《西山許真君八十五化錄》

Xu Xun (courtesy name Jingzhi, revered in Daoism as Xu the True Lord) traced his ancestry to Xuchang, where his family maintained a tradition of noble integrity and refusal to serve in government offices. During the chaotic final years of the Eastern Han dynasty, his father fled the warfare and settled in Nanchang County of Yuzhang Commandery. In the second year of the Chiwu era (239 CE) under the Wu Kingdom, Xu's mother dreamed of a golden phoenix descending from heaven with a luminous pearl in its beak. As the pearl landed in her palm and she playfully handled it, she accidentally swallowed it. Upon waking, she felt fetal movement in her womb and subsequently gave birth to Xu Xun.

The poetic account describes: The golden phoenix descended from heaven bearing a spiritual pearl, and the virtuous mother of the Gao Yang lineage gave birth to this extraordinary talent. His birth was accompanied by radiant red light filling the chamber and auspicious signs, while the celestial Purple Mansion had already inscribed his name in the jade registers. Had it not been for the accumulated virtue (De) of his ancestors, how could such an immortal have appeared among their descendants? His Daoist methods surpass all ages in their profundity, bringing blessings to the common people for centuries.

Xu Xun had two cousins, Xu Mai and Xu Mu, both reclusive Daoist practitioners dwelling in Mount Juqu (modern Mount Mao in Jiangsu). The verse praises: The Xu brothers cultivated the Dao (Dao) with profound dedication, withdrawing to mountain forests far from worldly turmoil. Disdaining fame and fortune, their immortal lineage stretched back through time like the interconnected branches of a sacred tree. With such companions, Xu Xun naturally pursued goals far beyond ordinary human aspirations.

From childhood, Xu Xun displayed remarkable intelligence and dignified bearing. In his youth, he exhibited magnanimity and kindness. Once while hunting, he shot a mother deer and witnessed its fawn nestling against the dying creature, which continued licking its offspring with its final breaths. This scene deeply moved him—he immediately broke his bow and abandoned hunting forever. The poem extols: He possessed innate immortal qualities untouched by worldly dust, with clear bright eyes transcending mortal limits. His mind was vast as rivers and seas, his sincerity could command spirits. Had this deer-hunting epiphany not sparked his spiritual awakening, how could he later have ascended to immortality astride a phoenix? His hidden virtue (De) of benefiting humanity remains radiant to this day.

Xu Xun devoted himself to scholarship, mastering Confucian classics and historical texts while excelling in astronomy, geography, music theory, the Five Phases (Wuxing), and divination—but his greatest passion lay in immortal cultivation techniques. Hearing that Wu Meng of Xi'an (a renowned Daoist figure) had received extraordinary methods from the immortal Ding Yi, he journeyed to become his disciple and acquired the complete transmission.

Xu Xun (Xu Zhenjun) possessed extraordinary innate wisdom and devoted himself to studying the classics of all philosophical schools. He believed that worldly affairs required understanding universal principles, while spiritual cultivation demanded grasping the essence of attaining immortality. He sought both profound mastery of Daoist mysteries and divine techniques to aid humanity. Fortunately, the Perfected Master Wu Meng transmitted precious Daoist scriptures to him, enabling him to achieve perfection in both cultivation and virtuous deeds.

He deliberately chose geomantically auspicious sites for practice, joining the renowned feng shui master Guo Pu in exploring sacred mountains. They eventually settled at the Jin family estate on the southern slope of Mount Xishan in Nanchang (later the site of the famous Jade Loft Temple of Ten Thousand Longevities). The Jin descendants consequently attained the Dao and became divine beings. Here, Xu Xun lived in seclusion, leaving behind traces like alchemical wells and medicine mortars. Shunning fame and wealth, he transformed villagers through filial piety and moved friends with moral integrity.

This blessed land of Xishan resembled an immortal realm, with emerald mountains and crystal waters like a painted scroll. After personally surveying the site's feng shui with Guo Pu, the Jin family gladly offered their property. The natural environment proved ideal for cultivation, where Xu Xun often worked the fields with fellow practitioners. His virtue so deeply influenced local people that his Daoist reputation spread throughout the land.

A peddler selling iron lampstands once noticed golden glimmers beneath peeling lacquer at night. The next day, Xu Xun confirmed it was gold and immediately returned it. His incorruptible nature became legendary—he never took ill-gotten gains, refusing even lavish official salaries that conflicted with righteousness. Regarding wealth as floating clouds, his character shone bright as daylight. Such spiritual attainment rivaled ancient sages, making even Emperor Yao's abdication seem insignificant.

Though recommended as a Xiaolian (Han dynasty merit-based selection) and repeatedly summoned to court, he declined until 280 CE when, at forty-two, he reluctantly became magistrate of Jingyang County in Sichuan. His benevolent reputation spread across the region, with citizens' praise and officials' recommendations reaching the imperial court. When envoys arrived bearing edicts adorned with phoenixes and auspicious clouds, he entered officialdom like a white crane leaving its mountain retreat. Though reluctant to abandon his reclusive nature, the empire needed pillars of governance. Compelled by imperial decree, he began his virtuous administration in Jingyang.

Upon assuming office, he reformed governance: purging corrupt officials, simplifying bureaucratic procedures, and exonerating wrongfully convicted prisoners. Implementing humane policies, he adjudicated cases with penetrating insight, reduced taxes and labor duties, and constructed irrigation systems. During famines, he opened granaries and even used esoteric arts to cure epidemics. The people of Jingyang, deeply grateful for his virtuous governance, honored him as "Xu of Jingyang."

Xu Xun (revered as Xu the True Lord) governed his district by imparting Daoist principles to the people. When adjudicating legal cases, he would first teach the virtues of loyalty, filial piety, benevolence, tolerance, and diligence while warning against deceit and greed. Concerned that government decrees might not reach every household, he selected virtuous local elders to assist in guiding the populace. Gradually, disputes vanished from the region, achieving the ideal state of "no litigation."

Contemporary poems praised his virtuous governance: they described him administering benevolent policies like an immortal, bringing such peace that even the magistrate's court fell silent. His profound De (Virtue/Power) tamed pheasants to perch docilely on mulberry trees and drove pests beyond his jurisdiction. Though harboring ambitions to rejuvenate the state, he could still leisurely plant peach blossoms. With his courtroom tranquil and governance simplified, the people lived in contentment.

During famine years when peasants fled to avoid taxes, Xu Xun employed Daoist arts to transmute tiles into gold, which he secretly buried behind the county office. Summoning the indebted, he had them work the garden where they unearthed the gold—allowing them to repay taxes and return home. Refugees from neighboring regions flocked to his district, increasing its population.

When plague struck, claiming over seventy percent of lives, Xu Xun used divine talismans (Fulu) taught by his master to heal the afflicted—even the gravely ill recovered instantly. Thousands daily sought his aid from surrounding counties. By the river outside the city walls, he planted bamboo poles and transformed the waters into talismanic liquid (Fushui); drinking it cured all. Bedridden elders received the water through relatives and were likewise healed. Folk songs spread through Shu: "No bandits or oppressive clerks, the True Lord heals and plagues retreat."

(Note: "Talismanic water" refers to the Daoist practice of imbuing water with drawn talismans (Fulu) or spells for healing and exorcism. "Transmutation" represents the legendary Daoist alchemical art of converting base materials into gold or silver.)

In the Jiangdong region, people came to Patriarch Xu Jingyang (Xu Xun, founder of the Daoist Jingming tradition) seeking divine water for healing. The patriarch recited incantations to bless a jar of water, placed a Fulu (Daoist talismanic register) inside it, and instructed the villagers to place it by the riverbank, marking the spot with bamboo. Those who drank the water recovered from their illnesses, and the river later became known as Shu River or Brocade River, now located in Gao'an County, Ruizhou.

At the time, a plague was raging, and diseases spread among the people. Moved by compassion, the patriarch used his spiritual power to consecrate the healing water. The seriously ill regained their health after drinking it, and even those with grave conditions felt their bodies lighten. People from the Brocade River region flocked to seek his aid, and to this day, the bamboo markers remain by the riverbank.

Later, the patriarch served as an official in Jingyang County (modern-day Deyang, Sichuan) for many years. Foreseeing the chaos of the Jin Dynasty’s decline, he resigned and returned east. The people, grateful for his kindness, pleaded for him to stay, and communities built living shrines (temples dedicated to him while still alive) in his honor, enshrining his portrait as if he were a deity. When he departed, crowds of well-wishers carrying provisions filled the roads. Some followed him for hundreds of miles before turning back, while others willingly became his servants. These followers settled in makeshift thatched huts on the eastern side of his estate, forming a village resembling a military camp. Many even adopted the surname Xu, leading to the settlement being called "Xu Family Camp."

Once, while traveling through Xinwu, the patriarch rested in a grove of cypress trees when suddenly five young girls appeared, each presenting him with a sword as an offering. Surprised, he accepted them, and later, the Berlin Temple was built on that site. The girls followed him home, where they amused themselves daily by fencing—a sight ordinary people found baffling. Recognizing them as Sword Immortals (transcendent beings skilled in swordsmanship), the patriarch treated them with respect and eventually gained their divine blades as allies. After his ascension to immortality, these swords vanished beneath the cypress trees he had planted.

This passage recounts the story of how Xu Xun (known as Perfected Lord Xu), patriarch of the Daoist Jingming (Pure Brightness) School, attained the Dao. It consists of three main sections:

The first section describes Perfected Lord Xu encountering five immortal youths on the road, who presented him with a precious casket containing a sharp sword. With his discerning vision, Xu recognized these youths as celestial beings of extraordinary origin. After obtaining this divine power, he gained the ability to command spirits and vanquish demons. Later, having perfected his merits, he ascended to heaven, while the celestial maidens accompanying him vanished into emerald cypress trees.

The second section narrates how Perfected Lord Xu and Wu Jun (Wu Meng) together visited the female Daoist adept Chen Mu at the Huangtang Jing retreat in Danyang, Jinling. Chen Mu revealed to them that the ancient King of Filial Piety had once descended to transmit the Way of Filial Devotion, prophesying that Xu Xun would inherit this tradition during the Jin dynasty. She had preserved ritual implements like the Golden Elixir scripture and bronze talismans with iron covenants for many years, waiting to transmit them to Xu. After selecting an auspicious date for the altar ceremony and making solemn oaths, Chen Mu fully transmitted the core teachings of the Jingming School (including the Five Thunder Methods) to Xu Xun, emphasizing the cultivation principle of "taking filial piety as the foundation."

In the third section, Chen Mu tells Wu Meng: Although you were once Xu Xun's teacher, the lineage of the King of Filial Enlightenment has been bestowed solely upon Xu. According to the celestial hierarchy recorded in the Jade Emperor's Primordial Register (Yuhuang Yuanpu), Xu Xun was appointed as "Great Emissary of Luminous Height" (Gaoming Dashi), ranking above Wu Meng's position as "Censor of the Primordial Capital" (Yuandu Yushi). Xu was entrusted with governing the twelve terrestrial divisions corresponding to the twelve double-hours, particularly the Xuanyiao division (associated with the midnight hour). This signifies that Xu Xun would become Wu Meng's superior master, overseeing the celestial registers.

This passage records several miraculous deeds of Daoist patriarch Xu Xun (known as True Lord Xu):

The first section describes how Xu Xun was chosen to oversee the Twelve Celestial Divisions (a Daoist astrological system). The poetic explanation states: While popular legend claims he was once the teacher of Lord Xu in a previous life, this didn't align with celestial hierarchy. Though divine methods facilitated his ascension, sacred offices inherently have rankings. Just as earthly divisions follow seniority and heavenly constellations maintain graded distinctions, the clear hierarchy made it unquestionable for Jingyang (Xu Xun's honorific title) to assume leadership.

The second episode, "Pilgrimage of Truth," recounts how after True Lord Xu and Lord Wu (Wu Meng) bid farewell to the Holy Mother, she foresaw her return to the celestial court. Plucking a fragrant cogongrass blade, she tossed it southward, instructing them to establish a shrine where it landed (later known as the Huangtang Temple of the Flourishing Dao). She appointed the third day before each Mid-Autumn Festival for their reunion. The verses depict Xu Xun's gratitude driving his thousand-mile search for the flying grass, eventually finding its lush growth forty li south of his dwelling. There he built the shrine and faithfully returned for annual autumn rituals.

The third account, "Resting in Truth," tells of Xu Xun encountering villagers in Qingpi Village sacrificing livestock to malevolent spirits during his grass-seeking journey. The terrified peasants claimed disasters would befall them without lavish offerings. That night, Xu summoned wind and thunder to demolish the demonic shrine's grove. By morning, he announced the evil forces' elimination, freeing villagers from further sacrifices. The vivid poetry portrays the patriarch confronting bloody village rites, demonstrating his merit in exorcising malign influences and liberating commoners. Thereafter, the abandoned shrine saw no more worship.

The miraculous manifestations of Patriarch Xu Xun (revered founder of the Jingming Dao lineage):

Witnessing villagers laboriously carrying water over long distances, the Patriarch struck his staff into the parched marshland, instantly summoning a clear spring that never dried even during droughts (today's Ziyangjing Stone Well in Daze Village marks this sacred site). A poem recounts: "Bearing water afar wearies the folk, the cracked marsh leaves them thirsty. The Patriarch's staff barely touches earth when sweet springs gush forth." Compared to Geng Gong's well-digging that repelled enemies or Pang Qian's copper coin well, the Patriarch's divine method proves more marvelous - cool, sweet waters flowing effortlessly.

At Longcheng Mountain, while ascending the peak, the Patriarch detected demonic qi emanating from a mid-slope spring, foreseeing future harm to villagers. He immediately erected an altar to suppress it (now called Longcheng Temple, where pilgrims rest annually). The verse describes: "While climbing to survey the land, he noticed the strange mountain spring. Sensing the gathering demonic qi, he knew evil spirits lurked. To prevent future suffering, he performed rituals to relocate them. The altar's power remains today where he subdued the menace."

