs high."

Master Chen Tuan (known as Master Xiyi) responded with his own poem: "At midnight's watch I woke with fright, When temple bells announced the hour. The courtiers march in morning light, While I, official-free, sleep till the flower." Emperor Taizong of Song was delighted by this verse.

The next morning at court, the emperor wished to appoint Chen Tuan as Reminding Counselor, but the Daoist firmly declined, composing instead a "Song of Resigning Office" and another poem. The song went: "The Dao clears the heart, the Dao brings peace, In stillness and clarity, contentment grows. Free from greed and worldly lease, Unlike fools who clutch and hoard. Men laugh that I refuse high station, Blind to office's hidden ill. Petty posts bring suffocation, Great ones breed more flattery still. Spinning like a top all day, A hundred years without repose. Who enjoys such ease as they Who follow where the Dao wind blows? Moonlight serves as lantern bright, River waves my mirror clear. A gourd my lifelong companion light, Though no attendants hover near. Left a golden turtle, right a crane, Drunk in dreams I'd rather stay. Yet celestial summons come again, While men laugh at my carefree way. Their mirth I heed not in the least, For in my heart dwells heaven's feast."

His accompanying poem read: "Primordial Qi (Yuanqi) feeds my fast, Wild grass clothes my humble frame. Rarely down the mountain passed, Yet still they slander just the same." Seeing Chen Tuan's unwavering refusal, Emperor Taizong asked if he might at least share strategies for governing before returning to reclusion. The Daoist replied: "Since youth I've yearned for Dao's bright flame, In prime years wandered mountain trails. My heart dwells where wild cranes claim - Statecraft's arts my mind assails. All I know is sleeping well, Let me return where pines stand tall." Then he offered this farewell verse: "The Dipper shifts through nightly skies, Sun rises east but westward dies. Life drifts like untamed horses wild, Fame's arena breeds chickens' strife. Pines stay green through winter's trial, Peach blooms fade when spring takes flight. Seeing through this dusty dream, White clouds hide the truer life."

The emperor sighed, "We, the solitary one..."

This passage records the famous dialogue between the recluse Chen Tuan (known as Master Xiyi) of the Five Dynasties period and Emperor Taizong of Song, Zhao Guangyi, revealing the essence of Daoist eremitic philosophy. The encounter took place before the Yumen Pass, where Chen Tuan adamantly refused official appointment, desiring only to retreat to the mountains.

Emperor Taizong summoned Chen Tuan, intending to enlist his help in governing the realm, but to his surprise, the master spoke only of the joys of sleeping in the mountains. Chen Tuan spontaneously recited a "Song of Sleep": "I love to sleep—no mat beneath me, no quilt to cover me, a stone for my pillow, a straw cloak spread on the ground. Let thunder roar and lightning flash, mountains crumble and seas surge, I sleep soundly through it all. What of Zhang Liang, Fan Li, Cao Cao, or Liu Bei? These famed men fought over nothing but idle grievances. How could they compare to me, lying atop Breeze Ridge amid piles of white clouds, comfortably napping as the sun sets beyond care?"

Later, he added: "When people ask me what is best in life, nothing surpasses waking naturally from sleep. With weeds woven into garments at my door and pine needles filling my belly, I'm ever content. Once, while admiring mountain rocks, I tripped and simply slept till dawn. Others call me foolish, yet this folly brings me fortune—free from all troubles." As early as the Xiande era of Later Zhou, visitors to his dwelling found only animal tracks and birdsong. A woodcutter once discovered him at the mountain's foot, covered in dust and presumed dead, but upon touching his chest, found warmth. After a long while, Chen Tuan suddenly awoke, saying: "I was sleeping so soundly—why disturb me?"

Seeing Chen Tuan's unwavering refusal to serve, Emperor Taizong ordered treasures displayed before Yumen Pass, hoping to tempt him with worldly splendor: "The capital thrives with such abundance—how can you bear to abandon me for the mountains?" Chen Tuan replied: "Birds nest in forests, fish swim in rivers—each finds its proper place." The emperor then pointed to the crowds, asking what he saw. Chen Tuan answered: "I see the wealthy worrying to prolong life, and the poor struggling to survive." The emperor fell silent. The next day, Chen Tuan firmly took his leave, unmoved even by the emperor's plea for governance advice, ultimately returning to seclusion on Mount Hua.

