《太極葛仙公傳》

This preface recounts the background of The Biography of Immortal Lord Ge of the Supreme Ultimate. The Daoist tradition traces its origins to ancient times, beginning with the Rain Master during Emperor Shennong's era, passing down through generations until Laozi of the Zhou dynasty established the principle of clarity and stillness through Wuwei (non-action), becoming revered by all cultivators as the patriarch of the teaching. During the Qin and Han dynasties, rulers pursued immortality, attracting countless fangshi (esoteric practitioners) across the land, with historical records documenting numerous adepts capable of flight and miraculous transformations.

The author mentions that in his hometown, Immortal Lord Ge (Ge Xuan, the renowned Three Kingdoms-period Daoist) attained immortality twelve hundred years ago, and his veneration continues among the people to this day. When the author returned home after completing his official post in Shandong, the eminent Daoist Tan Daolin from Qingyuan Temple visited with five fellow disciples, presenting a manuscript titled Biography of Immortal Lord Ge. After Ge's ascension, his former residence had been converted into a temple (referring to Chongzhen Temple on Gezao Mountain), which for nearly a millennium had drawn seekers of the Dao, though comprehensive records remained lacking.

Tan Daolin explained that his late master Zhuyan Weng had long wished to compile the immortal's biography, often lamenting: "Those who enjoy the shade of a tree still cherish its branches—how much more should students of the Dao know its source?" Though a certain Master Lü had once written a scroll about Immortal Lord Ge, it was lost when the Daoist canon suffered damage. Later, only a single scroll from Gezao Mountain's archives was found, yet its incomplete content prevented publication. Now that their master had achieved yuhua (Daoist term for passing, literally "feathered transformation"), the disciples sought to fulfill his wish by requesting the author's help in refining and completing the biography for wider circulation. After repeated declinations proved futile, the author reluctantly accepted the task. Upon studying the manuscript, he found the material disorganized and fragmentary, prompting him to reorganize and compile it anew.

This passage records the biography of Ge Xuan (also known as Ge Xiangong), a pivotal figure in Daoism. Born on the eighth day of the fourth lunar month in the seventh year of the Yanxi era (164 CE) during the Eastern Han dynasty, Ge Xuan, whose courtesy name was Xiaoxian, hailed from Jurong, Jiangsu. His lineage traced back to the ancient Getian clan, and after being enfeoffed in the land of Ge, the family adopted "Ge" as their surname.

Ge Xuan's great-grandfather, Ge Lu, served as a cavalry general during the Eastern Han and was enfeoffed as Marquis of Xiapi. Later, he ceded his fief to his younger brother Ge Ai and traveled south to Danyang Jurong (modern-day Jurong, Jiangsu). Captivated by its scenic beauty and the simplicity of its people, he settled there. An anecdote about the surname recounts that during a military campaign, a distant ancestor passed through Jurong and lamented, "Alone here, what need have I for 'zhu' (诸)?" Thus, the family dropped the character "zhu" and retained only "Ge" as their surname.

Ge Xuan's father, Ge Yan (also recorded as Xiao Ru), held prominent court positions, including that of Grand Herald (Dahonglu), responsible for diplomatic rites. From a young age, Ge Xuan displayed remarkable intelligence and later became a renowned Daoist master, revered as "Xiangong" (Immortal Lord).

The text also mentions several individuals connected to Ge Xuan: Gong Weilin (styled Zhuyan Weng), a native of Liuru in Danyang, was skilled in playing the qin and admired Ge Xuan so deeply that he became his disciple to study the Dao. Tan Sixian (styled Daolin), another disciple, also came from an eminent Danyang family. The account notes that Qingyuan Temple was built in the seventh year of the Tianjian era (508 CE) during the Liang dynasty on the site of Ge Xuan's former residence, where the well he used for alchemical practices (Waidan) still remains.

Through tracing his familial origins and documenting his life, this biography highlights Ge Xuan's sanctity as a central Daoist figure while reflecting the broader trend of aristocratic engagement with Daoist cultivation during that era. The text draws on multiple classical sources, such as the Baopuzi and Liexian Zhuan, to corroborate details, illustrating the historical continuity of Daoist transmission.

According to the Separate Biography, the father of Immortal Lord Ge (Ge Xuan) was a devoted Daoist who, at the time of his child's birth, specially sent someone to the Xuanying Temple in their hometown to fetch sacred water for the newborn's purification bath. Unexpectedly, a Daoist priest named Zhi Daoji appeared—no one knew his origins. The priest joyfully declared, "Last night, I dreamed that the Perfected Being of Mysterious Pervasion descended from the Great Canopy Heaven (the highest celestial realm in Daoism), announcing he would come tomorrow to congratulate the Minister's household on the birth of a noble son."

The next day, the priest indeed arrived to offer congratulations and requested to see the newborn. When the father brought out the infant, Zhi Daoji immediately bowed in reverence. Surprised, the Minister asked the reason, to which the priest explained: "This child is enveloped in purple qi (vital energy), with a radiant halo like a jeweled canopy above his head. His divine bearing is extraordinary—he is destined to become an immortal, no ordinary child." The Minister replied, "The path of immortality is elusive; I only wish for his health and longevity to continue our lineage." Zhi Daoji then paid homage to the immortal sages of the ten directions and composed a eulogy: "Though the physical body follows worldly cycles, the primordial spirit (shen) never perishes. Profound blessings accumulated from past lives now manifest as the descent of a Great Canopy Perfected Being. Celestial dragons scatter fragrant blossoms to purify him in his bath. Who would believe such mysteries? Only those with transcendent Daoist hearts can perceive their origin." With these words, he bowed deeply and vanished without a trace.

From childhood, Immortal Lord Ge displayed extraordinary intelligence and brilliance, mastering both ancient and contemporary knowledge. As recorded in Ge Hong's Biographies of Divine Immortals, he was well-versed in the Confucian Five Classics and skilled in debate. After losing his father at eight and later his mother, he observed filial piety with utmost devotion. Whenever he saw the gardens, ponds, or pavilions his father had frequented, he would weep bitterly, moving even birds to mourn. When the mourning period ended, he resolved to leave worldly life behind. He took pleasure in playing the qin and reciting the Laozi and Zhuangzi, content with a life of serene poverty. By fifteen or sixteen, his fame had spread across Jiangnan. When local officials sought to recruit him for office, he laughed and said, "A simple life of coarse tea and plain food is my aspiration—how could I trade it for rank and wealth?" Politely declining, he instead chose to retreat to sacred mountains in search of extraordinary masters. Donning Daoist robes, he entered Mount Chicheng to cultivate, achieving prolonged fasting through the practice of Daoist alchemical techniques (neidan).

