《虛靜沖和先生徐神翁語錄》

Xu Shenweng (originally named Xu Shouxin) was a native of Hailing in Taizhou. At nineteen, he entered Tianqing Temple, quietly performing menial tasks like sweeping floors. He once encountered an accomplished Daoist master who imparted cultivation methods to him, after which he recited the Scripture of Salvation (Duren Jing) daily. When people came to inquire about fortunes or misfortunes, he would respond using passages from the scripture. Always carrying a broom, locals called him "Xu the Second Elder." Jiang Zhiqi (styled Yingshu), the Transport Commissioner, noted that the Scripture of Salvation contained the line "The Divine Elder receives the mandate to sweep away all inauspiciousness," and thus renamed him "Divine Elder" (Shenweng)—a title that stuck. In 1103, Emperor Huizong of Song bestowed upon him the honorific "Master of Emptiness, Stillness, Harmony, and Balance" (Xujing Chonghe Xiansheng) and summoned him to the capital three times. On the 20th day of the fourth month in 1108, he passed away in the Daoist cloister of Shangqing Chuxiang Palace at seventy-six. The court posthumously awarded him the rank of Grand Master for Splendid Happiness (Taizhong Dafu) and ordered his burial at Xianglin's eastern plains east of his hometown. During the Xuanhe era (1119–1125), a temple named Shengzhen Guan was built in his memory.

Earlier, during the Jiayou period (1056–1063), a Daoist from Tiantai Mountain named Yu Yuanji stayed in the temple's Cloud Hall. Over a year later, he contracted leprosy, and everyone avoided him—except Xu Shenweng, who cared for him diligently. After Yu's death, Shenweng asked Xu Zongsheng of Hai'an Town to arrange a coffin and burial, mourning him as a master. Returning from the funeral, he wept bitterly and bowed to every temple resident, down to the lowliest laborers. Later, he often burned excess clothing before the North Pole Hall, wearing only tattered robes while steadfastly tending fires and sweeping. Sometimes he shut himself in his room all day, singing and laughing, yet would bow first to anyone he met—leading many to think him mad. The day after the burial, Xu Zongsheng saw Shenweng come to thank him. As Zongsheng reached for cloth and coins to gift him, Shenweng stepped outside; though mere paces away, Zongsheng couldn't catch up. Later inquiries at the temple revealed Shenweng had never left that day.

During the Zhiping era (1064–1067), a dark-skinned, unsightly Daoist with a broad forehead, cloth-robed and turbaned, leaned on a cane hung with a fist-sized medicine gourd. Calling himself "the Black Daoist" (Hei Daoren), he claimed to hail from Sichuan but refused to give his name. Lodging with a certain Zhao Sheng, he frequented the temple, first visiting Abbot Chen Yongji, who gave him thirty taels of silver each time. Later, he often meditated silently below the North Pole Hall, whispering only to Xu Shenweng—inaudible to others. After over a year, before departing, he told Zhao Sheng: "I’ve nothing to repay you but this: your inn shall have no mosquitoes in summer." The promise held true, and the inn thrived in the heat.

During the Xining era of the Northern Song Dynasty, Daoist Official (a Taoist clerical position) Master Chongji, Tang Riyan, noticed faint flames near the temple kitchen during his nightly inspection, only for them to vanish upon approach. Pushing open Xu Shenweng's door, he found the elderly man sitting motionless in meditation facing east, utterly indifferent to the strange phenomenon. When the temple once ran short of provisions, Tang sent Xu to supervise grain transport from a manor. At dusk, however, Tang spotted Xu napping against a broom behind the Sanqing (Three Pure Ones) Hall and angrily accused him of slacking. Xu simply replied, "The grain will arrive tomorrow morning"—which it did, with carriers mentioning how "Second Brother Xu kept urging us yesterday," though the manor lay a hundred li from the city. Only then did Tang realize Xu had encountered transcendent beings, formally bestowing him a religious name and accepting him as a disciple.

Xu Shenweng routinely displayed three peculiar habits: First, he collected incense ashes and discarded paper from the halls at night, casually writing and folding them—yet these scraps would miraculously correspond to divination queries the next day. Second, while sweeping, he meticulously sorted fallen leaves—rotting ones fertilized tree roots, dry ones were gathered, and even leftover lamp oil from Zhaijiao (purification rituals) was pressed for reuse. Third, in bitter winters, he burned dried leaves for warmth and cooked broken rice into porridge to share with beggars.

Daoist Cui Daoguang of Zhenyuan Palace in Shuzhou once met two immortals playing chess at Shichuang Ridge, receiving a chess piece as a gift but daring not to swallow it. Later encountering Xu Shenweng, Xu promptly swallowed the piece and departed ethereally. When Cui met the immortals again, they scolded him, driving him to madness thereafter. This episode hints that Xu had long comprehended celestial secrets beyond ordinary understanding.

(Note: "Formally registered as a disciple" refers to official Taoist ordination; "Jiao" denotes Taoist sacrificial rites; "mortar and mill" are grain-processing tools; "broken rice" refers to crushed grains.)

During the Tang Dynasty, Riyan Temple (a Daoist monastery) frequently hosted Daoist priests from various regions. Xu Shenweng (also known as Xu Erweng) would sometimes sweep the Cloud Hall (where priests lectured on scriptures) in advance, and without fail, important visitors would arrive the following day.

Magistrate Shen Boyu of Hailing County brought his young son to consult Xu Shenweng about the boy's official prospects. Xu initially remained silent but finally responded under persistent questioning: "This child's destiny bears the Metal and Water stars—he shall receive an official post twenty-seven years hence." Later, when Magistrate Shen consulted a fortune-teller, the boy's astrological chart indeed showed these two stars, and the age of appointment matched perfectly.

When Magistrate Shen's wife fell ill and sought a written charm, Xu inscribed four characters: "Wuhe Guanyin" (the Merciful One Without Sorrow). Upon her second request, he wrote it again, instructing her to recite it ten times. That October, the wife passed away. Later, while reading the Scripture on Salvation (Duren Jing), Magistrate Shen discovered an annotation identifying "Wuhe Guanyin" as a deity overseeing underworld records.

A retired official named Cha visited with Magistrate Shen, but Xu refused to see them. After prolonged knocking, a voice inside said, "Only Magistrate Shen may enter—not Official Cha." They left, and Cha soon passed away.

As the monastery buildings deteriorated and visitors multiplied, the abbot placed a donation box beside Xu's seat for repairs. With Xu's tacit approval, daily alms sometimes reached ten thousand coins. Strangely, even on days without donors, the box's contents still increased.

During the Xining period famine, the monastery faced food shortages. Xu personally provided hundreds of coins daily for provisions. Suspecting he hoarded money, servants broke into his room during his absence and found only a water basin. A thief tripped, drenching himself. While wringing his clothes, Xu suddenly appeared on the bed, laughing: "I told you not to open the door." The terrified thief fled in disgrace.

Prefect Zhang Cishan received a letter from an old Chengdu friend describing a ragged Daoist who called himself "Xu Erweng" from Taizhou's Tianqing Monastery.

When Transport Commissioner Jiang Yingshu first met Xu during the Yuanfeng era, he demanded: "What magic can you perform?" "None." "Can you foresee fortune?" "No." "Do you understand the Scripture on Salvation?" "No." Asked about his own official conduct, Xu merely said, "You are very clever." Pressed further, he advised: "Mitigate punishments." When Jiang asked the consequence of refusing, Xu touched his back: "This boil hurts—I cannot speak." Jiang indeed had a hidden back tumor that rendered him speechless when enraged—a fact unknown to others. Startled, Jiang immediately had two attendants escort Xu away.

(Note: The Scripture on Salvation refers to the Supreme Profound Numinous Treasure Infinite Salvation Supreme Scripture (Taishang Dongxuan Lingbao Wuliang Duren Shangpin Miaojing), a key Daoist text. The "Cloud Hall" is a Daoist lecture space. "Wuhe Guanyin" is an underworld deity recorded in the scripture.)

This passage records several miraculous deeds of the Song Dynasty Daoist master Xu Shenweng, also known as the Venerable Master of Empty Tranquility and Harmonious Flow. People revered him as "Divine Lord" (Shengong), considering him worthy of the title "Sweeper Away of All Inauspiciousness." He left poetic verses describing his thirty years of spiritual practice—humbly sweeping dust with a broom while maintaining the Daoist virtue of "guarding the feminine" (shou ci), an embodiment of the Daoist principle of yielding softness over forceful contention. Thus, his residence became known as the "Chamber of Guarding the Feminine" (Shouci Tang).

The text describes several interactions between the Song official Jiang Yingshu and Xu Shenweng. When Jiang first requested calligraphy, Xu wrote the character for "dragon" (long) missing three strokes, foreshadowing Jiang's future appointment as Academician of the Dragon Diagram Pavilion. When Jiang inquired about a tumor on his back, Xu remarked, "When the lord descends, it descends," and indeed, the tumor later shifted downward. A third time, Xu wrote the phrases "Red Heaven Demon King" (Chi Tian Mowang) and "Shouldering Heaven's Stone Burden," which corresponded to Jiang's subsequent transfer to Guangzhou and eventual promotion to head the Bureau of Military Affairs.

Two additional prophecies are recorded: When Jiang hesitated about dredging the Turtle Mountain River, Xu directly discerned his unspoken concerns. When Wang Anshi (Duke of Jing) sent an envoy requesting calligraphy, Xu wrote "Duke of Shu"—a title later posthumously conferred upon Wang after his death. These accounts all demonstrate Xu Shenweng's extraordinary ability to foresee future events.

