《神仙感遇傳》

Wang Gao was a native of southern Hunan who lived near the Wangqiao Temple, a Daoist monastery. The ancient temple's halls and pavilions were exquisitely constructed, but had gradually deteriorated from long neglect. Though Wang Gao wished to restore them, his limited means only allowed him to maintain the deity statues temporarily, hoping to begin repairs after a better harvest.

His cowherd often encountered a strange man near the temple—yellow-skinned with short red hair and extraordinary strength—who enjoyed challenging the boy to strength contests, which the cowherd always lost. Suspecting a demon, Wang Gao instructed the boy to test the stranger's body temperature (demons being typically cold and weightless), but found him cold yet heavy. The next day, Wang Gao ambushed the figure with the cowherd's help and subdued him, discovering it was actually a golden statue. While carrying it home, the statue felt weightless, but upon arrival suddenly weighed a thousand jin. Its back bore an inscription: "Restore the temple to repay Wang Gao." Selling the statue funded the temple's restoration, bringing lasting prosperity to Wang Gao's descendants.

Daoist priest Ji Zonglao of Yuzhang traveled famous mountains for years seeking true transmission without success. In the winter of the second year of the Dazhong era, he met a ragged Daoist braving snowstorms at a village temple in Shuzhou. That night, he noticed light emanating from the Daoist's lamp-less room, where the man produced a full set of household items from a gourd. Realizing he'd encountered an immortal, Ji kept vigil outside the door until dawn, only to find the Daoist vanished. This deepened his devotion, driving him to search tirelessly for celestial traces across the land.

Daoist He Daojiang of Langzhou's Tianmu Mountain diligently cultivated...

Xie Zhen was a skilled mason from Linqiong (present-day Qionglai, Sichuan). While repairing the Shangqing Palace at Heming Temple (a Daoist temple built by Zhang Tianshi, the founder of Daoism, in the Shu region), he worked with exceptional dedication. One day, a towering Daoist priest of extraordinary bearing, standing nine feet tall, appeared with two attendants. The priest praised Xie's sincere efforts in temple restoration and immediately drew a Fulu (talisman) on the ground. He instructed Xie to memorize its usage: "When treating illnesses in the future—even from a thousand miles away—this talisman will surely prove effective. But never demand excessive payment; take only what suffices to support your family." Following these instructions, Xie found the talisman miraculously effective and gradually accumulated substantial wealth through its proper use.

Li Ji, a native of Guizhou (modern-day Guilin, Guangxi), once rested beneath a large tree while gathering firewood and discovered a scroll hidden among the branches inscribed with names of spirits and deities. When he experimentally recited these names, he could summon the corresponding entities. Initially, his parents secretly helped him decipher unfamiliar characters, but he soon mastered the text unaided. From then on, he could command spirits to become invisible, traverse water against currents, and manifest various Shen (spiritual powers). When accused of practicing dark arts and nearly reported to authorities, he clarified that these were mere demonstrations of ritual techniques—never employed to harm others—before retiring to Yangshuo Mountain for lifelong cultivation.

(Note: The original text contained a fragmented passage about a Tianshi Daoist discovering ancient scriptures at Tianmu Temple, omitted here for narrative coherence. These stories reflect core Daoist beliefs: sincere cultivation or serendipitous encounters may grant extraordinary abilities, but practitioners must uphold the ethical principles of compassionate service and non-greed.)

Ye Qianshao was a native of Xinzhou. As a child, while gathering firewood, he took shelter from rain under a large tree. Suddenly, he saw the Thunder God (a Daoist deity from the Thunder Ministry) trapped with his wings stuck between branches. Each time the deity struggled, the branches clamped tighter. Ye used a stone wedge to pry them open, freeing the Thunder God. Grateful, the deity said: "Return here tomorrow to meet me." The next day when Ye kept his promise, the Thunder God gave him a scroll of ink-written talismans (Leifa thunder magic), explaining: "These can summon storms and heal diseases. We five thunder brothers will respond when called - address them as Thunder One through Thunder Five. But Thunder Five has a violent temper - never summon him except in emergencies."

Later, Ye's rain-summoning with these talismans proved remarkably effective. Once in Jizhou, when drunk and facing punishment from the governor, he shouted "Thunder Five!" from the courtyard steps during a drought. A sudden bolt from clear skies knocked everyone down. The terrified governor apologized and begged Ye to bring rain - which poured abundantly two days later. This incident made Ye famous.

During Yellow River floods, when officials exhausted themselves controlling waters, Ye planted a two-foot iron tablet inscribed with a talisman on the bank, making the floods recede without crossing its boundary. Commoners sought his healing talismans - even casually drawn ones with ink worked miraculously. Active mainly in Jiangsu-Zhejiang regions, he disregarded dietary taboos by eating meat. His eventual fate remains unknown.

Mu Yubin came from Chengdu's Luodai district, working odd jobs in markets due to poverty. One day a young Daoist asked: "Could you help deliver my luggage into Chengdu?" After agreeing, they reached North Street of the Great Eastern Market where the Daoist remarked: "Noon hasn't come - we shouldn't linger here. Let's head straight to the mountains." At dusk, they unexpectedly arrived at Qingcheng Mountain's temple. Passing through bamboo groves revealed a dozen cottages. The Daoist unlocked one - impeccably clean inside.

The Accounts of Divine Encounters records several marvelous tales of mortals meeting immortals:

The story of Yu Manchuan tells of a musician from Chengdu. His neighborhood suffered from water scarcity, yet an old man had been carrying water for several households year after year. On the Double Third Festival (3rd day of 3rd lunar month), while visiting the Zhizhen Temple at Xueshi Mountain for the silkworm market (an ancient Sichuan temple fair), Yu encountered this water-selling elder. The old man led him through a ten-li bamboo path until they suddenly arrived at a palatial complex bustling with activity like a Daoist temple. When they reached the kitchen area, the elder vanished, and bystanders revealed this was actually the kitchen of Gelian Abbey (a sacred Daoist site). In what felt like moments, ten days had passed, and the water-seller never appeared again.

Another account describes Celestial Master (Tianshi) Hou from Muliu Market in Jiulong County. During Gelian Abbey's silkworm market, he accidentally damaged a Daoist priest's clothing rack. Instead of reprimanding him, the priest bestowed a talisman (fulu) capable of curing all ailments. This charm later became known as the "Celestial Master Hou Talisman."

A man named Yu Bin discovered a manual in a deserted temple containing secret formulas for altering facial hair. After compounding the medicine with remarkable results, he was summoned by Sichuan officials and presented with Daoist robes and headgear—though the formulas were eventually lost.

The tale of Miss Han occurred at Zhenduo Abbey in Luoxian County. As troops approached, villagers fled in panic. The sixteen-year-old Han girl, unaccustomed to hardship....

These stories embody the Daoist belief that "divine encounters are possible"—ordinary people may unexpectedly receive immortal blessings. Both Gelian Abbey and Zhenduo Abbey were renowned Daoist centers in Sichuan, while silkworm markets served as important religious gathering places during that era.

The Biographies of Divine Encounters records two extraordinary meetings with immortals:

The first story recounts Han Shi's mystical experience at Zhenduo Temple (a Daoist monastery). In the eastern kitchen of the temple, he encountered a young guide who led him to several female Daoist priests playing chess by the window. Later, he met an elderly priestess who reassured him not to be alarmed and invited him to observe the game peacefully. After staying for a long while, the priestess offered him a meal and, concerned his family might worry, sent him home—only for him to discover three days had passed. In gratitude, Han later restored Zhenduo Temple and refurbished its divine statues.

The second story follows Wang Rui, a Tang dynasty scholar and jinshi (metropolitan graduate). A man of profound learning, he authored the thirty-volume Jiugu Zi, offering unique insights into classics and historical texts. Though he indulged in wine and disregarded formalities, he remained devoted to scholarship. Years of excessive drinking left him with chronic chills that defied cure. One day during his travels, he met an immortal named Xi Dao, who discerned his ailment and offered treatment. After paying homage as a disciple, Wang observed a three-day fast by the Zhang River and received esoteric instructions: "Wood's essence (Jing) ascends as heaven's soul (Tianhun), metal's liquid descends as earth's spirit (Dipo), while Kan (Water) and Li (Fire) circulate" (Neidan terminology describing Yin-Yang harmonization and Five Phases dynamics). Practicing these methods for a year healed him completely. He later retired as a recluse, passing away at eighty in Pengshan. Intriguingly, while some buried him, others reportedly saw him in Chengdu. Another account describes him drunkenly napping in Lewen County's mountains, where fierce beasts approached but never harmed him.

(Note: "Kan-Li" refers to the Water and Fire trigrams from the Yijing, symbolizing bodily Yin-Yang in Neidan practice; "wood's essence and metal's liquid" denote vital substances produced during alchemical cultivation.)

Wang Congqi was originally a eunuch who served as the Military Supervisor and Judge of Yongping Army when the Prince of Shu first took control of the Qiongshu and Liya regions. After Chengdu was captured and the army disbanded into civilian administration, he wandered through Shu for over a decade, living in poverty yet devoted to charity, without a fixed abode. One day at a Qiongzhou market, an old man stared at him intently and warned of impending mortal danger. The elder then produced a small gourd from his robe, offering fourteen cinnabar elixir pills with instructions: "Swallow these, and within ten days a beard will grow. Do not fear—this shall avert disaster." True enough, after three to five days of taking the medicine, facial hair began to grow. A month later, when the imperial court ordered the execution of eunuchs, his name appeared on the list. Though urged to flee, he declared: "How dare one defy the sovereign's command?" As he bowed to accept arrest, the prefect noticed his transformed appearance bore no resemblance to a eunuch. Moved by compassion, the official pleaded with the Prince of Shu, ultimately securing Wang's pardon.

Cui Xuanliang of Xingyang came from a family with generations of Daoist practitioners devoted to religious observances. He regularly recited the Huangting Jing (Scripture of the Yellow Court) and Daode Jing. During the Baoli era of Tang, while serving as Prefect of Huzhou, he hosted a grand Huanglu Zhai (Yellow Register Purification Ritual) at Ziji Palace. Three hundred sixty-five cranes descended to the altar platform—among them, a pure white crane with a crimson crest perched atop the Xu Huang Terrace. Violet qi (energy) enveloped the ritual space until dusk before dissipating. Bai Juyi, Prefect of Hangzhou, composed commemorative verses for this marvel. From then on, Cui's spiritual sensitivity grew remarkably. One day while chanting the Huangting Jing in meditation, his chamber filled with wondrous fragrance as he passed away without illness. At burial, his coffin felt light as an empty clothes rack. His son later became a recluse at Maoshan, ultimately achieving feathered ascension. Legends recount how this Huzhou governor often recited both the Huangting Jing and Duren Jing (Scripture of Salvation). During his final moments, he peacefully departed while holding an incense burner and chanting scriptures in his quiet chamber. When returned to Xingyang for burial, only the burner and ritual robes remained in the coffin.

The Story of Daoist Qian:

Daoist Qian was originally from Lin'an, Hangzhou, and initially served under Prefect Linghu Xun. Later, he accompanied Linghu Xun to the capital. At that time, the imperial court dispatched General Jinwu Han Chong as an envoy to Yunnan, with scholar Yuan Xun as deputy envoy, and Daoist Qian also joined the mission. Yuan Xun was devoted to Daoist cultivation. While passing through Chengdu, he held a Huanglu Zhaijiao (a grand Daoist ritual for salvation of souls) at the Yuju Temple. Daoist Qian participated in the ceremony. After the ritual concluded, a Daoist priest suddenly appeared—standing seven to eight feet tall, dressed in purple robes and wearing a tall crown, holding a sword and a water bowl as he circumambulated the altar. The Daoist priest instructed Daoist Qian to drink the sweet water in the bowl, after which Qian began practicing bigu (grain avoidance), abstaining from food yet remaining radiant and energetic all day. Yuan Xun was astonished and prepared Daoist robes and a crown for him, allowing him to formally renounce worldly life. During the Qianfu era (reign of Emperor Xizong of Tang), people still saw him active in the capital, but later he disappeared without a trace.

The Marvelous Encounter of Linghu Xuan:

Linghu Xuan was the son of Prefect Linghu Xun of Yuhang, devoted to Daoist metaphysics and indifferent to fame and wealth. He practiced cultivation in a private meditation chamber at the Kaihua Temple, secluding himself every three to five days to burn incense for an entire day. Signs of divine presence often manifested, with strange fragrances and mystical smoke appearing in the courtyard. According to him, during deep meditation, a celestial youth would guide him to a heavenly mountain where he paid homage to the Supreme Venerable Lord (Taishang Laojun). He witnessed Laojun appointing Celestial Master Zhang (Zhang Daoling) as the Great Master of the Mysterious Center (Xuanzhong Dafashi), succeeding Master Yin. It turned out that Master Yin had failed in his duties by being unable to prevent the barbarian invasions of the Central Plains, while Zhang Daoling had earned merit by establishing the Twenty-Four Parishes (early Daoist dioceses) to save and guide people. Laojun had the two masters ascend a lotus throne one after another to verify their spiritual attainment. When Zhang Daoling ascended the throne, auspicious lights and wondrous colors manifested, confirming his succession as the Great Master of the Mysterious Center. In the year Yiwèi, someone heard Linghu Xuan recount this event, and in the year Dingyǒu, a Daoist Zhang in Mengyang, Xichuan, also claimed to have received direct transmission from the Celestial Master.

The Daoist classic Biographies of Divine Encounters records the story of Li Quan's celestial meeting and attainment of the Dao. Known by his Daoist name Daguangzi, Li Quan lived in reclusion on Mount Shaoshi, devoted to spiritual cultivation and frequently traveling to sacred mountains in search of esoteric methods. At Tiger's Mouth Cliff on Mount Song, he discovered the original Scripture of the Hidden Talisman left by the Yellow Emperor—a priceless text written on white silk with vermilion lacquer rollers, sealed in a jade case, bearing the inscription: "Deposited in this sacred mountain by the Shangqing Daoist Kou Qianzhi on the seventh day of the seventh month of the first year of Taiwei Zhenjun's reign, awaiting the destined recipient."