Another account states that at eighteen or nineteen, Immortal Lord Ge traveled east to Mount Kuocang to visit his uncle, Ge Mi (courtesy name Xiaogong). His uncle was lecturing at his residence and, upon seeing him, said, "I have often thought of you."

This passage records the life and spiritual practice of the Daoist immortal Ge Xuan, also known as Ge Xiangong. With a serene disposition, Ge Xuan declined official positions to pursue cultivation in mountain retreats. He frequently associated with fellow practitioners including Xie Zhijian, Huang Ziyang, and Guo Shengzi.

In his youth, Ge Xuan traveled extensively through sacred Daoist mountains such as Kuocang, Hengshan (Southern Peak), Luofu, Jinjing, Yusi, Changshan, Gaizhu, Tiantai, and Lanfeng. Though often wandering, he occasionally returned to the capital region, staying near Shicheng's Siwang Mountain or Liezhou. Among his companions: Xie Zhijian was the cave master of Luji Mountain's cavern, said to be several hundred years old; Huang Ziyang, originally from Wei State, practiced for over ninety years at Boluo Mountain, sustaining himself solely on peach tree bark and yellow water from mountain crevices until receiving esoteric methods from the immortal Sima Jizhu (a renowned Han dynasty fangshi); Guo Shengzi made his living through divination in Luoyang.

The text particularly documents an extraordinary event on New Year's Day of 179 CE (the second year of Emperor Ling of Han's Guanghe era), when Ge Xuan, practicing at Shangyu Mountain on Tiantai, received a revelation. The Supreme Lord Lao (Taishang Laojun) dispatched three perfected beings—the Mysterious Unity Triad (Xuanyi San Zhenren, representing a three-in-one Daoist divinity) and the Supreme Ultimate's Xu Zhenren—who bestowed upon him secret methods including the Three Caverns and Four Supplements Scriptures (Sanqing Sifu Jinglu), golden texts on jade tablets (jinshu yu'gao), talismanic registers (fulu), and prophetic charts. Simultaneously, the perfected being Wang Sizhen brought forth the treasured Jade Matrix of Nine Lights (Jiuguang Yuyun), transmitting seven categories of purification rituals (zhaijiao keyi) from the Dongxuan Great Cavern Lingbao Scripture, along with essential texts like the Scripture of the Dharma Wheel's Exhortations, the Scripture of Immeasurable Mysterious Penetration, and the Scripture of Spirit Transformation Through Meditation.

Note: The "Three Caverns and Four Supplements" refers to the Daoist scriptural classification system—the Three Caverns (Dongzhen, Dongxuan, Dongshen) and four auxiliary canons (Taiqing, Taiping, Taiqing, Zhengyi). "Golden texts on jade tablets" denotes sacred scriptures written in gold on jade plates, while "talismanic charts" are mystical diagrams used for divine communication.

According to the Biography of Immortal Lord Ge of Taiji, when Ge Xuan (the renowned Daoist master of the Three Kingdoms period, revered as Immortal Lord Ge) resided at Falun Temple on Tongbai Peak of Mount Tiantai, three high-ranking immortals descended to transmit scriptures to him. As recorded in Li Hanguang's Preface to the Great Cavern Scripture, the Taiji Perfected Being Xu Laile personally imparted the Dongzhen Dadong Jing (Great Cavern Scripture) to Ge Xuan.

Later, the famed Eastern Han mystic Zuo Ci (style name Yuanfang) journeyed from Luoyang to the Jiangdong region, where Ge Xuan studied esoteric arts under him, including the White Tiger Seven Transformations Method and Great Clarity Scripture of the Nine-Cauldron Golden Liquid Elixir. These teachings encompassed Qi cultivation for longevity, healing techniques, and methods for exorcising malevolent spirits. After three years practicing the Mysterious Scripture of the Three Primordials and True Unity, Ge Xuan attained the five supernatural powers (divine sight, divine hearing, mind reading, knowledge of past lives, and miraculous locomotion), gaining the ability to shapeshift and vanish at will.

The Declarations of the Perfected records that during the Jian'an era of the Eastern Han, Zuo Ci crossed the Yangtze upon hearing of immortal mountains in Jiangdong. Ge Xuan became particularly renowned for healing and exorcism—he could force ghosts to materialize, then either banish or annihilate them according to circumstances. Sun Quan, ruler of Wu, held him in such esteem that he offered official positions, but Ge Xuan steadfastly declined. Eventually, Sun Quan treated him as an honored guest, frequently inviting him on excursions and banquets.

During a prolonged drought, when commoners prayed for rain, Sun Quan asked: "Can the people's prayers bring rain?" Ge Xuan immediately drew a talisman (Fulu) to be placed in the village temple. Instantly, heaven and earth darkened as torrential rain fell, flooding courtyards over a foot deep. Sun Quan then asked: "Can you make fish appear in water?" Another talisman cast into the water produced over a hundred large fish swimming about. When Sun Quan inquired if they were edible, cooking proved them genuine.

On another occasion, their royal boat encountered a tempest while returning from Liezhou, with many officials' vessels capsizing. Sun Quan sighed: "Does even an immortal's Dao-power fail against such calamity?" The next day, Ge Xuan emerged walking on water, robes perfectly dry, explaining with wine-scented breath: "Yesterday I was forcibly invited by Wu Zixu [legendary general deified as tide god]—I apologize for keeping Your Majesty waiting." Sun Quan laughed joyfully: "Such is your Virtue (De) that even deities summon you as guest!"

The Records of the States of Wu and Yue documents how Wu Zixu slit his own throat and died, after which the King of Wu had his corpse placed in a leather sack (known as chiyi, an ancient container made of animal hide) and cast into the river. Later, Wu Zixu's spirit roamed with the river tides, transforming into the God of Waves, stirring winds and waves.

Immortal Master Ge (Ge Xuan, a renowned Daoist of the Three Kingdoms period) possessed the supernatural ability to manifest multiple bodies simultaneously, appearing in dozens of places at once. On one occasion, while hosting a guest in his hall, another Ge Xuan would appear at the gate to welcome additional visitors, while yet another could be seen fishing by the river, making it impossible to discern his true form.

When entertaining guests, wine cups would fly unaided to each person's hands. If a guest failed to finish their drink, the cup would hover motionless in midair. The immortal had a prodigious capacity for wine, able to consume a hu (approximately sixty pounds) of liquor. When intoxicated, he would often sleep soundly for an entire day at the bottom of deep pools, emerging with his robes completely dry. He could also sit atop blazing bonfires until the wood turned to ash, his clothing and hat remaining unscathed. Once, he even reversed the flow of a stream for thirty feet, demonstrating his mastery over water.

