《南嶽總勝集》

The "Zhenjun Guan" (Temple of the True Lord) recorded in the Nanyue Zongsheng Ji is located fifty paces east of Quande Guan. Originally, this temple was dedicated to the "Supreme Void Perfected Lord of Purple Radiance and Crimson Majesty, the Southern Celestial Emperor of the Nine Heavens" (the Crimson Emperor being the principal deity of Mount Heng, the Southern Sacred Peak). Initially constructed within the Nanyue Shrine complex, it served as a sanctuary for the "True Lord Who Inscribes Life."

During the Kaiyuan era of the Tang dynasty (713–741), the renowned Daoist master Sima Chengzhen proposed to the emperor that the Five Sacred Peaks, as Daoist grotto-heavens and blessed lands, should be governed by exalted transcendents (shangzhen) rather than being conflated with ordinary deities requiring blood sacrifices. The emperor approved this recommendation, decreeing the establishment of pure Daoist temples. It was mandated that local officials observe fasting and conduct Daoist rituals (zhaijiao) at these temples during the solar term of Lixia (Beginning of Summer), with five Daoist practitioners permanently stationed there for cultivation.

In the fifth year of Kaiyuan (717), Emperor Xuanzong of Tang personally composed the Wuling Jing (Scripture of the Five Numinous Powers), which documented the nine principal transcendents assisting the Crimson Emperor in governing Nanyue—including renowned female transcendents like Lady Wei (Wei Huacun) and Magu (Hemp Maiden)—alongside over three hundred subordinate officials. The site was officially recognized as a "sacred ground for beseeching true blessings for the state."

During the Chunhua era of the Northern Song (990–994), the temple was formally renamed "Zhenjun Guan." It received an imperial plaque during the Dazhong Xiangfu period (1008–1016). The temple housed several precious Daoist ritual objects: a three-foot-long jade sword adorned with cloud motifs and measuring four inches wide; a jade register (yuce) over a foot in length, inscribed with the characters "Jade Register of the Lord of the Dao" and sealed with the "Imperial Seal of the Three Heavens' Supreme Clarity"; and an octagonal jade seal measuring five square inches, bearing the seal-script inscription "Jade Seal of the True Lord Who Inscribes Life." Legend holds that some of these artifacts were direct replicas of items originally possessed by the True Lord himself.

(Note: The nine assisting transcendents mentioned include prominent Daoist figures like Wei Huacun and Magu, who were respectively responsible for overseeing the regions of Wu, Yue, Chu, and Shu.)

This passage documents the historical evolution and imperial patronage of two significant Daoist sites on Mount Heng (Nanyue).

The first section details the Zhenjun Guan (Temple of the Perfected Lord) during the Song dynasty. The temple housed the calligraphic works of Celestial Master (Tianshi) Sima, along with imperial edicts personally inscribed by Emperors Taizong, Zhenzong, and Renzong. In the third month of 1108 (the second year of the Daguan era), the court ordered the construction of the Yuanchen Hall (a shrine dedicated to the Northern Dipper deities) to serve as the Jifu Hall. The temple's grand entrance bore the inscription "Jade Clarity Golden Tower" (Yuqing Jinqu). During six major annual festivals and seasonal sacrifices in spring and summer, the capital would send imperial prayer texts for conducting Zhaijiao (purification rituals). Each ceremony involved burning six taels of imperial incense for the emperor's longevity blessings, with the court bestowing purple robes (symbolizing high Daoist rank). This national-level prayer site preserved poetry by Lord Jiangling depicting its celestial scenery.

The second section chronicles Hengyue Guan's history. Situated south of Zigaifeng Peak and before Zixiaofeng Peak, this temple was originally established in 287 CE (the eighth year of the Taikang era of the Western Jin) by Xu Lingqi and Deng Yuzhi on the ruins of the ancient Queen Mother's Hall. Emperor Huaidi of Jin granted it the name "Huasou," later changed to "Jiuzhen Guan" during the Liang dynasty. Abbot Zhou Jingzhen served as Emperor Wu of Liang's teacher, receiving imperial visits comparable to the Yellow Emperor's homage at Kongtong Mountain or Han rulers' worship by the Yellow River. In 612 CE (the eighth year of the Daye era), Emperor Gaozu of Tang bestowed three hundred households' worth of farmland to support the temple.

The term "Perfected Lord" (Zhenjun) refers to Daoist immortals who achieved perfection through cultivation. "Jiao" denotes Daoist sacrificial rites, while "purple robes" (ziyi) represented the highest honor bestowed upon eminent Daoists by emperors. These records reflect imperial veneration and support for Mount Heng's Daoist traditions from the Six Dynasties through the Song period.

This passage documents the historical evolution of several important Daoist sites on Mount Heng (Nanyue) and related figures:

1. History of Hengyue Guan (Hengshan Temple):

• Masters Cai Fashou and Li Fachao once presided over religious affairs here. In the second year of Emperor Taizong's Zhenguan era (628 CE), the temple plaque was re-inscribed, and Celestial Master (Tianshi) Zhang Huiming was sent to initiate nineteen Daoist priests at this site.
• During the second year of Emperor Gaozong's Hongdao era (683 CE), Celestial Master Ye Fashan received imperial orders to designate a forty-li radius around the temple as protected land, prohibiting logging and hunting. Regular rituals like "casting dragon tablets" (a Daoist ceremony involving jade slips inscribed with prayers thrown into sacred mountain caves) and other liturgical services were performed here.
• Renamed Hengyue Guan during the Sui dynasty's Kaihuang period, it was later destroyed in warfare and rebuilt during the Northern Song's Huangyou era by local officials. Emperors Taizong, Zhenzong, and Renzong of Song all bestowed their calligraphy and golden plaques, making this an important state-sponsored site for national blessings.

2. Zigai Yuan (Purple Canopy Cloister):

• Located fifteen li north of the main temple, this was originally a Tang dynasty retreat for awaiting transcendents, where Daoists Tan and Chen also practiced cultivation.
• The famous Daoist Iron-Gourd Immortal Zhang Bai once resided here. Now abandoned, only remnants remain including the Jiao Dou Altar (a ceremonial platform for Zhaijiao rituals) and a Tang-era hitching post used by a crown prince.

3. Shengshou Guan (Sacred Longevity Temple):

• Situated seven li north along mountain paths, established during the Tang Xiantong period (860-874 CE), named for its location by mountain streams.
• Originally the study hall of Lingwu Lu Fan during his official service in Qiannan, later converted to a temple through petition with donated fields and buildings as permanent assets. Surviving structures include the Memorial Hall of Lord Lu and main halls, with former sites like the Clear Sound Pavilion and Immortal Selection Pavilion now lost. The serene surroundings feature bamboo forests encircling steep cliffs.