As the original text had deteriorated, Li Quan copied and studied it thousands of times yet couldn't grasp its profound meaning. Later, at the foot of Mount Li, he encountered an elderly woman with an unusual hair bun and simple attire. Noticing fire-scorched trees by the roadside, the woman suddenly quoted from the Hidden Talisman Scripture: "Fire is born from wood; when calamity erupts, it will surely overcome." Stunned, Li Quan inquired further, whereupon she revealed she had practiced this scripture for three great cycles and six jiazi periods (a Daoist time measurement totaling approximately 2,160 years).

Recognizing Li Quan's extraordinary physiognomy—his zygomatic bones connecting the "gate of life" (a face-reading term denoting specific facial features), his noble destiny, and upright character—the woman saw in him ideal potential for Daoist cultivation. Foretelling a great trial at age forty-five, she retrieved a cinnabar talisman (fulu) from her staff's tip, instructing him to kneel, worship, and ingest it to gain heaven-and-earth's protection. Seated on a rock, she then expounded the scripture's true meaning:

This three-hundred-character text divides into three sections: the first hundred characters reveal supreme truths of cultivation and immortality; the middle hundred outline statecraft for governing nations; the final hundred teach military strategy for victory. Its brilliance lies in simultaneously containing esoteric mysteries for inner cultivation while aligning with worldly principles for external affairs. Its profundity surpasses even the Yellow Court Scripture; its essential teachings outshine all Hundred Schools of Thought; its strategic wisdom dwarfs the tactics of legendary generals like Sun Wu, Wu Qi, Han Xin, and Bai Qi. None but genuine Daoist adepts may receive this transmission.

The Biographies of Divine Encounters records several stories of Daoist practitioners meeting immortals:

The first tale illustrates how spiritual cultivation requires predestined affinity. Those with virtue (De) who study Daoist methods can grasp their true essence, while ordinary people forcing the practice may invite misfortune. When transmitting methods, masters must examine disciples' spiritual roots and choose pure days of fasting for initiation. Those with proper foundations may become teachers, while others remain disciples. Neither wealth nor poverty should determine treatment—violators will have their lifespans shortened. Reciting scriptures seven times on one's birthdate enhances wisdom and prolongs life. Copying scriptures annually on the seventh day of the seventh month and storing them in mountain caves accumulates blessings.

A certain Wu Qiu-zi (the immortal Master Wu) once shared wheat porridge with Li Quan at dusk, then produced a gourd for fetching valley water. When filled, the gourd suddenly weighed hundreds of pounds and sank into a spring. Upon Li's return, the immortal had vanished, leaving only the porridge. After consuming it, Li no longer needed food. Though later appointed deputy military commissioner of Jiangling, political persecution by Li Linfu drove him to abandon office and disappear into the mountains seeking the Dao.

The second account tells of Elder Deng from Suizhou. During wartime chaos when his temple lay in ruins, he encountered an old man while gathering scattered scriptures and received the Laojun's Pillow Scripture. After thousands of recitations day and night, his household prospered and survived the turmoil unharmed. When Kang Gong of Chengdu obtained this text, his entire family of ten was miraculously spared during the siege of Qicheng.

The third fragment describes Yang Chu, a Chengdu gold merchant. Residing in the eastern market, he traded precious metals while maintaining filial piety.

These narratives demonstrate how sincere cultivation and scripture recitation invite divine protection during turbulent times. They equally emphasize that spiritual practice depends on karmic opportunity, not forced attainment.

There was a man renowned for his filial piety who obtained a portrait of the immortal Luo Gongyuan while visiting the Gexian Temple. He devoutly offered incense to it morning and evening for several years. Later, when the Prince of Shu imposed heavy taxes in Chengdu, plunging the people into hardship, his family also exhausted their wealth. Required to pay seven hundred strings of coins for military provisions, they sold all their possessions but still fell short by half. Harassed day and night by officials, he feared worrying his elderly mother and dared not tell her the truth.

One day, he met a farmer who, noticing his distress, inquired about his troubles. The farmer instructed him to prepare raw iron and charcoal. That evening, the farmer visited his home, tossing the iron into the furnace to smelt it while the two drank late into the night. Before leaving, the farmer left behind a medicinal substance, saying, "Use half of this gold to pay the tax and keep the other half for your family. I am the immortal Luo Gongyuan of Mount Qingcheng. After taking this medicine, you may come to Mount Qingcheng to meet me." The man discovered that the iron had transformed into genuine gold. After settling the tax, he gave the remaining medicine to his mother. Within six months, her white hair turned black, and eventually, the entire family attained the Dao.

Another man, Liu Yanguang of Jinling, once served under Tang Ruoshan, the military governor of Western Zhejiang. Tang Ruoshan and his brother had both received Daoist teachings from immortals. During the Kaiyuan era, they were highly regarded by Emperor Xuanzong of Tang but later abandoned their official posts to sail the seas in search of transcendence. A decade later, Liu Yanguang encountered Tang Ruoshan selling fish at a market in Yangzhou and was invited to his home. Though the alley appeared humble, upon entering, he saw pavilions and towers as splendid as a celestial realm. Learning that Liu was burdened by debt and poverty, Tang Ruoshan instructed him to prepare raw iron and charcoal at an inn. That night, Tang arrived, cast the iron and charcoal into a blazing fire, and departed, saying, "Among your descendants, there will be one who attains the Dao." Later, the Liu family indeed produced a cultivator of the Dao.

After encountering the true Dao in the immortal mountains, one should no longer cling to petty official positions—seclusion in the wilderness is the proper path. Divide this gold into three portions: one to repay government debts, and two to establish family assets. Do not covet fine food or luxurious clothing, for these diminish your blessings. Accumulating hidden virtue (secret acts of kindness) and aiding those in urgent need are the most valued practices in Daoist cultivation. Diligently study the Scripture on Salvation (Duren Jing) and the Five Thousand Character Classic (i.e., the Daode Jing). After receiving the gold, Yanguang indeed used it to settle debts and establish his household, then secluded himself by a mountain stream, living to eighty or ninety years of age. His grandson, Ye Song, later went to Mount Tiantai to cultivate the Dao.

Master Feng (an honorific for accomplished practitioners), whose origins remain unknown, initially served as a laborer at the old Daoist temple of Celestial Master Ye (an honorific title for Zhang Daoling, founder of the Tianshi tradition) on Mount Maoyou in Songyang County, Chuzhou. After several months, he requested formal ordination from his master and was permitted to remain on the mountain for cultivation. When his master departed, he lived alone in the mountains, selling his clothes to buy thatch and timber to build a hut—only for it to be burned down by wildfire. He begged neighbors for materials to rebuild, but it was destroyed again by fire, forcing him to take shelter in a cave. During this time, demons and spirits frequently tested him, but his unwavering Daoist resolve repelled them all. Later, Celestial Master Ye manifested in a vision and bestowed upon him a white elixir the size of a pea, saying: "A great plague will strike this year. This elixir can save lives—one pellet will protect an entire household from illness." With this peck of elixir, Master Feng healed countless people. The common folk spontaneously donated funds to help him construct a grand hall, bell tower, fasting altar, and covered corridors atop the mountain—all completed within a year.

When Vice Director Chen Ru of Quzhou fell ill and summoned him for healing, Master Feng refused to go, remaining unmoved even by promises of lavish rewards. After Chen Ru’s death, his younger brother, now governing the region, provided gold and silver to renovate the temple. During the Zhongyuan Festival (Ghost Festival), Master Feng gathered over twenty Daoist priests to conduct a fifteen-day Huanglu Zhai (a major ritual to deliver the souls of the deceased). On the fifteenth night, under a bright moon, a sudden tempest arose. After a thunderclap, Master Feng vanished from the altar, leaving only an extraordinary fragrance permeating the mountains. As the assembly stood bewildered, he returned and said: "Just now, Celestial Master Ye and the Three Heavens’ Celestial Master Zhang (the highest triad of Daoist deities) descended together. They bestowed upon me a divine sword, commanding me to continue my cultivation in these mountains. When the time comes for me to emerge by divine mandate, I shall wield this sword to uphold the nation." Indeed, all present saw a three-foot-long sword suspended before him.

Here are two accounts of miraculous encounters with immortals.

The first tells of a legendary divine sword. A special blade was being transported on a decorated carriage to the prefectural seat when, still two to three hundred paces from the city gates, it suddenly flew like lightning to land at the center of the Daoist altar. Governor Lu Sikong considered reporting this marvel to the imperial court, but Daoist Feng cited the Celestial Master's (Tianshi) words: "The time for assisting the state is ordained by the Most High Lord Lao (Taishang Laojun) - now is not yet the moment." Later events confirmed Feng as the true inheritor foretold by Celestial Master Ye 160 years prior, destined to become this mountain's new guardian.

The second recounts Song Wencai's extraordinary experience on Mount Emei. While climbing the peak with fellow villagers, Song accidentally dropped his headscarf and shoes. During his search, an elder led him to a hidden paradise - a celestial realm with jade staircases beneath towering palaces wreathed in clouds, where Daoists played chess, attendants gathered herbs, and cranes soared. The elder revealed this was Mount Emei's Grotto-Heaven, ranked twenty-third among the Thirty-Six Grotto Heavens. When companions called for Song, the elder said their destined meeting time hadn't arrived, sending him back. Upon rejoining his group, Song discovered half a month had passed.

A third brief account describes Pengcheng native Liu Jing witnessing sudden manifestations on Mount Jinhua - cloud-piercing towers, crystalline ponds, and trees arranged like chess pieces. These records collectively illustrate the Daoist concept of "Grotto Heavens and Blessed Lands" (Dongtian Fudi), sacred spaces where earthly and celestial realms intersect.

(Describing an encounter with immortals) The protagonist parted the soft vines and discovered fruits shaped like pears, exuding an intoxicating fragrance. Glancing around and seeing no one present, he plucked the fruits and concealed them in his sleeves, not having had the chance to taste them yet. Suddenly, several small dogs came running out, barking fiercely at him and vying to pounce and bite.

In his panic, he frantically searched for something to throw but could find neither tiles nor stones. Left with no choice, he took out the freshly picked fruits from his robe and hurled them at the pack of dogs. When the fruits were all thrown, the dogs departed. As he turned back to look at the palace towers he had seen earlier, he found only disordered groves and wild grasses remaining where they had stood.

(Note: Here "small dogs" refers to puppies, and "palace towers" may have been an illusion of an immortal's dwelling.) Later, when the monk Xiuhe became close friends with a certain Mr. Liu, they once discussed this miraculous experience together.

Peng Qiu of Beihai, styled Bojian, was gathering firewood west of Yu Nü Mountain near Beiqiu during the Taishi era of the Western Jin Dynasty when he suddenly caught an extraordinary fragrance. Following the scent, he witnessed the mountain spontaneously part, revealing magnificent palaces with tiered pavilions. Passing through the gates, Peng first saw five crystalline jade trees, then noticed four celestial maidens playing chess in a hall. Startled by his presence, they inquired how he had come. Peng truthfully explained he had followed the fragrance. The maidens resumed their game while the youngest ascended a tower to play the qin, teasing, "Why has Yuanhui gone up alone?" Peng stood beneath the trees, quenching his hunger by licking dew from the leaves. Suddenly, a maiden descended on a crane, chiding the others: "Yuhua! How could you allow a mortal here? The Queen Mother of the West (Xi Wangmu) is sending Wang Fangping (a renowned Daoist immortal) to inspect the celestial palaces. Send him away at once!" Frightened, Peng retreated. When he turned back, the仙境 had vanished. Returning home, he found the era had changed to Jianping, with his former dwellings now graves. Thereafter, he wandered sacred mountains seeking the Dao, never to return.

Wang Kejiao, a farmer from Kunshan, Suzhou, knew nothing of spiritual cultivation. Since childhood, his eyes emitted five-colored light—especially luminous at night, enabling him to see in darkness. Some warned his family this presaged blindness once the glow faded. His ignorant parents consulted a quack who cauterized the condition with moxibustion, extinguishing the radiance. In the eleventh month of Xiantong 10, returning from market by the river, Wang saw an ornate vessel adorned with gold, silver, and pearls, where revelers made music. As he watched, the boat docked, and a blue-robed youth escorted him aboard. A dozen immortals in feathered robes embroidered with cloudscapes played instruments. One said, "Third Uncle Wang wishes to meet you" (identity unclear), while another remarked: "He bears immortal bones, but fire-qi has damaged him. He cannot drink now. Abstaining from worldly food for ten years will bring him to the Dao." They gave him a chestnut to eat. Wang consumed half, clutching the remainder as the immortals drank to music. The youth then returned him ashore.

[Note: I've maintained all key Daoist terms (仙境/xiānjìng as "celestial realm," qi as "qi," etc.) while rendering the narratives in flowing prose. The translation preserves the original's blend of wonder and subtle Daoist teachings about机缘 (predestined encounters) and 仙骨 (immortal endowments), with cultural markers like "qin" and "moxibustion" contextualized naturally.]

This passage records the miraculous experiences of two Daoist practitioners.

The first is Ke Jiao. During a dream, he suddenly felt his feet touch the ground, and upon waking, he found himself having fallen from the waterfall of Mount Tiantai. In a mere instant, he had traversed a thousand miles of waterways. The prefect of Taizhou, Yuan Cong, initially suspected deception and sent men to investigate, only to discover that twenty days had passed between Ke Jiao’s disappearance and his reappearance at Mount Tiantai. From then on, Ke Jiao ceased eating, yet his complexion grew increasingly radiant. Yuan Cong bestowed upon him Daoist robes and arranged for him to reside at the Purple Ultimate Palace (Zijigong). Wang Feng, an official from Yuezhou, submitted a memorial stating that Ke Jiao had first journeyed to the celestial court in spirit to hear immortal music, yet in the blink of an eye, thirty days had passed in the human world—suggesting he might soon ascend as an immortal. The emperor issued an edict recognizing this as a divine manifestation and ordered local officials to properly accommodate him, allowing him to freely cultivate on sacred mountains. Thereafter, Ke Jiao often wandered the regions south of the Yangtze River.

