《玄品錄》

During the Zhou dynasty, there was an official named Yin Xi who excelled in Neidan (internal alchemy, the Daoist practice of cultivating one's essence, vital energy, and spirit). He regularly ingested the refined essences of heaven and earth while quietly cultivating his virtue. At the time, no one was aware of his spiritual attainments. Later, when Laozi journeyed westward, Yin Xi perceived through observing cloud formations that an enlightened sage would pass by. He waited at the mountain pass and indeed encountered Laozi, who recognized his extraordinary qualities and specially composed for him the two-part Classic of the Way and Virtue (Daode Jing). Subsequently, Yin Xi followed Laozi westward to the desert regions, consumed the immortal herb known as "Giant Victory," and ultimately disappeared without trace. Yin Xi himself authored nine treatises titled Master Guan Yin (Guan Yinzi). The Han dynasty scholar Liu Xiang praised this work as profound and comprehensive, noting how its reading brings clarity and tranquility to the mind without inducing agitation. Zhuangzi also recorded Yin Xi's teachings: "The cultivator maintains inner emptiness while phenomena manifest naturally. Movement flows like water, stillness reflects like a clear mirror, and response comes as timely as an echo. In the liminal state, existence and non-existence blur; in profound stillness, clarity becomes transparent." Never striving to be first, he always followed nature's flow and was revered as one of ancient China's Great Perfected Ones, receiving the Daoist title "Initiator of Culture" (Wenshi Xiansheng).

Yin Gui, styled Gongdu, was a native of Taiyuan and cousin of the revered Yin Xi. Mastery of the Confucian Five Classics complemented his expertise in celestial phenomena and esoteric prognostication (ancient divination arts). He transmitted over a hundred Daoist scriptures while regularly practicing with the medicinal herb Polygonatum (a restorative tonic). When Yin Xi met Laozi at Hangu Pass during King Kang and King Zhao's reigns, he dwelt in a thatched hut on Zhongnan Mountain. By King Mu's era, this humble dwelling transformed into the Tower for Contemplating the Dao (Louguan Tai), a center for spiritual practitioners where Yin Gui cultivated alongside the recluse Du Chong, ultimately attaining realization as the "Great Harmony Perfected One" (Taihe Zhenren).

Du Chong, styled Xuanyi, hailed from Haojing. In the Ding-Si year of King Zhao's reign (traditionally 1024 BCE), upon hearing of Yin Xi's enlightenment, he retreated to the "Spiritual Abode" for cultivation. Five recluses from distant regions gathered there—all men of profound serenity and lofty aspirations who eschewed hierarchical distinctions in spiritual practice, collectively embodying the Dao of humility. King Mu consequently established a Daoist temple with ancestral shrines, appointing Du Chong as presiding master. Living to 120 years before his celestial ascension, he became known as the "Supreme Ultimate Perfected One" (Taiji Zhenren).

Xin Qian, also called Ji Ran, from Kuiqiu Pushang, studied under Laozi. His erudition spanned all fields of knowledge. When King Ping of Chu inquired, "I hear you've learned the Great Dao from Laozi—might you explain it?" he replied: "The essence of the Classic of the Way and Virtue lies in rectifying perverse thoughts."

This passage recounts the deeds and philosophies of three Daoist figures.

The first is Wenzi (an important Daoist figure). He taught that the key to governing chaotic times lies solely with the ruler - accumulating virtue (De) makes an enlightened monarch, while accumulating resentment leads to ruin. This principle explains the rise of Yao and Shun and the fall of Jie and Zhou. Later, Wenzi traveled to the Wu-Yue region, where Fan Li (famous minister of Yue) became his disciple. When Yue prepared to attack Wu, Wenzi warned that warfare brings calamity and violates Daoist virtue, but King Goujian ignored his advice and suffered defeat at the Battle of Fujiao. Wenzi eventually retired to write his twelve-volume work, which derives from Laozi's philosophy. His writings propose that spirit (Shen) is the source of wisdom - when the mind-spirit is clear, wisdom becomes luminous. True learning requires heart-mind realization. He also discusses methods for observing people: note whom the powerful recommend, what the wealthy pursue, and what the poor accept. During Emperor Xuanzong's Tang reign, he was posthumously honored as "Perfected Man of Penetrating Mystery," and his text became known as the Scripture of Penetrating Mystery (Tongxuan Zhenjing).

Next is Lu Tong (the "Madman of Chu," a Spring and Autumn period recluse). Skilled in longevity practices, he gathered mountain herbs for sustenance and wandered sacred peaks for centuries. When Confucius visited Chu, Lu Tong sang as he passed the sage's carriage, using the phoenix metaphor to warn Confucius against the dangers of political engagement. Confucius sought conversation, but Lu Tong avoided him.

Finally, there's Gengsang Chu (disciple of Laozi). Having deeply absorbed his master's teachings, he resided at Mount Weilei, dismissing the clever and virtuous to live only with simple folk. After three years, the region enjoyed abundant harvests. He later retired to compose his nine-chapter work Gengsangzi (also called Kangcangzi). During the Tang dynasty, Wang Bao presented this text to the court, earning Gengsang Chu the posthumous title "Perfected Man of Cavernous Numinosity," with his book designated as the Scripture of Cavernous Numinosity (Dongling Zhenjing). The original text is now lost.

Nanrong Chu (an ancient Daoist seeker) went to visit Laozi, who asked him: "Why have you brought so many people with you?" Startled, Nanrong Chu turned to look behind him. Laozi said: "Don't you understand what I mean?" Hanging his head in shame, Nanrong Chu sighed and said: "Now I've forgotten what I intended to answer, and even lost the original question I wanted to ask."

Nanrong Chu continued: "People say I'm dull-witted. If I pretend to be clever, it will only bring disaster upon myself. Failing to practice benevolence and righteousness harms others, but practicing them burdens my own being. How can I escape this dilemma?" Laozi replied: "Can you maintain the purity of your original nature? Can you remain unswayed by external things? Can you disregard others' judgments and turn inward? Can you be as innocent as an infant? An infant acts without purpose, walks without direction, its body as natural as withered branches, its mind as serene as dead ashes. One who attains this state will neither receive blessings nor suffer misfortunes, and thus naturally avoids calamity." It turns out Nanrong Chu had previously studied under Gengsangzi (a Daoist figure), who admitted his limitations and suggested Nanrong Chu travel south to meet Laozi.

Yin Wen (a Daoist scholar) devoted himself to studying Laozi's teachings, wearing a hat shaped like Mount Hua to symbolize his aspirations. The Dao he pursued involved neither worldly burdens nor external adornments. He envisioned a peaceful world where people could live contentedly, satisfied with meeting basic needs. He advocated ignoring insults, mediating civil disputes, and stopping wars. Carrying these principles, he traveled through various states, teaching both rulers and commoners, always keeping the world's welfare in mind. He authored two chapters of the Yin Wenzi.

Shicheng Qi (a recluse) journeyed far to see Laozi, saying: "I've heard you're a sage and have come specially to seek advice on self-cultivation." Laozi answered: "The great Dao embraces all things without exception, vast beyond measure. Those who attain the Dao grasp the essence of things, transcending heaven and earth while maintaining spiritual freedom." Deeply enlightened by these words, Shicheng Qi gained profound realization.

Cui Qu (a virtuous Zhou dynasty official) asked Laozi: "If the world isn't governed, what becomes of human hearts?" Laozi cautioned: "Never disturb the human heart. When suppressed, it becomes despondent; when empowered, it grows arrogant—these fluctuations are like imprisonment and torture. The human heart rages like fire and freezes like ice, changing so swiftly..." (The original text breaks off here, mainly describing how human hearts easily lose balance under external influences)

The Records of Mystical Virtues (Xuán Pǐn Lù) passage primarily discusses the inscrutability of the human heart, the decline of social morality, and the governance methods of ancient sages.

The opening describes the nature of the human heart: when calm, it is unfathomably deep; when agitated, it becomes as uncontrollable as something suspended in midair. The Yellow Emperor first attempted to restrain human hearts through benevolence and righteousness, yet by the Three Dynasties (Xia, Shang, Zhou), the world had descended into chaos. People became suspicious and deceitful toward each other, unable to distinguish good from evil or truth from falsehood. The collapse of virtue (De) led to social upheaval. As the populace pursued cunning intelligence and exhausted their vital energies, harsh laws and punishments emerged—all consequences of forcibly constraining human nature. Observing this moral decay, Laozi used Cui Ju's question to warn the world.

Bo Ju, an official of Zhou who studied under Laozi, witnessed an executed criminal in Qi. Removing his official robes to cover the corpse, he wept: "The world faces great calamity, yet you suffered first!" He lamented how people always say "don't steal or kill," yet it's precisely the establishment of honor-shame standards that reveals flaws, and the hoarding of wealth that sparks contention. Ancient rulers credited achievements to the people while taking blame upon themselves; contemporary rulers obscure truth to deceive the populace, setting impossible tasks to punish them. When people's strength fails, they resort to pretense; when wisdom proves insufficient, they deceive; when resources run short, they steal. Who bears responsibility for these consequences? Bo Ju's insights largely derived from Laozi's teachings.

Lie Yukou of Zheng State lived during Duke Xugong's reign. His philosophy honored the Yellow Emperor and Laozi as patriarchs, yet he remained obscure while living in Zheng's countryside for forty years. Initially studying under Huzi, he later became a disciple of Lao Shangshi and befriended Bohun Wuren. After nine years cultivating these masters' Daoist methods, he attained the ability to ride the wind. When disciple Yan Hui asked, "Is seeking the Dao meant for gaining wealth and honor?" Liezi replied: "It was precisely because Jie of Xia and Zhou of Shang despised the Dao while valuing profit that they lost their kingdoms."

Liezi (Lie Yukou) lived in poverty with a gaunt appearance. A visitor said to Ziyang, the prime minister of Zheng: "Lie Yukou is a virtuous scholar of the Dao, yet he lives in your state in such destitution. Doesn't this make it seem you don't value talent?" Ziyang immediately sent grain to Liezi. Upon meeting the envoy, Liezi bowed respectfully but declined the gift. After the envoy left, Liezi's wife beat her chest in complaint: "I've heard the families of Daoist practitioners live comfortably. Now we're starving, the prime minister sends provisions, yet you refuse. Are we fated to suffer?" Liezi smiled and explained: "The minister doesn't truly know me—he acts only on others' words. Should he later condemn me, it would equally be based on hearsay. That's why I declined." Later, Zheng indeed suffered rebellion and Ziyang was killed.

Liezi's original work contained twenty chapters, which Liu Xiang edited down to eight after removing duplicates, titled Liezi—a Daoist text. Daoist philosophy emphasizes grasping fundamentals and practicing serene wuwei (non-action). In self-cultivation, it advocates humility and non-contention, sharing common ground with Confucian classics. During Tang Dynasty's Kaiyuan era, it was honored as the Chongxu Zhide Zhenjing (Scripture of Perfect Virtue in Empty Womb). Song Dynasty's Xuanhe period canonized Liezi as "Perfected Lord of Mysterious Emptiness."

Zhuangzi (Zhuang Zhou), styled Zixiu, served as a minor official managing lacquer groves in Meng during King Hui of Liang's reign. Though erudite, his thought centered on Laozi's teachings. His hundred-thousand-word work predominantly uses parables. When King Wei of Chu heard of his talent and sent envoys with rich gifts inviting him to be prime minister, Zhuangzi replied: "A thousand gold is substantial profit, ministerial rank a lofty position. But have you not seen the sacrificial ox? Raised meticulously for years, draped in embroidered silks for the temple altar. At that moment, even if it wished to be a solitary piglet, it couldn't. Begone! Don't defile me." He remained unbound by office, preserving his spiritual freedom.

Zhuangzi's work, titled after himself, contains his self-description: "The cosmos is formless void, transformations unfathomable. Life-death coexists with heaven-earth, communes with shen (spirit). Vastly unaware of destination, dimly ignorant of direction. The ten thousand things encompass all yet find no home." This realm existed in ancient Daoist arts—Zhuangzi inherited and expanded it through seemingly absurd language and unbounded rhetoric, expressing freely without partiality. Believing the world too turbid for solemn discourse, he adopted this distinctive style.

Zhuangzi employed unconstrained language to expound profound truths, using the words of ancient sages to verify principles and parables to reveal deeper meanings. He communed freely with the spiritual essence of heaven and earth while never disparaging the myriad things of creation. Untroubled by judgments of right and wrong, he moved harmoniously through worldly affairs. Though his writings dazzle with fantastical imagery, they never wound; though his expressions vary unpredictably, they reward careful contemplation. His inner being overflowed with abundance—above, he roamed with the Creator; below, he befriended those who had transcended life and death through attainment of the Dao.

In elucidating the fundamental Dao, his vision was vast and expansive. Regarding core principles, his grasp was precise, reaching the ultimate heights. Though his teachings adapted to transformations and explained all phenomena, their underlying truth remains inexhaustible, their origins clearly discernible. Concerning his most profound and unfathomable aspects, the Zhen'gao (a key Daoist text) records that Zhuangzi studied under Master Changsang, receiving authentic transmission. Later he retreated to Baodu Mountain, where he participated in compiling the Taiji Jing. The world honors his writings as the Nanhua Zhenjing (True Scripture of Southern Florescence), and Emperor Huizong of Song conferred upon him the title "Perfected Lord of Subtle Wonder and Primal Penetration."

Fan Li, styled Shaobo, was a native of Xu who studied under Jiang Taigong. Fond of drinking pure mountain spring water, he later became a disciple of Ji Ran and served as Grand Counselor of Yue. He often said that success required aligning one's actions with the patterns of heaven and earth. After assisting Goujian to conquer Wu, he reflected: "With only half of Ji Ran's strategies, I achieved victory. Since these methods worked for governing a state, I wish to test them in managing a household." He then drifted across the Five Lakes in a small boat, changing his name to "Chiyi Zipi" in Qi. Over a century later, he reappeared in Tao under the alias "Lord Zhu," amassing immense wealth that earned him the name "Tao's Lord Zhu." He frequently aided impoverished relatives and friends, later selling medicine in Lanling. Later generations often claimed sightings of him.

Master Guigui, a recluse of the Zhou dynasty, took his name from his hermitage in Ghost Valley. No records preserve his birthplace or surname. His writings surpassed all Warring States philosophers—even the profound mysteries the Yijing, Laozi, and Yinfu Jing couldn't encompass were fully explicated in his works, marking him as a once-in-an-era genius. He declared: "The world knows no permanent nobility, just as scholars have no fixed teachers," and observed: "When others stir, I remain still; when others speak, I listen. Understanding one's true nature reduces burdens; knowing heaven's mandate eliminates worries." Such sayings distill exceptional insight. As for chapters like "Flourishing the Shen" and "Nourishing the Will," they point directly to the roots of Dao and De, penetrating the profound mysteries of the divine.

This passage recounts the stories of two recluses and conveys key Daoist concepts.

The first section describes Guiguzi, the renowned Warring States period hermit and strategist, as portrayed in Guo Pu's "Poems of Roaming Immortals." The poem depicts encountering a Daoist priest amidst thousand-ren-high verdant streams, later identified as Guiguzi. The text notes that scholars like Xu Guang, Huangfu Mi, Tao Yinju (Tao Hongjing), and Yin Zhizhang all composed commentaries on Guiguzi's works.

Next, it introduces another recluse, Heguanzi (named for his pheasant-feather-adorned hat), a learned but impoverished Chu state philosopher of the Spring and Autumn and Warring States periods. His teachings stemmed from the Huang-Lao tradition (the doctrines of the Yellow Emperor and Laozi). Though living in seclusion, he remained concerned with worldly affairs. His writings criticize petty men who deceive rulers and abuse power to harm the people, asserting that Heaven's will is profound and inscrutable—fortune and misfortune lie beyond human control. Yet he also extols the phoenix as embodying Yang Qi's essence, the qilin as the essence of Yin Qi, and the common people as the essence of Dao and De (Virtue/Power). These ideas were later cited by Jia Yi in his "Owl Rhapsody."

The second part recounts the story of Guo Sichao, a Yan state native during the Qin dynasty. All four Guo brothers achieved success in Daoist cultivation. As the eldest, Sichao dwelled on Huayang's Leiping Mountain, cultivating five fruits and apple trees (believed to ward off calamities). He dug a pond before his dwelling, often boating upon it while spontaneously composing songs. The lyrics depict nature's beauty and express insights from cultivation: embracing carefree wandering while retaining compassion for the world; transcending mundane existence yet pitying fleeting mortal lives. The conclusion describes adepts soaring through celestial realms to reach the Palace of Taiwei (a Daoist celestial abode), drinking the immortal elixir Golden Li Syrup, and attaining the deathless, boundless state of Xiaoyao (untrammeled freedom).

(Part 3) The immortal rides swift cloud-qi (vital energy) dancing across the Divine Empyrean (Daoism's highest heaven), his body wrapped in auroral light circling nine suns. The August Emperor arranges his dragon chariots in orderly procession, arriving at the Northern Florescence celestial palace. Divine tigers (guardian beasts) weave through jade forests where wind and clouds merge into one. They open the gates of the netherworld, performing mysterious transformations before vanishing without trace.

(Part 4) After attaining the Dao, this immortal was elevated to become Left Immortal Duke of the Nine Palaces celestial realm, overseeing jade terrace officials who manage the celestial canopy. An imperial edict from Emperor Huizong's Xuanhe era states: The profound mechanisms of the Three Qi (Jing-Essence, Qi-Energy, Shen-Spirit) transcend verbal measurement; the coalescence and transformations of ten thousand spirits cannot be fathomed by mortals. All honorific titles bestowed upon perfected immortals serve to propagate the supreme Dao. The Jade Terrace Attendant, Perfected Guo, whose virtue resonates with heaven-earth and the ten directions, ranks among the Nine Palaces immortals. Already roaming the Taiji (Supreme Ultimate) realm with jade pendants, he commands the celestial canopy while leading the attendants of the Primordial Sovereign (Yuanshi Tianzun). As the grand principles of the Dao require manifestation, he shall receive this exalted title. May he forever preserve the virtue of transcendent emptiness, safeguarding the nation's prosperity, henceforth enfeoffed as "Perfected of Great Subtlety and Preserved Radiance."

During the Qin dynasty, Jiang Shumao was enfeoffed as Marquis of Baling before retreating to Mount Juqu (ancient name of Maoshan), where he cultivated five fruit trees and five pungent vegetables, trading them for cinnabar used in alchemy. The mountain still bears scallions and shallots—likely descendants of his original plantings. After achieving immortality, he wrote to celestial officials at the Taiji Palace: "In former days I studied the Dao at Ghost Valley, attained realization on Mount Shaoshi, tempered my wings in Huayang Grotto (Maoshan's cave paradise), and awaited ascension in the immortal realms. Often riding whirlwind chariots, we feasted and conversed upon Mount Juqu. How poignant that all things transform—scenes remain while companions fade, leaving boundless melancholy."

The Treatise on Daoist Authority records the deeds of Han-dynasty Zhang Liang: styled Zifang, his ancestors were Korean nobility. After Qin annihilated Han, Zhang liquidated his family fortune seeking assassins—his clan having served five generations as Korean chancellors. Studying rites in Huaiyang, he journeyed east to visit the Lord of Vast Seas, obtaining a mighty warrior who forged a 120-jin iron hammer. When the First Emperor toured east to Bolang Sands, Zhang's ambush mistakenly struck the decoy carriage. The enraged emperor launched manhunts, forcing Zhang to change identity and hide in Xiapi. While strolling on a bridge there, an old man in coarse cloth deliberately kicked his shoe below, commanding: "Boy! Fetch it!" Though furious enough to strike, Zhang restrained himself due to the elder's age, kneeling to present the retrieved shoe. The elder extended his foot for dressing, remarking: "The lad can be taught," then scheduled a dawn meeting five days hence. Sensing profundity, Zhang respectfully agreed. At daybreak five days later... [The subsequent "Yellow Stone Elder" legend remains untranslated]

Zhang Liang's father had previously scolded him angrily: "Why are you late again?" Five days later, Zhang Liang arrived at cockcrow, only to find the old man already waiting, who rebuked him again: "Late once more?" After another five days, Zhang Liang went at midnight. Shortly after, the elder arrived and said approvingly: "This is how it should be." He then produced a book scroll, saying: "Master this and you'll become teacher to emperors. In ten years you'll rise to prominence. After thirteen years, when you see yellow stone beneath Mount Gucheng in Jibei, that will be me." With these words he departed. At dawn, Zhang Liang examined the book—it was The Art of War by Taigong. Considering it extraordinary, he studied it diligently. Later residing in Xiapi, he befriended heroic figures and helped Liu Bang, Lord of Pei, conquer the realm through strategy. After Liu Bang became emperor, Zhang Liang, plagued by frail health, practiced daoyin (ancient health cultivation techniques), abstained from grains, and lived in seclusion. Over a year later, when Emperor Gaozu considered deposing the crown prince in favor of Qi Lady's son Liu Ruyi, Empress Lü consulted Zhang Liang. He advised inviting the Four Haos of Mount Shang to support the heir, ultimately preserving the prince's position. Zhang Liang reflected: "My family served Han for generations. After Han's fall, I spent my fortune to avenge it. Now with mere words I've become teacher to emperors, enfeoffed as a marquis—the pinnacle for a commoner. I wish to renounce worldly riches and follow the immortal Chisongzi in cultivating the Dao." After his death, he received the posthumous title Marquis Wencheng. Thirteen years later, Emperor Gaozu passed Jibei and indeed found yellow stone beneath Mount Gucheng, which Zhang Liang's descendants enshrined. During the Zhenghe era of Song Dynasty, Zhang Liang was canonized as Perfected Lord Lingxu.

Cao Shen, a native of Pei County, served as prison warden under Qin alongside Xiao He as local officials. When Liu Bang raised his rebellion, Cao Shen joined him. In the first year of Emperor Hui's reign, Cao Shen became Chancellor of Qi. With seventy Qi cities newly pacified, young Prince Daohui sought governance advice. Cao Shen summoned Confucian scholars, but their opinions varied. Learning of Master Gai in Jiaoxi who mastered Huang-Lao doctrines (Daoist statecraft), he invited him with generous gifts. Master Gai taught him that governance lies in clarity, stillness, and wuwei (non-action).

This passage recounts two historical anecdotes illustrating Daoist philosophy.

The first part describes the governance of Cao Can, a founding statesman of the Western Han dynasty. After succeeding Xiao He as chancellor, he strictly adhered to the established laws while employing Huang-Lao techniques (Daoist statecraft principles), governing with magnanimity and tranquility. During his nine-year chancellorship, the Qi region enjoyed stability and prosperity, with commoners praising him as a wise minister. Posthumously honored as "Marquis Yi," he was celebrated for preserving Xiao He's legal framework while maintaining Wuwei (non-action) governance that allowed people to thrive peacefully.

The second part records a dialogue between Sima Jizhu (a renowned Western Han diviner) and two officials. During their leisure time, Song Zhong (a palace counselor) and Jia Yi (an imperial scholar) visited Sima's divination stall in Chang'an's eastern market. They found him expounding on cosmic patterns, Yin-Yang principles, and auspicious/ominous signs to disciples. Deeply impressed, the officials remarked that despite his humble status, Sima possessed extraordinary wisdom. Laughing heartily, Sima criticized their obsession with official rank and salary while underestimating divination's value, then systematically expounded Lao-Zhuang philosophy to demonstrate divination's societal benefits. His discourse left the officials speechless—for three days afterward they remained unsettled, later reflecting together: "Those embodying the Dao (the Way) often dwell in tranquility, while the highly positioned court danger."

Through these narratives, the text demonstrates Daoist governance through Wuwei (non-action) and the philosophical insight that "higher virtue brings greater peace, while higher status invites greater peril."

The Xuanpin Lu passage recounts the stories of two accomplished Daoist adepts—the first part discusses Sima Jizhu, while the latter focuses on Dongfang Shuo.

Regarding Sima Jizhu: When humans lose their innate nature, calamity swiftly follows. Inaccurate divination depletes one's Jing (essence), while misguided schemes leave no place to dwell—this disparity is as vast as the distance between heaven's crown and earth's sandals. Laozi's statement "The nameless is the origin of heaven and earth" refers to the primordial chaos at the beginning of all things. Between heaven's vastness and earth's complexity, some find stability while others face peril, yet none can foresee their own fate. Why then should we speculate about others? Those who attain the Dao live with increasing serenity, surpassing even virtuous sages like Zengzi.

The text then presents two cautionary tales: Song Zhong was punished for failing his diplomatic mission to the Xiongnu, while Jia Yi starved himself to death out of guilt after Prince Huai of Liang fell from his horse—both examples of pursuing superficial glory while severing one's roots.

Sima Jizhu later cultivated in the stone chambers of Weiyu Mountain (a sacred Daoist site), studying the "Concealing Forms and Transforming Appearances" method from Xiling Zidu. Before departing, he left behind a pillow that transformed into his double while his true self attained the Dao. His tomb lies south of Panshan Mountain in Chengdu, where Zhuge Liang erected a stele praising his mastery of Yin-Yang principles and insight into spiritual realms.

Sima Jizhu's children both achieved immortality—his son Fayu and daughter Jihua. He himself recited the Jade Scripture, ingested elixirs, and absorbed the essence of morning sunlight. Though perfected, he maintained the appearance of a twenty-year-old with three-foot black beard. The immortal official Dongqing Jun remarked this was truly wondrous.

Concerning Dongfang Shuo: Styled Manqian and born in Yanci, Pingyuan, he taught for decades in Wu territory. During Emperor Wu's reign, his memorial earned him a court position. By Emperor Zhao's era, opinions varied—some deemed him sage, others mortal. His demeanor shifted between profundity and wit, earnest counsel and playful banter, leaving people perplexed. At the dawn of Emperor Xuan's reign, he abandoned office—his official cap blown away by wind—later seen selling herbs in Kuaiji, leading some to suspect he was the Wood Star incarnate. Xiahou Zhan praised his magnanimity, noting how he toyed with nobles as if they were children while maintaining transcendent integrity.

This passage recounts the deeds and philosophical views of two historical figures.

First, it mentions Dongfang Shuo (courtesy name Manqian), portrayed as a transcendent figure beyond worldly conventions. Yang Xiong's evaluation describes him: possessing an expansive yet mutable temperament, unconstrained by singular virtues; skilled in witty repartee like an entertainer, infinitely wise like a sage, forthright in admonitions like a loyal minister, yet occasionally unrestrained like an eccentric. He taught his son the importance of adaptability, considering Boyi and Shuqi (reclusive brothers of the Shang dynasty) who starved at Shouyang Mountain clinging to principles as overly rigid, inferior to Laozi's (who served as Zhou dynasty's Archivist) worldly wisdom. He advocated maintaining transcendental detachment while serving in court, responding to worldly affairs with humor.

Next, it records Sima Tan (father of Sima Qian). As Grand Historian, he studied under several masters: astronomy and calendrics from Tang Du, the Yijing (Book of Changes) from Yang He, and Daoist theory from Master Huang. Lamenting contemporary scholars' failure to grasp the essence of various schools, he composed an essay analyzing six major philosophical traditions (Yin-Yang, Confucianism, Mohism, School of Names, Legalism, and Daoism):

The Yin-Yang school emphasized seasonal patterns but became overly intricate; Confucianism valued human relationships yet proved difficult to practice; Mohism advocated frugality but was hard to implement universally; Legalism was excessively harsh yet clarified social hierarchy; the School of Names excelled in conceptual analysis but often lost true meaning. Finally, he particularly highlighted the Daoist wisdom of "non-action (Wuwei) yet nothing remains undone": taking emptiness and stillness as fundamental, adapting to circumstances without fixed patterns yet comprehending all things' essence. He proposed rulers should maintain vacuous stillness, guiding affairs according to momentum, allowing ministers to fulfill their duties—where names and realities correspond constitutes proper governance.

The Xuanpin Lu passage consists of two parts: the first discusses principles of self-cultivation, while the second records the stories of two historical figures.

The first part explains that insincere speech and inconsistent actions invite wickedness. The distinction between the virtuous and the mediocre is as clear as black and white. By aligning with the natural order, nothing remains unachievable. The great Dao (the fundamental cosmic principle), though obscure and profound, illuminates all under heaven, ultimately returning to nameless simplicity. The foundation of human life lies in the spirit (Shen), which relies on the physical form. Excessive dissipation of spirit leads to exhaustion, while overexertion of the body causes decline—separation of form and spirit results in death. Death cannot be reversed, nor can separation be undone, hence the sages place utmost importance on this. Thus, we see that spirit is the root of life, while the physical form is its vessel. How can one who cannot even stabilize their own form and spirit claim to govern the world?

