《南嶽九真人傳》

This passage recounts miraculous stories about the Nine Perfected Ones (Jiuzhenren) of Mount Heng (Nanyue). Liao Jiao (a former court official) narrates several related accounts:

1. During the Song Dynasty, Grand Councilor Sun Mian dreamed of an elderly Daoist dressed in priestly robes who identified himself as "Surnamed Wang." The elder claimed that lands belonging to nine companions had been encroached upon by a Daoist temple for over a century. Later, when Sun Mian visited the Nine Immortals' Stone Altar at Mount Heng for sacrifices, he noticed the central statue of Wang Lingyu the Perfected bore striking resemblance to the dream figure. Investigation confirmed the land encroachment, leading to its restitution.

2. Last winter, Daoist priest Ouyang Daolong visited the author, revealing his family's generations-old collection of immortal scriptures. Though many texts were fragmented or lost, the Biographies of the Nine Immortals of Mount Heng remained intact. He proposed printing this text alongside previously published scriptures like the Supreme Salvation Classic (Taishang Duren Jing), Classic of the Way and Virtue (Daode Jing), and Nine Darknesses Classic (Jiuyou Jing), requesting the author compose a preface.

3. While compiling these Biographies of the Nine Perfected, the author condensed eleven redundant passages and corrected over thirty textual errors.

The mentioned "Grotto-Heaven of Vermilion Mausoleum" (Zhuling Dongtian) refers to a sacred Daoist site at Mount Heng. The "Nine Perfected Ones" denote immortals who attained the Dao at this sacred mountain. These narratives reflect Song Dynasty Daoist beliefs where perfected beings were thought to manifest divine intervention in human affairs, while also illustrating the transmission of Daoist scriptures during that period.

This scripture recounts the cultivation deeds of the Nine Perfected Ones of Mount Heng. Here's a vernacular interpretation:

Regarding discrepancies in the recorded ascension dates, the older stele inscriptions should be considered authoritative. Someone once advised Daolong: "I've heard that only with firm faith in the Great Dao (Dadao) can one devote oneself to cultivation, and the greatest fear in practice is lack of perseverance. The essence of learning the Dao lies in steadfast continuity - only then can merit be perfected and transcendent states attained. Daolong, you wish to transcend worldly entanglements, but unless you help others achieve liberation, you cannot become a true cultivator. Take these Nine Perfected Ones as your models, practicing consistently to fill the vacancies in the ranks of immortals."

Perfected Chen (given name Xingming), a native of Yingchuan, traveled to famous mountains in his youth. At Mount Heng's Heavenly Pillar Peak, he encountered two immortals (who appeared to be eighteen or nineteen years old). The immortals said: "We wander the world to deliver predestined beings. Most cultivators abandon their practice midway - how can such inconstancy lead to ascension? Your accumulated merit is commendable; persist steadfastly and your name will be recorded in the immortal registers. Cultivation is bitter before becoming sweet: dwelling in mountain forests with wild beasts, enduring hunger, thirst, and extreme weather, renouncing wealth and honor - these are the hardships. But the reward is longevity matching heaven and earth, riding clouds and mist - this is eternal bliss." Perfected Chen engraved these teachings in his heart. After eighteen years of arduous practice, the two immortals reappeared, announcing that his diligent cultivation had qualified him to roam the Nine Heavens. On the first day of the third month in the first year of the Taishi era (265 CE), Perfected Chen ascended from Yuanyang Palace.

Perfected Shi (given name Cun, sobriquet Master Hu Fu) studied under Huang Luzi, mastering the esoteric "Three Sovereigns' Inner Scripture" (Sanhuang Neiwen) and the art of taming tigers and leopards. Dwelling in a stone chamber at Mount Heng's western peak, he often traveled astride a white leopard, rarely seen by ordinary people. He ascended on the seventh day of the fourth month in the first year of the Yongkang era (300 CE).

Perfected Yin (given name Daoquan), a native of Tianshui, cultivated at the rear peak of Mount Heng's Daoist temple...

(Note: The original text continues with accounts of other Perfected Ones. The "Three Sovereigns' Inner Scripture" is an important Daoist classic; "ascension" refers to achieving the Dao and rising to immortality; white leopards are commonly regarded as mounts of immortals in Daoism.)

This scripture recounts the stories of three perfected beings (zhenren) who attained the Dao and ascended as immortals through cultivation at Mount Heng (Nanyue).

The first is Perfected Being Daoquan, who practiced the "Dongzhen (Cavern of Perfection) method of returning the spirit and penetrating vision," while wearing the Numinous Flight Talismans of the Five Emperors and Six Jia. An immortal instructed him: "For daylight ascension, one needs both innate endowment and diligent cultivation. Emperor Wu of Han, though he received the Authentic Forms of the Five Peaks chart and the Twelve Numinous Flight Matters from the Queen Mother of the West, could only achieve corpse-liberation (shijie, leaving the physical body behind)." The immortal transmitted partial methods to Daoquan, prophesying they would meet again in the Ninefold Heaven. Daoquan successfully ascended in broad daylight on the ninth day of the first lunar month during the ninth year of the Yongjia era (315 CE) of the Jin dynasty.