Crossing Little Shu River (modern Huanghukou), the Patriarch received warm hospitality from impoverished innkeeper Zhu. Playfully drawing a pine tree on the wall before departing, he brought doubled business to Zhu that very day. When floodwaters later destroyed the embankment, sweeping away all shops, only Zhu's pine-adorned wall stood firm (now called Songhu City, where locals built a temple honoring the Zhu family). The poem recounts: "Though poor, Zhu's kindness moved the Patriarch, who left calligraphy as sacred legacy. Since the immortal's departure, the inn prospered daily. When raging waters submerged the shore, the divine pine painting remained unscathed."

While refining elixirs (neidan) at Huanglong Mountain in Aicheng, a flood dragon (jiaolong) in the mountain stream stirred disastrous waters to destroy the alchemy chamber. The Patriarch dispatched celestial soldiers to capture and nail it to the cliff (the Nailed Dragon Stone remains visible), ultimately completing his golden elixir (jindan).

Perfected Lord Xu Xun (revered in Daoism as "Perfected Lord Xu") performed sacrificial rites at the stone chamber of Immortal Ge on Mount Mufu before arriving at the banks of the Xiushui River. Drawn by the turbulent currents, he noticed the exceptional hardness of the local stones and sharpened his divine sword on the riverside rocks (a site still preserved in present-day Xiushui County). Later generations of the Meishan lineage built a Daoist temple here to commemorate this sacred trace—now known as Jingyang Temple.

He then crossed the river and ascended Xiufeng Peak (now called Jingyang Mountain), where he erected an altar to perform a zhaijiao ritual (Daoist sacrificial ceremony) in gratitude to Heaven and ingested an elixir. A poem records this episode: Seeking to refine the Golden Elixir at Mount Huanglong, he encountered floodwaters stirred by rampaging flood dragons. The Perfected Lord immediately summoned celestial generals in full armor to subdue the demons, nailing the troublemaking flood dragon to a cliff. Afterward, he honed his sword by the stream and, having perfected the elixir, ascended the mountain peak to offer sacrifices at the Jade Altar. Completing the Heaven-thanking ceremony, he ingested the elixir and ascended astride a multicolored luan bird.

Near the former residence of Perfected Lord Wu Meng (a Daoist immortal) in Xianhua Territory (modern Xiushui, Jiangxi), there remain Wu Immortal Village and Wu Immortal Temple. When Perfected Lord Xu visited Wu's old abode via Xian County (present-day Fenning), the local earth deity came to pay homage. The Perfected Lord reproached him for tolerating demonic harm to the people, leaving the deity stammering excuses. Passing a small shrine dedicated to five Mao brothers (now called Xieyou Temple, east of the county seat), the resident deities proactively reported: "A flood dragon has been wreaking havoc. Knowing of your arrival, it fled to Ezhou, but will surely return—we beg you to eradicate this scourge."

Tracking it to Ezhou (modern Wuchang, Hubei), the Perfected Lord met three elders by the roadside (commemorated at Three Kings Temple today). When asked about the dragon's whereabouts, they pointed beneath a nearby bridge (now called Subdued Dragon Bridge). Brandishing his sword at the bridge, Xu's thunderous rebuke startled the dragon into fleeing into the Yangtze River, diving into a deep pool (called Dragon's Descent Pool today). Commanding divine troops to pursue, the Perfected Lord forced the dragon upstream where it was slain (at a site now called Dragon's Emergence Pool). Holding the Xian earth deity derelict in his duties, Xu sealed the main gate of his shrine, forbidding public worship (to this day, Fenning County's City God Temple keeps its main entrance permanently closed—legend claims opening it causes fires, so offerings are made only through side gates).

Patriarch Xu Xun (founder of the Jingming Daoist school) heard reports of a flood dragon spirit causing havoc in Wu Village. Three elderly men pointed beneath the bridge as the creature's hiding place, while five officials intercepted his path to report its escape route. Determined to eradicate this scourge for the people, the Patriarch discovered that the local earth god of Xi'an had neglected to report the disaster—to this day, that deity's temple remains sealed with chains as punishment.

When in Hongzhou (modern Nanchang), the Patriarch lamented that though this vital land-water thoroughfare teemed with people, none possessed the spiritual capacity for Daoist cultivation. He mixed a few immortal elixir (Jindan) pills among a thousand ordinary medicinal pellets, instructing disciples to vend them street-side. Though all were sold, not a single true elixir was recognized—revealing how rare the celestial affinity (xianyuan) truly is among mortals.

While subduing flood dragons in Xinwu County (modern Fengxin), the Patriarch pursued the serpent with sword in hand until it fled into a mountain stream (later called "Dragon's Hide Creek"). He suppressed it beneath a massive stone inscribed with talismanic seals (Fulu), leaving behind a dragon-subduing stele that still stands beside Yanzhen Temple—originally named Dragon Spring Abbey (Longquan Guan), later renamed Immortal's Roam Abbey (Xianyou Guan).

In Haihun County (modern Yongxiu), an enormous serpent coiled within a mountain cave spewed venomous mist spanning forty li, devouring any human or beast it touched. The Patriarch... (the original text breaks off, presumably describing how he vanquished the serpent).

This scripture records the story of Daoist patriarch Xu Xun (Xu Zhenjun) eliminating a scourge for the people. At that time, a giant serpent wreaked havoc around Poyang Lake, capsizing boats and bringing calamity to the locals. Upon hearing this, Xu Zhenjun ascended the high peak of North Ridge (present-day Huixian Peak east of Chiwu Temple) with his disciples and indeed saw poisonous qi darkening the sky.

Over three hundred local residents came weeping for help. Xu Zhenjun declared: "The wheel of fortune turns, and the people are fated to face this tribulation. My coming here is precisely to eradicate this menace—I vow not to coexist with this demonic serpent!" After all disciples had assembled, he first planted his sacred sword upright in the earth while silently praying. Soon a pure spring welled up from the ground, and a crimson divine bird flew overhead, signaling the opportune moment had arrived (the site later became Houshi Temple, renamed Chiwu Temple).

The poetic account describes: The colossal serpent coiled in its cave spewed venomous clouds that blotted out sunlight, devoured livestock, and wrecked vessels. After surveying from the heights, Xu Zhenjun and disciples united to prepare its subjugation. Another verse adds: Cosmic tribulations bring suffering to mortals, yet Daoist magic manifests its power. How could demonic forces be permitted to run rampant? Since encountering these cultivators of the Dao, eradication was certain. The planted sword awaited celestial timing, while the divine bird and surging spring seemed to urge action.

Note: "Chiwu" (crimson crow) represents an auspicious Daoist omen; "zhuo jian" (planting the sword upright) refers to a ritual method of Daoist practice; "Seven Jing Sites" denote seven locations where Xu Xun suppressed flood dragons. These events became important典故 for later Daoist temples like Shousheng Temple and Guangfu Temple.

The True Lord Xu Xun (founder of the Pure Brightness [Jingming] Daoist tradition) arrived at the serpent's lair, gripping his sacred sword while channeling celestial Qi (vital energy) to form a protective barrier. The colossal serpent, trembling in fear, retreated into its cave. The True Lord then invoked Fulu (talismanic scriptures) to summon the local earth god of Haihun (modern-day Yongxiu, Jiangxi) to flush out the beast, yet the serpent remained hidden. He subsequently enlisted the aid of Nanchang's earth deity. (The talisman descended east of the county town, where later generations built a temple called "Talisman Landing Shrine," now known as Taihe Temple.)

When finally driven from its den, the serpent reared its head over thirty meters high, eyes blazing like torches, venomous breath billowing skyward. Villagers beat drums and shouted to bolster the divine operation. At this critical moment, the True Lord summoned tempests with a mighty cry, commanding celestial troops to immobilize the serpent. Performing the "Flying Star Steps" [Feibu Gang] technique, he pinned the creature's head and cleaved its skull with his sword, forcing submission. Disciples Shi Cen and Gan Zhan seized the moment to strike the fatal blows.

Later, a smaller serpent several meters long slithered from the carcass. As Gan Zhan prepared to slay it, the True Lord intervened: "This one has yet to harm mortals—do not kill indiscriminately." The young serpent fled in panic for six or seven li, pausing to glance back at its slain mother when pursued (the escape route became known as "Serpent Pup Harbor" [Shezi Gang], the turning point memorialized as "Seven Li Listen" [Qili Ting]). When disciples urged pursuit, the True Lord prophesied: "Should this serpent plague humanity in five centuries, it shall reappear for execution. Watch the pines before my altar—when their branches bend to touch the ground, the time for slaying will come."

He further foretold: "Twelve hundred and forty years after my ascension, eight hundred terrestrial immortals shall emerge from Yuzhang's (modern Nanchang) Five Mounds region, their patriarch destined to revive our tradition there. The sign shall be a sandbar rising in the Gan River's heart, submerging the ancient well's mouth." (Recorded in the Pine-Sand Chronicles and Yuzhang gazetteers. Longsha [Dragon-Sand] Isle lies west of the Gan River, facing Nanchang across the waters. Poet Pan Qingyi alluded to this in verse: "Countless souls at Five Mounds guard the Pine-Sand lore," noting how the dragon-haunted pool had become mulberry fields, yet the river's spiral currents still shaped numinous landscapes.)

If that small snake had posed a threat to the eight hundred people, it naturally deserved to be slain. But since it harmed no living beings, there was no reason to kill it. Thus, the little snake escaped into the river (later, the place where it entered the water became known as Snake Child Harbor in Jianchang County. On Wucheng Mountain in the newly established county, there stands a highly efficacious temple, which the current dynasty has enfeoffed as the "Numinous, Auspicious, Responsive, Peace-Bringing, Disaster-Alleviating King," though locals simply call it the Little Dragon Temple). After the great serpent died, its bones piled up into a sandbar, now known as Dragon Bone Shoal.

A poem records the event:

Though the small snake fled, the mother serpent perished,

Hearing distant clamor, it still turned its gaze.

Pity that even a venomous snake understood filial piety,

Thus, master and disciple did not harm each other.

Should descendants return to bring calamity to the land,

The True Lord will surely wield thunder to smite them.

Dragon Sand encircles the rushing river waters—

A gathering place of bones from ages past.

On the Seven Sacred Sites (Seven Jings of Transformation):

The True Lord Xu cultivated his practice in Haixun County, leaving behind six altars and sacred wells, along with one site where he awaited the proper celestial timing—seven in total, arranged like the Big Dipper to suppress future calamities (the Seven Jings are: Transformation Jing, Imperial Petition Jing, Cinnabar Talisman Jing, Hua Yuan Jing, Purple Yang Jing, Huo Yang Jing, and Liu Qi Jing. Today, some of these places have become Daoist temples, others monasteries or government offices). Later, the True Lord arrived west of the county town and discovered a mountain spring with exceptionally clear water. He cast talismans into it to cure the people’s ailments, and its efficacy rivaled that of the Shu River’s waters (now called Cold Water Terrace). After slaying the great serpent, the demonic blood fouled his sword, so the True Lord sharpened and cleansed it, testing its edge by slicing through stone (Jianchang County still preserves the Sword-Grinding Pool and the Sword-Testing Rock). He warned his disciples: "Though the great serpent is vanquished, the flood dragon’s essence remains. That demonic creature is spiritually aware and will surely realize I intend to eradicate it. I fear it may seize the chance to wreak havoc in the commandery. I must return to prepare for battle—disciples Cen and Yang, accompany me." This occurred in the sixth year of the Yongjia era.

A poem attests:

The monstrous serpent of Haixun lies slain,

Yet lingering fiends still trouble the land.

Grinding the sword, testing its edge on hard stone,

Casting talismans to heal with the spring’s power.

The Perfected One opened wells to nourish all things,

The people found refuge by his sacred altars.

Where once the Seven Jings suppressed demons,

Now stand immortal halls in reverent memory.

On the Charcoal-Woman Transformation:

The True Lord Xu’s mastery of the Dao was profound, and his fame spread far and wide. Hundreds came to seek his guidance and study the Way.

The Record of Eighty-Five Transformations of Perfected Lord Xu of Western Mountain documents several stories of Xu Xun (the founding patriarch of the Jingming Daoist school, known as Perfected Lord Xu) subduing a flood dragon spirit.

The first story tells how Perfected Lord Xu tested his disciples by transforming charcoal into beautiful women. He changed charcoal into alluring ladies and secretly placed them in his disciples' quarters at night as a trial. The next morning, only ten disciples had resisted temptation—these were the ones who later achieved ascension to immortality. The other disciples, ashamed, departed. To this day, at Xijin in Jianchang County, there remains a site called "Charcoal Woman Market," where a Daoist temple named "Miaoming Guan" (Temple of Wondrous Illumination) was built in commemoration.

The second story, titled "Transformation at Hengquan," recounts how Perfected Lord Xu and his disciples Gan and Shi were patrolling the city when they encountered a handsome youth who claimed the surname Shen. The Perfected Lord saw through his disguise—this was actually an ancient flood dragon spirit in human form. Though outwardly attractive, the youth carried a foul, fishy aura. Secretly instructing Shi Cen to prepare, Xu waited until the dragon spirit transformed into a yellow ox by the riverbank. Shi Cen then engaged it in battle using a paper-cut black ox, seizing the moment to wound the ox's leg. The injured dragon fled into a well south of the city, later known as "Hengquan Well" or "Flood Dragon Well."

The third story, "Pursuit of the Clam-Spirit," describes how Perfected Lord Xu dispatched divine generals to track the fleeing dragon spirit. They traced it to Jia Yi's Well in Changsha, where it had taken human form and infiltrated the household of a man named Jia Yu. It turned out the dragon had long coveted Jia Yu's daughter—having previously appeared as a handsome youth to propose marriage, much to Jia Yu's delight in this "son-in-law."

This account narrates the miraculous story of Daoist patriarch Xu Xun (Xu Zhenjun) subduing a flood dragon spirit. The events took place in the household of Jia Yu in Changsha.

Jia Yu had married his daughter to a man who appeared to be a wealthy merchant. After several years, the couple bore two sons. Unbeknownst to the family, this "merchant" was actually a flood dragon spirit (a water demon) in human form. Each spring and summer when he traveled for business, he was actually capsizing merchant ships during floods to plunder their goods. One autumn, he returned claiming to have been injured by bandits, and the Jia family summoned a physician to treat him.