The second is Chen Jian, a minor clerk from Jinhua County. One morning while waiting outside the county office, he encountered a Daoist priest hurrying along and, without realizing it, followed him for three to five miles until they arrived at a grand temple built against a mountain. The priest led him into a secluded chamber, produced a yellow silk scroll and paper, and asked him to assist in copying the text. Though Chen Jian saw that it was written entirely in ancient seal script—a script he had never learned—he found himself able to write fluently. After completing the task, the priest gave him a cup of "Divine Nectar of Jinhua," which tasted exquisitely sweet upon drinking. The priest then revealed that this place was the Jinhua Grotto-Heaven (one of the thirty-six sacred grotto-heavens in Daoism). When Chen Jian stepped outside, it was as if he had awoken from a dream, only to realize three days had passed. Upon returning home, he suddenly became proficient in seal script and no longer needed to eat. The local governor, Xian Zi, who was preparing to receive his Daoist ordination (fulu), considered this an auspicious omen. Later, Chen Jian frequently traveled between Mount Jinhua and the commandery city.

Both stories exemplify the Daoist concept that "seven days in the grotto may be a thousand years in the mortal world," as well as the classic narrative motif of ordinary people encountering the immortal Dao through karmic affinity.

The Accounts of Divine Encounters records the extraordinary experiences of two Daoist practitioners:

Shao Tu, a native of Yuyao, passed the imperial examinations through the xiaolian (Filial and Incorrupt) category and served as an official in Jiangdong. In his later years, after attaining enlightenment, he received fulu (talismans and registers) at Mount Tiantai and became a Daoist priest, changing his name to Zheng Tu. He lived at the former residence of Celestial Master Ye (a renowned Daoist) at the foot of Mount Siming, revering his master even more than his own parents. His younger brother, De Wen, was well-versed in Confucian learning but did not understand the profound principles of Daoism. Shao Tu befriended Jin Shao, a hermit of Mount Siming, and regarded him as a sworn brother for over a decade.

One day, while climbing the mountain to visit Jin Shao, Shao Tu encountered three Daoist priests gathering herbs. The priests warned him: "War is about to break out near these mountains, and food prices will soar. This is no place to stay. Since you have already embraced the Dao, you should leave quickly to seek refuge." Shao Tu noticed their baskets were filled with lingzhi (divine mushrooms) and medicinal herbs but dared not inquire further. That night, he stayed in Jin Shao’s thatched hut. The next day, upon returning, he conversed with friends late into the night. At dawn, dressed in a paper Daoist robe and holding a jade tablet, he knelt and passed away in meditation. His belongings were neatly arranged and sealed, with even the gifts for friends and family clearly labeled. When his younger brother wept according to Confucian rites, Shao Tu suddenly revived and said, "I have attained the Dao and ascended—this is not death. Do not grieve." With those words, he truly departed. Later, war indeed erupted, and famine spread, fulfilling the priests’ prophecy. His brother insisted on burying him according to Confucian customs, and the text laments how he remained bound by worldly rituals, failing to grasp the greater truth.

Another account tells of Wu Pan discovering a mysterious cave beneath Mount Bian in Huzhou: While at his estate, he noticed a small mound about ten meters high, topped by a massive tilted boulder. One day, he gathered men to pull the boulder aside with ropes, revealing a brightly lit stone cavern beneath. Lowering a man down on a rope, they found over a dozen earthenware jars inside.

This passage records several miraculous encounters with immortals:

The first story tells of a man discovering peculiar artifacts in a mountain cave. Deep within the cave was a blood-red pool surrounded by exquisite vessels that appeared neither bronze nor gold, emitting a mysterious glow. When the man took a small artifact to bring outside, it vanished the moment he exited the cave. Later, someone found a bronze urn in a nearby forest capable of holding six to seven pecks of liquid, filled with crimson water that turned an entire stream red when poured in. An elderly woman also discovered a beautifully patterned stone that emitted extraordinary fragrance when placed in fire, though it too eventually disappeared. Local prophecies spoke of priceless incense and elixirs of immortality beneath Bian Mountain, which seemed fulfilled by these wonders.

The second account describes Wang Sheng's travels through Huzhou, where he unexpectedly witnessed the golden gates of Jinshan Mountain swing open, revealing an immortal realm: orderly streets, exotic flora, and residents dressed in celestial garments. After composing poetry and departing, he returned to find only steep cliffs where the paradise had been.

The third incident occurred during the Xiantong era of the Tang Dynasty, when a traveler named Jinting became lost near Shanxi and met a Daoist carrying a hoe. The Daoist led him deep into mountain forests to a dwelling where they dined on wild herbs and medicinal plants. That night, a messenger invited the Daoist to next day's purification ritual (Zhaijiao) at Hidden Cloud Abbey (Yinyunguan), with the Daoist instructing his acolyte to care for the guest. When questioned about the abbey's origins, the youth replied this Daoist sanctuary had existed since ancient times.

These narratives all describe ordinary people's chance encounters with immortal realms or beings, embodying the Daoist concept of "grotto-heavens and blessed lands" (dongtian fudi) - the belief that certain sacred sites contain portals connecting our world with celestial domains.

The Biographies of Divine Immortal Encounters records two remarkable stories. The first tells of a Daoist temple hidden in mist and clouds, five hundred miles from the mortal world—utterly invisible to ordinary people. A visitor, astonished by such distance, asked the resident priest when he might return from his travels. The priest replied that coming and going took but a moment. True to his word, the priest returned swiftly and invited the guest to stay permanently. Yet the guest, longing for home, insisted on leaving. The priest then had a young attendant guide him out. After walking two or three miles, the guest suddenly found himself back in the human world—only to realize three or four years had passed. When he tried to retrace his steps to the temple, it had vanished without a trace.

The second story concerns Fei Xuanzhen, a priest at Xingtang Temple in Shuangli County near Chengdu. During the Dazhong era of the Tang dynasty, a self-proclaimed Daoist named Wu Zi stayed at the temple for over a year. He practiced breath cultivation (fuqi) and fasting (bigu), occasionally drinking wine, living in carefree contentment. One day, he abruptly announced he would paint Fei Xuanzhen’s portrait. Fei jokingly said, "If you want to paint me, you should paint yourself first." Wu Zi then took a mirror and painted a strikingly lifelike self-portrait, composing an encomium and two poems on the spot as gifts for Fei.

In the encomium, he described himself as a wanderer who understood Heaven’s will—roaming the mountains, making nature his home, clad in coarse hemp, nourished by pine nuts and spring water. He sought the great Dao (Da Dao) without grasping its depths, content simply to preserve inner tranquility. The two poems depicted his ascetic life: meditating daily in a thatched hut, accompanied by gentle breezes, free from worldly troubles. He drank beneath the moon, dined on pine and mountain herbs, and recited the Yellow Court Inner Scripture (Huangting Neijing Jing) to maintain a youthful countenance. He declared white stones and green pines his dwelling, lying among clouds like a wild deer to admire the moon, often buying wine to drunkenly recline amid mist and glow. Living in seclusion, he sipped dew from magnolia blossoms, wore molted feathers of birds and beasts, spurned mortal fame and fortune, and cared nothing for empty renown. After finishing, he straightened his robes, took up his bamboo staff, and departed gracefully—none knew where he went.

Both stories reveal the transcendent, elusive realm of Daoist adepts who have attained the Way (De Dao). Particularly in the case of Wu Zi, his life of reclusion—merged with nature, free from desire—embodies the ideal state pursued in Daoist cultivation.

Bai Chunfu, styled Yongnian, was a native of the Hengshan region in Hunan. From childhood, he harbored lofty aspirations and devoted himself to cultivating the path of immortality. During each of the Three Origin Festivals (Taoism's Shangyuan, Zhongyuan, and Xiayuan festivals) and Eight Solar Terms (including the Beginning of Spring, Spring Equinox, etc.), he would visit Taoist temples across Hengshan to assist in incense-burning rituals, participate in morning ceremonies, and seek teachings from Taoist masters on the profound meanings of the "Mysterious Scripture" (Xuan Jing) and methods of cultivating perfection. Even the most venerable masters marveled at his dedication.

Fearless of hardship, he often carried firewood and fetched water while diligently seeking out enlightened teachers. Eventually, he acquired secret alchemical techniques (Neidan), the "Flying Steps" method (a Taoist ritual practice), and exorcism arts. After twenty years of rigorous cultivation, he employed these skills to aid the world—subduing malevolent forces, curing illnesses, and helping countless common people. When the Huang Chao Rebellion erupted, plunging the empire into chaos and allowing local warlords to exploit the turmoil, Bai Chunfu admonished them with righteous principles, and many heeded his teachings.

A local warlord (whose name was not recorded) once arranged a wedding for his son. On the morning before the ceremony, a young man suddenly arrived with over a dozen attendants, swaggered into the hall, and shouted: "I was supposed to marry this girl—how dare you steal her?" The crowd was too terrified to respond. The youth then forced the warlord to return the betrothal gifts, leading many to suspect he was a demon. The warlord sent someone to fetch Bai Chunfu from over a hundred li away. Upon hearing of Bai Chunfu's impending arrival, the young man initially remained composed but suddenly burst into tears, exclaiming, "Master Bai is truly coming!" He then leaped onto the roof, shouted several times, and vanished. The betrothal gifts he left behind were distributed to the poor by Bai Chunfu, who then instructed the warlord on the principles of righteousness versus wickedness. The warlord subsequently disbanded his militia and returned to being an upright citizen. News of this incident spread, earning Bai Chunfu widespread admiration for his virtue (De) throughout Hunan.

One evening, a woodcutter knocked on his door, claiming that immortals were gathering in a cave on the western peak and inviting Bai Chunfu to join them. Suspecting it might be mountain spirits or tree demons, Bai Chunfu was about to scrutinize the woodcutter's eyes for signs of deceit when the man said, "Your merits are already recorded in the celestial registers—how would evil spirits dare deceive you? But in cultivation, the slightest misstep can undo all your progress—be exceedingly cautious." With that, he departed along a narrow path. By the time Bai Chunfu arrived with his walking stick, night had fallen completely, and all he saw was....

A sudden radiance appeared on the cliff face. Upon closer inspection, someone discovered a freshly inscribed poem, its ink still wet. The verses read:

"In the clear autumn with nothing to do,

I ride the clouds and mist, wandering the heavens.

Through the woodcutter, I send word—

Let us meet and share eternal life."

After reading the poem, the characters vanished, and the light faded away.

The Story of Li Yan

During his tenure as the military governor of Qiannan, Li Yan learned of Mount Anju in his jurisdiction. The mountain had a sheer cliff hundreds of feet high overlooking the water, with a sacred cave at its summit whose name was unknown to locals. Legends spoke of immortals dwelling there—those who wished to pay homage could row a boat to the base of the cliff, strike the hull for a long while, and eventually witness strange fragrances and mist gathering.

When locals reported this, Li Yan dispatched Daoist priests with a grand vessel to perform a Zhaijiao (purification ritual) in devout offering. As a result, dozens of true immortals gathered atop the cliff to observe the ceremony, remaining visible for three or four days. To this day, those who seek with sincere hearts may still catch glimpses of these celestial traces.

Li Ban’s Mysterious Encounter

Li Ban lived during the era of Fu Jian of the Former Qin dynasty and was deeply devoted to Daoist arts. He often wandered near Youchuan Cave Mountain in Weiguo County, where a waterfall cascaded year-round, resembling a white silk ribbon from afar. One day, he noticed melon leaves floating downstream and followed them into the cave.

After walking three hundred paces, the path suddenly opened into a bright expanse—within were palaces, couches, scriptures, and desks, with two white-haired elders seated opposite each other on a bed. Li Ban bowed in reverence, but the elders said, "You must return now; it is not fitting for you to linger."

As he took his leave, he spotted several melons near the cave entrance. When he reached for one to eat, they had already turned to stone. Upon returning home, his family informed him that his brief journey had lasted forty years.

Pei Chen’s Uncle’s Account

When Pei Chen served as Sima of Tongzhou, he recounted his uncle’s strange experience. While traveling from Luoyang to Zhengzhou at dusk, his uncle heard faint moans by the roadside. Pushing aside the grass, he found a sickly crane, its wings festering and feathers falling out.

As he pitied the creature, an elderly man in white robes, leaning on a staff, appeared and said, "Young man, if you anoint its wounds with human blood, this crane will fly again."

Pei Chen’s uncle, a lifelong Daoist devotee, immediately offered to draw blood from his arm. But the elder shook his head: "Your heart is commendable, but the blood must come from someone of the Tang surname, cultivated over three lifetimes."

Later, the uncle encountered a Tang recluse said to have lived in seclusion for centuries. While lodging with him, he witnessed the man’s daughter press a waning moon against the wall—as if it were mere paper.

This passage records several miraculous incidents involving a mysterious Daoist named Master Lu (Lushanren) during the Tang Dynasty. Though he ordinarily sold lime at the Caoshi market south of Baibo, people discovered he possessed extraordinary abilities.

A merchant named Zhao Yuanqing noticed Master Lu's unusual qualities and frequently purchased lime from him, even preparing tea and snacks to seek his guidance. Recognizing Zhao's intentions, Master Lu suddenly revealed one day: "At noon today, your host's household will face unexpected calamity—someone will cause trouble without reason. Tell the master to instruct his family not to answer the door casually. Have them secure the windows and take refuge near water. The matter can be resolved by spending precisely 3,400 copper coins." At the time, Zhao was staying with the Zhang family and relayed this warning.

Knowing Master Lu's supernatural insight, the Zhangs followed his instructions. True to his words, at noon a pastry-maker carrying sacks came knocking, demanding to buy rice. When no one answered, he kicked the door and hurled insults. The Zhangs escaped through the back gate, and the man collapsed dead after taking a few steps. Later, when the deceased's wife brought charges, witnesses confirmed the Zhangs had indeed barricaded themselves inside. The court ruled they only needed to pay 3,400 coins for burial expenses. After this incident spread, crowds flocked to Master Lu like market-goers, forcing him to depart to avoid disturbance.

Master Lu once told Zhao Yuanqing: "Many assassins in this world know invisibility arts, and numerous others master disappearance techniques. Those who vanish for twenty years can alter their appearance and name. After another twenty years, they may be listed among terrestrial immortals (dixian)." In another instance at Fuzhou, he publicly scolded several lavishly dressed, wine-scented men: "If you don't repent, your days are numbered!" The men immediately knelt and begged for mercy. Observers noted Master Lu's appearance fluctuated between youthful and aged, and no one ever saw him eat.

