《華蓋山浮丘王郭三真君事實》

This passage recounts the cultivation practices of two Daoist immortals—Fuqiu Gong and Prince Jin (also known as Prince Qiao).

Regarding Fuqiu Gong: Northwest of She County in Anhui stands the majestic Mount Huang (anciently called Yi Mountain), where Fuqiu Gong's immortal altar is located. Legends say the Yellow Emperor once roamed these peaks with Rongchengzi and Fuqiu Gong. Some have witnessed suddenly appearing celestial towers, lotus ponds, and stockpiles of salt and rice here, while immortal music often echoes from the mountain's base. Other records identify Mount Huang in Xuanzhou (specifically Tiandu Peak) as the site where the Yellow Emperor and Fuqiu Gong practiced alchemy (Waidan), while the Mount Huang in Taiping Prefecture was where Fuqiu Gong raised his immortal chickens.

Regarding Prince Jin: As the crown prince of King Ling of Zhou, he possessed innate spiritual gifts and devoted himself to Daoist practice from childhood. Often fasting in silent meditation within the palace, he received secret guidance from visiting immortals (unnoticed by his attendants). Skilled in playing the sheng and xiao flutes, he could summon white phoenixes and other divine birds to listen and dance. When the immortal Fuqiu Gong descended at Mount Tiantai to teach him the "Stone Essence Golden Light Concealed Radiance Body Refinement" method—a Neidan visualization technique involving contemplation of inner metallic luminosity to transform the physical form—the Luo and Gu rivers were flooding and threatening the royal palace. The prince advised his father against blocking the waterways, but his counsel went unheeded.

Later developments: Having angered the king with his remonstrations, the prince retreated to a separate palace for ascetic cultivation. Fuqiu Gong secretly visited his quarters to impart alchemical secrets. The text notably mentions Prince Jin's alternate name "Wang Qiao," a common appellation for this immortal in Daoist scriptures.

This passage recounts several legendary stories related to Daoist immortals:

First is the account of Wang Zijing (also known as Zijing) achieving immortality. After obtaining the elixir of immortality, he ascended Mount Song to cultivate. Several years later, his friend Huan Liang encountered him at Mount Gou. Wang Zijing informed Huan Liang: "On the seventh day of the seventh month, I shall ascend to heaven. You may bid farewell to our old acquaintances." When the day arrived, former friends and officials including Huan Liang climbed the mountain to see him off. They witnessed Wang Zijing leaving his horse to graze in the mountain stream below. At the appointed time, Wang Zijing rode a white crane, waving farewell as he ascended. The officials knelt in reverence, and when they looked back, the horse had also flown skyward and vanished. Today only the place name "Horse Worship Stream" remains. Wang Zijing now serves as Right Assistant in the celestial court, attending the Heavenly Emperor and overseeing the Perfected Ones of the Five Sacred Mountains. In his youth, he stood eight chi tall with a halo encircling his head, as recorded in the Yunji Wangshi Zhuan.

Next is the account of Fuqiugong (also known as Fuqiubo). According to the Han Shu, Fuqiubo was still in Chang'an during Empress Lü's reign, where Liu Jiao (Prince Yuan of Chu) and Shen Gong studied the Book of Songs under him. Originally from Qi state, Fuqiubo concealed himself among Confucian scholars during the Han dynasty, much like Laozi had hidden himself as the Archivist of Zhou.

Lastly is the story of Wang Bao (courtesy name Zideng) encountering immortals. A seventh-generation descendant of Wang Ling, Marquis Anguo of Han, he was born in the Yiyou year of Emperor Yuan's reign. In youth he diligently studied classics, but declined the summons to office by General Wang Feng. At forty-three, he bid farewell to his parents and entered Mount Hua seeking the way of longevity. For nine years he endured hardships in the desolate mountains, keeping company with birds and beasts. One winter when heavy snow collapsed the forest, he nearly froze to death yet maintained unwavering sincerity. At midnight he suddenly heard celestial music approaching from afar and saw countless celestial chariots filling the sky. Moved by his devotion, the leading immortals—Taiji Zhenren Xiliang Ziwen and Huaigai Shanggong Fuqiubo—bestowed upon him the secret recipe for Taiji Qingjing rice, the method of Five Spirits Night Observation, and other precious cultivation techniques like Yunlang Frost. Wang Bao repeatedly bowed in gratitude as he received these immortal arts.

These stories exemplify how Daoist practitioners, through sincere cultivation, ultimately encounter celestial opportunities and obtain methods for immortality. The mentioned "Qingjing rice" refers to special fasting food used in Daoist practices, while "Five Spirits Night Observation" is a method of Neidan (internal alchemy) cultivation.

This passage documents the deeds and related sacred sites of three important Daoist immortals: Master Fuqiu, Perfected Lord Wang, and Perfected Lord Guo.

Regarding their spiritual attainments, the text describes how after consuming immortal elixirs, their bodies would emit golden light, with luminous halos appearing above their heads, enabling them to traverse thousands of miles in flight. Such adepts would be granted the title "Perfected Being of Grand Simplicity and Clear Emptiness" (Taisu Qingxu Zhenren), presiding over the sacred grotto-heaven known as "Little You Heaven" (Xiaoyou Tian, one of Daoism's Thirty-Six Minor Grotto Heavens). They would command the Three Primes and Four Offices (the Daoist celestial bureaucracy governing heaven, earth, and water), attended by three hundred jade youths and maidens, and could freely ascend to the Shangqing (Highest Clarity) Heaven riding the "Eight Scenes Flying Chariot" (Bajing Feiyu, a divine vehicle). The present-day Immortal King Peak of Mount Magu was once governed by this Perfected Being.

Numerous records preserve traces of Master Fuqiu's cultivation: in the southwestern Hualin Mountains of Fengxin County, Yuzhang (modern Jiangxi), three towering peaks rise precipitously, with the southernmost named Fuqiu Peak. This area remains pristine, free of poisonous plants or wild beasts within a hundred-mile radius, and hosts three Daoist temples. In Hengzhou (modern Hengyang, Hunan), a smaller Mount Lu, also called Fuqiu Mountain due to its resemblance to Mount Lu in Jiujiang, is said to be where Master Fuqiu ascended to immortality—a temple still stands there today. Additional mountain sites linked to him are found in Tanzhou (modern Changsha) and Jiangling Prefecture (modern Jingzhou, Hubei).

During the Kaiyuan era (713–741) of the Tang dynasty, Emperor Xuanzong (Li Longji), a devout patron of Daoism, dispatched the eminent adept Sun Zhiliang to perform the "Ritual of Casting Dragon Tablets" (Toulong Jian)—an imperial Daoist ceremony where inscribed jade or gold tablets were deposited in sacred grottoes—at Master Fuqiu's stone chamber on Mount Huagai to seek longevity methods.

Song dynasty records note that Mount Baogai (another name for Mount Huagai) was so called for its treasure-canopy-like shape, with an altar dedicated to Perfected Lords Wang and Guo at its summit. The Tang calligrapher Yan Zhenqing once erected a stele documenting this altar in Chongren County's Mount Huagai. These accounts collectively affirm Mount Huagai's status as a major Daoist sacred site deeply connected to these three Perfected Beings.

This passage records the deeds of the two Perfected Lords (Zhenjun, an honorific title for Daoist adepts) Wang and Guo from Mount Huagai, a renowned Daoist mountain. During the Tang Dynasty, the Qiaoxian Temple in Chongren County, Fuzhou erected a stele commemorating the two Perfected Lords, with an inscription composed by the famous calligrapher Yan Zhenqing.

While serving as governor of Fuzhou, Yan Zhenqing discovered through local maps that Mount Huagai in Chongren County housed an altar dedicated to Wang and Guo. He dispatched officials to investigate, where they found a stele originally carved in the 5th year of the Sui Dynasty's Kaihuang era (585 CE) by Daoist priest Li Zizhen, recounting the two adepts' stories:

Perfected Lord Wang was the cousin of the immortal Wang Fangping, while Perfected Lord Guo was Wang's younger clansman. They initially cultivated the Dao (Way) on Mount Jinhua before traveling to Mount Yusi. While en route to Magu Cave (a sacred Daoist site), they came upon a mountain where local elders informed them it was Mount Huagai of Baling. Recognizing its exceptional fengshui (geomancy), the two decided to practice alchemy (Lian Dan) and spiritual cultivation there.

When villagers inquired about their identities, they simply stated they pursued the Dao of emptiness (Xu Wu) and declined to reveal more. Only when visited by fellow Daoists did they disclose they were disciples of Master Fuqiu (a celestial immortal), whom they'd encountered on Mount Jinhua. The two Perfected Lords possessed extraordinary powers—they could move stones, fly talismans (Fei Fu), summon wind and rain, and even revive those who had died suddenly through incantations. During droughts, they could summon timely rains to relieve the people.

On the first day of the second lunar month in 293 CE (3rd year of Yuankang era, Jin Dynasty), auspicious clouds lingered over Mount Huagai for days accompanied by celestial music, until the two Perfected Lords finally ascended to immortality riding phoenixes and cranes. Their ascension altar, along with Master Fuqiu's altar, remains preserved on Mount Huagai to this day.

This passage records the miraculous deeds of the Three Perfected Lords Fuqiu, Wang, and Guo of Huagai Mountain (a Daoist honorific title for immortals who have attained the Dao). When later generations built Daoist temples to practice cultivation here, rainfall would immediately follow whenever drought-stricken locals prayed at the altars—all such efficacious events were meticulously documented. Though official histories provide scant details, their fame remains illustrious. These immortals rode phoenix-mounted cranes in paired flights through the forests, creating an otherworldly celestial atmosphere amidst the emerald mountain ranges. Local officials deliberated on expanding the temple complex, dispatching military officers to renovate halls and gateways using public funds, completing the project with remarkable speed.

The author Li Chongyuan humbly acknowledges his insufficient virtue yet ardent devotion to Daoist practice. Despite holding official position, he confesses difficulty comprehending the mysteries of immortality, thus composing this inscribed text for posterity. The inscription extols: The Mysterious Feminine Gate (referring to a crucial concept in Daoist cultivation) emphasizes mental and spiritual refinement, yet true masters of the Dao remain exceedingly rare. The Three Perfected Lords Fuqiu, Wang, and Guo refined their golden elixir (Jindan) in remote mountains to attain the Dao, ultimately ascending to heaven amid colored clouds and celestial music. Huagai Mountain perpetually displays wondrous spring hues, with the Perfected Lords' blessings nourishing the people like abundant rain.

The text particularly highlights the extraordinary efficacy of the Wang and Guo Perfected Lords Temple at Linchuan's Huagai Mountain. Tang Dynasty calligrapher Yan Zhenqing once composed records based on ancient stele inscriptions from the Sui Dynasty's Kaihuang era (585 CE), though these carvings omitted the Perfected Lords' specific names and origins. They only documented how the two encountered Fuqiu Gong on Jinhua Mountain to receive Daoist teachings, later dwelling at Huagai Mountain where they could wield talismanic spells (Fulu), summon wind and rain, even revive the dead—finally achieving ascension in 293 CE (third year of Jin Yuankang era). When contemporaries inquired about their names, the Perfected Lords kept them secret. Thereafter, during floods, droughts, or pestilence, every prayer offered by the people proved efficacious, drawing devotees from neighboring counties to worship at their shrine.

To ascend Huagai Mountain (a sacred Daoist peak) for worship, one must first observe fasting and purification to maintain physical and spiritual cleanliness—otherwise, one will immediately encounter calamities such as storms, thunder, tigers, leopards, venomous snakes, wasps, and scorpions. The mountain's shrine houses a statue of Fuqiu Gong (a Daoist immortal), and atop the peak, an ancient altar for immortals remains preserved to this day.

During the Xining era (1068–1077) of the Northern Song Dynasty, local officials reported the miraculous manifestations of the two Perfected Lords (Zhenjun, an honorific for Daoist adepts) Wang and Guo to the imperial court. Emperor Shenzong issued an edict bestowing upon Wang the title "Perfected Lord of Chongying" and Guo the title "Perfected Lord of Chengying." However, Fuqiu Gong was overlooked in these imperial honors at the time.

In the second year of Yuanfu (1099), a severe drought struck Hongzhou, causing great distress among the people. Acting prefect Wang Huan, hearing of the efficacy of the three Perfected Ones (referring to Fuqiu Gong and the two Perfected Lords Wang and Guo), observed a vegetarian fast and dispatched official Ye Zuwen to invite their sacred images to the prefectural city. When the images were enshrined in Tianqing Temple, dark clouds immediately gathered. After devout prayers, heavy rain fell continuously for three days, reviving the crops. The people were deeply grateful to Wang Huan, but he humbly remarked, "Fuqiu Gong is the master of the two Perfected Lords, yet he has not received imperial recognition—this is improper." He then ordered the compilation of Fuqiu Gong’s deeds for submission to the court and assigned his subordinate Li Chongyuan to verify and record them.

According to Liu Xiang’s Biographies of Immortals from the Han Dynasty, Prince Jin of Zhou (also known as Prince Qiao), the crown prince of King Ling of Zhou, once cultivated the Dao (the Way) with Fuqiu Gong on Mount Song. The Book of Han mentions that during Empress Lü’s reign, Fuqiu Bo (another name for Fuqiu Gong) was still teaching the Classic of Poetry in Chang'an and was a native of Qi. The Tang Dynasty’s Yuanhe Genealogy also records Fuqiu Bo as Prince Jin’s teacher. This suggests Fuqiu Gong predated Prince Jin, his origins now lost to time—much like Laozi’s enigmatic tenure as the Zhou Dynasty’s Archivist.

The author reflects: Tales of immortals have existed since ancient times, yet it was only after the First Emperor of Qin and Emperor Wu of Han pursued immortality that the world turned its attention to the Dao of the divine. Curiously, while Biographies of Immortals documents Prince Jin’s apprenticeship under Fuqiu Gong, it does not include a separate biography for Fuqiu Gong himself.

This scripture recounts the deeds of the Three Perfected Lords Fuqiu, Wang, and Guo of Huagai Mountain, along with essential perspectives on the path of Daoist cultivation.

Regarding the accounts of these three perfected beings encountering the legendary immortal Fuqiu Gong during the Yuan Kang era of the Jin Dynasty, historical verification has become difficult. Immortals seem to move frequently among mortals, likely to guide destined individuals toward the Dao. The foundation of immortal cultivation traces back to the teachings of the Yellow Emperor and Laozi, rooted in clarity, stillness, and Wuwei (non-action), coupled with a mind free of desires. This path integrates the accumulation of hidden virtue, secret cultivation practices, and techniques like alchemical refinement and Qi absorption (Daoist methods involving elixir consumption and breath regulation). Yet true transcendence can only be achieved by those who rise above worldly attachments with effortless freedom.

When immortals walk the earth, they often conceal their fame—sometimes deliberately avoiding recognition—only revealing their divine traces after ascension, all to guide humanity toward the Dao. Such profound intentions transcend the understanding of narrow-minded observers. Consider the emperors of Qin and Han: though they possessed boundless wealth and power, their militarism, extravagance, and dissipated energies depleted their vital essence. How could such individuals hope to defy the natural order in pursuit of immortality?

Regrettably, some modern Daoist practitioners exploit these teachings for fame, courting the powerful while boasting of having reached Kunlun's celestial peaks or traversed the Great Void (the Daoist supreme realm), claiming attainment of mystical states. Those who hear their reputations often listen reverently without question, failing to discern whether these figures truly embody transcendence. History shows that all who achieved immortality were extraordinary beings who severed worldly ties—even if they hadn't yet mastered cloud-riding flight, their detachment already set them apart from ordinary people.

The text concludes by honoring Lord Wang as a noble gentleman of virtue, with the author humbly acknowledging the simplicity of these observations. Throughout, it emphasizes that true cultivation lies in refining one's nature beyond fame and gain, while critiquing those who exploit Daoism for personal ambition.

This account records the cultivation practices of the Three Perfected Lords Fuqiu, Wang, and Guo of Mount Huagai. On the 27th day of the seventh lunar month in the second year of Yuanfu era (1099 CE), the Daoist priest Shen Tingrui of Mount Yusi documented the authentic cultivation journeys of Lords Wang and Guo.

To attain immortality as a transcendent (xian), one must accumulate merit across multiple lifetimes, cultivate inner nature (xing), and maintain upright conduct externally. Only then will celestial beings descend through successive rebirths to serve as teachers transmitting the Great Dao (Da Dao). When cultivation reaches completion and merit becomes sufficient, one may ascend to immortality. As the Daoist scriptures state: "Only through continuous study and cultivation can one become a Perfected Person (Zhenren)"—this expresses the fundamental principle.

Lords Wang and Guo were originally from Chenliu, Bianzhou (present-day Kaifeng, Henan). Lord Wang was a distant descendant of the Eastern Han immortal Wang Fangping, while Lord Guo was his cousin. Another account suggests their ancestral home was in Taiyuanfang, with Wang Fangping also being their ancestor. During the Han dynasty, Wang Fangping was recommended as a Filial and Incorrupt candidate, eventually rising to positions like Grand Master of Palace Leisure and Imperial Attendant. Their grandfather was named Yansi, while their father gained recognition during Emperor Yuan of Jin's reign for his interpretations of the Spring and Autumn Annals, with the family accumulating virtue (De) across generations.

When their mother Lady Xu turned thirty, she dreamed one night of moonlight filling the chamber with divine radiance, and upon awakening found herself pregnant, later giving birth to twins. Both children displayed extraordinary intelligence surpassing ordinary people—one was named Daoxiang (later taking the surname Wang from the prefect) and the other Daoyi (adopting the surname Guo from the county magistrate). Upon reaching adulthood, neither wished to engage with worldly affairs, both determined to leave household life. Seeing their resolve firm as metal and stone, their parents wrote letters of recommendation for them to seek spiritual teachers.

Carrying their father's handwritten letters, they traveled to the Xuanyuan Temple at Mount Tianjie in Daliang, becoming disciples of Master Fuqiu. Originally named Liang from Beihai, Master Fuqiu had two senior disciples: Huang Yu and Wu Zhi. The two Perfected Lords devoted years to concentrated Dao cultivation under their master, studying scriptures and precious registers day and night without slackening. Naturally benevolent and filial, they possessed exceptional moral integrity and outstanding intellect, particularly aspiring to the path of transcendents. Later they accompanied their master to Mount Jinhua to gather medicinal herbs and continue their cultivation.

Master Fuqiu (one of the Three Pure Sovereigns in Daoism) entrusted the important task of spiritual cultivation to the two adepts Huang and Wu, instructing them: "Devote yourselves wholeheartedly to practice, and you shall soon attain the Dao (the Way). I shall personally conduct the transmission ceremony for you." He then taught them the arts of daoyin (guided stretching) and yangsheng (nourishing life). The two adepts were twenty-one years old at the time (the number three-seven), practicing day and night with unwavering dedication, which greatly pleased Master Fuqiu.