This dialogue vividly illustrates the Daoist philosophy of "tranquility and Wuwei (non-action)." Chen Tuan chose what seemed like foolish mountain slumber over worldly strife, embodying the Daoist pursuit of nature's authentic state.

This passage recounts the story of the renowned Daoist master Chen Tuan (known as Master Xiyi) during Emperor Taizong's reign of the Song Dynasty. Despite multiple imperial summons, the master consistently declined to serve in the court.

When the emperor asked Chen Tuan to summarize governance principles in four characters, he wrote: "Distance, Proximity, Lightness, Heaviness." He explained: "Distance" meant recruiting talented scholars from afar, "Proximity" referred to dismissing corrupt officials near the throne, "Lightness" advocated reducing the tax burden on commoners, and "Heaviness" emphasized generous rewards for the military. Impressed by his wisdom, the emperor realized he could not retain him and hosted a farewell banquet in the side palace, ordering ministers to compose poems in his honor.

Before leaving the capital, Chen Tuan wrote a parting poem expressing his weariness of worldly pursuits. For ten years he had wandered the mortal realm, yet his dreams often returned to the green mountains. The splendor of the capital could not compare to peaceful sleep, nor could the wealth of red gates match the freedom of humble simplicity. Tired of court intrigues, he longed only to return to the mountains with his old books, spending spring days among wildflowers and birds.

Emperor Taizong, seeing his determination, bestowed lavish gifts—tortoise-shell ornaments, crane-feather decorations, and fine horses—but Chen Tuan accepted only tea and medicinal herbs. The emperor arranged a carriage to escort him to Huashan's Yuntai Temple, granting him the honorific title "Master Xiyi." At their final parting, Chen Tuan composed another poem: "The high peaks of Huashan are my Daoist palace; I come and go riding the wind. My hermitage needs no golden lock—when I arrive, white clouds welcome me naturally."

Later, the emperor sent envoys with imperial poems to summon him again, but Chen Tuan politely declined. In his reply, he subtly hinted that heaven's mandate was settled. When the emperor even dispatched two maidservants to attend him, Chen Tuan gently refused with a verse: "With snow as my flesh and jade as my cheeks," affirming his reclusive vows untouched by worldly desires. These deeds spread widely, earning him universal admiration. Countless seekers aspired to become his disciples, drawn by his unshakable integrity.

This passage records the reverence and honors bestowed upon the recluse Chen Tuan (known as Master Xiyi) by Emperor Xizong of Tang and Emperor Taizong of Song, as well as Chen Tuan's enlightenment in his later years.

Emperor Xizong of Tang once conferred upon Chen Tuan the title "Pure Void Recluse" (Qingxu Chushi) and gifted him three palace maidens to attend to his daily needs. Later, Emperor Taizong of Song issued an edict praising this Daoist hermit of Mount Hua, stating that though he lived among mortals, he transcended worldly affairs, nurturing the purest primordial Qi (Taishu Haoran Zhi Qi) between heaven and earth—as noble as the star Shaowei (the celestial symbol of recluses). The edict lauded his indifference to wealth and nobility, his preference for seclusion in the mountains, and expressed concern for his well-being, specifically instructing Wang Zuo, the prefect of Huazhou, to supply his necessities. The emperor also gifted him tea and silk, inquiring in a personal letter, "How is your health in the chilly spring?"—a gesture reflecting imperial respect for a Daoist master.

In his seventies, Chen Tuan witnessed a divine manifestation in his courtyard: a golden figure (an embodiment of a Daoist immortal) holding a sword appeared and told him, "Your Daoist practice is complete; it is time to return to your roots." Realizing that autumn symbolized the season of withdrawal and return in nature, he journeyed west to Mount Hua, where he built a thatched hermitage on the ruins of the ancient Yuntai Temple. The site, described as "where the Qi of the Tong River is fresh and the lotus-like Hua Mountain radiates spiritual energy," became the perfect sanctuary for his cultivation of returning to the origin and restoring life.

