《真誥》Vol. 20

This passage documents the circulation and transcription of the Daoist scripture Zhengao (Declarations of the Perfected) during the Southern Dynasties period. Tao Hongjing (the Perfected Zhenbai) recounts the scripture's transmission history:

Initially, lay practitioner Du Jingshan brought various scriptures to reside in the southern wilderness of Shanyuan County, where he collaborated with Gu Huan, Qi Jingxuan, Zhu Sengbiao and others to organize the texts. Gu Huan had previously transcribed portions of the "authentic writings" (esoteric Daoist scriptures) from the Louguan tradition. Together they selected four or five scrolls of scriptural transmissions and seven or eight authentic revelations (texts transmitted by immortals), which remain preserved in the Du family collection to this day.

Many practitioners of that era, including Dai Yanxing and Xuanshou from Tianmu Mountain in Wuxing, made copies of the Louguan scriptures held by the Du family. Du Jingshan's cousins Daoji and Fazhen, along with Zhong Xing's daughter Fu Guang, also participated in transcription. However, these copies varied in quality—most were hastily reproduced with superficial embellishments that lost the original brushwork's spiritual essence. It wasn't until Tao Hongjing (the Recluse) came to Dongyang that practitioners like Pan Wensheng, Du Gaoshi, Jiang Hongsu, and Xu Lingzhen began seriously studying transcription techniques.

The text particularly emphasizes scripture-copying methods: ordinary texts could be written in continuous strokes, but talismans (fulu, magical sigils) regardless of size required strict outline filling. In the fourth year of the Taishi era (468 CE), the aging Ma Zhi converted to Buddhism under monastic influence and donated dozens of Daoist scrolls to the Zhong family, including scriptures previously copied by He Gong for Ma's father, along with miscellaneous texts like Wang Lingqi's scriptures.

The account concludes with Chen Lei of Dongyang, a reverent and prudent disciple of Xu Changshi (Xu Mi, important figure in Shangqing Daoism). This record reflects the transmission networks of Daoist scriptures in the Jiangnan region during the Southern Dynasties, showcasing close scriptural exchanges between aristocratic families and cultivation practitioners.

This passage documents the transmission of several important scriptures from the Daoist classic Zhengao (Declarations of the Perfected), detailing the involvement of various Daoist figures and the movement of these texts.

Regarding the Archivist (a senior Daoist position): The Archivist frequently assigned people to safeguard scriptures and provide explanations. He personally drew the "Chart of the Seven Primordial Stars" (a Daoist diagram for Big Dipper cultivation practices). After the Archivist departed, these scriptures were transmitted to the Dongyang region. In the 13th year of the Yixi era (417 CE), they collaborated with Wei Xinzhi, the governor of Dongyang from Rencheng, and his two nephews to refine elixirs. After achieving success, all three ingested them, experienced miraculous transformations, feigned death, and subsequently attained ascension.

Scripture transmission details: The Archivist's grandson now resides at Jing Mountain north of Hengjiang Bridge in Yongkang. The Daoist Fan Xian obtained portions of the scriptures, though the star chart remained in its original location. The versions currently in use are these originals. All scriptures have detailed catalogs, with scattered sections separately recorded.

Specific scripture transmissions:

1. The original one-volume Lingbao Wufu (Five Talismans of Numinous Treasure) was held by Ge Can of Jurong, who later showed it to Master Lu (Lu Xiujing). Having already widely transmitted classics like Zhenwen Chishu (Red Texts of Perfect Script) and Renniao Wufu (Five Talismans of Human-Bird), Master Lu wished to avoid further miraculous displays and thus secretly preserved it after acquiring it through material exchange. When Gu Gong later requested to see it, he was refused—it was only transmitted to Sun Youyue of Dongyang and his female disciple Mei Lingwen. After Master Lu's death, the scripture returned to Mount Lu, was taken by Xu Shubiao, and after Xu's death returned to Lu Gui before finally being restored to Zhaotai.

2. The original one-volume Wangjun Zhuan (Biography of Lord Wang) was held by Ge Yongzhen of Jurong, later transferred to the Wang Wenqing household, then came into the possession of Mount Mao Daoist Ge Jingxian before being returned to Zhaotai.

3. The original one-volume Feibu Jing (Scripture of Soaring Steps) was kept by Yan Qiu's family in Jurong. During the famine in the 7th year of the Daming era (463 CE), fellow villager Wang Wenqing acquired it through grain and money exchange. It remained with the Wang family before being returned to Zhaotai.