The second part first recounts the story of Mei Fu: Mei Fu, styled Zizhen, was a native of Shouchun in Jiujiang. In his youth, he studied in Chang'an, mastering the Book of Documents and the Guliang Commentary on the Spring and Autumn Annals. He served as a commandery literary official and later as the captain of Nanchang. During Emperor Cheng of Han's reign, when the general Wang Feng monopolized power and ominous portents repeatedly appeared, none dared to speak frankly. Mei Fu submitted three memorials directly addressing the failures of the Qin and Han dynasties, quoting the Song of the Tenth Month to warn against the usurpation of authority. Though his words were earnest, they went unheeded. Later, he proposed enfeoffing Confucius's descendants as heirs to the Shang dynasty, which eventually led to the imperial decree granting Confucius's lineage the title "Duke Yin Shaogia." When Wang Mang seized power, Mei Fu abandoned his family and retired to Jiujiang. Legends say he later attained immortality. Some claimed to have seen him in Kuaiji, where he lived under an assumed name as a gatekeeper. On the northern bank of the Yangtze in Fengcheng County, Hongzhou, stands the "Ascension Temple" dedicated to him. During the Southern Song's Shaoxing era, he was posthumously honored as "Shouchun's Recluse Immortal of Officials."

The passage then tells of Ban Si: Ban Si studied alongside his cousin Ban Biao, and their family's extensive library attracted scholars from afar. Though well-versed in Confucianism, he revered the teachings of Laozi (Lao) and Zhuangzi (Yan) even more. When Huan Tan sought to borrow Daoist texts, Ban Si replied: "A sage like Zhuangzi advocated abandoning worldly cleverness to focus on nurturing life and preserving one's true nature."

This passage recounts the life philosophy and way of being of the Han Dynasty recluse Yan Junping (originally named Zhuang Zun, who changed his surname to Yan to avoid the naming taboo of Emperor Ming of Han, Liu Zhuang).

Yan Junping was a native of Shu, known for his serene disposition and profound scholarship, particularly his mastery of the Book of Changes and the teachings of Laozi and Zhuangzi. He made a living by divination in the streets of Chengdu, believing that though it was a humble profession, it could help ordinary people. Whenever someone came to ask about improper matters, he would use the divination turtle shells to guide them toward goodness—teaching filial piety to children, obedience to younger siblings, and loyalty to subjects, skillfully steering them toward virtue. Each day, he would receive only a few clients, and once he had earned enough to sustain himself—a hundred coins—he would close his stall, lower the curtain, and immerse himself in studying the Laozi (Daodejing). Well-read in many texts, he wrote over a hundred thousand words of commentary based on Lao-Zhuang thought. The renowned scholar Yang Xiong studied under him in his youth.

A wealthy man named Luo Chong once asked him, "Why don’t you seek an official post?" Yan Junping replied, "I have no need for advancement." When Luo Chong offered to provide him with carriages and fine clothes, Yan Junping said, "My 'illness' is a love of simplicity, not poverty. Though I have little materially, I am content. You, though wealthy, are never satisfied—why should the one who lacks provide for the one who has excess?" Luo Chong, puzzled, said, "I possess ten thousand in gold, while you don’t even have a single measure of grain—yet you claim you are the one with abundance?" Yan Junping explained, "When I once stayed at your home, late into the night, in the stillness, you were still bustling about, toiling day and night without ever knowing fulfillment. But I make my living through divination; without even leaving my home, I earn enough, and the leftover coins gather dust, uncounted. Doesn’t this prove that you are poor, while I am rich?"

The text also alludes to a parable: like the man who went to Handan to learn a new way of walking, only to forget his original gait and end up crawling home. The author subtly mocks those who blindly follow the rigid rituals of Confucian orthodoxy (the "Way of Zhou and Confucius"), as if bound by ropes of benevolence and righteousness or shackled by the reins of reputation—losing their natural essence in the process. Yan Junping chose a life of quietude and simplicity, in harmony with nature, untroubled by worldly entanglements. Like fishing in a secluded mountain stream, undisturbed by the clamor of the world, or dwelling in a solitary hill, unshaken in joy despite the chaos of the realm. He refused to be ensnared in the rigid nets of the sages’ rules, nor was he tempted by the bait of power and status. Free and unrestrained, this state of transcendence is what truly holds value.

This passage recounts the story of the Western Han recluse Yan Junping. Originally surnamed Zhuang, his name was altered to Yan (as the characters for "Zhuang" and "Yan" shared similar meanings in antiquity) when Ban Gu compiled the Book of Han, to avoid violating naming taboos during Emperor Zhang of Eastern Han's reign (whose personal name was "Zhuang"). This same naming convention led to Laozi and Zhuangzi occasionally being referred to as Lao Yan.

Living during the mid-Western Han period when Wang Mang usurped the throne, Yan Junping withdrew from society to cultivate Daoist practices. When urged to accept official position, he lamented: "Those who offer me wealth are depleting my Shen (spirit), those who grant me fame are murdering my life." He ultimately remained a recluse throughout his life, practicing divination until his death at over ninety years of age. The people of Shu (modern Sichuan) revered him deeply, and his legacy continues to be celebrated there to this day.

A shrine was established in his honor at Mianzhu County, Hanzhou (present-day Sichuan). During the Southern Song Shaoxing era, the imperial court posthumously honored him with the Daoist title "Miaotong Zhenren" (Wonderous Perfected Being, an honorific for realized adepts). The text Gushinzi records that Yan Junping was in fact the reincarnation of a Zhenren (Perfected Being) who had attained the Dao in remote antiquity.

During the Western Han dynasty, there lived a recluse named Zheng Pu (courtesy name Zizhen) who dwelled in seclusion at Gukou, maintaining inner tranquility and adhering to Daoist cultivation. He practiced the highest virtues, sharing Yan Junping's emphasis on self-cultivation. Zheng Pu insisted on wearing only garments befitting his status and consuming food suitable for practitioners. When Emperor Cheng of Han's general Wang Feng extended a ceremonial invitation for him to leave seclusion, he steadfastly refused to yield to power, ultimately remaining a recluse until his death. Yang Xiong praised him in Model Sayings as "plowing beneath the cliffs yet never altering his aspirations"—though hidden from the world, his reputation resounded through the capital. Later, a shrine was erected in Hanzhong to honor him.

Another notable figure, Yang Xiong (courtesy name Ziyun), hailed from Chengdu in Shu Commandery. Though born into poverty in his youth, he ardently studied Daoist teachings. Well-read and contemplative, he maintained a lifestyle of clarity and wuwei (non-action). Neither coveting wealth nor ashamed of poverty, he avoided superficial adornments to court fame, embodying extraordinary magnanimity. He read only the classics of sages and acted solely according to his true intentions, remaining unmoved even when riches were within reach. His works like Supreme Mystery and Model Sayings profoundly explored the truths of celestial and human Dao, establishing him as a renowned Han dynasty scholar. His scholarship ultimately stemmed from Laozi's teachings—evident in passages such as "Only through stillness and detachment can one dwell in De (Virtue); only through purity can the shen (spirit) roam freely," and "Store the heart in profound depths to nourish the root of spiritual nature," which capture the essence of Laozi's philosophy.

Regarding the Three Mao Lords: The eldest, Mao Ying (courtesy name Shushen), the second, Mao Gu (courtesy name Jiwei), and the youngest, Mao Zhong (courtesy name Sihe), were all natives of Nanguan in Xianyang. The eldest was born in 145 BCE (the fifth year of Emperor Jing's Zhongyuan era), with his brothers born two and four years later. At eighteen, Mao Ying left home to cultivate at Mount Heng, studying the Daode Jing and Zhouyi while ardently pursuing the Dao. Later at Xicheng, he met Sovereign Wangjun of Total Truth, who appointed him guardian of scriptures and charts, ultimately leading to his enlightenment as a disciple of Total Truth. Returning home at forty-nine, he could revive the dead, astonishing his parents. He served them until their deaths, observing mourning at home for fifty-three years. The second brother, Mao Gu, was nominated as Filial and Incorrupt during Emperor Jing's reign. In 128 BCE (the first year of Emperor Wu's Yuanshuo era), he was recommended as Virtuous and Able, serving as Gentleman of the Five Offices and Crown Prince's Tutor before becoming Colonel Who Breaks the Hu and Governor of Wuwei Commandery in 80 BCE (the first year of Emperor Zhao's Yuanfeng era).

In his youth, Lord Shou Xiao was renowned for his virtuous conduct and lived in seclusion on Huayin Mountain. During the third year of Emperor Wu of Han's Jianyuan era (138 BCE), the imperial court summoned him to serve as an official, but he declined. Later, he moved to Liang Kingdom and became an honored guest of Prince Xiao of Liang. By the second year of Emperor Xuan of Han's Dijie era (68 BCE), he had successively served as Magistrate of Luoyang, Commandant of Xicheng, and Governor of Shangjun.

When Emperor Yuan of Han ascended the throne, Lord Shou Xiao was enfeoffed as Grand Master of the Fifth Watch and transferred to serve as Governor of Xihe. At that time, his elder brother Lord Shou Zhong served as Commandant of the Capital Guards (Zhi Jinwu). When the two brothers departed for their posts together, hundreds of villagers came to see them off. Lord Shou Da (the eldest brother) addressed the guests: "Though I may never attain the rank of a two-thousand-bushel official or become a chancellor, I am destined for a divine appointment. The Celestial Emperor has already chosen me to serve as High Minister of the Eastern Peak, overseeing the affairs of Lord Siming of Huolin and managing the registers of life and death for the Wu-Yue region. This is the position of a supreme Zhenren (Perfected Being), a most prestigious post among divine officials."

He prophesied: "On the third day of the fourth month next year, I shall ascend to immortality. Can you all come to bid me farewell then as you do today? Should you visit me, there's no need for offerings—I shall provide the hospitality myself." When the appointed day arrived, celestial officials indeed descended to welcome him. Before departing, he bade farewell to his clan and told the villagers: "My journey now leads me to temporarily reside at Mount Juqu east of the Yangtze. Though Jiwei and Sihe have realized the truth late, they will eventually resign their posts to join me."

This occurred in the fifth year of Emperor Yuan's Chuyuan era (44 BCE), when Lord Shou Da was 102 years old. His two younger brothers, still in office, resigned upon hearing of their elder brother's daytime ascension to immortality. On the sixth day of the third month in Emperor Yuan's Yongguang fifth year (39 BCE), they crossed the river to seek their brother at Eastern Mountain. Their reunion mingled joy and sorrow, to which Lord Shou Da remarked: "Your awakening comes too late." He then transmitted to them the Divine Dissemination Formula of Numinous Power, aiding their cultivation to become Zhenren and jointly govern the Huayang Grotto-Heaven at Jintan on Mount Juqu. Later, Lord Shou Zhong was enfeoffed as Divine Lord Dinglu, while Lord Shou Xiao became Immortal Lord Baoming—both celestial appointments.

Lord Shou Da lived until the second year of Emperor Ai's Yuanshou era (1 BCE), reaching 145 years of age. On the eighteenth day of the eighth month that year, he received the Nine Imperial Gifts and Jade Register from the Celestial Emperor, ascending to assume the position of Supreme Zhenren Siming, High Minister of the Eastern Peak, and Great Primordial Zhenren at the Jade Grotto Prefecture of Red Wall Mountain. Before departure, he told his brothers: "After this parting, my weighty responsibilities will prevent frequent visits. Yet each year on the eighteenth of the third month and the second of the twelfth month, I shall return to see you."

The Records of Mystical Virtues documents important Daoist figures and their deeds. During the Eastern Han dynasty, Zhang Ling (styled Fuhan, also known as Zhang Daoling) was originally a scholar at the Imperial Academy, well-versed in Confucian classics. Later, lamenting that such learning could not prolong life, he turned to studying the alchemical arts of the Yellow Emperor. He successfully refined elixirs at Fanyang Mountain and obtained mysterious scriptures in a stone chamber at Mount Song. Amidst the chaos engulfing the realm, Zhang Ling observed that traditional rites and music could no longer salvage the situation. He retreated to Yuhang for ten years before journeying to Shu (Sichuan) with his disciples.

In Shu, the people revered him as their master. Zhang Ling taught them integrity and compassion, seldom resorting to punishment. For the sick, he had them reflect on their faults and make covenants with the spirits to reform themselves. He developed salt wells for the people's benefit, expelled giant serpents and malevolent ghosts, and established twenty-four parishes (Daoist grassroots organizations) to eliminate calamities for the Shu populace. These achievements stemmed from his mastery of methods to command mountain deities and spirits.

Regarding the deeds of the Three Lords of Maoshan: The Sovereign True Lord and the Great Emptiness Crimson Perfected Being of the Southern Peak often manifested around Mount Mao. They cultivated the Dao within its caves while establishing temples outside. Their Daoist methods nourished all beings, their virtue extending even to birds and beasts, enabling them to discern fortune, misfortune, good and evil in the human realm. Consequently, the region enjoyed favorable weather, abundant harvests, and freedom from plagues and disasters.

Local elders sang this ballad: "Mount Mao links to Jinling's walls, Three immortals on white cranes descend, Each guarding a separate peak, Summoning sweet rains to drought-struck fields..." The three lords had descended on white cranes to three different mountain sites, prompting people to divide Mount Juqu into Greater Mao Peak, Middle Mao Peak, and Lesser Mao Peak—all being different names for the same Mount Juqu.

This records the deeds of several reclusive Daoist masters:

Wang Chang and Zhao Sheng, disciples of the Celestial Master (Tianshi, an honorific title for accomplished Daoist adepts), had all received authentic Daoist transmission. Among them was Xiang Chang (courtesy name Ziping) from Chaoge in Henei. Living in quiet seclusion at home, he maintained a peaceful disposition and devoted himself to studying the Laozi and the Book of Changes (Yijing). When reading the hexagrams of "Diminution" and "Increase" in the Yijing, he sighed: "I already understand how wealth and honor are inferior to poverty and humility, but I've yet to comprehend whether death or life is preferable." Though poor, he coveted no riches—when people offered him gifts, he would take only what he needed and return the rest. During the Jianwu era (25-56 CE), after arranging marriages for his children and settling family affairs, he began wandering through the Five Sacred Mountains, eventually disappearing without trace.

Another recluse, Pang Meng (courtesy name Ziqing) from Duchang in Beihai, upon hearing that Wang Mang had killed his own son, told friends: "The Three Bonds (of ruler-subject, father-son, and husband-wife ethics) have collapsed—disaster approaches if we don't depart." Hanging his official hat on the eastern capital's city gate, he took his family across the sea to live in seclusion in Liaodong. Skilled in Yin-Yang divination, he foresaw Wang Mang's downfall and once walked the streets weeping with a pottery bowl on his head, crying: "O new dynasty! O new dynasty!" After Emperor Guangwu ascended the throne, Pang went to cultivate the Dao at Laoshan in Langya, where his virtue (De) transformed the local people. Repeated imperial summons couldn't draw him from reclusion, and he eventually died of natural causes.

The renowned Yan Guang (courtesy name Ziling) from Yuyao in Kuaiji had been famous since youth as Emperor Guangwu's classmate. After the emperor's enthronement, Yan changed his name and disappeared. Longing for his worthiness, the emperor sent men with portraits to search everywhere. Hearing of a man in Qi fishing by a lake in sheepskin, Guangwu suspected it was Yan and prepared ornate carriages with black and crimson silks to invite him. Only after three summonses did Yan consent, lodging in the imperial barracks. When Yan remained reclining, the emperor came to his bedside, patted his belly and said: "Ziling, won't you assist me in governing?" Yan kept his eyes closed until finally responding: "When sage rulers Yao and Shun reigned, even the recluse Chaofu washed his ears (to avoid hearing of worldly honors). Each follows his own path—why compel me?" The emperor sighed: "So I cannot bend you to service." Later sharing a bed, Yan placed his feet on the emperor's stomach. Next morning, the court astronomer reported an intruding star violating the imperial constellation, to which Guangwu laughed: "That was just my old friend Yan Ziling sharing my couch."

Yan Guang (styled Ziling) wrote in reply to Minister Hou Ba: "Embracing benevolent virtue (De) and upholding righteousness brings joy to all under heaven; flattery and blind obedience only invite fatal disaster." He declined the position of Grand Master of Remonstrance and retreated to Fuchun Mountain to farm. Later generations named his fishing spot "Yanling Rapids." When Emperor Guangwu summoned him again in the 17th year of Jianwu, he still refused official service, passing away at home at eighty years old, much to the emperor's regret. This recluse became known as "the Dao-hidden one."

Liang Hong (styled Boluan) of Pingling, Fufeng, lived in poverty, tending pigs in the Shanglin Park. When an accidental fire damaged a neighbor's property, he compensated with his entire herd. The owner still deemed it insufficient, so Liang voluntarily worked as repayment. Returning home later, many powerful families sought him as son-in-law for his noble character, but he refused them all. In his district lived an unattractive but strong Meng family daughter who remained unmarried at thirty, declaring: "I'll only wed a worthy man like Liang Boluan." Hearing this, Liang married her.

At their wedding, when his bride entered in fine silks, Liang ignored her for seven days. Kneeling by his bed, she said: "Knowing your virtuous standards in rejecting many women—as I've rejected suitors—I now beg pardon for displeasing you." Liang replied: "I sought one who'd wear coarse cloth and join my mountain hermitage." She immediately changed into rough garments, tied up her hair, and began working. Delighted, Liang exclaimed: "This is truly my wife!" naming her "De Yao" (Virtue's Radiance).

The couple retired to Baling Mountain, farming and weaving while delighting in poetry, texts, and qin music. Admiring ancient sages, Liang composed eulogies for twenty-four recluses since the Four Elders of Shangshan. Journeying east through Hangu Pass, his "Song of Five Sighs" lamenting commoners' hardships displeased Emperor Xianzong. When officers failed to capture him, Liang changed names with his wife, drifting between Qi, Lu and Wu until settling under Gao Botong's roof as rice-pounders. Each homecoming found his wife respectfully preparing meals.

This passage records the deeds of several reclusive Daoist masters:

Gao Hui (courtesy name Botong), a native of Jingzhao in Shaanxi, revered the teachings of Laozi and lived in seclusion deep in the shaded mountains of Huashan. He shared a profound friendship with the renowned scholar Liang Hong. When Liang traveled eastward, he composed a poem yearning for Gao: "Birds cry seeking their companions, how I miss Brother Gao with aching heart." Yet they never met again, as Gao maintained his noble integrity throughout life, consistently refusing official appointments.

Wei Boyang, from the Wu region, was born into an eminent family but became wholly devoted to Daoist cultivation, eschewing government service. He retreated into seclusion to refine the elixir of immortality (Jindan). After ingesting his concoction, he experienced apparent death before reviving, ultimately ascending to immortality with his disciple Yu. During their ascent, they encountered woodcutters and entrusted them with farewell messages for their hometown acquaintances. His three-volume work Cantongqi (The Kinship of the Three), while ostensibly discussing Zhouyi hexagrams, secretly encodes the essential techniques of alchemy (Neidan). Later Confucian scholars like Zhu Xi and Cai Yuanding revered this text, asserting that only those thoroughly versed in the Yijing and Laozi could comprehend its profound mysteries.

Tai Tong (courtesy name Xiaowei), from Ye City in Hebei, dug cave dwellings in Wu'an Mountain, sustaining himself by gathering medicinal herbs. When local officials visited with gifts, he declined under pretext of illness. The provincial governor questioned him: "Don't you find this austere existence difficult?" Tai replied, "Preserving my vital essence (Jing) and cultivating my spiritual nature (Shen) brings me greater ease than your honor's ceaseless administrative toils." With these words, he resumed his reclusive life, never receiving visitors again.

Han Kang (courtesy name Boxiu), though born into the prominent Han clan of Baling in Shaanxi, chose the path of reclusion. Through these varied accounts of hermits, the text manifests the Daoist ideals of embracing natural simplicity and transcending worldly fame. The references to elixir ingestion and spiritual cultivation (Cun Shen Yang He) reflect common ascetic practices among Daoist practitioners of that era.

The Records of Mystical Virtues documents the stories of three recluses:

The first was Chang Kang, who gathered medicinal herbs in famous mountains for over thirty years and never haggled over prices when selling them in Chang'an's markets. Once, a woman buying herbs angrily remarked, "Are you Han Boxiu? So rigid in your ways." Chang Kang sighed, "I sought to conceal my name, yet now even young girls recognize me. What use is selling herbs anymore?" He then retreated to live in seclusion in the Ba Mountains.

The second was Jiao Shen (courtesy name Zhongyan), a native of Maoling in Shaanxi. In his youth, he was devoted to the teachings of Huang-Lao (Daoist philosophy) and dwelled in mountain caves practicing cultivation, mastering the daoyin (ancient longevity techniques) methods of Chisongzi and Wangzi Qiao. Fellow villagers like Ma Rong and Su Zhang held him in high esteem. Wu Cang from Runan wrote urging him to enter government service, arguing that in these times of enlightened rule, a worthy talent like him should assist a virtuous ruler like Yi Yin did, rather than emulate the recluses Chao Fu and Xu You. Jiao Shen never replied, remaining unmarried past seventy. He later predicted the date of his death and indeed passed as foretold. Yet afterward, people claimed to see him in Dunhuang, leaving contemporaries marveling at this wonder.

The third was Fa Zhen (courtesy name Gaoqing) from Mei County, Shaanxi—a profoundly learned scholar versed in both Confucian and Daoist classics, renowned as the "Great Confucian West of Hangu Pass" with hundreds of disciples. Of serene disposition, he avoided social engagements. When the local governor pressed him to take office, he declined gently: "If forced into service, I shall flee to the Southern Mountains." Fellow villager Tian Ruo recommended him to the court, praising his unblemished character rivaling Laozi's transcendence, proposing high office for one who could surely assist governance.

This scripture records the stories of three Daoist practitioners, demonstrating different approaches to cultivation.

The first part tells the story of Fa Zhen (courtesy name Xuande). Though the emperor repeatedly sought to summon him to official service, he firmly declined, saying: "Since I cannot fully withdraw from worldly affairs in seclusion, why should I care for empty fame?" He then completely retreated into reclusion. His friend Guo Zheng praised him: "Fa Zhen's reputation can be heard of, yet meeting him in person is rare. The more he flees from fame, the more fame pursues him—truly he may be called a teacher for a hundred generations." People erected a stele in his honor, respectfully addressing him as "Master Xuande."

The second part recounts the cultivation journey of Liu Kuan (courtesy name Wenrao). At seventy-three, this native of Hongnong suddenly received a visitation from Master Qinggu in his chamber, who transmitted to him the Staff Liberation Method (a cultivation technique) and furnace-fire elixir recipes (alchemical formulas). Later, he entered Mount Hua to practice the "Nine Breaths Qi Absorption" (a breathing and energy cultivation method), ultimately attaining the Dao. In Huayang Cave, he guided beginning practitioners. Liu Kuan had served as Minister over the Masses and Grand Commandant, and was known for his charitable nature—the common people loved him as they would their own parents.

The third section documents the reclusive life of Master Pang. This native of Xiangyang in Nan Commandery dwelled at the southern foot of Mount Xian, never entering the city walls. When Liu Biao, Governor of Jing Province, repeatedly invited him to take office to no avail, he personally visited. Liu Biao asked whether preserving oneself or preserving the world was more important. Master Pang responded with the metaphor of swans nesting in tall trees and turtles dwelling in deep waters, saying each finds its proper place. When Liu Biao questioned him about leaving no official rank for his descendants, Master Pang replied: "The world leaves danger for its descendants—I leave them peace." Finally, he took his wife and children to gather herbs on Mount Lumen, never to return.

The concluding story is of Liao Fu (courtesy name Wenqi). This native of Pingyu in Runan mastered the Han Poetry and Book of Documents, often teaching hundreds of students. After his father died unjustly in prison, he reflected on Laozi's saying "Which is dearer, fame or life?" and resolved to avoid official service, devoting himself to classical studies instead. He became particularly skilled in astronomy and calendrics, repeatedly declining summons from provincial authorities.

This recounts the deeds of two renowned recluses from the Eastern Han Dynasty—Fan Ying and Wang Yuan.

Fan Ying, styled Jiqi, hailed from Luyang in Nanyang. In his youth, he studied in the Sanfu region, mastering Jing Fang's interpretation of the Yi Jing (Book of Changes) while becoming thoroughly versed in the Five Classics. He was also skilled in wind-angle divination, the Hetu and Luoshu diagrams, and the calculations of the Seven Weft texts. Dwelling in seclusion at the southern foot of Hu Mountain, he repeatedly declined invitations from provincial authorities despite their courteous approaches. When the imperial court summoned him as a Virtuous and Upright scholar, he refused again. In the second year of the Yongjian era (127 CE), Emperor Shun prepared lavish gifts to recruit him, yet Fan claimed illness to decline. Eventually carried forcibly into the palace, he faced the emperor's threats with composure, stating: "My fate is decreed by Heaven—life, death, wealth, and honor all follow celestial will. How could Your Majesty presume to determine my destiny?" Ultimately, the emperor, moved by his moral integrity, treated him with the reverence due a teacher. The court frequently consulted him during celestial portents and disasters, and his predictions often proved accurate. He passed away at home in his seventies.

Wang Yuan, styled Fangping, was a native of Donghai. Initially entering officialdom through the Filial and Incorrupt recommendation system, he rose to the position of Court Counselor and mastered both the Five Classics and the esoteric arts of celestial charts and prophecies, enabling him to foresee the rise and fall of dynasties. Later abandoning his post to cultivate the Dao in the mountains, he achieved spiritual attainment. Emperor Huan repeatedly summoned him without success until he was forcibly escorted to the capital, where he maintained silence with bowed head throughout. These two eminent figures embodied the Daoist principle of "disdaining fame and profit," preserving their independent character before authority while ultimately choosing the path of reclusion and spiritual cultivation.

This passage records several miraculous deeds of the Daoist immortal Wang Fangping (also known as Lord Wang). When the emperor ordered prophetic inscriptions to be written on palace gates, Wang Fangping composed over four hundred characters. Though the emperor sent people to erase them, they discovered the words reappeared beneath the surface after wiping, until finally the entire wooden board returned to its original smooth state.

Chen Dan, the Grand Commandant of the same region, built a cultivation site for Wang Fangping, making daily offerings and praying for blessings—though he never formally followed the Daoist path. After Wang resided in Chen's household for over forty years, he predicted his own impending transcendence and indeed passed away at noon the following day. Recognizing this as yu-hua (feathered transformation into immortality), Chen dared not place the body on the ground and could only weep in mourning. Three days later, the corpse miraculously vanished, leaving only a belt behind—perfectly intact like a snake's shed skin. Over a hundred days later, Chen Dan also died, with some believing he too had attained immortality.

Later, while traveling to Mount Kuocang, Wang Fangping stayed temporarily at Cai Jing's home near Suzhou's Xumen Gate. He discerned that Cai Jing had the potential for immortality but lacked sufficient foundation, destined to achieve transcendence only through shi-jie (corpse liberation—a Daoist method of feigned death). Over a decade later, Cai Jing indeed shed his mortal form like a cicada and even foretold Wang Fangping's visit on the seventh day of the seventh month. On that day, Wang arrived with magnificent ceremonial trappings and arranged a meeting with the female immortal Magu (Hemp Maiden) at Cai Jing's residence.

A neighbor named Captain Chen begged to follow Wang in cultivation. After observing the man's shadow under sunlight, Wang detected his impure intentions and granted him only fulu (talismans and registers) for commanding spirits, along with an official title. This Chen later lived to one hundred years of age. These stories illustrate key Daoist concepts: the immortal's guidance, transcendence through corpse liberation, and the fundamental requirement of cultivating an upright heart and shadow.

Han Chong, courtesy name Changji, was a native of Piling in Wu Commandery. In his youth, he developed a deep interest in Daoism and received instruction in a cultivation method called "Flowing Pearl Elixir" from Wang Weixuan (also written as Wang Weixuan), an immortal of the Linwu tradition. Han Chong practiced with sincere devotion and achieved remarkable results. Weixuan told him: "Following this path, you may still serve in government office without hindering your immortal attainment." Thus Han Chong entered official service and gradually rose to become Magistrate of Wanling. He governed with benevolent policies, pacifying the people through Daoist principles, causing fierce tigers and wolves to retreat from his district, and locust plagues to avoid his territory.

