《孝道吳許二真君傳》

The Biography of Filial Daoist Masters Wu and Xu recounts the story of two Eastern Jin dynasty adepts—Xu Xun (courtesy name Jingzhi) and Wu Meng (courtesy name Shiyun)—who attained the Dao.

Xu Xun was a reclusive master proficient in divine arts and the essence of filial piety (xiao), capable of communicating with spirits, traversing the boundaries between Yin and Yang, and manifesting miraculous transformations. During the chaotic collapse of the Western Jin dynasty when the imperial court fled south, many powerful figures revered him—even the general Wang Dun became his disciple, while the famed occultist Guo Pu frequently exchanged knowledge with him.

The two perfected lords (zhenjun) established their Daoist sanctuary at a geomantically auspicious site in Yuzhang (modern Nanchang), naming it "Wandering Canopy Manor," where they cultivated alongside twelve fellow practitioners. Wu Meng, being Xu Xun’s teacher, mutually encouraged him in ascension techniques while aiding the world. At the time, a colossal serpent plagued the Shangliao River in Jianchang County—stretching miles long, its venom could split mountains and block forty miles of waterways, tormenting merchants and commoners alike. Authorities were forced to establish a detour station called "Red Granary" forty miles beyond Serpent Mountain.

To eliminate the creature, Wu Meng gathered three hundred disciples. Testing their Daoist resolve at Huamin Pavilion, he transformed firewood into charcoal ashes. Instantly, the three hundred appeared as beautiful women mingling in the crowd. By dawn’s inspection, 299 bore ash stains—only Xu Xun’s mind remained mirror-clear, reflecting the moon’s purity in water. Wu Meng sighed: "None but you can eradicate this scourge for the people!"

Thus, master and disciple advanced within ten miles of the serpent. Wu Meng stepped forward first...

This scripture recounts the Daoist tale of immortals Xu Xun (Xu the True Lord) and Wu Meng (Wu the True Lord) subduing a serpent demon, followed by strange subsequent events:

At that time, a giant serpent spewed poisonous mist that blotted out the sun, terrifying people from approaching. While Wu Meng still showed some apprehension facing this situation, Xu Xun—having already attained the Dao and achieved immortality—commanded thirty-six thousand divine talismans (fulu) and supreme Daoist methods. He stepped forward and beheaded the serpent with his sword. Countless venomous creatures fled from the serpent's belly, its blood formed a river, and its bones piled into a mountain. The remnants can still be seen today, giving the area its names "Serpent's Path" and "Serpent Bone Isle."

Later, the Changsha governor Jia Fujun had a beautiful daughter who couldn't find a suitable husband. Suddenly, a handsome scholar surnamed Shen came proposing marriage—his refined speech impressed the whole family. After marriage, this son-in-law often traveled, returning each time with abundant treasures. Governor Jia grew suspicious, though the household both revered and feared him, even composing songs praising "Gentleman Shen" as the ideal son-in-law.

When news spread of Xu Xun eliminating threats to the people, the son-in-law feared exposure and visited Xu. During a gathering at a courier station, he feigned exhaustion from drinking, but overindulgence revealed his true form. Xu Xun recognized him as a transformed flood dragon (jiaolong) and gave chase. At Longsha ("Dragon Sands"), the creature turned into an ox to hide. Xu told his disciple Shi Daoqi: "This flood dragon has long harmed the people with its endless transformations. Today, we shall eliminate it together."

This passage recounts the story of how Perfected Lord Xu Xun (one of Daoism's Four Great Celestial Masters [Tianshi]) subdued a flood dragon:

At the time, Xu Xun and Wu Meng—both perfected beings—set out to eliminate a thousand-year-old flood dragon that had been wreaking havoc. Concerned that his disciples might not recognize him after transforming into a white ox, Xu Xun tied a white cloth around his left arm. During the battle, he transformed into a white ox and fought the black ox that the flood dragon had become. Seizing the opportunity, Xu Xun’s disciple struck the dragon’s leg with a sword.