The text also mentions events like the dispatch of Grand Master Chongjing Shan Weiyue during Zhenzong's reign to oversee administration, with Prime Minister Wang Qinruo composing farewell poems; and the construction of the Haotian Hall in 1124 CE (Xuanhe 6) when it was renamed Quande Guan. These records reflect the close relationship between Nanyue's Daoist sites and imperial courts, as well as the cultivation practices of eminent Daoists through successive dynasties.

This passage describes several sacred Daoist sites and the deeds of eminent practitioners around Mount Heng (Nanyue):

Beside the pine-shaded stream, the clear rushing waters create a landscape more wondrous than the Longevity Ravine by several degrees. The dense woods shelter the Longevity Ravine that flows before the temple, merging with the Spirit Ravine before emptying onto the plains. During the Tang dynasty, Xuanyuan Miming (a legendary minister of the Yellow Emperor) secluded himself here for years before moving to Baohuang Cave for cultivation.

In the Taiping Xingguo era of the Northern Song, a lame immortal once met Lü Dongbin (one of the Eight Immortals) at Junshan and later practiced the "Spirit Turtle Breathing" technique (a Daoist respiratory cultivation method) in seclusion here. After achieving success, he returned to Yuelu Mountain, calling himself "Xiaoxiangzi" and often saying: "I adore this Xiaoxiang scenery, with the mundane world lying beyond the opposite shore. Among Nanyue's seventy-two peaks, I cherish this Dongzhen blessed land most." During the Yuanyou era of Emperor Zhezong, white cranes frequently roosted and cried in the fir and pine trees for three days before departing. In the first year of Emperor Huizong's Xuanhe era, the site was renamed Longevity Chess Monastery.

Huagai Monastery is said to be the cultivation site of the ancient Huagai Jun (a hidden immortal), though his real name remains unknown. Some consider it the ruins of the ancient Taiqing Temple. Located fifteen li northeast of the main temple on the path from Yuanyang Palace to Shangqing Palace, it attracted many adepts. During the Five Dynasties, the Daoist Tan Qiao (courtesy name Jingsheng), who authored the Book of Transformations after prolonged seclusion in Zhongnan Mountains, came here to refine elixirs during his travels through Wu, Lushan, and Xiaoxiang regions. Another recluse called Moxizi also dwelled here, composing the Scripture of Penetrating Mystery. In the Sui dynasty's Kaihuang era, the eccentric Daoist Wu Hanxu (courtesy name Heling) practiced here—so intoxicated with cultivation that he kept no cooking utensils, earning the nickname "Wu the Gibbon." He often quipped: "To attain leisure, one must be indolent; diligence leaves no leisure." Though usually avoiding writing, he suddenly composed the Song of Ascension foretelling his celestial flight, which indeed occurred in 935 CE during the Later Tang.

Another notable figure was the recluse Fan of Jingtai, known as "Iron-Crowned Master," who admired Wu Hanxu's methods and often visited riding a white ox. King Ma Xifan of Chu honored him as teacher, but after Ma Xisheng succeeded the throne, the master disappeared without trace.

Shangqing Palace served as the central monastery in this area, with most mentioned practitioners connected to it. These records vividly portray Mount Heng's flourishing as a Daoist sacred site during Tang-Song periods, showcasing recluses' unconventional cultivation methods.

This passage records the immortal traces and cultivation stories surrounding the Shangqing Palace (Upper Clarity Temple) on Mount Heng (Hengshan) in Hunan province:

Located seven li northeast of the main temple complex, Shangqing Palace was the cultivation site of the Three Kingdoms-era Wu state adept Xu Lingqi. In his youth, Xu encountered an immortal who transmitted to him secret cultivation methods: including "Mysterious Elixir" (Neidan internal alchemy practices), "Embracing Solar Radiance" (sunlight absorption techniques), "Guarding the Muddy Pellet" (meditation focusing on the crown point), and consuming sesame meals (a Daoist longevity diet). These practices enabled him to travel freely through mountains and seas, spending extended periods cultivating at Mount Heng. He explored the mountain's caverns and authored the Records of Mount Heng, documenting numerous miraculous phenomena:

1. Both the Purple Canopy Peak and Cloud-Dense Peak rise over five thousand zhang high. Cloud-Dense Peak contains the Great Yu's Flood Control Stele inscribed with tadpole script (an ancient writing system). Below the stele lies a stone altar encircled by flowing water, creating breathtaking scenery. Purple Canopy Peak's summit regularly gathers immortal cranes and grows lingzhi mushrooms, while its foothill stone chambers contain incense burners, mortar and pestle sets, and alchemical furnaces.

2. At Zhurong Peak stands a five-foot-square green jade altar. To its east grows a purple pear tree allegedly planted by Great Yu himself - over three zhang tall, bearing fruit as large as buckets and red as the sun, said to confer immortality when consumed. During the Eastern Jin dynasty, mountain hermit Pan Jue witnessed purple mud-like substance (possibly the prized Daoist elixir stone marrow) flowing from cracked rocks, though he missed the opportunity due to ignorance.

3. Xu Lingqi could command spirits and subdue dragons and tigers. The Liu-Song dynasty posthumously honored him as "Perfected Clarity-Penetrating Subtlety Master." The temple ruins remain, with legends of an immortal rooster (made deathless by consuming celestial herbs) that crowed at dawn - seen by woodcutters but never caught.

4. During the Tang Dynasty's Dali era (766-779 CE), Master Zhang Taikong (teacher of Chancellor Li Bi), known as "Mysterious Harmony," cultivated here before achieving liberation through "corpse deliverance" (a Daoist transcendence method) at Yuanyang Palace. In the Dazhong era (847-860 CE), Han Weiyi also attained the Dao through cultivation here.

5. Between Shangqing and Yuanyang Palaces lies the Hidden Perfection Rock with its stone chambers, where pines and firs flank the path. Originally a lair for tigers and leopards, Tang dynasty Daoist Liu Yuanjing drove away the beasts through "Ritual Pacing of the Dipper" (Big Dipper constellation worship ceremonies) to establish his cultivation site. Han Ye, Governor of Hengzhou, funded construction of the Gathering Perfection Pavilion here.

(Note: "Yuanhui" and "Yixi" are historical era names; "corpse deliverance" and "Dipper pacing" are specialized Daoist terms)

This passage primarily documents the history and notable figures associated with several important Daoist temples on Mount Heng (Nanyue).