Later promoted to Grand Administrator of Runan, Han Chong recognized and promoted clerk Yuan An (who eventually rose to become Minister over the Masses), earning contemporary praise for his discernment of talent. When Empress Yin was buried, wives of nearby grand administrators were required to attend the funeral, but Han Chong lived in austere poverty - his wife wept for lacking proper attire. When the emperor inquired, Grand Master of Ceremonies Feng Yi explained: "Grand Administrator Han Chong of Runan upholds purity and hardship, devoted to cultivating the Dao. Though holding high office, he has his wife spin and weave cloth herself. His governance is benevolent, loving the people as his children, with broad knowledge and gentlemanly wisdom. He is truly a bright pearl in the darkness, Your Majesty's virtuous minister like Zichan. That his wife weeps from not understanding the way of contentment in poverty only highlights Han Chong's luminous virtue." The emperor marveled at this and increased Han Chong's salary to two thousand bushels.

When Emperor Ming of Han inspected Runan, Han Chong had his wife lodge with a widowed elderly woman. Hearing this, the emperor praised: "Han Chong is truly gold that withstands all refining!" and bestowed fifty bolts of fine silk. Han Chong served in Runan for fourteen years with outstanding governance, being ranked first in the realm. At seventy-four, Weixuan transmitted to him the "Method of Hidden Liberation," enabling him to enter Mount Dahuo for cultivation, later bestowing the "Mud Pill Purple Portal Art of Transformation" for transcending the world. Ultimately, Han Chong served as Left Supervisor in the Huayang Grotto. Tao Hongjing noted the Han History records similar accounts with only minor textual variations.

Another account concerns Xia Fu: Xia Fu, courtesy name Zizhi, was from Chenliu. In youth he loved Daoism, consuming herbal medicines and mica. Later he went to Mount Wu to study the "Method of Refining the Hun-Soul" under Master Redbeard, eventually serving as Morning Court Attendant in the Huayang Grotto. In his youth, Xia Fu was summoned for official service but hung up the summons (indicating refusal), devoting himself wholly to Daoist cultivation.

The Records of Mystical Virtues documents the lives of several Daoist hermits from the Han-Wei period. Liu Yi (courtesy name Zixiang or Zixiang) was originally the son of a wealthy family in Yingchuan. From childhood, he revered De (Virtue) and frequently aided others without seeking repayment. While serving as the governor of Chenliu, he accumulated merit through acts of kindness and relief for the impoverished during his journey to assume office. Upon reaching Yangping, he encountered the immortal Master Ma Huang, who told him: "Your benevolence has moved heaven and earth. The Supreme Dao Lord (the highest deity in Daoism) has sent me to impart to you the path of immortality." He then led Liu into Tongbai Mountain, teaching him the "Eight Arts of Hidden Cultivation" (a form of esoteric practice) and the "Method of Absorbing the Essence of the Five Stars" (a technique for drawing upon celestial energies). Ultimately, Liu attained the Dao and became an immortal, serving as the Right Supervisor of the Dinglu Bureau in the Donghua Grotto-Heaven.

During the Three Kingdoms period, Zhang Jian (courtesy name Ziming) studied at the Imperial Academy in his youth, becoming highly learned. Despite repeated summons from the government to take office, he refused, choosing instead to live in seclusion in Changshan, where he taught hundreds of disciples. When Cao Cao served as chancellor, he summoned Zhang, and during the Taihe era of Emperor Ming of Wei, an imperial edict sought out worthy scholars, but Zhang declined on grounds of old age and illness. When Lu Yu, the governor of Guangping, assumed office, it was customary to present a name card as a courtesy visit. However, Lu remarked: "Master Zhang is a lofty scholar who neither serves the emperor nor associates with feudal lords—how can we treat him with worldly formalities?" Instead, he merely sent a letter along with wine and food. Zhang lived to the age of 105. Upon his passing, the governor Wang Su issued a special decree honoring this hermit who "devoted himself to learning, lived in seclusion, and delighted in the Dao," instructing local officials to console his family, erect a commemorative plaque at his gate, and encourage future generations to emulate his noble character.

These accounts illustrate the early Daoist hermits' spiritual pursuit of "not serving kings and lords, but elevating their aspirations." Through reclusive cultivation and benevolent deeds, they embodied the Daoist ideal of "longevity and enduring vision." The concepts of "grotto-heaven" and "Dinglu Bureau" mentioned in the text are integral to the Daoist celestial hierarchy, reflecting the religious aspiration of practitioners to transcend the mundane and attain immortality through the Dao.

Jiao Xian, styled Xiaoran, was a native of Hedong. During the turmoil in Guanzhong at the end of the Eastern Han dynasty, he lost his home and wandered alone among the sandbars of the Yellow River, surviving on wild plants and river water, without clothes or shoes. When Zhu Nan, the magistrate of Riyang County, saw him, he mistook him for a fugitive soldier and wanted to send boats to capture him. However, Hou Wuyang from the same commandery informed the county authorities, saying, "This man is merely a harmless madman." The local government then registered him as a resident and provided him with five liters of grain daily. Though people looked down on him, his conduct remained upright—he never strayed from the proper path. He walked only along field paths, never picked the fullest ears of grain when gathering food, never begged when hungry, and never asked for clothes when cold. Whenever he encountered women, he would hide and only emerge after they had passed. He built himself a gourd-shaped thatched hut, kept it meticulously clean, fashioned a wooden bed, and used grass as bedding. In cold weather, he would light a fire to warm himself, often murmuring to himself. During the Taihe and Qinglong eras (reign periods of Emperor Ming of Wei in the Three Kingdoms), he once tried to cross the river with a walking stick but, seeing the rising waters, said, "Not yet." Later, people found that his predictions often came true, and they regarded him as a recluse. He passed away at the age of eighty-nine.

Shi Delin was a native of Anding. In the sixteenth year of the Jian'an era (211 CE), during the chaos in Guanzhong, he migrated south to Hanzhong. He never accumulated property, married, or had children, spending his days reciting the Dao De Jing (Classic of the Way and Virtue) and other Daoist scriptures, chanting ceaselessly day and night. When food ran short, he would beg but never demanded anything. When asked his name, he always refused to answer, earning him the contemporary nickname "Master Cold and Poor"—a man wholly devoted to cultivating the Dao, silent and withdrawn.

Zuo Ci, styled Yuanfang, hailed from Lujiang. In his youth, he mastered the Confucian Five Classics and was skilled in astrology and divination. Observing the decline of the Han dynasty and the coming chaos, he lamented, "In such an age of decay, high office invites danger, and wealth invites calamity. The fleeting glory of this world is not worth coveting." He then retreated to Mount Tianzhu to cultivate the Dao. In a stone chamber there, he obtained secret alchemical texts (neidan manuals) and, through practice, gained the ability to transform himself in countless ways. When Cao Cao summoned him, hoping to learn the Dao, Zuo Ci replied, "Cultivating the Dao requires purity and wuwei (non-action), which are not suited to those of high status." Cao Cao, being suspicious by nature, repeatedly tried to kill him but failed each time. Later, Zuo Ci went to Jingzhou, where Governor Liu Biao, believing him to be a sorcerer misleading the people, also sought to execute him. Forewarned, Zuo Ci left for Eastern Wu. Sun Quan, ruler of Wu, had long known of his spiritual attainments and treated him with respect. According to the Zhen'gao (Declarations of the Perfected), Zuo Ci now often resides on Mount Xiaokuo, occasionally descending to wander the mortal realm. It is said he may even hold an official post in the celestial bureaucracy, his appearance forever youthful.

Ge Xuan, styled Xiaoxian, was a renowned Daoist figure during the Three Kingdoms period. He studied Daoist methods under Zuo Ci (styled Yuanfang), excelled in consuming white atractylodes rhizome for longevity, and was particularly skilled in healing illnesses and exorcising ghosts. He could also manifest bodily transformations and bilocation. When Sun Quan, ruler of Wu, sought to appoint him to office, Ge Xuan declined but was persuaded to stay as an honored guest. One day he told his disciple Zhang Gong: "Worldly entanglements prevent me from concentrating on refining the elixir of immortality. I shall depart at noon on the thirteenth day of the eighth month." On that day, Ge Xuan dressed formally, entered his chamber, and lay down. His breathing ceased while his complexion remained unchanged. After disciples kept vigil for three days and nights, a sudden tempest arose at midnight—destroying buildings and snapping trees. When candles relit after being extinguished, they found only his clothes upon the bed, the sash still tied. Neighbors reported no storm the next day, save for damage around Ge Xuan's dwelling. According to the Zhengao (Declarations of the Perfected), Ge Xuan cultivated the Dao at Changshan before moving to Gaizhu Mountain, where he could ride tigers and command spirits, demonstrating nearly omnipotent abilities though not yet formally enfeoffed as an immortal. Tao Hongjing (the Recluse Scholar) noted he was the granduncle of Ge Hong (Baopuzi) and teacher of Zheng Yin (styled Siyuan).

Bao Jing, styled Taixuan, hailed from Chenliu in the Eastern Sea. At age five, he told his parents he had been a child of the Li family in Quyang in a previous life, having drowned in a well at nine—a claim verified by investigation. Proficient in both Confucian and Daoist learning with mastery of astronomy and the Hetu and Luoshu diagrams, he rose to become Governor of Nanyang. Once during a maritime inspection, when storms left him stranded without provisions, he survived by boiling white stones. Later, the immortal Yin Changsheng transmitted Daoist methods to him, and he further studied the Central Methods and Three Sovereigns' Inner Texts under Zuo Ci, gaining power to command spirits and subdue mountain demons. He lived over a hundred years. The Zhengao records that Bao Jing and his sister attained immortality due to accumulated hidden virtue (yinde) from seven generations of ancestors, with blessings extending to their era.

Lady Bao (a Daoist female immortal) lived in seclusion and practiced cultivation on Huayang Mountain. She employed the Taqing Shijie method (a Daoist technique for achieving immortality through corpse liberation), which represents the highest rank among the Earthly Lords (senior terrestrial immortals). Lady Bao was the wife of Ge Hong, a Cavalier Attendant-in-Ordinary.

Zhang Xuanbin, a native of Dingxiang, was recommended as a Maocai (a Han dynasty talent selection category) during Emperor Wu of Wei's reign. Later returning to his hometown, he became a disciple of Master Su Gong from Xihe, studying the arts of fushi (ingesting elixirs) and the Dongfang Baiyuan method (a Neidan/internal alchemy practice). On Shaoshi Mountain, he encountered the Zhenren (Perfected Being) Fan Ziming, who transmitted to him the Dao of Dunbian Yinjing (the art of concealment and transformation). Zhang cultivated at Tianzhu Mountain before assuming the position of Libobo (an immortal official overseeing rainfall) in Huayang. This post also served as the supervisory role for the Guardian of Life Perfected Lord (a Daoist deity). Skilled in discussing the philosophy of "emptiness and non-being," he maintained that "non-being" (wu) forms the foundation of "being" (you), with minor "being" arising from major "non-being." He advocated the interdependence of "being" and "non-being"—while the eyes cannot perceive "non-being," it manifests through "being." In philosophical debates with Song Chensheng, the Left Lord of Penglai, even the Perfected Ones of Tongbai Mountain couldn't refute his arguments.

Wang Bi, styled Fusi, hailed from Gaoping in Shanyang. Exceptionally bright from childhood, he developed a passion for Laozi and Zhuangzi's teachings in his teens. He Yan, the Minister of Personnel, greatly admired him, believing Wang worthy of discussing the relationship between heaven and humanity. After completing his commentary on the Laozi, He Yan encountered Wang's superior exegesis and subsequently revised his work into the "Two Treatises on Dao and De." Wang Bi proposed that all things in heaven and earth take "non-being" as their foundation—it serves as the origin for creating all beings and accomplishing all affairs. Yin-Yang relies on it to transform myriad things, the virtuous depend on it to cultivate their De (Virtue), and the unworthy use it to preserve themselves. Wang also authored the "Commentary on the Yi Jing," which earned deep reverence among contemporary Confucian scholars.

Sun Deng, styled Gonghe, was a native of Jijun. He had no family and lived in an earthen cave on the northern mountain of the commandery. Fond of reading the Yijing and playing a single-stringed zither, his temperament was so serene that he never showed anger. Once, someone deliberately threw him into water to provoke his temper, but Sun Deng emerged laughing heartily. During his stay on Yiyang Mountain, charcoal burners who recognized his extraordinary nature tried speaking to him, yet received no response. When Emperor Wen of Wei heard of him, he sent Ruan Ji to visit, but even their conversation yielded no reply. Ji Kang followed him as a student for three years, repeatedly asking about his aspirations, but never obtained an answer. At their parting, Ji Kang finally said, "Will the master truly say nothing?" Only then did Sun Deng respond: "Do you know fire? Fire possesses light yet doesn't use light—its essence lies in applying light. Humans possess talent yet shouldn't use talent—the key is in employing it wisely. To sustain brightness, fire needs fuel; to preserve life, talent requires understanding the true Dao. You have abundant talent but limited insight—this makes self-preservation difficult in these times." Ji Kang failed to grasp this teaching, later lamenting in his Poem of Hidden Resentment: "Once ashamed I fell short of Liuxia Hui, now humbled I cannot match Sun Deng." Ultimately, none knew Sun Deng's final whereabouts.

Guo Wen, styled Wenju, hailed from Zhi County in Henei. From youth he loved mountains and rivers, devoted to eremitic life. Often wandering landscapes for over ten days without returning home, he remained unmarried after observing mourning rites for his parents. Donning deerskin garments and coarse hemp headscarves, he traversed famous peaks, bartering bamboo leaves and wild fruits for salt, distributing surplus grain to the poor. When Prime Minister Wang Dao heard of his reputation, he invited Guo Wen to reside in the Western Garden. Once Wen Qiao asked him, "Does the master feel no emotions in solitary reclusion?" Guo Wen replied: "Emotions arise from memory—without recollection, there's no distress." Wen Qiao pressed further: "Living alone in deep mountains, if you fell ill and died, being eaten by beasts—wouldn't that be tragic?" Guo Wen countered: "Those buried in earth are devoured by ants—what's the difference?" During a grand banquet where Wang Dao had musicians perform, Guo Wen remained utterly unmoved, pacing ornate halls as if strolling mountain forests. When guests discussed abstruse philosophies, his celestial insights often left them bewildered. Later, he abruptly requested to return to the mountains—coinciding with Su Jun's rebellion, leading many to believe he foresaw the turmoil. After his death, Ge Hong and Yu Chan composed biographies extolling his virtue. During the Qianhua era of Liang dynasty, he was posthumously honored as the Divine Lord of Numinous Radiance.

Ji Kang, styled Shuye, hailed from Zhi County in Qiao State (present-day Suzhou, Anhui). Orphaned at a young age, he possessed extraordinary natural talents that far surpassed ordinary people. Standing approximately 1.8 meters tall, he spoke with refined elegance and carried himself with innate grace, never bothering with elaborate adornments. People praised him as having "the natural bearing of dragons and phoenixes."

A self-taught polymath, he mastered diverse classical texts without formal instruction. Through marriage into the Wei imperial family, he held the position of Court Gentleman for Splendid Happiness. Devoted to nurturing life (yangsheng) practices, he engaged in waidan (external alchemy) by ingesting herbal and mineral elixirs, while finding joy in playing the qin and composing poetry. He believed immortality was an inborn endowment rather than an acquired skill, yet maintained that proper longevity techniques could enable one to achieve the legendary lifespans of immortals like Anqi Sheng and Pengzu. This philosophy formed the basis of his treatise "On Nurturing Life."

He formed profound spiritual friendships with Ruan Ji from Chenliu and Shan Tao from Henei, later joined by Xiang Xiu, Liu Ling, Ruan Xian (Ruan Ji's nephew), and Wang Rong—together forming the renowned "Seven Sages of the Bamboo Grove." Wang Rong recalled living with Ji Kang in Shanyang for twenty years without ever witnessing emotional outbursts. Ji Kang would often wander mountains gathering medicinal herbs, becoming so entranced by scenic beauty that woodcutters mistook him for an immortal.

In the mountains of Ji Commandery, he encountered the recluse Sun Deng and traveled with him briefly. When parting, the taciturn hermit only advised: "Your talent is extraordinary, yet you lack the art of self-preservation." Later, during mountain excursions with Wang Lie, they discovered what appeared to be stone marrow (a legendary longevity substance resembling syrup)—half consumed by Wang Lie turned to stone when shared with Ji Kang. Wang Lie also found celestial scriptures in a stone chamber that vanished when summoning Ji Kang to see them, prompting the lament: "Shuye's aspirations transcend the mundane, but fate denies him fulfillment."

When Shan Tao recommended Ji Kang as his official successor, Ji Kang responded with his famous "Letter of Severance to Shan Juyuan," declaring: "Taoist adepts prolong life through atractylodes and polygonum—this I firmly believe. Wandering mountains, observing fish and birds brings me joy that officialdom would destroy. Better to teach grandchildren in humble lanes, share wine with old friends, and play the qin—this suffices for my lifetime." The letter marked his definitive rejection of government service.

The clairvoyant Governor of Nanhai, Bao Jing, once had his disciple Xu Ning hear exquisite qin music from his chamber at night. When questioned, Bao explained: "That was Ji Kang playing." It was said Bao could commune with the departed.

Ji Kang (styled Shuye) was executed at the Eastern Market (the execution ground) in his final moments, though some questioned why he appeared there. An explanation suggests that while Ji Kang seemed to die outwardly, he had actually attained immortality through "corpse liberation" (shijie, a Daoist method of transcendence). This account is recorded in Gu Kaizhi's Eulogy for Ji Kang.

Ruan Ji (styled Sizong), a native of Chenliu Weishi, possessed striking features and an extraordinary demeanor. Aloof and refined, he concealed his emotions, never revealing joy or anger. At times, he would shut himself indoors to read for months without emerging; other times, he would wander the mountains and rivers all day, forgetting to return home. Well-read, he particularly favored the teachings of Zhuangzi and Laozi, even composing the Discourse on Penetrating Zhuangzi to expound on the concept of governing through Wuwei (non-action) (though sadly, most of his writings have been lost). His over eight hundred Poems of My Heart remain highly esteemed by later generations.

A lover of wine, Ruan Ji excelled in whistling (a Daoist practice) and playing the qin, often losing himself in his own world, which led many contemporaries to consider him eccentric. Upon hearing that the Colonel of the Infantry stored fine wine in his kitchen, he requested the post just to distance himself from worldly affairs. He would roll his eyes in disdain at ritual-bound scholars. Once, at Mount Sumen, he encountered the recluse Sun Deng and attempted to discuss ancient history and cultivation techniques (including "nurturing the Shen [spirit] and guiding the Qi [vital energy]," referring to Daoist practices), but Sun Deng remained silent throughout. As Ruan Ji descended the mountain, he heard a phoenix-like whistle reverberating through the valley—it was Sun Deng's famed whistling.

Later, Ruan Ji wrote the Biography of Master Great Man, satirizing conventional gentlemen: these men, bound by rituals, were as restricted in speech and action as lice in a pair of trousers, believing they had found a safe haven yet unaware that when fire came, they would have nowhere to flee. This encapsulated his worldview. He often wandered aimlessly in his carriage alone, weeping when the road ended before turning back. Once, atop Mount Guangwu, he surveyed the ancient battlefield of Chu and Han and sighed, "An age without heroes lets petty men rise to fame." He passed away in the fourth year of the Jingyuan era.

Xiang Xiu (styled Ziqi), from Henei Huaixian, was wise and farsighted, with a deep fondness for the teachings of Laozi and Zhuangzi.

This passage recounts the biographies of two renowned scholars from the Wei-Jin period.

First is Xiang Xiu (courtesy name Ziqi), a master of Zhuangzi studies. In his youth, he was admired by Shan Tao. He produced innovative commentaries on both the Inner and Outer Chapters of the Zhuangzi, surpassing earlier interpretations, particularly excelling in elucidating its profound metaphysical principles. However, he passed away before completing his annotations on the chapters "Autumn Floods" and "Perfect Happiness." Later, Guo Xiang (courtesy name Zixuan) inherited and expanded upon his scholarship. Xiang Xiu was close friends with Ji Kang and Lü An, though their temperaments differed—Ji Kang was aloof and unconventional, Lü An was unrestrained and transcendent, while Xiang Xiu was refined and studious. When Xiang Xiu first mentioned annotating the Zhuangzi, Ji Kang and Lü An initially dismissed the idea as unnecessary, but upon seeing his work, they were awestruck, with Lü An even exclaiming, "Zhuangzi has come back to life!" Xiang Xiu also wrote a highly regarded commentary on the Book of Changes, though his interpretations diverged from those of Han dynasty scholars. Ji Kang was skilled at blacksmithing, and Xiang Xiu often assisted him, the two enjoying each other's company in contentment. Later, Xiang Xiu entered court service. When Emperor Wen of Jin asked why he had abandoned his reclusive life, he cleverly replied that he did not envy ancient hermits like Chao Fu and Xu You, pleasing the emperor greatly. Hearing a neighbor's flute, he reminisced about his past with Ji Kang and composed the famous Fu on Remembering the Past. He eventually rose to the position of Sanqi Changshi (Gentleman Cavalier Attendant).

Next is Huangfu Mi (courtesy name Shi'an), a native of Anding and the great-grandson of the illustrious Han official Huangfu Song. Before the age of twenty, he showed little interest in learning, but later, under the tutelage of his fellow villager Xi Tan, he persisted in studying while farming despite poverty, eventually mastering a vast range of texts. He was of a calm and unassuming disposition, devoted to writing, and styled himself "Master Xuan Yan." Among his works is Discourse on Ritual, Music, and the Sage's Truth. Later, even after suffering from paralysis, he never set aside his books. When someone urged him to seek connections with the powerful, he wrote Discourse on Preserving the Mysterious to express his contentment with poverty and devotion to the Dao (the Way). He believed poverty was the natural state of scholars and that humble circumstances aligned with righteousness, thus refusing official appointments and immersing himself in books to the point of being called a "bibliomaniac." When others worried that his excessive diligence would harm his health, he replied, "To hear the Dao in the morning and die at night would suffice." The court repeatedly summoned him to serve, but he declined each time, only borrowing books from Emperor Wu of Jin, who gifted him a cartload of texts.

This practitioner, though physically frail and often ill, persevered in studying the classics with unrelenting dedication. Despite repeated summons from the imperial court to assume official positions, he consistently declined. He passed away in the second year of the Taikang era of the Western Jin Dynasty (281 CE).

Throughout his life, he authored numerous works, including biographical texts such as Chronicles of Emperors and Kings, Biographies of Noble Scholars, Accounts of Reclusive Masters, and Records of Exemplary Women, all of which were highly esteemed in society at the time.

(Note: This passage documents the life of a reclusive practitioner. "Frailty and illness" refers to his weak constitution, "studying the classics" denotes his scholarly devotion, and "repeated summons" indicates his persistent refusal of official appointments. Despite opportunities for political office, he chose a life of seclusion and scholarship, embodying the Daoist emphasis on spiritual cultivation and detachment from fame and wealth.)

Ge Hong, styled Zhichuan, was a native of Jurong in Danyang. From childhood, he was diligent in his studies, but his family was poor. He had to cut firewood to sell for paper and ink, often copying books by lamplight to study. Eventually, he became renowned for his Confucian scholarship. Naturally quiet and restrained, he took no pleasure in games or gambling. Simple and unassuming by nature, he cared nothing for wealth or status, often closing his gate to visitors and keeping few social connections. When seeking rare books or answers to questions, he would travel thousands of miles through hardship to find solutions.

He was particularly devoted to the arts of divine immortality, daoyin (guiding and pulling exercises), and life cultivation. His granduncle Ge Xuan (a Three Kingdoms period immortal known as "Lord Ge") had transmitted alchemical secrets to his disciple Zheng Yin, whom Ge Hong then studied under, thoroughly mastering these methods. During the early Xianhe era of the Eastern Jin, Minister Wang Dao recruited him as a provincial registrar, later selecting him for higher positions as cavalier attendant and chief editor, all of which he firmly declined. In his later years wishing to practice alchemy, he heard Jiaozhi (northern Vietnam) produced cinnabar and requested appointment as magistrate of Goulou County. The emperor considered him overqualified, but Ge Hong explained he sought not office but the cinnabar, whereupon permission was granted. Upon reaching Guangzhou, Governor Deng Yue insisted on detaining him, so he remained at Luofu Mountain to refine elixirs. There he spent years in leisurely cultivation while continuing to write.

In his autobiographical preface, he modestly stated: "With mediocre talents, I merely chanced upon a fondness for the quiet practice of wuwei (non-action). Even if granted an eagle's wings to soar the heavens or a steed's legs to outrun the wind, I'd rather fold my wings among sparrows and hide my tracks with lame donkeys—how much more when Heaven gave me only short feathers and Creation bestowed but a crippled nag's legs? Knowing my limits, I dare not emulate flies aspiring to heaven or spur a lame turtle to chase the fleeting hare. Thus I abandoned thoughts of fame and fortune, content in poverty—finding wild herbs sweeter than delicacies, a thatched hut more joyful than palaces. Conventional scholars revere only the Duke of Zhou and Confucius, not just disbelieving immortality teachings but mocking true cultivators. Therefore I wrote the Inner and Outer Chapters of Baopuzi totaling 116 essays—not presuming to store them in famous mountains, but hoping to lock them in golden chests for destined readers. This is why I took 'Baopuzi' (Embracing Simplicity Master) as my pen name."

(Note: "Daoyang" refers to daoyin life-nurturing techniques; "cinnabar" was the primary material for waidan (external alchemy); "Baopuzi" means one who embraces primordial simplicity.)

Regarding several cultivators recorded in the Records of Mystical Grades:

Yun Hong (a Daoist priest of the Eastern Jin Dynasty) possessed profound erudition unmatched in the Jiangdong region, with more literary works to his name than the historians Ban Gu and Sima Qian combined. He was particularly skilled in analyzing abstruse metaphysical principles. One day during midday meditation, he suddenly passed away as if falling asleep at the age of eighty-one. At his death, his complexion remained lifelike and his body supple—when lifted into the coffin, it felt weightless like empty robes. This exemplifies the Daoist phenomenon of "corpse-liberation transcendence" (shijie xian), a form of physical ascension.

Wang Xizhi (the Sage of Calligraphy), nephew of Minister Wang Dao, achieved peerless mastery of clerical script. Critics praised his brushwork as "floating clouds" with the dynamism of "startled dragons." He claimed his regular script rivaled Zhong Yao's and cursive script equaled Zhang Zhi's. Skilled in yangsheng techniques (Daoist longevity practices), he rejected capital life and sought reclusion upon arriving in Zhejiang. The scenic Kuaiji mountains became his retreat, where he famously gathered with Xie An and other luminaries at the Orchid Pavilion in Shanyin—the setting for his legendary Preface to the Orchid Pavilion Collection. An amusing anecdote tells of a Shanyin Daoist keeping exceptional geese: when Wang sought to purchase them, the priest demanded a transcription of the Daode Jing in exchange. Wang joyfully complied, departing with his geese in cages. In later years, he resigned office permanently, taking a solemn oath before his parents' tomb never to serve again. He gathered medicinal herbs and refined elixirs with Xu Mai (the renowned Daoist), passing at fifty-nine.

Xu Mai (celebrated Eastern Jin Daoist) pursued the Dao from youth. Consulting diviner Guo Pu (master of fengshui), he received a hexagram transformation from "Great Strength" (Dazhuang) to "Great Possession" (Dayou), indicating his celestial destiny for ascension practices. Initially studying the "Central Region Methods" and Scripture of the Three Sovereigns (early Daoist canon) under master Bao Jing, he later secluded himself between Xuanyou Mountain (Yuhang) and Maoshan—sacred nodes connecting Lake Dongting and the Five Sacred Peaks, where Han dynasty transcendents Chen Anshi and Mao Jiwei once cultivated. Establishing a hermitage, he gathered medicinal plants and attained immortality through ingestive alchemy.

This passage recounts the cultivation journey and spiritual trials of Eastern Jin dynasty Daoist Xu Mai (courtesy name Shuxuan). After leaving his family to practice Daoism in mountain seclusion, Xu encountered numerous accomplished adepts during his spiritual quest.