Wounded, the dragon fled to a well (later known as Hengquan Well), burrowed underground, and escaped to the Jia household in Changsha. There, it resumed human form and returned home, lying to his wife that he had been injured by bandits in Yuzhang. When the Jia family summoned Xu Xun to treat him, Xu Xun revealed that this was actually a thousand-year-old flood dragon causing trouble. Lord Jia refused to believe him, insisting that his son-in-law, Master Shen, was a well-known official. Xu Xun told him to ask Shen himself—upon hearing Xu Xun’s name, Shen trembled in fear, confirming Xu Xun’s claim.

Xu Xun stormed into the Jia residence and shouted at the dragon, which fled by crashing through a wall. Xu Xun then pointed out that the ground beneath the house had been hollowed out five feet deep by the dragon, forming a deep pool—and indeed, when they dug, they found nothing but water. It turned out the dragon had already sired two dragon offspring. When Xu Xun sprayed them with water, they reverted to their true forms, each as large as a small boat. The dragon’s wife, half-human and half-dragon, also revealed her original shape when sprayed. Lord Jia pleaded for his daughter (the dragon’s wife) to be spared, so Xu Xun restored her human form—but the flood dragon and its offspring were all subdued.

(Note: "Xu Jun" refers to Perfected Lord Xu Xun, an important Daoist immortal; "flood dragon" [jiao] refers to a shape-shifting dragon spirit that often caused floods and harmed people.)

This recounts a miraculous tale about the True Lord of Filial Piety:

At that time, there was an Immortal Xu (Xu Zhenjun) who subdued an evil dragon. The local deity (Fujun) witnessed this with great trepidation. Xu Zhenjun commanded the dragon clan to relocate, and in an instant, their lair sank a hundred zhang deep into the waters, later becoming known as Tanzhou. The dragon's blood seeped into the earth and transformed into an iron pillar, which still stands today 240 paces south of Hongzhou's Nantang City wall. An inscription on the pillar prophesies: "Should the pillar tilt, evil dragons shall return; should it stand upright, calamity is forever averted." This demonstrates how celestial beings perceive all transformations with clarity and maintain unwavering resolve to protect the people. Just as sunlight melts solid ice, divine virtue (De) dispels demons and malevolent forces.

The narrative then shifts to the origins of filial piety: In Gaoping Village of Yanzhou lived the recluse Master Lan, who led a hundred disciples in cultivating filial devotion. Moved by their practice, the Celestial King of Filial Piety (Xiaotiwang) descended to impart the true essence of filial duty. The King explained: "The Former King represents the 'Midday Sovereign,' the Luminous King embodies the 'Midnight Sovereign'—they correspond respectively to the Great Dao (Da Dao) and the Ultimate Dao (Zhi Dao), while my primordial Qi (Yuanqi) manifests as the source of filial piety." These three all originate from the fundamental Daoist triad of the "Mysterious, Primordial, and Beginning" energies (Xuan, Yuan, Shi Qi).

The King of Filial Piety and the Former King created sacred bronze talismans and iron covenants (Tongfu Tiequan), designating the Xu and Yang clans (notably the Jin-dynasty magistrate of Yang County) as inheritors of this tradition. They taught that by practicing filial piety and cultivating one's nature, one could approach the Dao of immortality. Once, the King guided Master Lan to three ancient tombs by a Shu County roadside, revealing them as burial sites of transcendent beings.

This passage recounts the miraculous encounter of Lan Gong with immortals:

Here's what happened: Someone informed Lan Gong that there were immortals dwelling in certain tombs who wished to promote filial piety. They suggested posting notices to redirect travelers, preventing disturbance to the immortals' comings and goings. After delivering this message, the mysterious figure vanished. Lan Gong reported the incident to local authorities, but officials accused him of spreading superstitious rumors and had him imprisoned.