Central Temple Section:

Located seven li northeast of the main temple complex, the Central Temple was originally established during the Tianjian era (502-519 CE) of the Liang Dynasty as the cultivation site of Perfected Person Wang Lingyu. A native of Jinling, Wang displayed exceptional intelligence from childhood and devoted himself entirely to Daoist practice, avoiding both marriage and government service. He initially built a thatched hut for cultivation beneath Wulao Peak until receiving divine guidance that spiritual practice requires blessed land with potent energy (fengshui treasure sites), just as crops require fertile soil. The celestial being specifically indicated the areas near Zhuling Peak and Zigai Peak as ideal cultivation grounds. Wang Lingyu consequently relocated to the Central Temple on Mount Heng where he practiced for twelve years before achieving ascension (chongju) on the twelfth day of the seventh month in 514 CE. Emperor Huizong of Song posthumously honored him with the title "Perfected Person Who Penetrates Subtleties and Gathers Emptiness" in 1118. During the Tang Dynasty's Tianbao era (742-756 CE), Dong Fengxian attained realization here through practicing the "Nine Splendors Elixir Method" (Jiuhua Danfa). The temple also hosted cultivators like Feng Weiliang during the Yuanhe era (806-820 CE) and Master Li Delin during the Dali era (766-779 CE), though the Central Temple has long since fallen into ruin.

Yuanyang Temple Section:

Situated five li uphill northeast of the main temple complex, the Yuanyang Temple neighbored both the Shangqing Temple and Central Temple, though historical records provide fewer details about this site.

Notes:

1. Falu (法箓): Daoist talismanic registers conferred upon priests as certification of spiritual authority

2. Chongju (冲举): Technical Daoist term denoting ascension to immortality

3. Jiuhua Danfa (九华丹法): A specific Daoist alchemical cultivation method involving the Nine Splendors Elixir

This passage records the stories of two perfected beings (zhenren) who cultivated the Dao on Mount Heng, the Southern Sacred Mountain.

The first part recounts the spiritual journey of Perfected Being Chen Xingming from the Jin dynasty. In his youth, while traveling through famous mountains, he encountered an eighteen- or nineteen-year-old divine being at Tianzhu Peak. The divine being told him: "Most people who cultivate the Dao give up halfway and cannot persevere. You practice diligently—if you don't retreat, you will surely attain immortality. The path begins bitter but ends sweet: dwelling in mountain forests with birds and beasts, enduring hunger, thirst, cold and heat, abandoning wealth and honors—this is the bitterness. But achieving union with heaven and earth, riding clouds and mist—this is eternal joy." Chen Xingming kept these teachings close, practicing the "Path of the Bright Mirror" (a specific cultivation method) for eighteen arduous years. On the first day of the third month in the first year of the Taikang era (280 CE), he attained the Dao and ascended to heaven—legend says even his chickens and dogs ascended with him. Later, Emperor Huizong of Song posthumously honored him as "Perfected Being Who Reaches Emptiness and Preserves Stillness."

The second part describes Daoist Master Zhang Xuanhe (Daoist name Zhang Tai Xu) from the Tang dynasty. He cultivated at Yuanyang Temple on Mount Heng for nearly a century, practicing the "Three Pure Ones and Eight Luminaries" method (a Daoist technique involving visualization of deities within the body and cosmic landscapes). Emperor Dezong once praised him in verse: "The supreme Dao has no name/We reluctantly name it to show reverence/The purest state needs no titles/Yet requires recognition to manifest true cultivation." Master Zhang profoundly understood the mystery of "Primordial Chaos Nourishing Essence" (referring to the pure primordial qi from the beginning of creation). Through nurturing virtue on Mount Heng, he attained extraordinary spiritual realization.

Note: The term "Nine Heavens" refers to the Daoist cosmological concept of nine celestial realms, while "Eight Seas" symbolizes the vast oceans in all directions—both representing the boundless freedom attained through Dao-realization. "Three Pure Ones" denotes the supreme deities Yuqing, Shangqing, and Taiqing, and "Eight Luminaries" refers to the eight divine manifestations within the human body.

Baihua Interpretation of Nanyue Zongsheng Ji (Collection of Highlights from the Southern Peak):

Regarding the Daoist master known as "Mister Xuanhe" (an honorific title for realized Daoists): On the thirteenth day of the sixth lunar month during the fourth year of Emperor Dezong's Zhenyuan reign (788 CE), the Tang emperor issued an edict posthumously honoring this cultivator as "Mister Xuanhe" in recognition of his noble virtue. He later achieved feathered ascension (a Daoist term for physical transcendence) at Lingyin Peak. This Daoist temple underwent renovations during the Song Dynasty under the Chunhua (990-994), Tiansheng (1023-1032), and Zhenghe (1111-1118) reign periods, and was renamed Chongming Temple in the first year of Xuanhe (1119). Three li behind the temple lies the Fuhu (Subdued Tiger) Rock.

Tianzhen Monastery, located two li southeast of Yuanyang Palace, was established during the Baoli era (825-827) of Emperor Jingzong. Surrounded by emerald bamboo and ancient pines, its main hall enshrines the Three Pure Ones (Sanqing, the supreme Daoist deities: Jade Pure, Upper Pure, and Supreme Pure). About a hundred paces north of the hall stands a small rock grotto where Master Tian often practiced meditation. Above it grows the Huagai Pine, its twisting branches forming a solitary canopy. During the Sui Dynasty's Kaihuang period (581-600), Tian Liangyi (courtesy name Xuying) moved from Shandong to settle on Xiyang Peak of Nanyue. While supporting his mother by gathering firewood, he practiced nightly meditation in the grotto. Later he traveled across the Five Peaks to study Dao with Master He. When his mother pursued him, her drying clothes petrified into white stone—remaining pristine for centuries. After her passing, his cultivation intensified. Having received transmission of Daoist methods from Xue Jichang, he retreated to Tiantai Mountain. Though summoned by Emperor Xianzong, he declined and ultimately achieved ascension. After temple fires during the Xuanhe and Zhenghe reigns, only the stone statues of the Three Pure Ones survived until reconstruction in the Shaoxing era (1131-1162), with practitioners still maintaining the site today.