Ge Hong (author of Baopuzi) recounted that his ancestor, Immortal Master Ge, would submerge himself in deep waters during bouts of heavy drinking or extreme summer heat, practicing taixi (a Daoist advanced breathing technique) for entire days—a skill derived from his mastery of turtle-breath meditation.

During a banquet, a guest requested to witness some magic. The immortal transformed grains of rice from his mouth into hundreds of live bees that swirled around the room. Though the terrified guest trembled, none stung him, and eventually, the bees returned to the immortal's mouth, reverting to rice. In winter, he could exhale warm flames that filled the room with spring-like warmth. In midsummer, at a scholar's request, he lay on his back and allowed others to coat him in white powder. Upon rising, he rubbed his belly against a beam dozens of times, and the powder clung like lingering mist for days. These marvels were recorded in accounts from relatives and friends who encountered him during his travels.

Immortal Lord Ge (the renowned Daoist transcendent Ge Xuan) once pierced a tree with a grass stem beneath its shade, using a cup to catch the flowing sap. The liquid gushed forth like a spring, stopping automatically when the cup was full, tasting like fine wine when drunk. He could even place clods of earth, stones, or plants into wine, and upon drinking, they would all transform into the flavor of dried venison. Remarkably, the pierced tree would only yield sap when Immortal Lord Ge held the cup beneath it—others attempting the same would find no response.

Dozens of curious young men followed Immortal Lord Ge as disciples. Once, while traveling by boat, they noticed he carried several dozen fulu (Daoist ritual talismans) and asked about their powers. In response, he tossed one talisman into the river, where it floated downstream; a second talisman, when cast, drifted upstream; and a third remained motionless where it fell. Moments later, the three talismans spontaneously reunited, and he casually retrieved them.

At the riverbank, encountering a woman washing clothes, Immortal Lord Ge said to the youths, "Shall I make this woman run?" With their assent, he cast a talisman into the water, and the woman suddenly panicked, sprinting several miles away. He then threw another talisman, and she stopped instantly. When questioned afterward, the woman had no memory of why she had fled. Later, meeting a fish vendor, he borrowed a dead fish, inserted a vermilion-inscribed paper into its mouth, and tossed it back into the water. To everyone's astonishment, the fish revived and swam away, only to leap back ashore shortly after, spitting out ink marks that transformed into green leaves before vanishing into the sky.

In another display of his powers, Immortal Lord Ge had someone scatter dozens of coins into a well. Placing a vessel at the well's mouth, he called out, and the coins flew up one by one into the container. He could conjure ice and snow in summer or summon fresh melons in winter—each miraculous feat leaving onlookers in awe.

Immortal Lord Ge (Ge Xuan, the renowned Daoist transcendent) possessed extraordinary divine powers. He could make melons, fruits, and dates dance by simply patting his bed, and commanded frogs, insects, birds, swallows, fish, and turtles to move rhythmically to music—stopping them at will. When walking with companions, he could levitate them three or four feet off the ground, allowing them to tread on air. Once, when reluctantly accepting an insistent invitation to visit someone, he suddenly clutched his stomach after a few hundred steps, collapsed, and feigned death—his corpse rapidly decomposing and crawling with maggots. The terrified host fled to report the news, only to find Immortal Lord Ge sitting unharmed in his hall. Too afraid to mention the ghastly sight, the man returned to find the corpse mysteriously vanished.

Tao Hongjing’s stele inscriptions record that Immortal Lord Ge could traverse mountains and rivers, accompanied by protective dragons and tigers, his demeanor unfettered and free. The Zhengao further describes his ability to ride tigers, exorcise ghosts, and accomplish the impossible. The Supreme Lord Lao (Laozi) once taught him the Thunder Rites of the Blazing Fire Mansion, empowering him to command thunder deities in punishing evildoers. At the time, a malevolent temple demanded that passersby dismount a hundred paces away—or face immediate calamity. Dozens of eerie birds roosted in its trees, and none dared provoke it. Defiant, Immortal Lord Ge rode his carriage straight in, triggering a tempest of wind and dust. He rebuked, "How dare such petty demons act so arrogantly!" With a pointed finger, he stilled the storm and hurled a talisman (fulu) at the temple, causing the birds to plummet dead. Days later, in midsummer, all the temple’s trees withered inexplicably, and the structure burned to ashes in a sudden fire.

Once, while lodging in Wukang, his host fell ill and summoned a spirit-medium (jingren) for a possession ritual. The medium, speaking as a ghost, insulted Immortal Lord Ge, who immediately commanded ghostly officers: "Drag this vile fraud to the pillar and flog him!" The medium was yanked by an unseen force into the courtyard, stripped, and pressed against a pillar as whip cracks rang through the air, lashing him until he begged for mercy. "I’ll spare your life," declared Immortal Lord Ge, "but you have three days to cure our host—or face worse punishment!" The medium groveled in agreement.

Ge Xuan (also known as Immortal Lord Ge) once encountered a man who had fallen ill after being haunted by a spirit. After performing a ritual, the man was completely healed. Another time while passing through Huayin, he saw a giant snake that had transformed into a beautiful woman to seduce a scholar. Disguising himself as a farmer plowing with an ox, Ge Xuan revealed the woman's true nature and showed the scholar a well filled with human bones—remnants of the snake's victims. He instructed the scholar to flee eastward just as the serpent, now in its true form with gaping jaws, was about to devour the young man in its tent. Ge Xuan swiftly beheaded the monster with his sword and exterminated countless smaller snakes. He then prepared talisman-infused water for the scholar to drink, who subsequently expelled worms and toads—the physical manifestations of the demonic influence—and fully recovered.

Once, a Daoist from the Central Plains claimed to be hundreds of years old with healing powers. Seeing through the deception, Ge Xuan addressed a gathering: "Shall we learn this man's true age?" Suddenly, a celestial envoy in crimson robes and scholar's cap descended from heaven, publicly interrogating the impostor: "By the Emperor of Heaven's decree—how dare you deceive the people with false longevity?" The terrified fraud confessed to being merely seventy-three. As Ge Xuan laughed and clapped, the red-robed immortal vanished, leaving the charlatan in shame.

The Zhengao records Ge Xuan's mastery of transformation arts. During his early cultivation at Zigai Mountain in Jingmen, he walked barefoot in tattered clothes through winter snows. Moved by pity, the Qu sisters sewed him shoes overnight, only to find his alchemy furnace still warm after his departure. Discovering an elixir pill in the ashes, they shared it and attained immunity to hunger, later becoming recluses who achieved immortality.