The text also weaves in related lore about the Southern Dynasties Daoist immortal Le Zichang, noting that Xu Shenweng resided east of the Lezhen Bridge—the very site where Le Zichang achieved ascension—hinting that Xu might have been Le's reincarnation. These narratives reflect the Song Dynasty Daoist community's veneration for realized adepts and their transmission of accounts celebrating such masters' supernatural powers.

In the final years of the Yuanfeng era of the Northern Song Dynasty, Yu Ce (who held the position of Shangshu) visited Xu Shenweng (Master Xu Jing Chonghe) after being dismissed from his deputy post in Tongzhou. Xu Shenweng wrote the names of divine creatures - "Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, Lion, White Crane" - on paper, arranging them left and right, then added twenty-four characters: "The sun and moon shine brightly, illuminating the cavernous chamber." Upon seeing this, Yu Ce repeatedly exclaimed, "I've attained it!" Later, when Yu Ce entered court service as a Fengli Lang in the Court of Imperial Sacrifices and witnessed the ceremonial banners of Azure Dragons and White Tigers arranged for state rituals, he finally understood the meaning behind those characters.

Yu Ce's son Yu Hang, at age eleven, also came seeking characters and received the four words "thirty-two passages." During the Yuanfu era of Emperor Zhezong, Yu Hang indeed passed the imperial examinations at thirty-two.

Before the imperial examinations in the seventh year of Yuanfeng, a candidate sought characters and received "music turns to ashes." Another candidate, Zhang Dacheng, obtained "mountains swallow smoke." Later, when a fire broke out in the examination hall, this fulfilled the prophecy of "music becoming empty talk," while "mountains swallow smoke" metaphorically depicted the billowing smoke.

When Fan Tang (a Shangshu official) served as Commissioner of Justice, he asked Xu Shenweng: "How much do you eat daily?" Xu replied: "I stop when full." Asked whether he dreamed, Xu answered: "Since abandoning attachment to wealth, I've not dreamed." Pressing further about whether his cultivation came through self-realization or a master's guidance, Xu initially remained silent until repeatedly questioned, then said: "I met an enlightened master in the gengxu year." As it was then a gengshen year, Fan asked if he accepted disciples, to which Xu only smiled.

When Fan Tang sought a son, Xu wrote "winding bay." Over a year later, Fan indeed had a son while in Wantou Town near Yangzhou. Later, when Fan revisited Hailing, Xu told him: "Go three to five li east of the prefecture to receive a scholar." The next day at Tangwan in Tongzhou, Fan welcomed another son.

During his mourning period for his mother while staying at Daning Temple in Taizhou, Qian Xie (a Sheren official) received seven characters: "The upper bright seven luminaries grind the barbarian heaven," soon after which he suffered a fire. His son Qian Dongmei had earlier received "together before the emperor" from Xu. Later, when Qian Xie was dispatched to Goryeo, Dongmei accompanied him, departing for their respective posts on the same day.

Scholar Liu Gu from the Classics Institute had known Xu Shenweng since youth. Once at the shrine of Master Le, when Liu asked where the true person was, Xu pointed to the statue's nose tip, implying the true person's Qi flows without fixed form. Liu later composed a verse: "Coming, coming to ask about emptiness / Bowing head alone to brush away dust / Pointing to that speck of mud on the nose's end / Laughing says this is Master Le" (suggesting cultivation requires inward reflection).

Liu once spread straw mats with Xu to sleep in a kitchen, where at night brilliant light suddenly illuminated the space like daylight. These accounts reveal Xu Shenweng's method of awakening people through enigmatic prophecies and his close connections with scholar-officials.

This account relates several anecdotes about Master Xu Shenweng (also known as the Sage of Void-Quiescence and Harmonious Balance) and his interactions with prominent Song Dynasty literati, showcasing this eminent Daoist master's prophetic abilities and miraculous deeds.

Prophecies concerning Xu Xi and Lü Huiqing: Xu Xi died in battle at the frontier, while Lü Huiqing (a Northern Song prime minister) was demoted due to political struggles. Master Xu had earlier hinted at their fates through cryptic predictions—Xu Xi would "die standing upright" (perishing on the battlefield), and Lü Huiqing would "eat wolfberry clamps" (implying his impending demotion). Later, Xu Xi indeed fell in the Battle of Yongle City, while Lü Huiqing was demoted during the Yuanyou era, only to be reinstated during the Shaosheng reign.

Prophecy for Lü Yirou: Before Lü passed the imperial examinations, Master Xu predicted he would "rank fifty-four, yet come in second"—later Lü indeed placed second in the exams, with "fifty-four" referring to his family lineage number.

Warning to Wang Zhongjing: When Wang requested calligraphy, Master Xu wrote "quickly enter the Dao," hinting at his limited lifespan—Wang passed away that same year.

Other prophecies: When Sun Sheng resigned his official post, Master Xu predicted he would don official robes again (later receiving ceremonial crimson robes by imperial grace); Wang Hefu received the characters "Three Mountains" and was subsequently appointed to oversee Songshan Daoist temples; Lin Fu drew a lot inscribed "return after five constants" and later served exactly five years in Changzhou.

The most remarkable episode involves Jiang Jing's encounter: At a jiao altar (Daoist ritual platform), Jiang observed Master Xu sweeping the ground. Though appearing ordinary, his extraordinary spiritual bearing revealed him as a true sage who "roams with the Creator" (merged with cosmic nature). Master Xu responded to Jiang's divination attempt with his broom, demonstrating how genuine adepts perceive fortune without relying on augury.

Additional accounts: Magistrate Fan received the character "stone" and later obtained wealth; Li Xuande sought sons and received "Confucius-Mencius," later fathering two boys; Zhou Yu, after passing the exams during the Xining era but remaining unpromoted for years, also sought Master Xu's guidance.

These stories vividly illustrate Song Dynasty scholar-officials' interactions with Daoist masters and contemporary reverence for Daoist mystical powers. Master Xu's prophecies—often conveyed through calligraphy or divination—embody his cultivation realm of "embracing the One without fail" (steadfast adherence to the Dao).

This account relates several prophetic stories involving Master Xu (a renowned Daoist adept):

The first incident describes Master Xu writing the characters "八京" (Eight Capitals). When an official was promoted to a position in the capital, it corresponded precisely to the "eight" in the characters, hinting at advancement to the eighth rank.

The second story tells of Wang Sheng seeking help after his wife drowned a maidservant. Master Xu had him drink three cups of water, implying that if he couldn't even bear drinking water, how could he shoulder the karma of taking a life? Later, when Wang and his wife performed a zhaijiao (purification ritual) for the deceased, they dreamed the maidservant said she'd already been redeemed by Master Xu.

The third account concerns Zhang Andao's eye ailment. Master Xu wrote four characters: "回鹿刘玄" (Returning Deer, Liu Xuan). After Zhang comprehended their meaning and burned his salary records in repentance, his eye condition miraculously improved.

The fourth narrative describes Lü Jifu (Lü Huiqing) seeking divination while serving as an official. Master Xu wrote "建节" (Establishing Authority), foretelling his future appointment as military commissioner. This indeed came to pass—first through demotion to Jianning Army, then promotion to Baoning Army commissioner. Master Xu advised him to "guard well," referring both to preserving wealth and hinting at subsequent banishment to places like Danzhou.

The fifth episode recounts Su Shi (Su Dongpo) seeking characters about the Dao. Master Xu wrote "来王守" (Coming King Guards) and revealed the essential cultivation method was "maintaining tranquil purity." Later, Daoist Xu explained these contained mysteries from the "Red Script Jade Characters" (chishu yuzi)—esoteric Daoist talismanic writings.

These stories collectively demonstrate Master Xu's prophetic abilities through calligraphy and his spiritual guidance for seekers. They incorporate authentic Daoist terminology like zhaijiao (ritual offerings) and chishu yuzi (sacred talismanic script), preserving their original names.

Several anecdotes about Xu Shenweng (Master Xujing Chonghe) foretelling future events:

When Su Dongpo was exiled to Huizhou, he sent his son Su Guo to request a calligraphic inscription. Xu Shenweng refused to meet him, hinting that while Su Dongpo believed in prophecies, he failed to heed their advice. When Su Zhe (Vice Minister of the Chancellery) sent a messenger from Jixi seeking an inscription, Xu wrote: "When fate brings annihilation, one shall pass through the Great Yin" - foretelling impending calamity. Soon after, Su Zhe was indeed demoted to Yuanzhou. Upon further inquiry, he received the prophecy: "After ten cycles of scripture recitation, blessings shall descend," alluding to a decade of misfortune. True to prediction, Su Zhe only returned north at the end of the Yuanfu era.

Stories of imperial examination candidates: Daoist priest Pan Fengzhen repeatedly failed the exams until Xu Shenweng wrote "Thirty-two days four characters" - he passed at thirty-two. When scholar Jiang Wei requested a name change, Xu advised replacing the "craft" radical with "female" - upon renaming, Jiang succeeded.

When official Liu Yuan and his father were demoted, they received the inscription "Holding jade, grasping tallies" (hinting at handling important documents). Soon both were recalled to the capital. However, Assistant Professor Chen from Suzhou, who had previously ignored pleas for help while scheming for wealth, was punished by being made to drink a giant goblet of lake water. Xu directly accused him of "owing wealth and lives," declaring him beyond redemption. The man ultimately chose monastic life.