Patriarch Xu Xun arrived disguised as the physician. Sensing his true identity, the flood dragon spirit dared not show himself. The patriarch stormed into the main hall and thundered, "You murderous flood dragon! I've pursued you for ages—don't think you can escape!" The creature revealed its true form as a giant serpent and was slain by the patriarch's divine weapon. When Xu Xun sprayed talisman-charged water (fulu) on the two children, they too transformed into small flood dragons and were executed. The daughter nearly revealed her draconic nature as well, but through her parents' desperate pleas, the patriarch granted a divine talisman that preserved her human form.

Xu Xun warned Jia Yu: "Beneath this flood dragon's lair lies raging waters—less than a foot below your home churns a torrential flood. Flee immediately!" The family hastily relocated to higher ground, and soon their former residence collapsed into a deep pool (now known as Changsha's Zhaotan).

Later, when the patriarch returned to Yuzhang (modern Nanchang), remnants of the flood dragon's faction continued causing havoc. Fearful of Xu Xun's pursuit, they took human forms and infiltrated the marketplace, secretly gathering intelligence about the patriarch's disciples. This story not only demonstrates Xu Zhenjun's supernatural power in vanquishing demons but also warns humanity to remain vigilant against evil spirits in disguise. The poetic lines "When divine swords wound, the sores never heal" vividly depict the flood dragon's feigned injuries.

A disciple fabricated a tale, saying: "My family has dwelled in Chang'an for generations, devoted to the virtuous Dao. Long have I heard of the divine sword possessed by the revered Master Xu Zhenjun (许真君), and I wish to learn of its power." The disciple replied: "When my master's divine sword points to heaven, the sky splits asunder; when it points to earth, the ground crumbles; when it points to the stars, their positions shift; when it points to rivers, the waters flow backward. No evil spirit can withstand it—this is a true divine artifact!" The man then asked: "Is there nothing it cannot harm?" Jokingly, the disciple answered: "Only winter melons and gourds remain unharmed."

The flood dragon spirit (a water demon), taking this seriously, immediately transformed itself and its companions into winter melons and gourds, complete with vines, floating en masse across the river in an attempt to escape beyond the borders. At dawn, Xu Zhenjun arose and sensed a heavy demonic aura. Gazing at the river, he recognized the transformed flood dragon spirits. He handed his divine sword to his disciple Shi Cen (施岑) and commanded him to tread upon the water's surface and slay them. All the demons disguised as gourds were annihilated, turning the river's waters murky with their demise.

Xu Zhenjun declared: "This is the lair of flood dragons. If left unchecked, they will return to harm people." He then summoned spirits and deities to forge an iron pillar in a well south of the city's administrative center. The pillar stood several feet above the well's mouth, with eight iron chains below securing the earth's veins (this is the present-day Iron Pillar Yan Zhen Palace). He prayed: "Should this pillar tilt, the demons will return, and I shall reappear; should it stand upright, the demons shall be vanquished forever." From then on, the water demons vanished, and peace reigned in the town.

Xu Zhenjun also feared that future generations might face ambitious schemers, so he deliberately left the iron pillar as a marker and prophesied: "So long as this land's feng shui remains auspicious and its people virtuous, no calamity shall arise. Even if some plot treachery, they will never prevail." Thus, we see how deeply Xu Zhenjun considered the welfare of posterity.

A poem recounts:

The water demons' schemes were cause for dread;

Hearing of the sword's might, they fled in dread.

A blade that splits hard stone with ease,

How could gourds resist its edge with ease?

Disguised as melons, they sought the tide,

Yet met their doom where swordsmen stride.

Seeing the dragons' dens so rife,

An iron pillar guards this life.

When Patriarch Xu Xun (founder of the Jingming Dao tradition) sought sacred reeds for his ascension, he needed to cross the Shu River. He offered the ferryman two hundred coins as payment, but the greedy boatman demanded a thousand. The Patriarch complied without protest. Upon returning home, the ferryman discovered all but two coins had transformed into spirit money (ritual paper offerings used in Daoist ceremonies) - only then realizing he'd encountered an immortal. Ever since, when deities cross this river, ferrymen dare charge only two coins, never asking for more.

In Xinjian County lay a drought-stricken lake teeming with leeches. The Patriarch cast a single immortal elixir into its waters, eradicating the pests completely - henceforth known as "Medicine Lake." Where once stood mosquito-infested marshes under clear skies, this divine pellet permanently banished all vermin. Now the lake reflects moonbeams upon white reeds and sunset upon red knotweed, its vast azure waters forever free of poisonous creatures, where celestial boats sail unimpeded.

At the Suohu City's tree hollow, the Patriarch once rested briefly. Since that day, no household in the area suffered mosquito disturbances. What was once a bustling merchant post remains serenely peaceful today - no buzzing insects in bed curtains, only tranquil sleep upon pillows and mats.

In Fengcheng County's Suo Needle Cave, flood dragons wreaked havoc. The Patriarch sealed the cavern entrance with a wedge made of sandalwood, which remains intact to this day. This stone grotto, entwined with ancient vines, had been a gathering place for flood dragons whose torrents destroyed crops, leaving villagers in perpetual fear of venomous creatures. Since the sandalwood seal, calamities ceased forever - the wooden wedge enduring through centuries as testament to the miracle.

This account tells the story of how Daoist patriarchs Xu Xun (Xu Zhenjun) and Wu Meng (Wu Jun) admonished the rebel general Wang Dun:

In the second year of Emperor Ming's Taining reign (324 CE) during the Jin dynasty, General Wang Dun (courtesy name Chuzhong) raised troops in rebellion, stationing his forces at Lake District. Xu Zhenjun and Wu Jun went together to meet him, hoping to dissuade him from continuing his revolt. At that time, the renowned diviner Guo Pu was already serving in Wang Dun's army and facilitated their introduction.

During the banquet Wang Dun hosted, he asked about his dream of "a tree piercing heaven" as an omen. Xu Zhenjun bluntly stated it was inauspicious, while Wu Jun interpreted that "a tree breaking through heaven" formed the character "wei" (未), implying the time was not yet ripe. Wang Dun's countenance darkened, and he ordered Guo Pu to perform divination. Guo Pu predicted certain defeat if the troops marched. Enraged by this humiliation, Wang Dun immediately executed Guo Pu (Note: Guo Pu had actually foreseen his death date and made preparations beforehand; later people discovered he had achieved liberation from the corpse [shijie], becoming an immortal official of the Water Palace).

Seizing the moment when Xu Zhenjun transformed his wine cup into a white dove that flew skyward—distracting the assembly—both Xu and Wu vanished. Subsequently, Wang Dun's rebellion indeed ended in defeat and death.

The record further describes the miraculous voyage of Xu Zhenjun and Wu Jun: When returning from Jinling to Yuzhang, they summoned two dragons to pull their boat, which then flew over Mount Lu. Along the way, they sealed a water demon by imprinting a magical seal on the western cliff—an impression still visible today.

The accompanying poetic verses condemn Wang Dun's treasonous uprising, praise Guo Pu's martyrdom for righteousness, and depict the supernatural feats of Xu and Wu—transforming cups into doves and riding dragon-drawn flying boats. The final allusion to "the iron boat transformation" originates from this wondrous journey.

This account records the miraculous deeds of Daoist patriarch Xu Xun (Xu Zhenjun) and his disciple Wu Meng.

At the Golden Palace Cave of Zixiao Peak, the patriarch and Wu Jun wished to tour the cave by boat. When the boat scraped against treetops making noise, the boatman couldn't resist peeking, causing the dragon to set the boat down on the mountain, breaking the mast which fell into a deep ravine (later turning into iron-stone formations—now called Stone Peak, with the broken mast becoming "Broken Stone" in the ravine). The patriarch said to the boatman: "You didn't heed my words—where will you go now?" The boatman knelt and begged for salvation, so the patriarch taught him to ingest sacred herbs, enabling him to practice bigu (grain avoidance) and attain longevity. They subsequently became recluses on this mountain. Later, when seekers of wonders came to Mount Lu, they saw boats and cranes on Zixiao Peak's lake, along with scale-covered men riding white horses and two youths whistling—likely the transformed boatmen. The patriarch and Wu Jun each mounted dragons, returning separately by water and land routes to reunite at Tianbao Cave on North Ridge.

The accompanying poem describes: "Jinling and Yuzhang lie far apart, lacking boatmen to steer. The patriarch secretly summoned twin dragons to carry them swiftly across a thousand li. Suddenly startled by rustling trees and peeking eyes, their vessel wrecked upon Zixiao's heights. The boatmen begged the patriarch's deliverance, who taught them bigu with herbs of transcendence."

Another section titled "Transformation at Poyang-Xunyang" records: Fearing that jiao-dragons and shen-mermaids might disperse into Poyang and Xunyang regions, the patriarch traveled rivers and lakes to exterminate them. At Mount Tiaoyao's summit were three jiao-dragon lakes whose caves connected to the Yangtze, Raozhou, and Xinzhou. After slaying the jiao-monsters there, he established the Jade Yang Prefecture Sanctuary (a Daoist site for subduing demons) to suppress them. At a northwestern stone cliff's cove, he founded the Kaihua Sanctuary, plus the Great Wall Prefecture Sanctuary (beside an unfathomably deep marsh teeming with jiao-dragons—all exterminated except one small escapee, prompting the sanctuary's construction as a barrier). He also cast iron talismans (fulu) to seal Poyang Lake's mouth, blocking jiao access (now located in Shangzhongshi River at Hukou County). An iron cover was placed over Yuan Pond in Luling to control the jiao's hiding place, secured with iron talismans (now called Flying Talisman Ridge, site of Chongzhen Temple).

Patriarch Xu Xun (founder of the Jingming Dao lineage) left a remarkable sword with the Ma family during his travels. This jade-bronze hybrid blade measured eighteen inches long—its composition so unique even master smiths couldn't identify the alloy. During the seventh year of Yongjia era, the patriarch journeyed through Changsha, Shaoyang, Chenzhou, and Hengyang, eradicating calamities for local communities before returning to Yuzhang (modern Nanchang). Along his route, he established over seventy Daoist temples and ritual altars to safeguard regions and dispel disasters.

The poetic account describes how Patriarch Xu, concerned about flood dragons terrorizing Poyang Lake, inscribed protective talismans (fulu) across Raozhou and Xinzhou. These mystical sigils formed invisible barriers containing aquatic monsters. Before venturing to Jingchu and Lingnan regions, he deliberately embedded his sword in a deep pool as permanent guardian.

The Guangde section chronicles the patriarch's footprints across Jiangnan, where countless mountain shrines and lakeside altars emerged. Some occupied geomantically potent sites—like the Jade-Hued Sword-Whet Pool near Longsha, whose waters remain crystalline to this day. Verses extol how he vanquished three thousand demons while establishing seventy-plus sacred sites, bringing stability to common folk.

The Hua Che narrative recounts how in Jing'an County, the immortalized Lady Liu Yizhen—a centuries-old adept retaining youthful appearance whom the goddess Chen Mu once praised—had already ascended when Patriarch Xu visited. All that remained was her wind-borne chariot (huache). Later generations built Qixia Temple commemorating her, with inscribed steles surviving to present.

The final Reclusion chapter documents Patriarch Xu's twilight years devoted to hermetic cultivation. For decades he transmitted esoteric teachings to disciples while refining supreme Daoist arts, composing texts like Drunken Immortal Contemplations. This segment reveals the complete spiritual journey from worldly salvation to transcendental retreat, embodying the Daoist ideal of "withdrawing after perfecting one's merit."

During Xu Xun's (also known as Perfected Lord Xu) retreat on Mount Xishan, an alchemist (a Daoist practitioner) approached him with the ability to transform copper and iron into gold, and stones into jade, offering to sell this technique. Perfected Lord Xu asked, "Will these transformed gold, silver, and jade revert to their original forms?" The alchemist replied, "After five hundred years, they will return to their original state." The Perfected Lord immediately refused, saying, "Wouldn’t this deceive future generations?" In the end, he did not accept the method.

At the time, a poem praised him: "When the Perfected Lord dwelled in seclusion among the mountains, an alchemist arrived with wondrous arts—with a breath, he could turn stone into precious jade, with a touch, transform copper into pure gold. Yet the Perfected Lord remained unmoved by profit, his Dao-heart unswayed by wealth. Precisely because he firmly rejected such deceitful arts, he spared future generations from harm."

In the second year of Emperor Xiaowu of the Eastern Jin Dynasty’s Ningkang era (374 CE), at the age of 136, on the first day of the eighth lunar month, Perfected Lord Xu beheld auspicious clouds and celestial banners descending from the heavens. Two immortals arrived in a chariot, accompanied by a grand procession, alighting in his courtyard. The Perfected Lord hurried down the steps to kneel in reverence. The immortals proclaimed, "By the decree of the Jade Emperor, we have come to summon you." With deep respect, the Perfected Lord listened as they announced that the Jade Emperor, recognizing his accumulated merits through lifetimes of cultivation, now deemed his virtue complete and commanded his ascension in broad daylight.

During his time in seclusion, auspicious signs frequently appeared: white cranes circled the skies, and radiant clouds enveloped his thatched hut. Though the Eastern Jin Dynasty was fraught with turmoil, within a hundred miles of where the Perfected Lord resided, banditry vanished, and the people lived in peace and prosperity, enjoying bountiful harvests year after year. His legacy, the "Eight Treasures Admonitions," taught the world virtues such as loyalty, filial piety, integrity, prudence, tolerance, contentment, inclusiveness, and patience—qualities that could shield one from calamity. He urged his disciples to uphold these principles at all times, never wavering even in solitude. To act against one’s true nature, he warned, would invite punishment from the Three Officials of Heaven and Earth (Daoist deities who oversee human morality).