The "Taishu Haoran Zhi Qi" mentioned here refers to the innate, pure energy in Daoist practice, while the "star Shaowei" represents the celestial symbol of recluses in ancient astrology. "Yuntai Temple" was a renowned Daoist temple on Mount Hua. These details illustrate Chen Tuan's image as a lofty Daoist recluse and the imperial veneration for practitioners of the Dao.

In Shaanxi province at that time, there was a scourge of man-eating tigers. Chen Tuan (known as Master Xiyi) came to the area and sternly commanded the tigers to leave with a loud rebuke. From then on, the tigers ceased to harm the local people. During the Yongxi era of Emperor Taizong of Song, the master once recited his poem "Gazing at the Immortal's Palm" while sitting before a waterfall. Pointing to an empty spot nearby, he said: "This is the former dwelling site of the North Star Sovereign. I once saw a dark-robed divine being at night, wearing a ceremonial crown, who showed me vermilion characters written on his palm that read: 'Here shall stand the palace of the Purple Tenuity Emperor (a revered Daoist deity who governs the stars).'" The master explained: "'Kaitong' signifies being born in accordance with heaven and earth's natural order, thus corresponding to the North Star." He then instructed his disciples to build a temple at this location.

At that time, two scholars named Hou Can and Zhang Guan, preparing for the imperial examinations, came to consult the master. He told them: "You won't pass this year but will succeed next year." Indeed, when the Ministry of Rites announced the results that spring, both failed, yet the following year they passed together—fulfilling the master's prophecy exactly.

When Zhang Yong (posthumously titled Duke Zhongding, sobriquet Guaiya) was young, he visited Chen Tuan (courtesy name Tunan, sobriquet Master Xiyi) at Mount Hua, wishing to become a recluse with him. Chen Tuan said, "For others this wouldn't be possible, but for someone like you, I should indeed share my dwelling. However, you currently hold official position—this isn't the time to discuss such matters. It's like a house on fire waiting for you to extinguish the flames—how can you refuse?" At parting, Chen Tuan gifted Zhang ten Xuanzhou brushes, an inkstick from Baiyuntai, and a roll of Shu letter paper.

Chen Tuan told Zhang Yong, "I understand your aspirations, but you must still temper yourself in the mundane world." He repeatedly urged Zhang to take care before their farewell. After Zhang departed, Chen Tuan told his disciples, "This man transcends material desires. Successful, he could become a high minister; unsuccessful, he'd still command armies." He also composed a poem: "Conquering Wu, entering Shu—all commonplace, / Amidst feasts and songs, firefighting in haste. / Begging Jinling for leisurely retirement, / Yet still must fret over graying temples." Initially puzzled, Zhang later understood when appointed military governor of western Shu. Passing Mount Hua in haste without time to visit, he sent a poem: "Too foolish to dwell in woods and springs, / I sought pure currents to serve my lord. / Now galloping starward to Jiannan's south, / Looking back ashamed at Hua's cloudy peaks."

When retiring from Shu, Zhang saw commoners lining the roads to welcome him home. He mocked himself in verse: "Most mortals prize official glory— / My eastern return draws roadside crowds. / The Hua mountain sage must laugh at me: / Innocence lost for hollow fame." In old age, when chronic sores plagued his temples, he remembered Chen Tuan's prophecy about "graying temples" and petitioned to retire in Jinling, where he eventually died from the temple sores.

Another account tells of Qian Ruoshui (posthumously titled Duke Wenxi) visiting Chen Tuan in youth. In the mountain retreat's earthen hearth room, he saw an old monk in tattered kasaya sitting eyes closed by the fire. Qian bowed, but the monk barely glanced up. Later when Chen Tuan asked the monk's opinion, he shook his head: "No immortal bones." Chen Tuan subsequently told Qian, "At first your radiant spirit made me think you could cultivate immortality. But this Hemp-robed Daoist says you lack the bone structure—you'll only become an eminent official." (Another version states Qian met Chen Tuan while taking imperial exams. Chen had him return next day to find the old monk sitting with him by the hearth, scrutinizing Qian closely.)

This passage records anecdotes about several Daoist hermits, primarily focusing on the interactions between Patriarch Chen Tuan (known as Master Xiyi) and immortal figures like Lü Dongbin.