Most remarkably, when a border general's family received no news, they got the characters "double roof" (a graphic decomposition meaning "corpse arriving from afar"). Soon the general's coffin indeed arrived. These cases demonstrate Xu Shenweng's extraordinary ability to foretell events through character analysis.

During the Xinyou year, Qi Yuanyou, a local patrol inspector in ancient times, sought a divination character from Master Xu the Divine. He received the character "羞" (shame). At that time, Qi's mother, born under the zodiac sign of the Ox, passed away within ten days. Later, when Qi Yuanyou consulted Master Xu again, he was given the character "羡" (envy). Shortly after, Qi himself died—the character "羡" was interpreted as its upper component "羊" (sheep, corresponding to the Year of the Goat) and its lower component "次" (sequence), signifying successive deaths.

When Prefect Zhou Bin first took office, his boat anchored by the Si River. Master Xu presented him with a written message. Three days after assuming his post, Zhou opened it to find the words "殺人放火" (murder and arson). True to the prediction, three bandits guilty of these crimes were soon apprehended in the region.

In the Guiyou year of the Yuanyou era, candidates from Jiangling met Master Xu, who told them, "This year, eight examinees whose names contain the radical '口' (mouth) will pass." When the results were announced, exactly eight such candidates had succeeded.

A scholar from Suzhou sought a divination character before the exams. Master Xu said, "Don’t worry—Huating (modern-day Songjiang, Shanghai) is already preparing to welcome you." Later, the scholar passed and was indeed appointed as a registrar in Huating.

Court Attendant He Xuan was reluctantly dragged by relatives to visit Master Xu. Upon meeting him, Master Xu immediately said, "Sir, do you not understand your own (fate)?"

During the Yuanyou period, Chen Gu led a group in crafting a ceremonial seat for the Great Emperor of the Eastern Peak (Mount Tai deity) and invited Scholar Hao Yan to join. Hesitant, Hao sought a divination character and received "居" (reside). Chen Gu interpreted this as auspicious. However, on their return journey to Gaoyou, Scholar Hao fell ill and died. Only when Chen Gu transported the coffin back home did he realize that "居" could be split into "古" (Gu, his own name) carrying "尸" (corpse).

In the Yuanyou era, Imperial Son-in-Law Zhang Dunli recommended Master Xu to the court. The emperor bestowed upon him a purple robe and the title "Master of Perfect Penetration," yet Master Xu persistently wore plain clothes and declined the honorific.

Master Xu once shared an enlightening verse: "Heaven and earth are but a foot wide; the four seas, just a drop of water—vanishing in the blink of an eye." He also composed a poem:

Behold the Southern Hamlet’s tranquil scene,

Where ancestors’ fields pass to hands unseen.

Yet heirs who cheer should curb their delight—

For later heirs still wait to claim their right.

Time flows like a river, swift and fleet,

Rest when it’s time—your work’s complete.

Children forge their own fortune’s way,

No need to toil like beasts for their day.

Wealth or want, each fate is spun,

By destiny’s thread—no force can outrun.

Sow no seeds when spring winds blow,

And barren earth will yield naught to show.

Manors north and south, grand and fair,

Though children’s love seems beyond compare—

When my last breath is drawn and spent,

All will go to Zhang or Li, indifferent.

In the fourth year of the Yuanyou era (1089), Li Yuangui, an official of Hailing County, lost his official documents and seal. Given a one-month deadline to recover them, he sought divination from Master Xu (known as "Serene Void and Harmonious Master") who wrote the character 存 (cún - "preserve"). On the very last day of the deadline, the documents were miraculously found on the official road before the government office. The date was the eleventh day of the eleventh month—the character 存 decomposes into 子 (representing the eleventh month) plus 才, while "eleven" corresponds to the character 在 ("present"), hinting at the lost items' return.

In Yangzhou, a man named Zhong Jing suddenly died during the Yuanyou period, yet revived before burial. He recounted being taken by underworld officers for interrogation before being released. During the return journey, a ghostly official demanded tribute. Zhong offered only a zhaijiao merit document (used for salvation rituals), which the spirit accepted in exchange for a small note. Upon awakening, Zhong found an illegibly scribbled note in his hand. Master Xu identified it as an underworld pawn ticket reading "One purification document redeems five hundred strings of cash," urging him to burn spirit money along with the note to repay the debt.

Fishmonger Wu Qing from Tongzhou's Haimen received the character 禁 (jìn - "prohibition") when seeking divination in Hailing. Dismissing it—what taboos could a salted fish seller have?—he was later robbed blind by bandit Lin Xiao'er in Qiantang.

During a Longhua Dharma Assembly in Yangzhou, Daoist Li Shourou (Daoist name "Eighth Master") was honored with Master Xu's ceremonial protocol. Xu suddenly wrote a folded note for Li via intermediary Xu Daozheng. Days later, when the ailing Daoist opened it, he found "The Northern Fengdu Emperor has ordered your capture" and repeatedly cried "Deadly offense!" before soon passing away.

Military officer Jia Bin received the character 冯 (Féng) with four added dots below. He was later assigned to patrol postal stations across four prefectures: Zhangzhou, Quanzhou, Fuxing, and Xinghua.

In late Yuanyou era, Court Gentleman Zhou Jing contracted wind-cold illness and dreamed of an elder offering medicine: "I've come specially to save you." Only upon seeing Master Xu's portrait at Qiao Zhizhong's home did he recognize his savior. When they met in the Bingzi year of Shaosheng era (1096), Xu bowed saying, "Have you been well since we parted?"—confirming Zhou's miraculous deliverance.

In the winter of 1088 during the Yuanyou era, Daoist Jian Gongchen of Chengdu brought a biography of Elder Xu (Xu Shenweng) written by Jia Shanxiang to request calligraphy. Upon meeting him, Elder Xu immediately said: "Why trouble yourself with writing biographies? Overcalculating in life only brings complications." He first composed a gatha verse and agreed to inscribe characters. Jian's verse read: "Divine Elder, Divine Elder, like the full moon in the sky—though needing no eyes to see, illuminates the boundless." Elder Xu then wrote the four characters "Shou De Dong Jing" (寿德动经), explaining: "Your parents' wellbeing needs no inquiry. The character 'De' (Virtue) represents your mother Madam He's hidden virtue and blessings. 'Dong' signifies movement and stillness, birth and extinction. The 'Jing' character is slightly flawed—you must diligently cultivate further."

Jia Shanxiang received the characters "Di Qi" (Earth Deity), which later proved prophetic—he dreamed of receiving a talismanic mandate to become the local deity of Taiqing Temple in Bozhou. Before becoming a monk, Zhi Tong visited the Daoist temple seeking ordination. Elder Xu said: "You may become a monk," giving him the character "Chen." Later, Zhi Tong indeed took vows at Zifu Temple under Abbot Dao Yuan—whose secular surname happened to be Chen. When Zhi Tong returned to give thanks, Elder Xu predicted: "Zifu Temple is quiet now, but will be rebuilt with towers and pavilions," writing the character "Dao" (Way). Thinking this referred to his master, Zhi Tong later witnessed the temple's grand renovation under Abbot Dao Qing after Dao Yuan's passing. Twenty-eight years later, when imperial decree selected one temple per prefecture to convert into Shenxiao Yuqing Longevity Palaces, Zifu Temple was chosen. Master Dao Qing transformed the pagoda into the Jade Lofty Terrace, completely renovating the complex—fulfilling every detail of Elder Xu's prophecy.

When Vice Prefect Chen Xiang of Xinzhou presented Elder Xu with a poem: "At dawn the broom follows my form, at dusk it sweeps my dwelling clean—morning and night never ceasing, when dust is gone, true immortals appear." Scholar Zhou Huo, having failed the 1093 imperial exams, received the character "Dian" (tenant). Three years later when Lu Nongshi became Taizhou's governor, Zhou indeed passed the examinations.

Changzhou's Liu Dao sought ordination during the Yuanyou period. Elder Xu responded: "You shouldn't remain here," writing "Jiu Ri Qian" (Nine Days Qian) with the "Ri" (sun/day) character on the left. Years later, while serving at Jianlong Temple's Nine Luminaries Hall in the capital, Liu discovered the phrase "Nine Days Guide Qian" in scriptures. During a group audience in Yuanyou times, Jiang Jiang was uniquely summoned by Elder Xu, who gave him a... (original text fragmentary here).

The Records of Master Xu Shenweng, the Gentleman of Empty Stillness and Harmonious Flow, documents several miraculous accounts of Master Xu (a revered Daoist adept):

In Yangzhou's eastern district lived a man named Yao Wenzhi who initially didn't know Xu Shenweng. During the Yuanfeng era, an old man suddenly knocked on his door carrying a broom, saying: "I am Xu Erweng from Taizhou. There's a broom growing in your backyard." Following the elder to the garden, the old man pointed to a spot claiming it held his broom. Yao saw bamboo clusters shaped exactly like brooms growing there, but when he turned back, the old man had vanished. Later when Yao met Xu Shenweng, he recognized him as that same elder, though Xu hadn't left his residence at the time. Xu explained the site was ideal for building a meditation hut, useful for future temple construction. Yao consequently erected a shrine where the broom-bamboo grew, enshrining Xu's portrait there. Whenever Yao sought divine guidance through prayers at this shrine, his petitions were invariably answered. By the Yuanyou era, he had even built a Three Pure Ones (Sanqing) Hall on the site.

When Yao Wenzhi contemplated relocating his parents' graves but couldn't decide between two burial sites, he collected soil samples from both locations in his sleeves to consult Xu. Before Yao could speak, Xu declared: "Use the lower plot." Producing both soil packets, Xu pointed to one saying "This earth is superior" - which proved to be from the lower ground.

