《真誥》Vol. 19

This passage presents Tao Hongjing (also known as Hermit of Huayang, a key figure in the Shangqing lineage of Daoism, revered as Zhenbai Zhenren) as the compiler of the Zhengao (Declarations of the Perfected). Here is a section-by-section explanation:

First, it introduces Tao Hongjing, who held prestigious Daoist titles such as Golden Tower Right Minister of Destiny and Penglai Overseer of Waters, and was honored as the National Preceptor of Liang.

The text then details the seven-volume structure of Zhengao:

Volume 1, Yun Ti Xiang (Symbolic Prophecies), primarily records divine revelations and prophecies conveyed through symbolic language to express profound truths, divided into four sub-volumes.

Volume 2, Zhen Ming Shou (Instructions on Destiny), focuses on precepts for cultivation and spiritual guidance, warning against laxity and elucidating the principles of karmic retribution, also divided into four sub-volumes.

Volume 3, Xie Chang Qi (Harmonizing Auspicious Periods), documents practical cultivation methods, dietary taboos, and related practices.

Volume 4, Ji Shen Shu (Investigation of Divine Pivots), systematically organizes Daoist sacred sites (grotto-heavens and blessed lands) and the hierarchy of perfected beings.

Volume 5, Chan You Wei (Elucidating the Subtle), describes the bureaucratic system of the spirit world and the principles of moral retribution, divided into two sub-volumes.

Volume 6, Wo Zhen Fu (Grasping the True Auxiliary), collects correspondence between three perfected beings (likely referring to Yang Xi, Xu Mi, and others) during their earthly lives, serving as an appendix in two sub-volumes.

Volume 7, Yi Zhen Jian (Wings of True Verification), comprises Tao Hongjing's own textual research and annotations, also in two sub-volumes.

Tao Hongjing concludes by summarizing: The entire Zhengao comprises twenty volumes—sixteen containing divine revelations and four recording worldly matters. He elevates this scripture alongside the Buddhist Lotus Sutra and the Zhuangzi's Inner Chapters as the three supreme classics, representing respectively the pinnacle of Daoist cultivation, Buddhist wisdom, and metaphysical thought. He particularly notes that all three works' division into twenty volumes carries profound significance, resonating with the "Seven Regulators of the Northern Dipper" (the cosmic principle of celestial governance). His own Deng Zhen Yin Jue (Secret Instructions for Ascent to Perfection) is divided into seven parts, forming with Zhengao the "five-seven numerical pattern" (thirty-five), symbolizing the perfection of heavenly order.

Finally, he emphasizes: The intentions of the perfected differ from worldly understanding, hence the adoption of three-character titles (such as Yun Ti Xiang), mirroring the naming convention of the Zhuangzi's Inner Chapters (like Xiao Yao You), both designed to convey special profound meanings.

This passage primarily discusses the dating of the Zhengao (Declarations of the Perfected), an important scripture of the Shangqing (Highest Clarity) Daoist tradition, and related historical events. The subtle discourses of Immortal Changsang Gongzi often prove too profound for conventional Confucian scholars to grasp.

The term Zhengao signifies "oral instructions transmitted by the Perfected (those who have attained the Dao)," much like Buddhist sutras are attributed to the Buddha. Daoist master Gu Xuanping of the Eastern Jin dynasty regarded these as "authentic traces" (zhenji)—interpretable either as the Perfected's own handwritten texts or records of their spiritual deeds. However, if taken as literal autographs, the Perfected wouldn't have used clerical script; if understood as biographical accounts, these events weren't personally experienced by the Perfected. Moreover, the compilers hadn't yet attained perfection when recording these, making the title somewhat incongruous.

The text cites the Biography of the Lady of Southern Peak, which records an esoteric Daoist scripture called the Green Register (qingluwen): "On the xinhai day of the first lunar month in the jiazi year (first day of the new year), perform sacrifices to the First Farmer; on the jiayin day (fourth day), the 'Feathered Waters' (rainwater solar term) arrives, inaugurating the new cycle." This marks the proper time for adepts to practice the Jade Script (yuwen).