To cultivate the supreme Dao (the Way) requires enduring countless hardships and profound study of various spiritual practices. Patriarch Xu Xun (known as Xu the True Lord) devoted his life to relieving suffering, subduing demons, and accumulating immeasurable merit (De), saving countless beings. His name has been recorded in the celestial registers of the heavenly court, revered by numerous immortals and perfected beings.

The celestial court decided to honor his virtues by bestowing upon him the esteemed title "Grand Historian of the Nine Provinces and Eminent Envoy of the Immortals," along with a purple feathered robe, jade banners, precious ritual implements, and a casket of golden elixir (Jindan). When the imperial decree arrived, the patriarch respectfully ascended the steps to receive it. At that moment, two immortals appeared—one introducing himself as the Jade True Lord Cui Ziwen, the other as the Primordial True Minister Xia Qiu Zhong. They bowed to the patriarch, took their seats, and informed him of the exact date of his ascension before departing on cloud-borne chariots.

A poem describes the scene:

In the crisp autumn air, the celestial procession descended from the Nine Heavens.

The patriarch humbly felt his merits insufficient,

but the Heavenly Emperor already knew his cultivation was complete.

The crimson banners and treasures bestowed were rewards for his abundant virtue (De),

while the jade nectar and immortal elixir promised eternal life.

The immortals revealed the day of ascension,

when phoenixes and cranes would come to escort him.

Knowing his ascension was near, the patriarch gathered his disciples and village elders to announce his departure. From then on, they gathered at his home morning and evening for farewell banquets, sharing their sentiments. The patriarch taught them that only through accumulating virtue (De) and doing good could one attain immortality. He also composed texts such as Ling Jianzi and left behind ten admonitory poems in five-character verse for each of his eleven disciples.

To those disciples who could not ascend with him, he transmitted the formula for the "Great Merit Wish-Fulfilling Elixir." Originally passed down by Ding Yifang, this elixir required selecting an auspicious day for purification (Zhaijiao), setting up an altar to honor the spirits of eighteen medicinal herbs, and inscribing talismans (Fulu) with incantations before compounding. This elixir could cure all ailments with immediate effect.

Another poem records:

The day of ascension set, banquets were held to bid farewell.

With elders, he shared wine in joy;

with disciples, he composed verses in delight.

Healing the world with immortal medicine, his grace spread far,

leaving scriptures to teach compassion and wisdom.

Though parting brought sorrow,

accumulating virtue (De) remained the foundation of cultivation.

On the fifteenth day of the eighth month, the patriarch held a grand purification ceremony (Zhaijiao), summoning the entire village. At noon, celestial music echoed from afar, and auspicious clouds gathered. Soon, the divine melodies drew nearer...

The celestial officials descended from the heavens in feathered canopies and dragon-drawn chariots, accompanied by heavenly soldiers, immortal youths, and jade maidens, their procession grand and majestic. Rosy clouds and violet mists unfurled around them, enveloping the scene in divine splendor. The two heavenly messengers who had previously delivered the celestial decree arrived once more, and the Patriarch (referring to Xu Xun) descended the steps to kneel and receive them. The two immortals again proclaimed the edict, which read:

"By the command of the Celestial Emperor: Xu Xun, the child-disciple of immortality, though you committed sins of greed and killing in past lives and failed to honor your ancestors, in this life you have redeemed yourself through merits such as healing with talismanic water and vanquishing evil and poison. The Hidden Mountain’s Director of Fate (the immortal who governs lifespan) has been ordered to transmit the Golden Elixir to the mortal realm. Now, your debts are forgiven, your mortal form sealed, and your entire family—along with your home, kitchen, and stove—shall ascend to the Three Heavens (the highest realm in Daoism). Purify yourself swiftly, cast aside worldly attachments, and rise to immortality immediately. The Celestial Emperor has dispatched mighty divine generals and the Flowing Gold Fire Bells (a Daoist ritual instrument) to protect and guide you. Remain steadfast and do not waver."

The edict also conferred titles upon Xu Xun’s ancestors: his distant forebear was appointed as Vice Director of the Jade Void Palace; his great-grandfather, Xu Yan, as Grand Marshal of the Great Subtlety’s Military Guard; his grandfather, Xu Yu, as Registrar of the Supreme Ultimate’s Records; and his father, Xu Su, as an immortal official of the Central Peak. Their residence was bestowed the name "Left Mansion of the Immortal Ministry." The Jade Perfected Duke added, "Though you have many disciples, only six are destined to ascend with you. The rest will each have their own time of ascension in the future—they cannot accompany you now."

Xu Xun then bid farewell to the assembly and boarded the dragon chariot, instructing his disciples Chen Xun and Shi He to carry the immortal register and lead the way, while Zhou Guang and Zeng Heng took the reins. Huang Renlan brought his paternal clan, and Xu Lie his maternal kin—a total of forty-two family members ascended together, even the chickens and dogs rising into the sky. The villagers knelt in sorrow, weeping at their departure, but Xu Xun consoled them, saying, "Immortals and mortals walk different paths—joy and sorrow are inevitable. But if you uphold filial piety and revere Heaven and Earth, why fear a lack of blessings?" Before leaving, he left behind a cultivation bell and a stone casket as mementos, saying, "As the world changes, these will become relics—let them remain for future generations as testimony."

Shortly after the immortal procession ascended, a medicine mortar and a chariot hub fell to the ground. Then, about ten miles southeast of the residence (where the Chongyuan Temple now stands), a chicken coop dropped from the sky, along with several rats whose intestines spilled out yet did not die—likely because they had stolen and consumed the elixir. Later, those who witnessed these marvels regarded them as auspicious signs. The immortal chariot soared higher and higher, eventually vanishing amidst radiant clouds and iridescent mists, while a divine fragrance filled the valleys for miles, lingering for months.

A poem in praise reads:

The purple-clay decree hastens the flight to immortality,

Feathered canopies and fragrant chariots ride emerald dragons.

This passage records two miraculous deeds of Daoist patriarch Xu Xun (known as Xu Zhenjun).

The first story is called "The Transformation of Brocade Curtains." After returning from Jingyang, the patriarch presented silk brocade from Shu region as an offering to Mother Chen (a Daoist female immortal). She used this brocade to make temple curtains. Later, these curtains suddenly took flight, swirling and dancing above the patriarch's former residence before finally ascending into the clouds. A Daoist temple was later built to commemorate this event. The accompanying poem praises Mother Chen's boundless virtue and the patriarch's sincere offering of brocade. These curtains disdained serving as ordinary bedding, being more suited as celestial adornments. After ascending with the patriarch, they danced among the clouds before being reclaimed by heavenly beings.

The second story is titled "The Transformation of Qiwu Mountain." Wang Shuo, son of Chief Secretary Wang, invited the patriarch to stay at his western pavilion. Observing Wang Shuo's potential, the patriarch secretly transmitted immortal formulas to him. Noting the area's beautiful mountains, rivers, and spiritual springs, the patriarch suggested establishing a Daoist monastery there. After Wang Shuo followed this advice, the patriarch inscribed the character "Jing" (meaning "tranquility") on a wall before departing. Later, while tracing immortal traces with famed geomancer Guo Pu, the patriarch revisited Yichun's Qiwu Mountain. On the day of his celestial ascension, the patriarch's cloud chariot passed this spot, and he sent two blue-robed attendants to inform Wang Shuo of his summons by the Jade Emperor. When Wang's entire family knelt seeking transcendence, the patriarch explained their spiritual destiny wasn't yet fulfilled but granted them longevity. He bestowed an immortal thatch herb, explaining its unique flavors corresponded to different health benefits: sweetness nourished flesh, pungency strengthened joints, bitterness cultivated qi, saltiness fortified bones, smoothness benefited skin, and sourness toned sinews—all enhanced when taken with bitter wine. The Wang family followed these instructions and lived over a century. The commemorative poem recalls Wang's hospitality during their mountain visit, the area's suitability for spiritual cultivation, and the patriarch's final cloud-borne farewell upon answering heaven's summons.

After Patriarch Xu Xun (revered founder of the Jingming Daoist lineage) ascended to immortality, local villagers and his descendant Xu Jian erected a shrine at his former cultivation site. The 120 poems left by the Patriarch were inscribed on bamboo slips and stored in large bamboo tubes for divination—these became the famous "Sacred Lots." The bell, chest, and medicinal mortar he used were enshrined as holy relics (later expanded into a temple renamed "Youwei Guan" due to its location by the Jin River).

Grateful villagers from Jingyang, Sichuan, brought gold, silver, bricks, and tiles—each inscribed with their names—to renovate the temple (these were eventually replaced during later reconstructions, though a few reportedly survive). The temple fell into disrepair during Emperor Yang of Sui's reign until Daoist master Hu Huichong (a renowned Tianshi/Celestial Master) restored it in the Yongchun era of the Tang Dynasty. Emperor Xuanzong of Tang particularly venerated this site, while Song emperors Taizong, Zhenzong, and Renzong bestowed imperial calligraphy. Zhenzong dispatched eunuchs with incense, ritual banners, and ceremonial implements like jingjie (Daoist processional insignia) and wu'ou (ritual dance props), renaming it "Yulong Guan" (from the Duren Jing scripture's phrase "the supreme Jade Loft ascendant heaven"). He prohibited logging nearby, exempted the temple from taxes, appointed officials to manage it, and designated it as a retreat for retired ministers.

A poem commemorates this history:

After the Patriarch rode dragons to heaven's gate,

His shrine stood where villagers congregate.

Bamboo tubes hold verses for fate's decree,

Mortar and relics mark his legacy.

Tang repairs began, Song adornments grew,

Renamed Jade Loft, tax-free and true—

May its incense burn eternally through.

On May 17, 1112 (the 2nd year of Emperor Huizong's Zhenghe era), the emperor issued a jade-edict decree. Eunuch Cheng Qi led thirty-seven Daoists in a seven-day grand ritual (zhaijiao) at Yulong Guan, concluding with a 360-deity altar offering to "Divine Lord of Marvelous Merit" (Xu Xun's title). The memorial proclaimed: Though the supreme Dao transcends form and name, we honor his compassionate deeds—canonizing this sacred site with titles to illuminate his virtue.

This passage consists of official documents from the Zhenghe era of the Song Dynasty, in which the emperor conferred an honorific title upon Perfected Lord Xu Xun (patriarch of the Jingming Dao tradition of Daoism). It includes two parts: a memorial and an imperial edict, which I will explain in sections.

First is a reverential memorial, whose general meaning is: Your subject respectfully reports to the Patriarch. We gaze upward to the celestial immortals and offer devout prayers in the sacred halls. The blessings bestowed by the Patriarch have brought peace to the people and prolonged the prosperity of the nation. With utmost reverence and trepidation, your subject humbly submits this memorial.

Next follows the formal edict of enfeoffment, dated the seventeenth day of the fifth month in the second year of Zhenghe. The emperor declares: Heaven watches over all directions, and the Most Perfected One (referring to Xu Xun) assists the Celestial Emperor, manifesting majestic virtue and bestowing blessings. But without conferring an appropriate honorific title, how can Heaven's will be properly manifested? Therefore, officials are commanded to consult classical texts and extol the virtuous deeds of the Perfected Lord.

The text details Xu Xun's achievements: He mastered the profound mysteries of the Heavenly Dao (Tian Dao), manifesting divine powers to aid the world from the Three Kingdoms period through the Jin Dynasty. He relieved poverty, cured diseases, and eliminated demons, harmonizing the three vital energies (Jing, Qi, Shen) of heaven and earth. Having received transmission of talismans and registers (Fulu) from Mother Chen (Xu Xun's teacher), he founded the Duxian lineage and ultimately ascended to immortality. Today his temples stand majestic, and his divine power remains potent.

The emperor particularly notes: During this era of national prosperity, the Perfected Lord has repeatedly manifested auspicious signs, bringing peace and contentment to the people. Therefore, high-ranking officials including the Court Gentleman for Ceremonial Service are specially dispatched with ceremonial regalia like the purple-gold fish pouch (symbol of high office) to confer upon Xu Xun the title "Perfected Lord of Divine Power and Marvelous Aid," praying for his continued protection of the nation's eternal prosperity and blessings for all people.

A supplementary note explains that in the fourth year of Zhenghe, the court elevated Xu Xun's Daoist temple to the status of a "palace" (the highest rank of Daoist architecture), adding the characters "Wanshou" (Ten Thousand Years of Longevity), and changed its hereditary master-disciple succession system to the Shifang Conglin system (open to all cultivators). The concluding eulogy states: The newly issued purple edict manifests the emperor's profound intentions, using magnificent documents to honor the divine achievements, with the imperial calligraphy shining as brilliantly as the sun and moon.

(Note: The notations "imperial/name" in the text represent standard ancient document formatting, indicating where the emperor's or officials' specific names should be inserted.)

On the first day of the fifth month in the sixth year of Emperor Huizong's Zhenghe era (May 1116, 7-9 AM), while reading in the Chongzheng Hall, the emperor suddenly experienced a vision as if in a dream. From the northern side of the Donghua Gate appeared a Daoist priest wearing a nine-flowered ceremonial crown (a high-ranking Daoist headdress) and crimson ritual robes, accompanied by two azure-clad attendants—one bearing a sword, the other holding a horsetail whisk. Behind them followed two colorfully dressed emissaries in Daoist garb, carrying official seals and ritual staffs. They proceeded to the vermilion palace steps to pay respects, whereupon the priest ascended the imperial Dragon-Tail Stairway directly into the hall.

Recognizing this was no ordinary visitor, the emperor inquired: "Venerable Daoist, who are you that arrives without summons?" The priest replied: "I am Xu Jingyang (Xu Xun, one of Daoism's Four Great Celestial Masters), temporarily overseeing the Nine Heavens Bureau. The Jade Emperor dispatched me to inspect Western Qutiyā Kingdom, and passing here I detected demonic qi—thus I came to meet you." Inviting him to be seated, the emperor pressed for details: "What calamity approaches?" The priest explained: "360,000 bolts of silk sunk in Hunan and Hubei—this is the mischief of a young dragon. Your predecessors wrongly enfeoffed it as a king. By rights, it should have been executed during the Yongjia era (307-313 CE) when it tore through its mother's womb to escape, but was pardoned for having harmed none then. Now it dares threaten the realm. After my heavenly report, I shall deal with it, preventing further havoc along the Yangtze and Huai rivers."