Initially dwelling at Mount Xuanliu, he frequently traveled to practice in the cave chambers of Mount Mao (a sacred Daoist mountain), returning home only on the first and fifteenth of each month to visit his parents. After their passing, he sent his wife Lady Sun back to her maiden home, loosened his hair (symbolizing liberation from worldly ties), adopted the name "Xuan," and began wandering freely. He associated with calligrapher Wang Xizhi and his son, earning particular reverence from Wang Xianzhi (courtesy name Ziyou).

While traveling from Shanyin to Lin'an, Xu discovered numerous golden-jade palaces inhabited by immortals and fields of numinous mushrooms, where late Han adepts like Zuo Ci (courtesy name Yuanfang) practiced. In autumn of the fourth year of the Yonghe era, he secluded himself at Western Mountain in Lin'an, later moving to Chishan in Linhai where he befriended fellow practitioners Wang Shilong, Zhao Daoxuan, and Fu Taichu. Studying under Wang Shilong, he learned the "Way of Unbinding Constraints" (liberation practices) and the "Method of Reverse Cultivation" (rejuvenation techniques). Through consuming jade nectar (elixirs) and refining his essence (Jing) and vital energy (Qi), within two or three years his complexion glowed with youthful vitality.

Later, the True Lord of Siming from Mount Mao recommended him for terrestrial immortality. However, the Three Officials (Daoist deities governing heaven, earth, and water) dispatched divine envoys including Zhou Fang and Yan Baihu to hold him accountable, listing forty-three transgressions: his father's murderous deeds, involvement in warfare, violations of cosmic principles; his initial adherence to the Bo Family Dao sect before switching allegiance; and father and son studying under different masters. The envoys challenged: "How could someone so burdened with offenses deceive the celestial court to obtain immortal status?"

This episode illustrates the Daoist principle that cultivation requires not just technical mastery but also accumulation of hidden virtue (Yin De) and purification of karmic obstacles. Despite Xu's cultivation achievements, transgressions from past and present lives remained barriers to transcendence.

Has your name been inscribed in the immortal purple registers of the Daoist celestial archives? You are a unique existence. The divine officials who govern life and death will inevitably come to examine you.

At this moment, you should straighten your posture with a resonant cry, adjust your robes and headdress, smooth your hair, and regulate your breath. Then respond in a dignified tone: The great Dao (the cosmic origin) treats all things equally, yet favors only those who practice goodness; Heaven and Earth have no partiality, yet protect only those with virtue. Just as the Yellow Emperor shed blood at the Battle of Banquan, yet ultimately ascended to heaven astride a dragon; or how the blood-stained lands of the Sanmiao tribes and the crimson grass that grew on the battlefield of Zhuolu could never hinder a sage's transcendence.

My seventh-generation ancestor Xu Zi'a accumulated benevolent deeds so profound that even birds and beasts secretly benefited. During years of famine when pestilence ravaged the people, leaving barely one in a hundred alive, Xu Zi'a exhausted his family's wealth to aid the masses. He personally prepared medicinal formulas and tirelessly traveled to distribute them. He mourned others' bereavements as his own, treated the sick as if afflicted himself, extended countless lives from the brink of death, and cared for the poor as his own children. Throughout that calamitous period, he saved four hundred and eight lives. Such benevolence moved Heaven, and its blessings shall descend upon our descendants.

Thus his merits were recorded in the Celestial Emperor's archives, his virtue inscribed in immortal palaces, allowing our ancestors' grace to shelter later generations. Our lineage flourishes like branching foliage, inherently connected to the celestial path—five destined for Dao-realization, three already ascended as immortals, their names registered in the Turquoise Palace of the Supreme Lao Jun. How could you presume to interfere with this? Upon hearing these words, the mountain spirits suddenly burst into laughter.

At this moment, the Director of Destinies (the immortal governing lifespans) immediately dispatched his attendant Li Zun bearing fiery talismans to reprimand and drive away the demonic entities. The mountain spirits and white tigers fled in terror. In truth, before Li Zun's arrival, the speaker had been frightened to the point of soul-dispersion, barely maintaining composure through the secret assistance of his master Wang Shilong. Ultimately, his name was recorded in the Eastern Palace's immortal registers as a middle-grade transcendent. In the third year of Qianhua era during Later Liang (913 CE), he was enfeoffed as the True Lord of Guiyi. This Director of Destinies was in fact the Great Mao Jun (Mao Ying, patriarch of the Maoshan tradition).

Another account concerns Xie An (courtesy name Anshi): Born into the Confucian elite of Yangxia in Chen Commandery, he enjoyed early renown. While living in reclusion at Kuaiji, he spent his days fishing and wandering mountains when abroad, discussing poetry and literature at home, utterly detached from worldly ambitions. Sitting beside a stone chamber overlooking deep valleys, he once sighed: "How does this differ from the realm of Boyi (ancient recluse)?" Xie An excelled particularly in discoursing on Zhuangzi and Laozi's philosophy. One day, gathering with Zhi Dun, Xu Xun, and others at Wang Meng's home, Xie An remarked: "Today we witness a true congregation of worthies," then lamented how fleeting time could never be reclaimed.

This passage records the biographical accounts of Eastern Jin dynasty luminary Xie An (courtesy name Anshi) and Daoist figure Yang Xi.

First regarding Xie An: In his early years, he lived in reclusion at Dongshan (modern-day Shangyu, Zhejiang), where he frequently gathered with friends to discuss metaphysical classics like the Zhuangzi. During one gathering where they analyzed the "Fisherman" chapter, Zhi Daolin (the renowned monk Zhi Dun) first presented an exquisite interpretation spanning over seven hundred characters, earning widespread admiration for its literary brilliance. Xie An spoke last, delivering a sweeping discourse of more than ten thousand words that displayed extraordinary intellect and effortless grace, leaving all present in awe. Emperor Jianwen remarked that he was someone who could "share both joy and sorrow with the common people."

Xie An only entered government service in his forties when General Huan Wen appointed him as Military Advisor. Upon taking office, Gao Song teased him: "You repeatedly declined imperial summons to remain recluse at Dongshan. People used to say, 'If Xie Anshi refuses to emerge, what shall become of the common people?' Now that you've emerged, how should the common people regard you?" Later, as Chancellor during the Jin dynasty's internal and external crises, he stabilized the court with magnanimity—dispelling Huan Wen's usurpation ambitions through calm conversation and decisively repelling Former Qin's million-strong army at the Fei River, achievements rivaling eminent ministers like Wang Dao and Wen Qiao. Despite high office, he never abandoned his reclusive aspirations; in his twilight years while stationed at Xincheng, he prepared boats planning to retire by sea, though death intervened before realization. Posthumously honored as "Cultured and Serene," Zhen Dexiu praised his sixteen-year governance: preventing usurpation while repelling invasions, achieving monumental feats yet remaining indifferent to fame—a demeanor comparable to Zhuge Liang and Zhang Liang.

The latter section documents Yang Xi (courtesy name Yihe), a pivotal figure in the Shangqing (Highest Clarity) Daoist tradition. Born in Wu Commandery (later moving to Jurong, modern Jiangsu) in September 330 CE, he exhibited spiritual sensitivity from childhood, possessing striking beauty, eloquent speech, and exceptional calligraphy skills. As the transmitter of the Shangqing Dadong Zhenjing (Perfect Scripture of the Great Cavern of Highest Clarity), he co-founded the Shangqing school with Xu Mi and Xu Hui, later venerated as "Perfected Lord of Shangqing." The text highlights his mastery of calligraphy (gong shu), noting that extant Daoist scriptures like the Huangting Neijing Jing (Inner Landscape Scripture of the Yellow Court) were traditionally attributed to his hand.

This passage records the interactions and cultivation experiences of the renowned Eastern Jin dynasty Daoist Xu Mai (Master Xu) with various Daoist figures. Though younger by many years than the Chief Clerk (a Daoist official position) surnamed Mu, Xu Mai—who was as famous as the calligrapher Wang Xizhi (Wang Youjun)—had already established profound Daoist connections early in life.

When Emperor Jianwen was still the Prince of Langya, Chief Clerk Mu recommended Xu Mai for the position of Ducal Residence Attendant. However, after Emperor Jianwen ascended the throne, Xu Mai showed no interest in official promotions, dedicating himself wholly to spiritual cultivation. In the fifth year of the Yonghe era (349 CE), he studied the arts of subduing tigers and leopards from Zhong Huangzi (a Daoist immortal). The following year, at just twenty-one years old, he learned the Lingbao Wufu Jing (Scripture of the Numinous Treasure Five Talismans) from Liu Pu, the eldest son of Lady Wei (a female immortal).

In the sixth month of the third year of the Xingning era (365 CE), three eminent female immortals descended upon Xu Mai’s household: Lady Zixu Yuanjun, Lady Ziwei, and Consort Jiuhua An. At times, these immortals also appeared at Chief Clerk Mu’s office on Mount Mao. The scriptures they transmitted were later recorded by Xu Mai and his son. Consort Jiuhua An even became Chief Clerk Mu’s teacher in scriptural transmission.

Consort Jiuhua An once said to Xu Mai: "Your nature is clear and empty, pure as flawless jade and noble as an orchid. You not only safeguard the true transmission of the Dao but also possess innate spiritual wisdom. You are destined to become an immortal official governing the affairs of the Three Realms, assisting the Celestial Emperor in harmonizing Yin-Yang and overseeing the spirits of the Wu and Yue regions. Prophecies about you circulate among the Three Officials (Celestial, Earthly, and Water Officials) of the underworld."

The immortals revealed to Xu Mai that he would one day ride dragons and clouds, ascending in broad daylight. If he could not endure the trials of wind and fire during ascension, he could instead choose "sword liberation" (a Daoist method of corpse-transcendence) or the "art of final transcendence" (a technique for achieving immortality at death) in the seclusion of mountain forests. The specific path would depend on the circumstances of the time.

Later, the Lord of Western Citadel, Wang Jun (a Daoist immortal), transmitted to Xu Mai methods for absorbing the essences of the sun and moon. Even Emperor Jianwen became Xu Mai’s disciple. Xu Mai passed away in the eleventh year of the Taiyuan era (386 CE) at the age of fifty-seven. During the Xuanhe reign of the Song dynasty, the emperor issued an edict praising Xu Mai for his deep devotion to the Dao, his comprehension of its mysteries, and his eventual attainment of the exalted immortal rank of "Eastern Florescence High Assistant and Director of Destinies, Perfected Yang"—a testament to his profound alignment with the Dao and the cosmic principles of heaven and earth.

This passage from the Xuanpin Lu records the biographies and honorific titles of two important Daoist figures.

The first section recounts the life of Xu Mu (courtesy name Sixuan, also known as Mi). Hailing from Pingyu in Henan, his family relocated to Danyang, Jiangsu during his sixth-generation ancestor's time. Born in the second year of Yongxing reign (Year of Yichou), he initially served as Erudite of the Grand Academy before holding positions including Magistrate of Yuyao and Court Gentleman. Though immersed in official duties, he maintained a constant spiritual pursuit, admiring his elder brother Xu Yuan's cultivation achievements. After Emperor Jianwen's death, he retreated to mountain forests, forming a profound Daoist bond with the renowned master Yang Xi. During the Xingning era (363-365 CE), numerous perfected immortals descended to Yang Xi's abode to transmit scriptures. Xu Mu passed away in the first year of Taiyuan reign (376 CE) at age seventy-two. According to the Zhengao (Declarations of the Perfected), his previous incarnation was the younger brother of Chancellor Changli Xuegong from King Wu of Zhou's court, whose accumulated merit enabled this favorable rebirth. He was posthumously honored with the title "Perfected Lord of Shangqing (Highest Clarity)."

The second part presents an imperial edict from Emperor Huizong of Song's Xuanhe reign, posthumously conferring upon Xu Mu the title "Perfected Who Manifests Transformations of the Cavernous Numinous," recognizing his contributions to propagating Daoism and overseeing spiritual affairs in the Wu-Yue region. Later he was further honored as "Perfected of Vast Virtue of the Great Origin," praised for his "external refinement of pristine simplicity and internal attainment of numinous illumination," enabling him to roam with assemblies of sages and assist the celestial administration of Shangqing paradise.

The third section documents Xu Mu's third son Xu Hui (courtesy name Daoxiang, childhood name Yufu). Born in the seventh year of Xiankang reign (341 CE), he possessed extraordinary physical grace. Though recommended for bureaucratic positions like Registrar and Chief Clerk, he declined all appointments to practice Shangqing Daoism in seclusion near Leiping Mountain in Jurong County.

These records reflect the development of the Shangqing tradition during the Eastern Jin dynasty and later imperial veneration of Daoist masters. The mentioned "Perfected Lord of Shangqing" represents a high celestial rank in Daoism, while "Chancellor of the Nine Palaces" denotes an important heavenly office. The Zhengao remains a crucial scripture recording divine revelations.

Lady Ziwei (a Daoist female immortal) descended to impart cultivation teachings, maintaining close interactions with various perfected immortals through frequent correspondence. Her cultivation methods were comprehensive, including mastery of secret arts like "Returning to the Void's Flying Steps" (a flight technique) and "Two Luminaries' Orbital Radiance" (sun-moon cultivation). She yearned to practice in the grotto-heavens and blessed lands, unwilling to linger long in the mortal world. In the fifth year of Taihe (231 CE), the gengwu year, she journeyed to the Northern Grotto (Liangchang Cave) to declare her cultivation complete—at merely thirty years of age. Local elders passed down accounts of her burning incense and prostrating on the stone altar there, after which she remained prone and unmoving. The next day, her physical body was found perfectly preserved as in life. Junior Lord Mao (patriarch of the Maoshan lineage) praised this Xu cultivator for abandoning form and transcending life-death, following the "nightly liberation method" (nocturnal ascension technique) of Zhang Zhennan (third Celestial Master Zhang Lu). Thereafter, she frequently resided in grotto-abodes of the four directions. The Zhengao records that sixteen years later, she would be guided to Donghua Palace to become a Perfected Lord of the Shangqing tradition. Tao Hongjing honored her as the "True Teacher of Mysterious Centrality," while Emperor Huizong of Song conferred the title "Perfected of Primordial Unity in Chaotic Transformation" during the Xuanhe era.

The edict of enfeoffment states: Though dwelling in the Ziwei celestial realm to nurture primordial qi, she retained the purity of primordial chaos; listed among immortals at the Cinnabar Terrace, she governed the perfected. All who receive commendation in the immortal ranks do so through cultivation merit. This Xu Perfected, Attendant of Dawn at Donghua Palace and Shangqing Perfected Lord, contemplated the mysteries of the Three Spirits (upper/middle/lower Dantian) and refined the Nine Cosmic Threads (heaven-earth operations) to attain transcendent life. Declaring completion at the Northern Grotto, she embodied the recluse's ethos; following immortal traces at Donghua Palace, she uniquely attained supreme transcendence. Though beyond worldly fame, she never ceased benevolent protection of beings, continuing to propagate the Dao's profound principles.

The Daoyin Chapter records Liu Linzhi, styled Ziji and also named Yimin, from Nanyang. From youth he revered simplicity, cultivating detachment without concern for appearances, remaining obscure to most. He delighted in wandering mountains and rivers, aspiring to reclusion. Once while gathering herbs on Mount Heng, he wandered deep into the mountains and lost his way, discovering a stream with two round granaries on its southern bank—one shut, one open. The torrent prevented crossing, and some said the granaries held celestial prescriptions, numinous herbs, and treasures. Though Liu sought the site again, he never refound it. He never accepted others' gifts. Over a hundred li from his home, an ailing widowed elder woman sighed on her deathbed: "Who will bury me? Only Chief Clerk Liu—but how would he know?" Having heard of her illness, Liu deliberately visited, arriving just as she passed, and personally prepared her coffin for burial—revealing his compassionate heart. Later, he heard of Wuling Stream....

The fisherman who discovered the Peach Blossom Spring was filled with longing but never managed to return, eventually passing away during his search. Tao Yuanming, in The Peach Blossom Spring, referred to him as a "man of noble character," giving us a glimpse of his virtuous nature.

Suo Xi was a native of Dunhuang, a man of quiet disposition and deep scholarly pursuits. He repeatedly declined official appointments from regional governments, even refusing recommendations for positions like Filial and Incorrupt or Virtuous and Upright on the pretext of illness. Devoting himself to the study of Yin-Yang and the Five Phases (Wuxing), he authored over ten works on astronomy and geography, many of which contained original insights. During the reign of Zhang Mao of the Former Liang dynasty, the Dunhuang governor Yin Dan was so impressed by Suo Xi’s erudition that he paid him a visit and found himself lingering, reluctant to leave. When Suo Xi passed away at the age of seventy-nine, Yin Dan attended his funeral in plain mourning attire and donated twenty thousand coins in his honor. Yin Dan remarked: "Most people chase after wealth, beauty, and sensual pleasures—external indulgences—but Master Suo abandoned what the world covets and devoted himself to the profound truths others neglect. In what seems like emptiness, he savored the ultimate reality; in the mysteries of all things, he grasped the profound Dao of Double Mystery (Chongxuan). His dwelling spanned no more than a single acre, yet his spirit roamed freely across the Nine Provinces. Though his body remained in the mundane world, his mind had already transcended it. Even the purity of Qian Lou (a famous ancient recluse) or the untrammeled freedom of Zhuangzi could not surpass his attainment." For this reason, he was posthumously honored with the title "Master of Mysterious Dwelling" (Xuanju Xiansheng).

Zhang Zhong, styled Chenhe, was a native of Zhongshan who retreated to Mount Tai during the chaos of the Yongjia era. Purifying his heart and restraining his desires, he cultivated himself through breath regulation (Daoist breathing techniques), consuming pine nuts and medicinal herbs (Daoist longevity foods), and practicing Daoyin (ancient therapeutic exercises). He did not emphasize textual transmission but took the comprehension of the formless Great Dao (Dao) as his foundation. He dug a cave in the deep mountains to live in, while his disciples resided in separate caves sixty paces away, visiting him every five days. Zhang Zhong’s teaching method prioritized leading by example rather than verbal instruction—his disciples would observe his demeanor and then withdraw. Above his cave, he erected an altar where he performed morning rituals daily, using only earthenware and stone cauldrons as utensils. When local villagers offered him food and clothing, he consistently declined. When asked about Yin-Yang and the Five Phases, he replied, "Heaven and Earth do not speak, yet the seasons turn and all things grow. Such profound mysteries are not for a mountain hermit to explain." Even past the age of one hundred, his hearing and eyesight remained sharp. When Fu Jian of the Former Qin sent an envoy to summon him and bestowed court robes, Zhang Zhong declined, saying, "My hair is sparse with age, and court attire would be unsuitable. Allow me to appear in plain clothing." Fu Jian marveled, "The master has secluded himself in the mountains to study the Dao—such single-minded devotion to self-cultivation is truly rare."

This scripture records the deeds of four renowned hermits from the Wei-Jin period, embodying the essence of Daoist reclusive culture.

The first was the Daoist of Mount Tai (Dongyue). During turbulent times, he retreated to Mount Tai, preserving his life in the company of birds and beasts. When Fu Jian, ruler of Former Qin, sought to appoint him as "Imperial Mentor" (a venerated ministerial position), he declined gracefully: "This aged and feeble body desires only to continue dwelling in mountain forests. I beg to return to Mount Tai to live out my days." Fu Jian sent him home in a lavish carriage. Passing Mount Hua, he sighed: "I am a Daoist of the Eastern Peak, yet destined to die at the Western Peak—such is Heaven's will." He passed away fifty li away at Tong Pass, where Fu Jian posthumously honored him as "Master Who Attained Peace through the Dao."

The second was Song Xian (courtesy name Lingwen) from Dunhuang, who manifested transcendent aspirations in his youth. He secluded himself in the southern mountains of Jiuquan to study classical texts, eventually attracting over three thousand disciples. When the local governor Ma Ji arrived with full ceremonial retinue to visit, Song closed his gates. Ma Ji marveled: "One may hear of the master's reputation but never see his form; admire his virtue (De) yet never behold his appearance. Now I understand—the master is truly a dragon among men!" Later generations carved poems in his honor on stone cliffs. Passing at eighty-three, he received the posthumous title "Master of Mysterious Emptiness."

The third was Tao Dan (courtesy name Chujing), grandson of the eminent Eastern Jin minister Tao Kan. From childhood obsessed with longevity arts and transcendence practices, he began grain abstention (bigu, a Daoist cultivation technique involving elixir substitution for ordinary food) at fifteen or sixteen. Though born to wealth, he never married, spending days in meditative practice while mastering Yijing divination. Later retreating to Mount Linxiang near Changsha, he kept a white deer as companion, crossing streams to avoid visiting relatives. When local officials recommended him for office, he fled deeper into the wilderness of Luo County's Mount Pi, ultimately disappearing without trace.

The fourth was the renowned Tao Yuanming (courtesy name Yuanliang), Tao Kan's great-grandson. From youth he manifested noble aspirations, combining vast learning with an untrammeled spirit, as self-described in his "Biography of Master Five Willows." Though not elaborated here, the text alludes to his iconic recluse's integrity—"not bowing for five pecks of rice."

This gentleman (referring to Tao Yuanming) was of unknown origin, and even his name remains unclear. Because five willow trees grew beside his dwelling, he took "Master Five Willows" as his sobriquet. He was by nature tranquil and sparing of words, free from worldly ambitions. Though fond of reading, he never clung to literal interpretations—whenever he grasped the deeper meaning within texts, he would become so delighted as to forget his meals.

He particularly loved wine, yet his impoverished household could seldom afford it. Knowing this weakness of his, relatives and friends would sometimes prepare wine and invite him. He would invariably drink to the last drop, getting thoroughly intoxicated each time—yet upon becoming drunk, he would simply depart without affected courtesy. His home stood bare, its walls insufficient to block wind and rain; his coarse robes were patched all over, while his rice basket and water gourd often sat empty. Yet he remained perfectly at ease. He frequently composed essays for self-amusement, using them to express his aspirations—casting aside all thoughts of gain and loss, thus passing his days.

(Referring to Qian Lou, an ancient recluse) There is a saying: "Neither fretting over poverty and lowliness, nor chasing after wealth and honor." Does this not describe Master Five Willows? He drank wine and composed poetry to nourish his spirit, resembling people from the legendary eras of the Wuhuai and Getian clans. His own records of his life were considered authentic accounts by contemporaries. Because his great-grandfather had served as prime minister of the Jin dynasty, he felt ashamed to hold office under subsequent regimes. After Emperor Gaozu of Song established the new dynasty, he refused further official appointments—dating his writings accordingly: using Jin reign periods for works before the Yixi era, and merely the heavenly stems and earthly branches for those after the Yongchu era. He once remarked that lying beneath the northern window during the fifth and sixth lunar months, with cool breezes blowing, made him feel like a man from the age of Fuxi. He passed away in the fourth year of Yuanjia at sixty-three sui. Yan Yannian composed his elegy, granting him the posthumous title "Recluse of Serene Integrity."

(Lu Xiujing was a renowned Daoist of the Southern Dynasties) His courtesy name was Yuanji, and he hailed from Dongqian in Wuxing. His father Lu Lin repeatedly declined imperial summons to office and was posthumously honored as "Recluse of the Exalted Dao." Lu Xiujing bore extraordinary physical marks from birth: double wheel patterns on his soles, paired ankle bones, large character lines on his palms, and a constellation of the Northern Dipper on his back. He showed exceptional devotion to classical texts while also studying astrology and divination. Upon reaching adulthood, he took pleasure in wandering across the land—journeying south to Mount Heng, the Xiang River, and Mount Jiuyi to trace the vestiges of the Perfected of Southern Florescence (Zhuangzi); traveling west to Mount Emei and Mount Xicheng in pursuit of the footprints of the Perfected of Clarity and Emptiness (Wang Bao).

During the final years of the Yuanjia era under Emperor Wen of Song, he sold medicines in the capital but refused the emperor's summons, later returning to Mount Lu. In the third year of Emperor Ming's Taishi reign, the sovereign ordered Wang Jingzong, Governor of Jiangzhou, to invite him to court with lavish gifts. He was lodged in the inner palace halls and received at the Yanxian Lodge in the Hualin Garden. As all the nobility gathered, Lu Xiujing paid homage wearing a recluse's deerskin headscarf, leaving the emperor deeply impressed. Later he was tasked with collating Daoist scriptures alongside Shu Jizhen (possibly referring to Yang Xi's revelations).

Xu Zhenren (True Man Xu) was a renowned master of the Shangqing (Highest Clarity) tradition, entrusted with overseeing the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures—the three great canonical systems of Daoism—becoming a preeminent patriarch of the Daoist community in his time. The imperial court ordered the construction of Chongxu Hall at Tianyin Mountain in the northern suburbs as a sacred site for transmitting scriptures. The following year, when the emperor fell ill, a Golden Register Zhaijiao (the highest grade of Daoist purification ritual) was performed at the hall. That evening, yellow-hued Qi resembling a ceremonial canopy enveloped the altar, and the emperor experienced auspicious dreams—his illness soon vanished. In the first month of the fifth year of the Yuanhui era, Xu Zhenren suddenly packed his belongings, declaring his return to the mountains. His disciples found this strange, yet on the second day of the third month, he peacefully achieved "feathered transformation" (a Daoist term for death). The court ordered his ceremonial robes and cap interred at Jianji Temple, posthumously honoring him as "Master Jianji" (Simplicity and Stillness). Later, during Emperor Huizong of Song's Xuanhe reign, he was further elevated to "Dan Yuan Zhenren" (True Man of the Cinnabar Origin).

Dong Jing, styled Weiluan, was of unknown origin. Initially arriving in Luoyang with officials from Longxi, he wandered with unbound hair, freely chanting poetry, often dwelling among the hermits at White Society (Baishe). At the time, Sun Chu served as Court Historian and frequently visited White Society to converse with him. After several years, Dong Jing suddenly vanished without a trace, leaving behind only a stone bamboo staff and two poems in his dwelling. One poem read:

"The Way of Heaven is strong and simple,

The body of Earth is solid and dense.

Vast is the primordial Qi—

This is the essence of the Dao.

In these latter days, hearts are restless,

Covering simplicity with ornament.

Amidst worldly clamor,

Who can see the truth?

I shall depart from here,

Returning to the realm of emptiness,

Back to nature's abode."

The other poem said:

"Confucius was born at the wrong time,

Sighing at the appearance of the qilin.

O qilin, o qilin,

Why not withdraw to preserve your true nature?"

Shan Daokai hailed from Dunhuang, often wearing coarse cloth. When offered fine silken garments, he refused them. Unaffected by heat or cold, he neither slept day nor night, regularly consuming small pebbles—swallowing several at a time in varying daily amounts. Fond of mountain dwelling, the mountain spirits once tested him by manifesting in myriad forms, yet his composure never wavered. During Later Zhao ruler Shi Hu's reign, he traveled from Xiping to Qinzhou in a single day—a hundred li—before being escorted by officials to Ye. Shi Hu had the eminent Buddhist monk Fotucheng debate Daoist principles with him, yet could not sway him. Fotucheng remarked: "This Daoist can foresee the rise and fall of states. Should he depart, the realm will descend into chaos." By Shi Hu's final years, Shan Daokai journeyed south to Xuchang—and indeed, Ye fell into turmoil. In the third year of the Shengping era, he reached the capital before entering Mount Luofu in the southern sea, dwelling alone in a thatched hut, transcending worldly concerns. Living past a hundred years, he passed away on the mountain, instructing disciples to place his remains in a stone cave. Later, they moved his body to a stone chamber. When Yuan Hong, Governor of Nanhai from Chen Commandery, ascended Mount Luofu, he saw Shan Daokai's remains at the chamber entrance—still perfectly preserved.

This passage recounts the stories of two Southern Dynasty hermits, embodying the Daoist ideals of revering nature and transcending worldly fame and gain.

First is Zong Bing (courtesy name Shaowen), a native of Nanyang. After Emperor Wu of Song Liu Yu pacified Liu Yi, he adopted advisor Shen Yong's suggestion to broadly recruit talented individuals and sought to appoint Zong Bing as a registrar. Zong declined, saying, "I've lived in mountain seclusion for over thirty years—how could I bend my back to serve as a petty official?" The emperor admired his forthrightness and relented. Zong excelled at qin music, chess, calligraphy, and painting, and was so devoted to traveling through mountains and rivers that he would forget himself. When his elder brother served as governor of Nanping and forcibly brought him back, Zong built a hermitage at Sanhu in Jiangling. Later, the court repeatedly summoned him for positions like military advisor, and even Prince of Hengyang personally visited to host a banquet for him, yet he consistently declined.