At Xiaoyou Grotto-Heaven in Magu Mountain (Xujiang), he dug five wells aligned with the Five Phases and Five Planets. To this day, their waters mysteriously rise and fall in precise cyclical patterns from the first to fifth well, as if measured by cosmic design.

The Shangqing Ji notes that Ge Xuan (courtesy name Xiaoxian) always held prayer beads while refining the Golden Elixir, reciting the Jade Emperor's sacred name ten thousand times daily by the furnace. Other biographies document his cultivation at seventy-two sacred mountains, leaving behind alchemical altars and relics at each site.

Immortal Lord Ge (Ge Xuan, patriarch of the Lingbao tradition in Daoism) finally established the Reclining Cloud Hermitage on the eastern peak of Mount Gezao, where he built an alchemical platform and furnace to refine the Golden Elixir (Jindan). At that time, auspicious Qi (vital energy) enveloped the valley, and golden light illuminated the surroundings. He once purified elixirs in the Golden Sand Pool at the cave entrance when suddenly the spring waters surged, causing the golden sand in the pool to churn and boil. To this day, the golden sand in that alchemical pool still boils of its own accord.

On the western peak, the Immortal Lord also pounded herbs in a stone mortar carved into the cliff face. By accident, a single speck of medicinal residue fell and was eaten by a passing bird, which then attained immortality. On moonlit nights even now, one can hear this bird making a "ding-dong" sound like a mortar and pestle, earning it the name "Medicine-Pounding Bird." The immortal Qin Gao once visited the Reclining Cloud Hermitage astride a pair of carp. The two drank and conversed freely, but when they awoke from their drunken slumber, the carp had turned to stone. Immortal Lord Ge then gifted Qin Gao a pair of cranes to ride, and Qin Gao departed on these immortal steeds. The stone carp remain to this day on the mountain's rear slopes.

After successfully refining the Golden Elixir, the Immortal Lord stored it in a stone chamber on the eastern cliff, declaring: "I shall wait until my virtuous deeds (De) are complete—after redeeming lost souls and making sacrificial offerings to Heaven and Earth—before consuming it. Only then will my name be worthy when inscribed in the celestial registers." Another account records that upon achieving the elixir, the Immortal Lord composed this verse: "Half a lifetime spent refining the elixir, yet all my book learning brought no insight. At sixty, my master's guidance revealed the method of Yin-Yang respiration. When Fire and Water clash in mutual stimulation, Jade Nourishment bathes the Dantian (energy center)—at last I grasp the profound celestial mechanism."

During his seclusion, the Immortal Lord often grieved for souls trapped in the realms of suffering. Thus he compiled the Lingbao Scripture and Rituals of Salvation, creating the secret techniques of the "Celestial Liberation Talismans" (Shengtian Baolu). With authorization from the celestial court, he would conduct salvation rituals for hell-bound souls during auspicious occasions like the Three Primes Festivals (Shangyuan, Zhongyuan, Xiayuan) and Eight Solar Terms (beginning with立春/Lichun). These rituals frequently produced miraculous responses.

The Biography of Supreme Ultimate Immortal Lord Ge records dialogues between Ge Xuan (venerated as Immortal Lord Ge in Daoism) and the Wu emperor Sun Quan during the Three Kingdoms period, along with Ge Xuan's feats of liberating wandering souls.

A ghost king, standing fifteen feet tall and clad in crimson official robes, knelt before Ge Xuan and said: "We spirits have received the grace of your ritual refinement and liberation, allowing millions of wandering souls to attain deliverance. Word has reached us that the Northern Emperor (the Daoist deity governing the underworld) has decreed that Immortal Lord Ge's merit in liberating souls is profound, and your name has been inscribed on the golden tablets of the celestial court." Having spoken, the ghost king withdrew.

Sun Quan once observed purification rites and burned incense to inquire about the path of immortality cultivation. Ge Xuan's disciples—Zhang Tai, Kong Long, Zheng Siyuan, and others—attended the gathering. Ge Xuan replied: "The Dao of immortality is subtle and profound. One must begin with small steps, progressing from the shallow to the deep. Though Your Majesty governs myriad affairs, if you can purify the heart, reduce desires, and maintain the state of Zhenyi (the core meditative state in Daoist practice), you will not be far from the Dao." Sun Quan marveled at this teaching.

Expressing his limited grasp of these arcane methods, Sun Quan asked which scriptures were most essential. Ge Xuan rose respectfully and answered: "Those seeking immortality must first cultivate precepts to establish a foundation. Only then can they ingest elixirs and guide Qi (vital energy through cultivation techniques). By harmonizing Yin-Yang through breath regulation, one may attain the rank of terrestrial immortal (a lower tier of transcendence) and dispel calamities. But to achieve true liberation, sincere purification rites are indispensable."

Ge Xuan particularly recommended the scripture Supreme Numinous Treasure's Cavern Mystery Great Dao Limitless Natural True One Fivefold Designation Text, which records the Ninefold Reverted Elixir and Golden Liquor-Jade Nectar (advanced alchemical methods) capable of enabling flight on clouds and cranes. Classics like the Great Cavern True Scripture, Three Sovereigns' Inner Texts, and True Form Charts of the Five Sacred Peaks are treasures cherished by higher immortals, granting deliverance from cosmic calamities. All genuine transcendents who surpass the three realms achieve this through such methods. Sun Quan inscribed Ge Xuan's words on golden tablets, preserved them in a jade casket, and upheld them throughout his life.

Later, Crown Prince Sun Deng built a retreat for Ge Xuan and inquired about the path of longevity. Ge Xuan responded: "The loftiest Dao is unfathomably profound; the ultimate Dao is obscure beyond comprehension." (The original text here is incomplete, likely continuing with expositions on the mysteries of the Great Dao.)

The Biography of Supreme Purity Patriarch Ge recounts the dialogues between Daoist perfected master Ge Xuan (also known as Patriarch Ge) with the Wu Kingdom's ruler and crown prince, culminating in his ascension to immortality.

When instructing the crown prince in essential cultivation methods, Ge Xuan taught: "Maintain mental stillness undisturbed by external phenomena, allowing physical form to align naturally. One must achieve inner purity—neither exhausting the body's strength nor disturbing the vital essence (Jing) and spiritual energy (Shen)—only then can the profound Dao be comprehended. These principles were originally transmitted by Guangchengzi (the legendary ancient immortal) to the Yellow Emperor. As heir apparent destined to govern, Your Highness must prioritize purifying the heart and reducing desires: distancing from sycophants while honoring the virtuous, selecting outstanding talents to illuminate the realm, harmonizing seasonal cycles, and nurturing the populace. These are the foundations for enduring statecraft." The crown prince deeply valued this guidance.