One day, Master Fuqiu told them: "I must depart for another place, and I know not when we shall meet again." With these words, he suddenly vanished. The two adepts longed for their master day and night, praying tearfully to heaven and vowing to reunite with him to complete their cultivation. One night, they dreamed of a divine being who instructed them: "Journey to the three highest peaks in Jiangnan, and there you shall see your master."

Following this revelation, undaunted by the arduous journey, the two adepts took their gourds and bamboo hats straight to Jiangnan, visiting various sacred grotto-heavens and blessed lands. Another account states: As they traveled through Jiangnan preparing to enter Fuzhou, they first visited Bijia Mountain (located fifty li northwest of present-day Linchuan County, where the Yongxing Temple stands). Along the way, they passed Linggu Mountain (twenty-three li east of Linchuan County, rising four li and one hundred paces high; legend says the two adepts refined elixirs here, and today the Yinzhen Temple stands on the site). Upon entering Fuzhou, they paid respects to the governor (whose surname was Ruan and given name Cheng), receiving warm hospitality and being lodged in an eastern hermitage (now called Tianqing Temple, originally named Tianbao Temple). Later, one day, the two adepts left Fuzhou city and proceeded to Mount Yusi, exploring all thirty of its scenic wonders.

(Note: The text meticulously records the significant locations visited by the two adepts during their search for their master and the temples they established. These place names remain verifiable today, demonstrating the profound connection between Daoist cultivation and geographical space.)

This passage documents the travels of two Daoist perfected beings (Fugiu Gong, Wang Fangping, and Guo Pu) through the Huagai Mountain region. Their journey began from the Liufeng Grotto-Heaven, passing through several sacred Daoist sites:

First, they arrived at Jiuxian Peak, the main summit of Huagai Mountain, which stood out prominently among the surrounding peaks. They then paused at Xiaofeng (now the second ridge before Baoguang Temple at Yusi Mountain in Jiangxi), where the Huagai Pavilion was built. Continuing past Gezao Mountain (in present-day Qingjiang County, Jiangxi), they observed the remains of the Wang-Guo Altar on its smaller peak.

After resting briefly at Fucheng in Fengcheng County, they traveled together the next day to Luoshan (originally called Tongxian Temple, later renamed Danxia Temple). From Luoshan's heights, they could see the three main peaks of Huagai Mountain in the distance (named Wangxian Peak). En route to Magu Mountain, they encountered another solitary peak (now Zhonghua Mountain, about 20 li east of Guangchang County, Jiangxi), where the two perfected beings rested briefly by a small mountain stream.

Their journey continued through a rocky cave (now Shiyan, 50 li east of Nancheng County, Jiangxi) containing the Two Immortals Shrine. Upon reaching Magu Cave, they visited the site where Wang Fangping had once met with the immortal Magu. While surveying the landscape from a summit, they suddenly noticed three towering southern peaks (later called Xianyu Peak, with the Dazhong Xiangfu Temple built at its base).

Traveling from Yusi Mountain toward Magu Mountain, they spotted three majestic peaks and learned from local elders that this was the Huagai Mountain of Baling. The perfected beings marveled: "This mountain is not only blessed land, but its name is extraordinary. Our master once spoke of the three highest peaks south of the Yangtze—this must be the place." They then bowed reverently toward the distant peaks.

(Note: An alternate version records that after bidding farewell to Magu, the two perfected beings traveled five to seven li westward...)

This passage records the travels of three Daoist perfected lords (Fuqiu Gong, Lord Wang, and Lord Guo) around Mount Huagai. They left numerous sacred traces across regions including Nancheng, Nanfeng, and Yihuang in Jiangxi province:

Their journey began at Immortal Mountain (now located five li west of Nancheng County), where a shrine for two perfected lords was established. Lord Wang first waited for Lord Guo by a bridge (the ruins of which are now called Huiguo Bridge in Nanfeng County). They then beheld a towering, sheer peak (present-day Mount Jun, forty li northwest of Nanfeng County) - its emerald heights piercing the clouds, where drought-season rain prayers were always answered. King Wu Rui of the Western Han dynasty once performed heaven worship here, hence the mountain's military-associated name.

Later they ascended another mountain where Fuqiu Gong accidentally dropped an immortal peach (with peachwood relics still preserved in Cisang Township, Yihuang County). After bidding farewell to the prefect of Fuzhou, they spotted a lofty mountain from West Ferry and buried gold as a marker (now called Golden Stone Platform, site of the Xianyin Temple). Their journey continued to Copper Mountain (present-day Mount E'feng, location of the Dragon Spring Temple).

Near Left Bridge, they witnessed the wondrous sight of cloud formations resembling a yellow dragon ascending - recognizing this as blessed land destined to benefit the people. Finally arriving at Qili Mountain, they discovered its majestic topography: flanking ridges embracing like hands in ceremonial greeting, with winding waterways before it and a thousand peaks paying homage like coiling dragons and crouching tigers. Here the three perfected lords built huts for cultivation. That evening beneath clear winds and bright moon, they discoursed on mystical teachings amidst pine shadows until dawn, then paid morning homage to Mount Huagai's main peak.

The narrative's elements - answered rain prayers and buried gold markers - reflect the Daoist belief in sacred mountains as sites of miraculous responsiveness. Descriptions like "left ridges bowing, right peaks saluting" and "dragon-coiling, tiger-crouching" topography demonstrate Daoism's emphasis on auspicious geomancy. These sites remain important centers for Daoist practice to this day.

This passage recounts the cultivation deeds of the two Daoist perfected lords (zhenjun, an honorific title for accomplished adepts), Fuqiu and Wang Guo, of Huagai Mountain. When the two lords came to pay homage before three mountain peaks, the clouds and mist suddenly dispersed, revealing three sheer cliffs rising like knife cuts into the heavens. They exclaimed joyfully: "These are the immortal mountains once seen by the Daoist immortaless Magu. The time for our master's reappearance must be near."

Thereupon they carved a stele from blue stone on the mountain, inscribing the words: "Transcendent traces pure as ice in a jade vessel, flourishing for ten thousand generations while hosting a thousand perfected ones." They buried the stele beneath a pine tree, prophesying they would return to bless the local people when attaining the Dao. To this day, the incense offerings here remain exceptionally vibrant, far surpassing other sites. Local people initially built three thatched huts called the "Immortal's Journey Pavilion" (which later developed into temples like the Purple Mansion Abbey and Luminous Purity Abbey, with alchemical tripods discovered on the mountain and stele inscriptions by the famous calligrapher Yan Zhenqing).

The two perfected lords often cultivated the "Five Spirit Elixir" beneath the pine trees, explaining it could replenish the five viscera's Qi and enhance the essence of the three Dantian (the Daoist energy centers in the upper, middle and lower body regions). After completing their alchemical work, they traveled to Baling County, where Magistrate Xia Ziying welcomed them and accommodated them in the western abbey (later called Jade Purity Abbey, originally named Scenic Cloud Abbey). After performing Zhaijiao purification rituals the next day, they visited village elders and found Baling's landscape exquisite and its customs pure, concluding this place should produce worthy inheritors of their teachings.

They traveled throughout the administrative region (all sites now serving as incense-offering shrines), finally discovering a flat riverside location a hundred paces southwest of the county town. Instructing locals to build a shrine there for deity worship, they explained that cultivating goodness and accumulating merit at this site could resolve calamities. Later, residents established the "Cultivating Goodness Cloister" (now called Cultivating Goodness Abbey, originally named Eternal Veneration Abbey). Proceeding several dozen paces further to cross a bridge, they paused to admire the scenic spot, praising it as another excellent place for accumulating spiritual merit.

This passage records the travels of the Three True Lords of Huagai Mountain (Fuqiu, Wang, and Guo). After crossing the river at a place now called Wuwei Guan (originally named Yixing), they journeyed southeastward and rested on a flat plain where locals later built the "Immortal Pavilion" (now renamed Zaixing Pavilion). To the left of the pavilion stands an ancient pine tree so large it takes several people to embrace its trunk, said to have been planted by a Zhenren (True Person) with his own hands.

The Three True Lords continued southeast for fifteen li until they discovered a scenic area with no accessible paths. After winding through mountain trails, they finally found a route—locals later named this place "Raoshan" (Around the Mountain), where Raoshan Guan now stands. After staying nine days to study scriptures there, the locals erected "Jiuzhen Guan" (Nine Truths Temple) enshrining statues of the Three True Lords, calling it the "First Scripture of Huagai."

Later, two of the lords (Wang and Guo) ascended a peak northwest of the county to survey the land. They stacked stones into a pagoda, telling villagers that prayers offered here could dispel calamities (now Lingyun Guan, originally called North Pagoda Qinghua Mountain). Crossing twenty li south of the river, they climbed a hillside and praised its beauty (now Zhaohua Guan). Traveling another forty li southeast, they lodged overnight at the home of a recluse named Zhang Yi, introducing themselves as Wang and Guo from Jinhua, who had come to Huagai Mountain seeking their master Fuqiu Gong. The Zhang family later converted their estate into "Zhaozhen Guan" (Temple for Summoning the True).

Finally, they arrived at a flat plain in the southwest, suggesting it was ideal for cultivating jade or lingzhi mushrooms (now Yutian Guan, Jade Field Temple). Legend says Wang Zhenren personally planted here, and during the Liang Dynasty, Zhenren Xiao Ziyun cultivated jade at this site, hence its name. Their follower Hua Dacan accompanied the two lords throughout Jiangnan before losing them at Jin Village in Baling and retiring to a small mountain—traces of his hermitage remain there to this day.

Mount Huagai (a renowned Daoist mountain) houses the immortal shrine called Huagong Mountain, where the reclusive immortal Hua Dayin once cultivated the Dao. Later, when practitioners sought out Mount Huagai, they indeed encountered their master. The master said, "Your sincere pursuit of the true Dao is truly unstoppable," and proceeded to transmit to them once more the methods of refining truth and cultivating the body.

The two perfected beings (referring to two of the three immortals Fuqiu, Wang, and Guo) devoted themselves to rigorous practice, never slackening through heat or cold. One day, their master told them: "Your mastery of the Dao is nearing completion, but if you cannot benefit the common people, your merit will remain incomplete. (Another version states: 'If you do not serve in office to aid the world, how can you establish merit?') You must also study the 'Three-Five Flying Steps' technique (a Daoist method of pacing the stars) and the 'Nine-One Supreme Purity' method (an advanced practice of the Shangqing tradition; another account identifies this as the 'Wen' method—later, Deng Yougong obtained the stone casket scriptures containing this art at Mount Huagai). By using these to aid others, you will perfect your merit. I will petition the celestial court on your behalf, and once your merit is complete, you may ascend to immortality."

Following their master's instructions, the two perfected beings diligently practiced these arts. On the 22nd day of the 11th month of the Yuankang era (another record states the 7th day of the 7th month of the Jingyuan era), as Fuqiu Gong played his zither west of the Jade Pavilion Lodge on the northern slope of the mountain, suddenly multicolored clouds and auspicious qi filled the valley. Celestial music resounded, and the heavenly procession appeared amidst the clouds. A crimson-robed immortal holding an edict proclaimed: "By decree of the Heavenly Emperor, Master Fuqiu is to ascend immediately." Before departing, Fuqiu Gong transmitted the profound mysteries in full to the two perfected beings, then mounted a dragon chariot and soared into the heavens. The two perfected beings knelt in reverence as they bid him farewell, afterward continuing their cultivation in a thatched hermitage. They often exhaled clouds to form bridges, ascending the mountain peak to pay homage to the Northern Dipper (a vital Daoist ritual). Later, the Two Immortals' Altar was erected there (originally named "Bridge Immortal Abbey," later renamed "Chongxian Abbey" by imperial decree).

Thereafter, their mastery of the Dao deepened further. They could command mountains and stones, send forth talismans to save people, and summon wind and rain. People from near and far sought their aid in times of illness or calamity, and they would employ incantations to heal them; when drought struck and rain was beseeched, downpours would immediately follow. Their merits in relieving disasters and aiding the distressed were beyond count. Later, while refining the Golden Elixir, its radiant light shot straight to the constellations. The officials in charge of celestial phenomena took note of this anomaly and reported it to the imperial court.

The emperor remarked, "There is an auspicious aura rising to the heavens from the Jiangnan region—this is the qi of the Son of Heaven!" He ordered his ministers to deliberate on countermeasures, but the court could not reach a consensus. The emperor then dispatched a general with troops to cross the river and investigate. The commander, Li Yuanyan, was tasked with leading the expedition.

When the army arrived at the foot of Mount Huagai (a renowned Daoist mountain), they saw the entire peak enveloped in purple clouds of good fortune. Li Yuanyan ordered his soldiers to ascend the mountain to investigate. The two Perfected Ones (two of the three True Lords—Fuqiu, Wang, and Guo) dwelling on the mountain heard of this and laughed, saying, "We who cultivate the Dao seek clarity, emptiness, and wuwei (non-action)—how could we possess the qi of the Son of Heaven?" They then conjured celestial soldiers to fill the clouds and engaged in playful combat with the mortal troops. Though the two sides clashed repeatedly, no one was injured. The arrows shot by the soldiers turned into shards of pottery upon hitting the ground, leaving the officers and men both astonished and fearful (to this day, the area retains the name "Battle Plain," with hoofprints and arrowhead-shaped pottery fragments still unearthed by farmers).

Suddenly, dark clouds gathered, plunging the sky into darkness. The soldiers trembled in terror, unable to advance or retreat. Only then did Li Yuanyan realize they had encountered immortals. He immediately kowtowed in apology, begging for light to return and swearing never to offend again. In an instant, the clouds dispersed, and auspicious radiance bathed the land. Then, a precious bow made of osmanthus wood descended from the heavens, glowing brilliantly—clearly no ordinary object of the mortal world. Li Yuanyan sent the bow to the imperial court along with a detailed report of the incident.

Upon seeing the bow, the emperor was astounded and ordered his officials to examine it. Only the chancellor Li Zhongfu recognized its significance, stating, "This is a bow used by celestial immortals in their divine play. It signifies that Your Majesty’s sage virtue has moved Heaven, that the state is home to accomplished Daoist adepts, and that such a treasure has been bestowed upon us." The assembled officials offered their congratulations, and the emperor commanded Li Yuanyan to withdraw his troops while dispatching envoys to invite the two Perfected Ones to court.

The two Perfected Ones declined, saying, "We dwell in the mountains to bring blessings to the common people." In the end, they refused the summons. Another account states that after the envoys returned, the emperor issued another decree, sending the official Li Zhongde along with the Prefect of Fuzhou, Liu Pinghui, the Magistrate of Linchuan, Huang Sihu, and the Magistrate of Baling, Xia Ziying, to Mount Huagai to pay homage and offer thanks. By the time of Emperor Hui of Jin, these Perfected Ones had ascended to immortality.

In the first month of the second year of the Yuankang era (293 CE) during the Eastern Jin dynasty, the two Perfected Lords Wang and Guo received an imperial decree from the Jade Emperor at the Jade Pavilion north of Mount Huagai, preparing for their celestial ascension. Before departing, they instructed the local villagers: "After our departure, should you face locust plagues, droughts, floods, illnesses, or difficulties in bearing offspring, simply come here to pray—we will surely descend blessings to aid you. But you must remain loyal to your sovereign and filial to your parents, upright in heart, and strive to assist the poor and rescue those in distress—these are true virtues. As for the disloyal, unfilial, unkind, unjust, envious, or sycophantic, even if they exhaust their wealth in offerings or mutilate themselves in desperation, without genuine repentance, we will never respond."

With these words, Perfected Lord Wang mounted a blue luan (mythical bird), while Perfected Lord Guo rode a white crane. Escorted by celestial music, rainbow banners, and divine guardians, they ascended gradually into the heavens. From the hour of Chen (7–9 AM) to the hour of Si (9–11 AM), auspicious clouds and radiant mists lingered as the people watched until the figures vanished. Local officials reported the event to the imperial court, and the emperor decreed the construction of Daoist temples at all sites associated with the two Perfected Lords: Xianlin Temple on the mountain’s east, Nanzhen Temple on the south, and the Jade Pavilion transformed into Shangxian Temple on the north. The western courtyard where they once meditated was named Qiaoxian Temple (later renamed Chongxian Temple in 1075 during the Northern Song dynasty).

Among these sacred sites, a peak resembling a dragon ascending to heaven stood before the temples—this was the abode of Master Fuqiu (one of the Three Perfected Lords), known as Fuqiu Altar. The place where celestial bows descended was called Bow Mountain; where immortals and mortals once clashed, Battle Plain; where celestial maidens played music during the ascension, Fairy Maiden Peak; and where the Perfected Lords worshipped the Northern Dipper, Immortal Altar. After their ascension, the Jade Emperor dispatched thirty-six celestial officials and eighteen earth deities to guard these holy grounds against defilement.

Subsequently, sites like Purple Mystery Cave, Five Peaks Altar, Dismounting Terrace, Goose Mound, Deer Head Mountain, Bloodwood Hollow, Tea-Brewing Hollow, Ox Head Hollow, Twilight Peak, Purification Pool, Dragon-Submission Pool, and Incense Burner Peak all became sacred landmarks. From then on, whenever calamities, pests, or misfortunes struck, prayers at these altars never failed to bring divine response, drawing devotees from afar seeking protection and blessings.

Yan Tingrui, a devoted Daoist practitioner, had long heard of the miraculous deeds of the Three Perfected Lords of Huagai Mountain, yet remained unclear about their origins. Determined to uncover the truth, he sought out ancient steles and inscriptions until he discovered this authentic record, which suddenly made the immortals' traces as clear as if seen before one's eyes. To ensure future generations would know this history, he meticulously documented it.

The imperial edict conferring titles upon Perfected Lords Wang and Guo reads as follows:

The Secretariat-Chancellery (the highest administrative body of the Song Dynasty) received the Emperor's decree: Wherever divine spirits manifest their sacred presence and the people truly rely on their protection, We must recognize such beneficence. Since the widespread benevolent deeds of Perfected Lords Wang and Guo have reached the celestial court, how could We fail to honor them? Perfected Lord Wang and Perfected Lord Guo of Shangxian Abbey in Fuzhou possess the lofty demeanor of transcendents and radiant virtue. Dwelling in seclusion at the famous Huagai Mountain, they have truly mastered the authentic teachings of Master Fuqiu (an ancient immortal). People from all directions, whether near or far, come to pay homage, and all sincere prayers receive responses. Therefore, We specially elevate their immortal ranks to commend their merit of universal salvation.

The specific conferments are as follows: Perfected Lord Wang is granted the title "Chongying Zhenjun" (Perfected Lord of Profound Response), and Perfected Lord Guo "Chengying Zhenjun" (Perfected Lord of Sincere Response). May distant multitudes forever enjoy the peace and blessings they bestow. This proclamation is issued for universal awareness.

This edict was issued by the Secretariat-Chancellery in the seventh month of the eighth year of the Xining era (1075), bearing the joint signatures of four high-ranking ministers: Vice Director of the Chancellery and Assistant Administrator Lü Huiqing, Vice Minister of Rites and Assistant Administrator Wang Gui, Vice Minister of Personnel and Grand Councilor Han Jiang, and Left Vice Director of the Department of State Affairs and Grand Councilor Wang Anshi.