Beidi (Northern Emperor) Monastery, half a li behind Quande Temple, lies amidst dense pines and bamboo. During the last years of Emperor Wu of Liang's Tianjian reign (502-519), female Daoist Xu Lianshi attained realization here. When Zhang Huiming restored the site during Emperor Taizong of Tang's Zhenguan era (627-649), he received transmission of the "Method of Embracing the One and Blending the Three-Five" (a Neidan technique) from the Nanyue Quartz Lady before his ascension. Li Simu also achieved realization here. Though granted an imperial plaque during Taizong of Song's Taiping Xingguo era (976-984), the site now lies in ruins.

Lingxu Palace

This Daoist temple is located on the southern slope of Huagai Peak, eight li east of the Southern Mountain Temple. It was built during the Tianbao era of the Tang Dynasty. Originally, Daoist Master Xue Jichang (who took the religious name Lianshi) established a thatched hermitage here for cultivation. Later, Emperor Xuanzong of Tang summoned him to the palace, where he resided at the Jiuzhen Jiangsheng Temple to expound on the Daode Jing and composed the Xuanwei Lun. The emperor frequently exchanged correspondence with him in his own handwriting. Eventually, Master Xue renounced worldly honors and requested to return to his simple retreat. One day, he told his disciples, "Tonight the celestial phenomena are extraordinary—I must go where I am meant to be." With these words, he ascended into the heavens in broad daylight.

Later, a Daoist named Hua Youqi traveled here from Sichuan. Passing through the Twenty-Four Dioceses (Daoist cultivation sites), he arrived in the Jing-Chu region and followed the Xiao-Xiang river system to cultivate at Chijun Peak. Concealing his identity, he annotated the Lingbao Jing on a stone platform beneath Huagai Peak. During this period, the platform was often wreathed in incense-like mist, which dissipated naturally once his annotations were complete. Due to this miraculous phenomenon, the stone platform became known as the "Celestial Incense Terrace." Master Hua later achieved feathered ascension (the Daoist term for an immortal's departure from the mortal world) here. During the Huichang era, Master Zhou Hunhan came from Jiuzhen Temple to reside here and later attained the Dao, becoming the abbot of Daluo Temple. In front of the temple, there are naturally formed stone altars, ritual vessels, a Sword-Testing Rock, and a Golden Elixir Bathing Spring. By the end of the Shaoxing era of the Southern Song Dynasty, the temple was relocated and rebuilt at the mountain's base, though its scale was only about half of the original.

Dongling Palace

This temple is situated on the eastern slope of Zigai Peak, eighteen li northeast of the Southern Mountain Temple. During the late Eastern Jin Dynasty, when Deng Yuzhi (courtesy name Yanda) was cultivating here, he encountered Lady Wei (a Daoist immortal) who transmitted Daoist methods to him, enabling his transcendence. The site was later listed among the Twenty-Five Grotto Heavens as the "Donglingyuan Blessed Land." An ancient poem describes it as "Donglingyuan connecting to the Dongyang Heaven," with perilous peaks often shrouded in purple mist.

The temple was initially built by Celestial Master Li, who attained the Dao here. Before the Tang Dynasty, two perfected beings, Peng and Cai, lived here in seclusion, and during the late Tang, Nie Shidao also practiced here. The temple is now surrounded by peach groves, tea gardens, and orange orchards. In front of the temple once stood an ancient maple tree whose roots protruded like a giant turtle, with lifelike head, tail, and claws that inspired awe.

The temple was destroyed during the turmoil of the Five Dynasties period. It was not until the late Daguan era of the Northern Song Dynasty that the eunuch Wang Mensi donated funds for its reconstruction, and it remains well-preserved to this day. Many recluses still practice here. To the northeast are scenic spots like the Peach Blossom Spring and the Crane-Calling Spring, which are popular among visitors.

The text describes the historical evolution and miraculous events of Zhaoxian Temple on Mount Heng (Nanyue):

Located eight li east of the Nanyue Temple, Zhaoxian Temple was first constructed during the Liu Song dynasty of the Southern Dynasties and formally completed during the Xianheng era of the Jin dynasty. This was the cultivation site of Perfected Zhang (Zhang Tanyao), who after twelve years of dedicated practice received celestial medicine bestowed by the Heavenly Emperor, ascending to immortality astride a phoenix-crane on the third day of the seventh month in the first year of the Yanxing era (Qi dynasty). During the Chonghe era (1118-1119) of the Song dynasty, Emperor Huizong conferred upon him the title "Perfected Who Preserves Radiance and Inherits Illumination."

In the second year of the Zhenguan era (628) of the Tang dynasty, Master Xiao Linghu took residence here. Skilled in alchemical arts (Waidan), he used his resources to construct the Pavilion for Seeking Truth within the temple and cast a five-hundred-pound bronze bell in Guizhou. This bell possessed extraordinary properties—its tolling would disturb the underworld deities, making people reluctant to ring it.

Later, a man named Xu Que arrived from Mount Emei, often composing poetry while intoxicated. His verses mentioned seeking the "Reclining Moon Child" (possibly referring to some celestial medicine or ritual implement). Another mysterious Daoist demonstrated the ability to melt bronze with his bare palms to repair the cracked bell, vanishing abruptly after completing the task—only his palm prints remain visible to this day.

The text also records the fates of several cultivators: some achieved liberation from the corpse (shijie, a Daoist term for ascension through apparent physical death) after ingesting elixirs, while others left cautionary verses for posterity. These accounts collectively reveal the mystical aura surrounding Zhaoxian Temple as a sacred Daoist site.

In the late Tang dynasty, the Daoist priest Nie Shidao once sought out the two Perfected Ones, Peng and Cai. During Emperor Renzong's reign in the Song dynasty, a master known as Juansu resided here for many years by imperial decree.

Later, he entered Hengyue Temple to cultivate his practice and ultimately achieved "liberation by corpse" (a Daoist term referring to an adept's physical transformation upon attaining immortality). During the Xuanhe and Zhenghe eras of Emperor Huizong's reign, the recluse Wu Chengyuan, admiring his legacy, built the Yangsuxuan retreat.

Hengyue Temple originally housed structures like the Yaobi Pavilion and Jingxiu Pavilion. Two li north of the temple stood the Xuelang Pavilion, where the waterfall from the Dongzhen (Cavern of Perfection) ravine surged from the mountain cave. In the ravine lay a massive boulder spanning the stream, with a circular stone pool resembling a cauldron carved into the cliff—about a zhang in diameter and unfathomably deep. The waterfall cascaded like a beaded curtain, marking this as the third-ranked Zhuling Grotto among Daoism's Thirty-Six Grotto-Heavens.