In his later years, Zong Bing returned to Jiangling due to illness. Lamenting that old age and sickness prevented further travels to famous mountains, he painted all the landscapes he had visited on his walls, declaring, "When I play the qin, I shall make all these mountains echo." He mastered the ancient tune "Jinshi Nong," an art nearly lost after the decline of the Huan family, preserved solely by Zong Bing. Even Emperor Wen of Song sent court musicians specifically to learn from him.

The other hermit was Shen Daoqian from Wukang, Wuxing. From youth he studied the Laozi and Yijing, dwelling in a thatched hut below Stone Mountain north of the county. Though impoverished to the point of sharing a single cooking pot with his nephews, he maintained unwavering integrity. When someone stole vegetables from his garden, he deliberately avoided confrontation; when others uprooted bamboo shoots behind his hut, he dissuaded them, saying the bamboo would create more beauty when fully grown, even purchasing larger shoots for the thieves—who left ashamed. Local youths came to study with him, and he often went hungry himself to provide for his students. The authorities summoned him twelve times for official posts, all of which he refused. Eminent scholars like Wang Jinghong held him in high esteem, and Dai Kui personally instructed him in qin playing.

Both hermits exemplified the Daoist state of "clarifying the mind to contemplate the Dao (澄怀观道)"—comprehending the great Dao through inner purity, channeling spiritual pursuits into landscapes, qin music, and literature while maintaining detachment from worldly fame. Zong Bing's method of "traveling while reclining (卧游)" through painted landscapes later became a classic motif in literati painting, while Shen Daoqian's benevolent character demonstrated the Daoist wisdom of "supreme goodness resembling water (上善若水)" in worldly conduct.

Here are accounts of several reclusive scholars:

When Kong Xinzhi served as magistrate of Wukang, he provided financial support to many scholars, enabling them to complete their studies. Emperor Wen dispatched envoys to commend him upon hearing of this. In his later years, Daoqian lived in poverty, often going without food, yet found constant joy in his zither and books, studying tirelessly. His son Huifeng attempted to continue his father's work but left it unfinished, though the provincial government did summon him for service.

Liu Ningzhi (courtesy name Yinan) of Zhijiang in Nan Commandery admired the ancient hermits Lao Laizi and Yan Ziling. He divided his family property between his younger brother and nephews, then built a dwelling in the wilderness where he lived self-sufficiently. The provincial government, valuing his virtue, repeatedly summoned him for office, but he always declined. When Prince Linchuan and Prince Hengyang sent envoys with gifts, he replied referring to himself humbly as "your servant" (pu). When mocked for this, he cited examples of ancient recluses in response. During a famine in Jing Province, Prince Hengyang sent him 100,000 coins, which he immediately distributed to those suffering greater hunger. Later, he retreated with his wife and children deep into Mount Hengshan, gathering medicinal herbs to sustain himself until the end of his days.

Chu Boyu (courtesy name Yuanqu) of Qiantang in Wu Commandery displayed the temperament of a recluse from childhood. At eighteen, when his parents arranged his marriage, he welcomed the bridal procession through the front gate while secretly escaping through the back, eventually settling as a hermit at Waterfall Mountain in Shan County. Tolerant of both extreme heat and cold, people compared him to the immortal Wang Zhongdu. For over thirty years he avoided human contact—when Wang Sengqian served as governor of Wu Commandery and managed to summon him, they exchanged only a few words. After Emperor Gao ascended the throne and issued an edict inviting him with honors, Chu again declined on grounds of illness. The emperor eventually permitted him to reside at Taiping Lodge on White Stone Mountain in Shan County, where he died at eighty-six. He often stayed in the upper floor of his residence and was buried there after death. Kong Gui studied Daoist methods with him and erected a stele beside the lodge.

Gu Huan (courtesy name Jingyi, also known as Xuannian) of Yanguan in Wu Commandery understood the calculation of liujia (an ancient divination system) by age six. Born to poverty, when his father ordered him to scare sparrows from their fields, he composed the "Yellow Sparrow Rhapsody" instead.

This passage recounts the life of the Southern Dynasties Daoist master Gu Huan. Born into poverty, young Gu faced his father's wrath when sparrows ate their rice stores, but was spared upon his father reading his writings. Unable to afford schooling, he listened to lectures through schoolhouse walls, studying by pine torchlight or chaff fires at night. As an adult, he studied the Five Classics under Shao Xuanzhi of Wuxing, and in his twenties pursued Confucian classics with Lei Cizong of Yuzhang.

When his mother died, Gu fasted for six days, then built a mourning hut by her grave. Later he retreated to Tiantai Mountain in Shanyin, establishing a school that attracted nearly a hundred disciples. Devoted to Huang-Lao philosophy (Daoist thought) and yangsheng longevity practices, he lived reclusively. Remarkably, mountain birds would perch on his hands to peck grain each morning. His mastery of yin-yang divination arts proved consistently accurate.

When strange illnesses plagued Baishi Village, villagers sought his help. After Gu lectured on the Dao De Jing there, the afflicted recovered. For one possessed man, learning the household only possessed the Classic of Filial Piety, Gu instructed placing the "Zhongni Dwelled" passage reverently by the pillow—the cure was effected. He explained this demonstrated "virtue's power to dispel malign influences."

In a debate with Kong Gui about the "Four Fundamentals" (a metaphysical Wei-Jin period discourse), Gu argued truth was singular, rejecting fourfold foundations, subsequently writing the Treatise on Three Names to correct this. Though ineloquent in speech, his written works excelled, including commentary on Wang Bi's Zhouyi Commentary. Under Emperor Gao of Qi, he served as Yangzhou registrar and was commended for submitting his Political Compendium.

On his deathbed at sixty-four on Shanshan Mountain, his parting poem expressed Daoist transcendence of life and death. After passing, his body emitted fragrance and remained supple as in life—signs of shijie (corpse-liberation), the Daoist belief in immortal ascension leaving the mortal form. When buried, intertwining trees grew upon his grave, marking his achieved immortality.

Du Jingchan, courtesy name Jingqi, was a native of Qiantang in Wu Commandery. From youth, he possessed a serene disposition with no interest in fame or official position. A voracious reader, he particularly mastered Huang-Lao philosophy and shared intellectual kinship with fellow villager Gu Huan. Later, he established a school at Dongshan in Shining to teach disciples. During the early Jianwu era, the court summoned him for the post of Extraordinary Cavalier Attendant, but he declined by invoking Zhuangzi's fishing metaphor about rejecting worldly honors, ultimately pleading illness to avoid office for life.

Zong Ce, courtesy name Jingwei, was the grandson of Song dynasty recluse Zong Bing. Of tranquil temperament, he once lamented: "The ancients considered official service for supporting impoverished parents virtuous, yet this perplexes me. Rather than chasing stipends and fretting over governance, better to follow nature's course in self-sufficiency." When Prince Xiao Yi of Yuzhang offered him a military advisory position, Zong replied that free-flying birds shouldn't be caged. Later, his son Zong Bin honored his father's ideals by resigning his own post to manage household affairs. Though provincial governors sent gifts, Zong declined all, retiring to his ancestral Lushan home with only the Laozi and Zhuangzi texts. When Marquis Xiao Zixiang of Yufu became Jiangzhou governor bearing lavish presents, Zong declared himself "a mountain rustic gathering herbs for sustenance—coarse tea and simple fare suffice," persistently avoiding meetings. He often discussed Daoist classics with recluses like Yu Yi and Liu Qiu, rejecting another court summons in Jianwu 2. A skilled painter, Zong once created a self-portrait.

(Note: "Huang-Lao" refers to the philosophical tradition blending Huangdi's and Laozi's teachings, forming key Daoist foundations. Zhuangzi's fishing allusion derives from the "Autumn Floods" chapter, symbolizing hermits' disdain for worldly gain. "Shang Ziping's portrait" denotes Zong Bing's painting of recluse Shang Chang's life, reflecting contemporary eremitic culture.)

During his travels, Ruan Ji encountered the recluse Sun Deng, and the two sat facing each other. Sun Deng was not only skilled in music but also deeply versed in the Yijing (Book of Changes) and Laozi. Later, Huangfu Mi wrote three volumes about his deeds in Biographies of Noble Scholars and also composed records for Mount Heng and Mount Lu.

Shen Linshi, styled Yunzhen, was a native of Wukang in Wuxing. From a young age, he displayed extraordinary intelligence. At the age of seven, he could recite Xuanbin San word for word after hearing his uncle Shen Yue explain it. Shen Yue patted him on the shoulder and said, "It seems the continuation of this literary tradition will depend on you." As he grew older, he immersed himself in books but remained indifferent to fame and wealth, choosing instead to live in seclusion by the Yubu Stream. He made a living weaving bamboo screens while studying, earning him the nickname "Master of the Woven Screen" among the villagers.

Well-versed in ritual studies, he often lectured on the classics for his neighbors. When urged to take up an official post, he replied, "Fish are caught by hooks, and beasts are trapped in cages—this is the fate of all things under heaven. The reason sages can avoid misfortune and seek good fortune is that they comprehend the profound mysteries. Since I cannot match them, I prefer to sit in stillness and forget myself." He then wrote Xuan San Fu to express his resolve. Later, he opened a school, attracting hundreds of students who built houses nearby to study with him. A saying circulated at the time: "In Wuqiang Mountain dwells a worthy scholar, who opens his door to teach disciples in the town."

Relatives and friends repeatedly recommended him for official positions, but he declined each time, writing in response, "Reputation is but an empty name, and I have never sought it." Even in his eighties, he continued copying books by lamplight, amassing two to three thousand volumes—a feat attributed to his serene cultivation of life. He wrote commentaries on dozens of classics, including the Zhouyi (Book of Changes), Zhuangzi, and Laozi, and passed away at home at the age of eighty-five. His final instructions were for a simple funeral: place a copy of the Xiaojing (Classic of Filial Piety) in the coffin, dig a grave only two feet deep, omit a spirit tablet, and offer only clear water in sacrifice. His son, Shen Yi, carried out these wishes. Later, Yan Zhenqing composed an epitaph for him, and his tomb is located on Jin'e Mountain.

Yu Yi, styled Youjian, was a native of Xinye. By nature, he was indifferent to worldly affairs, free from the pursuit of glory and profit, living a life of harmony with the world.

The Records of Mysterious Virtues chronicles the deeds of several reclusive sages of exceptional purity:

Prince Xiao Ying of Linchuan once sent the hermit Yi a gift of a hundred hu of wheat. Yi told the messenger: "I am but a woodcutter or a deer in the mountains, clad in coarse cloth my whole life, with the sun and moon as my chariots. That I can tend my meager fields is already due to the prince's great kindness." He firmly declined the gift, contenting himself with poetry for amusement. Later, Yuan Huan, the Chief Clerk of Anxi, admired his noble character and presented him with a deer-antler brush stand, a clam-shell inkstone, and a white ivory brush, composing a poem praising him as lofty as the ancient recluses Chao Fu and Xu You. In return, Yi gifted a writing desk made of conjoined bamboo. In the third year of the Jianwu era, the court summoned him to serve as Chief Clerk of the Minister of Works, but he steadfastly refused office.

Another recluse, Yu Chengxian (styled Zitong), was a man of Yancheng in Yingchuan, of a calm and composed nature, never revealing joy or anger in his expression. He mastered Daoist scriptures and the teachings of the Hundred Schools, once traveling to Mount Heng with the Daoist priest Wang Sengzhen. Prince Zhonglie of Poyang, admiring his erudition, invited him to lecture on the Laozi (Daodejing), drawing scholars from far and wide. Faced with heated debates, he always responded with ease, offering unique insights. In the third year of the Zhongdatong era, he journeyed to Jingzhou to meet his old friend Liu Huifei. Local scholars again requested his lectures on the Laozi, and Prince Xiangdong personally attended in his carriage, composing a farewell poem in his honor.

The renowned Daoist master Tao Hongjing (styled Tongming), a native of Moling, resolved to pursue the Dao at the age of ten after reading Ge Hong's Biographies of the Divine Immortals. His appearance was striking, with dozens of black moles on his right knee arranged like the Big Dipper. Well-versed in classics, he excelled in qin, chess, calligraphy, and painting. Before turning twenty, he was appointed as a Reader-in-Waiting by Emperor Gao of Qi but later resigned to live in seclusion. In the tenth year of the Yongming era, he hung his official robes on the Shenwu Gate to formally resign. The emperor granted his request, bestowing silk and ordering the local authorities to supply five jin of poria mushrooms and two sheng of white honey monthly for his alchemical practice. Upon his departure, all the officials came to bid him farewell.

(Note: Hu was an ancient unit of volume, approximately 60 kilograms; poria (fuling) is a medicinal herb commonly used in Daoist longevity practices; "ingesting elixirs" (fuer) refers to consuming alchemical preparations or tonics.)

This passage records the life of the renowned Southern Dynasties Daoist master Tao Hongjing (known as the Hermit of Huayang). At the time, rumors circulated around Zhenglu Pavilion that "nothing like this has happened since the Song and Qi dynasties," prompting Tao Hongjing to establish a Daoist temple in the Juqu Mountains of Jurong County (present-day Maoshan), where he took the name "Hermit of Huayang," abandoning his birth name thereafter.

Initially, he studied talismanic scriptures (Fulu) and classical methods under Sun Youyue of Dongyang, later traveling extensively through the famous mountains of Jiangnan to seek the authentic writings of earlier masters like Yang Xi and Xu Mi. He once told his disciples, "Though I have witnessed the opulence of vermilion gates and grand estates, my heart feels no longing for them. Yet when I gaze upon towering cliffs and boundless lakes, I recognize them as my eternal home." During the Yongming era, he repeatedly sought official positions but was thwarted by fate, later coming to see these setbacks as blessings that allowed him to devote himself fully to Daoist cultivation.

Tao Hongjing was open-minded and humble, his heart as clear as a mirror, and his words never erred. In the early Yongyuan years, he built a three-story pavilion—his disciples and guests resided on the lower levels while he secluded himself on the top floor, detached from worldly affairs. He particularly loved the sound of wind through pines and often wandered alone by mountain springs, leading those who saw him to mistake him for an immortal. He mastered Yin-Yang theory, the Five Phases, astrology, divination, geography, and medicine, even constructing a three-foot-tall armillary sphere (an ancient astronomical instrument) with a fixed earth model at its center and a rotating celestial sphere that perfectly matched cosmic movements, considering it essential for spiritual practice. He greatly admired Zhang Liang, declaring that no ancient sage could compare.

At the end of the Southern Qi dynasty, he prophesied that "water will sever wood to form a beam" (hinting at the rise of the Liang dynasty). Later, when Emperor Wu of Liang (Xiao Yan) raised an army, Tao sent his disciple Dai Mengzhi to deliver a memorial of support, citing multiple apocryphal texts that all pointed to the character "Liang." Emperor Wu, who had long been close to him, treated him with even greater reverence after ascending the throne. Having mastered the secrets of divine talismans, Tao Hongjing repeatedly refined elixirs but abandoned them midway. The emperor often bestowed medicinal ingredients upon him, and the ascension elixirs he produced proved efficacious, further enhancing his prestige. The emperor would devoutly burn incense before receiving his memorials and tasked him with compiling the imperial calendar. In the year Jisi, he marked the date in vermilion ink, which in reality corresponded to the third year of Taiqing (foretelling the fall of the Liang dynasty).

When Emperor Wu summoned him with an edict and gifted him a deer-skin headscarf, Tao Hongjing responded by painting two oxen: one freely grazing, the other wearing a golden halter, tethered and whipped. The emperor laughed upon seeing it and remarked, "This man is truly capable of anything—yet though I wish to emulate him (in his carefree freedom), I cannot." The painting subtly conveyed Tao Hongjing's refusal to be bound by courtly constraints and his yearning for reclusion in the mountains.

This passage records the life of the renowned Southern Dynasties Daoist master Tao Hongjing (known as Master Zhenbai). It describes how Tao lived in mountain seclusion for over forty years, maintaining a youthful appearance even in his eighties. He was skilled in shushu (divination arts) and accurately predicted the fall of the Liang Dynasty through a poetic allusion—the line "Zhaoyang Palace transforms into a Chanyu's court" metaphorically foretold the imperial palace's occupation by foreign tribes, which later came true during the Hou Jing Rebellion.

Before his passing at age eighty-one, Tao composed the "Declaration of Departure" (Gaoshi Pian). Posthumously honored as Imperial Household Grand Master, he left an extensive literary legacy of several hundred volumes and trained over three thousand disciples. His nephew Tao Xu compiled his biography titled "The Origin Record of Reclusive Master Tao of Huayang," with later scholars like Xie Yue, Li Bo, and Jia Song also composing biographical accounts.

During Emperor Huizong's Xuanhe era of the Song Dynasty, the court posthumously conferred upon Tao Hongjing the title "Perfected Being Who Assists the Teachings of Primordial Truth" (Zongyuan Yijiao Zhenren). The imperial edict praised his divine wisdom attained through mountain reclusion and virtue comparable to transcendent island immortals. This account highlights Tao's significance as a Daoist patriarch and the imperial court's reverence for Daoism. The epithet "Chancellor in the Mountains" vividly captures this recluse's profound influence on state affairs.

The fourth volume of the Records of Mystical Talents documents the life of Zhou Ziliang, a Daoist practitioner. He was a disciple of the renowned Maoshan (茅山) master Tao Hongjing (also known as Tao the Hermit). With the courtesy name Yuanhe, Zhou traced his ancestral roots to Runan County, Yuzhou, before relocating to Qinghuali in West Village, Jiankang, Danyang (modern-day Nanjing). His grandfather Zhou Wenlang once served as Left Attendant to the Prince of Jiangxia during the Liu-Song dynasty. His biological father Zhou Yaozong, the fifth son of Wenlang, died young, and he was raised by his stepfather Zhou Yaoxu, who held the position of Administrative Officer in Yangzhou.

Zhou's birth was accompanied by miraculous signs. Five months into her pregnancy, his mother Xu Jingguang dreamed of immortals and sages rising to surround her. He was born at midnight on the second day of the first lunar month in the fourth year of Jianwu (497 CE). At age ten, he accompanied his mother back to Yongjia (present-day Wenzhou, Zhejiang). In the seventh year of Tianjian (508), when Tao Hongjing journeyed east to Yongjia and temporarily resided at the Celestial Master's (Tianshi) ritual hall, the twelve-year-old Zhou stayed at the Daoist temple and petitioned to become a mountain-dwelling disciple. He began his studies with the Register of Divine Numen (Xianling Lu), Laozi's Five Thousand Characters (the Dao De Jing), and the Western Peak Lord's Talisman for Controlling Tigers and Leopards (Xiyue Gong Jin Hubao Fu), while diligently performing temple duties like maintaining incense lamps. Exceptionally bright, he mastered calligraphy, painting, and miscellaneous arts with remarkable ease.

Later, he followed Tao Hongjing to Mount Nanhuo before returning to Muliu. In the eleventh year of Tianjian (512), he accompanied his master back to Maoshan, where he advanced his practice with the Charts of the Five Sacred Peaks (Wuyue Tu) and the Inner Writings of the Three Sovereigns (Sanhuang Neiwen). The following autumn, when relatives came to visit, he moved to the Western E Retreat. During this period, Zhou began secretly receiving divine revelations and communicating with immortals—phenomena Tao Hongjing never doubted.

On the summer solstice of Tianjian 14 (515), Zhou suddenly fell into prolonged unconsciousness. Upon awakening, he manifested the ability to perceive spiritual beings. That same year, on the afternoon of the 27th day of the tenth lunar month, this twenty-year-old practitioner underwent "corpse liberation" (shijie, the Daoist term for an adept shedding their physical form to ascend as an immortal) while lying peacefully. When Tao Hongjing sorted through his belongings, no written records were found—until the jiazi day of the eleventh month, when a large box containing scattered papers was discovered at Yankou Cave. Tao compiled these materials chronologically into the four-volume Record of Zhou's Communications with the Unseen (Zhou Shi Mingtong Ji), prefacing it with the Biography of Zhou the Mysterious Person (Zhou Xuanren Zhuan) before presenting it to Emperor Wu of Liang.

Legend holds that Zhou Ziliang was a practitioner across three lifetimes, having first incarnated in the Zhou Da family. This account vividly portrays the cultivation life of Maoshan Daoists during the Six Dynasties period and reflects contemporary beliefs in achieving immortality through Daoist practice.

Liu Wei's diligent cultivation bore fruit in this very lifetime. His name was inscribed thrice in the registers of immortals, yet removed each time due to disciplinary violations. After cycles of rebirth, he was finally recorded in the Bureau of Life Preservation (a Daoist institution governing longevity), adopting the new name Taixuan with the courtesy name Xuling, serving as Assistant Registrar of Life Records. Later, the Sovereign Lord of Eastern Florescence (a revered Daoist deity) petitioned for his appointment as Director of Dawn Preservation, engraving his name on the Purple Jade Slips (jade tablets recording immortal lineages). The essential teachings transmitted to him by multiple Zhenren (Perfected Ones) were meticulously documented in relevant scriptures.

Sun Wentao, also named Tao with the courtesy name Wencang, hailed from Shanyin County in Kuaiji (modern Zhejiang). He entered Maoshan to seek Daoist masters, learning authentic transmission from recluses and personally examining the Shangqing scriptures handwritten by Yang Xi, Xu Mi, and other Zhenren. Through emulating their calligraphy, his skill matured remarkably, later specializing in Wang Xizhi's style with profound mastery. The famed Nine Bestowals Stele of Huayang Southern Grotto and the Stele of Xu Changshi's Former Altar Pavilion were both his calligraphic works. The stele's reverse inscription records: "Wencang's disposition combines outward gentleness with inner fortitude, his conduct square yet wisdom circular. For his extraordinary erudition, this exceptional stele was erected." Such personal commemoration stelae were exceedingly rare in Maoshan.

Ma Shu, styled Yaoli, was born in Mei County, Fufeng (modern Shaanxi). A voracious reader of classics and histories, he particularly mastered the Zhouyi and Laozi. When Prince Shao Ling Xiao Lun governed Southern Xuzhou, he appointed Ma as Academician. During Hou Jing's Rebellion, Xiao Lun entrusted Ma with 20,000 volumes before leading troops to defend the throne. After studying nearly the entire collection, Ma reflected: "Careerists view reclusion as shackles, while mountain lovers consider statesmanship a cage. The ambitious deem Laozi's archivistship lighter than grass; tranquility-seekers regard Confucianism as dregs. Fundamentally, these are but matters of preference." Thus he retired to Maoshan, vowing lifelong seclusion. Remarkably, though Ma witnessed wartime chaos in youth, bandits never disturbed his dwellings, and hundreds of households often sought his protection. In 560 CE, Emperor Wen of Chen summoned him as Minister of Revenue, which he declined. In old age, his eyes could pierce darkness, while a pair of white swallows nested in his courtyard tree—playing under eaves, alighting on his desk seasonally for thirty years. He died in 617, leaving behind the influential Daojue Lun (Treatise on Daoist Awakening).

Xue Biao was a native of Jinling who, even in his youth, refused to follow the crowd or chase after wealth and glory. In the second year of the Jianwu era of the Southern Qi dynasty (495 CE), he retreated to the eastern rivers to gather herbs and cultivate the Dao. Three years later, he practiced at the Dongtian Abbey on the eastern ridge of Great Mao Peak in Juqu Mountain (present-day Maoshan in Jiangsu). There, he sustained himself on pine nuts and drank only pure mountain spring water, devoting years to his cultivation. This abbey was where the Jin dynasty perfected being Ren Dun attained the Dao, and the remnants of his alchemical furnace still remained—said to be imbued with potent spiritual efficacy. Xue Biao chose this very site for his practice, drawn by its ancient traces and his pursuit of the true Dao.

During the Sui dynasty, there was a master of Daoist arts named Xu Ze, a native of Shan County in Donghai. From childhood, he possessed a serene disposition and few worldly desires. He studied under Zhou Hongzheng, mastering the three profound classics—the Zhouyi (Book of Changes), Laozi, and Zhuangzi—and became especially skilled in debate, earning great renown in the capital. Yet Xu Ze lamented, "Fame is but a fleeting illusion—why should I chase it?" Thus, he resolved to withdraw from the world to cultivate the Dao. Staff in hand, he entered Jinyun Mountain, where hundreds of disciples followed him to study. During the Taijian era (569–582 CE) of the Chen dynasty, he answered a summons to the Zhizhen Abbey but departed after just a month, retreating instead to Tiantai Mountain. There, he practiced bigu (grain avoidance), sustaining himself solely on pine nuts and baizhu (white atractylodes rhizome), and even in the depths of winter, he wore no padded garments.

Earlier, while at Jinyun Mountain, the Perfected Being of the Supreme Ultimate (Taiji), Xu Jun, once appeared to him in a vision, saying, "After you pass eighty years of age, you will become the teacher of an emperor—only then will you attain the Dao." At the time, Prince Yang Guang of Jin was governing Yangzhou. Hearing of Xu Ze’s reputation, the prince personally wrote to invite him. Xu Ze told his disciples, "I am now eighty-one. The Prince of Jin has summoned me—Xu the Perfected’s prophecy has indeed come to pass." After meeting the prince, Yang Guang wished to study the Dao under him, but Xu Ze declined, saying the time was not yet right. Later, one night, he had his attendants prepare incense as usual for the morning rites. By the fifth watch (before dawn), he passed away peacefully, his body remaining supple as if alive, his complexion unchanged even after dozens of days. The prince arranged for his remains to be returned to Tiantai Mountain for burial. Along the journey from Jiangdu to Tiantai, many witnessed Xu Ze walking freely on foot, declaring he had returned in liberation. Arriving at his former dwelling, he retrieved scriptures and ritual implements to distribute among his disciples. He had a room swept clean, saying, "A guest is coming—prepare it here." Then he crossed a stone bridge and vanished. Soon after, his coffin arrived, and only then did they realize he had already ascended as an immortal at the age of eighty-two. When Prince Yang heard of this, he was astonished and sent artists to paint Xu Ze’s portrait, commissioning Liu Xuan to compose a eulogy.

There was also a certain Zhang Xian, who initially served as Grand Master for Proper Instruction (Sicheng Zhong Dafu) under the Northern Zhou dynasty. He composed fifty-two essays on the Laozi and Zhuangzi, collectively titled Daoyan (Discourses on the Dao).

Wang Yuanzhi was a native of Langya (present-day Linyi region in Shandong). His grandfather Wang Jingxian served as Governor of Jiangzhou during the Liang Dynasty, while his father Wang Tanxuan held the position of Governor of Yangzhou under the Chen Dynasty. His mother was the daughter of Ding Chao, a senior official in the Ministry of Transport.

Legend recounts that his mother once dreamed of a sacred phoenix alighting upon her during a daytime nap, after which she became pregnant. During the pregnancy, she could hear the fetus crying in her womb. The renowned monk Baozhi (a famous mystic monk of the Southern Dynasties) once told Wang Tanxuan: "This child shall become a leader among immortals."

Born in the second year of the Datong era (528 CE) of Liang, Wang displayed exceptional intelligence from childhood and became widely read. He initially studied under Zang Jin (known by his Daoist name Master Zongdao), later entering Maoshan (a sacred Daoist mountain) to inherit the scriptural tradition of Tao Hongjing (the celebrated Daoist master known as Hermit Tao). The Chen Dynasty ruler, hearing of his reputation, summoned him to the Chongyang Palace for scriptural discussions and held him in high esteem.

When the future Emperor Yang of Sui was still Prince of Jin governing Yangzhou, he repeatedly sent envoys Wang Zixiang and Liu Guyang to invite Wang Yuanzhi. During their meeting, Wang Yuanzhi's hair and beard suddenly turned white, startling the prince who hastily saw him out—only for his appearance to shortly return to normal. Later, when Emperor Yang toured Zhuo Commandery, he dispatched official Cui Fengju to invite Wang Yuanzhi for an audience at Linshuo Palace, personally receiving him with the deference due a teacher. The emperor ordered the construction of the Jade Purity Altar in the capital as his residence. When Emperor Yang planned to visit Yangzhou, Wang Yuanzhi advised against leaving the capital—advice the emperor ignored.