Another account describes how, on New Year's Day of the second Jiahe year (233 CE), Ge Xuan bid farewell to the crown prince. Later, taking leave from Emperor Sun Quan of Wu, he said: "This mountain recluse has long enjoyed imperial grace, but now departs the court—our paths may never cross again. May Your Majesty cease military campaigns, cherish the people, treat all beings with sincere compassion, and thus ensure the eternal stability of the state and universal peace." Sun Quan responded: "Your name is already recorded in the immortal registers (the cinnabar platform denoting celestial records)—how could you long remain in the dusty world?"

On New Year's Day of the third Jiahe year (234 CE), Ge Xuan ascended Mount Kuocang and addressed disciples Zhang Taiyan, Zheng Siyuan and others: "Previously detained by the King of Wu, I couldn't devote myself fully to studying the Cavern Scriptures (Daoist classics)." He then immersed himself in the Shangqing and Lingbao scriptures he had acquired. Finally, on the jiazi day of the eleventh month in the first Chiwu year (December 238 CE), the Supreme Lord Lao (Taishang Laojun) dispatched celestial officials bearing golden tablets and jade texts to confer immortal rank. The first edict proclaimed: "By decree of the Supreme Jade Script—the peerless immortal disciple Ge Xuan, through arduous cultivation across kalpas and compassionate deeds of selfless aid, has moved the Supreme. Thus his name is inscribed in the registers of upper-tier immortals at Mystic Metropolis (Xuandu, the Daoist celestial realm). Endowed with innate wisdom, born to a virtuous family, his purity rivals jade, his character resembles fragrant orchids—a transcendent nature embodying profound Daoist realization."

This narrative illustrates Ge Xuan's journey from worldly cultivation to immortal ascension, embodying core Daoist values of serene practice and compassionate salvation.

Ge Xuan (venerated in Daoism as Immortal Lord Ge) was a transcendent being who renounced worldly honors to embrace his simple nature, devoting himself to studying alchemical scriptures. He retreated to mountain forests without seeking official position, yet constantly aided people with compassionate heart. Due to his perfected virtue, Heaven conferred upon him three divine titles.

During the first investiture, the Celestial Emperor bestowed upon him celestial garments: feathered robes of heavenly treasure, embroidered crimson capes, immortal skirts woven from flying silk, and lotus jeweled crowns. He also received the Golden Truth Divine Tiger Staff and Demon-Subduing Treasure Banner, granting him power to command mountains and seas.

The second title honored him as "Supreme Disciple of Immortal Studies," recognizing his ascetic discipline of prolonged fasting, meditation, and scriptural mastery. He was granted the Eight Radiances Jade Chariot (cloud vehicles of immortals) and dragon-drawn cloud carriages. A golden circular halo (mark of transcendence) appeared above his head as he was appointed to oversee Daoist transmission lineages.

The third elevation named him "Grand Supreme Jade Capital Immortal Lord of the Left Palace of Taiji," making him a high immortal governing the Three Realms and Six Heavens' demon kings. Entrusted with the Three Caverns scriptures (core Daoist canons), he was attended by five hundred pairs of jade maidens and immortal youths. Holding the Nine Luminaries Flowery Banner and Dongxuan True Scripture, he gained free access to Shangqing (Highest Clarity) paradise, attending celestial court audiences thrice yearly.

According to the Biographies of Wang Clan Immortals, Ge Xuan attained his immortal status after seven lifetimes of cultivation. Another tradition recounts that when the True King Emperor was invited by the Ten Directions Heavens to expound the Great Brahma Thunder Jade Scripture of Nine Heavens, Ge Xuan attended as an acolyte before Primordial Heavenly Worthy (Yuanshi Tianzun). He received permission to transmit this scripture to humanity, while two celestial generals reported that all immortal officials had assembled across the Threefold Heavenly Realms.

(Note: The "Three Caverns scriptures" refer to the core Daoist texts Dongzhen, Dongxuan, and Dongshen; "Shangqing Nine Palaces" denotes the upper three layers of Daoist ninefold celestial realms; "Huotong Mountain" is among Daoism's Thirty-Six Grotto-Heavens)

This passage recounts the miraculous deeds of Ge Xuan (Immortal Lord Ge) and his celestial appointments within the heavenly bureaucracy.

In the celestial court, the Jade Emperor rode in his primordial cavern-perfected chariot, escorted by fire-bell guardians, ascending through the three heavenly realms. He first paid respects to the Supreme Immortal Lord of the Left Palace of Jade Capital (Ge Xuan) at the Celestial Mechanism Bureau, then met the Immortal Overseer of Nine Provinces at the Celestial Pivot Bureau, and finally visited the Great Master of the Three Heavens at the Supreme Mysterious Capital Bureau. It was revealed that the Celestial Worthy of Primordial Beginning had decreed: the Immortal Overseer would administer the Grand Thunder Bureau, Immortal Lord Ge would oversee the Mysterious Thunder Bureau, the Great Master would govern the Capital Thunder Bureau, while the Great Immortal Fuqiu would supervise all three bureaus—demonstrating Ge Xuan's significant status in the celestial hierarchy.

On the first day of the first lunar month during the second year of the Chiwu era (239 CE) of Eastern Wu, while Ge Xuan was deeply immersed in spiritual cultivation at Laosheng Mountain, he received divine inspiration as the Supreme Elder Lord transmitted to him the Thousand Authentic Precepts. He immediately expounded these precepts to fellow immortals and disseminated them in the mortal world to guide sentient beings. The ruler of Wu specially constructed the Cavern Mystery Temple (Dongxuan Guan) for him at Fang Mountain.

The Six Dynasties Records of Jinling documents that Ge Xuan attained the Dao and achieved immortality at Fang Mountain, where a medicinal herb-washing pond called White Summit Pool remains to this day. The Jiankang Veritable Records mentions that Fang Mountain still preserves Ge Xuan's medicine-cauldron and mortar.

Ge Xuan had over five hundred disciples, with Zhang Taiyan, Kong Long, Zheng Siyuan, Li Can, and Wang Xuanchong being the most prominent. According to the Separate Biography, Li Can of Shu commandery once sought the Dao with Wang Xuanchong at Crane Cry Mountain, Cloud Terrace Mountain, and Mount Song. Hearing of Immortal Lord Ge in Wu territory, they sought his guidance, asking: "The Dao originates from 'Non-being' (Wu), which has neither sequence nor temporal distinction—so what truly comes first and what follows?" Ge Xuan replied: "The Dao fundamentally transcends distinctions of sequence, direction, elevation, or status—that's precisely why we designate it with the term 'Dao'."