Chen Tuan once wrote the characters "cannot do" in ashes using fire tongs when speaking to Qian Ruoshui. At the time, Qian wished to become his disciple for spiritual cultivation. Though Chen Tuan recognized his celestial bone structure (xianfeng daogu), after consulting the monk-clad hermit Master Mayi, he ultimately declined to accept him. However, Chen Tuan remarked that those who could withdraw at the peak of their official careers were not far from attaining immortality. Later, Qian resigned as Deputy Military Commissioner at forty, fulfilling this prophecy.

The mentioned figures were all renowned recluses of their time: Master Mayi was the Huayang hermit Li Qi, who claimed to have been a court official during the Tang Dynasty's Kaiyuan era (713-741). Lü Dongbin, revered as an immortal for his sword mastery and ability to traverse a thousand miles instantaneously, often visited Chen Tuan's dwelling for poetic exchanges. When Chen Yaozuo served as prefect of Huazhou and visited Chen Tuan, he coincidentally encountered Lü Dongbin's arrival. Lü offered celestial dates, which Chen Yaozuo hesitated to accept, but Chen Tuan ate them unceremoniously—only later revealing his guest's identity to Chen Yaozuo's great regret.

Another account describes Wang Shize's visit with attendants. When Wang pretended to be a servant kneeling in homage, Chen Tuan immediately exposed him, stating "to insult others is to insult oneself," while predicting Wang would top the imperial examinations the following year—a prophecy that materialized.

Chen Tuan claimed to have received guidance from the eminent Sun Junfang and the recluse Zhangpi Chushi, directing him to seclude himself at Wudang Mountain's Nine Chambers Cliff. When the dismissed official Xu Zhongxuan passed his thatched hut, Chen Tuan foretold his imminent reinstatement, which later occurred with promotion to Imperial Secretary. He also accurately predicted Jia Desheng's lifespan.

Finally, the text mentions young Guo Hang residing in Huayin when Chen Tuan abruptly woke him at midnight for a mountain excursion, explaining: "The Heavenly Emperor just summoned me to deliberate matters—now concluded." These accounts collectively demonstrate Chen Tuan's supernatural foresight.

Master Chen Tuan (known as Master Xiyi) was once traveling with his disciple Jia Desheng when Jia, finding the journey too long, expressed reluctance to continue. Chen Tuan accompanied him back instead. After walking just a short distance, a messenger suddenly arrived with news of Jia’s mother’s passing. Only then did Jia realize his master had foreseen this event and had prepared emergency medicine for him. Upon rushing home, he found his mother already breathless, but after administering Chen Tuan’s medicine, she miraculously recovered.

In Chen Tuan’s meditation hall hung a large gourd. The Daoist priest Jia Xiufu secretly coveted it but dared not speak up. Chen Tuan directly addressed his thoughts: "You’ve come for no other reason than to ask for this gourd, haven’t you?" He then instructed an attendant to take it down and present it to him.

The hermit Zhong Fang (courtesy name Mingyi), who lived in Baolin Valley of the Zhongnan Mountains, sought out Chen Tuan after hearing of his reputation. One day, Chen suddenly ordered the courtyard swept, announcing an esteemed guest’s arrival—sure enough, Zhong Fang appeared disguised as a woodcutter to pay respects. Helping him up, Chen Tuan said, "You’re no mere woodcutter. You’ll rise to high office and gain fame throughout the land." Zhong replied, "I come seeking the Dao, indifferent to rank and glory." Chen laughed: "A person’s destiny is preordained—your bone structure reveals it. Even mountain seclusion won’t last for you. Time will tell." Later, Emperor Zhenzong of Song indeed summoned him to court as Reminding Counselor. Together they ascended the Dragon Diagram Pavilion to deliberate state affairs, and Zhong Fang eventually rose to Vice Minister of Works.

Chen Tuan once warned Zhong Fang: "Were you to remain unmarried, you’d attain middling longevity." Zhong followed this advice and lived precisely to sixty. Earlier, when selecting ancestral graves in Baolin Valley for Zhong’s family, Chen deliberately offset the burial site slightly, prophesying: "This geomantic position is excellent. Burial at the true focal point would produce renowned generals among your descendants." As Zhong had no sons, his nephew Zhong Heng later became a celebrated military commander.