Qian Duanshu brought his childless sister to meet Xu Shenweng, who wrote four characters: "Primordial Commencing Celestial Sovereign" (Yuanshi Shangdi). The sister remarked: "I understand now - I'm destined only to bear daughters." This prophecy materialized, as the character 始 (shi, "beginning") can be deconstructed into 女 (nü, "female") and 台 (tai, "platform").

During Yuanyou years, Wang Qing - then still a commoner - visited Xu, who immediately addressed him as "Magistrate Wang" and had Daoist priests serve him tea. At their next meeting, Xu patted his back saying: "When governing a prefecture someday, remember to support our temple." Two decades later when Wang became Taizhou's judicial officer, he recalled these words upon encountering legal troubles involving the temple's abbot and rendered full assistance.

A Hangzhou man named Fan Xiaowu brought a courtesan surnamed Lü seeking Xu's calligraphy. With sweeping strokes, Xu wrote: "The Lü woman shall have no husband, the Fan man shall have no wife." Both left in terrified dismay.

In Rugao (present-day Jiangsu province), there lived a man named Ji Tiancong who owed a tea merchant three hundred thousand coins. When the merchant sued him in court and he remained unable to repay the debt, Ji attempted to hang himself in his bamboo grove, but was fortunately rescued by a scholar named Ding. Upon hearing this, the merchant took pity and petitioned the authorities for an extension. From then on, Ji's fortunes turned—his business gradually improved, and he later returned with five hundred thousand coins to settle the debt. Yet the merchant accepted only the principal, refusing any excess payment.

Later, when Ji fell ill, he consumed qiushi (a Daoist elixir refined from urine). In the final years of the Yuanyou era, he encountered Xu Shenweng (referred to in the text as "the Master"). Recognizing him, Xu exclaimed, "Aren't you Ji the Third?" Suddenly, he slapped Ji and scolded, "Why would you consume such filth? Do you remember what happened in the bamboo grove? Had you died then, what would there be to cling to now?" Ji was instantly awakened and begged to stay and serve at the temple. Xu agreed, saying, "You may assist me in performing a meritorious deed to accumulate virtue." He then assigned Ji and Yao Wenzhi to oversee the construction of the Sanqing (Three Pure Ones) Hall and the temple's renovation.

By the fifth year of the Chongning era, in the seventh month, Ji fell ill again and begged Xu for blessed talisman water. Instead of granting it, Xu questioned his surname. Upon learning it was "Ji" (籍), Xu asked how it was written. When Ji explained it was "the character for 'bamboo' (竹) atop 'xi' (昔)," Xu remarked, "Just 'xi' (昔) is enough—add 'evening' (夕) to it. You should return home quickly." That very night, on the 21st, Ji passed away while seated in meditation. The date happened to be the day of Jisi (己巳). The character "xi" (昔) can be split into "twenty-one" (廿一日), while "one evening" (一夕) combined with "ji" (己) forms the character for "death" (死).

On another occasion, Xu abruptly instructed the temple’s renovators, "Go quickly to Zhenzhou to purchase timber." When the workers arrived at the docks, they found a large shipment of wood for sale. The merchant explained that a monk had earlier offered 1,500 strings of coins but failed to secure the deal. The temple workers paid the original price of 1,600 strings and completed the purchase. By the time monks from Changlu Temple returned, the wood had already been sold.

Deng Yan, a provincial candidate from Xiuzhou, sought a divination from Xu before the imperial examinations during the Yuanyou era. Xu wrote four characters: "sheep, one, evening, already" (羊一夕已). That year, Deng indeed failed the exams and died by the year of Xinwei.

Cheng Ruoqing, later honored as Baolu Shichen (a high Daoist title), was initially overlooked in his youth. When bidding Xu farewell to return to Qianshan during the Yuanyou era, Xu gifted him a poem:

"Patched robes of tattered cloth,

A plucked phoenix less than a hen.

Though a river mussel lacks luster,

Within lies a pearl unseen by men."

Two decades later, Cheng and Xu were summoned together to the capital, where Cheng was granted the title "Baolu Xiansheng" (Master of the Precious Register).

When Liu Yi, a provincial official, sent someone to request a divination, he received the phrase "one beneath the trees" (林下人). Delighted, he said, "This means I shall retire to the mountains" (implying his official career would soon end).

Master Xu the Divine (known as the Venerable Xu-Jing Chonghe) once dreamed of two immortal boys drinking milk during his spiritual practice, through which he realized he was originally a cultivator from beneath Mount Baolin. Later, while wandering to Chuzhou, he passed away in perfect stillness.

At that time, Xiong Gao, the prefect of Chuzhou, sought Master Xu’s guidance regarding the fortune of his elder brother Xiong Ben (who held the rank of Daizhi) who was ill and planning to return to his hometown in Poyang. Master Xu wrote the character "丁" (Ding) and explained: "This can be read as 'Ding,' or as '下' (xia)—if you alter the upward stroke of '下' into the downward stroke of '丁.' If you add the radical '口' (kou) beside '丁,' it becomes '可' (ke); if you add '人' (ren), it becomes '何' (he)." He then added, "To prevent this '何' from taking form, simply add three more dots." Days later, when Xiong Gao sought another divination, Master Xu wrote the character "道" (Dao). The prophecy came true: Xiong Ben died at Dingzi River in Zhenzhou, and his youngest son passed away the next day—precisely mirroring the omen of the character "道" missing two strokes (referring to the two dots absent in the upper part of the character "首"). The name "Dingzi River" had already been subtly hinted at in the earlier riddle.

When Liu Bian, a local registrar, was investigated for falsifying an autopsy report, the regional commander sought Master Xu’s intervention to resolve the matter. It was the twelfth lunar month, and Master Xu said only, "Next year’s first month." Liu dismissed the remark. Yet, as foretold, the fiscal commissioner Li Cong issued an order demanding a thorough investigation, and Liu was only cleared in the following January.

When Lin Dan (a high-ranking official in the Palace Court), the fiscal commissioner of Huainan, requested a divination, Master Xu wrote six characters: "上尚当党□陵" (shang shang dang dang □ ling), with an extra stroke in the missing character. Later, Lin Dan was transferred to the Hedong fiscal commission and indeed passed away in the Shangdang region.

When the Chan master Fo Yin (Liao Yuan) of Jinshan Temple sent a letter to Master Xu, the latter did not open it but simply said, "Good, good." He then wrote fourteen golden characters on the envelope, pairing them two by two before returning it to the messenger. Later, when Fo Yin sent another request for divination, Master Xu wrote "二七佛" (er qi fo, "two-seven Buddha"). True to the prophecy, Fo Yin resided at Jinshan Temple for exactly fourteen years (the product of two and seven).

In the winter of 1090 (Yuanyou Gengwu year), Liu Gu, a commoner from Jiangyin, was accused by villagers in a land dispute and brought before the judicial commissioner of Huaidong. Terrified, he sought Master Xu’s counsel. The master wrote seven sets of the character "天" (tian): three groups side by side, with one group of six "天" characters followed by a single one below. Understanding the hidden message, Liu changed his surname to Huangfu and fled to Mount Lushan, taking temporary refuge with his son-in-law Jiang Jing (then a local official) in Anren County, Raozhou. Later, an imperial edict condemned Jiang Jing for harboring a fugitive, but after three years of exile (by the Shaosheng era), Liu’s land case was overturned, and Jiang Jing was spared punishment due to a general amnesty.

In April 1094 (Yuanyou Jiaxu year), Master Xu secluded himself indoors. When disciples inquired why, he replied, "I will emerge when the reign title changes." Days later, the era name was indeed changed to Shaosheng.

Wang Mingsou (Wang Gu), a Hanlin academician, once received a letter from Master Xu. Upon opening it, he found only the character "吕" (Lü), written as two conjoined "口" (kou) characters—a veiled allusion to the coming political strife between reformists and conservatives (symbolized by the dual "mouths" of "吕") when the Shaosheng era replaced Yuanyou.

This passage records several prophetic anecdotes about Song Dynasty Daoist master Xu Shenweng (known as the "Serene and Harmonious Gentleman"), showcasing his remarkable divination skills through character analysis and physiognomy. Here's a modern interpretation of the core content:

After Xu lost a son and daughter, someone came to inquire about omens. He wrote the four characters "季秋霜降" (autumn frost descends), and indeed in the ninth lunar month, an official was dismissed from his position as Vice Minister of Justice. During the Shaosheng era, when a Hailing examination candidate asked about results, Xu predicted "陆侍郎来" (Minister Lu arrives) — later when Lu Nongshi (styled Nongshi) became prefect and hosted a banquet, official Cha Yingchen composed poetry praising Xu's godlike prophecy.

Before Li Bin took imperial examinations, his mother Lady Jiang sought divination. Xu declared: "This year's fortune hasn't arrived, but your ancestors accumulated hidden virtue (Yin De)." Li eventually passed, fulfilling the "wood prosperity" prophecy (Wood being the Five Phase element governing scholarly fame). In the Shaosheng Bingzi year, when Shang Shizhi went for exams, Xu noted both he and Wang Shan were born in Hai years — the two indeed passed together that year.

Tianqing Temple Daoist Xia obtained the prophecy "上闻三十三字" (thirty-three characters reach heaven's ears) during summer divination and died at thirty-three eight years later. Imperial scholar Lu Biaomin received the character "实" (substantial) for divination — Xu said it meant nothing for him but suited his father, and Lu soon faced his grandmother's funeral.