Within the cave was an ancient well of unknown depth, connecting to all directions. The ravine's waters stretched for twenty li, forming the Chuxi to Zhongtan waterfall, plunging nine ren high, then another eighteen ren into a deep valley. There, a Panlong Wall spanned four mat-widths, where the churning spray resembled snowdrifts and the roar rivaled thunder, surpassing the grandeur of famed mountains like Tiantai and Emei.

Below the mountain lay the Dragon-Submission Pool, where Daoist priests would cast golden dragons into the waters after performing zhaijiao (purification rituals). Legend says that when the stone crevices slightly parted, celestial music could be heard, accompanied by a miraculous water-curtain spectacle. A poem describes it: "In the Kaiyuan era, golden dragons were cast; / From the pool's depths, heavenly harmonies arose." Sincere visitors might glimpse golden couches and jade tables beneath the surface. However, during Emperor Zhenzong's Zhidao era, a pregnant woman violated a taboo, causing the cliffs to gradually seal—vanishing the wonder forever.

Generations of literati left inscriptions covering the walls, with Li Yuanfu of Luling composing the most exceptional verse: "A stretch of osmanthus against azure cliffs..." depicting the jade-like waterfall, unmoved by mountain winds, leaving viewers in awe.

In the tenth month of the first year of Emperor Huizong's Zhenghe era, Zhang Huiyan of Jian'an, serving as a transport commissioner, passed through the area. Three or four li from the mountain temple, he spotted a vermilion gate half-hidden by pines and vines, its plaque strikingly visible...

This passage from the Nanyue Zongsheng Ji recounts the author's observations during a visit to Mount Heng (Nanyue):

By the gate of the Zhuling Palace, I faintly glimpsed someone standing at the threshold as if waiting. As the sun was already setting westward, I had no time to enter and thought to return another day. Two years later, on the fifth day of the ninth month, I returned from Hengzhou and stayed at the Shengye Chan Temple. I said to Abbot Jingxiang: "Tomorrow at dawn, let us visit the Zhuling Palace together." Jingxiang informed me: "East of this temple lies the Zhaoxian Abbey, behind which is the Zhuling Cave." I mentioned how the previous year I had passed by Zhuling Palace and seen its towering gate adorned with vermilion characters on a plaque—each character over a foot tall—but regrettably hadn't entered. This trip was made specifically for that purpose.

The next day, as we proceeded to Zhaoxian Abbey, we passed the spot where I'd seen Zhuling Palace, yet found nothing but empty mountains. Upon reaching Zhuling Cave, there were only stone cliffs and waterfalls—no trace of any buildings. When questioned, the Daoist priests claimed no palace or gate had ever existed there. How strange! This resembled cases like the Dafangguang Temple on Mount Tiantai or the Sacred Bamboo Grove Temple on Mount Chong. Thus I recorded this incident. Later, the presiding Daoist Wang Yuandong constructed a Wangxian Pavilion at the site where the palace had been seen, erecting a palace gate. County Lieutenant Qian Jingheng inscribed three large vermilion characters—"Zhuling Palace"—for the plaque. Subsequently, a Wangxian Bridge was built.

The abbey housed a bronze statue of the Life-Preserving Celestial Worthy (Baosheng Tianzun), cast during the Xianheng era of the Jin dynasty, along with stone carvings of Laozi (the deified Laozi) and his attendants from the same period. The original abbey stood at the cave entrance but was relocated after the Tang dynasty. In the new Laozi Hall, statues of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the Jade Radiance Dao Lord (Yuchen Daojun) were added, forming a unified shrine for worship. Some say that because the Tang dynasty venerated the Mysterious Origin Emperor (Laozi) as their sacred ancestor, the Jade Radiance Dao Lord's statue was placed on the right. In the first year of the Xuanhe era (1119), the plaque was changed to its current inscription: "Jiuzhen Abbey."

Jiuzhen Abbey lies ten li east of the temple. Old records attribute its founding to Master Xinye during the Taikang era of the Jin dynasty. During the Tianjian era of the Liang dynasty...

This passage recounts the cultivation stories of two Daoist perfected beings:

Perfected Being Zhang Ruzhen was a recluse of Mount Heng (the Southern Sacred Peak). From childhood, he possessed a tranquil disposition and avoided social engagements. In his prime years, while practicing in a mountain cave, he encountered a divine being who transmitted to him the "Mirror Cave Illumination" cultivation method. The divine being explained: "The Dao of Heaven functions like a bright mirror, capable of revealing the essential nature of all things. To cultivate the Great Dao, one must maintain a mind as clear as still water, with settled spirit (Shen). If disturbed by external phenomena and inner confusion arises, one drifts ever farther from the Dao." This method originated from the Heavenly Emperor of Great Tenuity who transmitted it to Master Changsang, who in turn passed it to Zhang Ruzhen. After nine years of practice, he attained the ability to see through objects across great distances and perceive the nature of all things. In the 13th year of Tianjian era (514 CE) of the Liang Dynasty, he ascended as an immortal. During Emperor Huizong's reign of the Song Dynasty, he was posthumously honored as "Perfected Being of Complete Authenticity and Attainment of the Dao."

The other figure is Sima Chengzhen (courtesy name Ziwei), who came from the eastern coast to Mount Heng during the Kaiyuan era of the Tang Dynasty. One li north of the Daoist temple, he established the "White Cloud Hermitage." The then Chancellor Zhang Jiuling visited him multiple times, and Emperor Xuanzong sent his younger brother to consult him about the Dao De Jing (Classic of the Way and Virtue). The emperor treated him with utmost respect, addressing him as "Daoist Elder Brother," and bestowed numerous gold and silver ritual vessels for temple use.

(Note: The "Mirror Cave Illumination" refers to a cultivation method involving meditative observation; the "Four Regulations Way" denotes a practice following seasonal cycles; "White Cloud Hermitage" was Sima Chengzhen's cultivation site.)

This passage recounts the Daoist activities of Tang dynasty masters Xue Jichang and Wang Xianqiao at Mount Heng (Nanyue). The key details are as follows:

Xue Jichang, originally from Sichuan, had earlier annotated the Daode Jing (Classic of the Way and Virtue) in two volumes while at Mount Emei. Later he retired to Huagai Peak on Mount Heng, where he composed the Xuanyao Lun (Treatise on Mysterious Subtleties) in three volumes and a "Hymn to the Great Dao." His disciple Wang Xianqiao presented these works to the emperor, who issued an edict appointing Xue as abbot of Jiangzhen Temple, bestowing imperial artifacts upon him and maintaining regular correspondence. Later, a complete set of thirteen sacred statues of Emperor Xuanyuan (Laozi) was enshrined at Jiuzhen Temple, each over five meters tall, along with 670 volumes of scriptures.