Historical verification confirms that the second year of Emperor Ai’s Xingning era (364 CE) was indeed a jiazi year, with the first month beginning on a xinhai day (auspicious for agricultural rites) and the fourth day (jiayin) coinciding with the rainwater solar term. The terms "initiation" (qi) and "tranquility" (an) subtly resonate with the era name "Xingning" (Prosperous Peace). This indicates that as early as the first month of 364 CE, the Lady Wei of Southern Peak—a central female immortal in Shangqing Daoism—had already begun transmitting scriptures to Yang Xi, the tradition’s key transmitter.

The earliest dated record in the extant Zhengao corresponds to the 21st day of the sixth month in the Xingning era’s third year (365 CE), when the Immortal Official Dinglu Jun first revealed teachings to Yang Xi, followed by subsequent spirit revelations.

Another account mentions the Lady Zhonghou advising the planting of bamboo in the northern quarter to secure offspring, after which Empress Li gave birth to Emperor Xiaowu and the Prince of Kuaiji. Calculating from Emperor Xiaowu’s death at age thirty-five, his birth year (renxu, 362 CE) predates the jiazi year by two years, suggesting the Perfected’s revelations to Yang Xi began even earlier.

In a letter dated the sixth month of the yichou year (365 CE), Dinglu Jun references "last year’s correspondence from the third month, eighth day," likely pointing to either guihai (363 CE) or jiazi (364 CE). Additionally, the female immortal E Lühua descended as early as the third year of the Shengping era (359 CE)—five years before the jiazi cycle—and though this revelation wasn’t directed at Yang Xi, he was already privy to these events by then.

This passage details the compilation background and textual sources of the Zhen'gao (Declarations of the Perfected), a key Shangqing (Highest Clarity) scripture. During the Eastern Jin dynasty, the immortal consort Anfei prophesied that Yang Xi (known as Lord Yang) would ascend to the Shangqing heavens riding clouds and dragons after twenty-two years—a prophecy fulfilled by his passing in 386 CE.

Before the Perfected Ones (Zhenren) descended to manifest before Yang Xi, they first dispatched Hua Qiao to deliver instructions to Xu Mi (the Chief Officer). However, Hua Qiao violated celestial secrecy and was dismissed, after which Yang Xi became responsible for transmitting the teachings. Though Xu Mi and his son Xu Hui (collectively called the Two Xus) possessed firm Daoist resolve, their worldly attachments prevented them from receiving direct transmissions. Most extant scriptures consist of Yang Xi's oral transmissions to the Xus, with only a few records—those concerning Anfei—being personally transcribed by Yang Xi.

Current scripture headings that state "Transmitted by [Perfected Being] to Chief Officer Xu or Attendant Xu in [year/month]" actually refer to versions the Xus recopied from Yang Xi's transmissions. Xu Hui's personal records cease after noting his practice of certain methods in 368 CE. Since Xu Mi's calligraphy was poor and his transcriptions few, many events now exist in two or three variant versions—all being the Xus' recopied texts.

Within six or seven years after Yang Xi's death, Xu Mi's records also disappeared. The majority of surviving materials date to 365 CE, with only scattered entries from 366-367 CE. While the first scroll maintains chronological order, subsequent scrolls show temporal confusion. Many entries lack year notations, forcing editors to arrange them approximately. Those without dates or clear recipients are particularly difficult to authenticate.

The passage concludes by noting that all character evaluations in the text derive from Xu Mi's inquiries to the Perfected through Yang Xi. These confidential responses were originally stored secretly in the Xu household, unknown to the individuals being discussed.

This passage primarily discusses details regarding scripture transmission, master-disciple relationships, and textual transcription from the Daoist classic Zhengao (Declarations of the Perfected).