When Rugao County Magistrate Liu, Hailing Registrar Cai, and Xinghua County Captain Chen consulted together, Xu transformed the character "矢" (arrow) to prophesy: Liu adding "口" (mouth) became "知" (wisdom, later holding intellectual office); Cai adding "巨" (huge) became "矩" (square, later named Juhou holding key position); Chen adding "豆" (bean) became "短" (short, soon dying ill). Another case saw Jiang Dao receiving the character "萌" (sprout) foretelling death on October 10th, while clerk Sun's wife was publicly exposed by Xu for theft and murder — all proving accurate.

These accounts demonstrate Xu Shenweng's "divinely inspired speech" through Daoist arts like character dissection and Five Phase (Wuxing) divination, simultaneously reflecting Song society's reverence for Daoist prophetic techniques.

The recorded sayings of Master Xu Jingchonghe (a renowned Song Dynasty Daoist) contain several remarkable accounts of supernatural occurrences:

Regarding medical treatment, when someone sought his healing, Master Xu repeatedly mentioned "horse tooth nitre" (a mineral used in Chinese medicine), hinting it was the required remedy. Later, the patient indeed found this ingredient listed in their prescription.

When Transport Commissioner Zhang Zu came seeking a written character, Master Xu wrote "垄" (grave mound). Zhang interpreted this as "a dragon beneath earth," also signifying a tomb. Shortly thereafter, Zhang passed away. Judicial Commissioner Cao Shunyuan saw Master Xu's writing of "夫檐石" (carrying stone) and predicted two pregnancies in his household - corresponding to the Daoist scripture's phrase "bearing heaven and shouldering stones," where the character "夫" subtly contains "two persons."

Professors Bao You and an official surnamed Wu inquired about cultivation methods across Confucianism, Buddhism and Daoism. Master Xu mentioned the "Gate of Perfect Penetration" (a Buddhist practice) and "Prajna Gate" (wisdom method). When pressed for entry points, he countered: "Since all three teachings interconnect, why ask about separate gates?" Later during a Zhaijiao (Daoist purification ritual), when participants hesitated about increasing offerings, Master Xu directly stated: "If you wish to donate, simply donate - why hesitate?"

Another wordplay occurred when Master Xu asked Professor Bao what characters form when adding water above and below "内" (inside), ultimately revealing "汭" (river bend) as that day's meaningful sign. That evening at the prefect's banquet, everyone noticed Su Shi's inscription containing precisely these characters "陈汭," perfectly matching their daytime conversation.

Most miraculously was merchant Yang Gongzuo's experience: his home suddenly filled with celestial fragrance as an old broom-carrying man crossed the courtyard. Present Daoist nun Xu recognized this as Master Xu's manifestation. When Yang approached to bow, the elder had vanished, leaving only a wooden dou (architectural bracket). This was later confirmed as the very column bracket from the Three Officials Hall (dedicated to Heaven, Earth and Water deities). Following Master Xu's hint, Yang donated hundreds of thousands to rebuild the hall.

Before imperial examinations, Gaoyou scholar Sang Zhengguo sought guidance. Master Xu altered the Daoist scripture phrase "yellow register and white slips" (ritual documents) to "yellow-green slips." That year, Sang remarkably passed the exams. These accounts collectively demonstrate Master Xu's prescient wisdom and transformative power to enlighten beings.

This account relates several miraculous deeds of the Song Dynasty Daoist master Xu Shenweng (known as the "Serene, Tranquil, Harmonious Gentleman"), demonstrating the precognitive abilities and karmic insight of Daoist practitioners.

When Registrar Hu accompanied his retired father back to their hometown, Xu Shenweng predicted he would share Registrar Pan's fate—later both men's fathers indeed passed away in succession. After Registrar Zeng visited during the Double Ninth Festival, Xu remarked "We'll meet again this day next year"—when Zeng was delayed by circumstances and only returned exactly one year later.

An elderly man named Feng Wang kept Xu's portrait in his home shrine. One day when he forgot to make offerings, he dreamed of Xu carrying radishes and saying: "I depend on you for meals—did you think skipping yesterday's offering would leave me hungry?" revealing how deities require devotional sustenance. When the Sun family's son visited, Xu wrote the characters "person under the sun" (a metaphor for death) and urged his immediate return—the young man died suddenly that very day.

After Magistrate Zhang lost his post and couldn't find transport, Xu wrote "Auspicious Water"—leading him to discover Prefect Zhou Yong's boat (the characters "Zhou Yong" phonetically resembling "auspicious water"). When Vice Magistrate Zheng brought his daughter for consultation, Xu suddenly declared "Mother and daughter cannot remain attached"—the girl soon fell ill and died.

Most remarkably, Xu publicly predicted that monk Wei Yong of Bao'en Temple would "leave worldly affairs to preside over Baoning Temple"—later fulfilled exactly. Another devotee Tang An dreamed Xu demanded his grandson enter monastic life—when the family refused, the child died. In fury, Tang's wife threw the portrait into the river, only to fall gravely ill. Xu then manifested saying: "Your wife thought she drowned me, but I came ashore at Changlu." Tang departed in penitence.

These stories reflect the Daoist concept of "cosmic resonance between heaven and humanity," emphasizing practitioners' ability to perceive karmic connections, while illustrating the subtle interactions between deities and devotees. Here "leaving worldly affairs" refers to a monk assuming abbotship elsewhere, while "soft limb ailment" likely indicates paralysis.

The recorded sayings of Master Xu Shenweng (known as the Venerable of Emptiness, Stillness, and Harmonious Flow) contain several miraculous accounts:

A man came to thank Master Xu for saving the life of Perfected Liu (Liu Zhenren). Later, while by the Changlu River, he noticed a scroll floating on the water. When retrieved, it turned out to be a portrait of Master Xu himself.

Lu Xi once encountered Master Xu at the back gate of a Daoist temple. After asking Lu's surname, the master remarked, "Why don't you wait outside? A relative is coming to see you." Three days later, a relative named Shi Sheng indeed arrived, but suddenly fell ill. When Lu sought further counsel, Master Xu wrote the character "閄" (meaning 'sudden encounter') for him. Another three days passed, and Shi Sheng died right outside Lu's home.

Wang Anzhong, an official holding the title of Chengyu Lang, once requested Master Xu to inscribe characters for him. The master wrote the names of the Four Celestial Animals (Qinglong the Azure Dragon, Baihu the White Tiger, Zhuque the Vermilion Bird, and Xuanwu the Black Tortoise) surrounding Wang's name. Later, during a royal sacrifice in the capital, Wang noticed the ceremonial banners of these four directional beasts perfectly aligned with his standing position. Another petitioner sought enchanted water for healing, to which Master Xu prescribed willow-branch water to be used specifically on the fifth day of the fifth month. Later in Hangzhou, when a Buddhist monk attempted healing with willow branches and incantations on that very Dragon Boat Festival day, the patient unexpectedly passed away.

When Chancellor Zhang Tianjue moored his boat at Yangzhou's Shanguang Temple, he observed an extraordinary Daoist washing his hands on shore. The man produced a comb from between his fingers to arrange his hair with striking grace, then blew on the comb, transforming it into a gleaming white-gold dagger before vanishing. When Zhang later met Master Xu, before he could speak, the master wrote the characters "洞文" (Dongwen). By shifting one stroke of "洞" (cave), the character became "洄" (eddy), subtly revealing the riverside Daoist had been Lü Dongbin (Immortal Lü) himself.

During Master Xu's frequent meditative stands by incense cabinets, two stunning maidens would suddenly appear hand-in-hand, singing. When the astonished assembly questioned this, the old masters Chen and Li were told these were Immortal He Xiangu and Immortal Jiang Xiangu (two of the Eight Immortals' female members). The moment onlookers pursued them to the gate, the celestial visitors would dissolve into thin air.

When Gong Shenfu (the Director of Education) had just returned from his demotion, he sent someone to request a calligraphy from Master Xu. The Daoist master wrote eight characters: "Revive the corpse, raise the dead—turn bleached bones into living men." This phrase echoes the Daoist scripture's expression of "restoring skeletons to life," hinting at the profound mystery of resurrection.

When the abbot of Tianqing Temple was drafting a donation solicitation, he asked Master Xu to lead the fundraising effort. The master replied, "This document will be complete once it encounters characters with the 'mouth' radical (口)." Indeed, most names on the donor list contained this radical.

A man named Li Qiweng often interpreted Master Xu's writings. One day when he requested a calligraphy, the master wrote the characters "right and wrong" (是非), but deliberately omitted strokes in the "wrong" (非) character. Puzzled, Li sought explanation from Daoist priest Xu, who revealed: "Master Xu means your interpretations are mostly wrong, rarely right." Hearing this, Master Xu smiled.

Chen Qiweng also interpreted the master's writings. Once while attending him, Master Xu wrote "transcend the three realms" (过度三界) for Chen. Overjoyed, Chen assumed the next line would be "ascend to immortal rank." But Daoist Xue Gu warned this was inauspicious—at that moment, a sick crane stood in the courtyard, and after Master Xu repeated "transcend the three realms" to it several times, the crane died days later. Soon after, Chen Qiweng passed away.

During the Shaosheng era (1094-1098), Shen Fu, a grain transport officer in Jiangyan, learned talismanic water and grain abstinence (a fasting practice) from Zhang Zigao, a mystic from Weizhou, and went nearly two months without eating. When meeting him, Master Xu presented seven characters: "Still consuming excessive taxes," actually advising him to end the fast. Shen failed to comprehend and died within months.