4. The two short scriptures Xiyue Gong Jinshan Fu (Duke of Western Peak's Mountain-Restricting Talisman) and Zhonghuang Zhihu Bao Fu (Central Yellow Tiger-and-Leopard Controlling Talisman) were originally part of Daoist texts obtained by Wu Tanba of Shangyu from Xu Cheng. Wu gave these two volumes to Master Chu Bolu, who often carried them while traveling through mountains. After Master Chu's death, they remained with his disciple Zhu Sengbiao until Chu Zhongyan—grandson of Master Chu's fifth brother—retrieved them from Zhu.

Wu Tanba of Shangyu (later honored as Zhaotai) was originally a scholar of considerable talent. During his early practice under Daoist priest Xu Cheng, he received some abbreviated cultivation formulas transmitted from the Three Lords (referring to the three patriarchs of the Shangqing tradition), which were recorded on a gourd ladle. Later when he converted to Buddhism and became a monk, these formulas were lost. By the time he returned to secular life, the oral instructions had completely disappeared.

Among the important scriptures left by Xu Cheng (a key transmitter of the Shangqing lineage), the "Tai Su Five Spirits and Twenty-Four Deities," the one-volume "Return to Origin and Conceal the Dao Jing," and the one-volume "Eight Elements Yin-Yang Hymns" were first obtained by Zhang Lingmin of Dongyang. At that time, Zhang failed to recognize their value, treating them merely as ordinary Daoist texts. Later, a fellow practitioner surnamed Gu also overlooked their significance and divided the "Return to Origin and Conceal the Dao Jing" into two volumes for preservation. Only when Zhang Lingmin realized their true worth were they properly collected again—these scriptures remain in his possession today. Another scripture, the one-volume "Two Radiances Hymns," was later gifted by Zhang to Sun Gong (also honored as Zhaotai). There were also fragments of texts like "Qu Su," "Jin Zhen," and "Jin Hua," but due to poor preservation they had deteriorated, leaving only transcribed copies while the original texts were buried.

The short scroll of "Chronicles of the Yellow and White" transmitted by Xu Cheng was first given to disciple Su Daohui, then passed through He Faren and Zhu Sengbiao before reaching Master Zhong. When lay practitioner Lou saw it, he requested to have it, and it presumably remains with the Lou family today.

Xu Cheng's handwritten copy of the "Wei Transmission of the Yellow Court Jing" (Huangting Jing) and several pages of "Restoring Truth and Receiving Transmission" were originally kept by Wang Huilang of Shanshan. After Wang's death, they were likely passed to either his daughter or fellow practitioner Zhang Lingmin.

In Yongxing County, a Xie family who had supported Xu Cheng received some miscellaneous texts. Later, female Daoist Fan Miaoluo of Jingshan obtained one volume of Yang writings concerning matters of the Fengdu Palace (the Daoist underworld). After Fan's death, these were passed to her disciple Shen Ou, who then gave them to Kong Zong of Siming Mountain (also honored as Zhaotai). The rest of the Xie family's collection has been lost. It's said that several families in Shanyin and Qiantang possess ancient scriptures that may contain genuine transmissions, but this has never been verified. Presumably, they will be discovered by true practitioners who recognize their worth.

(Note: "Zhaotai" is an honorific title for accomplished Daoist practitioners; "Three Lords" refers to the three Shangqing patriarchs Wei Huacun, Yang Xi, and Xu Mi; "Fengdu Palace" denotes the Daoist underworld; "Huangting Jing" is an important internal cultivation classic)

This passage primarily recounts the history of the Xu family recorded in the important Daoist scripture Zhengao (Declarations of the Perfected), along with biographical accounts of related figures.

The sixth-generation ancestor of Xu Changshi (Xu Mi) was named Xu Guang, courtesy name Shaozhang, the fifth son of Eastern Han Grand Minister Xu Jing. During Emperor Ling of Han's reign, Xu Guang's elder brother Xu Xun and nephew Xu Xiang gained power by allying with eunuchs. Fearing implication, Xu Guang crossed the Yangtze River in 185 CE (the second year of Zhongping era) to settle in Jiyangli village, Jurong County, Danyang Commandery. Later, during the early Wu Kingdom period, he served as Minister of the Household, and his tomb still exists today.