Before Li Yuan (Emperor Gaozu of Tang) rose to prominence, Wang Yuanzhi secretly conveyed prophetic signs about his heavenly mandate. During the Wude era (618-626), when Li Shimin (the future Emperor Taizong) was suppressing Wang Shichong, he visited Wang Yuanzhi in commoner's clothes with Fang Xuanling. Wang Yuanzhi greeted them saying: "There is a sage present—could this be the Prince of Qin?" After Li Shimin revealed himself, Wang prophesied: "You shall become a Son of Heaven presiding over peace—guard yourself well." Upon ascending the throne, Li Shimin offered him high office, but Wang insisted on returning to mountain cultivation.

In the ninth year of Zhenguan (635), Emperor Taizong decreed the construction of Taiping Abbey on Maoshan in Runzhou and authorized Wang to ordain Daoists there. The imperial edict praised him thus:

"Your virtue shines pure, your Dao-power untainted—transcending worldly dust, your aspiration dwells in the Mysterious Void. Through breath regulation and ingestion of sacred herbs, you've apprehended the mysteries of the Three Pure Ones, your white hair belying youthful vigor. Your Daoist achievements surpass predecessors; such renown is rare in history. Had you not received secret methods at Golden Altar or obtained arcane texts from jade caskets, how could such heights be reached? In my princely days I sought your guidance, your exemplary bearing ever remembered. Now receiving your petition to return to the mountains, I've specially authorized this abbey to express my regard. When shall you arrive in Jiangnan? When shall the abbey be complete? I await your news."

During the chaotic final years of the Sui Dynasty, the Taishan Daoist Xu Hongke wrote a letter to rebel leader Li Mi. In it he advised: "When a great army remains gathered too long, its provisions will exhaust and its forces scatter; when troops grow weary of war, their effectiveness wanes. You must strike eastward along the Yellow River to seize Jiangdu (modern Yangzhou) while morale remains high. Capture that despotic ruler (Emperor Yang of Sui), and you will command the allegiance of all under heaven." Li Mi recognized the wisdom in his words and invited him to join the cause, but Xu Hongke never appeared, vanishing without trace thereafter.

Later scholar Hu Jun remarked: "Xu Hongke's strategy was both brilliant and principled—beyond Li Mi's conception, surpassing even the founding strategists of the Tang. Talent has never been lacking in this world: some hide among butchers and merchants, others mingle with bandit gangs. Consider Xu Hongke and Wei Zheng (Tang chancellor)—though clad in Daoist yellow caps and robes, they harbored strategies to rectify the realm, unknown to ordinary men."

Emperor Yang's tyranny made popular resentment inevitable, military rebellion justified, and officials' desertion understandable. Yet Xu Hongke, as a mountain hermit, could have remained aloof from worldly strife. Instead, he offered bold counsel, urging decisive action against the tyrant. As the Book of Songs says, 'All men yearn for virtue'—such was his nature. Alas, Li Mi proved incapable of great deeds. Perhaps Xu Hongke foresaw this, or knew Li Yuan's forces had already risen from Taiyuan, thus limiting his involvement to this single letter of advice to the Marquis of Pucheng (Li Mi).

This correspondence reveals extraordinary strategic vision, yet he never sought recognition. When Emperor Taizong established the Tang, no further trace of Xu Hongke remained—whether deceased or living like the legendary recluses Huang Shigong (who taught Zhang Liang military arts) or Lu Zhonglian (Warring States sage). Ah! Here was a true transcendent!

Wei Zheng, styled Xuancheng, was a native of Qucheng in Weizhou. Orphaned at a young age and living in poverty, he relinquished his family property without pursuing its management, yet harbored great ambitions. During the turmoil at the end of the Sui dynasty, he withdrew from society to become a Daoist priest. Later, as an advisor to Emperor Taizong of Tang, he became renowned for his forthright admonitions, urging the emperor to practice benevolence and righteousness, thereby contributing to the golden age of the Zhenguan era and establishing himself as a distinguished statesman of his time. These deeds are recorded in detail in his official biography in the Book of Tang.

Xue Yi, a native of Fenyin in Hedong, was fond of discussing metaphysical philosophy in his youth. During the Daye era of Emperor Yang of Sui, he became a Daoist priest and mastered astronomy and calendrical calculations. Emperor Yang summoned him to the inner ritual space of Yuqing Abbey (an imperial Daoist temple), often entrusting him with presiding over Zhaijiao (Daoist purification rituals). In the early Wude era of Emperor Gaozu of Tang, he was assigned to serve in the Prince of Qin's residence. Xue Yi once privately told the Prince of Qin (later Emperor Taizong): "Celestial signs indicate that the imperial constellation corresponds to the Qin region, foretelling that Your Highness will attain the empire. I urge you to treasure this destiny." He later rose to the position of Grand Astrologer. During the Zhenguan period, when the court planned to conduct the Fengshan sacrifices (imperial heaven-worship ceremonies) on Mount Tai, the appearance of a comet led Xue Yi to advise against the eastern journey based on celestial omens. With Chu Suiliang also voicing similar concerns, the plan was ultimately abandoned. Xue Yi later petitioned to return to being a Daoist priest. Emperor Taizong specially constructed Zifu Abbey on Mount Jiusong, appointing him as Grand Master of the Palace and abbot of Zifu Abbey, and ordered the construction of an observatory within the abbey for him to monitor celestial phenomena and report any ominous signs. His observations often aligned with the calculations of Li Chunfeng of the Grand Astrology Bureau (who had been a Daoist priest during the Sui dynasty with the religious name "Yellow-Crowned Master").

Wang Ji, styled Wugong, was a native of Longmen in Jiangzhou. Of simple and unrestrained character, he disliked elaborate formalities. His elder brother Wang Tong was a renowned scholar at the end of the Sui dynasty. Though repeatedly recommended as a candidate for the Xiaolian examination and appointed as a proofreader in the Imperial Library, Wang Ji disliked officialdom and requested transfer to a minor post as assistant magistrate of Liuhe County. His indulgence in wine led to neglect of duties, and amid the chaos of the collapsing dynasty, he resigned with a sigh: "Heaven's decree is inscrutable—I shall follow its natural course." Returning home, he owned sixteen qing of farmland on an islet in the river, where he became neighbors with the recluse Zhongchang Ziguang. Ziguang was mute, yet the two often sat drinking together in silent communion. Wang Ji employed several servants to grow grain, brew wine, raise ducks, and cultivate medicinal herbs for self-sufficiency. By his bedside lay only three books: the Zhouyi, Laozi, and Zhuangzi, while other texts rarely caught his attention. When longing to see his brother, he would cross the river home. He took pleasure in wandering the northern mountains and eastern hills, hence adopting the sobriquet "Master of Eastern Hills."

This account chronicles the life of Ye Fashan, a renowned Daoist master of the Tang dynasty. Born in Kuocang (present-day Lishui, Zhejiang), Ye came from a family with three generations of Daoist practitioners who transmitted the arts of divination and longevity cultivation. From childhood, he studied fulu (Daoist talismanic writings used to exorcise evil spirits) and demonstrated the ability to subdue ghosts and deities. During Emperor Gaozong's Xianqing era (656-661 CE), the emperor summoned him to the capital intending to confer an official position, but Ye steadfastly declined. He was instead granted special honors and allowed to reside in the imperial palace's Daoist sanctuary.

At that time, Emperor Gaozong was recruiting numerous alchemists to produce the Golden Elixir (Jindan, the Daoist elixir of immortality). Ye Fashan frankly advised that achieving this elixir was exceedingly difficult and would only deplete resources while disrupting governance. The emperor accepted his counsel and tasked him with evaluating the alchemists—a process that exposed over ninety frauds, all of whom were dismissed. Ye served through the reigns of Gaozong, Empress Wu Zetian, and Emperor Zhongzong for fifty years, frequently traveling between sacred mountains and rivers while being summoned to the palace, where successive rulers treated him with reverence and sought his Daoist wisdom.

When Emperor Ruizong ascended the throne, he credited Ye Fashan with discreetly aiding his rule. In 713 CE (the second year of the Xiantian era), the emperor appointed him Minister of State Ceremonies (Honglu Qing) and Duke of Yue—yet permitted him to retain his Daoist identity and reside at the Jinglong Abbey in Chang'an. The emperor also posthumously honored Ye's father with an official title and commissioned the great calligrapher Li Yong to compose his memorial stele, marking an unparalleled level of imperial esteem.

Born in 616 CE (the 12th year of the Sui dynasty's Daye era) and passing in 720 CE (the 8th year of the Tang's Kaiyuan era), Ye Fashan lived to the remarkable age of 105. After his death, the emperor issued an edict commemorating him, praising his profound mastery of Daoist arts and transcendent purity—maintaining his Daoist essence despite holding high rank. The edict noted how the emperor often consulted him on statecraft during governance, with Ye consistently offering sagely counsel. His sudden departure was deeply mourned, prompting the posthumous title of Governor of Yuezhou as a final honor.

Sun Simiao was a native of Jingzhao Huayuan (present-day Tongchuan, Shaanxi). He began studying at age seven, memorizing over a thousand characters daily. By his twenties, he had mastered the teachings of Zhuangzi, Laozi, and the Hundred Schools of Thought. When the Northern Zhou governor Dugu Xin met him, he marveled: "This boy is truly a prodigy, though such extraordinary talent may prove too unwieldy for worldly affairs." During the turbulent reign of Emperor Xuan of Northern Zhou, he retreated to Mount Taibai for spiritual cultivation. When Emperor Wen of Sui summoned him to serve as Erudite of the National Academy, he declined on grounds of illness. He once told relatives: "In fifty years, a sage ruler will emerge—only then shall I emerge to benefit the world." True to his words, when Emperor Taizong of Tang ascended the throne and summoned him to the capital, the ruler was astonished by his youthful appearance, exclaiming: "Daoist practitioners indeed command respect—legends of ancient immortals like Xianmen and Guangchengzi must hold truth." Though offered official positions, Sun steadfastly refused. In 659 CE, Emperor Gaozong attempted to appoint him as Remonstrance Official, which he again gracefully declined. By 674 CE, having requested retirement, the emperor granted him fine steeds and the former residence of Princess Poyang for his seclusion.

Prominent scholars like Song Lingwen, Meng Shen, and Lu Zhaolin revered him as their teacher. Once when accompanying the imperial retinue to Jiucheng Palace, Lu—who was convalescing at Sun's residence—composed an essay about a diseased pear tree in the courtyard: "In the Guiyou year [673 CE], while recuperating at the official quarters in Guangdefang, Chang'an, elders told me this was Princess Poyang's estate. The princess died young, leaving the compound abandoned. Now Master Sun dwells here—a man whose learning spans antiquity and modernity, mastering esoteric arts. His discourse on the Dao rivals Zhuangzi; his Buddhist insights equal Vimalakirti [renowned lay Buddhist]; his astronomical calculations match ancient masters like Luoxia Hong and Anqi Sheng." Suffering chronic illness himself, Lu inquired about longevity practices. Sun replied: "Those who comprehend celestial patterns must verify them through human affairs, and vice versa. Heaven and earth manifest through four seasons and Five Phases (Wood, Fire, Earth, Metal, Water)—winter cold and summer heat, rains and winds, frost and snow, rainbows—all follow natural rhythms. The human body mirrors this with four limbs and five organs, wakefulness and sleep, breath and Qi circulation, expressed through blood vitality, complexion shifts, and vocal resonance."

This describes the natural Yin-Yang operation in the human body: Yang Qi manifests as external form, while Yin Qi appears as internal essence (Jing) and vital energy (Qi) — a universal principle shared between humans and heaven-earth. When Yin-Yang becomes imbalanced, various ailments arise: stagnation of Yang Qi generates fever, obstruction of Yin Qi produces chills; congealed Qi-blood forms tumors, while sinking Qi leads to abscesses; rebellious Qi movement causes labored breathing and weakness, and depleted essence results in withered appearance. These conditions manifest through changes in complexion and physical bearing.

The cosmos operates similarly: irregular movements of the five planets, deviant stellar paths, solar and lunar eclipses, and fleeting comets all represent heaven-earth's pathological signs. Abnormal climates indicate cosmic Yin-Yang disharmony, protruding rocks resemble heaven-earth's "tumors," landslides and sinkholes mirror its "ulceration," storms embody its "labored breathing," and dried-up rivers reflect its "exhaustion."

Skilled physicians treat illnesses with medicine and regulate Qi-blood through acupuncture; sages harmonize the world with noble virtue (De) and assist governance through proper administration. Thus human diseases can be cured, and cosmic calamities resolved.

The text presents essential cultivation principles: maintain expansive courage with meticulous thought, rounded wisdom with upright conduct. Quoting the Book of Songs: "As if standing by a deep abyss, as if treading on thin ice" demonstrates prudence; "Valiant warriors are the bulwarks of lords" exemplifies courage. Never compromise principles for profit nor feel uneasy upholding righteousness — this constitutes upright conduct. Acting decisively when opportunity arises demonstrates rounded wisdom.

Regarding health preservation essentials: heaven-earth undergoes waxing-waning cycles, human life faces dangers — without careful self-discipline, completeness proves difficult. The foundation of nurturing life lies in "reverence": scholars without reverence neglect benevolence-righteousness, farmers abandon plowing, artisans disregard rules, and merchants mismanage trade. Children forget filial piety, parents lose kindness, ministers fail in achievements, and rulers bring chaos to the world.

True wisdom begins with revering the Dao (the Way), then heaven-earth, followed by all beings, next others, and finally oneself. Those who care for themselves remain unbound by others; those revering themselves stay uncontrolled by external things. Caution in small matters prevents fear of great disasters; vigilance in the present avoids neglecting the future. Mastering this completes one's approach to life.

The author (Sun Simiao) concludes: Born in the Xinyou year of Sui Kaihuang era (581 CE), now ninety-three. Villagers claim he's lived centuries, recounting Northern Zhou-Qi events as eyewitness accounts — evidence suggests this may be true.

The Records of Mystical Talents documents the remarkable deeds of several Daoist adepts:

Sun Simiao lived over a hundred years while maintaining sharp hearing, clear vision, and vigorous vitality, truly embodying the ancient ideal of enlightened longevity. When court officials like Wei Zheng were compiling historical records of previous dynasties, they frequently consulted him, and his accounts of past events were as vivid as eyewitness testimonies. A youth named Lu Qiqing once sought his advice on human affairs, to which Sun predicted the boy would become a regional governor in fifty years, adding that his own grandson would serve under him. These prophecies all came true remarkably - what astonished people most was that Sun made this declaration before his grandson was even born. At his passing, he instructed for simple burial rites; his corpse showed no signs of decay for over a month, and when lifted into the coffin, it was weightless as air. His medical texts like Essential Formulas Worth a Thousand Gold and Daoist scriptures were widely circulated during his time.

Another master, Zhou Yinyao (courtesy name Xiyuan), secluded himself at Baoshan near Lake Dongting, claiming descent from the ancient immortal Jueli Xiansheng. He practiced the "Lunar Refinement Method" (a Daoist longevity technique), cultivating tirelessly through all seasons and weather. He could sustain himself without food for extended periods while maintaining abundant energy, drinking water without excretion. When Emperor Taizong of Tang summoned him to inquire about longevity methods, he modestly replied that his practice concerned only personal cultivation, unworthy compared to an emperor's governance, and begged to return to mountain seclusion. Later, chancellor Li Deyu built him a Daoist temple at Juqu Mountain for spiritual support.

The text also records the hermit Tian Youyan, a former Imperial Academy student from Jingzhao Sanyuan who retreated to Mount Taibai. He would settle wherever he found inspiring landscapes, with his mother, wife and children all sharing this reclusive aspiration - the family wandered together through sacred mountains and rivers.

More than a decade later, Tian Youyan came to Mount Ji and built a dwelling east of Xu You's temple, calling himself "Xu You's eastern neighbor." During the Tiaolu era of Emperor Gaozong of Tang's reign, when the emperor toured Mount Song, he dispatched Vice Director of the Secretariat Xue Yuanchao to convey regards to Tian Youyan's mother. Tian appeared wearing rustic hemp garments of a mountain recluse. The emperor had attendants support him so he needn't bow, asking: "Master cultivates the Dao in the mountains—how fares your recent practice?" Tian replied: "I am as one intoxicated by springs, rocks, mist and glow—afflicted by an incurable love for landscapes. Fortunate to live in this enlightened age, I wander in perfect freedom." The emperor remarked: "Gaining your presence today is like Emperor Han obtaining the Four Elders of Mount Shang!" Xue Yuanchao added: "Those four recluses only emerged when Emperor Gaozu of Han considered disinheriting the crown prince—how could that compare with Your Majesty personally honoring hermits by visiting their mountain abodes?" Pleased, the emperor arranged for Tian's entire household to travel by imperial post to the capital, appointing him Academician of the Chongwen Institute to discourse on learning with Liu Ren'gui, Junior Tutor to the Heir Apparent. Later, when constructing the Fengtian Palace on Mount Song, the emperor discovered Tian's former residence stood adjacent to the site. He expressly ordered its preservation and personally inscribed "Dwelling of Hermit Tian Youyan" on its gate plaque.

Lu Hongyi (courtesy name Haoran), originally from Fanyang before moving to Luoyang, mastered seal, Zhou dynasty, regular and clerical scripts in his youth while reclusing on Mount Song. Early in the Kaiyuan era, the court twice summoned him with lavish gifts to no avail. In 717 CE, an imperial edict declared: "Though my virtue is shallow, I occupy this exalted position, ever regretting the long decline of mysterious teachings and failure to revive pristine transformation. Constantly do I seek worthy scholars to hear ancient wisdom. You, Master, penetrate profound principles, exhaust the Dao of Supreme Unity (Taiji), embody the De of perfect balance—your purity matches the ancients. Previous summons went unanswered, leaving me waiting years in vain. While preserving a recluse's integrity, you neglect a subject's proper reverence. Does the court conflict with your aspirations? Or are you so immersed in mountain forests you cannot turn back? The great bond between ruler and minister must not be abandoned. Now the capital lies within easy reach—I bestow silks anew, urging a change of heart." Lu finally came to Luoyang in 718 CE but refused to prostrate before the emperor. When the chancellor's envoy inquired why, he replied: "Laozi said..."

This passage records the deeds of two Tang dynasty recluses, Lu Hongyi and Bai Lizhong, illustrating how ancient emperors honored eremitic sages.

Lu Hongyi (courtesy name Hongyi) was a hermit residing on Mount Song, where he cultivated his nature in seclusion. Emperor Xuanzong of Tang, admiring his noble character, specially summoned him to the palace for a banquet and intended to appoint him as Reminding Advisor. However, Lu Hongyi firmly declined, much like the ancient sage-kings Emperor Yao respecting Xu You or Emperor Yu honoring Bo Chenggao. The emperor ultimately respected his choice and permitted him to return to his mountain retreat. The court even provided him with annual provisions of grain and silk for his livelihood, along with bestowed hermit robes and a thatched cottage. His painting Ten Views of a Thatched Cottage became a treasured artwork eagerly sought after by literati.

Another recluse, Bai Lizhong (sobriquet Liangqiuzi), hailed from Junyi in Chenliu. Though erudite, he lived in seclusion in the ancient city of Daliang. During the Jingyun era of Emperor Ruizong of Tang, he was summoned to serve as Collator of Texts but soon resigned. In the seventeenth year of the Kaiyuan era, Minister of Justice Wang Zhiyin recommended him to lecture at court, but he declined, citing old age and illness. The emperor issued an edict praising his profound learning and his noble commitment to reclusion, likening him to the legacy of Confucius (represented by the Zhu-Si rivers, where Confucius taught) and the Warring States recluse Hou Ying (symbolized by the Yi Gate). Ultimately, the emperor honored his refusal to serve.

Both cases exemplify the ancient tradition that "the Son of Heaven does not compel the service of certain scholars"—wise rulers respected the hermits' choice to remain aloof from office. By honoring recluses, the imperial court promoted simple and virtuous customs, while the hermits maintained spiritual independence by upholding their principles. This mutual respect between ruler and subject became a celebrated tale for later generations.

This passage records the biographies of two eminent Daoist masters. The first was Master Lüzhong, whom the emperor appointed to the position of Court Gentleman for his virtuous character (De). However, he petitioned to return to his hometown. The emperor issued an edict praising his filial piety as the foundation of his conduct and his indifference to fame and wealth, noting how he maintained his noble integrity even past seventy years of age. The emperor granted him special permission to tour the capital for several months before returning home. Lüzhong authored The Essential Discourse on the Three Mysteries, wrote commentaries on the Laozi and Huangting Neijing Jing (Scripture of the Inner Landscape of the Yellow Court), and left behind a ten-volume collection of writings.

The second master was Pan Shizheng (courtesy name Zizhen), a native of Zongcheng in Beiqiu. Orphaned of his mother in youth, he became renowned for his filial devotion by building a hut beside her grave to observe mourning rites. During the Sui dynasty's Daye era, he became a Daoist priest under Master Wang Fazhu, from whom he received secret oral instructions (koujue) and mastered the arts of talismans and registers (Fulu). For over twenty years, he lived in seclusion at Xiaoyao Valley on Mount Song, sustaining himself only on coarse grains, pine needles, and mountain spring water. When Emperor Gaozong of Tang toured the eastern capital and saw Pan's austere dwelling, he pitied the hermit's condition. Pan responded that the mountains provided ample green pines and clear springs, refusing the emperor's request for talismans. Astonished by his purity, the emperor and empress had him carried by palanquin to their temporary palace the next day for extended discussions. They ordered the construction of Chongtang Abbey and Jingsi Academy at his retreat, renamed Fengtian Palace, and specially erected the Gate of Immortal Wandering at the valley entrance and the Gate of Seeking Truth north of the gardens to honor him.

On his deathbed, Pan told his disciples: "Though I lived in seclusion here, I disturbed this sacred mountain by troubling the emperor—for this I am guilty. You who study the Dao (Dao) must pursue profound understanding." He passed away at ninety-eight. Emperor Gaozong and Empress Wu posthumously awarded him the title Grand Master for Palace Counsel with the honorific "Master Who Embodies the Mysteries" (Ti Xuan Xiansheng), commissioning Wang Kuo to compose his memorial inscription. The text notably mentions how the emperor composed new musical pieces titled Praying to Immortals, Gazing at Immortals, and Revering Immortals for his reception, along with dozens of poems—a testament to the depth of imperial reverence.

Liu Daohe was a native of Wancheng in Chenzhou. In his early years, he lived in seclusion on Mount Song with his fellow Daoist Pan Zunshi (Pan Shizheng, a renowned Daoist priest). When Emperor Gaozong of Tang heard of his reputation, he specially built the Taiyi Temple for Liu to reside in and frequently summoned him to the imperial palace. Later, when the emperor planned to perform the Fengshan sacrifices at Mount Tai but encountered continuous rainy weather, he ordered Liu Daohe to perform rain-stopping rituals at the Yiluan Hall. The skies cleared shortly after, much to the emperor's delight, who immediately dispatched Liu ahead to Mount Tai to conduct blessings. Liu distributed all the imperial gifts he received to the poor.

Emperor Gaozong once commanded him to refine the Returning Elixir (a Daoist longevity elixir). After successfully completing the elixir, Liu presented it to the emperor. During the Xianheng era, Liu Daohe passed away. Later, when Emperor Gaozong needed to relocate his tomb to construct the Fengtian Palace, disciples opened the coffin for reburial and discovered only an empty husk of skin—the back split open like a cicada's molted shell, with teeth and bones completely vanished. All present believed this to be an instance of "corpse liberation and ascension" (a Daoist concept where adepts shed their physical form to become immortals). Upon hearing this, Emperor Gaozong sighed: "Master Liu refined elixirs for me, yet he himself consumed them to become immortal!" The elixir he had presented ultimately showed no miraculous effects.

Sima Chengzhen (courtesy name Ziwei) hailed from Wen County in Henei, born into an official family. Disinterested in officialdom from youth, he chose the Daoist path instead. He became a disciple of Pan Shizheng, studying Fulu (Daoist talismanic writings), Bigu (grain avoidance), Daoyin (guiding and stretching techniques), and Fuer (elixir ingestion). Pan held him in particularly high regard, saying: "The Zhengyi (Orthodox Unity) methods I inherited from Tao Hongjing have now reached their fourth generation through you." After traveling through famous mountains, Sima settled permanently on Mount Tiantai.

When Empress Wu Zetian heard of his reputation, she summoned him to the capital and personally issued an edict praising him. Upon his departure, she even ordered Chancellor Li Qiao to host a farewell banquet at Luobridge. In the second year of Jingyun era, Emperor Ruizong of Tang dispatched his elder brother to Mount Tiantai to escort Sima to court. The emperor first inquired about Yinyang numerology (divination techniques). Sima Chengzhen replied: "The Dao De Jing teaches that cultivation requires daily reduction of desires—even what the eyes see must be relinquished. How could one have mind for such peripheral arts?" The emperor asked: "For self-cultivation, one may practice Wuwei (non-action) and purity, but how can a state be governed through non-action?" He responded: "Governing a state is like cultivating oneself. Laozi speaks of a tranquil heart and harmonious Qi, following nature's course without selfishness—then peace prevails under heaven. The Yi Jing states that sages align their virtue with heaven and earth. Observe how heaven speaks not yet the four seasons proceed orderly, acts not yet all things flourish—this is Wuwei's application in governance." Emperor Ruizong sighed in profound admiration.

This passage records the life of the renowned Tang Dynasty Daoist master Sima Chengzhen (courtesy name Ziwei). Emperor Xuanzong of Tang summoned him multiple times and treated him with great respect. When Sima first bid farewell to the court to return to Mount Tiantai, the emperor gifted him a precious zither and a cape with rosy cloud patterns. Over three hundred eminent court officials composed farewell poems compiled into the anthology Record of White Clouds. At the time, Lu Zangyong (who had previously lived as a hermit on Mount Zhongnan before taking office) pointed to the mountain saying its scenery was excellent—why go to Tiantai? Sima cleverly retorted, "This is merely a shortcut to officialdom," leaving Lu visibly ashamed.

In the ninth year of the Kaiyuan era (721 CE), Emperor Xuanzong sent envoys to welcome him to the capital, personally receiving Daoist ritual transmissions (Fulu, the esoteric talismans and registers) from him and bestowing lavish rewards. A decade later, Sima requested to return to Mount Tiantai, and the emperor composed poems to see him off. In the fifteenth year of Kaiyuan (727), he was summoned again to the capital, where the emperor permitted him to select an auspicious site on Mount Wangwu to establish a Daoist temple for residence. Sima proposed constructing Zhenjun shrines dedicated to Shangqing (Highest Clarity) deities across the Five Sacred Peaks, standardizing worship protocols to distinguish mountain forest spirits from Daoist divinities—a suggestion the emperor adopted.

Sima excelled in seal and clerical script calligraphy. The emperor commissioned him to transcribe the Daode Jing in three scripts, producing a definitive 5,380-character edition. Xuanzong inscribed a plaque for his Yangtai Abbey and granted 300 bolts of silk to fund alchemical practices. At age 89, when Sima passed away on Mount Wangwu, disciples reported miraculous signs: twin cranes circling the altar and white clouds ascending skyward, his visage lifelike in death. The emperor posthumously honored him as "Grand Master for Glorious Happiness with Silver Seal and Blue Ribbon," bestowed the posthumous title "Zhenyi" (Chaste Unity), and personally composed his epitaph. Later, Wei Qumou compiled his biography. This account reflects both the Tang imperial family’s veneration of Daoism and Sima Chengzhen’s stature as a Shangqing patriarch.

Wu Yun, styled Zhenjie, was a native of Huayin County in Huazhou. From childhood, he mastered Confucian classics and excelled in literary composition. Though unsuccessful in the imperial examinations, his noble disposition rejected worldly conformity. He later traveled to Mount Song to become a disciple of Master Pan (a renowned Daoist priest), studying the rituals of the Zhengyi (Orthodox Unity) tradition. Through diligent practice, he fully mastered these Daoist methods.

During the Kaiyuan era of Emperor Xuanzong's reign, he journeyed south to Jinling (modern Nanjing) seeking Daoist teachings. After prolonged stays at Mount Mao (a sacred Daoist mountain) and Mount Tiantai where he contemplated the sea and exchanged poetry with eminent scholars, his writings reached the capital. The emperor, impressed, summoned him for an audience. Their conversation in the Datong Hall proved so harmonious that Wu was retained in the Hanlin Academy. When questioned about Daoist essentials, he replied: "The profoundest teachings lie within the five thousand characters of the Daode Jing (Classic of the Way and Virtue). All other ornate writings merely waste paper." Regarding immortality practices, he candidly advised: "These are pursuits for mountain recluses requiring lifelong cultivation—not fitting concerns for emperors." Wu frequently offered subtle remonstrance through Confucian ethics and statecraft, earning imperial trust and the honorific title "Master Zongxuan."