Magistrate Yuan Chengyi of Haimen County visited Master Xu with his family. When Yuan personally served tea, the master took one sip and returned it, saying: "Your whole family must drink this for safety." Before Yuan could drink, the temple supervisor arrived for greetings, so he shared the tea with his wife and children instead. Later aboard their boat, family members asked: "Since the immortal master insisted all drink, why didn't you?" Only then did Yuan realize his omission, though he thought little of it. Later in Haimen, all tea-drinking family members remained unharmed.

During the 1094 Yuanxiao Festival, Tianqing Temple conducted three days of Daoist rituals (jiao). On the sixteenth, after purification rites (zhaijiao), Daoist Wang Shanxiang and others were cleaning ritual vessels when a remarkable figure in hemp robes bowed deeply at the storeroom. Ignored by the busy priests, the visitor left just before Master Xu arrived, who rebuked them: "Why didn't you offer tea to that Daoist?" Wang excused their preoccupation, prompting the master to stamp his foot: "That was Lü Dongbin (one of the Eight Immortals) coming to find me!" By the time Wang rushed out, the immortal had vanished.

In Xinzhou (present-day Shangrao, Jiangxi), there was a man named Zhu Zongyin who wished to renounce worldly life to cultivate the Dao. He sought Xu Shenweng for a divinatory inscription. Xu wrote four characters: "Three Realms and Five Emperors" (the Three Realms referring to the Realm of Desire, Realm of Form, and Formless Realm; the Five Emperors denoting the celestial sovereigns of the five directions), advising him: "You should go to Zhenzhou (modern Yizheng, Jiangsu)." Zhu subsequently entered Yizhen Abbey. Later, during the Daoist examination, the test questions coincidentally contained the characters "Imperial Array" (帝列) - that very year, Zhu passed the examination and formally became a Daoist priest. Xu's original inscription "Three Realms and Five Emperors" had foreshadowed this outcome: the first three characters "Three Realms Five" corresponded to the examination's opening section, while "Imperial Array" directly quoted from the Shangqing Jing (Scripture of Supreme Clarity).

In Siming (modern Ningbo, Zhejiang), a scholar named Qin repeatedly failed the imperial examinations. Xu Shenweng told him: "When you see Zhang Guolao (one of the Eight Immortals) riding an iron boat across the sea, you shall succeed." Later, Qin obtained special exemption to take the examinations in the capital. While resting at Jingde Temple, he noticed a mural depicting the exact scene Xu had described - Zhang Guolao astride an iron vessel crossing waters. That year, Qin indeed passed the jinshi examinations.

Daoist priest Liu Shouning sought Xu's guidance regarding bell-casting donations. Xu responded: "Three refinements by fire are required." After two failed casting attempts, Liu consulted Xu again, who advised: "You must find the right artisan in Tongzhou (modern Nantong, Jiangsu)." Liu traveled to Jinghai County and located master craftsman Zhang Yezi. As they prepared to operate the bellows, Xu Shenweng miraculously appeared - the assembled crowd joyfully greeted him, only for the immortal to vanish instantly. This third casting succeeded perfectly on the first attempt.

Master Xu Shenweng (Daoist name: Venerable Master of Tranquil Void and Harmonious Equilibrium) secluded himself without food or drink on the first day of the ninth lunar month in the second year of the Shaosheng era (1095). When Daoist priests from his temple knocked to inquire, only silence answered. By the seventh day of the eleventh month, local official Lu Dian (courtesy name Nongshi) arrived and instructed temple abbot Xu Shoujie to knock again. After some time, coughing sounds emerged from within. Lu Dian called out: "I've waited long here. The people have been deeply concerned since your seclusion." Only then did Master Xu emerge to meet them.

When questioned about his withdrawal, Master Xu explained it was merely temporary cultivation practice. At this moment, someone presented four purple-flowered stone pillars. In truth, when Master Xu first secluded himself, Abbot Xu had already attempted to summon him forth. Emerging now, Master Xu told Lu Dian: "This vice-minister (referring to Xu Shoujie) proves difficult to enlighten." He suddenly requested wine, puzzling Lu Dian who knew him as a teetotaler, yet swiftly procured it. Receiving the wine but not drinking, Master Xu declared: "This is poison for men." When Lu Dian countered that deities also drank, Master Xu refuted that true deities wouldn't, explaining how wine and wealth alike delude people—without abstaining, enlightenment remains impossible. This discourse served as pointed admonishment for Xu Shoujie.

Master Xu then requested brush and paper, inscribing fifty-two characters: "Some prioritize emptiness/Two characters guard trust/Birth brings much fortune/Yet gratitude proves difficult/Thanks to Xu Shoucheng of Taizhou/Support given for future endeavors/When advancement becomes impossible/When retreat turns arduous/Then sincere devotion arises/To commemorate distant ancestors/Long past the Shaosheng era's second year/On the seventh of eleventh month/Let this stand as witness." Handing this to Xu Shoujie, he said: "Today I entrust this to you." Yet days later, he reclaimed the manuscript, its meaning eluding all. Earlier, during the Yuanyou era's end when rebuilding the Sanqing (Three Pure Ones) Hall, Master Xu had urged Xu Shoujie to renounce fame and wealth, donating all to the temple—advice ignored then as now. The following year's eleventh month seventh day, Xu Shoujie died.

Another account tells of Jiangyan soldier Wang Li, gravely ill and near death. As his wife entered town to purchase funeral items, she and neighbor Granny Li encountered Master Xu, who declared: "The Wang family's wealth rightfully belongs to the Lis." Returning home, they found Wang Li recovered while Granny Li's son had died—the coffin intended for Wang instead burying Li's son.

Yet another tale concerns Wang Hui consulting Master Xu about early rice planting. Advised to sow on the sixth month second day, Daoist priests deemed this too late, yet Wang Hui followed faithfully. That year's drought killed earlier crops, with rains only arriving in late fifth month—Wang's sixth month planting yielding abundant harvest.

Several Miraculous Accounts of Master Xu Shenweng (Venerable Xu of Tranquil Void and Harmonious Stillness):

In Haimen, there lived a man named Zhai Yuan who offered Master Xu a large silver incense burner as an offering. The master rebuked him, saying, "Isn't this misleading people?" Though Zhai Yuan repeatedly begged him to keep the burner, Master Xu firmly refused. Later, after returning home, Zhai Yuan fell ill and died. His coffin had to be placed in the same room as that of his eldest son, Zhai Yuanzeng (courtesy name Xiaojie).

Han Shunyan had two sons who simultaneously contracted the plague. Master Xu wrote the character "生" (shēng, meaning "life") for him. Subsequently, one son passed away while the other recovered. Li Bashi explained: "The surviving child must have an ugly appearance, for the character '生' is composed of '牛' (ox) and '一' (one)." Han Shunyan confirmed this was indeed the case.

In Huaiyang Commandery, a wealthy villager named Chang Qing lived near the western mountains bordering Fuli, where many abandoned stones lay scattered. One day, an old man knocked on his door and said, "Within these mountains lie brocade-patterned stones. Would you be willing to retrieve them and offer them to the Tianqing Temple in Taizhou to accumulate merit?" Chang Qing laughed and replied, "How could there be brocade-patterned stones in these mountains?" The old man responded, "Simply quarry them." With that, he vanished. Chang Qing and his wife chiseled into the mountain and indeed discovered stones with purple brocade patterns. Later, when they met Master Xu, they recognized him as that very old man. Master Xu spoke of "transforming and generating the celestial realms." When Chang Qing asked what needed transformation, Master Xu said stone slabs and pillars were required. While transporting the stones across the sea, Chang Qing encountered a storm, yet amid the lightning flashes, he saw divine beings protecting the boat. Miraculously, they reached Haimen the following day.

Xuan Delang Geng Chun wished to arrange a marriage for his eldest son and repeatedly consulted Master Xu, who remained silent. Eventually, Master Xu wrote the characters "角引" (jiǎo yǐn) and said, "It shall be the same as your grandmother's." In the end, the son married a woman from the Zhang family of Tongzhou—indeed sharing the same surname as Geng Chun's grandmother.

When the monk Tan Yong retired from Yangzhou's Stone Pagoda Monastery to return to Tiantai, he bid farewell to Master Xu. (This account is brief, likely recording Tan Yong's departure.)

This account records several miraculous prophecies by Master Xu the Serene Void (a renowned Song Dynasty Daoist):

When Zhang Suiming was appointed commander of Yangzhou and visited Master Xu, the Daoist wrote the character "亡" (death) and dotted forty-nine points beside it. True to the omen, Zhang passed away within a month of assuming office, followed by his younger brother's death forty-nine days later.

During an audience with wealthy merchant Li of Jiangdong, Master Xu served him multiple cups of water. When Li declined further drink, the master revealed his past crime of drowning a fellow merchant by getting him drunk—a murder committed for profit. Ashamed, Li confessed and requested a Zhaijiao (Daoist redemption ritual) to atone.

Chen Hu's fifteen-year-old daughter came for blessings when Master Xu bit her neck twice. As he moved for a third bite, the terrified girl fled—only to hang herself that night. The master explained she carried karmic debts from past lives; three bites would have resolved them. Examination of the noose showed three strands with two severed.

While serving in Taizhou, Chancellor Lu Nongshi received a prophecy that he and Zeng Zikai would exchange posts. When Lu transferred to Haizhou, Zeng indeed succeeded him in Taizhou. Asking about his career, Master Xu wrote "郑" (Zheng), homophonically implying "掷" (abandonment)—but said this wouldn't apply after three years. Lu was promoted to high office exactly three years later. Another prophecy—"负天担石" (shouldering heaven's boulders)—foreshadowed Lu becoming chancellor. When court officials sought divination, Master Xu wrote "终老" (final repose), accurately predicting Lu's death while governing Bozhou.