Later, when Emperor Shenzong of Song renamed "Qiaoxian Abbey" as "Chongxian Abbey," another official document was issued: Guo Jun, Magistrate of Chongren County in Fuzhou, received prefectural instructions to create inscribed plaques for the edicts conferring titles upon Perfected Lord Wang as Chongying Zhenjun and Perfected Lord Guo as Chengying Zhenjun. However, since the originally designated Shangxian Abbey no longer existed, the edicts were temporarily kept at Qiaoxian Abbey. Investigation revealed that at the foot of Huagai Mountain there were originally four abbeys—Xianlin Abbey, Nanzhen Abbey, Qiaoxian Abbey, and Shangxian Abbey—of which three had fallen into ruin, leaving only Qiaoxian Abbey standing. The two imperial edicts were currently preserved within this remaining abbey.

This passage documents the imperial bestowals upon the Three Perfected Lords (Floating Hill [Fuqiu], Wang, and Guo) of Huagai Mountain during the Northern Song Dynasty, along with the management of their associated Daoist temples.

At that time, the original "Upper Immortal Temple" (Shangxian Guan) at the foot of Huagai Mountain had fallen into ruin, with its lands confiscated by local authorities. Only the nearby "Bridge Immortal Temple" (Qiaoxian Guan) still preserved the deities' statues, yet lacked an officially bestowed plaque. Its original 600 mu of paddy fields had also been seized by officials. With no dedicated caretakers, only one local Daoist priest maintained the daily rituals.

Upon receiving the local officials' petition, the imperial court issued an edict on the 28th day of the 12th month in the 8th year of the Xining era (1075 CE): Lord Wang was conferred the title "Perfected Lord of Flowing Response" (Chongying Zhenjun), while Lord Guo received "Perfected Lord of Sincere Response" (Chengying Zhenjun). The temple was officially renamed "Revered Immortals Temple" (Chongxian Guan), retaining its existing statues. The confiscated 600 mu of fields were restored, with virtuous Daoist priests appointed to oversee daily cultivation, rituals, and imperial documents.

Later during the Yuanfu era (1098-1100), the Jiangxi Transport Office petitioned for additional honors for Master Floating Hill. On the 8th day of the 8th month in Yuanfu 3 (1100), the court praised the Three Perfected Lords' miracles—their responsiveness to popular prayers, bringing favorable weather, and repeated manifestations ensuring bountiful harvests. Consequently, Master Floating Hill received the elevated title "Perfected Lord of Transcendent Response" (Chaoying Zhenjun), formally promulgated on the 16th day of the 9th month.

These records reflect the Song Dynasty's systematic management of Daoist sacred sites: bestowing titles and plaques, restoring temple properties, and appointing abbots. They also illustrate how local Daoist establishments depended on imperial recognition to secure legitimate status during this historical period.

This account documents the imperial honors bestowed upon the Immortal Lord Fuqiu by Emperor Huizong and Emperor Lizong of the Song Dynasty.

In the seventh year of the Zhenghe era (1117), on the ninth day of the eighth lunar month, Emperor Huizong issued an edict praising the virtuous deeds of the Immortal Lord Fuqiu (a Daoist deity). The edict emphasized the need to promote the profound and mysterious teachings of Daoism, honoring reclusive sages who dwelled in mountains and forests as an inspiration for future generations. At that time, the Perfected Being Chaoying of Chongxian Temple in Chongren County—a master of Daoist arts who comprehended the hidden workings of heaven and earth—was widely revered. Consequently, the emperor specially conferred upon the Immortal Lord Fuqiu the honorific title "Precious Edict" (Baogao). The edict was jointly endorsed by several ministers of the Central Secretariat and formally issued on the fifteenth day of the eighth month.

Later, during the first year of the Jiaxi era (1237), on the twenty-seventh day of the tenth lunar month, Emperor Lizong further elevated the Immortal Lord Fuqiu's title to "True Lord of Trusted Protection, Righteous Aid, and Manifest Blessings" (Fuyou Zhengyou Xianyou Zhenjun). The edict noted that Mount Huagai (located in Fuzhou, Jiangxi) stood as the highest peak in the southern regions, where the Tang Dynasty calligrapher Yan Zhenqing had once left records. In recent years, the Immortal Lord Fuqiu had repeatedly manifested divine efficacy, shielding the people from war and disaster, dispelling plagues, and alleviating droughts. Thus, this additional honor was granted in recognition of his protective and benevolent power.

The text mentions terms such as "Primordial Vastness" (Taishi Xiyi), referring to the mysterious state of Daoist cosmogony, and "Great Void" (Taixu), denoting the origin of the cosmos. "Precious Edict" (Baogao) was a Daoist honorific for realized adepts. These imperial titles reflect both the Song court's reverence for Daoism and the flourishing popular devotion to the Immortal Lord Fuqiu during that era.

This passage describes the titles of three Perfected Lords (Zhenjun) who attained the Dao at Mount Huagai, a sacred Daoist mountain: Perfected Lord Fuqiu (also known as Perfected Lord Wang), Perfected Lord Chongying (also known as Perfected Lord Guo), and Perfected Lord Chengying. These three Perfected Lords are respectively honored with the epithets "Zhengyou" (True Protector), "Xianyou" (Manifest Protector), and "Xianyou" (Manifest Protector), indicating their roles as divine beings who protect and bless devotees.

In Daoism, "Perfected Lord" (Zhenjun) is an honorific title for exalted adepts who have attained the Dao, typically referring to immortalized patriarchs or local guardian deities. The Three Perfected Lords of Mount Huagai hold significant status in Daoist belief. The character "you" (protector) in their titles highlights their function of safeguarding followers, while "Chongying" (Responsive Resonance) and "Chengying" (Sincere Response) embody the Daoist concept of "resonance" (ganying)—the principle that sincere practitioners will inevitably receive divine response.

On the 27th day of the 10th month in the first year of the Jiaxi era (1237), Daoist priest Zhang Yuanshu compiled this authentic record of Mount Huagai.

Mount Huagai stands at the border between Linchuan and Luling regions, officially within Chongren County of Fuzhou according to maps. This mountain rises thirty-five li in height and spans over four hundred li in circumference. Within its slopes lies the Purple Mystery Cave (Zixuan Dong), the very site where the ancient immortal Fuqiu Gong, along with the perfected beings Wang and Guo, cultivated their practice and ascended to immortality. In the geographical treatise Map of Hua and Yi, this mountain is referred to as Mount Baogai.

It should be noted that Yongjia County in Wenzhou also has a Mount Huagai, where a sacred grotto-heaven (Dongtian) spanning four hundred li is named the "Heaven of Rongcheng's Great Jade." Daoist Li Sicong once composed a poem describing this mountain: "Its peaks rise like a jeweled canopy piercing the clouds, where radiant light glows upon icy cliffs with ink-dark hues. Precipitous summits soar hundreds of li into the heavens, while surging ridges stretch across the four seas with a thousand peaks..."

Hangzhou's Yuhang County features another peak called Mount Zigai, which also has a Purple Mystery Cave, though records of immortal attainments there are sparse. Only Chongren County's Mount Huagai has continuously manifested numinous wonders since the Jin dynasty, with local officials and commoners alike receiving unfailing responses to their prayers. The Tang dynasty calligrapher Yan Zhenqing erected a stele here, while the cultivation records of Transcendent Elder Shen provide detailed accounts. During the Xining era of the Song dynasty, local officials submitted the stele's contents to the imperial court, which granted special honors.

The exact locations where the three perfected beings manifested their holiness are difficult to fully verify. While local cliffs and caves can still be explored, traces beyond this region remain elusive. Since taking monastic vows in my youth, I (Zhang Yuanshu) have traveled extensively to consult elder adepts and gather detailed accounts of these events—a pursuit spanning over twelve years. Though constantly mindful of the three perfected beings' legacy, I never achieved complete clarity until now, when I fortuitously obtained comprehensive records and studied the earlier annotations by Master Li Gongyan, all supported by solid evidence.

Over time, devotional activities at this site have flourished, with successive generations expanding its temples. Yet after Transcendent Elder Shen's feathery ascent to immortality, many events went unrecorded, leaving later generations without sources for verification. Presuming beyond my station, I've extensively collected materials—whether personally witnessed or reliably transmitted—and recorded them in detail. My hope is to illuminate the perfected beings' sacred virtue (De), enabling pilgrims from all regions to identify authentic sacred sites for reverent practice. Thus may their aspirations find fulfillment—for as the saying goes, "The great Dao (Dao) stands before your eyes; why seek it afar?"

If one follows the teachings left by the three Perfected Lords Fuqiu, Wang, and Guo—practicing integrity, loyalty, filial piety, aiding the impoverished, and helping those in distress—and strives to fulfill these virtuous deeds, swift and evident blessings will manifest.

Now, the renowned sacred sites of Huagai Mountain and the miraculous manifestations of the three Perfected Lords across various locations—including all the grotto-heavens, blessed lands, Daoist temples, shrines, peaks, caverns, and the altars they established—are recorded in detail below:

The Purple Mystery Grotto (Zixuan Dong) was the daily meditation site of Perfected Lord Fuqiu and his two companions, Wang and Guo, as well as the place where celestial merits and faults were examined. It is located beneath the first peak of Huagai Mountain, within a sheer cliff thousands of feet high. The cave entrance faces the sunlit direction, its form subtly aligned with the Eight Trigrams (Bagua). The grotto is steep above and below, with sheer cliffs to the east and west. Beside the cave grow rare plants like stone-hair and stone-ears, alongside bizarrely shaped boulders, forming a scene beyond description. Only from the altar where the three Perfected Lords ascended to immortality can one glimpse the two stone gates hidden among verdant rocks, surrounded by green lingzhi mushrooms and bamboo, with white clouds and purple mists swirling along the cavern walls. This place brims with the vital energy (Qi) of heaven and earth, where wind and clouds shift unpredictably—a sacred site where celestial records are examined and immortals dwell.

Throughout history, many cultivators have risked climbing here, grasping vines and treading wild grasses, ascending with the difficulty of apes. Onlookers would tremble at the sight. Some climbed from dawn till dusk, only to be met, when just a few zhang from the entrance, with a sudden, bone-chilling wind—cold as ice piercing the body—halting their progress. This is the boundary set by the grotto, akin to the Kunlun Immortal Realm and Penglai Paradise: wide above and narrow below, without stairs to ascend. Ordinary people can at most reach out to bow in reverence before turning back. Thus, it is clear that sacred immortal realms are not easily accessible to mundane flesh and blood.

The Thunder Grotto (Lei Dong) lies on the shaded side of the first peak, suspended mid-air, encircled by cliffs with no accessible path. Before rain approaches, a wisp of cloud and mist first rises from the grotto, dispersing like smoke, soon followed by dark clouds blanketing the sky, bringing sudden storms, thunder, and lightning. Such wondrous transformations defy comprehension. According to the Scripture of the Supreme Mystery’s Immortal Grades and Bright Precepts (Taixuan Xianpin Mingke Jing), the three Perfected Lords—Fuqiu, Wang, and Guo—oversee the life and death, fortune and misfortune, harvests, floods, and droughts of the people in the Wu-Chu region (modern Jiangsu, Zhejiang, and Hubei). They command thirty-six celestial officials and countless thunder generals to assist in governance.

This passage records the sacred traces and legends of the Three Perfected Lords (Floating Hill [Fuqiu], Wang, and Guo) at Mount Huagai, a renowned Daoist mountain.

A statue craftsman named Li was descending the mountain when he suddenly saw dark clouds churning and thunder approaching. With a clap of lightning, a black-blue thunder god (Leishen) appeared in the clouds, holding an axe and driving a chariot—this vision repeated three times. Terrified out of his wits, Li collapsed on the spot. By the time he reached the foot of the mountain, he realized a heavy storm had just passed, yet the skies had already cleared. The present-day Thunder God Ridge (Leigong Ling) by Maxi Stream is said to be where the two Perfected Lords once commanded the thunder god.

The text also documents several sites associated with the Three Perfected Lords:

• Tea-Brewing Hollow (Jiancha'ao): Where the three Perfected Lords brewed tea.
• Bloodwood Hollow (Xuemuao): Where Lords Wang and Guo dispatched divine generals to subdue and slay a demonic creature, named after the monster's blood staining the trees.
• Dismounting Platform (Xiamatai): Where Lord Fuqiu dismounted before ascending the altar.
• Chess Platform (Zhuoqitai): Where the two Perfected Lords played chess.
• Sutra-Reading Platform (Fanjingtai): Where the two Perfected Lords studied scriptures.

Several perilous mountain locations also bear significance:

• Turnback Ridge (Tuixin Ling): Midway up the mountain, its treacherous terrain often deterred pilgrims lacking determination.
• Sword Spine Ridge (Jianji Ling): Flanked by sheer cliffs, it allows only single-file passage, yet those who sincerely chant the names of the Three Perfected Lords traverse it as if on level ground.
• Drum Ridge (Dagu Ling): Where Li Yuanyan (a historical figure) stationed timekeeping drums, also used for battle signals.

Other functional sites include:

• Purification Pool (Jingshui Keng): Where pilgrims cleanse themselves.
• Horse-Stopping Hollow (Zhimakeng): Where Lord Fuqiu tethered his horse before ascending the altar.
• Immortal Gourd Hollow (Xianpiao Keng): Where Lords Wang and Guo washed their gourd ladles.
• Night-Halt Hollow (Zhiwan Keng): Where Li Yuanyan’s troops camped overnight.
• Supply Hollow (Nakeng): Where Li Yuanyan’s army received provisions.

The text further notes that Mount Huada was originally named after Huada, an attendant of Lords Wang and Guo who attained the Dao there, though it later became mistakenly called "Painted Tree Ridge." These sites are located roughly 20 to 30 li (6-9 miles) from the main temple, Chongxian Guan.

The Fuchiu Altar was the dwelling place of Immortal Fuchiu (a Daoist deity), where the alchemical well used for elixir refinement remains preserved to this day. The Wangqiao Altar served as the site where Prince Jin (crown prince of King Ling of Zhou) paid homage to his master Fuchiu. The Attire-Adjusting Altar was where the two perfected beings (Wang and Guo) arranged their robes and headdresses before meeting their spiritual teacher. The Five Peaks Altar functioned as the sacred venue where the Five Sacred Emperors of the Sacred Mountains deliberated on human affairs and karmic retribution. The Wang-Guo Altar marks the location where the two perfected beings Wang and Guo gazed toward Gezao Mountain, recorded in the illustrated chronicles of Chongzhen Palace.

The Ascension Altar stands behind the stone hall on the Immortal King Peak of Danxia Cave at Magu Mountain in Jianchang. Local tradition holds this as the site where Wang Bao, the Perfected Being of Pure Emptiness and disciple of Fuchiu, achieved ascension to immortality. Each spring and summer, peculiar insects resembling houseflies gather on the stone steps and walls without harming crops, only to shed their shells and vanish by autumn—a miraculous phenomenon that continues to this day.

The Hidden Immortal Cliff, situated on the sunlit side of the First Peak, presents such precipitous terrain that few venture there. Those rare climbers who reach it report an initial sense of dread giving way to the discovery of spacious, luminous caverns. Though legend speaks of immortals dwelling here in seclusion, the passage of time has obscured specific accounts. The Golden Rooster Cliff served as Fuchiu's aviary for celestial fowl with golden plumage—these birds appear during bountiful years and disappear in times of scarcity. Recently, woodcutters have found petrified droppings of these golden roosters near the cave entrance.

The Turtle-Phoenix Cliff at Guangshi Mabi in Chongren County lies twenty-four li south of the county seat in Changan Township. Its bright, expansive cavern houses statues of the Three Immortals of Huagai Mountain and features a natural stone gate. Pilgrims visit year-round, with sincere petitioners reportedly receiving manifest responses. The Ritual Stone Cliff resembles a towering, tilting eave or a gesture of worship toward the Northern Dipper, stretching horizontally over thirty zhang with space for many people. At its sunward summit stands the Huagai Immortal Pavilion, while the northern side boasts an eternal spring locals call the Inner Stone.

Huaxian Cliff, located three li north of Yihuang County in Xiangui Township's second district, arches like a stone bridge—hence its alternate name Bridge Immortal Cliff. Below it stands the Yuanbaogai Temple, where Perfected Beings Wang and Guo once wandered in search of masters. The cavern rises over twenty zhang high, extends four to five zhang deep, and spans ten zhang across. The alchemical well (for elixir preparation) remains perfectly preserved.

This passage documents several important sites and legends associated with the Three Perfected Lords (a Daoist honorific for immortal beings) of Hua Gai Mountain: Fuqiu, Wang, and Guo.

Before the immortal hall of Yuting Temple in Shanxi lies the "Fuqiu Alchemical Well," which never dries in winter nor overflows in summer—said to be a sacred relic left by the immortals. Originally named Yuting Pavilion, this was where Lord Fuqiu played the qin (zither). Later, the Perfected Lords Wang and Guo cultivated their practice here in succession, eventually ascending to immortality. The site is flanked by Immortal Bridge Mountain in front and Fairy Maiden Peak to the left, making it a true abode of transcendents. By the late Song dynasty, the temple had fallen into disrepair until 1265 (the Yichou year of the Xianchun era), when local gentry invited Daoist priests to restore it, reviving its incense offerings. The poet Xiao Bingya once drank from the well and composed verses in admiration.

About fifty li from Jianchang’s Nancheng County stands the "Immortal’s Cliff," where a shrine to the Perfected Lords Wang and Guo was built. Nearby is the "Tiger-Subduing Cliff," named after the legend that Lords Wang and Guo once rode a tiger past this spot. Locals later erected a hermitage for worship.

The text also records several other landscapes linked to the Three Perfected Lords: Yuting Pavilion, where Fuqiu played the qin while Wang and Guo listened; the Rooster-Crowing Mountain, named after Li Yuanyan’s troops heard a rooster crow upon arrival; the Horse Army Camp, where Li Yuanyan stationed his troops; and the Hundred Deer Vale, Lord Fuqiu’s hermitage, so named because a hundred deer were tamed there—all located near Yuting Pavilion. These places bear witness to the activities and miraculous deeds of the Three Perfected Lords.

This passage records the miraculous traces left by the three Perfected Lords (得道仙人) - Fuqiu, Wang, and Guo - on Mount Huagai, a sacred Daoist mountain:

Gong Mountain derives its name from an immortal-mortal battle. Lords Wang and Guo dispatched celestial soldiers to fight the mortal army of Li Yuanyan. After the battle, a bow made of osmanthus wood fell from the clouds. To this day, vines resembling bowstrings grow on the mountain, said to be relics from that event.

At Egongji, where an immortal goose once spread its wings, one can still find the Immortal Goose Pond and Qizhen Temple - both sacred sites. The Umbrella-Snatching Cave is known for strange occurrences: when pilgrims pass by, fierce winds often whisk away their umbrellas.