During the Tianbao era as corrupt ministers Li Linfu and Yang Guozhong dominated court politics, Wu repeatedly petitioned to return to Mount Song. Initially refused, he eventually received permission to establish a hermitage near the Daoist temple there. Before An Lushan's rebellion erupted, he relocated to Mount Mao. As chaos engulfed the Central Plains and banditry spread across Jianghuai, he wandered eastward through Mount Tiantai and Shanzhong (modern Shengzhou, Zhejiang), forming transcendent friendships with Li Bai, Kong Chaofu and others. His literary corpus spans twenty volumes, prefaced by Quan Deyu, with works like the three-chapter Mystic Outline and On the Attainability of Immortality particularly praised by discerning readers.

Despite his Hanlin Academy prominence, the Buddhist-leaning eunuch Gao Lishi slandered him persistently, prompting Wu's firm request for provincial assignment. His writings—profound in reasoning and elegant in style—were eagerly copied upon circulation. Contemporaries remarked that while Li Bai embodied unrestrained brilliance and Du Fu monumental vigor, only Wu Yun synthesized both qualities seamlessly.

Another eminent adept, Li Bi (styled Changyuan), traced his ancestry to the legendary Guigu Valley (reputed hermitage of Master Guiguzi). A child prodigy composing essays at seven, he gained imperial summons in 728 for his "divine youth" status. Chancellor Zhang Jiuling, dubbing him "young friend," recognized his exceptional talent. Mature scholarship revealed mastery of the Yijing (Classic of Changes) and Daoist immortality practices during sojourns at Mounts Song, Hua and Zhongnan. During Tianbao, his Memorial on Restoring the Yellow Emperor's Nine Cauldrons prompted Emperor Xuanzong to recall him for Daode Jing lectures, securing Hanlin appointment. Under Emperor Suzong...

This passage records anecdotes about the famous Tang Dynasty Daoist Li Bi (also known as Mi) and his interactions with multiple emperors, which should be understood within their historical context:

After Emperor Suzong ascended the throne at Lingwu, he sent envoys to seek out worthy scholars, whereupon Li Bi voluntarily came to pay homage. His analysis of the empire's strategic situation deeply impressed the emperor. Though the ruler wished to grant him an official position, Li Bi insisted on remaining as a guest advisor, participating in discussions of military and state affairs while frequently accompanying the imperial carriage. Commoners observing the yellow-robed emperor traveling alongside the white-clad Li Bi dubbed them "the Sage and the Mountain Recluse."

Later, Li Bi was granted the golden purple robes and appointed as Military Marshal to Prince Guangping. The emperor once remarked, "You served as my father's strategist, and now advise my son Guangping—truly a mentor to two generations of our house." However, due to jealousy from powerful ministers like Cui Yuan and Li Fuguo, Li Bi sought refuge by requesting retirement to Mount Heng. The emperor exceptionally granted him the stipend of a third-rank official, bestowed hermit's robes, and had a mountain residence built for him. There, Li Bi crafted a backrest from pine branches called "Nourishing Harmony," later presenting a dragon-shaped pine branch to the emperor—a gesture that sparked widespread imitation.

When Emperor Daizong assumed power, he summoned Li Bi to court, housing him in the Penglai Hall library. Noting Li Bi's long-standing vegetarianism, the emperor specially decreed he resume eating meat. Under Emperor Dezong, he was appointed Left Cavalier Attendant-in-Ordinary. His supervision of the Sanmen Mountain roadway project to improve water transport earned him promotion to Minister of Rites, eventually rising to chancellor.

The text particularly records Li Bi's dialogue with Emperor Dezong about the powerful minister Lu Qi. While the emperor praised Lu's blunt speech despite limited learning, Li Bi bluntly identified him as the chief culprit behind the Jianzhong era disasters, detailing his persecution of loyal officials and provocation of military revolts. When the emperor invoked the diviner Sang Daomao's "Mandate of Heaven" theory to excuse Lu, Li Bi countered: "Heaven's Mandate explains events post facto—a ruler must take active responsibility. If all is blamed on Heaven's will, we lose the meaning of rewarding good and punishing evil." The emperor ultimately accepted his remonstrance.

Li Bi also proposed establishing the second day of the second lunar month as the "Zhonghe Festival" (Festival of Central Harmony), replacing the last day of the first month. This involved granting ministers rulers (symbolizing standards) while promoting agriculture. Alongside the Shangsi and Chongyang festivals, it became one of the Three Great Seasonal Observances, marked by imperial banquets and monetary gifts. The record concludes with an astronomical note about the solar eclipse in the eighth month of Zhenyuan 4 (788 CE).

This passage records the life stories of two important Daoist figures. The first part recounts the tale of Li Bi, a renowned Tang dynasty statesman. Serving as both chancellor and imperial academician, Li Bi attended four emperors at court. Though frequently envied by powerful officials, he consistently navigated dangers through his wisdom. His loyal counsel to emperors proved invaluable during the recapture of the twin capitals Chang'an and Luoyang, with achievements said to surpass even legendary strategists like Lu Zhonglian from the Warring States period and Fan Li from the Spring and Autumn era.

The second section details the life of the eminent Tang dynasty Daoist master Li Hanguang. Originally named Hong Hanguang, he changed his surname to Li to avoid using Empress Wu Zetian's personal name. A native of Jiangdu in Guangling, he came from a Confucian scholarly family - his father Li Xiaowei was well-versed in Huang-Lao techniques. During the Shenlong era (705-707), Li Hanguang took Daoist vows due to his virtuous character and resided at Longxing Temple. In 729 (17th year of Kaiyuan era), he followed Sima Chengzhen (courtesy name Ziwei) to cultivate the Dao at Mount Wangwu, where Sima immediately praised his "countenance of Jade Purity." After over twenty years of seclusion at Songyang, Emperor Xuanzong summoned him, marveling that it felt like seeing Sima Chengzhen again.

Li Hanguang explained to the emperor that moral cultivation constituted the foundation of Daoist practice, with celestial ascension being merely its natural consequence - insights that deeply moved Xuanzong, who installed him at Yangtai Temple. Later claiming illness, Li returned to Mount Mao to compile Daoist scriptures until being recalled to court in 745 (4th year of Tianbao era). Residing at Ziyang Temple (former home of Yang Xi and Xu Mi), he secured an imperial ban on hunting at Mount Mao. Commissioned to recover lost texts, Li had Wang Min transcribe thirteen missing pages of Shangqing scriptures in standard script. In 748, when Xuanzong received the Three Caverns (Dongzhen/Dongxuan/Dongshen) ordination at Datong Hall, he honored Li Hanguang as his remote ordination master, bestowing the title "Master of Mysterious Quiescence (Xuanjing Xiansheng)." In 769 (4th year of Dali era), the eighty-seven-year-old master entered seated meditation (zuohua) at Ziyang Retreat, his corpse maintaining the posture of holding ritual tablets as in life.

This passage documents the life of the renowned Tang dynasty Daoist Zhang Zhihe (courtesy name Zitong, originally named Guiling). Born in Jinhua, Zhejiang, his father Zhang Youchao was a devoted Daoist follower well-versed in classical texts like the Zhuangzi and Liezi, having also authored essays such as Xiangwang and White Horse Discourse expounding Daoist philosophy. His mother dreamt of a maple tree growing from her abdomen during pregnancy before giving birth to Zhang Zhihe.

At sixteen, Zhang passed the imperial mingjing examination and presented governance strategies to Emperor Suzong, receiving appointments including Hanlin Academician and Right Imperial Guards Record Keeper. After his parents' death, he abandoned official life to become a recluse by rivers and lakes, calling himself "the angler amid misty waves." He authored the twelve-volume Xuanzhenzi (hence his nickname "Master Xuanzhen") and fifteen commentaries on the Yijing, developing 365 hexagram variations.

His elder brother Zhang Heling (then magistrate of Puyang County), fearing his complete withdrawal from society, built him a thatched cottage east of Kuaiji City. With unadorned timber and straw roofing, Zhang lived there recluse-style for a decade—sitting on leopard-skin mats wearing palm-fiber shoes. Chen Shaoyou, Inspector of Eastern Zhejiang Circuit, specially visited for daylong discussions, naming his dwelling "Xuanzhen Lane" with its approach called "Returning Carriage Alley," while constructing "Grandee Bridge" leading there—prompting Zhang's Inscription for Grandee Bridge in gratitude.

Living spontaneously, he fished without bait, indifferent to catches. Emperor Suzong once gifted him male and female servants whom he married off—naming the man "Fish Lad" (handling angling and reed-boat poling) and the woman "Firewood Maiden" (gathering orchids for fuel, brewing tea in bamboo groves). When Lu Yu and Pei Xiu asked about his social circle, he replied: "With heaven-earth as my house, moonlight as my lamp, communing spiritually with sages—what need have I for mundane interactions?"

Later, when Yan Zhenqing served as Huzhou Governor, Zhang visited. Noticing his dilapidated boat, Yan offered a new vessel, but Zhang responded: "Should you gift a fishing boat, I'd make it my home drifting between Tiao and Zha streams—a mountain recluse's blessing." Fond of landscape painting, he'd often drum and flute while drunk, brush dancing to rhythms. Emperor Xianzong attempted to collect his Fisherman's Songs but failed to locate them.

This passage records the biographical accounts of two renowned Tang dynasty figures:

The first section recounts the deeds of Zhang Zhihe (courtesy name Xuanzhen). While serving as Imperial Censor, he painted a folding screen for Li E that displayed ever-changing transformations, astonishing all who beheld it. On one occasion when over sixty guests each inscribed their names, he captured each person's essence with just two characters, leaving the entire assembly in admiration. His temperament was aloof and austere, maintaining neither excessive intimacy nor distance in relationships. Yan Zhenqing composed his epitaph, praising how he regarded worldly honors as mere weeds and cast aside desires like mud, pursuing the realm of the Dao (the Way) in a manner worthy of standing alongside ancient sages. Chancellor Li Deyu likewise commended him as a recluse who maintained his reputation while in seclusion, and an eminent figure who disdained power—comparable to the Eastern Han hermit Yan Guang.

The second section documents the life of He Zhizhang (courtesy name Jizhen), a native of Yongxing in Kuaiji. From youth he gained fame for literary talent, entering official service through Lu Xiangxian's recommendation and holding positions including Erudite of the National University, Grand Master of Ceremonies, and Vice Minister of Rites. He once explained Mount Tai's fengshan sacrificial rituals to Emperor Xuanzong. His innovative proposal to separate the sacrificial positions of the Heavenly God and the Five Directional Emperors—thereby manifesting the distinction between ruler and subjects—was adopted by the emperor. In his later years he rose to the post of Crown Prince's Advisor, his unrestrained personality and brilliant conversation earning deep admiration from eminent scholars. In the third year of Tianbao, after dreaming of wandering immortal realms during illness, he petitioned to resign from office and cultivate the Dao (the Way), converting his ancestral home into a Daoist temple (Qianqiu Abbey) and receiving Mirror Lake as an area for releasing captive creatures. Emperor Xuanzong personally composed poetry praising his noble aspiration to withdraw at the height of success and cultivate authenticity.

The term "official robes and carriages" (xuanshang) symbolizes wealth and status; "Yan Guang" refers to the famous Eastern Han recluse; "three libations" (sanxian) denotes the three ritual wine offerings in ancient sacrifices; "Mirror Lake" (Jianhu) is the scenic area now called Shaoxing's Mirror Lake. These records vividly illustrate the Tang scholar-official ideal of "serving the world when successful while cultivating personal virtue when obscure."

This passage records the deeds of the renowned Tang Dynasty Daoist master He Zhizhang in his later years when he resigned from office to pursue reclusion. On the fifth day of the first lunar month, He Zhizhang resolved to return to Mount Kuaiji (in present-day Shaoxing, Zhejiang) for spiritual cultivation. The imperial court officials held a grand farewell banquet for him at the Qing Gate of Chang'an. This ceremonious send-off was not only to honor virtue (De) and respect elders, but also to inspire moral uplift in society.

He Zhizhang abandoned wealth and status to follow the Daoist path, emulating the ancient hermits "Two Shu" (referring to the Han Dynasty story of Shu Guang and Shu Shou, uncle and nephew who resigned from office to become recluses) by removing his official hairpin (symbolizing resignation from government service). Through his cultivation, he comprehended the profound mysteries of Daoist teachings, transcending worldly constraints. Officials from the crown prince downward all came to bid him farewell, prompting He Zhizhang to style himself as "Mad Guest of Siming" and "Outer Supervisor of the Imperial Library."

In his later years, he became increasingly unrestrained, often wandering through villages. When intoxicated, he would spontaneously compose poetry without revision, excelling particularly in cursive and clerical script calligraphy, earning equal fame with the calligrapher Zhang Xu. He returned home to practice Daoism until his passing at age eighty-six. Emperor Suzong, recalling He Zhizhang's service as imperial tutor, posthumously honored him as Minister of Rites in the eleventh month of the first year of the Qianyuan era. The imperial edict praised his serene disposition and gentle character, comparing his erudition to the fine bamboo of Kuaiji and the precious jade of Kunlun. It noted how he had cultivated tranquility in the palace, offering advice through humorous discourse. Ultimately, he fulfilled his lifelong wish to retreat to Siming Mountain, achieving transcendence like Laozi riding his blue ox or accompanying white gulls, leaving behind only profound remembrance. The court specially elevated his funeral rites to honor this accomplished Daoist adept.

This passage documents the profound connection between the great Tang dynasty poet Li Bai and Daoism. Li Bai, styled Taibai, was a native of Shandong who displayed extraordinary talent and lofty aspirations in his youth, with a free-spirited and transcendent personality. His father once served as the county captain of Rencheng, where the family eventually settled.

Li Bai possessed keen discernment of character. While in Bingzhou, he befriended Guo Ziyi (who later became the renowned Prince of Fenyang), then an ordinary soldier, praising him as an exceptional hero. Li Bai himself revered Daoist cultivation practices, believing immortality could be attained through spiritual practice. He never read books unrelated to sages and considered it shameful to compose licentious poetry. Consequently, his poetic works often carried an immortal quality, described by Li Yangbing as surpassing Qu Yuan, Song Yu, Yang Xiong, and Sima Xiangru—standing alone as a peerless figure after the Book of Songs and the Songs of Chu.

In his youth, Li Bai lived in seclusion on Mount Culai with five Confucian scholars including Kong Chaofu and Han Zhun, indulging in wine and unrestrained singing. They were known as the "Six Untrammeled Ones." During the Tianbao era, he retreated to Shanzhong in Kuaiji with Daoist Wu Yun, later being summoned by Emperor Xuanzong of Tang upon Wu's recommendation. The emperor feasted him at the Seven Treasures Banquet, appointing both as Hanlin academicians awaiting imperial commands.

Li Bai was famously devoted to wine. Once when Emperor Xuanzong needed new Yuefu poetry, the poet was found drunk in a tavern. Palace attendants splashed water on his face to sober him, whereupon he immediately composed three chapters of "Qing Ping Diao." Later, his drunken audacity—such as demanding the eunuch Gao Lishi remove his boots—led to slander and dismissal. Thereafter he wandered the rivers and lakes, drinking daily. In Jinling, he exchanged poems and wine with the demoted censor Cui Zongzhi, famously sailing under moonlight from Caishiji to Jinling while standing proudly in his court brocade robe at the ship's prow, utterly unselfconscious.

Early on, He Zhizhang exclaimed upon meeting Li Bai that he was a "banished immortal from heaven," while Daoist master Sima Chengzhen (styled Ziwei) recognized his "immortal bearing and Daoist bones." Later in Ziji Palace at Qizhou, Li Bai received Daoist initiation (fulu) from Celestial Master Gao of Beihai, donning blue-silk Daoist robes and caps in preparation for returning eastward to the Penglai paradise. Many believed him to be the reincarnation of the Venus star (Taibai Jinxing), and the Daoist tradition honored him as "Perfected Person of Supreme Clarity Who Mirrors Freedom."

This account highlights Li Bai's dual identity as both a poetic immortal and Daoist practitioner, showcasing his Daoist spiritual temperament—revering natural spontaneity while pursuing transcendence.

Meng Gao was a native of Liangdi in Ruzhou. After passing the imperial examinations, he gradually rose to the position of Fengge Sheren (an official in the Zhongshu Sheng department) during the Chuigong era of Empress Wu Zetian's reign. Proficient in esoteric arts (Daoist cultivation and medical techniques), he was summoned by Emperor Ruizong of Tang while still a prince to serve as his study companion. During the Chang'an era, he served as Prefect of Tongzhou and was granted the honorary title of Silver-Green Light Grand Master (a high-ranking civil official). In the early Shenlong era of Emperor Zhongzong, he returned to his mountain residence in Yiyang to devote himself to medical and longevity studies. Despite his advanced age, his vitality and physical strength only increased. He often told friends and relatives: "To nurture body and mind, one must never tire of speaking kind words and always keep good medicine at hand." When Emperor Ruizong ascended the throne and summoned him to the capital for important appointment, Meng firmly declined due to old age. During the Jingyun era, the emperor specially bestowed upon him a hundred bolts of silk and ordered provisions of mutton, wine, and porridge to be supplied during spring and autumn. In the early Kaiyuan era, Bi Gou, Governor of Henan, renamed the neighborhood where he lived "Ziping Lane" in admiration of his noble and unsullied ancient virtues. He lived to ninety-three, leaving behind one volume of Family Sacrificial Rites and three volumes of Supplementary Nourishment Methods.

Zhang Guo (later immortalized as Zhang Guolao among the Eight Immortals) had obscure origins. He authored a commentary on the Yin Fu Jing elucidating its profound philosophy, and was later granted the title Silver-Green Light Grand Master with the honorific "Master of Profound Understanding" (Tongxuan Xiansheng).

Zhu Taozhui hailed from Chengdu, Yizhou. With a naturally detached disposition transcending worldly affairs, he wore animal hides year-round and behaved unpredictably. When Chief Secretary Dou Gui presented him with clothing and official headgear hoping to recruit him as a local official, Zhu threw the gifts on the ground in refusal, retreating to the mountains where he built a leaf-thatched hut. He rejected all offerings except for the straw sandals he wove and left by roadsides. People recognizing them as "Hermit Zhu's sandals" would leave tea leaves in exchange. His finely woven, supple sandals were highly sought after. When Gao Shilian became Chief Secretary and formally invited him with proper rites, Zhu glared silently before turning away. Gao comprehended his message, simplifying governance and reducing taxes, thereby bringing great order to Shu region.

Wang Xiyi, from Teng County in Xuzhou, became orphaned and impoverished in youth yet devoted himself to the Dao. After saving shepherding wages to properly bury his parents, he secluded himself on Mount Song for nearly forty years as disciple to Daoist master Huang Yi, mastering breath retention (bixi) and daoyin (guiding qi) longevity techniques. After his master's passing, he relocated to Mount Culai in Yanzhou, practicing asceticism alongside fellow Daoist Liu Xuanbo.

The Records of Mystical Virtues documents the deeds of several recluses:

Wang Xiyi (Tang Dynasty hermit) was devoted to the Book of Changes and Laozi's teachings, often consuming medicinal powders made from pine needles and hundred-flower extracts to nourish life. In his seventies, his vital essence (Jing) grew even more vigorous. When local official Lu Qiqing visited to seek governance advice, Wang quoted Confucius: "Do not impose on others what you yourself do not desire—this principle can guide one's entire life." Later, when Emperor Xuanzong made his eastern tour, he specially summoned Wang with ceremonial honors—the recluse was then ninety-six. The emperor dispatched chancellor Zhang Yue to consult him on Daoist philosophy, and their dialogue proved most congenial. In the fourteenth year of Kaiyuan era, the emperor issued an edict praising this mountain-dwelling sage who transcended worldly affairs, bestowing upon him the honorary title of Court Minister for Splendid Happiness (a prestigious sinecure) with generous gifts while permitting his continued seclusion, and ordering local officials to pay regular visits.

Wu Youxu (nephew of Empress Wu Zetian) possessed an innately detached nature and cherished the Book of Changes and Zhuangzi. He concealed his identity to practice divination in Chang'an streets, scattering whatever coins he earned. After Wu Zetian's enthronement, he persistently declined princely titles to pursue reclusion. The empress initially suspected affectation until discovering his genuine asceticism in mountain caves. Dwelling near Longmen and Shaoshi Mountains, Wu inhabited thatched huts in winter and stone grottoes in summer, leaving imperial gold vessels and noblemen's silks to gather dust. Though gaunt in later years, his spirit (Shen) shone through luminous eyes that could discern stars at noon. He passed peacefully in 723 CE during Kaiyuan era. By withdrawing at the zenith of Wu clan's power, he ultimately avoided political calamity.

Qin Xi (styled Gongxu) was a scholar who retreated to Kuaiji during Tianbao era's turmoil, later settling beneath ninth-day Mountain in Nan'an, Quanzhou—where stood a hundred ancient pines allegedly planted during Eastern Jin. There he built a hut under the pines, carved inkstones from stone, and spent years annotating the Laozi without venturing out. Local administrator Xue Bo frequently visited with wine and meat offerings.

(Note: The phrase "embracing unity while abiding in purity" refers to maintaining the undivided Dao; "venerating elders" denotes traditional respect for age; "retiring from office" indicates an official's withdrawal from public service)

Zhang Yun, styled Cangzhen, was a native of Jinyang who dwelled in the mountains of Hongzhou, earning him the sobriquet Hongya Zi (Master of Hongya). Standing seven and a half feet tall, he possessed exceptionally refined eyebrows and beard, excelling in qin zither calligraphy while mastering the art of changxiao (a Daoist breath-controlled vocal technique). During the Kaiyuan era of Emperor Xuanzong of Tang, he was summoned to the Zhanlu Palace and appointed Taichang Qing (Minister of Rituals and Music), later promoted to Situ (one of the Three Excellencies). Yet he declined, saying: "Why should Your Majesty begrudge me a stretch of mountains and streams, preventing me from following in the footsteps of recluses like Chaofu and Xu You?" He thus returned to mountain cultivation, practicing fuqi (Daoist breath cultivation) and bigu (grain abstinence), with a penchant for collecting antiquities.

He often rode a mule named "Xuejing" (Snow Essence), accompanied by five attendants, carrying medicinal herbs like tangerines, chestnuts, kudzu roots, and atractylodes. His characteristic accoutrements included a cloud-draped bamboo hat, hexagonal fan, square wooden lantern, kudzu-wood ruyi scepter, and the famed Hui Pot from Wei. Clad in vermilion robes and wearing a woven hat, he moved among mortals with the bearing of an immortal. His literary works included commentaries on the Laozi, Zhouyi, Three Rites, and Guliang texts, along with the Hedong Ji—thirty scrolls in total—and participation in compiling the Great Zhou... (text fragmentary here).

(Note: The final text reference appears truncated in the original. "Great Zhou" likely refers to a Tang-era compendium like the Da Zhou Zheng Yue or similar court project.)

The Xuanpin Lu records the deeds of several renowned Daoist masters from the Sui-Tang to Five Dynasties period.

Regarding Master Hongya (a legendary Daoist immortal), the text mentions that during the Kaihuang era of the Sui dynasty, Yuzhang was renamed Hongzhou. This ancient realized master reappeared in the human realm during the Sui-Tang period. The Zhengao records that he currently resides as a Zhenren (Perfected Being) at Mount Qingcheng, with his tomb located in Guzang County, Wuwei.

During the Five Dynasties, there was a Daoist named Zhang Jianming who studied Confucianism in his youth before becoming a Daoist master proficient in Laozi and Zhuangzi's teachings. When Emperor Gaozu of Jin summoned him to inquire whether Daoism could govern a state, he replied: "The Dao is the root that transforms and nurtures all things. One who truly attains the Dao can govern the world even while sitting quietly." The emperor admired his insight, invited him to the palace to expound on the Daode Jing, and honored him as a teacher. Hearing palace drumbeats, Zhang remarked: "Though the drum produces a single sound, it harmonizes all musical tones. This 'One' is the foundation of all things - maintaining this 'One' enables governance of the world." The emperor valued him even more, bestowing the title "Master Tongxuan" (Master of Penetrating Mystery).

Another Daoist named Zheng Ao (courtesy name Yunsou), from Huazhou, possessed exceptional literary talent. After failing the imperial examinations during Emperor Zhaozong of Tang's reign and witnessing widespread turmoil, he retreated to Mount Shaoshi to cultivate the Dao. Hearing that pine resin from Mount Hua's five-needle pines could transform into immortality medicine after a thousand years underground (capable of eliminating the Three Corpses - the three malevolent spirits believed to reside in the human body), he moved to Huayin County to search for it. He maintained close friendships with Daoists Li Daoyin and Luo Yinzhi, sustaining himself through farming. Though Li could fish without bait and perform the alchemical art of turning stones to gold (which Zheng verified), Zheng never sought to learn these methods. Contemporaries called them the "Three Noble Scholars." When military governor Liu Ning sent them treasures, they refused all gifts. Later, despite repeated summons from Emperor Mingzong of Later Tang and Emperor Gaozu of Jin, Zheng never left reclusion, eventually receiving the posthumous title "Master Xiaoyao" (Master of Carefree Wandering) before passing at seventy-four. Zheng enjoyed wine, weiqi, and poetry, and people treasured his poems and portraits as precious artifacts.

Another master, Lüqiufang Yuan (courtesy name Dafang), hailed from Susong in Shuzhou. Exceptionally bright from childhood, he studied the Yijing (Book of Changes).

At Mount Lu, Chen Xuanwu sought instruction on the essentials of Daoist practice from Zuo Xuanze of Xianglin. Zuo Xuanze (a revered Daoist master) later retreated to Yinzhen Cliff on Xiandu Mountain, where he trained in transcendental cultivation techniques under Liu Chujing while continuing his studies of classical texts and historical records. He often referred to Ge Zhichuan (Ge Hong) and Tao Zhenbai (Tao Hongjing) as his spiritual mentors, and once composed a thirty-chapter commentary on the Taiping Jing (Scripture of Great Peace), thoroughly elucidating its profound teachings.

In the second year of the Jingfu era (893 CE), Qian Liu, the Prince of Wuyue, paid him homage at Dadong Cave in Yuhang, constructing a residence specifically for his use and submitting a memorial to the imperial court praising his virtue (De). Despite repeated summons from Emperor Zhaozong of Tang, Fang Yuan (Zuo Xuanze) foresaw through astrological divination the impending decline of the Tang dynasty—like the eventual desolation of the Qin lands—and chose to emulate the ancient recluse Yuan Qi (one of the Four Elders of Shangshan), withdrawing into the mountains and refusing official appointment. The emperor ultimately issued an edict honoring him, bestowing ceremonial robes and the titles "Master Miaoyou, Venerable Xuantong." Thereafter, accounts of his spiritual achievements spread widely throughout the Wu and Chu regions. His disciples numbered over two hundred, among whom Cheng Zixiao of Guangping entered the Qin imperial palace, Nie Shidao of Xin'an propagated teachings in Wu, while Hu Qianguang of Anding and Kong Zonglu of Lu both received his true transmission. On the fourteenth day of the second month in the second year of the Tianfu era (902 CE), after ritual purification, he sat upright and achieved yuhua (feathered transformation), later interred at White Deer Cave on Mount Dadi. Subsequently, Qian Wusuwang (Qian Liu) dreamed of riding a crane to bid him farewell.

Another adept, Nie Shidao, styled Zongwei, hailed from She County in Xin'an. Endowed with innate wisdom and sincerity, he was known for his humility, prudence, and filial devotion. After studying under Lüqiu Dafang, he cultivated at the Wenzheng Mountain Retreat on the eastern peak of his commandery. Once, while reading the Neizhuan (Inner Biographies) on the method of consuming pine resin, he ventured into Baizhang Mountain to gather ingredients and unexpectedly encountered the three immortals—Cai Zhenren and his son, alongside Peng Zhenren—where a single day in the mountains equaled over a month in the mortal world, a rare opportunity born of sincere practice. Later, as he gathered herbs in the forest, tigers and leopards followed him docilely, even carrying firewood and medicines for him. The beasts in the mountains near She County ceased harming humans, all transformed by his virtuous influence. When his mother inquired about his travels, he recounted these marvels, to which she replied joyfully, "You honor me with filial care and perfect yourself through the Dao—what fortune to be your mother! This must stem from accumulated virtue in past lives." Subsequently, Nie journeyed to Mount Nanyue and Jiuyi Mountain, seeking the traces of Mei Zhenren (Mei Fu, the Han-era Commandant of Nanchang) and Vice-Director Xiao (Xiao Ziyun, styled Jingqiao, a Liang dynasty luminary) at Mount Yusi.