These stories demonstrate Master Xu's supernatural abilities through calligraphy and prophecy to reveal karmic consequences and foresee events, embodying the Daoist concept of "inherited retribution" (karmic cause and effect).

This passage records the miraculous deeds of several Daoist masters from the Song Dynasty, focusing primarily on the prophetic abilities of Master Xu Shenweng (also known as the Venerable Xu of Tranquil Emptiness and Harmonious Balance).

Regarding the account of the Laozi Temple, it tells of a certain official named Lu who, while ill, sent someone to seek a written oracle from Master Xu. He received the characters "thirty-two two five." Later, the characters "below and" were added to form "Left Minister of the Character Tian." Eventually, Official Lu passed away in Bozhou on precisely the twenty-second day of the third lunar month.

When the renowned Daoist master Lin Ling'e sought an oracle during the Shaosheng era (1094-1098), he received the three characters "person beneath the trees." By the Zhenghe era (1111-1118), he indeed received an imperial summons to the capital from Chuzhou. During the reconstruction of the Three Pure Ones Hall at Tianqing Temple, Master Xu remarked, "Above becomes below, below becomes above." Later, when Vice Minister Lu noticed the names inscribed on the beams reading "Daoist Zheng Quanyuan," he immediately demanded it be changed to Master Xu's name, at which point everyone realized the prophecy had come true. The temple was later renamed the Immortal Source Palace of Ten Thousand Longevities, with the old and new plaques being repeatedly exchanged.

Other similar accounts include: Daoist Kan Ruozhuo receiving the characters "leave wilderness" before his journey and indeed passing away in Shanyang; Zhou Zhi seeking an oracle for his wife, to which Master Xu added the character "ten" beneath "six" (hinting at "death"), and his wife subsequently died of illness; Shen Xi inquiring about his fate and receiving the prophecy "awaiting five emperors," after which his son Shen Zhao successively held positions as Vice Minister, Lecturer, and Reader-in-waiting. While taking medicine, Shen Zhao dreamt of Master Xu advising him to eat steamed buns, after which he could consume dry rations.

The final account tells of Nai Guangshun, whom Master Xu repeatedly urged to relocate. Only after becoming angry did he finally choose to move on the fifth day of the fifth month, when a flood indeed forced him to relocate that very day. When inquiring about his son's marriage, Master Xu said, "All eight households will hang lanterns, only yours will not," so they proceeded with arrangements as instructed during the lanternless period.

These stories collectively highlight Master Xu Shenweng's extraordinary abilities manifested through written characters and prophecies, all of which later came to pass exactly as foretold.

This passage recounts several miraculous incidents associated with Master Xu the Divine (also known as the Venerable Xu Jing Chong He):

The first account describes how the seven-year-old daughter of the Guangshun family fell gravely ill. While unconscious, she saw an "elderly gentleman" (referring to Master Xu) directing them to seek medicine from Daoist Dai and Scholar Chen. Though they obtained the precious Dan (elixir) specifically for this illness, it was too late when administered. Then the "elderly gentleman" reappeared saying, "Congratulations, though you won't become a father-in-law." The girl revived but ultimately became a Daoist nun (female monastic).

The second incident records how a man named Qian Zhen suddenly died, yet retained warmth in his chest, so his family delayed burial. Five days later he revived, claiming to have been taken to the underworld officials who assigned him to supervise road construction east of Rugao County. Upon completion, the underworld clerk said another road required supervision, but an official declared Qian belonged to the "Divine Master's assembly" and should be released—instead summoning his younger brother Qian Xuan. On the day Qian Zhen revived, his brother returned home with sudden headaches and died that night.

The third episode mentions how Yang Gongzuo met Master Xu before assuming office, receiving the characters "chong wu" (double fifth). Yang indeed died at fifty-five, with exactly fifty-five days between encoffining and burial.

Subsequent accounts follow similar prophetic patterns: When monk Fasheng sought ordination, Master Xu said he couldn't become Guanyin (crowned bodhisattva) but only Ksitigarbha (shaven-headed), accurately predicting his eventual tonsure. Huang Qi seeking offspring received the characters "yuan tai ping yu" hinting at "incomplete gestation"—he indeed remained childless. Master Xu's words "jiao ye" to Zhai Ping's wife actually foretold "burial," as Zhai later died and was interred. When Meng Zhen considered official service, Xu wrote "original heart maintains old method," awakening him to continue divination (guige) practice. Bian De encountering bone piles while lost met an old man warning of wrong paths—a subtle underworld omen.

This account records the mystical interactions between Master Xu (known as the Serene Master of Void-Quiescence) and numerous truth-seekers, demonstrating how Daoist adepts reveal omens through calligraphy.

A Daoist priest named Chen Zongshi from Changzhou's Dongling Temple requested calligraphy from Master Xu during the Shaosheng era. The master silently added the mountain radical (山) above the character "Zong" (宗). Later, when Chen was appointed abbot of Dongling Temple, official documents indeed altered his name to "Chongshi"—originally changed to avoid naming taboo for the county magistrate—precisely fulfilling the mountain-radical prophecy.

When Wang Shuofu, prefect of Poyang, sought calligraphy, he received an incomplete character for "longevity" (寿 missing its lower stroke). Later while transferring to Shouzhou (寿州), he received news of his elder brother's death—exactly corresponding to the "longevity missing its mouth (lower stroke)" hint.

Lü Zhifu received the character "Yao" (垚, three earth radicals) when seeking calligraphy. He subsequently served successively as prefect of Suzhou, Mingzhou, and Raozhou—only realizing the prophecy when seeing Raozhou's city gate plaque. Later, when preparing to return to his Longshu hometown, Master Xu specifically asked "Are there many wells there?" Soon after arriving in Shuzhou, the Lü household suffered a fire—revealing that "abundant wells" (water) could have countered the fire calamity.

Wu Chang received the three characters "San San Bi" (Three Three Close) while still a commoner. Later when studying the Celestial Heart Orthodox Method (Tianxin Zhengfa) at Yanchang Temple, his master explained these characters encoded essential Tianxin Scripture practices: thirty-two heavens visualization and closed-eye meditation—precisely the secret methods of Celestial Heart practice.

Minor official Cai Si met Master Xu after his mother's death. The master advised moving to Yizhen to "teach a sick child." Later when Cai sent his eldest son (afflicted with leg paralysis) as an attendant, Master Xu named the boy "Shanren" (Benevolent One). Within a year the boy could walk, and after four years accompanied the master to the capital as a Daoist priest. When Cai's wife Zhang met Master Xu, he wrote characters including "Dao teaches the soul becomes clear during the first month's purification fast"—hinting at essential cultivation principles.

These stories exemplify the unique Daoist method of awakening people through wordplay—each character containing celestial secrets only discernible through later realization.

The recorded sayings of Master Xu Shenweng (a renowned Daoist master of the Song Dynasty), known by his honorific title "Serene Void Harmonious Gentleman," contain several miraculous accounts:

One household suffered from continuous illness among all family members for days. When they sought Master Xu's counsel, he gave them a dozen crabapples and one plum, instructing that each person should receive a crabapple except the second daughter-in-law, who was to receive the plum. Remarkably, all who ate the crabapples recovered, while the daughter-in-law who consumed the plum passed away.

When a certain Mr. Cai sought talismanic water (fulu) for his wife Zhang's illness, she recovered after drinking it. Though Cai offered gold and silver in gratitude, Master Xu declined, saying "I require you to perform greater meritorious deeds." Later, during the Chongning era, when the Cai family visited en masse, Master Xu showed them murals of the Scripture of Salvation (Duren Jing) and wrote the four characters "shen jing tai yin" ("passing through the great yin"). At that time, the Jade Emperor's Pavilion was being rebuilt, so the Cai family funded the creation of statues for the Jade Emperor and the Thirty-Two Celestial Saints. They returned safely to Qiantang, later donating carved wooden deities and ritual offerings. Mr. Cai eventually lived to seventy.

Tian You sought help for his ailing mother. Master Xu drew a landscape with mountains, rivers and trees, yet the mother still died. In the Yuanfu era's jimao year (1099), when Quan Yanbo took the provincial examinations, Daoist acolyte Zhou Xiyuan arrived three days before results were posted to announce good news—merely raising his thumb in silent indication. Quan indeed ranked first.

Chengdu merchant Xie Gongju found all his goods sold out in Zhenzhou except his wooden boat. An elderly man directed him to sell at Hailing Saltworks—later revealed to be Master Xu in disguise. Magistrate Wu Jiacheng of Taixing County saw Master Xu suddenly vanish during their meeting. Later, while ascending the Sanqing Hall, Wu was warned: "If you don't leave today, tomorrow you won't be able to." The next day he suddenly developed foot paralysis.

When minister Qi Zhan met Master Xu at sixty-five, he was told: "Five more years makes seventy." He indeed passed away at seventy. These accounts collectively demonstrate Master Xu's extraordinary ability to foresee life, death, fortune and misfortune.

General Pu Zhen, known for his loyalty and righteousness, suffered a stroke that left him paralyzed. He could only be carried in a sedan chair to meet Master Xu (the Venerable Xu Jingchong, also known as the Master of Serene Harmony). Leaning on a cane and supported by several women, he laboriously entered the hall. At the sight of him, Master Xu flew into a rage: "After nurturing soldiers for a thousand days, what use are you in this state?" With that, he drove away the supporting women with his staff and then struck Pu Zhen himself. In his panic to dodge the blows, Pu Zhen inadvertently dropped his cane—and to his astonishment, found he could walk normally again.