In his dream-state, the emperor expressed gratitude and asked: "This persistent 'Rest Sore' afflicting Us defies all treatment—does the True Lord possess remedy?" The priest produced a small gourd, pouring out a mung-bean-sized elixir pill. Chanting incantations, he applied it to the sore, whereupon the emperor felt numbing coolness permeate his bones like liquid ghee. Bowing in farewell, the priest turned after few steps to add: "My former dwelling lies in ruins—may Your Majesty deign to visit." The emperor awoke with a start.

Within days, reports confirmed the silk shipment's loss to storms. Consulting local records, the emperor discovered Xu Jingyang's sword-whetstone relics at Meishan in Fennin County, Hongzhou. He commissioned portraits matching his vision for presentation at the Shangqing Chuxiang Temple. Later, upon the Daoist Registry's petition, an annex honoring Xu the True Lord was built behind the Sanqing (Three Pure Ones) Hall, with Grand Master Xie Jingren dispatched using treasury funds to assist local officials in restoring the Fennin County site.

The Song Emperor issued an imperial edict to the newly constructed Xu Clan Yangguan (Daoist temple), mandating its proper preservation within the temple. During each Tianning Festival (an important Song Dynasty holiday), a selected novice could be admitted for monastic training. Local officials were also ordered to investigate other sacred sites associated with Xu Zhenjun (one of Daoism's Four Celestial Masters). Where no temple existed, government funds were to be allocated for construction; where existing temples were dilapidated, repairs were to follow official standards; where temple lands were insufficient, fertile fields from nearby Buddhist monasteries were to be reallocated. These directives were to be strictly enforced.

A commemorative poem records: The Patriarch, commissioned by imperial decree to inspect these sites, earned Emperor Huizong's admiration for his devout cultivation. Moved by the Patriarch's sincerity, the emperor granted him special permission to reside with his celestial retinue in Donghua Palace (a major Daoist temple). Legend tells how the Patriarch subdued a calamitous dragon with silk cords and cured the emperor's chronic illness with immortal elixirs. Only because his hometown temple had fallen into disrepair did this imperial restoration bring such extraordinary honor.

Months later, the emperor dreamed of the Patriarch returning to express gratitude: "Fenning County was where I once cultivated the Dao. I am deeply grateful for Your Majesty's efforts in rebuilding it. Having inspected the remaining traces at Western Mountain, I find the halls cramped and crude, unfit for pilgrims' reverence. May Your Majesty consider expansion." Upon waking, the emperor immediately decreed that Hongzhou reconstruct the Wulong Wanshou Palace to match the grandeur of Xijing's Chongfu Palace. He bestowed a golden statue of the Patriarch, along with ritual implements—bronze incense burners, vases, candlesticks, bells, and chimes—and personally inscribed the main gate plaque. The completed complex included six main halls, twelve side halls, seven corridors, and five pavilions. The front hall's three walls depicted the Patriarch's life, while the rear hall enshrined jade scriptures (Daoist texts), crowned by a three-tiered treasury preserving imperial calligraphy through the ages. Both flanking walls bore paintings of celestial processions, with the entire compound enclosed by high walls. Beyond the western wall, a monastic residence was added for practitioners.

A notable record: When Jin invaders sought to burn the temple during their southern campaign, springs suddenly gushed from the beams to extinguish the flames. The Jin commander, awestruck, inscribed on the wall: "The Jin Dynasty's Dragon-Tiger General arrived here but dared not desecrate these sacred images," before withdrawing on the second day of the first lunar month, Tianhui 8 (a Jin era date). (This inscription has since crumbled with the collapsing walls in recent years.)

The teachings of Emperor Yao remain vivid, adding literary brilliance; the earnest admonitions of Emperor Shun are exceptionally sincere. Precious Daoist scriptures (Langhan Ruiji) are stored in vermilion towers, these treasures carefully preserved to guard the blessed lands.

On divine objects manifesting miracles: The relics of Patriarchs are all protected by spiritual beings and cannot be casually touched by mortals. As recorded in poetry: When the Patriarch ascended with his entire family, leaving the mortal world behind, the artifacts he left behind continue to guard their ancestral mountain. Once, when monks moved a bell to their temple, it lost its sound; when officials attempted to relocate a cartwheel, the grain miraculously returned to its original place. These sacred traces of true immortals are full of spiritual efficacy—how dare the ignorant disregard them? Ritual implements cannot be profaned by ordinary people, for divine guardians watch over the Mysterious Pass (referring to important thresholds).

On the miraculous cypress: Before the main hall stands a cypress tree planted by the Patriarch before his ascension. Its flourishing or withering foretells the prosperity or decline of the temple. Brewing medicine from its leaves and branches can cure a hundred ailments. The poem describes: The Patriarch personally planted this cypress before achieving immortality, its shade now covering the precious hall, its emerald branches encircling jade steps. People often divine fortunes by observing its leaves, as it silently portends the temple's destiny. Moreover, with its miraculous healing properties, Daoist priests frequently gather its foliage to gift one another.

On the wondrous elixir well: The well used by the Patriarch for alchemy once had divine dragons emerge from it. Later, Master Hu Dongzhen used talismanic stones to suppress them, restoring peace. The verse recounts: This golden well's depth is unfathomable, its waters clear as jade—here the Patriarch successfully refined his elixir. After the immortal crane departed, the phoenix tree aged, when suddenly a divine dragon brought clouds and mist. The dragon's occasional appearances caused strange phenomena, terrifying locals for days, until Master Hu's talismanic stones silenced the well's eerie sounds.

On the iron pillar miracle: During the Tang Dynasty, when Governor Yan Zan saw the iron pillar, he grew suspicious and ordered it excavated. Suddenly, thunder and lightning raged, fierce winds arose, river waters surged, and the city walls trembled. In terror, Yan Zan kowtowed in repentance, and only after a long while did the turmoil cease. The poem states: The iron pillar stands mountain-like guarding the city—how majestic the Patriarch's spiritual trace! Human strength cannot shake it; how could divine objects be destroyed? The city shook amidst hailstones, river waves roared with thunder. Only then did Yan Zan learn fear, burning incense in hundredfold bows of sincere contrition.

On the miraculous immortal bell: When Yan Zan forcibly took the bell used by the Patriarch for cultivation and placed it in a Buddhist temple, it refused to produce any sound when struck.

The Record of Eighty-Five Manifestations of Perfected Lord Xu of Western Mountain documents several miraculous stories of Xu Xun (patriarch of the Daoist Jingming tradition):

A man named Tumu suspected a Daoist priest of practicing black magic and had him bound for execution. While dozing off, Tumu dreamed of a divine being threatening to behead him. Startled awake, he immediately released the priest and returned the temple bell to the monastery. Later, when the region suffered five years of turmoil, the bell suddenly flew away one night and vanished. The accompanying verse explains that this bell was originally an immortal's treasure—its tone carried special resonance when struck by Daoists but remained silent when touched by Buddhist monks. Were it not for this divine warning, the priest might never have been exonerated.

Another account tells of a magistrate named Xu Deng who wished to examine the immortal chariot (xian'gu) left by the patriarch. The moment it was transported to his office, the vehicle flew back to the monastery that very night. It later disappeared during the Jurchen invasion. The verse emphasizes that this sacred chariot was crafted according to cosmic principles—how could ordinary men presume to move it at will?

The stone casket (xianhan) left by the patriarch appeared to have seams yet couldn't be opened. During the Tang dynasty, the rebel Zhang Shian forcibly pried it open while occupying Hongzhou, only to find an inscription on the inner lid: "In five hundred years, the mad bandit Zhang Shian shall open this." Terrified, he tried erasing the words but failed, eventually hiding the lid. The verse marvels at the patriarch's foresight—proving celestial designs were fixed centuries in advance.

Every midsummer (jixia), villagers prepare incense, flowers, drums, and music to invite the patriarch's small sacred statue from the temple for a procession through their villages, praying to avert droughts and locust plagues. Days before the event, the community leader (sheshou) performs a melon-offering ritual in the front hall called "cutting the melon" (gegua), announcing the procession date. The verses vividly depict this enduring folk tradition.

The Record of Eighty-Five Manifestations of Perfected Lord Xu of Western Mountain documents stories of the Daoist patriarch Xu Xun (Perfected Lord Xu) manifesting divine power to aid the world. These poetic passages depict scenes of grateful commoners paying homage.

The first section describes the annual "Melon-Cutting Festival" held in summer. Banners flutter in the wind amid thunderous drumming and music, while streamers adorned with incense and flowers obscure the sky. Since Perfected Lord Xu's miraculous appearance, locust plagues ceased in the villages, and crops flourished in the fields. The people grew more devout in their worship, grateful for the immortal's blessings.

The second passage details protocols for venerating the patriarch's statues. While the main hall and resting chamber statues remain immovable, six other icons circulate among devotees. Over sixty days, villagers from eighty-one districts take turns hosting these sacred images, culminating in a grand "Yellow Center Purification Ceremony" (a ritual transmitted by the patriarch) at the temple. The verses portray the majestic presence of the patriarch's statue, with every household coming to pay respects—through these ceremonies seeking divine favor while propagating Daoist teachings.

The third account records Perfected Lord Xu's manifestation on the 28th day of the seventh lunar month at Five-Dragon Ridge, where he banished snakes and tigers. Henceforth called the "Forbidden Altar," this site became a pilgrimage destination where people prayed for protection without fear of wild beasts. The poetry describes how after the patriarch's arrival, all venomous creatures vanished from marshes and mountains—travelers and carts moving safely under unseen divine guardianship.

The final section depicts the eighth lunar month (called "Purification Month" in Daoism) in full splendor. From the month's start, the temple receives devotees from all directions, with regional officials leading processions bearing incense, wine, food, and memorial texts. Elders and children journey from afar, creating unbroken streams of travelers along roads where merchants set up stalls and performers entertain. Tea houses and wine shops extend for miles, sustaining a month-long festival atmosphere. The verses celebrate this "Temple Opening in Purification Month," describing devotees presenting offerings, merchants displaying wares, and artists demonstrating skills—a panorama of communal prosperity.

These records vividly illustrate the flourishing popular Daoist devotion during the Song dynasty. Through accounts of the patriarch's miracles and disaster prevention, they reflect the people's profound faith in Perfected Lord Xu.

This passage documents two important ritual scenes from the Xu Xun (Perfected Lord Xu) tradition in Daoism:

Regarding the "Huanglang Transformation":

Every Mid-Autumn Festival, devotees hold purification rituals (zhaijiao) celebrating Perfected Lord Xu's ascension. The altar is prepared the previous day, and on the following day, Huanglang (Xu's son-in-law) arrives to pay homage. He always approaches via backroads, changing his attire at Houbei Pavilion five li from the temple (where there's a "Robing Pavilion"). The temple prepares an elaborate ceremonial procession to welcome him through the main gate (formerly called Huangge Gate). Huanglang first pays respects in the front hall, then proceeds to the rear hall for host-guest rituals. After completing sacrifices the next day, he retires to the western corridor before returning at dusk. Merchants and residents from the eastern city district compete to invite him on processions, believing this brings prosperity. People often escort him all the way to Longgang Bridge before returning. A folk saying states: "Wherever the brother-in-law (Huanglang) goes, business thrives"—a belief consistently proven true.

Regarding the "Purple Court Transformation":

Every three years on the 16th of the first lunar month (the day after Lantern Festival), Perfected Lord Xu's divine carriage visits Ruiyang to see Huanglang. The ceremony proceeds thus: Morning offerings with triple libations are made in the front hall, with the main procession departing the following day. The entourage exits the eastern gate, crosses Wangxian Bridge southward, passes through Maoyong into Huanggu Lane, proceeds to Anli, then detours to Yuandu Altar for rest (this altar originally stood beside the temple, now abandoned). They then ascend Shigu Ridge, enter Yuanxian Jing retreat, take a two-li mountain path to Zhutang Temple (originally the tomb of a duck-herding youth), before rejoining the main road. Passing Dark Mountain Head, they reach Thirty-Mile Station (with seven offering points along the way). After lunch, the procession crosses nine ridges and nine streams via Longban Bridge straight to Xiangfu (formerly part of Gao'an County, site of the old Qixian Temple). Ruiyang residents all come out to welcome them.

The poetic description captures the Mid-Autumn ritual's grandeur: under the full moon amid osmanthus fragrance, the ascension zhaijiao unfolds; solemn worship proceeds in purple-haloed halls accompanied by celestial music; the divine carriage bestows blessings during street processions; and crowds toss coins and fruits to Huanglang amid bustling prosperity prayers.

This passage records the grand procession of Daoist patriarch Xu Zhenjun (also known as Xu Xun, founder of the Jingming school) and scenes of popular veneration.

When the patriarch's immortal carriage arrived in cities, people reverently addressed him as "the Patriarch Who Welcomes Immortals." He and his Daoist companion surnamed Huang held banquets in the front hall, and on the seventeenth day received ceremonial offerings. The presiding Daoist priests and accompanying celestial officials proceeded to the rear hall to present wine and offerings to Immortal Lady Xu (likely a relative or female disciple of Xu Zhenjun). This ritual tradition dates back to 1188 AD during the Southern Song Dynasty.

Before dawn the next day, the procession began its return journey. Thousands of devotees lined the route burning incense—in every village passed, hundreds of men and women, young and old, would offer incense and bow, burning spirit money and presenting offerings. Some were moved to tears. Each time the patriarch's carriage entered or departed, the presiding priest would perform double bows outside the main gate in greeting or farewell.

When proceeding to Nanchao, Western Corridor, or prefectural offices, the chief officiant always accompanied the procession. Patriarch Ma (likely another enlightened master) rode in a sacred palanquin preceded by ceremonial attendants—a white horse and golden phoenix. Folklore tells how a white horse deity once received offerings half a li east of the patriarch's residence (now called White Horse Pond), and after Xu's enlightenment voluntarily led his processions. The golden phoenix may symbolize the Vermilion Bird (southern celestial phoenix) as guide, or perhaps fulfills a prophetic dream of the patriarch's mother.