After Chen Tuan’s ascension to immortality, Zhong Fang erected a stele recording the essence of his teachings, noting his profound grasp of statecraft. The master had cautioned him: "You’ll encounter an enlightened ruler—high position will come unsought. But remember: fame throughout history most invites Heaven’s envy. Between heaven and earth, no flawless renown exists. At your zenith, slander will surely follow. Be vigilant." Regrettably, Zhong Fang later indulged in luxury, amassing estates near Chang’an while his disciples and relatives bullied others, growing ever wealthier until his reputation crumbled. In the eighth year of the Xiangfu era, the capital governor Wang Sizong drunkenly berated him publicly and impeached him at court—a scandal only quelled by a general amnesty.

This passage from The Records of Xi Yi of Mount Taihua recounts the later years of Daoist hermit Chen Tuan (known as Master Xi Yi). A profound scholar of the I Ching (Book of Changes), he clearly transmitted the lineage of Yijing studies to disciples like Mu Xiu and Li Zhicai, eventually passing it to Shao Yong (Kangjie), forming a southern branch of this intellectual tradition. Yet most people mistakenly regarded him merely as a fortune-teller skilled in physiognomy and geomancy, failing to grasp his true spiritual attainment.

One day, Master Xi Yi suddenly told his disciple Jia Desheng that an esteemed guest would visit. Soon after, a man wearing coarse short robes and a blue headscarf knocked at the door but vanished before being announced. The master hurriedly pursued him over a mile, where he encountered an old man clad in deerskin. Through conversation, he realized the vanished visitor was Li Babai, an immortal capable of traveling eight hundred miles a day, while the old man before him was the White Deer Immortal, an enlightened being from the Great Purity celestial realm. After this extraordinary encounter, the master sighed, sensing his earthly days were numbered.

During Emperor Taizong of Song’s Duangong era (988 CE), Xi Yi informed his disciples that after the Zhongyuan Festival the following year, he would journey to Mount Emei. He instructed them to keep candles burning day and night in a stone chamber as offerings. To his weeping disciples, he counseled them not to let grief disturb their meditative minds. Nearing death, he secretly drafted a memorial and sent Jia Desheng to present the emperor’s gifts—tortoise and crane statues and a blue-maned horse—back to the court. After reading the memorial, Emperor Taizong returned these treasures to Jia Desheng, bestowing upon him a purple robe and the honorific title "Master of Awakening to Truth" (Wu Zhen Xiansheng).

In early July of the second year of Duangong, after the stone chamber was completed, the master rode straight to Zhangchao Valley. On the rugged mountain path, he dismounted and climbed by grasping vines, arriving at dusk. Laughing, he told his disciples: "These towering cliffs of Mount Hua, with their pristine qi (vital energy), are my final abode!" He then composed a several-hundred-character statement, expressing that his destined time had come and he could no longer linger in the mortal world—on the 22nd day of that month, he would ascend as an immortal (yuhua dengzhen) beneath Lotus Peak in Zhangchao Valley. This account vividly captures the transcendent equanimity of a Daoist perfected being (zhenren) facing life and death.

This passage records the deeds of the renowned Daoist master Chen Tuan (also known as Master Fuyao or Master Xiyi) who lived during the Five Dynasties to early Song period. As prearranged, Chen Tuan instructed his disciples to rest when the candle burned out, and at dawn he was found having attained immortality in the posture of resting his cheek on his left hand, at the remarkable age of 118. Miraculously, his body remained warm for seven days after his passing, and the cave entrance was continuously shrouded in auspicious five-colored clouds for many days.

Later, when a court emissary visited Mount Emei, he encountered an extraordinary visitor dressed in unusual attire who called himself "the Minister from the East." This person spoke extensively about past events at Mount Hua, leading people to realize this might have been a manifestation of Chen Tuan. Emperor Shizong of Zhou once summoned this recluse of Mount Hua to inquire about ascension to immortality and alchemical practices (Waidan). Chen Tuan replied: "Your Majesty, as the Son of Heaven, should focus on governing the realm. Why pursue such matters?" The emperor could only send him back to the mountains, ordering local officials to regularly pay their respects. The commentary notes that Shizong fundamentally failed to comprehend Chen Tuan's profound spiritual attainment.