Concerning the identities of Lady Nan Zhen (a Daoist female immortal) and Lady Ziwei (a revered Daoist deity), the text clarifies that Nan Zhen served as the instructing master responsible for transmission, while Ziwei acted as the guiding preceptor for doctrinal teaching—neither belonged to the category of ordinary practitioners. Zhonghou Zhaoling (a Daoist divine being) appears to have held a distinct role. Among the male Perfected (Zhenren), some served as attendants, while others fulfilled specific duties, with the two most prominent Perfected (likely referring to Xu Mi and Xu Hui) acting as primary guides.

Regarding the scripture transmission process, because Xu Mi and Xu Hui had not yet reached the spiritual level required to receive the true scriptures, Lady Nan Zhen first transmitted them to Yang Xi (a renowned Eastern Jin dynasty Daoist), who then relayed them onward. This method established a master-disciple lineage. At the time, the Xu father and son were still preoccupied with secular classics and lacked proper reverence for Daoist scriptures, so Yang Xi dared not transmit the texts to them directly. Only later, upon realizing they had violated Daoist transmission protocols, did they come to understand the importance of honoring teachers and upholding the Dao.

The passage also meticulously documents the transcription process: Yang Xi’s hastily recorded drafts contained many corrections, and only later were they recopied into a clean version for the Chief Official (Xu Mi) to review. Since the original manuscripts by the three Perfected (likely Yang Xi, Xu Mi, and Xu Hui) could no longer be distinguished, the compiler had to annotate which sections belonged to whom. For unattributable passages, labels like "A," "B," "C," and "D" were used. Some textual emendations may have been made by Xu Cheng (Xu Mi) or others.

This account reflects the rigorous nature of early Daoist scripture transmission, emphasizing the critical role of master-disciple succession. Simultaneously, it records the various circumstances arising during the copying process, providing invaluable historical details for studying the transmission of Daoist scriptures.

This passage primarily discusses the calligraphic styles and preservation issues concerning three eminent Daoist masters (Master Yang, Master Yuan, and Master Zhangshi). The text notes that Master Yang's calligraphy was the most exquisite, blending classical elegance with contemporary flair, his brushwork rivaling that of the famed Wang Xizhi and Wang Xianzhi (the "Two Wangs"). However, his relatively low social status led to his work being overlooked. Master Yuan learned calligraphy from Master Yang, developing a vigorous and forceful style particularly suited for transcribing scriptures and drawing talismans (fulu). Master Zhangshi excelled in "zhangcao" (a cursive script style) but his regular script appeared archaic and clumsy, and his talismans lacked refinement, so he refrained from copying scriptures.

The author laments that even though he had encountered connoisseurs like Zhang Daoen, who could discern calligraphic excellence, he still found it difficult to fully grasp the profound subtleties of these three masters' authentic works—perhaps a limitation imposed by heaven-given comprehension.

Particular attention is given to the masters' unique character usage, which differed from contemporary norms. For instance, they wrote "ghosts and demons" (guimo) as "鬼摩" instead of "鬼魔," and "cleanliness" (jingjie) as "盛洁" rather than "洁净." Concerned that later generations might alter these authentic texts according to mundane writing conventions, the author explicitly notes these discrepancies and records them in the Secrets of the Ascent to Perfection (Dengzhen Yinjue).

Regarding preservation, the author emphasizes maintaining the original form of the calligraphy even if certain characters appear irregular, forbidding arbitrary corrections. For damaged "Jingzhou white paper" (a type of parchment), earlier restorers often failed to fully reconstruct the original appearance. The author adopts a method of outlining questionable characters in vermilion ink and adding explanatory notes beneath to preserve the authenticity of the works.

This passage primarily discusses the various challenges encountered during the compilation of the Daoist scripture Zhengao (Declarations of the Perfected) and the methods employed to address them.