There was a scholar named Quan Tongxiu who, after passing the imperial examinations during the Yuanhe era (806-820 CE), fell ill while traveling between rivers and lakes, reduced to utter destitution. A country fellow worked as his hired laborer for a year. When the scholar fell ill and craved licorice-bean soup, he sent the laborer to buy licorice, but the man only prepared the cooking pot without ever going out to purchase ingredients. The scholar assumed he was being lazy, but before he could reprimand him, he suddenly saw the laborer break off some twigs, rub them between his hands near the fire—whereupon they transformed into licorice roots. Then the man grabbed a handful of coarse sand, kneaded it, and it became beans for the soup, indistinguishable from the real thing.

After recovering somewhat, the scholar said to his laborer: "I've been poor and sick for so long. Now that I'm leaving, I'd like to buy wine and meat to host a farewell feast for the village elders and perhaps collect some travel funds." The laborer then chopped down a withered mulberry tree, carved it into meat slices piled on plates, sprinkled them with water—and they all turned into beef. He also filled several jars with water that became fine wine. The village elders feasted until thoroughly drunk, and through this the scholar obtained thirty bolts of silk for his journey.

Ashamed yet grateful, the scholar bowed and begged to become the laborer's disciple. The man replied: "I'm merely an immortal banished to the mortal realm—working for you was my destined task. Now my term is complete, and I must depart." Before leaving, he revealed to the scholar: "The length of life, poverty or wealth—all are predetermined. All things in this world can be transformed, except for red chopsticks buried in mud and strands of human hair—not even divine arts can alter those." With these words, he vanished.

Thus this seemingly ordinary laborer was in truth a hidden immortal who had attained the Dao.

The story of Imperial Censor Yao Sheng is recorded in the account of Governor Zheng Quan. After resigning from office, Censor Yao settled in Zuoyi County of Puzhou, where he had one son and two nephews—all grown men yet dull-witted and unpromising. His own son, slightly older than the nephews, seeing their lack of scholarly dedication, admonished and urged them daily, but the three remained incorrigibly fond of idle pursuits. In response, Yao built them a thatched cottage south of Tiao Mountain, cutting off outside contact so they might concentrate on their studies.

Deep in the secluded mountains, far from worldly distractions, Yao warned them when sending them off: "Each season I shall examine your progress. Should there be no improvement, expect the rod—you’ve been forewarned." Months passed in the hills, yet the two nephews never opened their books, busying themselves only with chopping wood and plastering walls. As the examination date loomed, the eldest son cautioned, "The test approaches, yet you neglect review—I fear for you." The pair remained indifferent.

One late night, as the eldest burned midnight oil over his texts, he felt something tugging at the hem of his fur robe, gradually pulling the collar downward. At first he paid little heed, merely adjusting his garment. But when this recurred repeatedly, he turned to find a piglet white as jade clinging to his robe. Seizing the bookweight from his desk, he struck the creature, which fled with a piercing squeal. The three lit lamps to search, but though doors and windows were secured, the piglet had vanished.

At dawn, a gray-haired servant arrived on horseback, announcing at their gate: "My lady sends apologies—last night her ignorant child strayed into your robe. Though injured by your strike, he has recovered. Pray set your mind at ease." The three stammered bewildered apologies. Soon the servant returned with the injured child, accompanied by wet nurses. Their exquisite attire marked them as no ordinary household.

A message came from the lady: "The child is well—we bring him to reassure you." Upon closer look, a crimson mark ran from the boy’s brow to nose bridge where the bookweight had struck. Trembling with awe, the scholars received gentle consolation: "The child’s mischief invited this. Our lady says this mountain retreat often hosts immortals—devotion to study here may bring transcendent blessings." With that, the entourage departed, leaving celestial fragrance in their wake. From that day, the three applied themselves earnestly to learning.

After a while, the lady herself arrived. She spoke briefly before departing. The three young men were just contemplating slipping away when suddenly dozens of attendants in black robes and purple-garbed palace officials hurried over. They swiftly set up screens and canopies, spread out luxurious mats, and filled the air with an extraordinary fragrance. Soon, a carriage with an oilcloth canopy appeared, drawn by a black ox with red axles, moving as swift as the wind. Hundreds of fine steeds led the procession and followed behind. When it stopped at the gate, the lady stepped out.

The three young men hastily came forward to bow. The lady smiled faintly and said, "I didn’t expect you children to be here. The injuries you suffered yesterday weren’t too severe, but I worried you might be distressed, so I came especially to reassure you." The lady appeared to be in her thirties, dignified and graceful in bearing, her every movement like that of an immortal. It was impossible to tell who she truly was. She asked the young men, "Are you married?" All three replied they were not. The lady said, "I have three daughters, each of exceptional beauty and virtuous character. They would make suitable matches for you." The three bowed in gratitude.

The lady then stayed, constructing a separate courtyard for each of them in the blink of an eye—painted halls and towering pavilions seemed to materialize from the clouds.

The next day, an extravagantly decorated procession arrived, with attendants and guests more splendid than imperial nobility. Their carriages, horses, and robes shone brilliantly, their radiance illuminating the ground, while their fragrance filled the mountain valley. Three maidens descended from the carriages, all around seventeen or eighteen years old. The lady led her daughters into the hall and invited the three young men to take their seats. The feast was lavish beyond measure, with rare delicacies and fruits unknown to the mortal world—many so exotic they had no names. The young men had never dreamed of such fortune.

The lady gestured to her daughters and said, "I present them to you as your brides." The three rose and bowed in thanks. Dozens of wedding attendants, all resembling celestial beings, joined the celebration. That very night, the marriages were solemnized.

The lady then addressed the young men: "What people value most is life, and what they desire most is wealth and honor. If you refrain from speaking of this to anyone for a hundred days, I shall grant you immortality and the highest ranks of nobility." The three bowed again, though they worried they might be too dull-witted to learn such things. The lady reassured them, "There’s no need for concern."

She then summoned the local deity to invite Kong Xuanfu (Confucius). Shortly after, Confucius arrived, wearing his ceremonial cap and sword. The lady stood solemnly, exchanged brief greetings, and said, "My three sons-in-law wish to study under you. I ask that you instruct them." Confucius proceeded to guide the young men through the Six Classics, and to their astonishment, they grasped the essence immediately, as if they had mastered it long ago. Soon after, Confucius took his leave.

The lady then commanded Zhou Shangfu (Jiang Ziya) to teach them the secret arts of the Mysterious Lady’s military talismans and the jade huang ritual.

The Tale of Shaoshi Stones in Jingzhou:

Near the Li River in Jingzhou stand two gate-shaped stones locally known as "Shaoshi." During the Yonghe era of Eastern Jin (c. 345-356 CE), witnesses reported two white-robed flying immortals alighting on these stones, where they remained for over ten days before departing. Numerous local residents attested to this miraculous sight.

The Marvelous Encounter of Master Pan at Caoqiao, Hangzhou:

At Fuye Temple in Caoqiao, Hangzhou, lived the esteemed Daoist Master Pan—a wealthy, benevolent man known for his hospitality and virtuous deeds. One day, an extraordinary-looking youth requested temporary refuge for two months in the bamboo grove hermitage behind the temple, claiming mere two dou (about 4 liters) of wine would sustain him for sixty days without needing food or troubling the temple. Though suspicious, Master Pan kindly consented.

For sixty days, the youth dwelled in the hut without eating or drinking. Upon departure, he thanked Master Pan and, learning the Daoist had attained the "Dongxuan Zhongmeng" level of Fulu (talismanic registers), imparted the advanced "Zhengyi Nine Provinces Sheling Register" ritual. Before the Celestial Worthy's image, the youth demonstrated by burning incense, chanting incantations, and summoning divine generals—who manifested instantly—pledging eternal protection for Master Pan.

The youth further instructed: "Establish an altar in your central hall for incense offerings to discern global auspicious and ominous events. But remember—maintain ritual purity through vegetarian fasting, lest divine retribution follow. Strict observance ensures this method's perpetual efficacy."

After listening to the secrets of immortality, Master Pan (referring to a Daoist practitioner surnamed Pan) saw the celestial being vanish before his eyes. He then set up a low meditation couch and table in his main hall for quiet cultivation, entering deep contemplation. Before long, all affairs of the world—both great and small—began appearing spontaneously in his mind. This continued for over ten days, with various spirit officials (lower-ranking deities in Daoism responsible for delivering messages) constantly reporting all manner of news, disturbing his peace.

Master Pan grew angry and said, "I am a practitioner of pure cultivation—why must distant trivial matters all be reported to me?" He sternly ordered the spirit officials to cease their reports. They replied, "This is our duty—we cannot neglect it." The reports only increased. So Master Pan resorted to consuming meat and garlic—taboo substances in purification practices—to drive the spirit officials away. After three to five days, the reports gradually faded, and the spirit officials stopped coming.

One night, the youthful celestial being who had originally transmitted the secret teachings suddenly reappeared and said gravely, "I have already received heavenly punishment for carelessly transmitting true teachings. Now you have defiled your true spirit (referring to breaking precepts with impure foods)—according to underworld law, you should face judgment in the netherworld. Out of past friendship, I'll teach you how to atone: widely accumulate hidden virtue (yinde) by saving lives and aiding the suffering to redeem your transgression. Otherwise, you will fall into hell." Only then did Master Pan realize the gravity of his broken precepts and became terrified.

The celestial youth took rice flour and molded it into small human figures about four or five inches tall, hiding them in a wall crevice. He then gave Master Pan two Jade Child Talismans (Yuzi Fu, Daoist exorcism talismans) and instructed: "When commoners come seeking healing or disaster relief, first consult the flour figures to determine the root of their misfortune, then use my talismans to treat them. Remember—never accept money, but focus solely on accumulating merit to atone. After ten years of diligent practice, I will return to see you."

From then on, Master Pan used cinnabar to draw talismans that relieved disasters and cured illnesses. Those seeking his help became as numerous as marketgoers. Over a decade later, the celestial youth indeed returned, staying for more than a month to recount many wonders of the celestial realms before departing. A little over a year later, Master Pan passed away without illness, leading people to speculate he had achieved liberation as a Shijie Xian (a Daoist immortal whose physical body dies while the spirit ascends).

Another story concerns Chancellor Lu Jun:

When Lu Jun served as a Ministry Director, he requested a provincial post as Prefect of Junzhou due to illness. After assuming office, his condition worsened—he became so emaciated he avoided seeing people, often residing alone in a mountain retreat cottage to nurture his nature (yangxing). Even attendants kept their distance, never approaching unless summoned.

One day, a shabbily dressed man suddenly scaled the wall and entered, introducing himself as "Surname Wang from the mountains." Lu Jun teased, "So it's Mountain Man Wang—what guidance do you offer?" Mountain Man Wang replied...

This passage recounts two miraculous encounters between Daoist practitioners and ordinary people.

The first part tells the story of Lord Lu (a high-ranking official surnamed Lu). Despite his eminent position, he suffered from a severe illness until a Daoist immortal named Wang, who cultivated the Dao in the mountains, came to his aid. The immortal dipped his waist sash into well water and had Lord Lu swallow an elixir pill, prophesying that his illness would be cured in five days. He also warned that a great calamity would befall him in three years, advising him to accumulate virtue (De) through good deeds. True to the prediction, Lord Lu recovered and later overturned wrongful convictions in his official capacity, saving three lives—thereby averting disaster. Twenty-three years later, the immortal met him as promised atop Mount Wan, bestowing upon him the Golden Elixir (Jindan). Lord Lu eventually lived to the age of ninety, and at his passing, his chamber was filled with an extraordinary fragrance.

The second part recounts the story of Li Gongzuo. After attaining the rank of imperial scholar (jinshi), he served as an official in Zhongling, where a servant had dutifully attended to him for thirty years. One day, the servant suddenly revealed that he was actually a celestial immortal who had been banished to the mortal realm as punishment for a transgression, and now that his term was complete, he would return to the heavens. With those words, he vanished, leaving behind only an enduring fragrance.

The "Golden Elixir" (Jindan) mentioned here refers to the Daoist alchemical substance for attaining longevity, while "hidden merit" (yingong) signifies virtuous deeds accumulated in secret. "Governing the Han region" refers to serving as a local administrator along the Han River. These stories exemplify the Daoist principle of "good deeds bring good rewards," emphasizing the importance of accumulating virtue (De) in the pursuit of Daoist immortality.

This records the miraculous deeds of two Daoist practitioners:

The first transcendent being (referring to an accomplished immortal) suddenly bid farewell one day, leaving behind a poem: "I carry the luminous pearl within my robe (symbolizing the inner path of cultivation), heedless of dust staining my outer garment; Though I've mastered the art of eternal life, I do not despise this mortal frame. The Jiangnan region is where immortals gather—there I shall return to primal authenticity. Unbothered by the clamor of marketplaces, I go solely to deliver all living beings." The poem mentions how Su Dan (a famous Han dynasty immortal)'s deeds have become history, while this Master Zhuanmeng (referring to Gong Zuo) remains worthy of reverence. It concludes by saying one shouldn't speak of the vicissitudes of time, for between heaven and earth abides the eternal Dao. Having spoken these words, he stepped outside and vanished—neighbors witnessed him ascend into the sky and fly away.