Recognizing Li Can's destined transcendence, Ge Xuan established an altar at Mount Tiantai to transmit to him the True Form Charts of the Five Sacred Mountains, explaining: "This sacred trust was transmitted by the Supreme Elder Lord—even the Queen Mother of the West reveres it. With these charts, you may command mountain deities and demon kings, receiving reverence from beings across the Three Realms." Later, he further transmitted the Supreme Elder Lord's Golden Elixir (Jindan) methods to Li Can.

This scripture recounts the story of Taiji Ge Xian Gong (Ge Xuan, patriarch of the Lingbao lineage in Daoism) transmitting Daoist methods to his disciples Zheng Siyuan and others.

Ge Xian Gong informed Zheng Siyuan and his followers that in his early years, he had received texts such as the Taiqing Danjing (Scripture of the Great Clarity Elixir) from Zuo Ci (courtesy name Yuanfang), and now he was transmitting them in full. However, he emphasized that these were secret methods strictly prohibited by Heaven from being spread indiscriminately—they could only be passed on to those with sincere devotion to the Dao. Transmission had to follow the ritual procedures of the Siji Mingke (Four Extremes and Clear Statutes), including kneeling in solemn oath.

The scripture mentions that various fulu (talismans and registers) and true scriptures such as the Dongzhen (Cavern of Perfection), Dongxuan (Cavern of Mystery), and Dongshen (Cavern of Spirit) were originally transmitted by the Taiji Perfected Xu Laile and were considered celestial forbidden texts, guarded by flying immortals. Ge Xian Gong instructed that after his ascension, these scriptures could be transmitted to the sacred grotto-heavens and blessed lands of the great mountains, ensuring that the Dao would not be obstructed.

Ge Xian Gong also bestowed upon his disciples immortal elixirs, including the "Liuming Qiyao Ziwan" (Purple Pills of the Flowing Radiance of the Seven Luminaries). After ingesting them, the disciples felt their spirits uplifted and their bodies lightened, no longer experiencing hunger or thirst. He cautioned his disciple Xuan Chong and others that they must first return to Mount Song to observe purification practices for three years before going to Mount Wangwu to focus on cultivating the great methods. When the disciples wished to remain and serve him, the immortal master reassured them that as long as they held him in their hearts, they would still meet—there was no need to cling to physical presence. He also prophesied that the perfected beings of Mount Song would continue to guide them.

Ge Xian Gong foretold that after five years, he would transmit further secret methods to help them attain the divine ability of "dongshi wuxing" (seeing through the formless), as clear as looking into a mirror. However, to reach the stage of ascension, they would need three hundred years of cultivation at Langfeng Terrace. The text explains that the path to immortality varies by individual: some may ascend immediately, while others require ten years, a hundred years, or even tens of thousands of years—depending on innate capacity and accumulated merit. Before ascension, immortals dwell in the jeweled palaces of the Five Sacred Peaks and the immortal isles of the Four Seas, where jade towers and gem-studded halls stand among forests of jade trees, rare herbs flourish, and phoenixes and qilin roam freely. Celestial music arises naturally from the surroundings, creating a splendor beyond description.

This passage records the process of Ge Xuan's (also known as Immortal Lord Ge) ascension to immortality. Most immortals who have not yet ascended typically cultivate in famous mountains, with diligent practice being the essential key.

Ge Xuan's disciples, including Xuan Chong, respectfully inquired: "We've heard of seven sages dressed in seven-colored ritual robes, among whom two high immortals reside on Zhongnan Mountain, Chicheng Mountain, and Songshan Mountain. May we ask which scripture records this?" Immortal Lord Ge replied: "These two high immortals are the Perfected Man of the Southern Pole and the Southern Pole Attendant. All manifestations of immortals from the ten directions are true Dao-realized beings. The Seven Sages' Mysterious Records states that when the Red Lord (Perfected Lord of Southern Fire Virtue) descended to transmit the teachings, he revealed his true name along with six disciples."

Anticipating his imminent ascension, Ge Xuan decided to establish a jiao altar (a Daoist ritual platform) to express gratitude to the deities of heaven, earth, and sacred mountains. At the center of this blessed land, he constructed an altar named "Eight Luminosities" and selected an auspicious day to perform the celestial offering. During the ceremony, flowers rained from the sky, and divine light illuminated the heavens.

On the fifteenth day of the eighth month in the seventh year of the Chiwu era (244 CE) of Eastern Wu, celestial music suddenly filled the air as banners obscured the sky. A qilin-drawn feathered carriage descended from the heavens, accompanied by immortal youths, jade maidens, and guardian deities surrounding the Flying Celestial King. Holding an imperial jade edict, the Celestial King addressed Ge Xuan: "The Supreme Dao Ancestor has issued a decree." Ge Xuan knelt reverently to receive the edict, which read approximately:

"By decree, we confer upon the supreme immortal disciple Ge Xuan, great master of the Lingbao scriptures and registers: You have long devoted yourself to the profound study of the Great Dao (Dao), skillfully cultivating primordial qi (tai jing), expounding true scriptures to liberate lost souls (jilian chenhun), and compiling immortal texts to enlighten future generations. Your accumulated hidden virtue (yin de) has benefited the world, and your secret practices have aligned with the truth. Now your name is inscribed in the immortal capital (Jade Capital), and your body returns to the celestial realm. We hereby confer upon you the title 'Supreme Jade Capital Immortal Lord of the Left Palace of the Supreme Ultimate (Taiji),' commanding the Six Great Demon Kings of the dual realms (yin and yang) and overseeing the Three Caverns (Dongzhen, Dongxuan, Dongshen) and Four Supplements of Daoist scriptures."

This scripture describes the celestial ascension of Ge Xuan (Lord Ge the Immortal), a pivotal Daoist figure. According to records, at noon on the fifteenth day of the eighth lunar month during the jiazi year, Ge Xuan received an edict from the Supreme Lao Jun (the highest Daoist deity), bestowed with treasures including a jade casket containing the Golden Elixir (Jindan) and immortal robes. Following the Three Heavens' ancient rites (key Daoist ceremonial protocols), the Celestial Emperor arranged his welcome. After receiving the decree at Futing of Gezao Mountain (a sacred Daoist peak), Ge Xuan ingested the elixir and bid farewell to his disciples.

Dressed in celestial robes of Li Luo, crowned with lotus blossoms, his body emanated a halo of light as he held a jade tablet. Clad in crimson immortal skirts and vermilion shoes, his jade pendants chimed softly. Mounted upon an Eight Luminaries jade carriage (a divine vehicle), he was surrounded by rainbow banners, with jade maidens and immortal youths attending before and behind him. Auspicious clouds and white cranes circled as he ascended gradually through the azure sky. His disciples, including Zou Ming, watched with longing, prompting Ge Xuan to halt his celestial chariot midair and leave behind two poems before his final departure.