The mountain preserves numerous cultivation sites: the Ink-Grinding Hearth where the lords made ink sticks; the Alchemy Well beside the second peak, whose sweet waters are flanked by crane flowers blooming in specific months; and the Tea-Brewing Spring below the third peak, whose uniquely pure water was used by the lords for tea.

The Tile Arrows legend is particularly marvelous: when enemy arrows rained down, the lords transformed them all into ceramic tiles. These "tile arrows" can still be found today. On the three peaks spontaneously appear three-tiered Auspicious Furnaces that ward off plagues - devotees may casually unearth them through prayer, though deliberate searches prove futile.

The Crossing Site shows where the lords spanned the river with trees. The "Horizontal Raft Tree" still stands today. At Shengbao Peak's summit lie round, pill-like stones formed from cinnabar scattered by the lords. Local elders still keep stone armor - remnants of enemy gear transformed into tiles by the lords' power.

Near Zixuan Cave grows stone-hair, fine as silk threads, edible as wild vegetables and said to bind objects. Strangely, if cooked with meat, it instantly liquefies. These relics, preserved since the Jin dynasty, with Auspicious Furnaces still manifesting spontaneously, demonstrate the inconceivable transformative power (造化之力) of Daoist Perfected Lords.

This passage records the divine traces and auspicious phenomena left by the Three Perfected Lords (Floating Hill, Wang, and Guo) at Mount Huagai, a sacred Daoist mountain. It primarily describes several categories of miraculous manifestations:

Regarding the traces of the Perfected Lords, the text mentions two significant sites: First is the "Horse Hoof Stone" at Zhan Beach, where Li Yuanyan of the Tang Dynasty once fought in battle—to this day, the stone still bears the imprint of horse hooves. Second is the "Tiger Paw Stone" near Shangxian Temple, where legend says Lords Wang and Guo once rested while riding tigers, leaving paw prints on the rock. This stone stands beside the Heting Road in Chongren County.

The text details five types of auspicious phenomena: First are the "Golden Lanterns," which appear on clear, windless nights—initially as thirty to fifty points of light that gradually disperse into one or two hundred lamps, sometimes gathering and scattering, eventually multiplying into thousands of interconnected lights rising and falling. Next are the "Golden Ships," resembling shooting stars or shifting dawn clouds, their forms ever-changing. Third is the "Circular Halo," the size of a cartwheel, radiant with dazzling five-colored light, often appearing above the Purple Mystery Cave (Zixuan Dong). Fourth are the "Immortal Cranes"—elders recount that in ancient times, three large white cranes would often lead over a hundred smaller cranes, with sightings peaking in the early Song Dynasty, though only three have been seen in recent years. Lastly are the "Lingzhi Mushrooms," as the mountain produces precious spiritual herbs like purple and jade lingzhi.

The text also records miraculous healing herbs: plants from the mountain that cure illnesses when gathered by devotees after prayers. A particularly extraordinary event is noted: in the eighth month of the Shaoxing era (Southern Song Dynasty), the devotee Zeng Yantong witnessed a marvel while paying respects at the Second Peak. At noon, auspicious light suddenly filled the sky, revealing within a vermilion-colored halo a sacred figure clad in "Shangqing robes" (high-level Daoist ritual attire) holding a jade tablet toward heaven—an event also witnessed by his companion Xie Youcheng. Locals called this the "Audience with the Primordial" phenomenon, which occurs only once every few years.

These accounts reflect the sacred status of Mount Huagai in the hearts of Daoist devotees, reinforcing the divinity of the Three Perfected Lords through natural wonders, immortal traces, and healing legends. The vivid descriptions of auspicious phenomena exemplify the Daoist sanctification of natural occurrences.

Beneath the Purple Mystery Cave (Zixuan Dong) of Mount Huagai (a renowned Daoist mountain) lies a place called the "Dragon Casting Pool." In ancient times, imperial envoys were sent here to perform the "Dragon Tablet Casting" ritual (an important state ceremony in Daoism), where golden dragons and jade tablets were cast into the pool. This pool is unfathomably deep, and local villagers often conduct rain-praying sacrifices here, calling it "Beating the Dragon Pool."

Among the cliffs below the Purple Mystery Cave is a hidden repository of scriptures. Legend tells of a woodcutter who once stumbled upon it and took home several volumes of golden scriptures. That night, he dreamed of three Daoist priests demanding their return. The next day, when he returned the scriptures, the cave entrance vanished. These scriptures remain to this day, though their text has become nearly illegible. During droughts, villagers invite the scriptures out to pray for rain, and it is said to be remarkably effective.

The "Great Rain Cauldron," commonly known as the "Yellow Water Barrel," was originally a mountain spring. Whenever villagers invited it for rain prayers, an immediate response would follow—this was attributed to the spiritual manifestation of the two Perfected Lords (referring to the Three Perfected Lords: Fuqiu, Wang, and Guo). However, legend says it has since been reclaimed by celestial officials and no longer appears.

The "Flowing Pearl Pit" lies on the northern side of the mountain. It is said to be where the two Perfected Lords once dropped precious pearls for dragons to chase and play with. Traces of the pearl pool and pit remain to this day.

Above the Purple Mystery Cave, a stone cliff bears efficacious seal-script inscriptions. A traveler once discovered these inscriptions—boldly carved and radiant—on a cliff face while visiting the Hidden Immortal Rock. He marked the spot with a small stone, intending to return later, but by noon that day, thunder roared, sand flew, and boulders collapsed. Yet the inscriptions survived and were thus passed down.

These sacred seal scripts have been widely disseminated by the mountain's Daoist priests and are said to ward off evil and cure illnesses. Wherever malevolent spirits or plagues arise, these inscriptions can dispel them, as divine protection is present everywhere.

After the annual rice planting, swarms of pests gather in caves and Daoist temples around the mountain, forming dense clusters. Locals call them "incense insects," and if left unchecked, they harass people. Only when the harvest arrives do they disperse on their own.

On the southern side of the second peak lies the ruins of "Master Mao's Hermitage," where relics like a medicine mortar remain. Mount Huagai has twelve peaks in total.

Mount Huagai (a sacred Daoist mountain in the Jiangnan region) has a summit area called the "Orthodox Altar," which corresponds to the cultivation site of the Perfected Lord Fuqiu (a Daoist immortal).

Mount Wangxian marks the cultivation ground of Perfected Lord Wang, while Mount Guoxian corresponds to Perfected Lord Guo's practice site. Mount Xiannü (Immortal Maiden Peak) is where legend says celestial maidens played music during the ascension of three immortals. Mount Xianglu (Incense Burner Peak) earned its name from frequent auspicious manifestations of incense burners, with many pilgrims reporting spiritual responses there.

Mount Wuzhen (Five Perfected Ones Peak) was the gathering place of three perfected lords (Fuqiu, Wang, and Guo) along with Immortals Huang and Wu. Mount Lüzhu (Green Bamboo Peak) was named after the bamboo groves personally planted by Perfected Lords Wang and Guo. Mount Zhuxian (Immortal Abode Peak) at Xietian hosts the Three Immortals Hall. Mount Jixian (Immortal Assembly Peak) in Kuzhu features crystalline arrowhead-shaped stones and a perennial spiritual spring at its base. Mount Baiyin (White Silver Peak) stands at Wugui Ping.

Mount Daoling in Chongren Township's 38th District houses the Three Immortals Shrine. Mount Shiliu (Pomegranate Peak) in Chongren's 51st District commemorates where two immortals left pomegranates, located north of Xiankou Temple.

The text then records thirty-six Daoist blessed sites including: Xuanyuan Temple at Mount Tianjie, Jinhua Mountain in Wuzhou, Yongxing Temple at Mount Bijia, Huagai Pavilion at Mount Yusi, Tianqing Temple (now Xuanyao Temple) in Fuzhou, Yinzhen Temple at Mount Linggu, the Wang-Guo Altar at Mount Gezao, Danxia Temple at Mount Tongzao, Wangxian Temple at Mount Luoshan, Zhonghua Mountain in Guangchang, Magu Cave in Jianchang Prefecture, Xiangfu Temple at Mount Xianwang, Huiguo Bridge and Jun Mountain in Nanfeng County, Yuanbao Temple at Mount Xianyan, Xianyin Temple at Jinshi Terrace, Longquan Temple at Mount Efeng, Zhaoqing Temple at Mount Xianyou, and over twenty other sacred sites.

The passage concludes by noting these spiritual landmarks are all documented in detail in Immortal Shen's Authentic Records of Two Perfected Ones, making further description here unnecessary.

The Huiyang Huai Immortal Temple was a frequent retreat for Perfected Lord Wang (a Daoist immortal) during his cultivation practice. He once ascended Mount Huiyang, and while resting at its base, lingered before an ancient camphor tree so large it required several people to encircle its trunk. This very camphor had been planted by Perfected Lord Wang's own hands, and beneath it still remain the traces of his alchemical furnace where he refined the Golden Elixir (Jindan). Located in Luling County, this Huai Immortal Temple stands forty li from the county seat.

In Taihe County, the Welcome Immortal Temple served as a site for Perfected Lord Guo (another Daoist immortal) to cultivate and wander during his travels, situated sixty li from the county town. It was here that Perfected Lord Wang once met with Perfected Lord Guo, who personally welcomed him.

Ten li from the Welcome Immortal Temple lies the Blessing Immortal Temple, a resting place for both Perfected Lords Wang and Guo. They manifested their spiritual power here to protect the local people, and later generations built this temple in their honor. The site is located over sixty li from Taihe County.

At the entrance of the Jiuzhou Cave, about a hundred li from Taihe County, stands the Wang Immortal Temple. Nearby on the mountain, the remnants of Perfected Lord Wang’s alchemical furnace can still be seen, along with a redbud tree he planted himself. The tree remains robust to this day, blooming as luxuriantly as it did during the Jin dynasty. This temple is also known as the "Wang Immortal" Temple.

In the Zhixia region of Luling County lies the Taixiao Temple, a place passed through by both Perfected Lords Wang and Guo. Because their visit coincided with midsummer, the area was named "Zhixia" (Meeting Summer), and to this day, local elders still refer to it by that name.

Fifteen li from Jizhou City, along the great river, stands the Yongxing Temple at the Dahaodu crossing. When the two Perfected Lords encountered the river’s obstruction, the ferryman deemed the crossing too difficult. They then took a boat pole, cast it into the water, and walked across on it, astonishing and inspiring the people on both banks. The crossing is still called "Dahaodu" (Great Pole Crossing), and the Yongxing Temple was built at the landing site. According to records by Judicial Inspector Zeng Dading, when the two Perfected Lords visited, it was the height of summer, and swarms of mosquitoes plagued the area. They waved their fans to disperse the insects and vowed that mosquitoes would never trouble the place again—to this day, the Yongxing Temple remains free of mosquito disturbances.

Within Chongren County stand numerous Daoist temples associated with the Three Perfected Lords (Fuqiu, Wang, and Guo) of Mount Huagai:

Fuyun Temple is located in Ming Village, thirty-five li from the county seat, within the twenty-first district of Chongren Township. Originally established as a Huagai Shrine, it became the cultivation site of Immortals Deng and Ye during the Tang dynasty.

Yunyuan Temple crowns Longyuan Mountain directly south of the county town, preserving sacred traces of the Huagai Perfected Lords. Historical records indicate this mountain gained renown during the Taishi era (265-274 CE) of the Jin dynasty when Perfected Lord Fuqiu delivered salvation to all beings here.

Longevity Temple stands fifteen li southwest of the county seat, first built by local villagers after answered prayers for rain. Its halls were reconstructed during the Yuanfeng period (1078-1085 CE) of the Song dynasty.

Dongyun Temple, twenty li from town, originated as a Huagai Shrine founded in the Tang dynasty that flourished for centuries. Rebuilt in 1046 CE (the Bingxu year of Qingli era), its architecture nestles within spectacular mountain scenery.

Qizhen Temple in the forty-second district of Qingyun Township served as Perfected Lord Huagai's original practice site. During the Taihe era (827-835 CE), seven celestial geese reportedly flew from Mount Huagai to dwell in its ponds. By the Qiande period (963-968 CE), over two hundred gathered among its pines and bamboos. Nearby thermal springs three li away healed skin ailments, inspiring poems by Chancellor Zhang Shangying and local scholar Sun Mao.

Lingxing Temple thirty li south of town began as an incense shrine for Perfected Lord Huagai before becoming a full temple complex in 1106 CE (Bingxu year of Chongning era), simultaneously administering Mount Taifu. Scholar Zhang Yuanshu recorded its history in 1185 CE (Yisi year of Chunxi era).

Dongxian Temple occupies Tianxin Mountain fifty li southeast in the twenty-seventh district of Lixian Township, primarily venerating the Eastern Florescence Immortal Lord alongside the Huagai Perfected Lords, with Mount Taihua nearby.

Denglin Temple by the southern river enshrines all Three Perfected Lords, recently adding a shrine to the Five Manifestations Deities (Wutong).

White Crane Temple (also called Three Pure Ones Mountain) stands at Tanfang thirty li northeast of town.

Clear Stream Temple at Luojian twenty li northeast maintains an immortal altar upon its slopes.

(Note: The "Three Perfected Lords of Huagai" refers to the Daoist triad of Fuqiu, Wang, and Guo; "Five Manifestations" denotes folk deities; distances reference Song-dynasty Chongren county boundaries)

Baozhen Temple is located in Zhaibei Village of the 38th District (an ancient administrative division) in Chongren Township, with nearby landmarks including Huixian Peak and Hengdou in the 37th District. Youxian Temple stands in Dakeng Village of the 36th District in Chongren Township, sharing the area with a site called Mantou Dui. Wuzhang Temple is situated in Kuzhu Village of the 38th District in Chongren Township, near Longshan Mountain in the 37th District.

Jianxing Temple resides in Guankeng Village of the 32nd District in Chongren Township, where Longshi Ridge is also located. Hankou Temple occupies Hankou Village in the 51st District of Chongren Township. Longting Temple lies twenty li east of the main hall in Shabei Village, where incense offerings to Huagaishan (a sacred Daoist mountain) are maintained. Originally possessing over 400 plots of paddy fields, the surrounding Lixian Township also hosts several notable peaks.

Yanchang Temple was originally a sacred site of Huagaishan. After its lands were encroached upon by locals, its divine statues were relocated to a mountain hollow near Jinzhu'ao. Local lore claims the temple’s guardian spirit (Lingguan) still manifests miracles—tenants farming Yanchang’s fields must deliver their harvest tributes using bamboo measuring vessels at the mountain, ensuring abundant yields. Those who disobey reportedly face locust plagues, droughts, floods, or rodent infestations.

Tangxing Temple stands at the foot of Wangxian Peak on Luoshan, fifty li from the county seat. Belonging to Tangping Village in Dan Gui Lane of the 7th District in Qingyun Township, it once held 2,000 plots of farmland as a former Huagaishan sanctuary, with its foundation still visible today. Yuntai Temple is located in Hechuan Village of the 5th District in Chang’an Township, another Huagaishan site. Shangchong Temple lies in the 34th District of Chongren Township near Zhaixia Village.

Longtang Temple, situated in Yingxiu Township (now Pengshan), was a major Huagaishan ritual center renowned for answered prayers. Feimao Temple rests at the base of Luoshan, separated from Taixu Temple by a mountain ridge. Bashan Temple occupies Bashan in the 42nd District of Chongren Township, adjacent to Ganzhu Altar and Xiadu Mountain. Wengcheng Temple belongs to Huangcheng Dui Village in the 26th District of Lixian Township, close to Guoxu Market.

Xingle Temple, forty li east of the county seat, venerates the Three Perfected Lords of Huagaishan (immortals Fuqiu, Wang, and Guo). Built in the second year of Tang Taihe era (828 CE), it stands west of Hangbu Lake in the 19th District of Yingxiu Township, with nearby attractions including Longxing Mountain and Zhenzhu Pavilion.

The Upper Cloud Temple (Shangyun Guan) is located twenty-five li south of the county seat in Chang'an Township's Twentieth District, at a place called Rock Zhang Lane. This sacred site is where the Immortals of Mount Huagai (referring to the Three True Lords Fuqiu, Wang, and Guo) summoned clouds and rain to relieve droughts. The temple was first established here during the Song Dynasty.

The Lofty Summit Temple (Shangfang Guan) stands twenty-five li north of the county seat in Qingyun Township's Nineteenth District, at a place called Horse Banner Ridge. Below the mountain lies the sacrificial altar of the Two True Lords Wang and Guo, built during the Xuanhe era of the Song Dynasty.

The Precious Terrace Temple (Baotai Guan) is situated seventy li south in Chongren Township's Twenty-second District, at White Bamboo Peak. This was originally where the Two Perfected Ones Wang and Guo struck stones. There remain two square stones, each four chi in size, which produce clear, melodious tones when struck.

The Immortals' Companion Temple (Lüxian Guan), fifty li west of the county seat, was established in the Tang Dynasty specifically for venerating the Three Immortals. It belongs to Qingyun Township's Forty-third District.

The Peace Guardian Temple (Bao'an Guan), sixty li south, preserves an ancient bell from the fifth year of the Sui Dynasty's Kaihuang era (585 CE) and venerates the Huagai Immortals. Located in Chongren Township's Tenth District at Jin Village, this area also contains the Blossom Summoning Temple (Zhaohua Guan), another site associated with the Two Perfected Ones Wang and Guo.

The Soaring Sky Temple (Lingxiao Guan), twenty-five li south, maintains the sacrificial altar of the Two Immortals Wang and Guo. Situated in Chang'an Township's Eleventh District at River Valley (Hechuan) beneath Great Ridge Mountain (Dagang), this temple enjoys exceptionally vibrant worship activities.

The Nie Lane Temple (Niefang Guan), forty-five li east, was originally called the Zibei Daoist Cloister. Now a site where locals revere and pray to the Two Immortals Wang and Guo, it belongs to Qiuxia Township's Yingxiu District.

The Zhang Immortal Temple (Zhangxian Guan) stands forty-five li south of Linchuan County in Chang'an Township at Lotus Ridge (Heling). The nearby Cloud-Reaching Mountain (Jieyun Shan) is where the Two Immortals Wang and Guo manifested their divine power. This was originally the Daoist center of Perfected Lord Zhang Zhen, Prince of Nan Commandery. In Xinfeng Township's 120th District lies North Huashan, where worship activities continue year-round without cease.

The Spirit Spring Temple (Lingquan Guan), fifty li southwest of Linchuan County in Chang'an Township, sits beneath Thunder Lord Peak (Leigong Gai) where the Huagai Immortals once commanded thunder and lightning. Rain prayers here remain remarkably efficacious to this day, with a Thunder Pool preserved on the mountain.

The White Crane Temple (Baihe Guan), sixty li south of Linchuan County in Chang'an Township at Divine Ridge's Meditation Mountain (Shenling Chanxun Shan), was the Huagai Immortals' original practice site with thriving worship. Nearby E Ridge also hosts the Eternal Prosperity Temple (Changxing Guan).