The second was Wang Zizhi, whose Daoist name was Xianmiao ("Immortal Sprout"), claiming to be from Goushi in Henan. Active around the capital Luoyang, local elders said his appearance had remained that of a forty-year-old for fifty years, with none knowing his true age. Skilled in life-nourishing daoyin techniques, he was nevertheless fond of drinking wine. When Military Commissioner Chong Ying governed Puzhou, Wang resided at Purple Pole Palace (a Daoist temple) and received generous treatment. Once he encountered a firewood-gathering woodcutter whose extraordinary bearing caught his attention, prompting Wang to purchase the wood at an exorbitant price. When the woodcutter returned later, he mentioned fine wine brewed by the Shi family in Xie County. Wang requested his help obtaining it—the woodcutter drew a cinnabar talisman (fulu) and cast it into the stove fire, summoning a young attendant (likely a conjured spirit) who carried a wine vessel through sealed gates, instantly traversing a hundred li to retrieve the liquor. As they drank together, they realized this was no ordinary mortal wine but celestial nectar. Late at night, the woodcutter said to Wang: "You..." (the text breaks off here, seemingly about to impart essential cultivation instructions)

The Biographies of Divine Encounters records two accounts of mortals meeting immortals:

The first tells of Zizhi's encounter with a woodcutter immortal. While drinking together, the woodcutter drew a vermilion talisman (fulu) and burned it, filling the room with divine fragrance as a purple-robed deity joined their feast. At dawn when parting, the woodcutter directed Zizhi to the River Deity Temple, where he recognized their nocturnal drinking companion as the temple deity. Later, when Zizhi met the woodcutter again, he received esoteric cultivation methods and became an earthbound immortal (a longevity-achieving adept who hasn't ascended). This account was witnessed by Court Gentleman Zhao Jun and Collator Su Zhu.

The second narrative describes courier He Liang's miraculous encounter. After twenty years serving at the Shang Mountain relay station, He Liang once sheltered a drenched Daoist priest one night, kindling fire and preparing food. Upon departure, the priest gifted him an elixir pill, prophesying he would "remain illness-free within his destined lifespan." Having taken the pill in his forties, He Liang maintained his youthful appearance without gray hair into his nineties during the Qianfu era (874-879). This was documented by scholar Feng Junjuan of Xindu.

A third brief account contrasts the fates of Magistrate Xue and Scholar Li in their Daoist quest. After years of fruitless searching together, Magistrate Xue persisted in retreating to Mount Luofu for cultivation, while Scholar Li abandoned the path to become a capital official. Their divergent outcomes thirty years later illustrate the necessity of perseverance in spiritual practice.

In his later years, Li Yi found himself estranged from family and separated from loved ones. Leaning on his cane, he journeyed to Mount Luofu in search of the immortal Elder Xue. When they met, Elder Xue had already cultivated the Dao in the mountains for many years, possessing profound mystical arts. His countenance shone like fine jade, and he dwelled in magnificent pavilions that clearly belonged to no ordinary mortal realm.

Seeing Li Yi's haggard appearance, Elder Xue was moved with compassion. "Though you wish to dwell here in seclusion," he said, "you ultimately cannot stay long." He then gifted Li Yi gold and silver to relieve his poverty and had courtesans prepare a farewell banquet. Noticing Li Yi's missing teeth during their parting, Elder Xue learned they had been lost in a ball game during youth. From his sash, the immortal produced two teeth, had the courtesans clean them, then with a small knife deftly inserted them into the gaps, warning Li Yi not to speak during his descent. By the time Li Yi reached the mountain's base, the new teeth had set as firmly as natural ones. Over the next decade, all his other teeth decayed, yet these two remained perfect.

Later, when Duke Zhang (Zhang Yue) governed the region, he suffered from malaria for months without recovery. As a devout Buddhist, he refused all talismans and medicines. Deputy Feng Xindu secretly sent an envoy to Mount Luofu seeking Elder Xue's help. Upon hearing the request, the immortal replied: "Please convey my gratitude for Duke Zhang's generous gifts. With no paper or brush in the mountains, I cannot write. Have him sweep his courtyard and observe purification rituals for three days—he shall recover." The envoy returned with these instructions, and on the third day, an extraordinary fragrance filled the residence as Duke Zhang miraculously healed. When they sent gifts in thanks, Elder Xue's dwelling had vanished—revealing him to be a terrestrial immortal (an earthbound transcendent). These accounts I heard directly from Master Feng Xindu.

Xie Fan was a native of Sichuan who had been devoted to Daoist cultivation since childhood. In his youth, he formed a sworn brotherhood with two like-minded companions to travel famous mountains in search of immortal arts. When they reached Mount Emei (reputed as an abode of immortals), they made a solemn vow before the mountain gate: each would enter a different valley to seek their own celestial destiny.

Entering Mupi Valley, Xie Fan walked five or six li until encountering four elders seated around a massive boulder, cooking a large pot of meat. When invited to join, he respectfully declined: "I've vowed to pursue immortality and long abstained from meat." The elders, pleased, said: "With such sincerity, your journey onward shall bear fruit."

After penetrating dozens of li deeper into the valley, Xie Fan beheld magnificent celestial palaces. Several Daoist priests inquired his purpose, and one who studied him carefully led him to the main hall enshrining the Celestial Worthy (supreme Daoist deity). Amid piled scriptures, the priest instructed him to randomly select a scroll while blindfolded - obtaining one inscribed with "Celestial Seal Script" (esoteric Daoist talismanic writing). The priest revealed: "This heavenly text grants longevity and salvation, but you cannot linger here."

While lodging with villagers after descending, Xie Fan used the scripture's talismanic methods to heal a scalded child, thereafter secretly aiding people with these mystic seals. Later, when Chancellor Du Cong (posthumously titled Duke You) governed Chengdu, he honored Xie Fan as distinguished guest. During their capital journey, the chancellor's son fell gravely ill beyond imperial physicians' skill. Xie Fan's brushstrokes of a talisman brought instant recovery. Though offered tens of thousands in gold, he accepted nothing.

(Note: The "Celestial Seal Script" represents unique Daoist mystical writing believed to commune with deities and dispel calamities. Du Cong was a renowned late-Tang chancellor, and Du Guangting - compiler of this account - himself bore the Daoist name "Master Guangcheng.")

Zheng Youxuan was a scion of an illustrious family in Chang'an. In his youth, he attended a private school alongside a neighbor's child from the Lüqiu family. Arrogant by nature and proud of his noble lineage, Zheng often mocked and berated the Lüqiu boy: "How dare someone as lowly as you study with me? Even if I don't say anything, shouldn't you feel ashamed yourself?" The Lüqiu child could only endure in silence. After little more than a year, the boy passed away.

A decade later, Zheng Youxuan passed the imperial examinations and was appointed as a military advisor in Shu Province. There he encountered a young merchant surnamed Qiu, whose wealthy family frequently hosted Zheng and showered him with gifts. Yet Zheng consistently looked down upon this merchant's son. Once, he deliberately excluded Qiu from a banquet, only reluctantly inviting him after others intervened. During the feast, Zheng forced Qiu to drink. When Qiu declined, Zheng railed at him: "How dare a mere market-dweller like you hold office? Associating with me is already your great fortune—how dare you refuse to drink?" Humiliated, Qiu departed and died of illness within a month.

Later stripped of his official position, Zheng settled in Mengyang and developed an interest in Daoism. Hearing of an accomplished Daoist named Wu in the Shu Mountains, he sought instruction. Yet after ten years without receiving any true transmission, he left impatiently. Once while lodging at an inn near Bao City outside Chang'an, Zheng encountered an exceptionally bright boy of about ten. The child said: "We're old acquaintances—do you remember me? I was that Lüqiu child you humiliated, later reborn as the Qiu family's son. You shamed me twice—now do you understand the workings of karmic retribution?"

Zheng Youxuan eventually returned to Sichuan, wandering through its mountains and rivers until his final whereabouts became unknown.

Here is the translation of the "Accounts of Divine Encounters" passage, maintaining Daoist terminology and narrative flow:

This section of Accounts of Divine Encounters records several extraordinary encounters between mortals and immortals. Let me analyze them sequentially:

The first story tells of an immortal who appeared as an ordinary man, chastising a wealthy young man: "Do you look down on me because you mistake me for a commoner? You privileged youths in your fine silks who bully the weak—this violates the Dao (the Way). I am actually the Great Purity True Man (Taishang Zhenren, a high-ranking immortal), and the Celestial Emperor noticed your potential for cultivation, sending me specifically to befriend you. I intended to impart the secrets of immortality, but your arrogance and frivolity have forfeited this opportunity." With these words, he vanished instantly. Only then did the young man realize his faults, dying soon after from shame.

The second account describes Lu Daoliu, a seventy-year-old fortune-teller from Luoyang suffering from severe malaria for over ten days. Hearing of the recluse Cheng Xiuji's (an accomplished adept) spiritual powers, he sought treatment. Cheng took mustard-seed-sized cinnabar from his gourd, ground it with wine, and wrote the characters "Two Celestial Messengers" (Er Tianshi) at the bottom of a bowl before having Lu drink it. The malaria was cured immediately. Later, when Lu was bathing in Gushui River and nearly drowned in a flash flood, two celestial officials suddenly appeared to rescue him—this was the hidden protection of those three characters. Eventually, Cheng predicted coming chaos and said the Five Ridges would offer refuge, then disappeared to Guiyang under pretext of seeking cinnabar, never to be seen again.

The third narrative concerns a Cheng Sheng from Lingkou, whose family was once wealthy. His seventh uncle had left home early to cultivate the Dao (xiudao), frequenting Mount Hua before disappearing after the Xiantong era. When rebellion ravaged the land and Cheng's family fell into poverty, the uncle suddenly returned for several days, taking Cheng's son to Tongzhou's Shayuan. Arriving at what appeared to be a palace-like mansion, he made his nephew wait outside for hours before bestowing clothing and utensils—revealing through this act that the uncle had achieved immortality (chengxian) and returned specifically to aid his relatives.

These accounts document several miraculous encounters with Daoist immortals and extraordinary experiences of cultivation practitioners:

The first recounts how Cheng Sheng's uncle suddenly attained the Dao and became an immortal. The uncle gave Cheng a piece of cloth that transformed into tens of thousands of coins upon returning home. Later, Cheng discovered five catties of cinnabar (a crucial ingredient in Daoist alchemy) hidden in a stone bamboo shoot in his wall corner, which was likely precious elixir left by an immortal before being seized by military officials.

The second tells of Xu Dingguo's remarkable journey. In his sixties, he was chosen to escort Master Xuanyuan back to Mount Luofu and seized the opportunity to stay and serve the cultivation master. When he returned years later, his appearance had rejuvenated and he moved with the agility of a horse. By the Tianfu era (901-904 CE), though already a centenarian, he appeared no older than forty.

The third concerns Master Lu, a Sui dynasty Daoist who achieved "sitting in oblivion" (zuowang, the Daoist meditative practice of self-forgetting), after which his physical body never decayed. During the Qianning period (894-898 CE), an official encountered him at a northern hostel, only to discover upon returning to the capital that Master Lu's enshrined statue in the temple perfectly matched the living person.

Finally, Yao Sheng's experience describes how he fell into a dry well at an ancient temple while fleeing war with the Huangting Jing (Scripture of the Yellow Court, an important Daoist classic). Through day and night recitation of both the Huangting Jing and Daode Jing, he not only healed his leg injury but felt no hunger. Later, when troops camped overnight at the temple, they noticed light emanating from the well and rescued him—by which time the turmoil had already subsided.

These stories collectively demonstrate the wondrous transformations brought about by Daoist practice, including themes commonly found in Daoist belief: turning stone to gold, reversing aging, physical incorruptibility, and the sacred power of scriptures.

Yao Sheng, having experienced the protective power of the True Scripture (an important Daoist classic), renounced worldly life to become a Daoist priest and took residence in this temple.

Emperor Xuanzong of Tang once dreamed of ten immortals descending to his palace on five-colored auspicious clouds, each holding a musical instrument and playing. The melody was ethereal and transcendent, unmistakably the music of the celestial realms. When the performance ended, one immortal stepped forward and said, "Does Your Majesty recognize this tune? This is the Divine Purple Cloud Melody. Today, we wish to impart it to you as the orthodox ceremonial music of the Great Tang, distinct from ancient compositions like Xianchi, Shaoyue, and Daxia." Overjoyed, Xuanzong immediately began learning it. Upon waking, the lingering notes still echoed in his ears, so he took out his jade flute to practice, mastering the melody completely. To ensure he would not forget, he silently rehearsed it throughout the night.

The next day, during court deliberations in the Zichen Hall, Chancellors Yao Chong and Song Jing reported urgent matters of state, but the emperor lowered his head as if hearing nothing. The two ministers, alarmed, repeated their memorials. Suddenly, Xuanzong rose and walked into the courtyard, still ignoring them. Gao Lishi, the trusted eunuch, reminded him, "The matters the chancellors presented concern the fate of the nation. Why does Your Majesty disregard them? Have they committed some offense?" The emperor smiled and replied, "Last night, I dreamed of ten immortals teaching me the Purple Cloud Melody. Fearing I might forget the tune, I have been silently practicing it in my mind." With that, he drew the jade flute from his sleeve to show Gao Lishi. Later, this celestial music was incorporated into the imperial court's musical repertoire.

The Tale of the Curly-Bearded Stranger: During the final years of Emperor Yang of Sui, when Grand Minister Yang Su remained in Chang'an, he grew increasingly arrogant and tyrannical. Li Jing (later enfeoffed as Duke Wei) once sought an audience in the pouring rain. Yang Su had Hongfu (originally surnamed Zhang, ranked first among his singing girls) attend them. Recognizing that Yang Su was doomed to fall, Hongfu eloped with Li Jing. As the two traveled west toward Taiyuan, they stopped at an inn in Lingshi, where they encountered a strange man of medium height with a curly red beard. His clothes were tattered, and he rode a lame donkey. Tossing his cloth sack to the ground, he used it as a pillow to sleep—yet his eyes fixed intently on Hongfu as she combed her hair. Enraged, Li Jing was about to confront him...

The woman surnamed Zhang studied the figure before her intently—a man clutching his hair with one hand while using the other to shield his body as he swayed in greeting. Li Jing (the protagonist) hastily urged her not to take offense, quickly smoothing his hair and straightening his robes before stepping forward to ask the stranger’s name. The reclining man replied, "Zhang," to which the woman responded, "I too bear the surname Zhang. We must be siblings!" She immediately bowed and inquired about his seniority in the family. When he answered "third," she declared herself the eldest sister and exclaimed joyfully, "What fortune to meet Third Brother today!"

From a distance, the woman called to Li Jing, "Husband Li, come quickly and pay respects to Third Brother!" Li Jing approached and bowed. The three sat together sharing roasted meat, and when the guest fed the leftovers to his donkey, he remarked with a laugh, "How did a man as humble as you, Li Lang, come to know such remarkable people?" After Li Jing explained, the guest asked, "Where do you intend to go?" "We plan to seek refuge in Taiyuan," came the reply. The guest then requested wine to share and inquired, "Do you know of any extraordinary figures in Taiyuan?" Li Jing said, "There’s the son of a regional commander, surnamed Li, about eighteen years old." The guest mused, "He sounds promising, but I must see for myself. Could you arrange an introduction?" Li Jing mentioned his friend Liu Wenjing’s connection and assured him it could be arranged.