The Zhengao records that Xu Changshi's seventh-generation ancestor Xu Zhao (courtesy name Zi'a) performed meritorious deeds by aiding common people. However, genealogical research indicates the seventh ancestor should be Xu Jing (courtesy name Hongqing), who served as Grand Master of the Household under Emperor An of Han and became Grand Minister in 126 CE (first year of Yongjian era, Emperor Shun's reign). This discrepancy with the Zhengao remains unexplained. During the great famine of 108-109 CE (second to third year of Yongchu era), when rice prices soared to 2,000 coins per peck and cannibalism occurred, Xu Jing saved over four hundred lives.

Ying Shao's Hanguanyi records Cui Yuan's memorial stating Xu Jing remained in ministerial position nearly a century old—this longevity and high status resulted not merely from accumulated virtue benefiting descendants, but from particularly outstanding merit. Both Xu Xun and Xu Xiang reached the Three Excellencies rank, while Xu Guang's southern migration established the family's enduring prominence, ultimately producing transcendent figures.

The text further traces Xu family origins: Shu Han Grand Minister Xu Jing (courtesy name Wenxiu) was Xu Changshi's sixth-generation clan ancestor; Eastern Han scholar Xu Shao (courtesy name Zijiang) the fifth-generation clan ancestor; Wu Kingdom Chancellor Xu Yan (courtesy name Xiaoran) the fourth-generation clan ancestor. The Xu lineage descended from the Yan Emperor through the Jiang surname—King Wu of Zhou enfeoffed Xu Shu in Xu territory (modern Xuchang, Henan) until Zheng State destroyed it in 505 BCE (fifteenth year of King Jing of Zhou).

This passage documents the biographical accounts of several generations of the Xu family, primarily focusing on the Eastern Han to Eastern Jin period scholar-official Xu Jing and his descendants.

The Xu family originally resided in Changyi, Shanyang (present-day Jinxiang, Shandong), taking their surname from the fiefdom. They later migrated to Jiaozhou (modern Guangdong-Guangxi region) before finally settling in Pingyu, Runan (today's Pingyu, Henan). Xu Jing's fifth son Xu Guang, styled Shaozhang, held official positions including Imperial Secretary, Governor of Julu, and Minister of the Imperial Treasury. After following his family south across the Yangtze River, he served as Chamberlain for the Imperial Stud during Wu's early period and was buried with his wife Lady Dai at Anchengli in Jurong.

Xu Guang's second son Xu Que, styled Jiyou, was exceptionally talented and served as Wu's Imperial Secretary and Colonel of Changshui (commanding imperial guards). He was buried beside his father's tomb with his wife Lady Dai. Xu Que's third son Xu Xiu, styled Wenlie, had a reclusive temperament and declined official appointments, marrying two wives - Lady Hua from Jinling and Lady Ge from his hometown.

Xu Xiu's eldest son Xu Shang, styled Yuanfu, served as Palace Secretary in the third year of Wu's Phoenix era (274 CE) and died at fifty. His second son Xu Fu, styled Zhongxian, was the father of the later renowned Daoist priest Xu Mi (the Chief Clerk). Known for his magnanimity, Xu Fu served as Army Adviser to Emperor Yuan of Jin and later as Expeditionary Army Adviser with concurrent governorship of Xiapi. For his merits in suppressing Shen Chong's rebellion, he was enfeoffed as Marquis of Xicheng County. During Su Jun's rebellion, he led his clan to safety and died at seventy-seven.

Xu Fu had eight sons: the eldest Xu Fen (also called Xu Shou) excelled in both civil and military arts but was falsely accused and died at thirty-six; the second son Xu Zhao inherited his father's title. The text meticulously records each individual's official positions, spouses, and burial locations, revealing the genealogical continuity of elite families during that era.

This passage primarily records the official positions, life events, and burial locations of members from a certain family. First mentioned is He Cidao, who served as Army Advisor (Canjun), Palace Censor of the Southern Court (Nantai Shiyushi), and Governor of Huailing (Huailing Taishou). He passed away at seventy-one, with his wife Lady You buried separately at Heliu Village east of the county.

The third individual, named Qun, courtesy name Taihe, was born to the principal wife. He was intelligent and capable, serving as Army Advisor under Yu Tan, and died at forty-four. His wife, Lady Shao of Liyang, was buried with him at the Great Tomb north of the county.