This passage recounts the life stories of two eminent Daoist masters.

The first part documents the spiritual journey of Nie Shidao, also known as Master Xiaoyao or Master Wenzheng. Originally serving as the governor of Dongyang, he retreated to the mountains with his entire family to cultivate the Dao during the Hou Jing Rebellion. At Yumu Pit, he encountered the recluse Xie Tongxiu from Mount Heng, who transmitted to him the secret Daoist scripture Su Shu. For over thirty years thereafter, Nie maintained rigorous practice with incense offerings, regularly paying homage to three immortal beings: Peng Zu, Cai Jing, and Xie Tongxiu. Emperor Wu of Wu, impressed by his reputation, summoned him to Guangling (modern Yangzhou) and built the Xuanyuan Palace for him. During his thirty years of teaching in Guangling, he gathered over five hundred disciples before ultimately achieving feathered ascension. His hometown She County frequently witnessed auspicious signs like cranes and radiant clouds, believed to be manifestations of Nie's immortal presence. The imperial court posthumously honored him with prestigious titles including "Silver Qing Grand Master for Glorious Happiness" and "Chief Minister of State Ceremonies."

The latter portion chronicles the legendary tale of Chen Tuan (courtesy name Tunan). As a child playing by the Wo River, he was nursed by an old woman in blue garments who prophesied his future freedom from worldly desires and extraordinary wisdom. After failing the imperial examinations during the Later Tang's Changxing era, he secluded himself at Mount Wudang to practice grain-abstention techniques and composed the eighty-one chapters of Zhi Xuan Pian. Emperor Mingzong of Later Tang conferred upon him the title "Recluse of Purity and Emptiness." Later residing at Huayun Temple on Mount Hua, he would often remain in prolonged meditative repose for months. Emperor Shizong of Later Zhou once summoned him to court to verify his Daoist arts. At the end of the Xiande era, while riding a white mule toward the eastern capital, he burst into laughter upon hearing of Emperor Taizu of Song's accession, prophesying the imminent stabilization of the realm.

During Emperor Taizong's reign of the Song dynasty, the court summoned the recluse Chen Tuan (courtesy name Tu'nan) to serve as an official. Chen Tuan submitted a memorial declining the offer, stating: "My nature is as free as mountain apes and wild birds, my heart as tranquil as dead ashes. I know not the depths of benevolence and righteousness (Ren-Yi), nor the proper etiquette of ceremonial decorum. I wear garments of lotus leaves and hats woven from bamboo shoots, with moss growing upon my body and straw sandals absent from my feet. Should I appear thus before the imperial presence, I fear I would become a laughingstock."

Emperor Taizong again dispatched an envoy bearing an imperial poem to invite him: "You once emerged like white clouds during the Five Dynasties, then vanished without trace. If you now consent to serve, I shall grant you all three peaks of Mount Hua." Compelled by circumstance, Chen Tuan came to the capital wearing a Huayang headscarf (Daoist headdress), straw sandals, and feathered robes (Daoist attire), paying respects as a guest. The emperor bestowed upon him the title "Master Xi'yi (希夷先生)."

When Chen Tuan visited the Central Secretariat, he told Chancellor Song Qi and others: "I've dwelt alone on Mount Hua for forty years, nearing a century in age. Only because I witness the world at peace have I come to pay homage." Asked about longevity techniques, he replied: "With our sagacious emperor governing wisely, this is the time for ruler and ministers to unite in statecraft. Diligent governance and compassion for the people constitute the finest cultivation." When officials sought his wisdom on worldly affairs, he consistently advised: "Linger not long in places of leisure, return not to situations of personal triumph."

Chen Tuan mastered all classics, with particular expertise in the "Book of Changes" (Yijing). He transmitted this knowledge to his disciple Mu Xiu, who passed it to Li Zhicai, who in turn taught Shao Yong (Master Kangjie). He also imparted the Taiji Diagram (太极图) to Chong Fang, who taught Mu Xiu, who then instructed Zhou Dunyi (Master Lianxi). Thus his teachings spread far and wide.

Folklore credits Chen Tuan with exceptional physiognomy skills. Before Emperor Taizu (Zhao Kuangyin) rose to power, he and Zhao Pu (Duke Zhongxian) once encountered Chen Tuan on Chang'an streets. Inviting them to drink, Chen Tuan suddenly rebuked Zhao Pu when the latter attempted to take the upper seat due to leg numbness: "How dare a minor star beside the Purple Tenuity (紫微星, metaphor for the emperor) presume above his station?" forcibly seating him below. Later, when Taizong asked Chen Tuan to read the face of Prince Shou (the future Emperor Zhenzong), the master turned back at the palace gates, saying: "Even the prince's attendants bear the countenance of generals and ministers—why examine the prince?" This incident strengthened Taizong's resolve to make Zhenzong his heir. In the second year of Duangong reign (989), sensing his impending death, Chen Tuan submitted his final memorial: "My Qi (vital energy) is exhausted."

(Note: "Purple Tenuity Enclosure" refers to the Ziwei yuan constellation, symbolizing imperial authority in ancient astrology. The "Taiji Diagram" represents a core Daoist philosophical schema, later developed by Zhou Dunyi into Neo-Confucian cosmological theory.)

The Xuanpin Lu records stories of several Daoist practitioners:

Wang Zhaosu, a native of Suanzao County, began cultivating the Dao in his youth and became particularly adept at interpreting the Book of Changes (Yijing). He explained that the Kun hexagram represents the tenth month, when pure Yin dominates yet Yang energy remains concealed within. Just as shepherd's purse and wheat can grow in winter's depths, the Kun hexagram's final line depicts "dragons battling in the wilderness" — the dragon symbolizing Yang energy, proving it never fully vanishes. The mutual transformation of Yin-Yang and the interplay of hardness and softness renew themselves daily, embodying the principle of life's perpetual regeneration. Villagers revered his virtue (De), seeking his mediation in disputes rather than going to officials. In 969 CE, Emperor Taizu of Song summoned him to the capital to lecture on the Yijing. After one month, he requested to return home and was honored with the title of Erudite of the National Academy. When he passed away in his nineties, his head reportedly retracted into his body — legend says he mastered turtle-breath longevity techniques.

Chengyin (courtesy name Qizhen), from Changshan, was versed in both Buddhist and Daoist teachings. When Emperor Taizu visited him after returning from the Taiyuan campaign, Qizhen appeared youthful despite being eighty. Asked about longevity methods, he replied: "My practice merely involves refining Qi through concentrated meditation. The emperor's Dao differs — as Laozi said, 'Through non-action (Wuwei), people transform themselves; through tranquility, they correct themselves.' By practicing non-action and desirelessness, concentrating spirit (Shen) and gathering Qi, the Yellow Emperor and Emperor Yao achieved enduring reigns." The emperor praised him as worthy of comparison to the Medicine King Sun Simiao.

Zhang Wumeng (courtesy name Lingyin), from Zhouzhi in Fengxiang, associated with fellow adepts like Chong Fang and Liu Haichan, and once secluded himself at Qiongtai on Mount Tiantai. He viewed "Oneness" as the manifestation of Dao — its essence being formless, non-acting (Wuwei) yet accomplishing all. All things contain Dao-nature; understanding this enables infinite transformations, from dung beetles becoming cicadas to mortals attaining immortality. Observing cosmic patterns, he composed the Hundred Chapters on Returning to Origin. When Emperor Zhenzong inquired about longevity techniques, he responded: "In the mountains, I only recite the Yijing and Laozi — I know nothing else." The emperor then commanded him to expound these classics.

The Xuanpin Lu records the words and deeds of several Daoist practitioners:

First, it recounts a dialogue between a cultivator and the emperor. When asked why he particularly emphasized the "Qian" hexagram (symbolizing humility), the cultivator explained: the more prosperous one's circumstances, the more essential it becomes to maintain humility. The approving emperor then requested his commentary on the Huanyuan Pian (Return to Origin Treatise). Using state governance as a metaphor for mind cultivation, the practitioner elucidated: when the mind abides in clarity and Wuwei (non-action, the core state of Daoist practice), Qi (vital energy) naturally harmonizes and Jing (essence) coalesces spontaneously; whereas scattered thoughts disrupt Qi flow, dissipating vital essence. This constitutes the crux of returning to one's origin. Deeply impressed, the emperor offered him an official position, which he gracefully declined. He later passed away in Jinling at ninety-nine, leaving behind his disciple Chen Jingyuan, who bore the Daoist name Master Bixu.

Next, the text documents the life of Liu Lie. A native of Jiujiang who revered the Dao from youth, he encountered an extraordinary mentor and subsequently built a hermitage on Mount Lu (a common Daoist practice style), calling himself Master Xugu. He distilled the essence of Tan Jingsheng's Hua Shu (Book of Transformations): the Taixu (primordial void, cosmic origin) appears boundless yet has limits; the supreme Dao seems formless yet possesses orientation. Mastering Qi circulation strengthens foundational vitality, while understanding Shen (innate spiritual awareness) cultivation allows internal radiance to converge. Like pearls nurtured within oysters or jade concealed in stone, refined Jing becomes primordial essence—infinitely transformative when activated. His practice centered on the Daode Jing, Zhuangzi, and Huangting Jing, advocating transcendence of external influences to maintain mental clarity while guiding Qi circulation. By preserving innate purity and nurturing the Taixuan (supreme Dao-state), one masters the dynamics of Jing-Qi-Shen, achieving boundless capability.

Finally, the text narrates Zhang Qianyao's story. As the 24th-generation inheritor of the Celestial Master (Tianshi) tradition, when Emperor Renzong inquired about daylight ascension (the pinnacle of Daoist attainment), he responded: "Cultivation isn't for displaying marvels. Should Your Majesty return to original simplicity with purified desires, your Shen will flourish and Qi replenish naturally—why chase physical ascension?" The emperor, deeply moved, honored him as "Master Chengsu."

An anecdote about Fu Lin concludes the records. In youth, he studied alongside Zhang Yong, who searched fruitlessly for him for thirty years after achieving prominence. When Zhang served in Wanqiu late in life, Fu Lin suddenly appeared wearing coarse hemp and riding a donkey, announcing "Fu Lin of Qingzhou pays respects!" before departing immediately. As Zhang rushed out, he beheld the Daoist reciting poetry while riding backwards into the distance—an embodiment of the unfettered freedom of realized adepts.

The Records of Mysterious Virtues (Xuánpǐn Lù) recounts stories of two Daoist practitioners:

Master Fu, a renowned hermit, was once addressed directly by name by a man called Lin. He sternly remarked, "I am a hermit known throughout the land—who are you to call me by name so casually?" Lin laughed and replied, "You've lived your whole life clinging to childish formalities—how could you understand the true meaning of existence?" Master Fu retorted, "Why have you abandoned seclusion to appear now?" Lin said, "I came to tell you that your time is near." Master Fu acknowledged that he already knew, and the two parted ways. A month later, Master Fu indeed passed away.

The other figure was Shuai Zilian, a simple and honest farmer from Mount Heng, nicknamed "Shuai the Ox" for his straightforward nature. In his later years, he became a Daoist priest at the Nanyue Temple. Seven li southwest of the temple stood the abandoned Zixu Pavilion—originally the meditation platform of Lady Wei (a famous Daoist immortal). Other priests avoided the remote site, but Shuai Zilian preferred to dwell there, spending his days in silent cultivation. He particularly loved wine and would often lie drunk in the mountain forests, remaining unharmed even when encountering storms or wild beasts.

When the high-ranking official Wang You came to Nanyue for rituals, he found Shuai Zilian lying drunk and casually called him "that village priest." Recognizing his extraordinary nature, Wang invited him to stay at his residence for over a month, yet Shuai remained taciturn throughout. Wang sighed, "This master conceals his depths—I cannot fathom him." Later, Wang dreamed of Shuai requesting poems and composed two quatrains inscribed at Zixu Pavilion, astonishing the other priests.

On the 27th day of the sixth month in the fifth year of the Taiping Xingguo era (980 CE), Shuai suddenly announced to the temple, "I must depart elsewhere. The Zuxu Pavilion cannot be left unattended—find my replacement quickly." As everyone wondered where he could go in such heat, they discovered he had already passed away. Strangely, the monk Shoucheng later met Shuai outside Kaifeng's Nanxun Gate, looking radiant. Only upon returning to the mountain did Shoucheng learn Shuai had died—on the very day of their encounter. When his grave was opened, only a staff and straw sandals remained.

Zhao Ji, a native of Daizhou, attained the Dao and afterward pretended to be a beggar in Gao'an City.

In the third year of the Yuanfeng era (1080), when Su Zhe (courtesy name Ziyou) was exiled to Gao'an, he unexpectedly encountered a Daoist named Ji. The Daoist said: "I know you are devoted to cultivating the Dao, but haven't grasped its essence. Currently, your Yang Qi fails to descend and Yin Qi cannot rise, causing bodily swelling with a flushed, ulcerated complexion. Let me teach you the method of 'channeling water to irrigate the whole body'—within ten days your symptoms will vanish. With sustained practice, you may even transcend worldly existence." Su Zhe followed the instructions and indeed saw results.

Later, when Su Zhe inquired about nurturing one's innate nature (xing), the Daoist countered: "Have you ever dreamed? In dreams, do you still experience the anxieties and joys of life and death?" Su Zhe replied: "Such feelings do occur in dreams." The Daoist laughed: "The distinction between dreaming and waking shows your heart-mind remains unperfected." This revelation astonished Su Zhe, convincing him he'd met a genuine Daoist adept.

The Daoist Ji recounted how he'd been blinded by poison administered by a fellow student, Jiang Sheng, in Guangling—yet occasionally glimpsed visions of a "blue-clad youth" (possibly referring to internal visions during meditation). He described his unique physiology: his ribcage above the navel resembled a tortoise shell, while his torso below the heart was shaped like a plowshare, with a finger-width gap between these two bony structures. At the time, he claimed to be 127 years old. Later, in Xingguo garrison, Prefect Yang Hui (courtesy name Yuansu) took him in, until Ji was fatally kicked by his own mule. In 1086, the Shu-region monk Fazhen met Su Shi in the Eastern Capital, reporting he'd seen a beggar surnamed Zhao in a Yun'an tavern who claimed acquaintance with Su Shi from Huangzhou days. Hearing this, Su Zhe realized it must have been Daoist Ji. When Prefect Zhu Yanbo later exhumed the coffin, only a walking staff and two leg bones remained—precisely matching the Daoist scriptures' description of the lowest grade of "corpse liberation" (shijie), where one bone fragment persists as evidence of ascension.

Another account tells of Li Hao from Jianzhou, an expert in talismanic exorcism (fulu). When Chen Shugu, prefect of Chenzhou, sought his help against hauntings in the government office, the disturbances ceased immediately after Li's rituals. Asked to explain, Li Hao said: "Those burdened by desires easily attract ghosts. Having long severed desires myself, I can subdue them." On nourishing life (yangsheng), he remarked: "Humans share the Five Phases' Qi with heaven and earth, and could endure like them—yet most barely reach a hundred years due to self-harm. True cultivation requires transcending the subject-object divide: when the heart clings to external things, it severs the Five Phases' connection between oneself and the cosmos."

The Xuanpin Lu (Records of Mysterious Qualities) explains that human lifespan is connected to the distribution of the Five Phases (Wood, Fire, Earth, Metal, Water). Each person receives varying degrees of Qi (vital energy) from these Five Phases, resulting in differences in longevity. If one transcends the distinction between self and external phenomena, aligning the body with the natural rhythms of heaven and earth to allow the continuous circulation of Five Phases Qi within and beyond the body, they may attain the state of immortality.

Regarding Zhu Ziying:

Zhu Ziying, styled Yinzhi, was born in 976 during the reign of Emperor Taizong of the Song Dynasty in Zhuyangli, Jurong County. At eight or nine years old, while herding cattle in Guogan Village, he could summon cranes with his flute playing. His parents, deeming this ominous, abandoned him. At twelve, he followed the Maoshan Daoist Zhu Yuanji to cultivate the Dao. Later, he practiced bigu (grain abstention) with Master Zhang Lian atop Mount Jijin, gradually attracting followers. He then traveled to Xiangyang, where he encountered the extraordinary Chen Tiejiao, who took him to Mount Qingcheng for further cultivation. While collating scriptures at the Taiqing Temple in Laixiang, he met Wu Baoyi, a celestial youth associated with the Water Star, who guided him to Hezhong Prefecture to practice the "Great Yin Refinement of Form" method. In 1004, he became the 23rd lineage holder of Maoshan. Emperor Zhenzong sought his aid in securing an heir, and the following year, Emperor Renzong was born. Later, Zhu was appointed to oversee the Yuqing Zhaoying Palace and granted the title "State Preceptor." After Empress Dowager Mingsu completed her study of the Dadong Jing (Great Cavern Scripture), she honored him as "Master of Profound Observation." Upon returning to the mountains, he received a letter from Wu Baoyi in Shu, reproaching him for revealing celestial secrets. Reading it moved him to tears. In the eleventh month of 1029, he passed away while holding the jade ruyi scepter bestowed by Emperor Zhenzong, with beads of sweat crystallizing on his forehead—a sign of the highest form of shijie (corpse liberation, a Daoist method of transcendence).

Regarding Liu Hunkang:

Liu Hunkang, from Jinling, became a Daoist in 1060 during Emperor Renzong’s reign after passing an examination. One day, he dreamed of a divine being who told him that cultivating the Dao required selecting a renowned mountain. Often lamenting the lack of a true master, he loosened his hair atop an altar and took heaven itself as his teacher. Later, hearing of the accomplished Maoshan master Mao Zongshi, he sought him out and received authentic transmission. While residing on Mount Jijin, three Daoists visited him, pointing east of his thatched hut and saying, "If you cultivate here with unwavering focus and extend your De (Virtue) to benefit others, you may equal the ancient Perfected Ones."

Master Gu pointed to his forehead and said, "This is the 'realm of non-action' (referring to the innate state free from human interference), the most valued place for Daoist cultivators, which must remain flawless." He gently stroked his forehead with his hand, and by the next day, the scar had vanished. In the first year of the Yuanyou era (1086), Emperor Zhezong of the Song Dynasty, having heard of his reputation, summoned him as an eminent Daoist master and appointed him as the abbot of the Shangqing Chuxiang Palace.

In the fourth year of the Shaosheng era (1097), an imperial decree transformed his residence in Jiangning Prefecture, the Qianshen Hermitage, into the Yuanfu Temple. Simultaneously, the decree elevated the Maoshan Ancestral Altar to the status of one of the three great mountains for transmitting scriptures and talismans (Fulu), alongside Longhu Mountain in Xinzhou and Gezao Mountain in Linjiang Commandery. During Emperor Huizong's reign, the temple was further expanded and renamed the "Yuanfu Wanning Palace," bestowed with treasures such as the Jade Seal of the Nine Elders Immortal Capital Lord, jade ritual vessels, and the Jingzhen Sword, along with numerous imperial gifts of calligraphy and paintings. Master Gu repeatedly submitted memorials foretelling disasters, which the emperor admired but failed to heed.

In the second year of the Daguan era (1108), when the emperor summoned him again, a herd of deer blocked his path, and one deer collided with his carriage and died. Master Gu ordered the deer buried by the roadside. Earlier, his cherished crane had flown away upon hearing the summons, prompting him to sigh, "The crane flies, the deer dies—I fear I shall not return." Arriving in the capital in April, he stayed at the newly built Yuanfu Retreat Temple. That night, he dreamed of being summoned by the Heavenly Emperor. The next morning, while reciting the Great Cavern Scripture (Dadong Jing), he suddenly achieved feathered ascension (yu hua) at the hour of Dingshen on the seventeenth day, at the age of seventy-two. The court ordered the construction of the Cangzhen Temple at his burial site, later honoring him posthumously with the titles "Preserver of Truth, Marvelous Harmony Master" (Baozhen Guanmiao Chonghe Xiansheng), Grand Master for Palace Counsel (Taizhong Dafu), and the posthumous name "Tranquil Unity" (Jingyi).

Another Daoist master, Zha Jingzhi, styled Qingyuan, was a native of Jinling. As a child, he entered Maoshan with his father. When Master Liu saw him, he exclaimed in astonishment, "This child will become a teacher of heavenly beings!" Overjoyed, Zha vowed never to return home and became Master Liu's close disciple. During the Yuanyou era, he accompanied Master Liu to the capital. After Master Liu was appointed abbot of the Chuxiang Palace by imperial decree, Zha returned to Maoshan to oversee the Yuanfu Palace.

On the third day of the seventh month in the third year of the Zhenghe era (1113), Zha gathered his disciples and said, "I am now forty-six years old. My late master prophesied that I would receive great imperial favor but would not live beyond this age." He then prepared his final memorial, writing personally: "Your Majesty's heavenly endowed sagacity and reverence for the Dao and Virtue (De) surpass all emperors of antiquity. Yet remember: the cultivation path of rulers differs from that of commoners. Every word and deed must align with the Heavenly Heart to bestow blessings upon the realm. The Supreme Venerable Lord's (Taishang Laojun) Scripture of the Dao and Its Virtue (Daode Jing) prioritizes rejecting extravagance, embracing tranquility, and upholding compassion and frugality—these should be Your Majesty's guiding principles and the bridge to attaining the Dao."

This passage records the biographical accounts of two Daoist figures from the Song Dynasty.

The first part recounts how an official named Jingzhi risked his life to remonstrate with the emperor. He entreated the ruler to purify his heart and reduce desires to nourish his health, curb expenditures to stabilize the nation's foundation, and broaden channels for honest counsel by welcoming loyal advice. The official explained that while he shouldn't have presumptuously risked death to admonish, he remembered his late master's instruction to prioritize loyal service to the country. Failing to speak now would violate celestial will and betray his teacher's kindness. After completing his memorial, he passed away. Emperor Huizong of Song was deeply moved upon reading the petition and ordered it carved onto a cliff at the Zangzhen Temple.

The second section documents the story of Daoist Xu Shouxin from Hailing. Working as a menial laborer at Tianqing Temple, he wore tattered clothes and straw sandals while sweeping floors and reciting the Scripture of Salvation (Duren Jing) daily. When a fellow Daoist named Xu Yuanji contracted leprosy and was shunned by others, Xu Shouxin alone cared for him tenderly. After Xu Yuanji's death, he raised funds for proper burial and wept bitterly for three days in a thatched hut. Thereafter, he began manifesting spiritual powers and became known as "Divine Elder." When Emperor Zhezong fell seriously ill, envoys sought his divination. Later, Emperor Huizong summoned him and built the Xianyuan Wanshou Palace in his honor. In the second year of Daguan reign, upon hearing of Master Liu's passing at Maoshan, Xu remarked "Since Master Liu has departed, I too shall leave," and indeed passed away on the twentieth day of the fourth month.

The third section introduces the Thirtieth Celestial Master (Tianshi) Zhang Jixian. At merely nine years old, he inherited the Orthodox Unity (Zhengyi) Daoist lineage. Of serene temperament and few words, he possessed remarkably refined features with fair complexion. When summoned by Emperor Huizong at age thirteen, he was bestowed the title "Minister of Azure Void." This youthful Celestial Master had eyebrows and eyes like painted artwork, radiating an extraordinary transcendent aura.

This account records the deeds of several renowned Daoist masters during the Northern Song Dynasty. Master Xujing (Zhang Jixian) declined imperial summons in 1105 (the fourth year of the Chongning era), but later successfully resolved supernatural disturbances at the salt ponds of Xiezhou in Shanxi, earning him the honorary title "Master Xujing." During the Zhenghe era (1111-1118), when a fire broke out in the imperial palace, the emperor commanded him to preside over a zhaijiao (Daoist purification ritual). He accurately predicted the impending disaster of "red sheep and crimson horses" (referring to the Jingkang Incident). In 1126 (the first year of Jingkang), when the Jin army invaded, the court summoned him again, but he achieved zuohua (the honorable Daoist term for passing away) at Tianqing Temple in Sizhou while journeying to the capital, aged only thirty-six. Later, a Daoist reportedly encountered his manifested spirit on Mount Qingcheng, and Emperor Gaozong ordered his statue to be enshrined in the palace.

Liu Gaoshang, a native of Anding in Binzhou, came from a farming family. He began observing vegetarianism at age nine and gradually stopped speaking, communicating only through writing. Initially, his utterances seemed cryptic but later proved prophetic, leading people to believe he possessed spiritual powers. Emperor Huizong summoned him three times, but Liu consistently refused, earning the honorary title "Recluse of Noble Virtue." When Jin soldiers invaded, they dismounted and prostrated before him, not daring to show disrespect. He left behind this famous admonition: "Common people harm themselves through desires, ruin descendants through wealth, oppress the populace through governance, and mislead posterity through scholarship." Zhou Shaoyin considered this the profound wisdom only a true Daoist cultivator could articulate, far surpassing ordinary practitioners who merely focus on technical cultivation methods.

Wang Daojian, a Daoist from Dragon-Tiger Mountain (Longhu Shan), was summoned to the capital during the Zhenghe era. When Emperor Huizong inquired about longevity techniques, he replied: "Qingjing wuwei (tranquil non-action) constitutes the foundation, while refining the Golden Elixir (jindan) or consuming immortality herbs are secondary. True cultivation values the accumulation of virtuous deeds—when merit becomes complete, one naturally attains the Dao." Though the emperor wished to appoint him as an official, Wang steadfastly declined and returned to Dragon-Tiger Mountain. During the Shaoxing era (1131-1162), he was summoned again and accurately foretold the "Calamity of Bingwu" (the 1126 Jingkang catastrophe), which later came to pass exactly as predicted.

The Yellow Emperor Xuanyuan succeeded in governing the nation precisely because he pursued immortality, whereas Emperor Wu of Han's quest for transcendence proved futile. In truth, cultivating immortality and alchemical practices were never meant to be a ruler's vocation. During the imperial compilation of the Daoist Canon (Daozang), Emperor Huizong of Song appointed Daoist Daojian as Grand Master of Great Simplicity to collate scriptures at the Numinous Divine Hall. Foreseeing impending national calamity when commanded to perform disaster-averting rituals, Daojian memorialized: "Only nurturing Virtue (De) can alter Heaven's decree - relying on supplicatory magic may endanger the state," steadfastly requesting retirement to mountain seclusion. In early Shaoxing era of Southern Song, when Emperor Gaozong's envoy came summoning him, Daojian gathered disciples the previous day, chanting: "Tell the capital's messenger not to seek me beyond Penglai isles." By the envoy's arrival, he had already attained feathery ascension.

Regarding Daoist arts: Liu Yongguang of Guixi, Xinzhou possessed extraordinary features with swarthy complexion, remaining obscure in adulthood. During his travels to Mount Heng (Southern Sacred Peak), he encountered a self-proclaimed Daoist named Zhang Fuyuan at Linchuan County, Fuzhou. Throughout their journey, Liu voluntarily carried Zhang's baggage and prepared meals. Upon reaching Changsha, Zhang revealed: "Your devoted service persisted despite my deliberate discourtesy. Now bound for Sichuan, I impart this secret manual." Unfolding the text, it proved to be the Five Thunder Method (Wulei Fa). During Qingyuan era (1195-1200), when drought struck Quzhou, Prefect Shen Zuoli dreamt of a black dragon coiled at the City God Temple gate - awakening to find the drunken Liu Yongguang. Summoned for rain prayers, Liu successfully invoked downpour. Subsequent imperial summons brought further efficacy. Though nearly forty and still unordained, the emperor personally bestowed ritual vestments, conferring the title "Master Chongjing," while Emperor Ningzong allocated treasury funds to renovate Shangqing Palace. When Emperor Lizong later sought his service, Liu told messengers: "Inform His Majesty that governing requires nothing beyond the Dao De Jing (Classic of the Way and Virtue) - what use is a mountain recluse?" He ultimately achieved liberation at Dragon-Tiger Mountain (Longhu Shan), with many believing Zhang Fuyuan to have been an incarnation of the Han-dynasty Celestial Master (Tianshi) Zhang Daoling.

(Note: Five Thunder Method refers to Daoist thunder magic texts; ordination (du) marks formal priestly initiation; liberation (jiehua) denotes transcendence; Dragon-Tiger Mountain serves as the ancestral seat of Orthodox Unity (Zhengyi) Daoism)