After observing the qi (vital energy) of the land, the guest said, "I shall go to investigate." They agreed to meet again on a set date at Fenyang Bridge. True to his word, the guest appeared. Li Jing told Liu Wenjing, "A skilled physiognomist wishes to meet the young master. Please arrange it." Liu, who had long considered this man extraordinary and was then discussing plans to support him, promptly prepared wine to welcome him. When Li Shimin (the future Emperor Taizong of Tang) arrived in plain attire, his radiant bearing set him apart. The guest, upon seeing him, sat silently in the lowest seat, his expression deflated. After a few cups, he pulled Li Jing aside and whispered, "This is the true Son of Heaven!" Li Jing relayed the message to Liu Wenjing, heightening their excitement.

Later, the bearded guest (Qiu Ranke) confided, "I’m eighty or ninety percent certain, but my senior Daoist brother must confirm." He arranged another meeting with Li Jing and his "sister" at a tavern east of Chang’an’s horse market. Ascending the stairs, they found the bearded guest drinking with a Daoist priest. The four sat together and agreed to journey to Taiyuan. While the priest played chess with Liu Wenjing, Li Shimin suddenly arrived, his brilliance illuminating the room as he clasped his hands and took a seat. The priest’s face paled at the sight. Placing a chess piece, he sighed, "This game is lost. My position here collapses—how extraordinary! There’s no remedy left. No more need be said." Resigning the match, he told the bearded guest, "This realm is not yours. Seek your destiny elsewhere. Release your attachment to this place."

(This passage from Accounts of Divine Encounters uses the motif of three extraordinary figures assessing Li Shimin’s physiognomy to foreshadow his Mandate of Heaven. The practice of "observing qi" reflects Daoist divinatory arts, while "Daoist brother" denotes a spiritual companion, illustrating Tang-era Daoist engagement in political prophecy.)

This passage recounts two marvelous encounters embodying Daoist wisdom.

The first tale tells of a remarkable man with curly beard (Qiuran Ke) who appeared with his celestial wife to meet Li Jing and his spouse. The gathering resembled an immortal banquet, with over thirty musicians performing in the central hall. The curly-bearded man unveiled twenty couches covered in embroidered cloth, revealing ledgers and keys to treasure vaults originally amassed to fund an uprising. Having recognized Li Shimin (Emperor Taizong) as the true Son of Heaven, he gifted these riches to Li Jing instead. With prophetic insight, he foretold the emperor would unify the realm within three to five years, urging Li Jing's wife to assist the virtuous ruler. He predicted his own success would manifest a decade later through celestial signs in the southeast, then departed with his wife on horseback. True to his words, during the Zhenguan era, news arrived of a sea captain leading a thousand ships and hundred thousand troops to claim the throne of Buyeo - Li Jing recognized this as the curly-bearded man's triumph and poured libations southeastward in celebration.

The second story concerns an anonymous oil peddler near Dongming Temple whose humble demeanor never revealed inner emotions. When neighbors faced debtor's prison and family separation, he quietly prepared fermented milk vessels and charcoal, digging a subterranean chamber - hinting at unorthodox yet compassionate intervention. Both narratives exemplify how Daoist "perfected persons" (zhenren) manifest extraordinary abilities aligned with cosmic principles, demonstrating that true adepts act in unexpectedly profound ways that harmonize with the Dao's workings.

The Biographies of Divine Encounters records several extraordinary tales of celestial encounters:

The first story tells of a mysterious Daoist adept teaching alchemical practices. He placed medicinal substances into a sealed earthenware vessel, instructing his hosts to maintain the charcoal fire until his return before opening it. When the adept never reappeared, the family broke the seal to discover genuine gold within - the proceeds from selling this alchemical gold cleared over three hundred strings of coins in debts. The oil-selling Daoist who performed this marvel vanished without a trace.

The second narrative recounts the strange experience of imperial examination graduate Wang Lin. Returning to the capital during the year of Emperor Xuanzong's demise, he rented quarters in Jingyun Temple after failing to find other lodgings. An elderly white-bearded man carrying a box arrived, initially departing upon seeing the occupied courtyard until Wang kindly invited him to stay. Wang observed the elder tending a charcoal furnace nightly without sleep, claiming to make his living selling needles. After ten days of noticing the old man's extraordinary nature, Wang awoke to find him vanished, leaving behind only a cracked medicine cauldron in the furnace emitting faint golden light.

The third fragment describes the construction of a scripture tower at Zizhou's Niutou Temple. After expending a million coins just completing the first level, the project faced abandonment. A simple-minded monastic laborer who normally only chopped wood and carried water unexpectedly volunteered assistance. Though the record remains incomplete, it suggests this seemingly ordinary monk-servant possessed hidden extraordinary qualities.

These accounts collectively embody the Daoist principle of "true adepts conceal their form," illustrating how celestial beings often appear in mundane guises, revealing their true nature only when destined encounters occur. The recurring motifs of alchemical transmutation and reclusive cultivation represent characteristic elements of Tang Dynasty Daoist lore.

The Biographies of Divine Encounters records two extraordinary tales of remarkable individuals:

The first account tells of a monk in Zizhou who claimed mastery of the art of metal transformation (a form of Daoist Waidan, or external alchemy). He requested twenty strings of coins from the monastery abbot to purchase medicinal ingredients, using the funds to acquire twenty catties of mercury and other minerals. That night, he dug an earthen furnace beside the kitchen, poured the mercury into ashes mixed with mysterious powders from his possession, covered it with oiled paper, and smelted it with charcoal fire throughout the night. By dawn, he had produced genuine gold of dazzling brilliance, each ounce fetching twenty strings of coins. The monastery used this windfall to complete its construction. Later, the monk suddenly vanished and was eventually found murdered—thrown into the river by local officials after refusing to disclose his alchemical secrets.

The second narrative follows young Ren Gongjin of Chang'an. His family's neighbor was a reclusive scholar named Zhao (a Daoist practitioner living in seclusion), who dwelled alone year-round yet never seemed to cook meals. When Ren was ten, his father instructed him to serve Zhao—holding his parasol, brewing tea, and attending to his needs. After seven or eight years of reverent service, Zhao suddenly scrutinized the youth's facial features with unusual intensity, as if perceiving something extraordinary. This passage suggests Zhao may have been a hidden Daoist adept, while Ren's devoted service might have opened a path to transcendence.

(Note: The terms "art of transformation" and "art of gold and silver" both refer to metallurgical techniques within Daoist Waidan; "reclusive scholar" denotes virtuous individuals who withdraw from worldly affairs.)

Your physical and spiritual form has already shown ominous signs—I fear you may face the calamity of public execution. You should not remain here any longer.

(The immortal elder) asked, "You've often observed my alchemical practices. Can you recall the methods?" Ren replied, "Without your instruction, I dared not memorize them privately." The elder then brought out various alchemical ingredients, demonstrating each one, and personally taught him the method of transforming tin into silver. With grave solemnity, he admonished him: "Do not wear fine silks, do not pursue extravagance, do not indulge in wine and meat, do not lust after beauty, do not use silver saddles, and do not seek official rank. Your original fate was humble, with simple food and clothing. I pass this art to you only to sustain your livelihood. You must serve as a servant for twenty years, content with your lot and enduring labor. The slightest indulgence will bring certain death." After these warnings, the elder departed, entrusting Ren to the younger brother of a local official.

For ten years, Ren served dutifully, his conduct indeed more upright than other servants. Later, when his master’s brother traveled to the capital, Ren was left in charge of the household due to his reliability. Yet once unsupervised, he began recklessly using the silver-transmuting art to fund his excesses. When scolded by his master’s concubine, he killed her in a fit of rage. During interrogation, the magistrate ordered him to demonstrate the tin-transformation—and it worked flawlessly. Weeping, Ren confessed, "I violated the immortal’s warnings and brought ruin upon myself. Had I endured for twenty years, this disaster could have been avoided." He was ultimately executed.

Since ancient times, arcane arts like alchemy were never meant for casual practice by ordinary people. Those who stumbled upon genuine methods often invited calamity—countless such cases exist across history. True seekers of the Dao (the Way) should take this as a solemn warning.

Another tale tells of the daughter of a wine-seller in Qiyang. At five or six years old, during a bitter winter, a dozen woodcutters came to sell firewood. By dusk, only one old man remained, unable to sell his bundle. Moved by pity, the girl’s mother bought his wood, paying extra and offering him a meal. The old man declined food but asked for wine instead. As he drank, a persimmon fell from his sleeve. The girl picked it up, and the old man laughed: "I meant to take it home, but since the child has it, let her eat it." After consuming the fruit, the girl never needed to eat again. Years later, she grew into striking beauty—but the old woodcutter never reappeared.

The fourth volume of Accounts of Divine Encounters documents marvelous experiences of mortals meeting immortals. These narratives reveal how ordinary people, through serendipitous karmic connections, encounter celestial beings and receive their guidance or assistance by sincerely pursuing the Dao (the Way) and accumulating virtuous deeds (De). Such accounts are common in Daoist scriptures, demonstrating that immortals are not distant or unattainable—so long as one cultivates good intentions and diligently practices the Dao, mortals too may forge connections with them.

This volume likely contains multiple standalone stories, each illustrating different manifestations of immortal presence. Some immortals offer guidance through dreams, others appear incognito as ordinary people to aid secretly, while still others display the profound mysteries of Daoist practice through miraculous powers. These tales often embody essential Daoist principles, such as maintaining tranquility through non-action (Wuwei) and accumulating merit through virtuous conduct.

The ninth entry in the fifth volume of Accounts of Divine Encounters records two extraordinary tales of celestial meetings.

The first recounts how Cui Xizhen of Kuaiji encountered an elderly woodcutter during deep winter. One snowy dawn, Cui noticed an old man wearing a bamboo hat standing outside his gate and, moved by compassion, invited him inside. The elder introduced himself as the third-born Ge ("Ge the Third"). Cui prepared barley noodles to serve him, to which the old man remarked that barley contained the complete Qi of all four seasons and benefited human health, though he warned against adding fermented beans as they harmed spleen and stomach. At the time, Cui happened to be preparing to commission a painting. The elder casually took up brush and ink, creating on a silk wall hanging an ethereal depiction of a withered pine, a herb-gathering Daoist priest, and a following deer—each stroke radiating transcendent artistry. Years later when Cui traveled to Huaihai region with this painting, connoisseurs authenticated it as a genuine work by Ge Sanlang, son of the Eastern Jin dynasty Daoist theorist and alchemist Ge Hong (styled Zhichuan). Decades afterward at Ba Bridge in Chang'an, Cui met a vegetable seller bearing uncanny resemblance to the old woodcutter, who merely laughed when addressed as Ge Sanlang—"How could mortals meet someone from the Jin dynasty?"—before pushing his cart away.

The second tale describes the celestial encounter of monk Huaiyi from Yue at Yunmen Temple. During the Xiantong era (860-874 CE) of Emperor Yizong's reign, as Huaiyi prepared morning incense, a Daoist priest invited him to tour immortal realms. They entered mountains where flowers bloomed in eternal spring beside crystalline streams and fantastical rock formations—sometimes seeing cloud-piercing peaks flanked by pines and cypresses, sometimes discovering jade palaces layered like celestial abodes. When hunger arose, the priest offered a millennia-old immortal peach large as two liters in volume, its fragrance extraordinary. Their journey continued with miracles: walking on water without getting wet, soaring through air, standing amidst clouds—even beholding the sun and moon above while gazing upon the starry river below.

(Note: Ge Hong, styled Baopuzi and revered as "Immortal Elder Ge," was a renowned Eastern Jin Daoist theorist and alchemist. "Xiantong" refers to the reign era of Emperor Yizong of Tang, 860-874 CE.)

After living among mortals for one year, Huaiyi ceased consuming food and began wandering freely. Having recounted his encounter with immortals to his parents, he formally entered Daoist cultivation. He sought out various transcendents in pursuit of profound mysteries, eventually departing never to return.

In his youth, Du Hui met a Daoist priest on Changbai Mountain. Seeing the young man's frail health, the compassionate priest gave him a cinnabar elixir the size of mung bean—lustrous and translucent—to swallow. The priest explained this Golden Elixir (Jindan) could not only dispel inner cold but also grant longevity if he abstained from meat, though he must avoid all defilements. After ingesting it, Du Hui's complexion glowed with vitality as his body became light and strong, no longer requiring sustenance. He later became governor of Shangzhou, maintaining thirty years of grain-free living unnoticed. One day, craving meat's aroma, he reasoned: "The immortal master forbade meat, yet to resume eating grains I must first consume flesh—though this will nullify the elixir's power." Reluctantly eating pork, he soon vomited a gelatinous egg-sized mass containing the undiminished elixir from decades past. Attempting to re-swallow it, he fumbled and lost the pill. That night, the Changbai priest appeared in dreams: "Your broken precepts severed longevity's chance—I've reclaimed the elixir." Though eighty years old with the appearance of forty, Du Hui soon lost teeth, turned white-haired, withered visibly, and died within years.

Wu Dancu of Jingzhao's Fengtian Plains fled drought during Xiantong era with family to western capital's outskirts. In Yongshou County, they met an old wheat-reaper who led them into Western Mountains. After miles of travel through sudden rainstorm, they reached an estate with official-like grandeur. Hosting them, the elder Han revealed himself as a cultivator, explaining: "One lingering worldly attachment bars ascension—I owe Wu five hundred thousand coins." After the meal, village boys escorted them out. Han arranged to meet in Jingzhou, advancing travel funds. Upon parting, they walked a hundred paces through mist-like clouds, instantly returning to Yongshou. Wu promptly journeyed to Jingzhou as pledged.

The first passage tells of a man living in the prefecture who dreamed of Han Gong (a Daoist practitioner) informing him there was money beneath his bed for his use. The next day, he indeed discovered five hundred thousand coins under his bed, which brought him prosperity thereafter. Later, villagers heard of a mountain-dwelling Han cultivator, though they couldn't recall his exact name. When they went to search for his mountain abode again, the location had vanished without a trace.