During the Taiping Xingguo era of Emperor Taizong of Song, imperial edicts and poems were repeatedly sent to summon Chen Tuan to court. The emperor also ordered the expansion of his hermitage at Mount Hua, allocating funds to construct Daoist temples and altars. Chen Tuan authored eighty chapters of "Pointing to the Mystery" (Zhi Xuan Pian), fifty poems on "Entering the Chamber to Return the Elixir" (Ru Shi Huan Dan Shi), and the "Angling in the Deep Pool Collection" (Diao Tan Ji). These works expounded profound principles through concise language, enabling readers to grasp the true essence of cultivation. Though Taizong wished to appoint him as Reminding Counselor, Chen Tuan firmly declined.

Chen Tuan possessed prescient knowledge of future events and mastered esoteric calculations, yet never displayed his miraculous abilities. After his passing, his disciple's great-grandson, Master Wu, inherited the "Entering the Chamber to Return the Elixir" (Neidan) practice through the guidance of Fan Zhongyan (posthumously titled Duke Wenzheng). The text particularly emphasizes how Chen Tuan's Daoist methods were vast as heaven and earth—people of all stations, whether wise or simple, noble or humble, admired his bearing, yet none could fully attain his supreme spiritual state.

During his stay at the Ningzhen Temple in the capital, the alchemical poet (a Daoist practitioner) obtained the scripture Three Peaks Allegories from Recluse Li of Mount Taihua. Later at Mount Chicheng, he received Pointing to the Mystery from Zhang Wumeng, and together with Metropolitan Graduate Zhang Zhongyong, collected three hundred poems in the Angling Pool Anthology. The remaining contents include compiling the biography of Chen Tuan (Master Xiyi), essential techniques for nurturing life, and the ingestion and cultivation methods of Perfected Li (Li Babai).

Emperor Zhenzong of Song once praised him in verse: "The human body inherently possesses the elixir of immortality (Great Return Elixir), / The original spirit hangs like the moon in autumn's sky. / Who can comprehend the mysteries of Heaven, Earth and Humanity? / Shedding the mortal shell to return to pure emptiness." The emperor also bestowed a plaque inscribed with "Hall of Illumination" in seal script, along with the characters "Clarity and Stillness" written in "flying white" calligraphic style. During the Fenyin sacrifices, the emperor lodged at Huayin and revisited the Cloud Terrace Abbey to contemplate Chen Tuan's portrait. After prolonged silent reflection, he exempted the temple from land taxes and summoned Daoist Wu Zihua and others, granting them purple ritual robes.

When Zhang Fangping traveled between Qin and Shu regions, he paid reverent homage to Chen Tuan's divine image. The so-called Way of Immortals lies in the formless nature of numinous beings, with the Dao permeating all existence. The character for "spirit" (shen) precisely describes the wondrous mystery that creates and transforms all things. Because it is divine, it reaches swiftly without hurrying, arrives everywhere without moving. This state of unity with the Dao represents the realm where perfected beings transcend life and death, exhaustively comprehending transformation. As for the cyclical roots of yin and yang energies, or the natural substance and function of the four manifestations (lesser yang, greater yang, lesser yin, greater yin), these profound principles have all been meticulously recorded. How could an exalted person like Chen Tuan be content to keep company with deer or dwell among trees and stones?

Chen Tuan bore extraordinary physical signs: a purple placenta, green umbilical cord, majestic brows and eyes, with square pupils of crystalline clarity. He mastered all schools of classical thought without exception. His Daoist methods were profoundly unfathomable, infinitely transformative—one who should ride clouds and moonlight across the four seas, how could he be mentioned alongside those who flaunt strange skills or deceive the world through cunning means?

Zhong Fang, summoned to court as a recluse, was appointed Reminding Official, receiving exceptional honors from Emperor Zhenzong that made him famous throughout the land. Later, when requesting retirement to Zhongnan Mountains, he became arrogant from imperial favor. During a banquet hosted by Wang Sizong (a top examination graduate), governor of Chang'an, Zhong merely nodded slightly to officials below assistant prefect rank, which secretly displeased Wang. When Zhong had his nephew come forward to pay respects, Wang remained seated to receive the courtesy. An angry Zhong questioned this, to which Wang retorted: "Earlier you barely raised your hand when the assistant prefect bowed—should this unranked scholar [referring to his own top-graduate status] not receive your nephew's respects while seated?"