The Forest Cavern Temple (Donglin Guan), forty miles southwest of Linchuan County near Tan Head Mountain (also called Bopi Black Stone) in Xinfeng Township, serves as the Huagai Immortals' shrine where all sincere prayers are answered.

Ten li south of Linchuan County stands the Jixian (Assembly of Immortals) Temple, preserving the altars and stone inscriptions dedicated to Immortals Wang and Guo. To this day, incense offerings remain abundant. Each spring, numerous scholars and commoners make pilgrimages to this site known as Xianlin (Immortals' Visit) Mountain.

The Linxi Temple, located seventy li south of Linchuan County in Xinfeng Township, was originally called Lufeng (Furnace Peak) Mountain. This sacred site venerates the three immortals Fuqiu Gong, Wang, and Guo, attracting devotees from all directions.

The Chongxing Temple lies fifteen li from Linchuan County in the Zhonghu area of Lingtai Township. This is where the three immortals of Huagai Mountain manifested their divine power, with stone tablets meticulously recording their rain-making miracles.

Xinxing Temple, situated fifty li south of Linchuan County on Juyun (Gathering Clouds) Mountain in Jishan Township, is where the three immortals frequently granted rain upon request, making it a vital local religious center.

Xihu Temple perches on Zuoe Peak in Chongde Township, fifty li southeast of Linchuan County. Tradition holds this as Immortals Wang and Guo's former cultivation site, now thriving with devotional activity.

Within Miaoyin Temple of Jinxi County resides a stone bell—a sacred relic left by Immortals Wang and Guo. The Wangxian, Zhaozhen, Cuiwei, and Ruiyun temples all preserve traces of Huagai Mountain immortals, regularly visited by devotees.

Lingxian Temple east of Jinxi County stands atop Zhenyou (True Wanderings) Peak, where Huagai immortals once roamed. Pilgrims continue arriving daily.

Five li south of Yihuang County, Lingchang Temple venerates the three immortals, with their ancestral shrine preserved at Yuqing Longyan (Jade Purity Dragon Cliff). Donglin Temple forty li south on Jiufeng (Nine Peaks) Mountain serves as Immortals Wang and Guo's ritual ground.

Zhaoxian (Summoning Immortals) Temple south of Le'an County witnessed Huagai immortals' divine manifestations. The county town also houses Wang-Guo Immortal Pavilion marking their travels. Nanhua Temple northeast remains a sacred site for the three perfected beings.

Hengyuan Temple in Yungai Township south of Le'an County honors the three immortals. Sacred traces of Huagai immortals also endure at Changqing, Yuanzhen, Nanzhen, Xiyin, and Qingxi sites.

Yanxi Temple west of Nancheng County in Jianchang Prefecture serves as a principal ritual center exclusively dedicated to Immortals Wang and Guo.

The Wuwei (Non-Action) Temple is located twenty-five li southwest of Nancheng County on Jinghua Mountain, within the Yasuxiang district. This was the cultivation site where the two Perfected Lords Wang and Guo (honorific Daoist titles for immortal adepts) once practiced and resided. Local devotees often receive miraculous responses when making pilgrimages here.

The Immortal He Temple stands in Gao'an County, Ruizhou. When Perfected Lords Wang and Guo visited this place, they inquired about the mountain's name and subsequently named the temple accordingly. The grotto-abode of Master Immortal Liu is located here, with the altars of Immortals Ding and Wang built above it.

The Free Wanderer Temple lies sixty li southeast of Yuzhang Commandery. Originally called Dragon Spring, it was a waystation for Perfected Lords Wang and Guo during their travels. During the Song Dynasty's Zhiping era (1064-1067), it received its current name by imperial decree.

The Venerate Immortals Temple is situated twenty li from Fuzhou City in Meixian Township. Legend states that when Perfected Lords Wang and Guo passed through from Gezao Mountain (a sacred Daoist peak), they rested here.

The Purple Pole Temple in Fuzhou's Changle Township stands fifteen li from Shengju Mountain, serving as another resting place for the two Perfected Lords. Nearby on Ma Mountain stands the Wang-Guo Altar with exceptionally vibrant incense offerings, located fifteen li from Jinxian County.

The Taiji (Supreme Ultimate) Temple in Fuzhou's Maocai Township is said to be where Huang Chuping escorted Lord Fuqiu. Named for its resemblance to Jinhua Mountain, this site maintains perpetual incense offerings and preserves numerous poetic inscriptions.

The Wandering Immortals Temple, originally in Tengtian area of Yongfeng County, Jizhou, was renamed Dragon Immortal Temple after the Perfected Lords' visit. The county seat also houses the Tranquil Immortals Temple, another sacred site associated with them.

The Celebrating Dragon Temple stands twenty li east of Yongfeng County on Dragon Isle, where locals devoutly worship Perfected Lords Wang and Guo with remarkably efficacious prayers. Nearby Dingzhen Temple also bears traces of immortal presence.

The Hongdu Temple, now called White Crane Temple, lies three li from Yongfeng County at the former alchemy site of Perfected Lords Wang and Guo, where ancient steles remain preserved.

The Songshan Temple, five li southwest of Yongfeng County, marks an ancient miracle-working site of the two Perfected Lords. Each spring, the entire county gathers here for prayers, creating marketplace-like bustle. Originally named Lingxing Mountain, it was renamed in the 14th year of Southern Song's Shaoxing era (1144), with local scholar Xie Feng composing its stele record.

The Canopy Cloister in Hengshan County, Hengzhou stands thirty li northwest at the southern foot of sacred Mount Heng (Nanyue). This was the cultivation retreat where Lord Fuqiu and the three Perfected Lords (including Wang and Guo) practiced and wandered.

Mount Dafu is located thirty li south of Chongren County, belonging to the eleventh district of Chang'an Township. The mountain's miraculous manifestations have been recorded since the Yuanfeng era of the Song Dynasty (1078-1085), when the Perfected Lord of Mount Huagai revealed his divine power here, hence its name "Floating Mountain." When local people suffer from illness or hardship, they personally ascend the mountain to pray—being nearby, they can depart at dawn and return by dusk. All who pray with sincere hearts receive responses. For particularly significant vows, villagers often pledge pilgrimages to three sacred peaks: Mount Huagai as the main peak, Mount Yifeng as the central peak, and Mount Dafu as the minor peak—their spiritual efficacy remains undiminished from ancient times to this day.

Mount Lingxing has four sacred sites: the first outside the county town's western gate; the second at Chenxu Guangshi, twenty li south of town; the third at Tangbei in Zuofang, twenty-five li from the county; and the fourth at Quannongli in the twentieth district of Yingxiu Township. Each site contains grotto-shrines venerating immortal beings, with particular devotion to the Perfected Lord of Mount Huagai.

Mount Dagang lies within the riverlands of the eleventh district, housing a shrine dedicated to the Two Perfected Lords Wang and Guo. People from near and far come here to pray, experiencing remarkable efficacy. The tranquil environment features bamboo forests whispering with gentle breezes, while the moon casts its pure reflection upon the pond before the temple—a true geomantic treasure guarded by divine presence.

Modern Mount Xinhua now has four sacred locations: the first at Changgang thirty-five li southeast of the county town, adjacent to Qizhen Cliff where Immortal Huang practiced cultivation, featuring renowned temples with documented miracles; the second being the currently most venerated site at Gaoji Xinhua Mountain, where extraordinary landscapes yield particularly efficacious prayers, attracting daily offerings from scholars and commoners alike; the third at Chaokeng in the eleventh district of Chang'an Township, forty li southwest of town, with another Three Perfected Lords shrine; and the fourth at Tashang in Le'an County, seven li from town, where an immortal pavilion built in the Wuzi year of Qiandao (1168) crowns the summit.

Mount Chaohua stands in Gencun Village of Chang'an Township, hosting a shrine to the Three Perfected Lords of Mount Huagai. During locust plagues or droughts, local farmers' prayers for rain or clear weather never fail to receive response, making this a focal point of agrarian devotion where heartfelt petitions find divine answer.

This passage provides a detailed account of multiple Daoist sites dedicated to the Three Immortals Fuqiu, Wang, and Guo around Mount Huagai (in present-day Jiangxi province) during the Song Dynasty.

Mount Baogai, located in Kaiyuan Village of the Fifth District in Chang'an Township, lies thirty-five li from the county seat and is locally known as Guo Family Stone. The mountain features a small Luoxia Shrine housing solemn divine statues, serving as an offshoot of Mount Huagai's incense tradition.

Mount Panlong stands fifteen li south of the county seat in Zhangshan, also within Chang'an Township's Fifth District, featuring an altar to Immortals Wang and Guo. Similarly, Mount Nanling in Kaiyuan Village (locally called Longyuan Water) fifteen li from the county seat hosts a Huagai Shrine.

Noted for its precipitous cliffs, Mount Tianbao sits thirty li southeast of the county seat in Lixian Township's Twentieth District. Its Huagai Shrine was built during the Kaibao era (968-976 CE) of the Northern Song, with immortal cave remnants below. Mount Jinshi, fifteen li due south in Changshan Village of Chang'an Township's Twenty-third District, venerates Immortal Hua (one of Huagai's Three True Lords).

Mount Jilong lies thirty li due south in Wangbei of Chang'an Township's Twenty-fourth District. Near Yutian Guan stands Zhaimao Mountain, where the original Huagai Immortal Altar lay abandoned until its 1180 reconstruction by Tax Superintendent Chen during the Southern Song's Chunxi era. The revived site, renamed Mount Xiaoyao, later manifested auspicious circular halos (yuanguang), prompting construction of a dedicated Pavilion of Circular Light beside the shrine.

Mount Lingbao features three ritual sites: a Huagai Altar at Hongqi Ridge in Lixian Township's Twenty-sixth District built after wild boars damaged crops; a famously efficacious prayer site in Huairen Township; and another at Huangtuqi in Yihuang's Fifth District. The Huagai Immortal Shrine at Mount Tongling's Zhoushe neighbors Linchuan's Jing Mountain, while Mount Chaozhen's crossroads also hosts a Huagai shrine.

These records reflect the widespread dissemination of Mount Huagai worship across eastern Jiangxi during the Song Dynasty. Branch shrines typically emerged at sites of spiritual manifestations, established either by local officials or communities, forming a devotional network centered on the main mountain. The terms "devotional practice" (fenxiu) refers to daily incense rituals by Daoist priests, while "prayer rites" (qirang) denotes Daoist ceremonies for averting calamities and seeking blessings.

This passage provides a detailed record of the distribution of Daoist sites around Mount Huagai (a famous Daoist mountain) associated with the Three Perfected Lords (honorific title for Daoist immortals) Fuqiu, Wang, and Guo.

Mount Nanhua lies seven li from the county town at a place called Houzao, where the Huagai Immortal Shrine is built. Several other related sites include: one at Lubei in Nanyuan, another at Gushan Mountain fifty li south of Yihuang County.

Mount Nanyan is fifteen li from the county town at Lengshui Jiangfang, also housing a Huagai Immortal Shrine. Mount Youzha is located at Eryuan, Mount Xuanzhong at Bagong, and Mount Menlou stands before the Lubu Jingju Temple south of the county town—all containing Huagai Immortal Shrines.

Mount Houchu lies at Liaosang in the 36th district southwest of the county, Mount Shike at Chenyuan to the southwest, and Mount Xianshi ten li southwest of the county town. Mount Donghua is forty li south of the county—all serving as Huagai practice sites (Daoist cultivation grounds). Nearby areas like Jincunban and Baizhu Peak near Mount Donghua also have related structures, with another site at Shangshuxi in Yihuang County.

Mount Yiwu stands at Chaipeng northwest of the county town, commonly called "First Peak." Originally an altar for Perfected Lord Fuqiu, it fell into disuse before being revived. Initially named "Yihua," it's now called Mount Jinhua. Mount Erwu lies close to the Second Peak (its popular name), serving as the practice site of Perfected Lord Chongying. Though lacking a shrine, it has a temple at its base in Shijiu. Mount Sanwu, known as Third Peak, is the cultivation ground of Perfected Lord Chengying at Shangcheng, fifteen li from the county town in the 17th district of Qingyun Township. Its foothills feature sheer cliffs piercing the clouds, while the fertile summit is shaded by emerald bamboo encircling the main hall. Devotees from near and far receive answered prayers here.

Mount Chaoyuan belongs to Gaotang in the 17th district of Qingyun Township, thirty li northwest of the county town adjacent to Mount Wuluo—another Huagai practice site. There are two Mount Shengbao locations: one at Mianfu, the other at Chuyuan twenty-five li due west of the county town, both serving as Huagai cultivation grounds.

This passage provides detailed records of numerous Daoist sites and miraculous legends associated with the Three Perfected Lords (Fuqiu, Wang, and Guo) around Huagai Mountain, an important sacred site in Daoism. These locations are primarily distributed in Chongren, Linchuan, Guangchang, Yihuang, and other areas of Jiangxi province.

The first Daoist site is Zhonghua Mountain at Huanggangxu (also called Qitou) in Chongren County, located forty li southwest of the county seat. The second site is Gushan in Xinfeng Township, Linchuan County—a precipitous terrain where building a temple was impossible, leaving only an altar, yet local prayers here proved remarkably efficacious. Two other sites include one twenty li east of Guangchang County and another at Qingxiyuan in Daixian Township, Yihuang County (famous for its ancient embracing pines), with similar sites found in Le'an County of Fuzhou and Yongfeng County of Ji'an.

Leigong Mountain in Chongren's Twenty-first Du Laoyuan hosts a Temple of Immortal Assembly, thirty-five li west of the county. At Linchuan's Leigong Mountain, the Longquan Temple marks where Immortals Wang and Guo performed rainmaking rituals. Tailing Mountain (in Shayuan Guanfang), thirty-five li east of the county, features the Three Responses Hall surrounded by evergreen ancient trees, with the Three Immortals' spiritual efficacy inspiring devout local worship.

Xianhua Mountain (Zhiyuan) originally served as a branch site of Huagai Mountain's Daoist center, bustling with pilgrims during spring and autumn. Guocheng Mountain (Shantou) earned its name from Immortal Guo's manifestations, retaining his shrine. Fashui Mountain (Jianghuling) preserves a temple where the Three Huagai Immortals allegedly channeled water to relieve drought. Xianzhu Mountain (Tanfang) gained its name when, during a severe drought, villagers invited the Three Immortals to pray for rain; after the downpour, the immortals chose to remain.

Additionally, Lishan in the Fifteenth Du once housed a Huagai Temple (now abandoned), where clouds forming over the mountain reliably brought rain during droughts. Chanyu Mountain in Lixian Township's Twenty-eighth Du also had a Huagai Temple as a farmers' rain-praying site. These records reflect the widespread Song Dynasty folk veneration of the Three Perfected Lords and the deep integration between Daoist sacred sites and nature-based miraculous lore.

Yao Ridge Peak is located in the Changkeng area of Sandu, Chang'an Township. At its summit stands the HuaGai Immortal Pavilion, fifteen li from the county seat, with Yaofang Village lying at its base.

Tan Peak Mountain belongs to the Huangxu Tantian area of Lian Mountain's Liudu in Qingyun Township, also serving as the sacred site of the HuaGai Daoist sanctuary, thirty li from the county seat.

The Immortal Encounter Pavilion lies fifty li from the county town, near the towering Changxun Peak. During an early severe drought, villagers sought to build an altar to welcome Lord HuaGai and pray for rain. While leveling the ground, they unearthed a stone shaped like a sheng vessel, atop which sat a golden mound less than an inch high. Upon closer inspection, one could discern facial features—a radiant human-like figure glowing brilliantly. They named it Fuqiu Golden Immortal. After constructing a shrine for worship, the small stone manifested miraculous powers, curing illnesses, bringing rain, and eliminating pests with unfailing efficacy. When a greedy man stole the golden stone, he collapsed instantly, and his entire family fell into madness and sickness. Later, neighbors dreamed of a feathered deity wielding a sword who visited the thief's home, demanding the stone's return and repentance before peace was restored. Awed by its power, locals crafted silver statues of Immortal Lords Wang and Guo to accompany it.

Black Ridge Immortal Pavilion in Liudu marks the site of Wutai Temple, the HuaGai sanctuary, in an area called Guoxu.

Front Temple Mountain belongs to the Hanfu region of 37th Du in Chongren Township, seventy li from the county seat. Tea Blossom Mountain, Morning Peak, Phoenix Mountain, Wandering Immortal Mountain, and Spirit Temple all lie at the foot of Mount Hua.

Banner Peak Township, thirty li from the county town, straddles the border between Qingyun and Chang'an Townships. Its summit features an immortal's rock—twenty zhang high, five chi deep, and three chi wide—resembling a lotus about to bloom when viewed from afar, once visited by Immortal Lords Wang and Guo. The rock yields stone mastix resin resembling true mastix, while the peak's front holds Incense Burner Summit, home to "Wang-Guo Stone" minerals that gleam like Buddhist bodhisattva stones.

The origin of Immortal Gathering Mountain traces back to 1182 (Chunxi era, Southern Song). Before that year's Lantern Festival, the deity of Jinlong Temple prophesied in dreams that HuaGai immortals would descend on Copper Ridge on New Year's Day to perform healing rituals with sacred water. When thunderstorms erupted that day, villagers discovered ritual incense burners and banners left behind, prompting them to build a shrine with statues named "Immortal Gathering Mountain," which has drawn continuous pilgrims ever since.

(Note: "Wang" and "Guo" refer to Immortal Lords Wang Fangping and Guo Zu, two of the Three HuaGai Perfected Lords; "HuaGai" denotes the chief deity Fuqiu Gong—the trio collectively called the Three HuaGai Perfected Lords)

This passage documents multiple sacred Daoist sites in the Linchuan, Jinxi, and Yihuang regions of Jiangxi province associated with the Three Perfected Lords of Huagai Mountain (the Daoist immortals Fuqiu, Wang, and Guo). These locations became significant religious centers due to the Three Lords' manifestations or cultivation practices there.

Peng Mountain, located in the Forty-Fourth District of Yingxiu Township, was where the Huagai Mountain deities manifested their spiritual responses, becoming a site for prayers and solemn Daoist rituals. Zhaoxian Mountain lies in the Twenty-Seventh District of Lixian Township's Taoyuan area, another site of Huagai Mountain's spiritual manifestations. Luling Mountain, situated in the Twenty-Eighth District's Lushan area of the same township, also served as a Huagai Mountain ritual ground.

Jinhua Mountain, located sixty-five li southwest of Linchuan County in Xinfeng Township's Huangtong Market, was the cultivation site of Perfected Lord Fuqiu; another location exists in Jiangfang of Fuzhou's Changle Township. Houling Mountain lies seven li south of Linchuan County, Wansui Peak is thirty li from the county in Zhaoxian Township's Zhanping area, and Yanling Mountain sits sixty-five li south of the county in Jishan Township's Jieshan area—all these were Huagai Mountain ritual sites.