The second narrative recounts the story of commoner Wang Kuo. During the Xiantong era of the Tang dynasty, while sailing across Dongting Lake, he encountered strong winds and moored at Junshan Island. While climbing the mountain with several companions to find shelter, Wang suddenly detected the aroma of wine—a scent none of his fellow travelers noticed. As the fragrance grew stronger, they discovered a cave in the cliffside along the path. Wang entered and walked a dozen paces to find a depression in a flat stone holding wine. Tasting it, he found it exquisite and drank about half a dou (an ancient measurement) before becoming intoxicated. Upon awakening, he told his companions, but when they searched again, the wine had disappeared. From then on, Wang enjoyed robust health without illness, gradually abandoning grain-based foods before eventually entering the mountains to study the Dao. Later, through reading scriptures, he learned that Junshan possessed a celestial wine capable of conferging immortality—precisely the divine liquor he had encountered.

The third record describes Chancellor Gao Pian (Duke of Yan) overseeing the construction of Luocheng's defenses in the eighth month of the third Qianfu year. The project involved building city walls, gates, and defensive structures spanning thirty-two li (Chinese miles), diverting the Qingyuan River's waters into the city to merge with the Qingcheng River, while also excavating a southwestern moat connecting to the Yangtze. Laborers from ten surrounding counties completed the work within sixty days. County Magistrate Chen Zhao of Linqiong supervised the Jinhua Street section, where workers digging earth from the former site of Sima Xiangru's zither platform uncovered two layers of stone slabs beneath the soil. When lifted, these emitted five-colored flames, revealing a stone casket in the cavity beneath—an occurrence hinting at supernatural phenomena.

This passage records two miraculous stories related to Daoist immortals.

The first story tells of someone discovering a five-inch golden gourd adorned with colorful paintings, containing a Golden Elixir (Jindan). As people scrambled for it, six were lost, leaving only one behind. A local official named Yan Gong placed the gourd in a Daoist ritual space (Daochang), offering incense in reverence. The next day, seven bright red cinnabar pellets miraculously appeared. After swallowing one, Yan Gong pardoned those who had fought over or stolen the elixir.

The second story recounts the supernatural experience of a eunuch surnamed Yang. At eighteen, he was taken away by underworld officials but was granted a return to life after someone pleaded on his behalf. His benefactor only asked for a "singing sand bow" in return. Later, Master Yang devoted himself to alchemy and created the "Soul-Returning Elixir" (Fanhun Dan), capable of reviving the dead. He saved several people who had died suddenly, including a eunuch named Xiahou. After taking the elixir, Xiahou was questioned by the underworld authorities but returned to life due to the medicine's potency. A year later, however, he was taken away again—this time by a yellow-robed envoy from the divine court of Mount Tai (Taishan), which Daoism regards as the seat of judgment over spirits.

Both stories reflect the Daoist belief in the miraculous power of elixirs and the idea that communication between the realms of yin (the unseen) and yang (the living) is possible. Master Yang’s "Soul-Returning Elixir," capable of resurrecting the dead, embodies Daoism’s pursuit of immortality and transcendence beyond life and death. The text also references key concepts in Daoist cosmology, such as "underworld officials" (Mingguan), the "netherworld courts" (Yincao), and Mount Tai—all central to Daoist beliefs about the afterlife.

Two Daoist priests inquired about his life experiences, and after answering each question in turn, he slowly said: "I once took the five immortal elixir pills of Physician Yang." The priests immediately asked him to turn away. Xiahou (the protagonist of the story) knelt and bowed in gratitude, saying: "It is truly through the power of this divine elixir that my life was prolonged. May I change my name to 'Yannian' (Prolonged Years)?" The priests agreed, and from then on he was known as Xiahou Yannian.

Physician Yang, well aware of the miraculous efficacy of his elixirs, often used them to save lives. Once, his son Yang Xuan was returning to the capital from the outskirts before dawn, having already traveled over twenty li, when he stopped to rest at a large estate. Suddenly, he heard cries of alarm and weeping from within. Upon inquiry, he learned that the estate owner's son had suddenly died. Yang Xuan immediately took out an elixir pill from his sash, had it ground into powder, and poured it into the deceased's mouth. After a long while, the young man miraculously revived.

Physician Yang, with his substantial family wealth, retired from official duties early to devote himself to the study of alchemy (Waidan). He lived a life free from illness or calamity, reaching the age of ninety-seven. In his later years, he encountered someone carrying a bow called the "Singing Sand Bow." Discovering that the bow's inner curve concealed hidden sand projectiles, Physician Yang purchased it and burned it as repayment for the life-saving grace he had once received. His secret "Soul-Returning Elixir" was said to have been passed down by the very person who had saved him. Due to the strict secrecy of its preparation method, outsiders never learned its formula.

Another account concerns Xue Feng: Xue Feng of Hedong served as the Prefect of Mianzhou during the Xiantong era of the Tang Dynasty. Over a year later, he dreamed of entering a grotto-heaven blessed land (Dongtian Fudi), where exquisite delicacies were laid out but no people were present. Not daring to eat, he exited the mountain gate. Someone told him this was the "Celestial Granary" (Tiancang), a cavern where immortals stored food. The next day, when he mentioned this to friends, someone remarked that within Changming County there was indeed a Celestial Granary Cave, where wandering Daoists often partook of the naturally occurring food within.

Xue Feng then dispatched the Daoist Sun Lingfeng with trusted attendants to investigate. After advancing about ten li into the cave where torches were still needed, they traveled another ten li where light gradually appeared. After three to five more li, the space suddenly opened up to a scene no different from the human world. The cavern's stone chambers were vast enough to hold a thousand people, with smooth floors lined with stone beds covered in fresh and delicious delicacies. Sun Lingfeng knelt in reverence before partaking, then selected several dishes to bring back as evidence for Xue Feng. Yet the moment these were taken out of the cave, they all turned to stone. Within the cave, countless stores of flour, dough, salt, and fermented beans were piled on either side. Proceeding another li or two, they encountered a wide, deep, and turbulent stream. Across the water, mountains, rivers, and dwellings could be clearly seen.

The Biographies of Divine Encounters records several miraculous experiences:

Regarding Mount Shaoshi (a mountain seventeen li southwest of Mount Song), Duke Xue heard of mysterious two-to-three-foot-long footprints near the cliffs and was astonished yet unable to explain them. According to geographical records, this mountain naturally grows the Five Grains, delicious fruits, and magical herbs like lingzhi. Prince Jin of the Zhou dynasty once cultivated the Dao here and attained immortality, leaving behind provisions sufficient for nine thousand years of spiritual practice. Ascending forty li from the eastern corner and climbing another ten li brings one to "Upper Stillness and Contemplation," where a massive stone gate called "Middle Stillness and Contemplation" stands. Below the cliffs outside the gate lies a stone chamber with clear water and white quartz, containing naturally formed scriptures and food.

Another tale tells of a cave east of Mount Tiantai that extends over ten li deep, revealing a bustling marketplace inhabited by people. During the Qianfu era of Emperor Xizong of Tang, a wandering monk entered the cave, smelled food, and bought steamed cakes to eat. His companion, who practiced breath cultivation (a Daoist fasting technique), abstained. After walking over ten li out of the cave, the monk who had eaten turned to stone, while they found themselves in Mouping County, Dengzhou. This illustrates that rare substances like the stone marrow discovered by Wang Lie or the dragon bones encountered by Zhang Hua—celestial medicines—can only be consumed by those who have accumulated hidden virtue (Yin De) and possess an immortal's bone structure. Ordinary people who eat them turn to stone.

There is also the story of Shu commoners hunting in Mount Bailu during a famine. One man chased a deer through a narrow cliff passage and unexpectedly found a flourishing city called "Little Chengdu." The locals told him this was no place for ordinary people. After leaving, he reported the route to the governor, but officials sent to retrace his steps could not find it. Yu Zhongchong's Records of Yong and Jing further documents a solitary mountain south of Wuling's Xiyang County, where steep cliffs naturally grow scallions. People could kneel and pray to pluck them, finding them delicious. In the seventh month, fish and turtles would appear in the mountain's summit pool.

The Biographies of Divine Encounters records two marvelous tales:

The first story recounts how during the Yuanjia era of the Liu Song dynasty, a hunter chasing deer in the mountains discovered a mysterious cave. Climbing a ladder beside the cave entrance, he unexpectedly arrived at a paradisiacal realm resembling the Peach Blossom Spring - lush mulberry and fruit trees, perfectly straight field paths, and numerous travelers. Fleeing in panic, the hunter later tried in vain to relocate this place. Gu Yewang (a Liang dynasty scholar) commented that such miraculous grotto-heavens (Dongtian) exist within many famous mountains, citing Tao Yuanming's Peach Blossom Spring and the Tiantai Mountain where Liu and Ruan encountered immortals as examples of such hidden realms.

The second tale follows Tang dynasty court musician Kang Hechi's son Kang Zhihui. Exceptionally bright from childhood and fond of mountain travels, he once encountered a sudden storm in a valley where an old man appeared on a wooden raft. Noticing Kang's "Daoist aura" (Daoqi), the elder predicted great turmoil within ten years and transmitted the Gui Valley Nine Palaces - a mystical text for divining fortunes. Mastering its techniques, Kang gained renown for uncanny predictions. Though later compelled to accept military office, he foresaw his impending death and passed peacefully the next day. His corpse emitted fragrance for days afterward, leading people to believe he had achieved "corpse liberation" (Shijie) - the Daoist concept of immortal ascension through spiritual departure from the physical body.

Both stories embody core Daoist concepts: the "grotto-heavens and blessed lands" (Dongtian Fudi) cosmology and the cultivation ideal of "encountering immortals to attain the Dao." The first tale's hidden cave symbolizes celestial realms separated from the mundane world, while the second demonstrates the classic paradigm of obtaining transcendent destiny through extraordinary encounters, culminating in Daoist ascension.

There was a monk named Wu Xuan who, though clad in Buddhist robes, devoted himself wholeheartedly to seeking the Dao. He traveled across famous mountains spanning the Three Rivers and Five Ridges, including Guizhou and Hunan, exploring every cave he encountered. At Mount Emei, he heard of seventy-two caverns and visited all the cliffside stone chambers except the renowned Thunder Cave.

One day, while resting beneath a large tree, he met an elderly man ascending from the foot of the mountain. The old man warned him, "You shouldn’t enter the caves of famous mountains and great rivers recklessly. First, consult texts like the Record of Caverns and Grottoes (Dongting Ji) and the Classic of Sacred Peaks and Waterways (Yuedu Jing) to confirm whether they are divine abodes. Some are caves of wind and thunder, ghosts and spirits, hells, or dragons and serpents—entering them by mistake could cost you your life." Startled, Wu Xuan immediately asked whether the caves of Mount Emei were safe to explore. The old man replied, "The master of the cave is surnamed Zhang. Right now, he’s selling meat at the market in Jiazhou (modern-day Leshan, Sichuan)—a middle-aged, portly man."

Wu Xuan sought out Zhang the Butcher, who instructed him to eat meat to replenish his strength. Though Wu Xuan had long been vegetarian, he reasoned this might be a test from an immortal and reluctantly ate two bowls. As Wu Xuan prepared to leave, Zhang picked up a piece of broken tile and handed it to him, saying, "When you reach the cave entrance beneath a certain peak and see a pine tree and a whirlpool, throw this tile into it." Later, Wu Xuan did as instructed, and the tile transformed into a small boat that carried him into an immortal realm.

From then on, war and chaos spread across the Central Plains, and people acted according to the old man’s prophecies. The text the old man transmitted was called The Precious Chapter of Life’s Pivot (Ming Shu Baozhang).

By the stream stood a sheer cliff face—this was the cave dwelling of the Celestial Sovereign (Tianzhen Huangren, a legendary immortal from Daoist mythology). To enter, one had to strike the stone wall twenty or thirty times with a tile, upon which the stone gate would open. Each subsequent gate required the same method to proceed deeper into the immortal's abode.

A man once followed these instructions into the mountain and indeed found the cave. After striking the wall with a tile for a long time, the cliff split open, revealing a vast and spacious cavern, its floor so smooth that chariots and horses could pass through. Inside, the walls were lined with translucent bluish stone, and clear springs occasionally cascaded from above, forming channels that flowed alongside the path. After walking more than ten li, he encountered another gate. Striking it again, the door opened to an even broader and more level space. Strange celestial flowers bloomed along the path, with beautiful immortal maidens and youths coming and going, while immortal officials and Daoist priests led carriages and horses in an endless procession.

When he reached the third gate, the man struck harder, but the tile shattered before the door opened. Suddenly, a thunderous roar echoed like a collapsing mountain, startling him into a frantic escape. After running just thirty or fifty paces, he found himself outside the cave, and the entire immortal realm had vanished. Later, when he tried to revisit the cave master who had instructed him, he discovered that over a month had passed—the butcher shop where the cave master had been was still there, but the man named Zhang who had guided him had died more than ten days earlier. From then on, the man resolved to retreat into seclusion in the sacred mountains to cultivate the Dao (Xiudao), eventually disappearing into Mount Emei.

Another tale tells of Fei Guanqing, a native of Chizhou who passed the imperial examinations and prepared to return home. Before leaving, he went to bid farewell to Chancellor Zheng Yuqing, who knew of his friendship with Magistrate Liu of Qiupu County and entrusted him with a letter. The chancellor personally wrote a lengthy message, advising: "Magistrate Liu has served in office for years without achieving higher honors in the exams because his upright nature makes him ill-suited for the times. He gave up scholarly fame to take this post—treat him well."

Fei Guanqing asked the chancellor to add a few words of recommendation at the end, so Zheng unsealed the letter, wrote a few lines, and resealed it. Upon reaching Qiupu, Fei first presented his name card to request an audience, but the magistrate glanced at it and tossed it aside without acknowledgment. Standing anxiously for a long time, Fei feared he had offended and handed the chancellor’s letter to the gatekeeper. When Magistrate Liu opened and read it, he erupted in curses: "That old man Zheng writes such nonsense—this letter is only fit to prop up a table leg!" Terrified, Fei stood frozen, at a complete loss.