This passage recounts the interactions between several recluses and officials during the Song Dynasty.

Zhong Fang, though achieving the prestigious title of zhuangyuan (top imperial examination graduate), faced criticism from Si Zong. The latter submitted a memorial to the emperor, accusing Zhong of mediocre talent yet gaining empty fame through opportunism, warning that imperial favor would encourage hypocrisy. Si contrasted Zhong's behavior with the virtuous recluse Wei Ye, who famously refused imperial summons by shutting his doors, while exposing Zhong's secret networking with powerful figures. Though the emperor took no punitive action, his favor toward Zhong gradually waned.

Zhong maintained a mountain villa in the Zhongnan Mountains where he gathered many students. Fond of drinking, he personally cultivated sorghum to brew wine. His secluded residence so impressed Emperor Zhenzong that court artists were dispatched to paint its scenery for ministerial admiration. When the emperor later sought to document Wei Ye's dwelling, the recluse responded with a revealing poem.

Mu Xiu (courtesy name Bochang), a native of Wenyang in Shandong, possessed an unrestrained but obstinate character and frequented the capital. When his poetry appeared on palace walls and won Emperor Zhenzong's praise, the powerful minister Ding Wei (Duke of Jin) undermined him by alleging duplicity, causing imperial interest to fade. Their enmity stemmed from an earlier incident when Mu refused to perform proper courtesies during Ding's official departure. Later when Ding fell from grace, Mu composed satirical verses about him.

After earning his jinshi degree in 1009 (Xiangfu 2nd year), Mu served as Haizhou Judicial Officer until offending superiors led to dismissal and exile to Chizhou. Following pardon, he became Yingzhou Literary Officer, hence his nickname "Officer Mu." In impoverished old age, he preserved precious Tang-era collections by Han Yu and Liu Zongyuan, fundraising among relatives to print them.

This passage recounts the academic exchanges and intellectual lineage among several scholars during the Song Dynasty. The story begins with a man named Bochang, who operated a bookstore near the Xiangguo Temple in the capital, printing and selling hundreds of book sets. When a few Confucian scholars came to browse, Bochang snatched the volumes back and glared at them, saying, "If any of you elders can recite a single passage flawlessly, I’ll gift you a book." For an entire year, no one passed his test, as scholars of the time were immersed in the study of tonal prosody (poetic meter and rhyme) and had yet to engage with classical prose. Bochang was the first to advocate for the revival of ancient-style prose.

Later, brothers Yin Yuan (courtesy name Zijian) and Yin Zhu (courtesy name Shilu) began studying classical prose under Bochang and inherited his teachings on the Spring and Autumn Annals. Li Zhicai (courtesy name Tingzhi), a native of Qingzhou, was a free-spirited and unconventional man who became Bochang’s disciple. Though Bochang was stern and quick-tempered, prone to scolding at the slightest dissatisfaction, Li Zhicai served him with the reverence of a son or younger brother, never wavering in his devotion.

After passing the imperial examinations, Li Zhicai was appointed Registrar of Mengzhou, where his candid and informal demeanor clashed with propriety. The prefect, Fan Zhongyan (posthumously titled Loyal and Wise), was deeply displeased, yet Li Zhicai remained unapologetically himself. When Fan was reassigned to Yan’an, all the other officials escorted him far beyond the city gates—except Li Zhicai, who bid farewell only at the outskirts. Criticized for this, he explained, "According to ritual, this is how one should see off a prefect. Lord Fan doesn’t truly understand me; escorting him beyond the border would be insincere." Soon after, when Fan was demoted to Anlu and passed through Luoyang, none of his former subordinates visited—except Li Zhicai. Only then did Fan begin to appreciate him.