The fourth is Mai, referred to later as "the Master" (Xiansheng). The fifth, referred to as "the Chief Clerk" (Zhangshi), has separate records regarding his status as the principal heir. The sixth, Maoxuan, was born to a concubine (sons of secondary wives) and died young; his mother was of the Chen family. The seventh, Que, courtesy name Yixuan, childhood name Sibo, was also born to a concubine (his mother being of the Zhu family) and was adopted by his uncle Jie. Open-minded and studious, he held positions such as Yangzhou Attendant under Huan Wen and Army Advisor under Xie An’s guard. He distinguished himself in battle under Xie Xuan’s campaign against Fu Jian, earning the title of Marquis of Duxiang. Later afflicted by a stroke that left him unable to speak, he died in the second year of Long’an at seventy and was buried with his wife, Lady Ji of Xuancheng, at the Great Tomb north of the county.

The eighth, Lingbao, also born to a concubine (mother also of the Chen family), died young. Additionally, four daughters are recorded: the eldest, Jiang (born to the principal wife), died young; the second, Ehuang (also principal wife), married Huang Yan, Magistrate of Jiankang in the same commandery; the third, Xiurong (born to a concubine, mother of the Zhang family), married Hong Sheng, Magistrate of Angu from Jinling; the fourth, Huirong (shared the same mother as Que), married Ji Quan of the same commandery.

Lastly, the younger half-brother, named Chao, courtesy name Yangxian, was bold and chivalrous, serving as governor in multiple regions. Later, while conspiring with Gan Zhuo to overthrow Wang Dun, the plot was exposed, and he committed suicide at fifty-three, being buried at the Great Tomb north of the county. His wife was the daughter of Ge Ti (elder sister of Ge Hong, the Baopuzi). Initially adopting Fen, she later bore Yiwu and Gaozi, both of whom died young without heirs.

Supplementary records regarding "the Master" Mai: his given name was Mai, courtesy name Shuxuan, childhood name Ying. Serene and detached, he embraced the Dao (Way) and distanced himself from worldly affairs, hence renaming himself "Far-Roaming" (Yuanyou). He associated with Wang Xizhi and his son, who paid him the "Threefold Reverence" (san zhi zhi jing—respect due to father, teacher, and ruler). According to the Six Jia Yin-Yang Talismans (Liu Jia Yinyang Fu) transmitted in his handwritten records, he was twenty-three in the first year of Yongchang, indicating his birth year as Gengshen in the first year of Yongkang (300 CE).

This passage records the life of Xu Mi (courtesy name Sixuan, also known as Mu), an important figure in the Shangqing (Highest Clarity) Daoist tradition. Born in 305 CE during the Yongxing era of the Western Jin Dynasty and passing away in 376 CE during the Taiyuan era of the Eastern Jin Dynasty, Xu Mi lived to the age of 72. Though born into an eminent family and married to the granddaughter of the renowned Eastern Jin general Sun Xiu (daughter of Sun Hong of Wu commandery), the marriage ended without producing heirs.

From his youth, Xu Mi displayed remarkable talent, erudition, and literary brilliance. He held various official positions including Magistrate of Yuyao, Gentleman of the Imperial Secretariat, Chief Clerk of the Protector Army, and Cavalier Attendant-in-Ordinary. While outwardly managing secular affairs, he privately devoted himself to Daoist cultivation, secretly receiving religious teachings until ultimately becoming an important zhenren (Perfected Person, one who has achieved Daoist realization) of the Shangqing school. Records indicate he accurately predicted his own passing in the bingzi year (376 CE), a prophecy that later came true.

After his second wife Tao Kedou died during the Xingning era (363-365 CE), her spirit reportedly entered Yiqian Palace (a Daoist celestial realm) to continue spiritual practice. Xu Mi had three sons and one daughter: his eldest son Xu Kui served as Commandery Registrar and married a woman of the Liu family; the second son Xu Fengyou held the position of Commandery Master of Records. Fengyou's son Xu Daofu (courtesy name Mingzhi) and grandson Xu Jingtai (courtesy name Yuanbao) both inherited the family's scholarly tradition, transcribing scriptures. Jingtai served as Magistrate of Haiping County and long resided at Yujing Mountain in Kuaiji, where he married a woman of the Ge family and fathered a son named Xu Lingzhen—whose descendants reportedly still live in Kuaiji.

The text also addresses discrepancies in records of Xu Mi's lifespan, with the author arguing that his "personal records" should be considered authoritative, dismissing the alternative claim of him living only 49 years as erroneous. Detailed accounts of his spiritual achievements appear in the second scroll of the Zhengao (Declarations of the Perfected).

This passage documents the lineage of Xu Mi (styled Changshi), an important figure in the Shangqing (Highest Clarity) Daoist tradition. The Xu family maintained generations of Daoist devotion, specializing in fulu (talismans and ritual registers). After Xu Mi, only the lineage of his sixth-generation descendant continued.