During his confinement, Lan Gong reflected on the teachings of Xiaoti Wang (the Daoist deity overseeing filial devotion), while worrying his mistake might bring misfortune to his family. One night, he dreamed of a comforting figure reassuring him. The next day, the Shu Province governor accompanied Lan Gong to investigate the tombs:

In the first tomb, only a yellow immortal robe remained - the bones had already ascended to immortality;

The second tomb contained a handsome youth about twenty years old, appearing as if asleep;

The third tomb held interconnected bones with flesh visibly regenerating - another sign of immortal transformation.

The tomb examinations confirmed Lan Gong's account exactly. The immortal mentioned it was his birthday that very day, whereupon another yellow robe appeared. When the governor donned this robe, he miraculously ascended to heaven alongside the tomb immortals. This convinced the governor completely, and he began promoting filial piety thereafter.

These immortals would return to the government office every ten to fifteen days, each time causing the governor to rush out barefoot (with shoes worn backwards) to greet them. This story illustrates how spiritual cultivation transcends ordinary understanding, while the principle of accumulating virtue through good deeds remains constant across ages.

(Note: "Xiaoti Wang" is a Daoist deity governing filial piety, and the "yellow robe" commonly symbolizes Daoist attainment and ascension.)

This scripture recounts a story of filial piety's transmission:

Among all beings in the world, humans hold the most honored position. The proper way of being human lies in cultivating strengths while overcoming weaknesses. Just as ancient sage-kings governed the world through filial piety, later gentlemen naturally should cultivate their virtue (De) through moral principles.

Lan Gong, following the command of the Filial and Fraternal King, delivered the bronze talisman and iron register (Daoist ritual implements) to Huangtang Temple—the dwelling place of Lady Chen. Lady Chen was a chaste Daoist nun from Wu region who concealed her identity to devote herself to cultivating the Dao and virtue (De). Once at the Wu marketplace, she encountered a four or five-year-old child who bowed and wished to acknowledge her as foster mother. Lady Chen instructed: "At fifteen you should serve your birth mother—how can you abandon the root for the branches? If I accepted you as son, it would violate ritual propriety." The child knelt in gratitude and departed.

Several months later, this child transformed into a three-year-old toddler weeping at Lady Chen's gate. Seeing his pitiful loneliness, her heart stirred with compassion, and she took him in as her own. The child grew with extraordinary wisdom, capable of communicating with divine spirits, bringing disaster relief wherever he went. Upon reaching adulthood, he served Lady Chen with utmost devotion, never neglecting morning and evening rituals. When Lady Chen wished to arrange his marriage, the child bowed in the courtyard and declared: "I am actually the younger brother of the Former King and elder brother of the Enlightened King—the Filial and Fraternal King, who entrusted myself to your care for years. Heaven, earth, sun and moon are my closest kin, with five-colored auspicious clouds constantly covering me—why would I need marriage?" He then requested to convert the residence into the "Gate of Filial Piety," which Lady Chen approved, transforming the place into Huangtang Temple. After delivering the bronze talisman and iron register to Lady Chen, the Filial and Fraternal King departed.

Wu Meng and Xu Xun (two renowned Daoist masters), hearing of this event, went to Huangtang Temple to study filial piety from Lady Chen. The bronze talisman and iron register she bestowed only recorded the Xu lineage without Wu Meng's name, so Wu Meng became Xu Xun's disciple. Xu Xun then transmitted the profound Daoist methods to him, ensuring the tradition's continuation.