Wang Xianqiao began as a temple acolyte at Jiuzhen Temple. Of ascetic temperament, he considered all writings except the five thousand characters of the Daode Jing as dross. When distributing Mount Heng tea as alms in the capital—offering free tea inside the city gates—he caught the attention of the powerful eunuch Gao Lishi. Recognizing his extraordinary quality, Gao introduced him to Emperor Xuanzong. The emperor, impressed by his refined demeanor, asked about his aspirations. Wang replied: "I pray for the nation's prosperity and Daoism's flourishing." Pleased, the emperor arranged for him to become a formal disciple of Sima Chengzhen, conducting an elaborate initiation ceremony in the inner palace before sending him back to Mount Heng with rich gifts. Later, Wang received esoteric teachings in a dream from the perfected being Chen Shaowei.

In 735 CE, after Sima Chengzhen's ascension to immortality, Wang petitioned to convert the master's former residence on Mount Heng into a temple. The emperor approved, naming it "Temple of the Descended Saints," appointing Xue Jichang as abbot and bestowing sacred statues and ritual implements. In 753 CE, the emperor further commissioned a four-thousand-pound bronze bell for Hengzhou Prefecture, its peals said to reach the clouds, inscribed with Xuanzong's own dedication: "Cast in the district, hung in the temple, enduring as heaven and earth, blessings beyond measure," supervised by Gao Lishi. This bell became a major ritual treasure of Mount Heng. During wartime destruction in 760 CE when the temple burned to the ground—melting even iron and stone—the bell alone remained intact, regarded as a divine miracle.

Notes:

1. Emperor Xuanyuan: Posthumous title granted to Laozi by Emperor Xuanzong

2. Formal initiation: Refers to the ordination ceremony for becoming a Daoist priest

3. Master Sima: The renowned Daoist master Sima Chengzhen

4. Wangwu: Mount Wangwu, Sima Chengzhen's primary monastic center

This passage recounts several Daoist anecdotes and scenic sites around Mount Heng (Nanyue) in Hunan province:

During the Xiantong era of the Tang dynasty, a Daoist master named Wang Gujie was revered by locals for his profound cultivation. He restored the local temple and attracted numerous scholars when lecturing on scriptures. Later, he was summoned to the Northern Sacred Mountain (Beiyue) and granted the title "Grand Master."

By the Yuanyou era of the Song dynasty, the temple’s great bell mysteriously vanished for days before being found submerged in a pond in front of the temple, its dragon-shaped ornament missing a right leg. Legend says this was caused by a battle between the bell’s dragon and the dragon of Qingcao Crossing. Behind the temple lies a place called "Longdou Ridge," where a martial artist named Mr. Xie resided after renovating the White Cloud Hermitage. He often composed poetry and played the qin with the renowned Daoist Cao Daochong. Cao once wrote a poem depicting Xie as a transcendent recluse, refining the Golden Elixir (Neidan) through inner alchemy ("Cinnabar already subdued in the Kun furnace, Jade liquor first brewed in the Kan cauldron" refers to refining Jing and Qi). Apart from playing music, Xie devoted himself to worshipping the Southern Dipper Star Deity.

To the west was the Wang family’s herbal shop. The owner, Wang Zhujiu, later moved to Lingyan and achieved "feathered liberation" (a Daoist term for death) at Yunlong Peak. Fifty paces north of the temple stood the Longevity Mountain Pavilion, beneath which flowed the "White Turtle Spring," renowned as the finest spring in the southern mountains. Its crystal-clear, sweet water emerged from stone crevices, changing hues at dawn and dusk. Locals claimed a jade-white turtle occasionally appeared in its depths—those who glimpsed it were said to gain longevity. A saying circulated: "When the turtle appears, immortals arrive; when it vanishes, they depart." Many left poems here.

The author, Huangfu Huan, mentioned that in recent years he had built a hermitage five li north of the spring. While gathering herbs, he often visited this pavilion, marveling that only three places in the world bore traces of the white turtle’s celestial connection. He resolved to spend his remaining years there. Later, he relocated east of Zhuling, clearing the Wang family’s old herb garden to settle—a fitting companion to this sacred spring.

This passage documents the historical origins and immortal legends of several Daoist sacred sites on Mount Heng (Nanyue):

Regarding the Longevity Immortal Pavilion:

When selecting a site to build this pavilion on the southern mountain peak, I discovered its proximity to the legendary site where a white turtle manifested its divine presence (tradition holds this sacred turtle appeared at three locations: Mount Yi, Mount Shaoshi, and this very pavilion). The area originally housed the Nine Immortals Tower, behind which stood what was once called the Langying Pavilion. In 1118 AD (the first year of Emperor Huizong's Chonghe reign period of the Song dynasty), it was renamed the Longevity Peace Pavilion.

Origins of the Descended Saints Abbey:

Located one li (about 500 meters) from the Nine Perfected Abbey, this site was originally called White Cloud Hermitage where Sima Chengzhen (courtesy name Ziwei) practiced cultivation. Later, his disciple Wang Xianqiao petitioned the imperial court to convert his master's hermitage into an abbey. The emperor personally inscribed its new name "Descended Saints Abbey" and appointed Xue Jichang from Nine Perfected Abbey to concurrently serve as its abbot.

Legends of the Nine Immortals Palace:

Built during the Tianjian era (502-519 AD) of the Liang dynasty about twelve li east of the temple, this site records the deeds of two cultivators:

1. Wang Lingyu achieved perfection in his cultivation here before ascending. Later relocating to this site to continue practice, he was one day greeted by celestial immortals while contemplating the Dao through stargazing.

2. Deng Yuzhi (from Xinye, Nanyang) dreamed in his youth of a divine bird spitting out a ritual seal into his mouth, granting him the power to heal with this seal. He later traveled with Xu Lingqi seeking the Dao, and in 474 AD (second year of the Yuanhui reign of the Song dynasty) obtained secret alchemical methods for refining the Golden Elixir (Jindan). Lacking materials for alchemical work, officials petitioned Emperor Wu of Liang who bestowed gold, silver and silks, allowing him to choose three temple sites on Mount Heng for cultivation. One night, a spirit revealed this as an auspicious land. After successfully completing his alchemical work, he moved east of Zigai Peak. On the thirteenth day of the twelfth month during the final years of Tianjian, eight perfected beings (Zhenren) arrived in cloud-borne carriages to escort him in ascension—these were the same immortals who had attained the Dao at this site before him.