The first poem conveys:

The teachings of the Perfected (Zhenren) are often ignored by mortals,

Disbelief in the true Dao invites calamity.

Life is fleeting as morning dew—

By the time regret comes, the error is sealed.

Those burdened by heavy sins will be reborn in poverty,

Or worse, crippled and reduced to beggary.

Failing to accumulate virtue and dissolve transgressions,

Even the heavens will withhold their grace.

The Great Dao (Da Dao) appears as non-action (Wuwei),

Yet spreading its light begins with good deeds.

My ascension today is the fruit of diligent merit.

Now beings across the Three Realms bow toward the Purple Palace (celestial realm).

Pausing in the void, I reflect—

Life flows swiftly as a river.

These parting words barely touch the profound mystery.

The second poem reads:

Today I rise to the heavens,

Yet my heart lingers for the virtuous below.

The Dao’s essence is emptiness,

Yet within stillness lies true essence (Jing).

Seemingly obscure, it is in truth radiant—

Do not call the Dharma false,

Only fear an insincere heart.

Why not climb the immortal peaks,

And chant the Dongzhen scriptures (Three Caverns classics)?

Each recited phrase resounds in the celestial court.

The Supreme Lao Jun manifests golden radiance,

As hosts of immortals join in harmony.

Fragrant blossoms rain from the ten directions,

Sandalwood incense swirls in the air.

Jade maidens play the Nine Melodies,

Phoenixes cry in unison,

Divine dragons dance in flight.

This passage documents the miraculous deeds and cultivation experiences of Ge Xuan, revered as Immortal Lord Ge (Ge Xiangong), a pivotal Daoist figure. Ge Xuan was a renowned Daoist perfected being (zhenren) during the Three Kingdoms period, venerated as the patriarch of the Lingbao tradition.

The text depicts the wondrous phenomena during his ascension: riding a canopied chariot through the void, the sudden descent of Indra (a Buddhist guardian deity) into his courtyard, and the Eight Directional Immortal Kings presenting elixirs and jade nectar. Through ingesting alchemical substances and absorbing spiritual Qi (vital energy), his body became so light that he could wander freely between the realms of existence and non-existence. Attended by immortal youths, he naturally resonated with all spiritual beings. Traveling the celestial realms in his Eight Luminosities precious carriage, he reached the supreme Daoist paradise of White Jade Capital (Baiyujing), achieving not only personal realization but also the salvation of seven generations of ancestors.

Ge Xuan's cultivation methods primarily involved three approaches: first, wandering through mountains and rivers while absorbing the spiritual Qi of heaven and earth; second, attaining the "Xi-Yi" state (referencing the Dao De Jing's description of the supreme condition: "Looked at but cannot be seen - it is called 'Yi'; listened to but cannot be heard - it is called 'Xi'"); and third, devoutly reciting the Dao De Jing. Through sincere practice, he ultimately achieved mystical communion, gaining the ability to ride nine dragons to the Purple Empyrean, where he met the Celestial Emperor amid crimson clouds.

A particularly notable account describes the supernatural signs during his ascension at age eighty-one: his everyday catalpa wood tea table transformed into a three-legged white deer after his departure, frequently appearing in the mountains. Local records from Kuaiji (modern Shaoxing, Zhejiang) note that villagers still report sightings of this miraculous tea table in the mountains, considered an omen of impending ascension.

Two additional marvels are recorded: first, a merchant once brought back correspondence from a sea temple's registrar (a celestial scribe), bearing the illustrious title "Immortal Duke of the Supreme Ultimate's Left Palace"; second, the Eastern Florescence Youth Lord (a Daoist immortal) once wrote to him using ancient tadpole script.

Ge Xuan's significant contributions include composing a preface to the Dao De Jing, annotating the Scripture of Clarity and Stillness (Qingjing Jing), and authoring the three-volume Methods for Abstaining from Grains (Duan Gu Shi Fang), a guide to Daoist grain-abstention practices. These accounts not only demonstrate the extraordinary realms of Daoist cultivation but also highlight Ge Xuan's crucial role in transmitting Daoist scriptures.

This passage documents the life and miraculous legends of Ge Xuan (also known as Ge Xiangong), an important Daoist figure revered as the "Left Immortal Lord of the Supreme Ultimate (Taiji)" during the Three Kingdoms period.

The text recounts how during his mountain seclusion, Ge Xuan compiled nineteen volumes of the Scripture of Entering Mountains for Profound Contemplation (Rushan Jingsi Jing) and ten volumes of the Great Liturgy of the Nine Netherworlds from the Compassionate Daoist Altar (Cibei Daochang Jiuyou Dachan Fa). The Tang dynasty Records of Arts and Literature additionally credits him with authoring three volumes of the Golden Instructions of Master Fox (Huzi Fang Jinjue).

At his cultivation site, the well he used for alchemical practices (Waidan) remains preserved to this day. Its waters remain crystal clear and refreshingly cold, said to possess the power to purify the heart. Local people have maintained these relics with reverence across generations. The stele inscription, composed by the renowned Liang dynasty Daoist Tao Hongjing, praises Ge Xuan's virtue (De) as surpassing all things between heaven and earth, beyond what words can describe.

In his travels through sacred mountains and rivers, Ge Xuan ultimately chose an auspicious site for seclusion according to fengshui principles. The location offered eastern views of mountain ranges stretching to the sea, southern vistas of towering peaks piercing the clouds, western access to riverbanks, and northern proximity to the city outskirts. The mountain housed a mystical stone well with inexhaustible water, and a miraculous three-legged white deer—unchanged for centuries—believed to be a divine manifestation.

Later generations of cultivators including the hemp-robed Daoist Shi Zong came to practice here, as did Ge Xuan's disciple Sun Weizu who maintained long-term residence for cultivation. These records demonstrate Ge Xuan's elevated status as a crucial transmitter of Daoist tradition and the enduring wonder surrounding his spiritual achievements.

Pan Hong (courtesy name Wensheng) displayed innate aptitude for Daoist cultivation from childhood, with unwavering dedication and extraordinary insight. In his early years, he retreated to the renowned Daoist mountain Simingshan in Yuyao, where local villagers built him a temple. Though the mountain paths were treacherous and the area uninhabited for miles around, his mastery of Daoist arts earned him deep reverence from the common people.