The text also records an encounter between Li Zhicai and the father of Shao Yong (courtesy name Yaofu). While serving as magistrate of Gongcheng County, Li learned that Shao’s father was observing a three-year mourning period atop Baiyuan in the Sumen Mountains, living austerely and personally preparing simple meals to honor his ancestors. Hearing of Shao’s scholarly dedication, Li paid him a visit. He asked whether Shao knew of learning beyond the imperial exams, introducing in sequence the study of moral principles (yili zhi xue), the study of natural laws (wuli zhi xue), and the study of mind and nature (xingming zhi xue). Shao expressed eagerness to learn each, ultimately inheriting Li’s teachings. Li Zhicai later rose to the position of Palace Secretary and served as Judicial Commissioner of Zezhou.

This passage recounts the life and scholarly legacy of Shao Yong (courtesy name Kangjie), the renowned Northern Song Dynasty Neo-Confucian philosopher.

In his later years, a man named Liu Yisou studied calendrical science under Shao Yong and became a distinguished scholar himself. In his youth, Shao Yong displayed remarkable talent and lofty aspirations, devoting himself to studying the governance principles of ancient sage-kings. As his scholarship deepened, he observed the patterns of celestial movements and the waxing-waning of Yin-Yang, comprehending the transformative principles underlying all phenomena. Later settling in Luoyang for thirty years, he lived humbly in a thatched cottage, personally tending the hearth to cook for his parents while maintaining contented poverty.

When lecturing at home, Shao Yong never compelled attendance, yet increasing numbers sought his teachings drawn by reputation. A man of noble character, his conversations always centered on benevolence, righteousness, loyalty and trustworthiness—he praised others' virtues while avoiding criticism. Consequently, both scholars and commoners revered him, and his influence significantly improved local customs and nurtured talent.

Shao Yong's scholarship descended from Li Tingzhi, whose learning in turn came from Mu Bochang, forming a clear intellectual lineage. His pure yet expansive scholarship contained many original insights. Though the imperial court summoned him for official service, he declined through poetry, expressing his preference for reclusive poverty.

The passage further records Zhang Shizheng, who at fifty suffered loose teeth. Over a decade later at the ruins of Mingxing Temple on Mount Song, he discovered a broken stele inscribed with ancient medicinal formulas for tooth preservation and beard blackening: using burned and powdered ingredients including Gleditsia sinensis (猪牙皂角), ginger, Cimicifuga (升麻), and Rehmannia (地黄) as tooth powder could strengthen teeth and darken facial hair. This prescription was later documented in the Yuanheng Zaitian medical compendium.

This passage records anecdotes about the Song Dynasty recluse Wei Ye (styled Master Xiyi). Living as a mountain hermit, Wei Ye was skilled in playing the zither and composing poetry. Though leading a simple life, his profound learning earned him respect even from local officials. When Emperor Zhenzong was performing sacrifices at Fenyin, he spotted Wei Ye from afar teaching cranes to dance beneath a pine tree and exclaimed, "I must visit this extraordinary man." Yet as the imperial procession approached his gate, Wei Ye fled over the wall with his zither and cranes. Finding the thatched hut empty, the emperor inscribed on the door: "We came with Kou Zhun." Later summons to court were declined by Wei Ye feigning illness.

Wei Ye once presented a poem to Prime Minister Kou Zhun hinting: "Previous ministers changed frequently, yet you alone have governed the Secretariat for fifteen years. Now that the sacred sacrifices at Mount Tai and Fenyin are complete, it's time to emulate Red Pine Master (the legendary immortal) in wandering freely." Delighted, Kou Zhun reciprocated with fine wine, tea, and medicinal herbs. According to the Su Bian records, Kou Zhun's family preserved Wei Ye's original manuscript of this poem.

Long before, Wei Ye had warned Kou Zhun: "Since ancient times, few who achieved glorious merit met peaceful ends," presenting verses advising: "Better to renounce worldly honors and return to carefree immortality among common folk." Only after his demotion did Kou Zhun regret ignoring this counsel. Sima Guang's collected works note that Wei Ye's son Wei Xian likewise avoided official service. During Emperor Renzong's Huangyou era (1049-1054), the court posthumously honored Wei Ye as "Gentleman of Pure Ease."

(Note: "Red Pine" refers to the immortal Chisongzi; "Secretariat" denotes the central administrative bureau; "Mount Tai and Fenyin" indicate imperial Heaven-Earth sacrifice ceremonies)