Palanquin bearers sang the ancient tune "Yellow Crane Tower," with the crowd responding in chorus. The procession also included several pairs of attendants wearing extraordinary tall hats called "Pavilion Crowns"—two chi high, wider at the top, made of bamboo frames covered with colored silk, fastened under the chin with ribbons. Tang Dynasty Daoist Xiong Jingxiu once remarked: "Though worldly affairs belong to the Tang, the ritual music of immortals preserves Jin Dynasty style." While the ancient melodies remain, the original lyrics were lost long ago. The current verses were later reconstructions, mainly praising the patriarch's virtues and seeking his protection for the people.

This passage records the miraculous deeds and related taboos of Perfected Lord Xu (Xu Xun, patriarch of the Daoist Jingming tradition) during his divine processions. When the immortal carriage traveled, its route had to strictly follow ancient prescribed paths without the slightest deviation, lest calamity befall. Whenever the Perfected Lord was about to pass through an area, local villagers would compete to clear the old roads and erect markers indicating the sacred route—paths that ordinary people never trod.

Ancient texts recount how the Perfected Lord once followed his beloved disciple's footsteps to visit Master Huang's household. After staying two nights, he returned via a special passageway. The search for the Flying Thatch (a Daoist ritual implement) was similarly fraught with twists and turns. Today, both the southern and western corridor routes still trace these original footsteps.

The Perfected Lord's passage manifested various omens: if palanquin bearers felt their shoulders lightened, their steps swift, the journey smooth, and the weather clear, it foretold blessings for the region—bountiful harvests and thriving communities. Conversely, heavy shoulders, sluggish pace, frequent stumbles, or rainy weather portended disasters—loss of life among people and livestock, with crops failing. Particularly for the western corridor route, departure required cold rainy weather while return demanded warm sunshine; reversal of these conditions likewise brought misfortune.

The immortal carriage typically departed at dawn when dew still glistened, passing through thickets of thatch and brambles. Though prayer and sacrificial processions often numbered in the hundreds, not a single foot injury from thorns was recorded since antiquity. The sole prohibition concerned contamination by birth or death impurities—all ritual offerings, daily utensils, food and living quarters had to avoid such defilements. Violation would immediately trigger sudden disasters, followed by prolonged adversity. These phenomena, inherited from predecessors, have been personally witnessed and verified by contemporaries.

The appended poem depicts the grand immortal welcome: divine envoys accompanying the master to visit the Purple Court (celestial realm), with auspicious talismans (fulu) arranged for the ceremonial banquet. Goblets brimmed with rosy-hued elixir wine while star-like delicacies adorned the tables. The colorful pavilion preserved ancient ritual forms, as yellow crane songs composed new verses. Villagers thronged to glimpse the spectacle, though harvest fortunes still depended on rainfall for final confirmation.

Wu Meng, styled Shiyun, was a native of Puyang who served as magistrate of Xi'an County during the Eastern Wu period of the Three Kingdoms. Endowed with extraordinary filial piety from birth, as a child he wouldn't even shoo away mosquitoes in summer, fearing they might leave him to bite his parents. At forty, he encountered the immortal Ding Yi and received divine techniques, later studying deeper esoteric methods with Bao Jing (a renowned Daoist figure) who served as Governor of Nanhai.

During the Huanglong era of Eastern Wu, celestial white cloud talismans (fulu - mystical Daoist ritual documents) descended from heaven to be transmitted to him, after which his Daoist arts became widely renowned throughout the Wu and Jin regions. During Emperor Wu of Jin's reign, the patriarch Xu Xun (Xu Zhenjun) became Wu Meng's disciple, and Wu Meng unreservedly transmitted all his secret methods to him.

At the end of the Yongjia era when the rebel Du Tao wreaked havoc in Shu territory, seizing prefectures and counties, Xu Zhenjun slew a giant serpent. Wu Meng prophesied: "This serpent embodies Shu's calamity - with its death, Du Tao shall perish." The prophecy soon proved true. During a violent storm, Wu Meng wrote a talisman and cast it onto a rooftop; when a bluebird carried it away, the winds immediately ceased. Questioned about this, he explained: "On South Lake, a boat carrying two Daoist priests was caught in this tempest - thus I stilled the winds with talismanic magic." Subsequent verification confirmed his account.

In Xi'an County, a magistrate named Gan Qing died. After three days, Wu Meng declared: "This official's earthly lifespan remains unfulfilled - I shall petition Heaven on his behalf." He lay beside the corpse for several days until both revived together. Gan Qing's brother Gan Bao (author of In Search of the Supernatural), profoundly moved by this miracle, later compiled his famous collection of supernatural tales. Another time, finding no ferry during turbulent waves on the Yuzhang River, Wu Meng crossed using only a white feather fan as oar, astonishing all witnesses.

In the second year of Ningkang (374 CE), after Xu Zhenjun's ascension to immortality, Wu Meng returned to Xi'an. On the fifteenth day of the tenth month that year, the Heavenly Emperor dispatched the perfected being Zhou Guang with an imperial summons. Mounting a white deer-drawn carriage accompanied by four disciples, Wu Meng ascended to heaven in broad daylight. His former residence became known as "Purple Cloud Mansion" (now the Western Pingjing Wu Immortal Temple in Yixian Village, Fenning County). In May 1112 (the second year of Emperor Huizong of Song's Zhenghe era), the court posthumously honored him as "Divinely Stern Perfected Being."

Later generations summarized his life in verse:

Xi'an's magistrate, extraordinary in spirit,

Filial devotion matched by mystic arts.

Bluebird-borne talisman calmed the tempest's fury,

White feathers ferried through raging waves.

Retrieving souls restored Gan Qing to life,

Slaying the serpent quelled rebellion's tide.

Virtue fulfilled, heaven's summons answered,

Steering his deer carriage straight to celestial heights.

In the region of Shu (modern-day Sichuan), there lived a man named Chen Xun, courtesy name Xiaoju, who hailed from a scholarly family. From a young age, he immersed himself in books and studied widely. At the time, the Wei state dispatched Zhong Hui and Deng Ai to attack Shu, leading to Liu Shan’s surrender. Though still young, Chen Xun had already developed aspirations that transcended worldly concerns. He entered Qingcheng Mountain and became a disciple of Gu Yuanzi, learning methods of immortality. Later, hearing of Patriarch Xu Xun (founder of the Jingming Dao lineage) implementing benevolent governance in Jingyang County, he sought an audience at the county office and volunteered to serve as a minor clerk. The Patriarch, impressed by him, entrusted him with managing documents. Chen Xun excelled in educating the people and handling administrative affairs, so the Patriarch accepted him as a direct disciple, assigning him to oversee scriptures and guard the alchemical furnace. When the Patriarch ascended to immortality, he even had Chen Xun lead the way holding the ceremonial documents. West of the Yulong Temple, there once stood a "Xiaoju Daoist Hall," also called the "Immortal Reception Mansion," where a great cypress tree he had planted with his own hands still grew. In the second year of the Zhenghe era (1112) of Emperor Huizong of Song, an imperial decree honored him as the "Zhengtè Perfected Being."

(Poetic summary: In chaotic times, who still revered Confucian learning? Yet he alone sought the Dao in the mountains. Admiring the Patriarch’s virtuous governance, he willingly served as a disciple. Trusted to guard the scriptures, he devoted himself to the alchemical furnace. Guiding the ascent with documents in hand, that lush cypress still shades the hall.)

In Luling (modern-day Ji’an, Jiangxi), there was a man named Zhou Guang, courtesy name Huichang, a descendant of the famed Three Kingdoms general Zhou Yu. From childhood, he delighted in studying astronomy and music, and as he matured, he mastered the Daoist principles of clarity, stillness, and Wuwei (non-action). Once, he journeyed with like-minded companions to Yuntai Mountain in Sichuan, where he learned the Zhengyi (Orthodox Unity) methods of exorcism and healing from Celestial Master Zhang (Zhang Daoling, founder of Daoism), using them to aid the people. Hearing of Patriarch Xu Xun’s presence in Jingyang, he went straight to the county office to offer his service as an attendant. The Patriarch accepted him and put him in charge of daily affairs. Diligent day and night, he remained steadfast in his practice. Later, he returned to his family home and built a residence a hundred paces to the west. When the Patriarch ascended, Zhou Guang and Zeng Xingguo accompanied him on a dragon-drawn chariot. His residence was called the "Edict Proclamation Mansion" (renamed "Xuanshao Mansion" by the Southern Tang official Zhou Linggong in later commemoration, with surviving stele inscriptions; now known as Taixu Temple). In the second year of Zhenghe (1112), an imperial decree honored him as the "Yuantong Perfected Being."

(Poetic summary: A scion of generals, brilliant and learned, he cherished Laozi and Zhuangzi. Studying the Zhengyi methods of Celestial Master Zhang, he followed Magistrate Xu to seek the Dao in Jingyang.)

This passage records the life stories and enlightenment experiences of two Daoist perfected beings (xiuxing dedao zhe, those who attained the Dao through cultivation).

The first is Zeng Heng (Daoist name: Perfected Shenhui). From a young age, he possessed extraordinary talent, extensively studied classical texts, and mastered various Daoist methods. He practiced the teachings of the Three Heavens Masters (santian fashi, an advanced Daoist transmission), gaining the ability to foresee the future. Traveling across famous mountains and rivers, he mastered efficacious talismanic spells (fulu), curing illnesses and saving lives with unfailing efficacy. When the eminent master Sun Deng met him, he remarked on Zeng's extraordinary bone structure (qigu) and luminous spirit (shenqing), declaring that with diligent practice he would surely attain immortality. Later, hearing of the reputation of Patriarch Xu Xun (founder of the Jingming Dao lineage), Zeng devoted himself as a disciple, receiving the Patriarch's true transmission, and ultimately ascended to heaven in a dragon-drawn chariot. In the fifth month of the second year of the Zhenghe era (1112), Emperor Huizong of Song officially conferred upon him the title "Perfected Shenhui."

The second is Shi He (Daoist name: Perfected Hongshi). In his youth on Siming Mountain, he encountered an immortal and learned profound techniques such as embryonic respiration (taixi, an advanced breathing method). He could abstain from food and sleep, command spirits, and transform stones into gold, often aiding the poor. During the reign of Emperor Hui of Jin, hearing that Patriarch Xu Xun was teaching in Jiangnan, he journeyed on foot to become his disciple. Later, though summoned to the capital by the court, he insisted on returning to the Patriarch's side for cultivation. Ultimately, in the second year of the Ningkang era (374), he ascended alongside the Patriarch. In 1112, he was posthumously honored as "Perfected Hongshi."

The accompanying verses summarize their cultivation characteristics: Perfected Shenhui was renowned for his "exceptional bone structure and luminous spirit" (gu xiu shen qing), excelling in talismanic spells to aid the world; Perfected Hongshi received direct transmission of arcane methods from immortals, skillfully applying Daoist arts to help others. Through diligent practice, both ultimately achieved the Great Dao (da dao), transcending the mundane world by mounting cranes or riding dragons. The text mentions places like Yuzhang (modern Nanchang) and Fengcheng, where traces of their cultivation remain to this day.

This passage records the legendary stories of two disciples of Daoist patriarch Xu Xun (Xu Zhenjun) – Gan Zhan and Shi Cen.

First, Gan Zhan (courtesy name Bowu) was originally an ordinary villager from Fengcheng, renowned for his filial piety. During turbulent times, he retreated to the countryside and devoted himself to studying the arts of immortality. Hearing that Patriarch Xu Xun promoted filial virtue and eliminated harm for the people, he sought to become his disciple. Recognizing Gan's exceptional talent, Xu accepted him and taught him magical arts. When Patriarch Xu ascended to immortality, he further transmitted to Gan the secret formula for refining the Golden Elixir (Jindan). Returning to Fengcheng, Gan widely dispensed kindness until the first year of the Dajian era in the Liang dynasty, on the seventh day of the first lunar month at noon, when an imperial edict descended from heaven. Riding a chariot drawn by a qilin, he ascended on clouds to immortality. The Qingdu Temple in the area marks where he once stored the Golden Elixir, while his former residence, called Huayang Pavilion, later became the Feihuang Temple dedicated to him. In the fifth month of the second year of the Zhenghe era under Emperor Huizong of Song, the court honored him as "Perfected of Pure Conduct" (Jingxing Zhenren).

Next, Shi Cen (courtesy name Taiyu), originally from Jiujiang, was tall and powerfully built, excelling in martial arts. When Xu Xun led disciples to slay the great serpent of Poyang Lake, he gathered over three hundred strong men for assistance, among whom Shi Cen earnestly requested to join. Xu accepted him, and he served alongside Gan Zhan as a personal guard. On the morning of the twenty-eighth day of the eleventh month in the second year of the Ningkang era of the Eastern Jin, Shi Cen saw an immortal youth in the eastern clouds riding a azure dragon, bringing an imperial decree. He then ascended to immortality astride the dragon. Two li southeast of his dwelling stood the Purple Mansion Altar (Zifu Tan), while to the west by the riverbank at Xiling, the Zhide Temple remains to this day on a rock platform where he once practiced his leaping exercises.

Both stories exemplify the Daoist concept of "achieving immortality through virtuous deeds" (gongde chengxian) – attaining Daoist transcendence through cultivation and accumulating merit by benefiting the world. The mentioned "secret formula of the Golden Elixir" represents the core practice of Daoist internal alchemy (Neidan), while the "edict of the Five Emperors" refers to decrees from the celestial emperors of the five directions – all distinctive elements of Daoist culture.

Similar records exist in the Nanchang region, all documenting observations of water demons' movements. In the fifth month of the second year of Emperor Huizong's Zhenghe era (1112), the imperial court issued an edict posthumously honoring Xu Xun as the "Courageous and Insightful Perfected Being" (Yongwu Zhenren).