In the seventh year of Tianjian era (508 CE) during the Liang dynasty, local magnates jointly persuaded him to leave seclusion, which he reluctantly accepted. As the mountain stood at the strategic junction of five counties, Pan Hong remained there for fifteen years. When preparing to relocate to an altar site later, he discovered a long-collapsed stele. Reflecting that "even branches providing shade deserve preservation, let alone relics of a true immortal like Ge Xian'gong (Ge Xuan)," he erected a new monument to ensure the immortal's deeds would endure. The renowned hermit Tao Hongjing (Master of Seclusion) traveled a thousand li to inscribe the stele personally.

Ge Xian'gong, named Xuan with courtesy name Xiaoxian, hailed from Jiyangli village in Jurong county, Danyang commandery, with ancestral roots in Langya. His seventh-generation ancestor Ge Ai—younger brother of Eastern Han cavalry general Ge Lu—inherited the title of Marquis of Tong. Coming from an illustrious lineage, his grandfather Ge Ju served as governor of Anping, while his father Ge Yan rose to Minister of Works. From childhood, the immortal displayed extraordinary qualities, comprehending the great Dao (the Way) without classical study, his thinking transcending conventional logic. During the Three Kingdoms period, Zuo Ci (Zuo Yuanfang) came from Luoyang to teach him the "White Tiger Seven Transformations" neidan (internal alchemy) technique and the method of "Nine-Cycle Golden Elixir," granting him the five supernatural powers (abhijñā) and shape-shifting abilities.

Though Wu Emperor Sun Quan admired Xian'gong's marvels, he harbored suspicion. While most fangshi (esoteric practitioners) faced suppression, Xian'gong alone retained Sun Quan's respect and frequent consultation. During mountain travels, dragons and tigers escorted him—particularly around Changshan and Gaizhushan, though he also cultivated at Tiantai Mountain. Returning to the capital, he displayed numerous miracles: transforming shoes into wild ducks, stones into goats. Most remarkably, shipwreck survivors drifting to an immortal isle received celestial letters addressed "To Ge Xian'gong"—after which the world honored him as "Xian'gong" (Lord Immortal).

(Note: "White Tiger Seven Transformations" refers to seven alchemical stages; "Nine-Cycle Golden Elixir" represents the highest-grade Daoist elixir; "five supernatural powers" include divine vision and similar attainments)

Ge Hong (Daoist name Baopuzi) mentions in his writings that my great-grandfather, the Immortal Lord (referring to Ge Xuan), was his ancestor three generations prior. Popular scriptures and biographies claim the Immortal Lord was appointed as Left Immortal Lord by the Supreme Ultimate Palace (Taiji Gong), yet according to the Zhen'gao (Declarations of the Perfected) and the Ge family genealogy, these accounts don't completely align. This may reflect differences between transmission lineages or explanations adapted for their times.

Like guards standing armed before palace halls, who could imagine the fortune of plucking celestial peaches thrice? The world only sees the Immortal Lord commanding spirits and deities, unaware he actually preferred quiet positions. These are all provisional explanations—there's no need to scrutinize their discrepancies too deeply.

The Immortal Lord ascended to immortality at dawn on the 15th day of the eighth month in the jiazi year (244 CE) during the Chiwu era of the Wu Kingdom, thereafter dwelling eternally in the celestial realms without returning to the mortal world. He often accompanied immortals like Guo Shengzi and will eventually receive high office in the Mysterious Metropolis (Xuandu, Daoism's highest heaven), assisting the Celestial Emperor in governing the three realms. Though gazing toward his homeland stirs emotion, his heart remains devoted to guiding later seekers of the Dao. As a descendant of the Ge lineage, I venture to record this true immortal's enduring model.

(Translation of the eulogy section follows)

The ninefold heavens stand beyond reach,

The seven luminaries hang in void.

Space unfolds to establish immortal realms,

Condensed qi forms celestial palaces.

All beings grow by destined measure,

Creation's signs appear beforehand.

Fate flows with bodily form,

Spirit-consciousness (shen) follows karmic inheritance.

In frost-cloaked wilderness,

Emerald bamboo and pine stand resilient;

By dried-up mountain springs,

Only Pengzu (the legendary 800-year-old immortal) attains longevity.

Life extends through self-cultivation,

Years increase by Daoist practice.

As gold requires refining,

Like cloth needs loom's weaving.

The Immortal Lord showed wisdom in youth,

Even as a child, he stood apart.

In radiant palaces he purified his heart,

Amid verdant peaks he concentrated spirit.

Striving like a fierce tiger,

Soaring like a celestial dragon.

Journeying between Tiantai and Huo Mountains (sacred Daoist sites),

Dwelling in the orchid-hued empyrean.

Jade altars naturally solemn,

Numinous springs never run dry.

Seeking immortal traces to comprehend the Dao (Dao),

Honoring sages stirs heartfelt resonance.

This monument stands eternally,

Preserving his transcendent grace forever.

(Closing with imperial edict from Song Dynasty)

Mountains and rivers house saints and immortals—

For those of surpassing virtue and luminous achievement,

We must conduct rites according to protocol.

Perfected Ge left true teachings,

Establishing models that reach the Dao's pinnacle.

Freely traversing the three realms,

He roams heaven and earth as one with the Great Way.

This account documents the two imperial canonizations of Immortal Lord Ge (Ge Xuan, a Daoist transcendent). Initially in the third year of Emperor Huizong's Chongning era (1104 CE), due to the efficacy of his ritual site (Daoist ceremonial grounds) in answering prayers and benefiting the people over many years, he was conferred the title "Perfected of Chongying" (Chongying Zhenren). "Perfected" (Zhenren) is an honorific for Daoist adepts who have attained the Dao, this title affirming Ge Xuan's spiritual accomplishments.

Later in the sixth year of Emperor Lizong's Chunyou era (1246 CE), after local officials and commoners jointly petitioned reporting consecutive years of bountiful harvests and answered prayers following sacrifices to Immortal Lord Ge, the emperor quoted Zhuangzi stating "divine beings can protect all things from calamity and ensure abundant crops," recognizing Ge as such a transcendent. Though the emperor claimed no personal obsession with esoteric arts, he praised Ge's merit (De) in benefiting the populace, thus ordering the Ministry of Rites to confer the higher title "Sovereign of Chongying Fuyou" (Chongying Fuyou Zhenjun). "Sovereign" (Zhenjun) represents a loftier Daoist honorific than "Perfected," denoting an immortal lord who has truly attained the Dao.

The text notably observes that transcendent beings like Ge—who ride clouds and wander celestial realms—remain indifferent to worldly titles, yet the emperor insisted on conferring honors to express reverence. This reflects both the Song dynasty's official veneration of Daoist sages and the harmonious integration of Daoist ideals of "benefiting the world through merit" with Confucian principles of "blessing the people."