The text mentions Xu Mi's second son, Xu Lian (styled Yuanhui, childhood name "Tiger Teeth"), a man of sincere and trustworthy character who served as county registrar and merit officer before being promoted by Xie An to positions like merit officer of the Protectorate Army and magistrate of Yongkang County, eventually rising to Assistant Commander of the State. He died in the third year of the Yuanxing era (404 CE) of Emperor An of the Eastern Jin at age 68, placing his birth in the third year of the Xiankang era (337 CE) under Emperor Cheng. His wife was from the Hua family of Jinling, and his grandson Xu Zirong was buried in Xin'an Village, Jiangcheng County.

Xu Lian's son Xu Chisun (styled Xuanzhen) had a gentle disposition and served as county registrar and merit officer until his death at 74. His four sons and grandsons all died young, ending this branch of the lineage.

The primary focus is on Xu Mi's youngest son Xu Hui (styled Daoxiang, childhood name "Jade Axe"), a child prodigy particularly cherished by his father. Though recommended for official posts like accounting clerk and registrar, he declined all appointments to devote himself to spiritual cultivation at Thunder Peace Mountain. With purified desires and singular focus on immortal realms, he later practiced at the Northern Grotto (a sacred Daoist site), frequently visiting places like Square Terrace. According to the Zhengao (Declarations of the Perfected), he would be enfeoffed as a Shangqing Immortal Lord at the Eastern Florescence Palace sixteen years later. Historical calculations place his birth in the seventh year of the Xianning era (271 CE) under Emperor Wu of Jin, with his trace disappearing after his death at age 30 (301 CE).

Notable details include Xu Hui's dedicated meditation seat in the Fangyu Mountain grotto and the possibility of his using the "nocturnal liberation" method (a form of corpse-transcendence) taught by Zhang Zhennan to achieve immortality—though specifics remain unverifiable.

This passage documents the biographical accounts of Yang Xi, a key figure in the Shangqing (Highest Clarity) Daoist tradition, along with related individuals, presented in two main sections:

Regarding the Huang Min family: Huang Min, styled Xuanwen, was born in 361 CE during the Eastern Jin dynasty's Shengping era. He began his official career at age 21, serving successively as county registrar and Director of Agriculture, passing away at 69. His wife was the grandniece of Ge Hong. Huang Min had two sons: the elder Huang Rong (also named Yuzhi) died young, leaving a daughter Xu Daniang (Daoyu) born in 397; the younger Huang Qing also died prematurely, with daughter Xu Xiaoniang (Shen'er, Qionghui) born in 429. The family lineage ultimately continued only through his great-great-grandson Lingzhen.

Concerning Yang Xi: Born in the ninth month of 330 CE, his ancestral home was in Wu region before settling in Jurong (present-day Jiangsu). Yang possessed striking features, excelled in calligraphy and painting, was widely read in classics and histories, and maintained a composed demeanor. Despite the significant age gap with Xu Mi (the Chief Clerk), they became Daoist companions early on. Later recommended as Attendant to the Prince's residence, he served Emperor Jianwen. The text notably mentions his "capacity for spiritual communion," indicating his ability to communicate with deities—a defining characteristic of Shangqing's "revelation tradition" (jiangzhen) where celestial beings transmitted teachings.

The recurrent use of "deceased" (亡) recording death dates, along with descriptions like Xu Daniang's corpse "lying unmoved in a stone vault emitting constant fragrance" and Xu Xiaoniang being recognized by "a Daoist from Dongguan," reflects distinctive Shangqing beliefs regarding "corpse liberation" (shijie, a mode of transcendence) and the sacred significance of aromatic phenomena. These details illuminate the tradition's unique conceptions of immortality and numinous manifestations.

This passage documents the activities of Yang Xi (Yang Jun), an important figure in the Shangqing (Highest Clarity) Daoist tradition during the Eastern Jin dynasty, along with related accounts of the Xu family. The text requires section-by-section interpretation:

Regarding Yang Xi's biographical records: According to the Zhen'gao (Declarations of the Perfected), he was originally destined to pass away in the 11th year of the Taiyuan era (Year of Bingxu), but due to his inability to endure the calamities of wind and fire, he practiced the "Way of Sword Liberation" (a form of shijie xian technique for corpse liberation and transcendence) prematurely and died early. His attained immortal rank resembled that of a Jiuhua zhenguan (True Official of Nine Flowers), with primary responsibilities assisting the Donghua Emperor in managing the Director of Destinies' duties and overseeing spiritual and supernatural affairs in the Wu-Yue region. In the 5th year of the Yonghe era (Year Jiyou), at just twenty-one years old, Yang Xi obtained the "Zhonghuang Talisman for Subduing Tigers and Leopards." The following year, he received the Lingbao Wufu Jing (Five Talismans Scripture of Numinous Treasure) from Liu Pu, eldest son of Lady Wei Huacun (Lady Wei). By the 3rd year of the Xingning era (Year Yichou) when various Perfected Beings descended, he was thirty-six years old.