The compilers discovered that the original text contained numerous fragmented and damaged sections, with some content not written by the original author but added by later generations. In such cases, the compilers decided to faithfully record the material without deliberately distinguishing between authentic and spurious portions. Only the sections concerning "Daoist revelations" and the Xu family's records of Fengdu Palace (a Daoist netherworld palace) were relatively well-preserved. The other scattered fragments had been haphazardly pasted together by later editors and were now reorganized chronologically.

Regarding the sayings of various Perfected Immortals (Xian), which were originally categorized chaotically, they were now rearranged based on thematic relevance and writing chronology. Over a dozen cultivation methods such as "Daily Practices for Nourishing the Shen (spirit)" and "Dream Invocations of the Bright Hall" were mostly excerpts from classics but remained incomplete. These were all preserved with their sources duly noted.

When encountering content of uncertain authenticity, the compilers refrained from arbitrary deletion, instead annotating questionable passages beneath the original text. For materials concerning Grotto-Heavens and Blessed Lands (Daoist paradises) and immortal genealogies, to avoid disclosing celestial secrets, only brief explanations were provided for doubtful sections. However, the portions about Fengdu's underworld officials could be explained in greater detail.

Finally, the passage mentions the book's organizational principle: revelations from Perfected Immortals should take precedence, followed by other accounts. The original text inappropriately placed crucial content in the final scroll. Additionally, the biographies of Wang Xizhi and his son should not have been included; now only a letter Wang wrote to his younger brother after achieving immortality remains preserved.

As for the correspondence between the Chief Officer (Tao Hongjing) regarding inquiries about Huayang Grotto-Heaven (one of Daoism's Thirty-Six Grotto-Heavens), these letters were retained in their original form.

This passage details the compilation process and historical background of the Zhengao (Declarations of the Perfected), a foundational Daoist scripture.

The editors discovered that historical records had artificially divided the text into two disconnected sections. They therefore reintegrated the content according to its original meaning. They also noted chronological inconsistencies in the records concerning the two Xus (Xu Mi and his son Xu Hui), so they cross-referenced authentic manuscripts and consulted the Xu family genealogy to produce annotated corrections, with discrepancies noted in an appendix.

Regarding the handwritten texts of the Three Lords (Yang Xi, Xu Mi, and Xu Hui), some were not direct transmissions of sacred scriptures but rather copies of secular texts, dream records, or personal correspondence. These materials were deemed inappropriate for inclusion in the main body of the Zhengao. However, out of reverence for their calligraphy, they were compiled into a separate sixth volume. Additionally, several previously omitted passages were restored.

A special note: The purple-large-font sections in the Zhengao were excerpts of miscellaneous matters personally selected by Tao Hongjing (the Recluse) from the Three Lords' handwritten scriptures, categorized as supplementary evidence. These passages were originally rare and difficult to access; their inclusion here facilitates scholarly reference. The red-small-font annotations are Tao Hongjing’s commentaries, while the black-small-font text represents the original scripture.

Concerning the origins of the Shangqing (Highest Clarity) scriptures: These sacred texts first appeared in the second year of the Xingning era (Jiazi year, 364 CE) during the reign of Emperor Ai of Jin. They were bestowed by Lady Wei (Wei Huacun), the Perfected Lord of the Southern Marchmount and Director of Destiny of the Purple Void, who transmitted them to her disciple Yang Xi (then serving as a secretary in the Prince of Langye’s ministerial office). Yang transcribed them in clerical script and passed them to Xu Mi (a military officer) and his third son, Xu Hui (a government clerk). The two Xus continued copying and practicing these texts, ultimately attaining the Dao. The surviving manuscripts of the Three Lords include over ten scripture commentaries (mostly Zhengao transcribed by Xu Hui) and more than forty scrolls (mostly written by Yang Xi). The "Prince of Langye" here refers to the future Emperor Jianwen during his tenure as Chancellor.