The poetic account describes: In his youth, Xu Xun studied swordsmanship under his master, achieving great merit by slaying serpent demons and exterminating mirage monsters—feats far surpassing ordinary men. As a youth he excelled in archery and martial arts, while in adulthood he mastered literary composition. Later freeing himself from officialdom's constraints, he devoted himself to Daoist cultivation, subduing dragons and tigers while renouncing government service. After quelling Jiangxi's flood disasters, he ascended to immortality by grasping a whip and mounting a dragon, riding upon colored clouds.

Peng Kang of Lanling (styled Wuyang), being related to Xu Xun by marriage, followed him for years to study the Dao. Selected through the "Filial and Incorrupt" recommendation system (Xiaolian), he served as Left Assistant of the Department of State Affairs during the Eastern Jin while secretly practicing cultivation. Later claiming illness, he resigned to formally become Xu Xun's disciple, even betrothing his beloved daughter to Xu Xun's son (older accounts mistakenly identified her as Xu Xun's wife—she was actually his daughter-in-law). By this time, Xu Xun had already manifested as a charcoal-selling woman to slay serpents during the late Yongjia era, while Peng Kang was nearly seventy—making remarriage improbable.

Recognizing Peng Kang's sincerity, Xu Xun fully transmitted his esoteric cultivation methods. In the second year of Emperor Mu's Yonghe era (346), Peng Kang resigned and traveled south with his entire household to Yuzhang City, continuing cultivation under Xu Xun. On the 24th day of the eighth month in the second year of Emperor Gaozu's Yongchu era (421) of the Liu-Song dynasty (alternatively recorded as the second year of Yixi era, 406), Peng Kang's entire twenty-six-member household achieved daytime celestial ascension (evidenced by Zonghua Abbey in Yuzhang). In the fifth month of Zhenghe 2 (1112), the court posthumously honored him as the "Latently Beneficent Perfected Being" (Qianhui Zhenren).

Xu Lie of Nanchang (styled Daowei), another relative of Xu Xun, lost his father young and followed Xu Xun in cultivation. Through devoted practice, his entire household eventually ascended to the Nine Heavens.

(Notes: "Yinqi" refers to relatives by marriage; "recommendation as Filial and Incorrupt" was a Han dynasty talent selection system; "daytime ascension" denotes achieving immortality; "Zhenghe" was Emperor Huizong's reign era.)

This passage records the spiritual attainments of several family members of Xu Xun (known as Xu Zhenjun), the patriarch of the Jingming Daoist tradition. It primarily focuses on three figures:

First, Xu Xun's elder sister (referred to as "Xu's mother") and her son. After being widowed, Xu Xun specially built a residence dozens of paces west of his own home to accommodate them. Mother and son would daily listen to Xu Xun expounding the Dao, and when he traveled, his sister would manage household affairs in his absence. Many immortals and recluses visited their home. Later, both received an imperial summons from the Jade Emperor and ascended together in celestial flight. In the fifth month of 1112 during Emperor Huizong's Zhenghe era, the court conferred upon her the title "Perfected Being of Harmonious Serenity" (Hejing Zhenren).

Second, Xu Xun's nephew Zhongli Jia (courtesy name Gongyang). Orphaned in childhood, he possessed a naturally detached temperament. Recognizing his spiritual potential, Xu Xun taught him supernatural methods for exorcising spirits and healing illnesses. On the day of Xu Xun's own ascension, Zhongli Jia became the first recipient of the bestowed Golden Elixir (Jindan). At noon on the fifteenth day of the tenth lunar month that same year, a jade-green celestial chariot descended to escort him to immortality. Later, at Danling Temple built in Xiyuan of Xiangya Mountain in Xinjian County, the stone mortar he used for preparing elixirs remains preserved. In 1112 he too received imperial recognition as "Perfected Being of Universal Beneficence" (Puhui Zhenren).

Finally, there's brief mention of Huang Renlan (courtesy name Ziting) of Jiancheng, another relative who long followed Xu Xun in Daoist practice. The text summarizes his cultivation as "penetrating the transformations of the Dao" (chong daohua) without elaborating further details.

Two eulogistic poems respectively praise the mother-son pair's dual cultivation of filial piety and maternal compassion leading to perfected authenticity, and Zhongli Jia's lofty solitude and mastery of esoteric arts. These accounts exemplify Jingming Dao's emphasis on cultivating loyalty and family piety through collective spiritual practice, while reflecting the Song court's veneration of Daoist sages.

This account tells the legendary story of Huang Renlan (styled Ziting), a disciple of Xu Xun (the Perfected Lord Xu). Huang, recommended as a Filial and Incorrupt candidate by Wan Shi, rose to the position of Censor. With striking features and extraordinary bearing, he married Xu Xun's daughter and received the complete transmission of Daoist methods from his master.

While serving in Qingzhou, Huang went alone to his post, leaving his wife to care for his parents. Miraculously, he secretly returned home each night without anyone knowing. One evening, servants reported hearing laughter from Madam Xu's courtyard. When his mother inquired, the daughter-in-law revealed: "Your son has attained the Dao and become an immortal, capable of traveling a thousand miles in an instant, but he warned against revealing this." At his mother's insistence for proof, Huang appeared that night to pay respects, explaining: "Though I serve far away, I return nightly in secret. Immortal matters shouldn't be disclosed, lest we incur heaven's punishment." With these words, he transformed a bamboo staff into a blue dragon and rode it into the sky.

Upon learning this, Wan Shi admired the immortal path and became Xu Xun's disciple. However, Huang's two younger brothers were dissolute youths obsessed with hunting. Even when their father and brother ascended in broad daylight, they remained at the hunting grounds, saying: "We're too unruly for immortality—let our elder brother take the family to heaven while we keep hunting." Sighing at their shallow karmic roots, Huang transformed grass into deer to satisfy them before ascending with thirty-two family members on clouds to follow Xu Xun. The brothers later became recluses at Western Mountain (today's Fangdong Temple in Gao'an County, locally called Huang Silang and Huang Wulang).

In May of the second Zhenghe year (1112 CE), the imperial court posthumously honored Huang Renlan as "Perfected Person of Soaring Dao." His father Huang Fu also wished to study under Xu Xun, but as in-laws, Xu treated him as a guest rather than including him among the eleven great disciples. After receiving the teachings, disciples established family altars called "mansions" or "pavilions" (large-scale as "fu," smaller as "ting," depending on practitioner numbers).

A concluding verse praises: Ziting's heroic bearing surpassed even the handsome Pan An; with colored reins he bridged his steed across the saddle (alluding to his immortal ascension).

There was once an extraordinary man named Lan Qi, whom people respectfully addressed as "Master Lan" rather than calling him by his personal name. He originally lived in Jiuyuan Village, Gaoping Township, Qufu County, Yanzhou, where his entire household of over a hundred members devoted themselves to practicing filial piety. Their sincerity moved the Douzhong Zhenren (an incarnation of the Big Dipper deity) from the celestial realm. This immortal called himself the "King of Filial Devotion," with the personal name Hongkang and courtesy name Bozhong.

The King of Filial Devotion told Master Lan: "When the essence of the sun transformed into the Great Dao, I was known as the Immortal King of Filial Piety in the sun. When the essence of the moon transformed into the Supreme Dao, I was called the Luminous King of Filial Piety in the moon. And when the essence of the Big Dipper transformed into the Dao of Filial Piety, I became the King of Filial Devotion in the Dipper. Filial piety moves heaven, making the sun and moon shine brighter; it stirs the earth, allowing all things to grow; and it transforms people, enabling the Way of the King to be realized. I descended from the Shangqing (Highest Clarity) Heaven to the human world to spread the teachings of filial devotion. In the future, during the Jin dynasty, a true immortal named Xu Xun (also known as Xu Zhenjun) will inherit my lineage of filial piety and become the foremost among immortals."

The King of Filial Devotion then entrusted Master Lan with secret oral teachings, the Precious Scripture of the Golden Elixir (Jindan Baojing), and bronze talismans and iron registers (Tongfu Tiequan), instructing him to pass them on to the female immortal Chen Mu of Huangtang in Danyang. He specifically emphasized: "In the future, when a seeker named Xu Xun comes to study, you must transmit these to him." After speaking, he led Master Lan to the outskirts of town and pointed to three ancient tombs by the roadside, saying: "These bear witness to your three lifetimes of cultivation—the first tomb contains only the immortal robes left behind when your previous self achieved liberation through corpse liberation (Shijie, a Daoist method of ascension where the physical body is shed); the second tomb holds the immortal form you refined through the Great Yin Body Refinement technique (Taiyin Lianxing Shu, a Daoist practice of reshaping the body with lunar essence), and it is time for it to awaken; the third tomb contains the remains of your current life. You must redirect the path beside these tombs to prevent people and livestock from trampling over them."

After the King of Filial Devotion ascended to heaven, Master Lan immediately announced the path redirection to passersby. People accused him of spreading heresy and arbitrarily altering the road, so they arrested him and brought him before the authorities. When questioned, Master Lan truthfully recounted everything. The official warned that if he was lying, he would be punished. Master Lan calmly replied, "These are the words of the King of Filial Devotion—how could they be false?" The official then ordered the three tombs to be excavated for verification. The first indeed contained only a yellow robe; inside the second, they found a living person seated in meditation, identical in appearance to Master Lan, who opened his eyes and transformed into a white crane before flying away; the third held skeletal remains. Only then did the authorities believe Master Lan’s words and immediately release him.

This account narrates the miraculous deeds of the Daoist immortals Lan Gong and Chen Mu.

The story of Lan Gong goes as follows: People discovered a celestial being with childlike features and a delicate physique lying as if newly awakened in the third of three tombs, beside which lay interlocking skeletal remains. The officials were astonished and brought immortal robes to present to the prefect, but when the prefect couldn't wear them, they were given to Lan Gong. Upon donning the robes, Lan Gong miraculously merged with the celestial body from the tomb and ascended weightlessly into the heavens. Filled with regret, the officials prostrated themselves and earnestly inquired when the immortal might descend again. Lan Gong looked down and told them: "I may return every ten days or hundred days to promote filial piety and guide those who have lost their way." Later, a fifteen-year-old immortal youth appeared in Wu Capital, while in Danyang there emerged a three-year-old spiritual child—both manifestations of true immortals teaching filial devotion to transform the world.

Chen Mu's legend tells of this female cultivator dwelling in the Yellow Hall of Danyang Commandery in Jinling, immersed in Daoist practice to the point of forgetting her own age. Generations of locals witnessed her unchanging appearance—her hair and teeth never aging, her youthful countenance perpetual—and all revered her as Chen Mu. During Emperor Wu of Wu's reign, she encountered a fourteen- or fifteen-year-old youth in Danyang's streets who sought to become her adopted son. Chen Mu instructed him: "You're grown now and should serve your birth parents—to violate natural bonds contradicts the great Dao." The ashamed youth departed. Ten days later, she met a three-year-old orphan weeping for his mother, clutching her robe desperately. Moved by compassion, she took him in. The child grew exceptionally wise, mastering all classics, and around age twenty, Chen Mu revealed to him: "The path I cultivate is the true Dao..." The passage concludes with poetic verses: Cultivating the Dao requires practicing filial piety, for sincere filial devotion moves heaven itself. Had Lan Gong not opened the three tombs' mystery, who could comprehend the merit of three lifetimes' practice? Chen Mu first received the sacred teaching's true transmission, later followed by True Lord Xu (Xu Xun) in honoring this path. Lan Gong revered the celestial teachings with faith, ultimately achieving unity of form and spirit to ascend the heavenly realms.

This passage recounts a wondrous tale: A woman named Chen Mu encountered a celestial being who claimed to be the "King of Filial Enlightenment" incarnated as her son. The child revealed he was no ordinary mortal but an immortal from the upper realms who had taken birth as her son due to karmic connections from past lives, with the purpose of promoting filial piety and delivering spirits to salvation.

The child explained that fifteen youths who had previously appeared were all his manifestations, and now that his cultivation was complete, he would return to the celestial realm. He advised his mother to abandon thoughts of marriage and instead establish an altar at Huangtang (a Daoist practice site) to transmit the orthodox Dao. He imparted to Chen Mu essential cultivation secrets: she must establish a mysterious altar (a practice space) in a high, pure location, far from worldly affairs, nourishing herself with the essence of heaven and earth while cultivating in stillness. He particularly emphasized the necessity of studying Daoist scriptures like the "Precious Volume of Wu Ying," "Jade Texts of Huang-Lao," and "Perfect Scripture of the Great Cavern"—these supreme and profound Daoist methods must not be treated lightly. When this practice reaches fruition, miraculous signs will appear—nine phoenixes singing in unison and myriad spirits gathering—enabling one to ride dragons and tame tigers while roaming the eight directions.

Chen Mu safeguarded these secret teachings for decades without anyone knowing. It wasn't until the late Western Jin Dynasty that the renowned Daoist masters Xu Xun (later known as True Lord Xu) and Wu Meng, hearing of Chen Mu's Daoist methods, specially traveled to Danyang to seek instruction. Recognizing their destined path to immortality, Chen Mu transmitted to them the cultivation methods and ascension secrets taught by the King of Filial Enlightenment, including esoteric arts like "Orthodox Unity's Demon-Slaying" and "Three-Five Flying Steps." She also passed down to Xu Xun the "Bronze Tallies and Iron Certificates of the Filial and Brotherly King" (a Daoist ritual implement) originally bestowed by Master Lan, along with the "Precious Scripture of the Golden Elixir," all according to the original precepts. Furthermore, she revealed to them the celestial hierarchy of the Five Directional Heavenly Emperors.

This passage recounts the story of Daoist patriarch Xu Xun (Xu Zhenjun) with figures like Mother Chen and Wu Meng. When Xu Xun prepared to transmit his Daoist methods to Wu Meng, they bid farewell to Mother Chen. She advised them not to visit her annually for worship, then plucked a stalk of fragrant cogongrass and tossed it southward, instructing them to establish a shrine where it landed and make autumn offerings there once a year. As she finished speaking, a cloud-dragon carriage descended to escort Mother Chen skyward in celestial ascent. The present-day Huangtang Temple at the border between Xinjian and Fengcheng counties in Jiangxi was built by Xu Xun in imitation of the original Huangtang Altar in Danyang, where people still gather every August 3rd to venerate Mother Chen.