Fuyou Mountain in Changle Township, seventy li northeast of the county near Qinghu Lake, was where Perfected Lord Fuqiu once traveled, remaining spiritually potent to this day, adjacent to Bijia Mountain. Daming Mountain is located in Qiyuan of Linchuan County, while Foling Mountain, eighty li east of Fuzhou City's Hedong area at Shewang Village, witnessed the manifestations of Immortals Wang and Guo, featuring a Peach Blossom Temple and an incense-rich altar.

Chongfeng Mountain in Jinxi County's Guizheng Township lies forty li north of the county, and Meizhou Ridge in Guide Township sits fifty li south—both Huagai Mountain ritual sites. Huagai Hall in Yihuang County's Daixian Township's Shangshu Yuan was originally the cultivation site of Wang and Guo, initially named Nanhua Mountain before being renamed by official Tao Gong. Cisangzhong Mountain, forty li south of Yihuang County, hosts Fuqiu's immortal altar where Wang and Guo supposedly sought their master; the current Zhaoxian Temple there enjoys thriving worship, though locals mistakenly call it "Cizhuang."

All these locations became important local religious centers due to their connections with the three immortals, maintaining continuous worship traditions. The detailed records of each site's precise locations and name changes reflect the actual distribution of Daoist temples during the Song dynasty period.

Shizhu Mountain is located in Daixian Township west of Yihuang County, in an area locally known as Baitu. At the mountain's base stands a Daoist monastery that served as the cultivation site for three immortals. Fulong Mountain, situated in Daixian Township about forty li southeast of Yihuang County, was also a sacred site for the Huagai Immortal.

Xihua Mountain, also in Daixian Township near Shuikou Guankeng, formed another sacred site of the Huagai Immortal, extending into the territory of Fuzhou. Zhaihua Mountain in Xiangui Township housed the Qiling Temple, yet another cultivation ground for the Huagai Immortal. Ganying Mountain near Yihuang County town was where the Huagai Immortal manifested spiritual power, with a Qixie Temple standing nearby.

Chonghua Mountain in Yuxi Village of Chongxian Township similarly belonged to the Huagai sacred sites. Lingying Mountain, five li northwest of Le'an County, actually served as a branch temple for the Three Huagai Immortals. Local people named it "Lingying" (Spirit Response) because drought prayers here always brought rain, with another site located at Tangbei in Chongren County.

Zenggai Mountain in Sidu of Zhongyi Township, Le'an County, five li from town, functioned as a traveling palace for the Three Immortals where prayers from near and far were consistently answered. Xingguo Mountain on Huangyuan Ridge in Zhongyi Township housed a Huagai shrine. Zhonghua Mountain in Shisidu of Le'an Township, twenty li west of Le'an County, retained immortal traces though its temple had decayed. The area produced auspicious incense burners, and villagers' prayers here proved remarkably effective. Nearby Jilong Mountain was where the Zhenren Tan Wulei (courtesy name Jiqing, secular name Wei Yiming) once prayed for rain, immediately summoning wind and storm.

Zaixing Mountain in Sidu of Zhongyi Township and Xihua Mountain in Sandu both had altars for offerings to the Three Immortals, where officials and commoners worshipped during locust plagues or droughts. Furong Mountain in Hanxi Village of Chongren Township, requiring a fifteen-li ascent, earned its name from resembling an unopened hibiscus flower. Its summit contained an immortal cave that served as the sacred site for immortals like Fuqiu, Wang, Guo, and Ge. A natural spiritual spring at the peak never dried or overflowed, maintaining constant flow through all seasons. Located one hundred li south of the county town, Furong Monastery stood at its base.

Lingfeng Mountain, sixty li south of Jianchang's Nancheng, was another sacred site of the Huagai Immortal.

These records document the distribution of Daoist sacred sites associated with the Three Perfected Lords of Huagai Mountain (Immortals Fuqiu, Wang, and Guo):

Forong Mountain straddles the border between Nanchang and Yihuang counties. Both its northern and southern temples enshrine Huashan incense traditions, located about fifty li from Magu Mountain. Nearby Wuying Mountain, just two or three li from Forong, also hosts a Huashan immortal altar.

Biaoqi Mountain in Taiping Township of Nancheng County lies forty li north of the county seat and serves as a Huagai school ritual site. Yingqi Mountain in Yasu Township stands thirty li south of the county town, another Huagai center. Yuntai Mountain fifteen li north of Xincheng County was a major Huagai sanctuary with thriving incense offerings.

Guxian Mountain in Fuzhou earned its name when Immortals Wang and Guo, after attaining the Dao, followed their master Fuqiu Gong by riding yellow cranes to rest here. A flourishing Daoist temple was later built, where alchemical bronze furnaces were discovered. Shenghua Mountain in Fuzhou's Changle Township features Huagai Hall atop Jiang Mountain and the Su Mountain Dragon Pool below.

Qingtong Mountain five li west of Nanfeng county town hosts a Three Immortals sanctuary renowned for efficacious prayers. Shenghua Mountain in Yihuang's Daixian Township, another Huagai site, preserves ancient trees on its summit. Fuqiu Mountain in Yiyang County of Tanzhou, one hundred li from town, houses Lingxu Temple—an official prayer site for welcoming immortals, traditionally recognized as Fuqiu Gong's cultivation ground.

Jinxiu Valley forty li west of Ningxiang County in Tanzhou derives its name ("Brocade Valley") from lush flora, containing both Fuqiu Market and Lesser Lu Mountain. The valley's alchemy platform stands near Qingxiu Temple, Fuqiu Gong's meditation site. Nanyue's Zigai Peak in Hengzhou rises over 5,400 zhang, named for its perpetual purple cloud canopy.

These accounts reflect the Huagai school's religious influence across Jiangxi and Hunan during the Song dynasty, with multiple sacred sites connected to legends of Fuqiu Gong and his two immortal companions.

This passage introduces several sacred mountains in the Jizhou region (modern Ji'an, Jiangxi) associated with the Three Perfected Lords (Fujiu, Wang, and Guo—revered Daoist immortals) of Daoism.

Huagai Peak, named for its resemblance to an imperial carriage canopy, is also known as Lesser Purple Canopy Peak. While other peaks face the main Zhurong Peak, this one uniquely points southward. The Tang poet Du Fu once described its distinctive posture with the line, "Alone, the purple canopy refuses to bow." On clear days, pairs of cranes can be seen circling above, while the summit features the Crane-Crying Terrace and the Immortal’s Pool. To the west stands the Zigaixian Monastery.

Dongyan Mountain lies thirty li east of Jishui City. Within it is a vast cave spanning over ten zhang in width and thirty zhang in height, traditionally regarded as the site where the Two Perfected Lords, Wang and Guo, practiced alchemy. The cave contains many mystical stone formations: a stone Dharma wheel repository, stone drums, stone bells, and other ritual implements, as well as a stone dragon that spontaneously releases clear spring water, forming a year-round waterfall. The three small peaks atop the mountain are locally called "Lesser Huagai."

The Altar of Immortal Master Wang, located in Jishui Prefecture, bears three knee impressions on its stone platform, said to be traces left by Lord Wang when he prostrated to heaven and earth. Zhonghua Mountain in Xiude Township, fifteen li from the county seat, serves as the primary sacred site for the Three Perfected Lords, adjacent to the Immortal Wang Altar on East Mountain. With its steep terrain, the mountain hosts numerous temples and pavilions, attracting continuous pilgrimage, especially during spring and autumn. At night, celestial lanterns (divine lights in Daoist belief) and auspicious halos (yuan guang) frequently appear, and prayers for rain or relief from epidemics are invariably answered.

Fanghua Mountain, also known as Tiger Stream Mountain, contains a cave inhabited by the Thunder God, who governs rainfall. Once, a devotee stayed overnight to perform a Daoist ritual (zhaijiao) and dreamed of being cast down the mountain by the deity—yet emerged unharmed. Since then, no one has dared to stay overnight. South Hua Mountain (Xiangcheng Mountain) in Luling County, fifty li from the city, features three towering peaks and two facing altars, also serving as a sacred site for the Three Perfected Lords. Here too, celestial lanterns and other miraculous phenomena manifest at night.

(Note: The "Three Perfected Lords" refer to the immortals Lord Fujiu, Wang Qiao, and Guo Pu, central to the Huagaishan cult; shejiao denotes Daoist sacrificial rites; "celestial lanterns" and "auspicious halos" are considered divine manifestations in Daoism.)

Mount Youhua is located in the Hengxi region, thirty li from Luling County (present-day Ji'an, Jiangxi). Local villagers established a shrine on the mountain and made incense offerings there. Later, several shamans seized control of the altar, but one night a violent thunderstorm struck, killing the shamans at the mountain's base before clearing into fair weather. Today, the Daoist priest Gan Wumin from Tianqing Temple has built halls and founded a Daoist monastery here, which the imperial court named "Yanzhen Temple." Its incense offerings continue to flourish.

The Zhaofu Temple of Mount Wanhua lies thirty-five li west of Ganzhou City and is a blessed site associated with the Three Immortals of Mount Huagai (Fuqiu Gong, Wang Fangping, and Guo Pu). Pilgrims visit in an endless stream, and its grand halls and pavilions house a rich collection of Daoist scriptures. These structures were all constructed under the direction of Peng Boyao.

Mount Si falls under the jurisdiction of Fuzhou (modern-day Fengcheng, Jiangxi), eighty li away. Fan Xiao (courtesy name Yucheng) opened the mountain and established a temple here, constructing a main hall, a dharma hall, side corridors, a gate tower, and even a Cloud Hall to host visiting eminent Daoists. The imperial court bestowed upon it the name "Xiuzhen Daoyuan" (Cultivating Truth Daoist Academy) as its official designation.

Shen Tingrui was a figure from the Southern Tang dynasty during the Five Dynasties period, originally from Gao'an County in Junzhou. He was the second son of the late Ministry of Personnel Vice-Director Shen Bin (who also attained immortality through Daoist cultivation, as recorded in the Jishen Lu). Born with an aloof and noble disposition and handsome features, his original name was Shen Youlin. During the Baoda era of Southern Tang, he abandoned his wife and entered the Jingsi Hall of Meixian Temple on Yusi Mountain (now called Chengtian Palace) to pursue spiritual practice, changing his name to Tingrui.

Open and straightforward by nature, he often visited county offices without formal introductions. Once, the prefect of Jizhou jokingly asked him during a mountain excursion: "Master Shen, when will you achieve the Great Dao?" He spontaneously replied with a poem: "Why ask when I'll attain the Way? Before Han Wudi's altar, heaven's secrets stay. Holding divine herbs none recognize, bearing immortal bones—how could mortals appraise? Talismans make dragons and serpents flee, magic shifts mountains effortlessly. Wait for the Jade Emperor's decree to descend—cranes and phoenixes will attend."

He frequently ventured alone into deep mountain caves, sometimes disappearing for days. In winter storms, he sat serenely wearing only a single robe. At times he fasted for a month, other times he drank and sang wildly. He could scale cliffs like a monkey, evading relatives who came searching for him. Detached and elusive, he moved through the mundane world unpredictably.

In summer, he often lit fires in Gezao Mountain, baffling fellow Daoists who questioned him in vain. On the morning of the Shangyuan Festival in the second year of the Song Yongxi era (985 CE), after seven days of fasting on Yusi Mountain, he bid farewell to his companions and returned to his dwelling at Jixian Pavilion. After reciting the "How Brief is Human Life" rhapsody, he passed away without illness. His final instructions were to bury him with one scroll of the Duren Jing (Scripture on Salvation) and an image of the Saturn deity, which his disciples dutifully followed.

Two years later, on the 20th day of the second lunar month, Daoist Zeng Zhaoying encountered Shen Tingrui at Gezao Mountain's Immortal Ge's Altar. When asked about his destination, Shen replied he was visiting friends on Mount Lu and gifted Zeng his treasured scriptures and paintings. Parting with a poem, he recited: "North, south, east, west—human affairs—have you grasped their truth anywhere? Once I roamed Yusi's peaks so high, now I return to the immortal sky. Clouds drift freely as heaven allows, stone-struck springs sing their lonely vows. With Danxia's comrades I made a pact: to boil calamus for life unstopped." Zeng brought these relics back to Yusi Mountain.

This passage records the miraculous deeds of two Daoist practitioners, divided into two main sections:

The first part recounts a cultivator surnamed Shen. After his passing, villagers discovered a cracked earthen cavity before his grave containing a slip of paper inscribed with a poem. The verses revealed his primordial spirit (Shen, in Daoist terms referring to one's essential consciousness) had long returned to the grotto-heavens and blessed lands, leaving behind only an empty coffin - expressing his transcendence of worldly illusions. When the coffin was opened, it indeed contained no remains, confirming his ascension to immortality.

The second section details several wondrous events involving Daoist Zhan Taichu:

Originally a priest at Chongyou Temple on Wuyi Mountain, Zhan came to Huagai Mountain during the Xining era (1068-1077 CE) of the Northern Song dynasty. When Magistrate Guo Jun entered the mountains to pray, Zhan miraculously anticipated his visit, composing a welcoming poem filled with celestial imagery like "cranes heralding the star-official's arrival," and presented him with purple bamboo shoots and Solomon's seal (two immortal herbs). Later, he cured the magistrate's chronic illness using cinnabar.

More astonishingly, when Deputy Magistrate Zhang planned to visit him, Zhan had already composed another poem and placed it along the path before Zhang had traveled a few miles. The verses compared himself to "Plum Blossom Immortal" depicting paradisiacal scenes. During their meeting, when the deputy became distracted by a passing peasant woman, Zhan immediately chastised him with the phrase "a monkey wearing a hat" - criticizing his human form devoid of cultivation heart. By the time Zhang ascended the mountain, disciples informed him Zhan had "retired with drumbeats" two days prior. The magistrate later explained Zhan had actually bid farewell at the county office that same day, making Zhang realize he'd encountered a genuine perfected being.

The term "retirement from duty" refers to Daoists concluding their temple service, while "departing with drumbeats" signifies a special Daoist farewell ritual. These accounts demonstrate cultivators' supernatural abilities like precognition and instantaneous travel, while highlighting their emphasis on mind-heart cultivation.

This passage records the miraculous deeds of two Daoist practitioners.

Mao Daoren, whose origins and full name remain unknown, lived on Huagai Mountain during the Jianyan era of the Southern Song Dynasty. Local people helped build him a thatched hut beside three mountain peaks. He wore only unlined robes year-round and sustained himself by farming, earning the nickname "Master Mao." Considered eccentric by locals, he would laugh when meeting people but never discussed worldly affairs. One day atop the mountain, he told someone, "I shall depart tomorrow." The next day, villagers found his hut burned down, leaving only a medicine mortar behind. Later, on New Year's Day of the Jiayin era during the Shaoxing reign, he appeared at Chengtian Temple and met Daoist priest Yao Yanzhang. When Yao declined the bronze seal Mao offered, the latter laughingly took it back. Mao never slept at night, could recite all Confucian, Buddhist and Daoist classics by heart, frequently vandalized temple shrines without consequence, and could hang upside-down from trees. Once he walked straight into a river yet his clothes remained dry. After inscribing a poem at Yangsu Hermitage in Nanyang, he vanished without trace.

The other practitioner, Rao Dongtian, hailed from Linchuan in Fuzhou and originally worked as a minor county official. After dreaming of a deity praising his impartial judgments, he awoke to witness radiant light piercing the heavens above Huagai Mountain. Digging at the site, he uncovered a golden casket containing the "Orthodox Methods of the Tianxin Scripture." Though he studied the text day and night, its essence eluded him until a xianren (immortal) directed him to seek instruction from Master Tan Zixiao. After years of searching, he finally encountered Master Tan in Nanfeng, Jiangxi, where he attained sudden enlightenment into the profound mysteries of Daoist practice upon receiving teachings.

(Note: The "jade seal scriptures" refer to esoteric Daoist texts written in special seal script. The "Orthodox Methods of the Tianxin Scripture" represents a popular Daoist tradition during the Song Dynasty. "Feathered beings" denotes xianren or Daoist immortals.)

This scripture recounts how the Three Perfected Lords of Mount Huagai—Fuqiu Gong, Wang Fangping, and Guo Pu—transmitted Daoist teachings. A recluse named Li Reng, accompanied by another hermit cultivator, paid homage to the Divine Lord of Mount Tai (Dongyue Dijun). The Lord declared that by decree of the three immortals, they were to receive a precious seal and command over yin soldiers. Empowered with these, the recluse could exorcise demons, quell floods and droughts, summon wind and rain, and dispatch divine beings to aid the people in their hardships.

Hundreds of seekers later followed them in cultivation. One day, the Three Perfected Lords led their disciples to the summit of Mount Huagai, imparting the highest Daoist teachings and establishing vows: foremost, one must maintain tranquil Qi (vital energy), speak sparingly, and abstain from sensual temptations while accumulating virtuous deeds; next, repentance for faults was essential; healing the sick and relieving famine were the greatest merits; loyalty, filial piety, benevolence, and integrity formed the foundation of practice. By adhering to these, even without formally meeting the Supreme Venerable Lord (Taishang Laojun), one could attain immortality. Finally, the Three Perfected Lords announced their departure for an immortal gathering at Green Bamboo Peak. With a wave, they vanished amid swirling wind and dust, swift as galloping horses. From then on, their orthodox Daoist methods spread throughout the world.

The text further describes Mount Huagai’s miraculous efficacy. The chancellor Zhang Wujin, in his Record of the Elder’s Temple at Mount Qingcheng, noted that deep mountain grottoes could refine one into divinity, while the flora there prolonged life. Even boiling a single herb or leaf from Mount Huagai could cure illnesses—a fact verified since ancient times. Daily, multitudes pilgrimage to its three peaks, many seeking healing, often with immediate results. Those requesting medicine must first perform a purification ritual (Zhaijiao Keyi) or recite scriptures for blessings. If lacking means, simple veneration suffices; one may also divine with crescent blocks (jiaobei) facing the northwest.

In the Huagai Mountain region of southeastern Jiangxi, rare medicinal herbs can be found everywhere. When these herbs are boiled, they release a fragrant aroma, and drinking the decoction immediately alleviates illnesses. When gathering herbs, collect the entire plant—roots, leaves, and all—without needing to know their specific names. After harvesting, the herbs should be boiled in wine or water. Upon recovery, one must sincerely express gratitude to the immortals. The obtained herbs should be placed on a clean altar, with incense offered in reverence. When preparing the medicine, it must be thoroughly boiled, and before taking it, face the mountain peak and perform Kouchi (a Daoist practice of teeth-tapping) while maintaining a purified state of fasting—this ensures efficacy. The mountain is also abundant with naturally miraculous herbs, though regrettably, not all can be identified. Here are a few known varieties:

Banxia (Pinellia ternata), Caowu (Aconitum kusnezoffii), Jiegeng (Platycodon grandiflorus), Shanyinchen (Artemisia capillaris), Huangjing (Polygonatum sibiricum), Longxucao (Juncus effusus), Xixin (Asarum sieboldii), Niuxi (Achyranthes bidentata), Guijiu (Dysosma versipellis).