Xu Mi and his son resided northwest of Leiping Mountain, behind Lesser Maoshan, where Xu Hui transcribed scriptures and cultivated the Dao until his ascension in 370 CE. Xu Mi passed away in 376 CE. Xu Hui’s son, Xu Huangmin, then seventeen, began collecting his father’s remaining scriptures and talismans (fulu), though some were scattered among relatives—those now found in Jurong belong to this category. Amid the turmoil of 404 CE, Xu Huangmin relocated to Shan County (where his father had once served as magistrate), taking the scriptures with him.

This account tells the story of Daoist scriptures circulating during the Eastern Jin dynasty. Ma Lang (also known as Wen Gong) and his cousin Ma Han jointly supported the reclusive Master Xu (a realized Daoist adept) who lived in Shanyin County. Although Du Daoju of Qiantang (father of Du Jingsheng) was wealthy and frequently invited Master Xu, most people merely revered him without deeply studying the Daoist scriptures.

During the Yixi era (405–418), Kong Mo of the Lu region (former governor of Jin'an) returned to Qiantang after leaving office. Hearing that the Xu family possessed scriptures of realization, he sought an audience. Master Xu initially refused, but after Kong Mo persisted for over a month with kowtows and kneeling, he was moved and granted transmission. Kong Mo had Wang Xing, a clerk from Jin'an (who excelled in calligraphy and painting), copy the scriptures. However, after returning to the capital, Kong Mo merely treasured them as rare objects without practicing their teachings.

By the Yuanjia era (424–453), Kong Mo had become governor of Guangzhou. After his death, his sons Kong Xixian and Kong Xiuxian secretly examined the Dadong Zhenjing (Great Cavern of Truth Scripture) and found it claimed that reciting it ten thousand times could lead to immortality. Skeptical, they believed immortality required elixirs to refine the physical body. Influenced by certain Daoists who disparaged this method, they burned the scripture.

Earlier, while copying the scriptures for Kong Mo, Wang Xing had secretly made a duplicate for himself. Later, he journeyed eastward to study, but while crossing the Zhe River, a storm capsized his boat, leaving only the Huangting Jing (Yellow Court Scripture) intact. Overcome with remorse, Wang Xing secluded himself on Mount Shan to recite the scripture—only for mountain spirits to set his hut ablaze. When he studied outdoors, torrential rains ruined the text. Deeply aware of his transgressions, he withdrew from society entirely, surviving only by selling almanacs for food.

During the Jin dynasty, there was a man named Dao Tai who served as the Supervisor of Shipbuilding in Jin'an. Though wealthy, he repeatedly visited Xu Mi (courtesy name Xingxian) bearing gifts and even sent two servants to attend him—yet Xu Mi steadfastly refused all offerings. Later, Dao Tai died on Mount Shan, and the two authentic scriptures he had copied from Kong Mo (a Daoist figure) were lost with him. (This likely occurred because Xu Mi had never formally accepted him as a disciple, yet he privately transcribed the scriptures anyway.)

There was also a man named Wang Lingqi, highly talented but morally dubious. Seeing the Lingbao school (a Daoist tradition) promoted by Ge Chaofu gaining widespread popularity, he grew envious and approached Xu Cheng, Xu Mi's younger brother, to request scriptures from the Shangqing tradition. Initially, Xu Cheng refused, but Wang Lingqi knelt in the snow and wind for so long that he nearly froze to death. Moved by his "sincerity," Xu Cheng eventually transmitted some of the texts to him.

Upon obtaining the scriptures, Wang Lingqi was overjoyed. Studying them closely, he realized that the most profound Daoist methods could not be openly taught, and key oral instructions were difficult to articulate clearly. So he began altering the texts himself, embellishing them with ornate language and imitating the biographical styles of Wang Yuan and Wei Huacun (Daoist immortals), fabricating over fifty counterfeit scriptures. Eager seekers of the Dao, hearing of his extensive collection, flocked to study under him. These forged texts spread widely, mixing with genuine ones until only those who had seen the originals could distinguish the difference. (Traces of his alterations can still be found today. At the time, a certain Master Zhu and Chu Boyu remarked: "Wang Lingqi set sail with us, but before we even reached Pogangli, he had already fabricated two volumes of scriptures—his speed was astonishing.")