This scripture recounts the stories of twelve Perfected Lords (a Daoist honorific for realized beings) including Wu Meng and Xu Xun, who gained celestial favor through their filial piety and benevolent deeds. The narrative particularly details the achievements of Perfected Lord Xu Xun:

All twelve Perfected Lords revered filial piety and frequently practiced generous charity. Heaven shows no partiality, blessing only those with virtue (De). While people may not remember individuals forever, they eternally cherish acts of human kindness. Through inner cultivation (referring to Daoist Neidan practice), they ultimately achieved the feat of ascending to immortality with their entire families in broad daylight. Among them, Perfected Lord Xu Xun possessed the highest virtue (De), his name recorded in the celestial registers (Daoist records of immortals) as predestined by the Heavenly Venerables. Later practitioners who diligently cultivate may likewise attain realization through persistent effort.

Two hundred and fifty paces east of Youwei Temple lies the "Dragon Casting Mound," beneath which lies a deep pool of unfathomable depth, said to harbor dormant dragons. Local villagers use its waters for irrigation, and during severe droughts, communities gather for sincere prayer. Rainfall often follows swiftly, prompting joyful celebrations for anticipated harvests—all attributed to this sacred land where immortals reside.

From Xu Xun's celestial ascension with his family in the second year of the Yuankang era (292 CE) of the Jin Dynasty to the fourteenth year of the Yuanhe era (819 CE) of the Tang Dynasty—spanning over five centuries—local people maintained the tradition of holding grand Yellow Register Purification Rituals (Zhaijiao) at Daoist temples. For three days and nights, priests would erect altars to submit memorials to celestial officials, offering incense with utmost devotion. Through the ritual of casting dragon tablets (ceremonial metal slips inscribed with prayers cast into water), blessings were sought for both the living and deceased.

In the first year of the Xianning era (275 CE) of Jin, Emperor Wu appointed Xu Xun as magistrate of Shiyang County in Shu Commandery. During those turbulent times, unresolved cases had piled up like mountains under previous officials, with prisons overflowing. Upon assuming office, Xu Xun swiftly cleared the backlog, discerning truth with mirror-like clarity and sword-sharp precision, exonerating the wronged to public jubilation. He possessed prescient knowledge of subordinates' corruption, often admonishing his staff: "By upholding justice and executing your sovereign's commands, what could possibly be beyond your capability? Yesterday you..." (the text here is fragmentary).

This passage recounts the story of Daoist perfected beings Xu Xun (Xu Zhenjun) and Wu Meng (Wu Jun), along with Guo Pu, admonishing the warlord Wang Dun.

At that time, corrupt officials were exploiting their positions for personal gain. Xu Zhenjun warned them to serve with integrity rather than harm others for selfish interests. Later, the three sages—Xu Zhenjun, Wu Meng, and Guo Pu—visited Wang Dun, who was plotting rebellion. When Wang Dun asked them to divine the outcome, they forthrightly declared it an "extremely inauspicious omen": his actions defied cosmic principles, would bring military chaos, and lose popular support. Enraged, Wang Dun threatened execution, claiming his dream of "a tree piercing heaven" was auspicious. Wu Meng interpreted this as the character "未" (wei, meaning "not yet"), advising against reckless action.

Wang Dun then ordered Guo Pu to divine again. Guo Pu predicted certain defeat in rebellion, suggesting longevity if Wang retreated to Wuchang. When asked about his own lifespan, Guo Pu replied: "My life ends today." Wang immediately ordered his arrest. At this critical moment, Xu Zhenjun transformed his wine cup into a white dove that flew away, while Wu Meng vanished miraculously.

Subsequent events proved the sages right—Wang Dun's rebellion failed. The text extols Xu and Wu's divine powers to perceive heavenly mysteries, appearing before enlightened rulers while withdrawing from tyrants—their ways transcending mortal comprehension. The next noon, when Wang sent Wu Yin'er to execute Guo Pu by the river, sudden floods prevented the act. Remembering Guo Pu's past kindness (having gifted him brocade robes during famine), Wu Yin'er turned against Wang Dun, condemning his wanton killings as inviting celestial retribution.