There was a minor official named Luo Bin who had no heirs. Day and night, he prayed to the deity of Huagai Mountain, and on the first and fifteenth days of each lunar month, he performed Zhaijiao (Daoist purification rituals) at Zhaoqing Palace (a Daoist temple) to plead for descendants. In the Xinyou year of the Shaoxing era (1151), he dreamed of a Daoist in purple robes presenting him with three plums, one of which was slightly rotten. The next day, when he went to Huagai Mountain to fulfill his vow, he interpreted this as a sign that he would have three sons. The following year, he indeed had a son, and in the Jiaxu year (1154), another was born, followed later by a third named Ye. Unfortunately, the eldest son passed away after starting school, fulfilling the omen of the rotten plum in the dream. The accuracy of divine dreams is truly wondrous.

At the end of the Shaoxing era (1162), when the imperial court was recruiting soldiers, a general led over two hundred newly enlisted crossbowmen to camp at the Huagai altar in Zhaoqing Palace. They defiled the sacred space by relieving themselves indiscriminately. That night, the general suddenly dreamed of three Daoists descending on clouds, asking for Zhai (ritual food offerings). The general hurriedly bowed and apologized, saying there were no preparations at the moment and begged for patience.

A general once dreamed of a Daoist priest giving him guidance. The next morning, he recounted the dream to Master Yuan Daoxing at the local temple. When the group entered the main hall to offer incense, they were astonished to find that the deity statue inside bore the exact likeness of the priest from the dream. The general suddenly realized: this immortal being wasn’t seeking ritual offerings but was instead warning them that the military camp had become tainted with impurity and needed purification. After bowing reverently, the general immediately reorganized his troops and withdrew. Such a man could truly be called one of sincere devotion.

Near the Zixuan Cavern of Huagai Mountain, a woodcutter surnamed Lu stumbled upon a hidden cave while gathering herbs. Inside, he found a stone bed, an incense altar with a censer still emitting wisps of smoke, and several scripture scrolls (Jing) placed nearby. The woodcutter took six scrolls home but couldn’t decipher their contents. A neighbor surnamed Huang also failed to recognize the writing but kept them nonetheless. Later, the woodcutter dreamed of a Daoist priest demanding the scriptures’ return. He gave back five scrolls, leaving one still preserved by the Huang family. To this day, whenever locals pray with it, the scripture manifests miraculous efficacy, becoming a sacred protector of the community.

During the Qiandao era of the Southern Song Dynasty, a wealthy family in Hubei fell ill with plague. One day, a Daoist priest came to their door seeking alms. When a servant turned him away, the priest claimed he could cure disease with "charmed water" (a ritual practice where water is empowered by incantations). Upon hearing this, the family urgently invited him to perform the rite. The priest drew water, recited incantations, and rinsed his mouth with it several times (a practice involving "knocking teeth" [Kouchi], a ceremonial act of gathering inner Qi by lightly tapping the teeth). He then instructed the servant to distribute the water to the entire household. From the master to the children, all who drank it were instantly healed.

(Note: "Charmed water" refers to ritually empowered water in Daoism, while "knocking teeth" is a ceremonial gesture performed before drinking such water to gather the body’s vital energy.)

This account records the miraculous manifestation of Perfected Lord Guo (Guo Zhenjun) from Mount Huagai (a sacred Daoist mountain) in saving people. A wealthy family fell ill together when suddenly a Daoist priest surnamed Guo appeared, claiming to live in a thatched hut at the foot of Mount Huagai. He discerned the family's impending calamity and came specifically to heal them. After the patients recovered, the Daoist explained he had an appointment with fellow adepts to visit famous mountains and could not stay long. Though the host repeatedly entreated him to remain, the Daoist promised to return within a day or two—yet never reappeared.

Later, the host brought generous gifts to search for him at Mount Huagai's base. Local woodcutters and elders, however, insisted no Daoist named Guo had ever lived there—it was likely the mountain-dwelling Perfected Lord Guo (a Daoist immortal title) manifesting in human form. The host hurriedly prepared incense, candles, and spirit money to ascend the mountain and offer thanksgiving worship. Upon returning, he spread the story throughout the village, leaving all marveling at the numinous efficacy of an immortal's manifested form.

Another incident occurred in the fifth month of the final year of the Qiandao era (Southern Song dynasty), near Yihuang County's Huaxian Temple—originally a site where Perfected Lords Wang and Guo had revealed their sacred presence. A cook surnamed Liu exposed his body at Huagai Grotto (a cave on Mount Huagai), violating Daoist purity precepts, and later received a divine warning. This demonstrates how Daoist sacred sites brook no desecration, with perfected lords manifesting to admonish those who show disrespect.

(Note: Technical terms like "Perfected Lord" (Zhenjun), "Huagai Grotto," and "purity precepts" follow standard Daoist studies translations without parenthetical pinyin after their first glossary-based introduction in this text.)

Mount Huagai (a renowned Daoist mountain) is traversed by an extraordinary stone ridge, a rare geological wonder that creates a spectacular landscape. There was a cook named Liu who habitually treated immortals and buddhas with disrespect and held little belief in them. One moonlit night, he slept in the Sanxian Pavilion (a Daoist temple enshrining the Three Perfected Lords Fuqiu, Wang, and Guo). Due to renovations at the mountain's main hall, the divine statues had been temporarily moved to this pavilion. Liu lay there completely naked without restraint, even urinating casually under the eaves, showing not the slightest reverence.

After a while, he suddenly noticed a path extending from the pavilion and, in a daze, followed it—only to find himself trapped deep in a bamboo grove with no way forward or back. Startled awake, he discovered himself naked in the underbrush and had to cry for help. People heard his shouts and hacked through the thickets to rescue him. When fully conscious, Liu recounted that while urinating, he'd seen a path and followed it until sudden darkness enveloped him—then he realized he'd offended Perfected Lords Wang and Guo. Yet the immortals in their compassion merely manifested this warning without severe punishment. All who heard this account were filled with awe.

On the first day of the second lunar month in the year 1179 (the anniversary of Wang and Guo's ascension), Daoist priest Yuan Shu was offering incense and tea when, late at night, he dreamed of the Three Perfected Lords of Huagai (Fuqiu, Wang, and Guo) appearing in majestic splendor. The immortal lords wore imperial crowns with hanging beads and magnificent robes, seated in resplendent canopies flanked by numerous radiantly attired immortals. As Yuan Shu marveled and bowed in reverence, he suddenly awoke. Reflecting deeply, he reasoned: had this been mere imagination, the regalia of heavenly monarchs wouldn't have appeared—this must signify the Three Perfected Lords receiving celestial titles from the Jade Emperor, deliberately revealing it through dreams. Just as Lord Fuqiu earned his position as chief among immortals through supreme merit, Perfected Lords Wang and Guo likely received new heavenly honors.

An elderly man south of the mountain once manifested in a dream to answer the Wang family's prayers for a child. This account is left for destined readers to verify—should anyone experience similar visions, the mystery may be resolved.

In Raozhou (modern-day Shangrao, Jiangxi), a government official surnamed Wang went on pilgrimage to Mount Huagai, where he happened to meet the Daoist priest Yuan Shu. As they discussed the mountain's scenery, Wang suddenly asked, "Have you heard of the Elder of the Southern Mountain?" When Yuan Shu replied that he hadn't, Wang recounted a remarkable story.

It turned out that Wang's father had once been childless despite years of desperate prayers. An elderly practitioner advised him, "If you wish for an heir, you must travel a thousand li to Mount Huagai and plead your case." Following this advice, he purified himself through fasting and ablutions, climbed the mountain, and requested Daoist priests to perform a zhaijiao (purification ritual), burning a petition with this vow: If granted a son, he would return annually to fulfill his gratitude. In the third year, while lodging on the mountain, he dreamed of three Daoist priests who told him, "Moved by your sincerity, we have dispatched the Elder of the Southern Mountain to be reborn as your heir." Soon after awakening, his wife conceived, and the child born was none other than the now-grown Wang. Thereafter, father and son made yearly pilgrimages with offerings to perform thanksgiving rituals. Wang now had five sons himself, all believed to be blessings from the immortals.

Another account from the Shaoxing era of the Southern Song Dynasty tells of local devotees crafting statues of the Four Immortals of Mount Ba, the Three Immortals of Mount Hua, and the Twelve Immortals of Yulong, intending to enshrine them on Mount Ba. When they ascended the mountain to arrange the divine seats, their initial plan was to place the four immortals—Mei, Luan, Deng, and Ye—in the central positions, with the others arranged accordingly. But as soon as they lit incense and began the rites, a violent storm erupted with thunder and lightning, extinguishing lamps and candles, making it impossible to proceed. Everyone took this as an omen—the deities were displeased with the seating arrangement.

This passage records two miraculous manifestations of the Three True Lords of Huagai Mountain (the Daoist immortals Fuqiu, Wang, and Guo).

The first account describes an unusual occurrence during a communal ritual: initial divinations received no response until an elder practitioner pointed out that the seating arrangement for Lord Fuqiu was improper. When the assembly repositioned Lord Fuqiu at the central seat of honor, flanked by immortals Mei, Luan, Deng, and Ye on either side, auspicious signs immediately appeared. The storm ceased, the night sky cleared, an extraordinary fragrance filled the air, and the ceremony concluded successfully.

The second narrative recounts the spiritual efficacy of the golden statues of the Three True Lords through the experiences of Xiong Pu (courtesy name Bowen). As a student during the Zhenghe era (1111–1118), he devoutly venerated these statues. During his official service, the golden images repeatedly manifested miracles—appearing to extinguish a great fire in Rongzhou and protecting him from bandits in Jiande through ritual prayers. Later, he enshrined them at Zhaoqing Abbey in his hometown. When thieves attempted to steal the statues, supernatural phenomena terrified them into returning the sacred objects. Yuan Shu (likely a senior Daoist master), upon hearing of these events, invited descendants of the Xiong family to assist in having Wu Cong compose a stele inscription to eternally preserve the sacred images.

The text concludes by mentioning that during the Mid-Autumn Festival of 1157 (the Dingchou year of Shaoxing), local official Wu Jing received secret Shangqing (Highest Clarity) teachings while paying homage on the mountain—hinting at the ongoing transmission of the Three True Lords' Daoist lineage. The phrase "a true immortal possessing a child medium" may reference another unrecorded miracle, possibly serving as a title for a separate account not elaborated here.

This account records the miraculous manifestations of the Three True Lords (Fuqiu, Wang, and Guo) of Huagai Mountain, a sacred Daoist site. One day, an immortal possessed a young medium who sat solemnly before an altar, speaking with extraordinary wisdom. The spirit requested writing materials and inscribed: "Three peaks pierce the clouds, ten-thousand-foot cliffs lead to grotto-heavens (Dongtian, the Daoist paradises for cultivation). I dwell in these mountains of profound stillness." Later, the spirit added that on the Mid-Autumn Festival night, they would descend to the mortal realm alongside the Orthodox Unity (Zhengyi) True Man (Zhang Daoling, founder of the Celestial Master tradition) and the immortals Deng and Ye.

That evening, devotees keeping vigil at the altar recalled that Mount Ba had a Pavilion of Circular Light (Yuangong Ting), and felt this sacred site was incomplete without such a structure. They silently wished for divine guidance about constructing one. Jiang Ruochong, the mountain's supervising Daoist, secretly prayed to the immortals for instructions about building a Talisman Water Pavilion (Fushui Ting, for preparing consecrated water). The next day during farewell rites, the immortal again possessed the medium, advising simultaneous construction of both the Talisman Water Pavilion and Pavilion of Circular Light. The devotees realized Jiang's prayers had resonated with celestial will. Construction began on the Ghost Festival (Zhongyuan, 15th day of the 7th lunar month) in the Wuyin year and concluded by Mid-Autumn Festival. During the consecration ceremony, the medium manifested again, promising to reveal the Circular Light (Yuangong, an auspicious Daoist halo). At noon the following day, a five-colored immortal bridge miraculously spanned the cave before the temple, lingering before vanishing. Grateful for these signs, devotees cast a commemorative bell preserved at the sacred altar to this day.

Another account tells of Chen Si (nicknamed Hua Silang), a pious devotee from Pifu Village below Huagai Mountain. When his eldest son traveled to Gaoyou for trade, the merchant ship capsized, drowning all aboard except the young man, who desperately invoked the sacred name of the Huagai True Lords while clinging to a mast for a full day and night. Two elderly men in a small boat rescued him, reviving him with fire-warmed congee. After recovering for several days, the elders gave him provisions and said, "Just three or five li ahead" before parting. This demonstrates how sincere recitation of the Huagai True Lords' name delivers devotees from drowning—a testament to the efficacy of pious devotion.

This account narrates several miraculous tales of devotees receiving divine protection from the Three Immortal Lords of Huagai Mountain (Lords Fuqiu, Wang, and Guo).

The first story tells of a man presumed dead by his family, who were conducting the "Seven-Seven Rites" (a Daoist salvation ceremony performed every seven days for seven weeks). As the mourning rituals were underway, the man suddenly returned home in disarray. His family initially mistook him for a ghost before realizing he was truly alive. The survivor explained that during his near-death experience, he had continuously invoked the names of the Three Immortal Lords of Huagai Mountain, whose intervention saved his life.

During the Shaoxing era (1131-1162), the second miracle occurred when a catastrophic landslide (called "mountain roar" by locals) struck a place called Qifu. One household that had worshipped the Three Immortal Lords for generations found their home completely intact—perched like a platform above newly formed chasms—while everything around them collapsed. The entire family had united in chanting the Immortal Lords' names during the disaster. Later, when they relocated, the original site indeed crumbled as predicted.

The third account concerns a servant named Yan Yatui. Before leading a pilgrimage to the sacred mountain, his master Chen Zaowei required all attendants to observe purification fasts (zhai jie). The servant secretly ate pork head meat in violation. During the return journey, he suddenly disappeared, only to be found later hanging precariously on a northern cliff, delirious. After being rescued, he confessed that four red-clad divine guardians had seized him midway up the mountain—a clear warning for breaking dietary precepts.

These stories collectively emphasize the importance of sincere devotion and ritual discipline, demonstrating the Three Immortal Lords' protective grace through supernatural interventions. The mentioned "Seven-Seven Rites" represent Daoist posthumous salvation ceremonies, while "purification fasts" (zhai jie) denote preparatory abstentions—including meat avoidance—to purify body and mind before rituals.

During the Chunxi era (Southern Song Dynasty), six brothers from two families in a remote village of Luling went up the mountain to pay homage. At noon when they reached the summit, they asked the mountain custodian (the Daoist temple keeper) whether meat was available. The custodian replied, "This is a sacred place, close to Heaven—how could we take life here?" The men retorted, "We've eaten meat all along our journey, and even slaughtered a dog at last night's lodging. Since there's none here, we'll settle for vegetarian fare."

After completing their pilgrimage, come evening they refused to stay in the temple's guest quarters, insisting instead on sleeping directly beneath the main altar in the Immortal Hall. Around the first night watch (7-9 PM), desperate cries for help suddenly echoed through the temple. The custodian rushed to the altar with candles and found five men struck unconscious by lightning-fire, while one—though burned—remained conscious, weeping that they had all been struck by divine thunder. The temple staff carried them down and performed a vow-offering jiao ritual (Daoist calamity-averting ceremony) to seek forgiveness. After repentance, four soon regained consciousness, but the two ringleaders lay ice-cold with only faint warmth at their heart regions, unable to speak. At dawn, when hired carriers took them downhill, the two leaders died within two or three li (about 1 km), while the other four recovered completely. Thereafter, even local ruffians felt awe, and all mountain visitors observed purification fasts.

Another account tells of Hua Gai Mountain's slopes. A man named Yanxian (surname lost to history), on the fifth day of the fifth lunar month in 1179 (Chunxi reign), heard a tremendous crash behind his house—the mountainside was collapsing toward his home. As his family faced certain doom, they urgently prayed to Hua Gai Mountain's Three Immortals (Perfected Lords Fuqiu, Wang, and Guo), vowing to hold jiao rituals in gratitude. During their devout prayers, the mountain's fissure miraculously stopped expanding, sparing the household. To this day, that crevice remains as testament to the miracle. Yet half a li away, Zhang Bangchang's family suffered a simultaneous landslide that crushed half their members. Alas! Yanxian sought divine aid and received blessings, while Zhang, who did not, met disaster—how can mortals not revere these transcendent beings?

There was also a man named Wu Yi'e who once received secret Daoist texts in a dream, transmitted by an immortal.

This passage records a miraculous dream experienced by Perfected Master Wu Yi'e at Chongxian Temple on Mount Huagai at dawn on the 26th day of the ninth month during the Chunxi era of the Southern Song dynasty (1182 CE):

Initially, he dreamed of sitting on a bamboo-backed chair with three tiers when suddenly Daoist Jiang, a mountain cultivator wearing brown robes, came to visit. As they exchanged greetings and conversed, the scene abruptly shifted to a pavilion where Daoist Jiang disappeared, replaced by two unfamiliar Daoist adepts. One wore purple robes with flowing long beard and gaunt features; the other had well-proportioned stature and extraordinary bearing, each holding a scroll of inscribed paper. The Perfected Master kowtowed and inquired about the documents, to which they replied these were secret Daoist texts.

When Wu borrowed and perused them before concealing the scrolls in his sleeve, the purple-robed long-bearded adept showed displeasure and demanded their return, leading to an argument. Suddenly a short figure dressed in black appeared, urging Wu to quickly open a chest to store the sacred texts. After the dream broke and he fell asleep again, the two adepts reappeared in the pavilion. This time the purple-robed adept appeared more amiable, producing several black stone fragments (about one inch long) from a pouch at his waist. As these stones rolled across the table, they transformed into small swords that grew longer with each movement, eventually reaching about four inches. Wu privately speculated this might be the legendary flying sword technique.

(Note: "Mount Huagai" is a famous Daoist sacred mountain. The "Three Perfected Lords Fuqiu, Wang and Guo" refers to the Daoist immortals Fuqiu Gong, Wang Bao and Guo Pu. This dream account embodies the Daoist tradition of "heavenly texts bestowed in dreams," where profound Daoist methods are transmitted through dreams. The depiction of stones transforming into swords reflects Song dynasty Daoist imagination of "sword immortal" techniques.)

This passage recounts a wondrous encounter: A Daoist priest suddenly found a living fish about three inches long appearing in his hand. The fish had a bluish-green body with white patterns, its scales clearly visible, even revealing the internal organs wriggling beneath them. When the priest placed the fish into a small pool of water—about a foot wide—that had spontaneously welled up from the ground, it instantly transformed into a bird the size of a swan.

The bird's feathers were intricately patterned in green and white, like brocade, but most remarkably, it had two heads and two bodies, one overlapping the other. At first, the bird circled overhead before alighting on the priest's left arm. Then, a figure clad in purple robes appeared, reassuring him not to be alarmed and pointing to a small basin on the ground filled with hemp seeds, explaining that these were precious grains obtained from the Celestial Pivot Court (Tianshuyuan, a divine administrative bureau in Daoist cosmology).