In truth, even before Wang Lingqi, the Shangqing scriptures had already suffered considerable corruption. In the fourth year of the Long'an era (400 CE) of the Eastern Jin, Yang Xi (courtesy name Hongnong) encountered a gathering of recluses in Hailing and discovered that several of the twenty-plus circulating texts were forgeries. The Lingbao scriptures also incorporated some of these spurious texts, though the majority were Wang Lingqi's fabrications.

Today, these counterfeit scriptures are widespread in the capital and several commanderies of Jiangdong, held by nearly everyone—though they remain rare beyond the Jiangnan region. (This may be the will of Heaven: the true sublime methods cannot be widely disseminated, so opportunists like Wang Lingqi found their opening.)

This passage recounts the intricate transmission history of the Daoist scripture Zhengao (Declarations of the Perfected).

During that period, a man named Xu Cheng claimed to have received extraordinary scriptures through divine revelation, earning widespread admiration. He concealed his original collection of texts and instead sought to copy scriptures from the Wang family. As a result, authentic and forged scriptures became mixed in circulation, while the reputations of both the Xu and Wang families flourished, attracting numerous followers and accumulating considerable wealth. Later, a man named Cai Mai obtained over a dozen scrolls from the Xu family, some of which contained portions of genuine texts.

There was also a man named Ma Lang who, though not a practitioner of Daoist cultivation, was deeply reverent. He dreamed of a jade bowl falling from the sky and shattering, interpreting it as a celestial sign that the mysteries should not be carelessly revealed. Consequently, he ceased his pursuit of the scriptures. In the sixth year of the Yuanjia era (during the Liu-Song Dynasty), when Xu Cheng intended to return to Qiantang, he entrusted a chest of precious "Xianzhen Jing" (early Daoist scriptures) to Ma Lang for safekeeping, specifically instructing that they must be retrieved in person.

Later, when Xu Cheng fell ill and sent someone to retrieve the texts, Ma Lang, valuing the scriptures and remembering Xu's instructions, refused to hand them over. After Xu Cheng's death, the scriptures he had carried with him remained with the Du family, becoming a source for circulating texts at the time. When Xu Cheng's eldest son, after completing the mourning period, sought the scriptures from Ma Lang without success, he stayed in Shanyuan (modern Shengzhou, Zhejiang) to transmit the Lingqi Jing (Scripture of Numinous Cycles). He also annotated the texts, recording that on a certain year, month, and day, a certain Perfected One had transmitted them to Xu Yuanyou (Xu Cheng). At the time, many knew of Xu Cheng's practice of ingesting elixirs and attaining the Dao in the mountains, but few understood the detailed process of scriptural transmission between father and son.

The text mentions "lower practices" (xiadao), referring to less advanced cultivation methods in Daoism, while "upper scriptures" (shangjing) denote higher-level classics. This account reflects the early Daoist tradition of mingling authentic and forged texts in transmission, as well as the secretive master-disciple lineage system. It also illustrates the ancient reverence for the sacred nature of scriptures.

This passage records authentic accounts regarding the transmission of the Zhengao scriptures during the Liu-Song dynasty. In the initial years, the Ma family obtained only two or three authentic scrolls, some contents of which had already circulated externally (these were the texts later held by Wang Huilang and others). In the 12th year of the Yuanjia era, a person passed away in Shan County and was buried at White Mountain. The Ma brothers—Ma Lang and Ma Han—revered these scriptures even more than they honored their sovereign or father, assigning two trusted servants (one named White-Haired, the other Flat-Head) to meticulously care for the texts, performing daily cleaning and offerings. It was said divine radiance and numinous Qi frequently manifested in the scripture chamber, and Ma Lang's wife reported repeatedly witnessing green-robed celestial maidens flying through the air. The Ma household consequently prospered greatly, amassing considerable wealth. Ma Lang's sons Ma Hong and Ma Zhen, along with Ma Han's son Ma Zhi, initially continued upholding the scriptures but later neglected them after converting to Buddhism in their twilight years.