(Note: "Divination" refers to prognostication; "Wuchang" was Wang Dun's base; "Wu Yin'er" is a personal name; "皂莢树" denotes the honey locust tree)

This passage recounts the miraculous deeds of two Daoist perfected beings, Xu Xun (Lord Xu) and Wu Meng (Lord Wu):

When the two perfected beings were returning to Yuzhang by boat from Jinling, they instructed the boatman to sit quietly behind closed doors and not peek. They then summoned two dragons to lift the boat into flight. The worried boatman peeked out, fearing they might hit reefs, causing the startled dragons to disperse. Lord Xu flew away riding a dragon, while Lord Wu walked across the water. At Luoxing Bay, they encountered a giant-eyed monster terrorizing villagers. Lord Wu threw his sword to eliminate the threat, embodying the altruistic spirit of "establishing others while establishing oneself."

On the fifteenth day of the eighth month in the second year of the Yuankang era (292 CE), Lord Xu ascended to immortality with his entire household of over forty members, along with their house, chickens and dogs. Villagers witnessed this miracle and prostrated in reverence. Local officials later built a residence and Daoist temple (Youwei Guan), while devotees from Shu traveled thousands of miles to worship, erecting immortal altars and memorial halls. Before ascension, Lord Xu left an embroidered curtain at Huangtang Temple, which later flew back to hover above his old residence for three days before ascending.

The two perfected beings left behind two volumes of poetic teachings, an ox-cart, stone mortar, and bronze implements. The text particularly emphasizes how their path to immortality was achieved through helping common people and eliminating evils - this practice of benefiting humanity was key to their attainment as "Ninefold Perfected Immortal Sages." To this day, locals maintain the tradition of purification rituals (zhaijiao) and worship on their ascension anniversary.

This passage records the legendary deeds of two Daoist perfected lords, Wu Meng and Xu Xun, along with the transmission of their sacred relics:

At that time, Xu Deng, the governor of Yuzhang, sent for a carriage pulled by two calves to examine the sacred objects without first performing the ritual purification of bathing and changing clothes. Suddenly, the carriage was lifted by five-colored auspicious clouds and flew back to Youwei Temple (a Daoist monastery), forever beyond the governor's reach. Though centuries have passed, these sacred artifacts remain preserved in the temple. Among them, two sacred swords were presented to the emperor by Celestial Master Wan (Tianshi), a high-ranking Daoist priest.

Youwei Temple maintains the tradition of holding purification rituals (Zhaijiao) on the fifteenth day of the first, fifth, and eighth lunar months. Through scripture recitation, hymns, and ritual performances, these ceremonies dispel calamities and pray for blessings for rulers, officials, and common people alike. Perfected Lord Wu was appointed magistrate of Shiyang County in the second year of Xianhe era (327 CE) during the Jin dynasty. After completing his term, he retreated into seclusion. Despite repeated imperial summons and even a personal edict from the emperor, he remained unmoved, devoting himself to practicing the "Method of Non-Duality" (the supreme Daoist cultivation technique) and divine transcendence arts with twelve other immortal lords.

On the fifteenth day of the eighth month in the second year of Yuankang era (292 CE), Perfected Lord Wu ascended to immortality with his entire household—including chickens and dogs—leaving behind only his former residence, ritual platform, and well. His nephew Wu Jian inherited the Daoist lineage, becoming a Daoist priest who maintained the tradition of filial piety across generations. From the third year of Yonghe era (347 CE) in Jin dynasty to the first year of Zhenguan era (627 CE) in Tang dynasty, though the monastery experienced periods of decline, it was revitalized by imperial decree in the third year of Yongchun era (684 CE).

The text concludes with the genealogical record of Perfected Lord Wu's Daoist lineage: beginning with Wu Jian, through twenty-odd successors including Qingzhang, Faqiang, Lingyao, and Xiaotong, down to Haoran in the Tang dynasty—forming a complete Daoist transmission system. These accounts demonstrate the profound influence of Daoist "Filial Piety Practice" (a cultivation tradition rooted in filial devotion) among the populace.