Fei Guanqing (a legendary Daoist immortal) pushed open the gate and strode forward to bow in greeting. The host, surnamed Liu, suddenly revealed a look of compassion, returned the courtesy, and invited him to sit for conversation. As night fell, Liu urged Fei to seek lodging at an inn, but Fei explained that it was too dark to find one and requested to sleep on a mat beneath the corridor of the main hall, promising to move to an inn the next morning. With that, he untied his baggage and spread out a felt mat on the ground.

Host Liu straightened his robes and entered the inner chambers. After a long while, he emerged and said, "This place is not suitable for hosting guests. However, there is a small loft where you may rest, while your attendants can stay outside." He then instructed his servants to arrange accommodations for Fei's followers while personally leading Fei, along with the felt mat, into a small loft facing the main hall at the rear of the building. After locking the door, Liu's demeanor became exceedingly cautious.

Fei Guanqing reclined against the bed to rest. That night, moonlight seeped through the door crack. Peering out discreetly, he saw Liu personally holding a broom and dustpan, meticulously sweeping every corner of the hall, courtyard, corridors, steps, and walls until they were spotless. Finding this behavior highly unusual, Fei sat upright, holding his breath, not daring to sleep.

As the second watch (around 9–11 PM) approached, an extraordinary fragrance suddenly filled the air—unlike anything of the mortal world. Soon after, he witnessed Liu standing reverently in the courtyard holding a ceremonial tablet, as if awaiting someone. When the fragrance grew even stronger, dozens of attendants appeared, escorting an immortal who wore a cloud-patterned crown, purple robes, and stood eight or nine feet tall. Liu prostrated himself in deep reverence as the immortal strode directly into the hall, where Liu then stood respectfully in attendance.

Shortly afterward, a banquet was laid out in the hall, featuring rare delicacies and exotic fruits, their aroma permeating the loft. Fei Guanqing inhaled deeply, feeling his spirit (Shen) invigorated. Soon, ethereal music began to play—its melodies unlike any earthly composition. As the immortal drank, he instructed Liu to spread a mat on the floor and join him in the feast.

The immortal suddenly asked, "Have you received Zheng's letter?" Liu replied, "I have, and all is well." Moments later, the immortal inquired again, "Have you received Zheng's correspondence?" Liu answered, "Venerable Fei Guanqing came from Chang'an—I received his letter." The immortal smiled and said, "Fei Guanqing's success in the imperial examinations is truly commendable. Is he here now?" Liu responded, "He is in the loft." The immortal remarked, "It is not yet time for us to meet. But send him a cup of wine—if he cultivates diligently, our meeting will come naturally." He then ordered Liu to pour the wine and deliver it to the loft.

From his hiding place, Fei saw Liu first take a sip of the wine himself before pouring the rest into a basin of water beneath the steps. Suspicious, Fei dared not drink it. Suddenly, the immortal descended the steps and, accompanied by his entourage, ascended the clouds and departed. Liu bowed deeply in farewell.

The Biographies of Divine Encounters records several extraordinary accounts of mortals meeting immortals:

The first tale recounts Liu Sheng's encounter with an immortal woodcutter. While journeying to the Liang-Song region to seek refuge with his cousin Zheng Nanhai (a government official), Liu Sheng stopped to rest at an herb shop. An elderly woodcutter suddenly entered, and though the shopkeeper tried to drive him away, Liu Sheng kindly invited him to stay. The old man requested paper and brush, then wrote a prophetic letter predicting: "The Liang-Song region you seek is currently suffering famine, and Zheng Nanhai will soon face official disgrace and demotion." After writing, the old man abruptly vanished. A month later, all predictions came true. Liu Sheng later settled at Mount Ziluo (a legendary immortal mountain) to search for this Ren-family-named immortal woodcutter, but never encountered him again.

The second account concerns Zheng Nanhai's mystical experience. An immortal once advised him: "Devote yourself to cultivation, and we shall meet again." Later, after Zheng became prime minister, he discovered immortal wine left in his chamber. His colleague Liu Fei impulsively drank a few sips, after which both men became cultivation companions and retreated to Mount Jiuhua. Yet the world never learned which immortal originally enlightened them.

The third narrative follows Daoist priest Zhu Hanzhen of Longxing Temple. Though living in poverty at this Jinling monastery, he maintained devout incense offerings without fail. During the Dazhong era, a seemingly dissolute priest named Ma Ziran frequently visited him for wine. While others suspected Ma possessed spiritual attainment, Zhu always received him with utmost hospitality. After over a year... (the original text abruptly ends here).

These stories embody the Daoist belief that "immortals may be encountered"—divine beings often manifest as ordinary people to enlighten the predestined, with sincerity, kindness, and piety being key to attracting such encounters. Notably, Mount Ziluo and Mount Jiuhua are sacred Daoist sites, while Longxing Temple was a renowned Tang dynasty monastery.

This account recounts the miraculous experiences of two Daoist practitioners.

First is the story of Hanzhen. A celestial being named Ma Ziran said to him: "I have long wandered between Jiangsu and Zhejiang regions, and now journey north to sacred mountains like Songshan and Luoyang. These are all blessed lands where immortals dwell—places no cultivator should neglect. You possess the aspiration for the Dao yet lack material means; your compassionate heart wishes to relieve suffering yet lacks power to aid others—truly lamentable." Ma Ziran then bestowed upon Hanzhen three spiritual talismans (fulu), instructing: "These will ensure your basic needs while accumulating immeasurable merit. Using these jade-seal talismans to heal, no demonic affliction or disease can withstand them. Begin with the first talisman; if ineffective, proceed to the second, and the third will surely succeed. Focus on aiding the poor and sick rather than coveting wealth. When your merit reaches fulfillment, attainment of the Dao will be near." Ma Ziran then inscribed a twenty-character poem on the corridor wall signed "Mountain Wanderer Ma Ziran" before vanishing. Hanzhen later used these talismans to save countless lives, with people traveling thousands of miles seeking their power. With the resources gathered, he constructed the magnificent Dong Shengzu Temple adorned in gold and jade. Hanzhen lived beyond seventy years without illness, and all believed he had attained immortality.

Next is the account of Wu Shanjing. After over a decade cultivating the Dao on Songshan Mountain, he discovered a cave entrance measuring ten feet wide and five to six feet high. Progressing inward, the cavern expanded until after two or three miles, he entered dense mist. Several miles further, the fog suddenly cleared to reveal five or six Daoist priests in a distant grotto—yet upon approach, only one remained. Wu prostrated himself reverently, petitioning for longevity methods. The immortal responded: "Your diligent practice is commendable, and encountering me today reflects accumulated virtue. However, ascension requires celestial registration in the immortal records (xianlu) and innate immortal bones—rare attainments both. Still, your sincere devotion to the Dao merits recognition."

Taking pity on his temporary return to the mortal world and knowing they would meet again, the immortal pointed to several scrolls on the stone bed and bade him take one. With a smile, the immortal said, "The time has not yet come to teach you the Dao methods of transcending worldly dust. First study this text—it will enable you to organize scriptures in the human realm, decipher celestial jade characters (the sacred script unique to Daoism), assist rulers, and accumulate merit." He then had Shan Jing recite the text. At first, Shan Jing couldn't recognize a single character, so the immortal taught him an incantation for deciphering. After repeated instructions, Shan Jing suddenly attained enlightenment and could read all the characters perfectly. The immortal then guided him out via another mountain path, and in the blink of an eye, he found himself back in Luoyang.

From that day forward, Shan Jing could fluently read the jade-seal red scripts (Daoist talismanic writing) and precious-text true formulas in the scriptures as effortlessly as ordinary writing. When Emperor Xianzong of Tang was constructing an inner palace, workers discovered a box of undecipherable talismans hidden in the bracket sets. Someone recommended Shan Jing for his expertise in celestial seal-script, and he was summoned to the palace. Without the slightest hesitation, he interpreted all the texts flawlessly, receiving gold, silk, and an imperial commission to annotate them. The court even arranged for Daoist priests from Taiqing Palace and Xingtang Abbey—including one named Qiong—to study under him as disciples. Qiong later transcribed several dozen Daoist scriptures including the Daode Jing and the inner/outer chapters of Huangting Jing using celestial jade-script.

During the Xiantong era, Shan Jing was summoned to the palace to transmit ritual registers (Daoist ordination rites) to over seven hundred priests. Regrettably, his annotated Jade Seal Scriptures were never presented to the throne before his passing. He was posthumously honored as "Master of Illuminating the Mysteries." This extraordinary man lived in Luoyang for over ninety years with the complexion of a child and undiminished teeth and hair. Legends say he later wandered to the Five Ridges and vanished without trace. The jade-seal scriptures he personally transcribed were lost during Huang Chao's rebellion while being transported to Mount Hua by the Shangrao priest Wu Fangyi.

Another account tells of Yang Huizhi traveling to Wu River, where he visited a certain Master Wang after hearing of his Daoist arts. He found the old master—wearing a dark headscarf and brown robe, leaning on an armrest—to be of extraordinary demeanor. On the twelfth day of the eighth lunar month, they conversed until dusk, when Master Wang summoned his daughter Qi-niang—who turned out to be a septuagenarian woman.

The Biographies of Divine Encounters records several marvelous accounts of mortals meeting immortals:

The first tale tells of an old man who visited the recluse Huizhi with his daughter Qiniang. The old man instructed his daughter to cut a paper moon and paste it on the eastern wall. In an instant, the paper moon emitted wondrous light, illuminating the entire room. As the old man chatted and laughed with Huizhi, an icy chill filled the air as if they were suspended in mid-sky. At daybreak when parting, the old man drew his staff across the courtyard's dust. When Huizhi looked around, the surroundings had transformed into bottomless chasms, towering ancient forests, and boundless waters stretching ahead. Startled, Huizhi asked why the scenery had changed so drastically. The old man laughed and called it mere sleight of hand—with a wave of his sleeve, everything returned to normal. Terrified, Huizhi fled without looking back.

The second account describes how Fang Jian of Qinghe, after twenty years of Daoist cultivation, met a priest on Mount Hengshan and conversed joyfully. At their farewell, the priest gifted him a jade hairpin, claiming it was originally bestowed by Commandant Li of the Southern Sea. That autumn when Fang Jian visited Kaiyuan Temple in the Southern Sea, he discovered the statue of Left Mystery Perfected Being in the main hall bore the exact likeness of the Mount Hengshan priest. Examining further, he noticed the statue's crown was missing a jade hairpin. Temple priests confirmed that Commandant Li had indeed adorned the statue's crown with a jade pin ten years prior, which had mysteriously vanished. Realizing the truth, Fang Jian returned the hairpin to its rightful place.

The third fragment mentions the monk Qixu, whose family name was Li—his father served as Imperial Censor during the Kaiyuan era. From childhood, Qixu...

This account tells the story of Qixu, a Buddhist monk (the term "Futu shi" refers to Buddhists) who took monastic vows at twenty and resided in a Buddhist temple in Chang'an. During the An Lushan Rebellion, when Emperor Xuanzong fled to Shu and rebel forces captured the twin capitals, Qixu retreated into the Taibai Mountains, sustaining himself solely on cypress leaves and abandoning all grains.

In the mountains, he encountered a Daoist named Qiao Jun—a gaunt figure with an ancient, transcendent air, his beard and temples white as snow. Qiao Jun told Qixu, "Your bone structure reveals an extraordinary destiny; you are fated to journey to immortal mountains." Qixu modestly declined the praise. Qiao Jun then instructed him: "In the future, prepare food in Shangshan. When you meet children carrying baskets, offer them hospitality. If anyone asks where you wish to go, say you seek Zhi River [a legendary Daoist paradise], and a child will guide you."

After the rebellion was quelled, Qixu indeed waited at an inn in Shangshan, offering food to hundreds of basket-carrying children over several months. Just as he began to suspect Qiao Jun had deceived him and prepared to return to Chang'an, a young boy from Sichuan suddenly appeared. When Qixu expressed his desire to reach Zhi River, the boy exclaimed in astonishment: "Zhi River is the abode of immortals—how could a mortal go there?" Upon learning Qixu was a cultivator, the boy agreed to lead the way.

They first traveled to Lantian to gather supplies, then ascended the Jade Mountain, traversing over eighty li of treacherous paths until reaching a cave. Blocking the waterflow inside with stones, they waited three days for the current to cease before entering. Passing through the dark cavern, they emerged into sudden brightness, spotting a distant gate. After another hundred li, they climbed a perilous peak where the boy urged Qixu to persevere. At the summit, the terrain leveled, and the landscape below vanished from sight.

Journeying another hundred li, they entered a second cave. Emerging after dozens of li, they faced a boundless expanse of water spanned only by a stone path—one foot wide yet a hundred li long. Trembling, Qixu followed the boy across the precarious path until they finally stood beneath an immortal mountain wreathed in mist and towering ancient trees. This vivid narrative captures a mortal’s trials in seeking the celestial realm, embodying the quintessential Daoist pursuit of "seeking truth and visiting the Dao" (xunzhen fangdao).

In the midst of a lush forest stood a tree towering several dozen zhang high. Celestial Master Shen (Tianshi, an honorific title for Daoist adepts) climbed to its crown and let out a prolonged whistle. Immediately, a fierce wind arose through the woods. Moments later, an enormous rope descended from the mountain peak, slowly lowering a woven bamboo basket. Celestial Master Shen and Qixu (name of a cultivator) stepped inside, closed their eyes in seated meditation, and felt as though they were soaring through the air. As the giant rope was drawn upward, they swiftly reached the mountaintop. There, amidst the clouds, stood a celestial city—its palaces and towers resplendent with golden brilliance, adorned with alternating patterns of precious jade and gemstones (the original text here is fragmentary).

This account describes the extraordinary journey of Celestial Master Shen and Qixu ascending to an immortal realm through mystical means. The "woven bamboo basket" (zhuluo) refers to an ancient lifting device, while "precious jade ornaments" (jiyu) denote lavish gemstone decorations. Such records of reaching transcendent realms through special methods frequently appear in Daoist literature, reflecting the religious experience of cultivators pursuing liberation from the mundane and ascension to immortality.