Concerning the Xu family's coded references: The text employs numerous obscure terms to denote Xu family members—"Phoenix Nest in Tall Trees with Plain Robes" secretly refers to Xu Mi (Xu the Chief Clerk); "Xu the Immortal Marquis" and "Xu the Minister" are Xu Mi's immortal titles; "Xu Chao" indicates his uncle Xu Nanyang; tiger-related epithets like "Tiger Beast with White Teeth" refer to Xu Mi's younger brother Xu Huyu (Xu Hui), who held the position of Chief Secretary; "Hua the New Bride" denotes Xu Huyu's wife Xu Hou; "Hua the Marquis" and "Hua the Document Clerk" refer to her younger brother; "Jade Blade" metaphorically represents the childhood name of Xu the Assistant (Xu Hui); "Lady Yiqian" indicates Xu's mother Tao Ke; "Wuyou Sibai" is the childhood name of Xu Mi's younger brother; and "Laizi" refers to Xu Mi's stepmother.

Note: The mentioned "Way of Sword Liberation" represents a Daoist shijie xian technique (corpse liberation transcendence) believed to enable the soul's ascension by separating from the physical body through specific cultivation; the "Zhonghuang Talisman for Subduing Tigers and Leopards" was a fulu (talismanic register) used to subdue spirits and monsters; while the Lingbao Wufu constituted an important early Lingbao school scripture. These appellations predominantly employ Daoist-specific metaphorical expressions, using natural imagery to secretly indicate specific individuals.

This passage clarifies the relationships and backgrounds of several figures mentioned in the Zhengao (Declarations of the Perfected):

Madam Zhang was the concubine of the Chief Scribe's father. Huang E, originally named Ehuang, was the mother-in-law of the Chief Scribe's subordinate E Yuan. After marrying into the Huang family, she became known as Huang E. The mentioned "Yan's youngest son" refers to Ehuang's son-in-law Huang Yan. "Red Grandson" denotes Tiger Teeth' son.

Regarding cultivation achievements: Three individuals attained the ascension state (referring to the Master, Chief Scribe, and Yuan), while five achieved liberation from the cycle of life and death (dushi), including Tiger Teeth, Huang Min, Rong's younger brother, Da Niang, and Xiao Niang. It's specifically noted that although Tiger Teeth gained immortality, he must wait until the Renchen year for complete liberation. Others without notable deeds may also belong to the liberated category. Considering seven generations as the limit, Lingzhen's descendants indeed received such blessings.

Though the Chief Scribe's wife (daughter of Tao Wei) entered the Yi Qian Palace (a Daoist celestial realm), this was likely due to inheriting the Tao family's merit rather than being counted among the five Xu family members.

Li Dong served as the regular jijiu (ritual officiant) for the Xu family and was the Master's teacher. Residing east of Qu'a, he held the position of Left Ling Shen Jijiu in the Celestial Master (Tianshi) Dao's Jiyang district.

Hua Tuo (Hua Qiao) came from an aristocratic family in Jinling and originally excelled in folk sacrifices. He frequently dreamed of drinking with deities, awakening in drunken states. Local deities often tasked him with recommending talents, punishing him for mistakes. Frustrated, Hua converted to Daoism, abandoning spirit worship. Later, true immortals began appearing in his dreams. After years of cultivation, he finally met immortals like Pei Qingling and Zhou Ziyang at midnight, who instructed him to convey messages to the Chief Scribe. However, Hua's frivolous nature led to frequent divine revelations, resulting in punishment and replacement by Yang Jun. Hua later served as magistrate of Jiangcheng County, with his family settling there—present-day Jiangsheng's Hua clan are his descendants. (The Hua and Xu families were related by marriage, hence the Chief Scribe's special mention of Hua when writing to Pei Jun. The previously mentioned punished individual by the Guardian Life True Lord refers to Hua Tuo. The extant Biography of Zhou Ziyang was written by Hua, hence its connection to the Zhengao content.)