The accompanying poem praises Mother Chen's decades of austere cultivation, her profound grasp of the Dao's mysteries, and her compassionate nurturing of later disciples—ultimately transmitting her sacred implements to Xu Xun and Wu Meng before her cloud-borne ascension.

The "Transformation of Lord Jin" section describes how Xu Xun and fengshui master Guo Pu selected a temple site. Lord Jin (personal name Bao, seventh in his family lineage) was a locally respected elder. Guo Pu recognized the exceptional geomantic qualities of Xishan Mountain where Lord Jin resided—its rounded, substantial form embraced by three peaks made it ideal for reclusive cultivation. Upon meeting Xu Xun and witnessing his transcendent demeanor, Lord Jin was so moved that he voluntarily offered his estate to support the Daoist community. Xu Xun declined, citing the principle of accepting no unearned rewards, to which Lord Jin replied: "Between noble minds, mutual understanding is precious enough to entrust one's very life—how much more so worldly possessions?" This exchange reveals the magnanimous character of an enlightened lay patron of the Dao.

This account recounts the miraculous story of Daoist patriarch Xu Xun (Xu Zhenjun, the True Lord Xu) and one of his followers.

When True Lord Xu first established a covenant with a disciple, they didn't use written documentation. Instead, he broke a copper coin in half, keeping one portion for himself and giving the other to the follower as a token of faith. Later, this disciple's entire family relocated to Xilin, where he eventually became the local earth god (Xilin Dizhu Xianzhong Zhenguan, the Manifestly Loyal True Official of Xilin). During Emperor Zhenzong's reign in the Song Dynasty, when imperial envoys came to offer sacrifices, this earth god manifested wearing vermilion official robes to greet them. The envoys later recognized the temple statue as the same figure they had encountered, leading the court to exempt the Daoist temple from taxes. The earth god continued to manifest miracles repeatedly, receiving the temple name "Zhaoying" (Luminous Response) in 1204 during the Southern Song Jiatai era, and the title "Lingzhu Hou" (Spirit-Assisting Marquis) in 1210 during the Jiading era.

The accompanying poem praises the deep bond between this earth god (Spirit-Assisting Marquis) and True Lord Xu - how they became fast friends at first meeting, swore oaths with broken coins rather than documents, and how his entire family eventually moved to Xilin to become protective deities of the region.

Another section records the story of Xu Da (True Lord Xu's servant): On the day of Xu Zhenjun's celestial ascension, Xu Da and his wife were transporting rice at Xiling Market. Upon hearing the news, they immediately overturned their rice cart to rush back, but the immortal procession had already departed. True Lord Xu explained they couldn't accompany him due to incomplete merit, instead teaching them terrestrial immortality techniques. The couple retreated to Western Mountain, where their spilled rice miraculously grew anew (the site later called "Overturned Cart Ridge and Growing Rice Market"). To avoid recognition, they successively changed their surname to "Wu" then "Gan," leaving behind poetic works that survive to this day.

After attaining immortality, Perfected Lord Xu (Xu Xun) would often manifest in the mortal realm, never concealing his identity among ordinary people. He frequently took the form of a commoner selling firewood and buying wine, using this guise to forget his celestial nature. His wife once composed a poem: "Drunk, I dance and sing upon fallen petals, cinnabar stains my emerald silk skirt. Though I sell elixirs of longevity in the city, only Western Mountain is my true home." Another verse reads: "Wandering between immortal realms, I've forgotten the years—how could I know worldly warmth or cold? My husband's home lies within Western Mountain, its gate hidden behind white clouds."

Once when Perfected Lord Xu traveled for many days without returning, his wife strolled alone by the altar and composed: "Yesterday I wandered to Jade-Green Peak, where cold winds swept the altar through sparse apricot blossoms. The peach trees carried my message—why does he linger in the mortal world?" When his wife heard the patriarch was about to ascend to heaven, she pleaded desperately to accompany him. The patriarch explained that the celestial decree had fixed the number of ascendants, which could not be altered. Though he sent her away on an errand beforehand, she returned too late—the ascension ceremony had concluded. Even now, traces of her immortal presence are occasionally glimpsed.

A poem records this event: "The patriarch prepared to ascend with his household, but fate stalled the flying chariot. Why was her name omitted from the decree? Her merits and practice remained incomplete. Phoenixes vanished into distant clouds as the wife returned with streaming tears. Though she missed the celestial chariot, she dwells as an earthbound immortal on Western Mountain."

Regarding the origins of the incarnations Hu and Zhan: They were minor officials in Jingyang County whose names are lost to history. After Perfected Lord Xu resigned his post to seclude himself on Western Mountain, these two officers, moved by his virtue, abandoned their homes to follow him, vowing lifelong service. Touched by their sincerity yet knowing their spiritual capacity insufficient, the patriarch arranged for them to become deities after death. A shrine was erected on the southeastern peak of this blessed land to guard the river's mouth, where they receive perpetual offerings.

A verse praises them: "Xu's retreating hooves raced from Jingyang, yet his subordinates remembered his profound kindness. Resigning office to serve their master wholeheartedly, abandoning homes to cultivate the Dao with single-minded devotion. Bearing whips only to hear his teachings, tending his shoes with joyful reverence. Though lacking the fate for immortality, as deities they enjoy worship to this day."

Concerning Celestial Master Hu: His surname was Hu, given name Huichao, style Bashu. None knew his origins or true age. During the Shangyuan era of Emperor Gaozong of Tang, he came from Mount Lu to seclude himself on Western Mountain.

In the Hongjing area of Western Mountain in Yuzhang (present-day Nanchang, Jiangxi), during the Yongchun era (682-683 CE), there was a Daoist wearing coarse cloth and a simple headscarf who always traveled alone with a walking staff. When visiting Youwei Temple, while others held ceremonial tablets when paying respects, he merely clasped his hands in salute. This man had a splendid beard and the dignified appearance of someone in his forties. Though not tall in stature, he stood out conspicuously in crowds—even when standing beside taller individuals, the top of his head would surpass their shoulders, earning him the nickname "Long-Bearded Immortal" (Hu Changxian).

When asked his age, he consistently replied "fifty-two." Decades later, he would give the same answer. His accounts of historical events from the Jin to Song dynasties were impeccably accurate, particularly when recounting the erudition of Jin dynasty Minister Zhang Hua (style name Maoxian), as if speaking of an old friend. Legend held that the immortal masters Xu Xun (Xu Zhenjun) and Wu Meng had transmitted to him the arts of "life extension through refinement," enabling him to transcend the limitations of the Three Primes (Heaven, Earth, and Water Officials) and Nine Cycles (temporal revolutions), with the power to summon deities and command wind and rain.

When Tao Hongjing was collating the 70-volume Taiqing Jing at Huayang Grotto on Maoshan, this Celestial Master's (referring to Xu Xun) name appeared written in cinnabar on the "horseback binding" of the scripture, visible to all readers. Yet the master himself would say: "When I last visited here as a guest, I was called Xu Wuyong—I can't even remember which dynasty that belonged to now." Whenever encountering exposed bones during his travels, he would arrange proper burials. Those who followed his directions to excavate ancient treasures never failed to find them, yet he treated malevolent spirits with uncompromising hostility.

Outside Yuzhang's western gate, a camphor tree had transformed into a one-legged tree spirit that deceived locals into improper worship. The Celestial Master immediately denounced it, drew talismans to suppress it, and ordered the tree felled, doused with oil, and burned to eradicate the demon completely. The site was renamed "Du" (originally Xinguo Temple, later renamed Tianqing Temple, also called Xuanyuan Temple).

When Youwei Temple fell into disrepair during the early Tang dynasty, the Celestial Master challenged the abbot about its restoration. Upon learning of the timber shortage, he personally went to the camphor woods at Gao'an ninety li away. After instructing lumbermen to bind the logs into rafts and wait ashore overnight, he released an ink-written talisman at dusk. By midnight, thunder and lightning erupted, and by dawn the rafts had miraculously transported themselves beneath the temple altar, with mountain forests parting to make way. He then unearthed three hundred strings of coins from a hidden cellar to pay workers. For structures beyond mortal capability, he commanded spirits to complete the construction. Three protective wells were dug outside the temple as fire prevention measures (later called "Fire-Prohibition Wells").

This account records the miraculous deeds of the renowned Tang dynasty Daoist Xu Xun (known as Perfected Lord Xu). When Empress Wu Zetian heard of his profound spiritual attainments, she specially dispatched a royal carriage to summon him to the capital. The Celestial Master (Tianshi) Xu had originally been living in secluded mountain retreats, but was compelled to emerge due to the government's insistent search.

During his audience at Wucheng Hall, he spoke only of governing the state through Dao (the Way) and De (Virtue), which greatly impressed the Empress. Though she wished to retain him in the capital to oversee alchemical practices, Perfected Lord Xu steadfastly insisted on returning to his mountain cultivation.

The Empress sent him home with an escort bearing gold, silver, and fine silks. While bestowing blessings at Shanfu County during the journey, she expressed admiration for his immortal demeanor and hoped to obtain elixirs of longevity. Later, at the ancient altar of Master Hongya, Xu spent three years refining the Golden Elixir (Jindan). When the court summoned him again with an imperial decree, he resided within the palace precincts after his arrival, yet eventually found opportunity to depart quietly—leaving the emperor sighing in regret, who then sent generous gifts and composed farewell poems in his honor.

Returning to Western Mountain, Perfected Lord Xu dwelled at Xumu Jing Abbey, where the Three Pure Ones (Sanqing) Hall and Patriarch Hall were said to have been constructed by spirits with extraordinary craftsmanship. He personally inscribed the reign era of Empress Wu on the beams and left his portrait on the rear hall's walls. Local people revered him as their master, and within a thousand-mile radius, no plagues, droughts, floods, or attacks by wild beasts occurred.

On the sixteenth day of the second lunar month in 703 CE, Xu instructed his disciples to prepare a burial site at Fulong Ridge west of Youwei Abbey. Within three days, they completed a tomb containing sacred implements: the Great Mysterious Talisman, Seven-Star Divine Sword, and Numinous Treasure Staff. Dressed formally and seated on a rope-bed, he achieved peaceful transcendence amidst extraordinary fragrances, circling cranes in the sky, and celestial music heard beyond the walls—all witnessed by bowing disciples. This narrative exemplifies the Daoist perfected being's supernatural qualities and the contemporary veneration of spiritual practitioners.

This passage records several miraculous deeds of Perfected Lord Xu (Xu Xun, a Daoist immortal) and later generations' praises of him.

The text describes a wondrous phenomenon: people heard continuous neighing of horses, and upon approaching, they discovered Perfected Lord Xu had already undergone "liberation from the mortal shell" (a Daoist term referring to an immortal shedding their earthly body to ascend). Local officials reported this to the imperial court, and the emperor granted funds for constructing purification rituals (Zhaijiao, Daoist ceremonial offerings), posthumously honoring Perfected Lord Xu with the title "Master of the Cavern of Perfection" (Dongzhen Xiansheng).

Later, Sima Zhen from Gusu (modern Suzhou) composed a stele inscription detailing these events. As time passed, when the walls of Perfected Lord Xu's temple were about to collapse, a wandering Daoist (a "cloud-water" practitioner who roams for cultivation) arrived. He copied the wall paintings onto wooden boards, and miraculously, the images restored their original appearance. The next day, the walls crumbled, and the Daoist disappeared without a trace.

The text includes a poem praising Perfected Lord Xu, extolling his dignified and righteous character, mastery of esoteric arts, and philanthropic deeds. It mentions how he collated scriptures at Mount Juqu (a sacred Daoist mountain) and taught Daoist methods in Jingyang to subdue demons. He refined the Nine-Cycle Divine Elixir and employed spirit beings to assist in renovating ancient temples. Ultimately, having perfected his virtue, he shed his mortal form and ascended to immortality.

The latter section discusses the difficulty of attaining immortality. The author argues that while achieving immortality has never been easy since ancient times, the numerous perfected beings of Western Mountain (where Perfected Lord Xu cultivated) prove it's not impossible. The true challenge lies in one's determination: diligent practitioners find it achievable, while the indolent perceive it as difficult. Citing the example of publishing Perfected Lord Xu's biography, the text illustrates how determined efforts can swiftly accomplish seemingly difficult tasks.

Finally, it records a supernatural event: over a thousand years after Perfected Lord Xu's ascension, devotees still received divine responses during the Zhongyuan Festival (a major Daoist observance on the 15th day of the seventh lunar month). A recluse named Jia Shoucheng traveled from Shicheng to present texts, seemingly fulfilling a divine premonition from the previous night.

Key Daoist terms recurring in the text include: "liberation from the mortal shell" (the process of shedding one's earthly form for ascension), "purification rituals" (Zhaijiao, Daoist ceremonial offerings), "cloud-water Daoist" (a wandering cultivator), and "Zhongyuan" (one of the Three Primordial Festivals in Daoism).

This passage documents the sacred transmission process of the miracles performed by Xu Xun (Revered Lord Xu), the patriarch of the Daoist Jingming tradition. At that time, devotees reverently paid homage to the sacred traces of Lord Xu and discovered a poetic chronicle recording his eighty-five manifestations.

A poem left behind by Master Shi (an honorific title for Daoist adepts) at Western Mountain was piously recited by the assembly. Through this, their hearts resonated with the divine presence, evoking ineffable gratitude. They then ascended a high platform, sounding drums and raising white ritual banners in ceremonial observance, solemnly enshrining this precious poetic record in a treasury for perpetual preservation.

Later, the eminent master Sun Yuanming of the Lingbao lineage (a major Daoist school), who served as Chief Daoist Official (a senior clerical position) at the Jade Majesty Longevity Temple on Mount Xiaoyao (a renowned Daoist monastery), composed a postscript for this Chronicle of Lord Xu's Eighty-Five Transformations on the eighteenth day of the seventh lunar month in the Dingwei year. Writing with the transcendent mindset of a wandering cultivator, he concluded with a reverent signature—prostrating himself in homage—demonstrating profound veneration for Lord Xu.