The second is Perfected Being Xu Lingqi of the Liu-Song period (Southern Dynasties). After fifteen years cultivating at Mount Heng, having explored all its caves and valleys, he compiled the Records of Mount Heng. This work meticulously documented wonders like the Celestial Pillar Peak, Purple Canopy Peak, and Zhu Rong Peak - including the Great Yu's flood control stele, gatherings of white cranes, numinous mushrooms and herbs, stone chambers and alchemical furnaces. Though his specific cultivation methods remain unclear, he could subdue tigers and leopards while commanding spirits and ghosts. He ultimately ascended from the Shangqing Palace on the ninth day of the ninth month in the second year of the Yuanhui era (474 CE).

The third is Perfected Being Chen Huidu, who practiced alchemy and cultivation at the Yuqing Abbey. Despite repeated disturbances by mountain spirits that destroyed his furnace three times, his resolve remained unshaken. He eventually succeeded in compounding the elixir, and upon ingesting it, attained immortality.

This passage illustrates Daoist practitioners' pursuit of immortality through talismans (fulu), alchemy (neidan/waidan), and pilgrimages to sacred mountains. It emphasizes that unwavering devotion to the Dao (daoxin) and persistent cultivation are essential for attaining the Way.

This scripture records the cultivation practices and ascension accounts of three accomplished Daoist adepts:

1. Adept Zhang Yanyao

Ascended on the thirteenth day of the fifth month during the second year of the Yongming era (484 CE) of the Jin dynasty. Dwelling in Zhaoxian Abbey, he devoted himself to spiritual practice until celestial deities descended, imparting the method of "internally nourishing primordial harmony and silently paying homage to the Great Emperor" (a cultivation technique combining inner Qi regulation with meditative worship of the Celestial Emperor). After thirteen years of practice, his spirit-soul (Shen) could traverse the cosmos and personally behold the Celestial Emperor, who bestowed upon him the "Nectar of Jade Fruits and Langao, the Elixir of Spirit-Union with Cosmic Radiance" - an immortal elixir granting supernatural abilities. He ultimately ascended on the thirteenth day of the seventh month during the first year of the Yanxing era (494 CE) of the Qi dynasty.

2. Adept Zhang Shizhen

A native of Nanyang who received transmission of the "Way of the Illuminating Mirror" from an immortal during his cultivation at Mount Nanyue. The immortal explained: "Heaven reveals the essence of all things, while mirrors reflect their forms. When one maintains a mind as clear as heaven and as pure as a mirror, achieving perfect transparency within and without, Dao is attained." Conversely, chaotic thoughts and physical exhaustion distance one from the Dao. This method originated from Elder Changsang and was transmitted by the Celestial Emperor of the Supreme Subtlety (a high-ranking Daoist deity), enabling practitioners to perceive profound mysteries and observe all directions. After nine years of cultivation, Zhang attained the ability of "seeing through a thousand li" (clairvoyance spanning thousands of miles) and ascended in broad daylight from Jiuxian Palace on the thirteenth day of the eleventh month during the third year of the Tianjian era (504 CE) of the Liang dynasty.

3. Adept Wang Lingyu

A Daoist priest from Jiujiang who initially cultivated at Mount Wulao. A divine being appeared at night to instruct him: "Cultivation requires proper location, just as crops need fertile soil. Though possessing immortal potential, one must find 'auspicious lands and numinous ruins' (sacred sites with abundant Qi) to succeed." Guided to practice at Zigai Mountain near Zhuling Peak of Mount Nanyue, Wang relocated from Mount Lu to the Central Palace of Nanyue. After twelve years of cultivation, a host of immortals descended to escort him in ascension.

Note: The recurring term "ascension" (升举) refers to the Daoist concept of bodily or spiritual elevation to immortal realms upon achieving perfection. Dates follow ancient era-name reckoning - "Yongming" being Emperor Wu of Qi's reign title, "Tianjian" Emperor Wu of Liang's.

This passage records the immortalization of the Perfected Being Deng Yuzhi:

On the thirteenth day of the seventh month in the eleventh year of the Tianjian era (512 CE) of the Liang dynasty, Deng Yuzhi ascended to immortality from an altar. In his early years, he traveled with Xu Lingqi to various sacred mountains. During the Yuanhui era (473-477 CE) of the Liu Song dynasty, after Xu Lingqi ascended from the Shangqing Palace, Deng continued cultivating alone in the sacred mountains for many years.

Later, when Emperor Wu of Liang heard that Deng lacked materials for alchemical practices, he issued an edict providing support and permitting the construction of three Daoist temples (upper, middle, and lower) at Yuelu Mountain as cultivation sites. A divine spirit revealed to Deng: "Within the cavern's entrance lies the land of summoned blessings and extended longevity—remember this well." After successfully refining the elixir of immortality, Deng returned to dwell east of Zigaifeng Peak.

On the thirtieth day of the twelfth month in 512 CE, eight already-immortalized Perfected Beings descended to his dwelling in cloud chariots with feathered canopies. That very day, they invited Deng to ascend a natural stone altar where they jointly rose to the celestial realm. The imperial court later ordered the construction of a temple complex at this site, appointing Daoist priests to maintain ritual offerings. By the Xiantong era (860-874 CE) of the Tang dynasty, Zhang Jin, the prefect of Hengzhou, petitioned to officially name the site "Nine Immortals' Stone Altar at Zigaifeng Peak," which received imperial approval.

(This passage forms the concluding section of the Biographies of Nine Perfected Beings from Southern Peak, primarily documenting the immortalization process of the ninth Perfected Being, Deng Yuzhi)