He Daojing from Shanyin, a man of simple character skilled in calligraphy and painting, traveled to Shan Mountain in his youth and was invited by the Ma family to oversee scripture maintenance and ritual affairs. In Yuanjia 11, he began copying the talismanic registers (fulu) from these scriptures, discovering their characters shone with extraordinary brilliance unlike any mundane writing. When Ma Han resided elsewhere, he still commissioned He Daojing to transcribe several sections, leaving duplicate copies in Ma Han's possession. Later, He repeatedly substituted counterfeit texts for authentic scriptures, returning to his residence at Green Altar Mountain east of Shan where he recorded some matters concerning the true scriptures across two or three pages. However, He's coarse temperament prevented dedicated cultivation, causing many scriptures to scatter—only a few scrolls remained with his female disciple Zhang Yujing at Rear Hall Mountain in Shifeng. He Daojing made his living farming, maintaining rustic simplicity. When lay practitioner Gu heard of his scriptural acquisitions and specially visited, he encountered He returning with a hoe and mistook him for a servant. Asking "Is Master He present?", He replied "I wouldn't know"—thus their meeting was missed. After enduring days of fruitless waiting, Gu ultimately never met him. Contemporaries considered this a missed opportunity for He to connect with enlightened beings due to his boorishness. Not only did He appropriate scriptures, he also leaked their contents. When Ma Lang discovered this, he became furious, sealing locks with molten copper and strictly forbidding family members from external transmission.

This account documents events during the great famine of the Three Wu regions in the 7th year of the Daming era (463 CE) under the Liu-Song dynasty. At that time, a Daoist practitioner named Layman Lou Huiming from Shan County (present-day Shengzhou, Zhejiang) provided refuge for the female master Zhong Yishan from Yanguan and her family. Lou was skilled in talismanic arts (Fulu) and Five Phases (Wuxing) divination, with profound understanding of karmic causality from past lives (sukhavati). A man named Ma Hong became his disciple and was permitted access to his meditation chamber to study scriptures. Ma particularly admired the records left by a certain Daoist surnamed He, though strict preservation protocols prevented casual perusal.

In the 1st year of the Jinghe era (465 CE), imperial envoys came to collect scriptures. Lou deemed the most essential classics unsuitable for dissemination, selecting only partial authentic scriptures (Zhenjing), biographical records, and over ten miscellaneous transmissions to leave with the Zhong family. He personally brought about twenty short texts including the Huoluo Talisman and two copied manuscripts from Daoist He to the capital. These were presented to Emperor Liu Ziye (Emperor Jinghe) and initially stored in Hualin Garden before being transferred to court Daoists for safekeeping. During the Taishi period (465-471 CE), the texts were privately removed again.

When the renowned Daoist Lu Xiujing later traveled south to establish Chongxu Abbey, he acquired portions of these scriptures. After Lu's death, his nephew Lu Gui became their custodian (these included precious manuscripts personally written by three high adepts, later rebound into twenty-four sections). In the 3rd year of the Jianyuan era (481 CE), when the court dispatched Dong Zhongmin to Mount Lu, another portion was presented to Emperor Gao of Qi, ultimately kept by the Five Classics archivist Dai Qing.

Upon returning from the capital, Lou requested the authentic scriptures left with the Zhong family but failed to retrieve them, resorting to slow transcription. After conflict with disciple Ma Hong, Lou relocated to Changshan in Dongyang. Ma later secretly took scriptures but mistakenly removed other texts instead. Through these transmissions, most texts were scattered, with only a few chapters eventually returned to the imperial library at Zhaotai.