This passage documents the historical evolution and legendary accounts of several Daoist temples on Mount Heng (Nanyue) in Hunan province:

In the ninth year of the Xiantong era (868 CE) of the Tang dynasty, Zhang Jin, the prefect of Hengzhou, petitioned the imperial court for permission to build a Daoist temple on Mount Heng. The following October, Emperor Yizong issued an imperial edict granting approval. During the Kaiyuan era (713-741 CE) of Emperor Xuanzong, the emperor had personally inscribed the name "Purple Canopy Peak Stone Altar Nine Immortals Palace" for the site. In the Jingyou era (1034-1038 CE) of the Song dynasty, Sun Mian, an academician of the Guanwen Hall who had been demoted to Yongzhou for offending the emperor, dreamed of a Daoist priest entrusting him with temple lands. When Sun later came to Tanzhou to worship at Mount Heng, he recognized the statue of the immortal Wang Jun from his dream at the Nine Immortals Palace and ordered an investigation into lands encroached upon by neighboring temples.

Key temples mentioned include:

1. Guangtian Temple: Located thirty-five li north of the main Nanyue Temple, this was one of the twenty-two blessed Guangtian Altar sites in Daoist cosmology. Poetic descriptions portray its mist-shrouded, picturesque scenery as an imperial site for longevity rituals.

2. Anbao Temple: Thirty-five li northwest of the main temple, this now-ruined site was legendary as the place where an immortal obtained celestial scriptures by drilling stone with a wooden auger.

3. Xunzhen Temple: Ninety li north of Hengyang city near Shigu Mountain, this was where Tang dynasty adepts Bai Zhenren and Master Dong achieved ascension. Song dynasty immortal Shi Ke composed poetry for official Lei Chenghao's journey to Hengyang, depicting both the three-thousand-li landscape and the temple's serene environment.

These records reflect Mount Heng's significance as a major Daoist sacred site during the Tang-Song period and illustrate the close relationship between imperial authority and Daoist institutions.

"Plain Language Interpretation of the Nanyue Zongsheng Ji"

In the Dongyi Tingzhou area, numerous fishing boats moor. After finishing their work, fishermen with no other tasks would often visit the rear cave of Zhuling (one of Daoism's sacred grotto-heavens). According to local records from Xiangzhou, the stone drum in this area sometimes sounds spontaneously, and its ringing has always presaged the outbreak of war. Another account mentions a certain Lu Long (whose identity remains unclear) pushing the drum into a deep pool. Current research on the stone drum suggests it may be a relic from Lu Long's temple, though the exact founding date of this temple remains unknown.

In the eighth month of the first year of the Longxiang era, the court dispatched Daoist priest Guo Xingzhen to Nanyue to conduct altar rituals, during which this temple was dismantled and its worship discontinued. Subsequently, the area suffered consecutive disasters. Nowadays, local residents have rebuilt the shrine and resumed worship. In the fifth year of the Zhenguan era, the late Duke Qi constructed the Hejiang Pavilion on this mountain.

Tang dynasty poet Du Xunhe once inscribed a poem titled "Seeking the Perfected at the Abbey": "Silent stands the White Cloud Gate,/ Seeking the Perfected, yet meeting none./ Surely those cranes in the pines/ Are the cave-dwelling cultivators./ The herb garden exhales rare fragrances,/ By the spring's sandy shore, fresh deer tracks./ Inscribing verses to leave my name,/ Hoping someday to meet again."

During the Dazhong Xiangfu period, Daoist priest Shi Zhongyuan (courtesy name Qingzong, Daoist name Master Changxuan) from Guilin's Qixia Cave resided here. A master of profound cultivation and exceptional poetic talent, he rebuilt the White Cloud Pavilion (overlooking Qingcao Crossing), White Cloud Hall, and White Cloud Pool. During the summer of the Bingyin year in the Shaoxing era, I temporarily stayed here and composed a forty-character poem: "How I love this Xiao-Xiang view (the abbey directly faces Xiao-Xiang),/ The fairyland beyond Zhuling's cave./ Guests in the White Cloud Hall,/ Sleeping by Qingcao Crossing./ A small boat tethers red carp,/ The secluded pool grows white lotuses./ Here I cultivate body and nature,/ Where wind and moon remain sublime."

The Puxian Abbey lies at the southern foot of Goulou Peak, on the left side of the road to Hengyang. Established during the Yongming era of the Southern Qi dynasty by Daoist priests Xu Sixian and Zhang Zhitan, it came under the care of Zhou Jingzhen during the Liang dynasty, who was honored as a teacher by Emperor Wu of Liang. This site attracted continuous streams of wandering Daoist adepts—all transcendent beings beyond worldly concerns—making its scripture hall bustling like a marketplace. Emperor Wu of Liang bestowed upon it the name "Puxian Abbey." During the Tang dynasty, when Daoist priest Chen Faming practiced here, he was summoned to the palace for presenting a qilin (auspicious unicorn), but he declined worldly honors, requesting instead to return to the mountains, where he was granted the title "Master Wuzhen."

The Yuqing Abbey stands south of Shilin Peak, fifteen li from Nanyue Temple. First built in the early years of Yongxing during the Southern Qi dynasty, it was established by Perfected Master Chen.

Interpretation of the Nanyue Zongsheng Ji

The Daoist practitioner Hui Du was originally from Yingchuan. At first, he lived in seclusion on Mount Mao, gathering rare and mystical herbs to trade for wine, abstaining from grains for many years. Later, he carried two bamboo chests filled with mineral and metallic materials to Mount Heng in Nanyue, where he selected a secluded and sacred spot. There, he performed a ritual to honor Heaven, made a solemn vow, and began his alchemical practice.

During his late-night alchemical work, he encountered disturbances from malevolent spirits, which overturned his furnace three times. Hui Du then calmly sat in meditation on a stone, reciting the Huangting Jing (Scripture of the Yellow Court) and wearing the Wuyue Zhenxing Tu (True Form Charts of the Five Sacred Peaks, a type of Daoist talismanic script). His resolve grew even stronger. Secretly aided by the Dao’s power, he ultimately subdued the demons. Trembling in fear, the spirits begged for mercy, and Hui Du made them swear an oath upon a stone before banishing them far away. When his elixir was finally completed, its radiance illuminated the entire mountain.