After repeated pleas, the purple-robed figure smiled and gave him a single seed about the size of a large hemp grain. Another Daoist nearby then offered some tiny greenish round pellets, each no bigger than a needle’s tip, bringing the total to eleven. As the priest turned away, he encountered yet another Daoist eating these same small green pellets and managed to secure over twenty more.

He placed all the seeds in his mouth, noticing that some were slightly larger. As he swallowed with effort, a few slipped away. Convinced that these must be immortal elixirs (xianyao) and that consuming them would surely lead to transcendence, he was overcome with joy and knelt in gratitude. Finally, he saw two of the Daoists enter a cave to rest. Peering stealthily over the rocks, he observed them lying down to sleep.

This narrative vividly portrays a mystical Daoist encounter, filled with miraculous transformations and the bestowal of divine medicine, embodying the classic theme of "meeting immortals and receiving elixirs" in Daoist cultivation. The "Celestial Pivot Court" represents an administrative realm of the Daoist pantheon, while the "immortal elixirs" symbolize sacred substances capable of aiding one’s ascension to immortality.

This scripture records the miraculous interactions between two devotees and the Three True Lords of Huagai Mountain (the Daoist immortals Fuqiu, Wang, and Guo).

The first devotee dreamt of a Daoist priest clad in purple robes with flowing long beard, recognizing this as a manifestation of the Three True Lords. Prostrating himself reverently, he confided his distress about the ineffectiveness of his talismanic water (fulu) in healing people and sought the True Lords' guidance. The Purple-Robed True Lord questioned why he was so determined to seek these methods, to which the devotee replied it was to save common folk afflicted by evil influences. As he bowed again to request teachings, he suddenly awoke—yet the taste of elixir pills seemed to linger in his throat. Later, on an auspicious Jiazi day, he submitted a petition to the Three True Lords, after which his talismanic water indeed became remarkably potent. He also invited statues of the Three Lords for veneration and dreamt of their descent into his home at night. When he later shared these experiences with his fellow practitioner Yuan Shu, the latter marveled at the Three Lords' compassionate manifestations to guide humanity.

The second account describes how Zhang Yuanshu prayed at Huagai Mountain for his critically ill mother. The day before his return, an immortal appeared to his mother, assuring her that sincere pilgrimage to Huagai Mountain would dissolve all ailments upon her son's homecoming. The next day, when Zhang returned, his mother had indeed recovered and later lived out her years in peace. The family attributed this blessing entirely to the Three True Lords' grace.

The text also briefly mentions the supernatural incident of Lady Jia's soul returning from the underworld to recount her visions (details not expanded). These records collectively reflect the deep faith devotees held in the Three True Lords' spiritual power and their religious experiences of receiving divine responses through earnest prayer.

During the Chunxi era of the Southern Song dynasty (28th day of the fourth lunar month, jiachen year), the wife of official Wu Xun (courtesy name Yanhe), née Jia, suddenly collapsed at noon without warning, her body turning cold and unresponsive. Just as her relatives were at a loss, she faintly opened her eyes as if trying to speak.

In fragmented words, she recounted being invited by three women to watch the tide at the front harbor when she unexpectedly encountered her deceased mother-in-law (Wu Xun’s mother), who mentioned her hairpin had broken and she needed to return home. She then saw her father-in-law (Wu Xun’s father) and grandfather dressed in black robes and purple jackets. The grandfather told her, "Child, I’m coming back to care for you and your husband." When Jia expressed confusion about how the elderly could support them, the old man only smiled and gestured with moss. The grandfather also mentioned that "Zhou Bao of the 150th household" was originally destined for rebirth elsewhere but had now decided to return to the Wu family, counting on his fingers to predict the date of return.

The spirits explained they were awaiting the underworld’s reincarnation documents, estimating they would be reborn in about ten to fifteen days. Jia then saw her own wandering soul lingering near the Zhaoxian Immortal Pavilion, complaining that the Wu family had not prepared offerings, meals, or clothes for the deceased. The grandfather mentioned owning properties, money, and other assets in the underworld, which he intended to bring back to the living world. Suddenly, an underworld judge appeared holding a merit-and-fault ledger, revealing that Wu Xun had donated a hundred strings of cash to the Dongyue Temple (a Daoist shrine to the deity of Mount Tai). Though this should have been recorded as a hundred merits, only sixty were credited, listed on the seventh line. The judge refused to explain the discrepancy, citing "underworld regulations forbid further questions."

Upon waking, Jia had no memory of her near-death experience and only fully regained consciousness after drinking water. But by dusk, she fell into another deathlike state, seeing someone at the door demanding "shoe money" (a Daoist funeral custom for the deceased’s journey expenses). Finally, she witnessed three figures in purple, green, and white robes approach her bedside, with the purple-robed figure issuing an indistinct command. This account reflects the Song dynasty folk belief in "soul journeys to the underworld," touching on Daoist concepts of reincarnation, underworld judgment, and ancestral worship practices.

Jia (a woman) asked Wu Xun (a Daoist practitioner) why he refused to accept the twenty strings of coins offered by others, and further inquired why he would not take the abundant wealth and farmland from the Liu family. Wu Xun kowtowed in response, explaining that out of reverence for the Dao of Heaven and fear of incurring guilt, he dared not accept possessions belonging to others. At that moment, two divine officials in purple robes (judges of good and evil from the Eastern Peak Mount Tai) appeared and informed Jia that these offers of wealth had been tests of her virtue. They then led her to another room where stores of coins and rice were kept, explaining that these were actually the savings of her husband. After locking the door, they handed Jia three keys for safekeeping.

The purple-robed divine officials revealed their identities, saying: "We are the judges of good and evil from the Eastern Peak Mount Tai. Of the ten stars of fortune destined for your life, eight have already fallen, leaving only two. It is solely due to the fortune-star of your husband rescuing you, along with the hidden virtue (De) of your father-in-law, that you have survived until now." They then produced a ledger of merits and faults written in black ink. Though Jia was illiterate, she recognized the two large characters "good heart" written in vermillion. The officials said: "Your husband has a kind heart. Tomorrow, I will report this to Heaven." With that, they vanished. When Jia awoke, she had no memory of the experience.

On the first day of the fifth lunar month, Wu Xun brought incense, candles, and spirit money to the Eastern Peak Temple to confess his faults before the Sacred Emperor, then went to the Bureau of Good and Evil (a netherworld judicial institution) to seek forgiveness. As he left the temple, he encountered his elder brother Wu Ciyang and recounted the events. His brother said: "Our grandfather devoutly worshipped the Three True Lords of Mount Huagai (a sacred Daoist mountain) and once donated funds to build Zhaoging Temple (a Daoist monastery), where he enshrined statues of the Three Immortals and donated farmland. Now, the spirit of our grandfather often manifests in the temple’s celestial pavilion—this is the karmic reward of his virtuous deeds. Since his hidden virtue (De) is now complete, it is likely he will soon be reborn. You should go to Zhaoging Temple to recite scriptures for his transcendence." The next day, Wu Xun went to Zhaoging Temple to chant scriptures and pray for blessings.

This account records the miraculous manifestations of the Three True Lords of Huagai Mountain (the immortal trio of Fuqiu, Wang, and Guo). At dawn on the twenty-second day of the fifth lunar month, Lady Jia gave birth to a child. On the evening of the twenty-third, she dreamed of a Daoist priest in purple robes with a long beard who entered her home carrying a sword, affixing talismans (fulu) and chanting incantations. In the dream, Lady Jia asked, "Venerable Daoist, have you come today to seek alms?" The priest replied, "I seek no money. Yesterday I sent you a family member [referring to the infant]—do you know this? Do not scold him, but care for him well."

On the fifteenth day of the sixth month, a neighbor brought lamb meat for Lady Jia to eat. That night, she dreamed again—this time of Abbot Xie from Zhaoguan Temple coming to warn her: "Do not let lamb broth stain the child’s mouth." Having said this, he departed. On the night of the twenty-ninth, Lady Jia dreamed of three Daoist priests visiting. Two of them sat atop flower vases, while the purple-robed priest entered her chamber directly and said, "We are two immortals from Huagai Mountain, here to see your child. The child has cried for two nights straight, but from tonight onward, he will cry no more." Upon waking, she found the child had indeed ceased his crying.

The text further records the efficacy of an "evil-warding spirit talisman" (lingfu): A scholar named Huang Bin obtained one such talisman and placed it at his hall entrance. Later, when his wife and a neighbor returned from picking plums in the rear garden, they suddenly grew dizzy and feverish, as if possessed. That night, his wife dreamed of two men begging at the gate. When someone urged them to enter, they pointed at the talisman on the door and said they dared not. Only after his wife promised them food did she awaken. The next day, Huang Bin discovered two ancient graves in the garden. After preparing offerings and conducting a memorial rite, his wife’s illness vanished—proving the talisman’s potency.

Finally, the text recounts how the True Lord Fuqiu subdued a water monster atop Longyuan Mountain. These accounts collectively demonstrate how the Three True Lords manifested through dreams, talismans, and other means, guiding people toward virtuous deeds: constructing temples, venerating divine images, and practicing charity.

Mount Longyuan stands directly south of Chongyi County. Its summit originally housed a water demon that caused annual floods during spring and summer. When Immortal Fuqiu (one of Daoism's Three True Lords) first journeyed to Mount Jun in the Jiangnan region, he passed through this area. Captivated by its extraordinary landscape, he lingered to explore. Upon learning of the demon's mischief, he suppressed the creature beneath the lake using a giant bell, proclaiming: "From this day forth, you shall never harm the people again"—thus originating the present-day "Boiling Lake."

Ever since the bell confined the water demon, the lake has perpetually seethed. Later, greedy villagers heard rumors of the precious submerged bell's value and attempted to salvage it. Yet the more they dredged, the deeper the lakebed sank, ultimately foiling their efforts. Once, a refugee woman gave birth by the lakeside, and the ritual impurity from childbirth temporarily stilled the boiling waters. Locals must now offer prayers to the immortal before maintaining the lake, lest they invite floods or attacks by venomous creatures.

The mountain also hosts a "Money Granary," established by the True Lord who commanded the local earth deity to store coins for aiding the poor. A woodcutter once discovered a fissured rock filled with innumerable copper coins, with over three hundred scattered on the ground. Greedily pocketing the loose coins, he marked the spot with stones intending to return at night. By his return, the rock had sealed shut. That evening, a Daoist priest appeared in his dream, admonishing: "These funds relieve the destitute—they are not for private taking. Keep the scattered coins as payment for sealing the vault."

Prayers offered in the mountain's stone chamber summon auspicious clouds. Sometimes these misty formations weave together into multicolored radiance or manifest rainbow-hued bridges extending to Hua Peak. During droughts, locals perform the "Dragon Casting" ritual (a Daoist rainmaking ceremony) at the western Dragon Pool, promptly followed by nourishing rains. The cliffs below flourish with cattails, where crystalline springs interplay with fantastical rock formations. Beside the altar sits a naturally formed stone ox, neighbored by the so-called "Medicine Well"—its waters appear shallow yet prove inexhaustible. This was precisely where Immortal Fuqiu cultivated the Dao, employing its power to universally deliver sentient beings.

This passage records several miraculous events associated with the Three Perfected Lords (Floating Hill, Wang, and Guo—three Daoist immortals) at Mount Huagai, a sacred Daoist mountain during the Song dynasty. During the Shaoxing era (1131-1162), a Daoist priest excavated a stone ritual implement (a ceremonial vessel used in Daoist rites) from the foundation ruins of a temple. Originally a bowl for holding ritual water, the earthenware had turned to clay over time, yet still bore the engraved characters "Boiling Lake," indicating it had endured for millennia. Though the site had undergone repeated cycles of construction and ruin, the divine majesty of the deities would tolerate no desecration—the slightest offense would provoke thunderous winds as warning.

During that same Shaoxing period, the recluse Luo Gongzhang and Daoist priest Zou Congzhou restored the immortal statues at this site. On the night the statues were completed, a wondrous omen appeared: three luminous rainbow bridges arched across the sky, illuminating the night bright as day while an extraordinary fragrance lingered until dawn. Deeply moved, Luo Gongzhang wrote in his thanksgiving prayer: "The auspicious signs reveal the eternal Dao of the divine, the radiant glow manifests the inscrutable mysteries of transformation."

Later, when the sacred grounds were defiled, calamity struck immediately—interpreted as the deities' warning to purge the old and establish the new. During the Shaoxing era (1190-1194), Daoist priest Huang Zongyi gathered devotees to rebuild the temple. On the Qixi Festival (7th night of the 7th lunar month), literatus Luo Wuyi and fellow villagers Huang Zhong and Huang Zhen witnessed three celestial lanterns ascending from the mountain peak at night, multiplying to over a hundred by midnight. Thereafter these heavenly lights appeared frequently, though usually numbering between three to a dozen.

On one occasion when rituals were performed disrespectfully, thunder struck twice consecutively as divine admonishment, leaving the people awestruck with reverence. In the gengshen year (1200), after Luo Gongzhang and Daoist Huang made devout prostrations to the perfected immortals, the temple reconstruction commenced, eventually completing both statues and halls. During the consecration, golden celestial lanterns appeared regularly amid frequent auspicious radiance until these phenomena became commonplace. That same June, new Daoist statues were crafted in preparation for inviting the deities' descent. All these marvels were regarded as manifest proof of the Three Perfected Lords' sacred presence.

This passage documents the miraculous deeds and sacred landscapes associated with Mount Huagai (a renowned Daoist mountain) and the Three Perfected Lords Fuqiu, Wang, and Guo (immortals who attained the Dao).

Concerning the mountain's wonders: The divine statues on the mountain were originally donated by Sichuan Daoist priest Zou Linqing. At noon on the twenty-third day of the lunar month, an unusually bright halo suddenly appeared in the sky. Mount Huagai rivals Mount Hua in height, with sweet springs, lush bamboo groves, and peach-plum forests crowning its summit. The cliff faces bear natural patterns resembling frozen ripples, along with large and small stone gates—legend claims these were paths cleaved by immortal swords during celestial ascensions. When an army once toppled part of the mountain rocks here, three hundred soldiers mysteriously perished as if by divine retribution. The site is also believed to be where Tang poet Du Fu attained the Dao, with remnants like alchemical furnaces and well-platforms still preserved.

Regarding rain-prayer pilgrimages: Incense offerings at Mount Huagai burn perpetually, while the summit's weather shifts unpredictably. A devotee named Wu Cheng made vows for his family's welfare; when his wishes were fulfilled, he journeyed to fulfill his pledge. Hindered by days of rain, he burned incense at an inn while bowing toward the Three Perfected Lords to pray for clear skies—sunshine miraculously appeared the next day. His poem records: "Weeks of frozen rain turned roads to mud, / Blizzard winds compounded sorrow— / Until the Perfected Lords dispersed the gloom, / Revealing sunlight atop ten thousand peaks." From the summit altar, when clouds part, a thousand-mile panorama unfolds. Generations of literati have left inscribed verses here for visitors to contemplate.

The miracle of Minister Sun: During his southern exile, Minister Sun Di took refuge at Xiangu Mountain's Daoist temple when bandits arose. Falling ill, he vowed before incense: "If healed, I shall ascend to fulfill my pledge." After recovering, he climbed fearlessly despite the terrain, feeling as if walking effortlessly on level ground. Completing his rituals, he composed verses praising: "Dense vines became my handrails— / No palanquin bore me upward... / At dawn, birds sang beyond azure peaks..." (fragmentary text). These accounts collectively testify to the Three Perfected Lords' spiritual power and Mount Huagai's numinous nature.

This account documents the miraculous healing deeds of the Three True Lords (the perfected immortals Fuqiu, Wang, and Guo) from Mount Huagai, a sacred Daoist mountain. A certain official named Chen had a mother, Lady Yu, who suffered from severe asthma. When her condition became critical, Official Chen went to the immortal altar at Mount Huagai to seek sacred water. After taking the medicine, Lady Yu entered a trance-like state and saw three Daoist priests in colorful robes descending on clouds into her home. One of them, a bearded priest with a full, benevolent countenance, gave her a pair of bronze chopsticks, saying they could cure her illness. Immediately, Lady Yu felt her body lighten, and her illness vanished, while an extraordinary fragrance filled the entire room.

Thirteen days later, mother and son ascended the mountain to fulfill their vow of gratitude. Lady Yu recognized the statues of the Three True Lords enshrined in the temple as the very immortals she had seen in her dream. They then held a grand Zhaijiao (Daoist purification ritual) to express their thanks and funded the reconstruction of the precious temple hall that had been destroyed by wildfire, commissioning new plaques, ritual altars, and temple bells. This event was recorded by Zhou Xian of Luling as testimony to the efficacious power of the Three True Lords.

The dates mentioned—"Baoyou Wuwu" (1258 CE, sixth year of Baoyou reign) and "Jingding Gengshen" (1260 CE, first year of Jingding reign)—document the destruction and reconstruction of the Daoist temple at Mount Huagai. In Daoist practice, bronze chopsticks are often regarded as ritual implements with the power to exorcise evil and cure diseases.

In Luling (present-day Ji'an, Jiangxi), there lived a man named Zhou Xian. During the Baoyou era in the wuwu year (1258), a family member faced a dangerous pregnancy. As Zhou Xian prepared to leave on business, he hesitated but then sincerely prayed to the Three True Lords of Huagai Mountain (the immortal trio of Fuqiu, Wang, and Guo). That night, he dreamed of two Daoist priests in feathered robes arriving to perform rituals at his home. When Zhou Xian explained he had business to attend to and couldn't stay, the feathered priests replied: "Go tend to your affairs—we'll handle matters here." Days later, joyous news arrived that despite a difficult labor, a healthy boy had been safely delivered.

By the Jingding era's gengshen year (1260), the entire family suffered terribly from scabies. Zhou Xian again prayed to the Three True Lords, and they swiftly manifested their efficacy with a cure. In spring of the Xianchun era's yichou year (1265), his two sons Wenqing and Wengui contracted smallpox consecutively, lying bedridden for days without eating. As the family despaired, Zhou Xian burned incense and bowed toward Huagai Mountain to beseech the Three True Lords' protection. Soon after, the elder son Wenqing dreamed of three Daoist priests arriving to check his pulse, reassuring him the illness wasn't serious. Upon waking, he dreamed again of the priests returning with medicine. Within days, the boy could eat again, the poxes completely vanished, and the crisis passed. In gratitude, Zhou Xian had these miraculous accounts engraved at the Zixuan Cave on Huagai Mountain.

Another record tells of a great drought in summer of the Chunxi era's renyin year (1182), causing widespread panic. Magistrate Zhao Yizhong led officials and citizens in reverently welcoming the sacred image of Huagai Mountain's True Lords, holding rain-prayer purification rituals (zhaijiao) at the Jade Clarity Hall. Indeed, abundant rains came, soaking the fields. On the nineteenth day, the sky twice glowed with strange radiance—neither rainbow nor lightning—witnessed by thousands. When the county held a grand communal ritual on the first day of the seventh month, torrential rains began the moment prayers were offered, continuing until the fourth watch. That year's harvest proved exceptionally bountiful.