On the thirteenth day of the fifth month in the third year of the Yongming era (485 CE) of the Southern Qi dynasty, Hui Du ingested the elixir and ascended in flight. In the first year of the Chonghe era (1118 CE), Emperor Huizong of the Song dynasty posthumously honored him with the title Chongxu Yuanmiao Zhenren (Perfected Being of Profound Emptiness and Sublime Mystery). The ruins of his hermitage still preserve traces of his practice, including the Alchemical Platform, the Ghost-Planted Stone, the Thunder Pool, the Wind Cave, the Scripture-Reciting Altar, and the Elixir Spring. Later, a Buddhist monk attempted to build the Guangming Temple on the site, but it soon fell into ruin.

During the Qiandao era (1165–1173 CE) of the Southern Song dynasty, two Daoist priests, Deng Shiyong and Huang Shouzheng, vowed to rebuild the site. They cleared the woods and constructed new halls. Their prayers for rain and disaster relief proved remarkably efficacious, strengthening the local people’s faith in Daoism.

The Dongyang Palace is located northwest of Shilin Peak, where the Perfected Being Shi subdued demons and met with immortals. During the Tang dynasty, the Daoist priest Chen Faming carved a cave beneath the peak and established an altar there, said to have been secretly aided by the mountain deity. Every day, he would gaze toward Yunyang Peak, bowing and reciting scriptures. Later, he ingested an elixir and attained immortality—his hermitage remains to this day.

The Dongmen Hermitage lies west of Shilin Peak and south of Shiliu Peak, about twenty li from the main temple. It was here that the Perfected Being Shi (personal name Cun, who called himself either Master Hu Fu or Wan Penzi) practiced cultivation. He studied under Huang Luzi, mastering the esoteric arts of the Sanhuang Neiwen (Inner Scripture of the Three Sovereigns), which allowed him to command tigers and leopards, conceal his form, and transform at will. After appearing and disappearing for centuries, he determined that the cave entrance of Shilin Peak was the most suitable place to achieve true immortality and settled there. He also built an aerial pavilion spanning over ten zhang in a stone chamber west of the peak, riding a white leopard when traveling.

This passage documents the famous Daoist sacred sites and immortal legends around Mount Heng in southern China:

Regarding the gathering places of immortals, on the 7th day of the 4th month during the Yongkang era of the Jin dynasty (300 CE), an immortal ascended to heaven riding a leopard. Emperor Huizong of Song later bestowed upon him the title "Perfected of Penetrating Harmony and Manifest Simplicity" (Chonghe Jiansu Zhenren). Another account tells of Master Li Changli from Shu region who lived here in seclusion for years before departing for the Heavenly Treasure Cave (Tianbao Dong), leaving only the Leopard-Control Cliff as a remnant. The Tang dynasty minister Zhang Jiuling once visited the cave entrance and composed poetry at the Chen Family Alchemy Platform, writing: "West of Rooster-Head Mountain lies the opened Immortal Gate, where the Chen family refined elixirs and ascended. Their ancient oath to the spirits still echoes today."

The Temple of Great Peace (Taiping Guan) stands twenty-five li west of the main temple beneath Waterfall Mountain. Built by imperial decree when Qi Fuboyu practiced the Way of Great Peace (Taiping Dao) while reciting the Scripture of Great Peace (Taiping Jing), it has long been abandoned, with only traces of its meditation huts remaining.

The Western Terrace Temple (Xitai Guan) on the northwestern peak was allegedly built by King Mu of Zhou. During the Southern Dynasties it became the Temple of Primordial Beginning (Taichu Guan), later converted to a Buddhist monastery before its eventual abandonment.

The Purple Void Pavilion (Zixu Ge), located three li west of the main temple on the southern slope of Heavenly Pillar Peak, was first constructed during the Tang Tianbao era (742-756) and rebuilt under the Ma family's rule of Hunan. The Song dynasty Tianxiang era (1023-1032) saw another imperial renovation. Originally called Wei Pavilion, it received its current name "Pavilion of the Primordial Lady of Purple Void" (Zixu Yuanjun Zhi Ge) during the Jingyou period (1034-1038), along with ceremonial robes and funds to purchase temple lands. In 1115 it was renamed Yellow Court Temple (Huangting Guan). Below it lies a stone altar where, according to records, Lady Wei (founder of Shangqing Daoism) descended by flying chariot from Fuzhou. The Xiangzhong Records describe this one-zhang tall platform as the Lady's chariot landing site. Celestial Master Du Guangting documented this square boulder - flat above and pointed below - that appears to float atop other stones. Remarkably, it rocks easily when pushed gently by one person, yet resists forceful pushes by many. A similarly shaped deep cave remains on Fuzhou Mountain. Some traditions alternatively identify this as a relic of the Perfected of Penetrating Void (Chongxu Zhenren).

This passage documents two sacred Daoist sites on Mount Heng (Nanyue) and their associated legends:

The first section recounts the celestial ascent of Lady Wei Huacun (founder of the Shangqing lineage, honored as "Perfected Sovereign of Purple Void and Director of Destiny"). Legend says the immortal maiden Magu (a Daoist goddess) escorted her here riding clouds that transformed into stone—the so-called "Magu Stone" still exists west of the temple. Daughter of Western Jin official Wei Shu, Lady Wei ascended in 329 CE during Emperor Cheng's reign, guided by the Primordial Lord of Great Unity. She left behind over a hundred Daoist scriptures hidden in a rocky crevice at Dragon Truth Ravine, known as "Spiritual Texts Cliff." An elderly man surnamed Pang sought to attend her altar but, being a "foul creature of flesh" (likely a shape-shifting spirit), was driven away by Magu's sword and fled to West Ravine. During the Kaibao era (968-976 CE) of the Song dynasty, a Daoist attained liberation here through "corpse liberation" (one form of Daoist transcendence where the immortal sheds their mortal form).

The second section details the history of Lingxi Temple. Located two li west of Nanyue's grand temple, this site marks where female adept Xue Lianshi achieved ascension during the Liang dynasty (506 CE). Later, Princess Huipian of the Later Zhou dynasty—born with extraordinary signs and vegetarian since childhood—admired female transcendents like Xue. While practicing in a stone chamber, she received teachings from the Western Numinous Mother. Foretelling coming chaos, she predicted her return after a century's absence. Renamed "Western Numinous Temple" during Tang Kaiyuan era (713-741 CE), it saw subsequent female adepts Li Taizhen and Cao Miaoben attain the Dao here. Though abandoned, the temple was rebuilt during the Five Dynasties by the Ma regime, with Song authorities granting permission for one permanent female practitioner annually.

(Note: The "Threefold Purities cultivation" refers to foundational Daoist practices; "corpse liberation" denotes a transcendence method where adepts shed their physical form.)