Zhang Gancu, an official from Huaidong, came bearing official documents to pay his respects. Master Xu suddenly declared: "Your appointment papers have already been approved by the court—you're being assigned to Lizhou." Soon after, Zhang indeed received his appointment as the Judicial Commissioner of Lizhou Circuit.

When Ge Guang fell ill with a high fever that wouldn't break, he sent someone to seek Master Xu's help. Master Xu wrote four characters for him: "Di Yuan Yu Zhai" (Imperial Primordial Nourishment Fast). The scriptures contained a passage about "Imperial Primordial Nourishment in the Capital," so Ge Guang went to a Daoist temple to hold a purification fast. By noon the next day, his fever broke with sweating, and he recovered completely. Childless, Ge Guang asked Master Xu: "The statue in the Supervisor's Hall is damaged—I wish to have it recast, but don't know what form the deity should take." Master Xu replied: "Make it resemble a dignified and solemn young man." The following year after following this advice, Ge Guang had a son whose features matched the statue perfectly. Later, he was blessed with two more sons, all equally dignified in appearance.

While observing mourning in Yanshan, Zhu Zhaoyan was invited by the county magistrate to oversee the local school. Someone went to Hailing to request Master Xu's inscription for the school. Master Xu wrote the number "twenty-four" six times. Coincidentally, the school had exactly twenty-four students at the time. When more joined later, some doubted the prophecy's accuracy—until several students left, keeping the number consistently at twenty-four. Puzzled by the repetition, locals consulted an elder who recalled: "Decades ago, another official in mourning oversaw this school, and the student count never exceeded twenty-four either."

During the Yuanfu era, a man named Dong Qing contemplated joining Tianqing Temple as a toilet attendant but hesitated. One day when meeting Master Xu, the master was eating but suddenly grabbed Dong's hand, carrying his rice bowl directly to the latrine. Master Xu personally fetched over a hundred bamboo strips, drew water, and began scrubbing the toilet while continuing his meal. Deeply moved, Dong Qing bowed: "I willingly take this duty upon myself." From then on, he remained at the temple, diligent and unwavering in his service.

In winter of Yuanfu's third year, an itinerant Daoist returning from Huaixi suddenly went mad. Wearing only thin clothes in bitter cold and clutching a broom, he raved bizarrely, sometimes moaning as if tortured, confessing to grave sins. He even moved his chest to the main hall, arranging its contents before his seat while kowtowing and pleading. Master Xu struck the man's chest several times with his fist. The Daoist collapsed abruptly, drenched in sweat like rain, and finally regained his senses.

At Jintan's Chongzhen Temple, the Daoist master Ming-Su (Shi Huaisheng) once served Celestial Master Xu (Xu Shenweng) alongside a fellow Daoist named Li. This Li intentionally hid coins in his shoe to test the Celestial Master's discernment. Huaisheng advised against such deception, but Li proceeded. When both paid homage, Master Xu immediately exposed Li's hidden coins. From then on, the Celestial Master took special interest in guiding Huaisheng. After Master Xu's ascension (Daoists term the death of an enlightened being as "feathered transformation"), Huaisheng resided at Chongzhen Temple, where he accurately foretold fortunes and composed poetry with remarkable fluency. In the Dingmao year of Shaoxing reign (1147), Huaisheng passed away at eighty-seven. Over a year later, someone encountered him in Changzhou conversing normally—only later realizing he had long departed.

During Yuanfu era (1098-1100), Emperor Zhezong of Song, troubled by heirlessness, dispatched eunuchs with incense offerings to consult Master Xu. The master wrote two characters: "吉人" (auspicious person). Privately, the eunuch interpreted "吉" (jí) as "eleven mouths" (十一口). When Emperor Huizong (Zhao Ji 赵佶) later ascended the throne, this perfectly corresponded to the "佶" in his personal name.

Before Wang Chen's imperial examination in Yuanfu 3 (1100), his wife visited Master Xu, who declared: "Congratulations—Wang Xian [Wang Chen's son] will resolve one matter." That year, Wang Chen indeed passed the jinshi exams.

When official Wang Gu visited as fiscal commissioner, Master Xu wrote the character "行" (go/conduct). Wang Gu joked: "This needs a 'fish' radical—but I fear it won't come." Later transferred to Hengzhou, he received another prophecy: "five years"—ultimately becoming Guangdong's military commissioner.

Lü Heqing (Finance Ministry official) traveled from Yangzhou to visit. At his arrival, Master Xu abruptly closed his doors. After Lü conducted seven consecutive days of zhaijiao (Daoist purification rituals), the master suddenly emerged on the seventh day: "Grateful for the Finance Officer's devotion. Return quickly—early arrival brings joy." Detained by local officials, Lü reached Yangzhou at dusk next day to find his home already ravaged by fire, beyond salvage.

Examination candidate Zhu Pei (style Zemin) from Hezhou inquired about his prospects. Master Xu remained silent until pressed, then said: "You write well enough—why seek characters?" Insisting, he received laughter: "When to stop you wouldn't stop—wait till rain soaks your head." Later, Zhu passed under examiner Huo Renzhong.

Once Zhu brought portraits of three immortals—Lü Dongbin and others—for authentication. Unfolding Lü's image, Master Xu said: "He visited—I hosted him as Shandong guest." At Jiang Xiangu's portrait: "She came—somewhat plumper then—treated as ordinary matron." Of Master Shen's image: "Also came—received as commoner." Asked to compare them, the master offered no ranking.

When Lü Dongbin was in Yancheng, Chuzhou during the Yuanfu era, he met Xu Xiang and told him: "Return home quickly. In the ninth month, a Daoist cultivator will come to your house. Receive him well and practice charitable giving." Upon returning home, in mid-ninth month during evening incense offering, Xu Xiang heard commotion outside his gate—it turned out to be bandits. Suddenly comprehending Lü's prophecy, he opened his door to welcome them, prepared wine and food, and offered them gold, silver, and fabrics. Thus his entire household was spared harm.

Xu Xiang had received two bottles of consecrated water (blessed through mantra recitation) from Lü, who instructed: "One bottle is for your family's daily use, the other must be distributed when plague strikes your village." Xu kept one bottle as directed. Three years later when epidemic indeed broke out, he administered the water, which emitted extraordinary fragrance—all who drank it recovered. When emptied, the bottle revealed snow-white mouse bones at its bottom, their origin unknown.

In autumn of Yuanfu's third year, Daoists Xu Ruogu and Xu Ruoxu were accompanying Lü through temple corridors when Lü suddenly told Xu Ruogu: "You cannot surpass Master Xu." The startled Xu Ruogu withdrew respectfully—at that time he held the Daoist supervisory position while Xu Ruoxu was merely an ordinary priest. By the Zhenghe era, Xu Ruoxu became Right Street Supervisor (a temple administration post) while Xu Ruogu only attained Daozheng rank. Early in Xuanhe period, Xu Ruogu merely obtained Jintan Lang position, whereas Xu Ruoxu received prestigious appointments like Scripture Transmission Official at Ningzhen Hall and Left Street Daoist Registry Secretary, later promoted to Ningzhen Hall Archivist.

When Chancellor Cai Jing lost his academic posts at Duanming Hall and Longtu Pavilion at Yuanfu's end and was assigned to Dongxiao Palace, Lü came out to greet him at the temple gate. Requesting calligraphy, Cai received the character "帝" (emperor) with its final stroke split in two. Later Lü sent word: "The Council of State's Privy Councilor..." Indeed, early in Chongning era, Cai Jing and his brother Cai Bian (styled Yuandu) were simultaneously recalled—Cai Jing became Chancellor while Cai Bian assumed Privy Council role. Cai Jing also received Lü's inscription "Thirty-Two Heavens," coinciding precisely with twelve-day intervals between his subsequent promotions to Left and Right Councilor positions.

Cai Bian once obtained Lü's writing "Immortal Dao Values Life," later receiving "Zhaoxiang" and "Qingxiang"—ultimately becoming Military Commissioner of Zhaoping Army with honors equal to the Three Excellencies.

When Censor-in-Chief An Dun came to visit Lü after receiving his Changsha assignment, Lü merely asked: "What salary do you draw?" Puzzled, An heard Lü slowly say: "You won't reach Changsha." Soon An was indeed recalled to court. Privately consulting Lü about another matter, he was simply told: "Go quickly to see the Cai family (referring to Cai Jing)."

At that time, two officials had just left the imperial court, and everyone assumed Master Xu (Daoist name: "Master of Emptiness, Tranquility, and Harmony") was merely joking. Yet, not long after, these two officials were indeed summoned back to the capital—one became the prime minister, while the other rose to a high-ranking position in the court.

Daoists Xu Xichun and Huang Ruohou had not yet formally taken their monastic vows during the Yuanfu era. One day, Master Xu gave each of them a folded slip of paper, both bearing the character "Chen" (陈). By the first year of the Chongning era, the newly appointed prefect Chen Liaoweng visited Master Xu and inquired whether he had any long-term disciples. The temple abbot mentioned Xu and Huang, to which Prefect Chen remarked, "The construction of this temple relied entirely on Master Xu's efforts—why haven't these two disciples taken their vows?" He immediately arranged for their formal ordination.

Master Baoguang (Quan Ruoshui) had been registered in the Daoist registry of Tianqing Temple since the Yuanfu era and had long aspired to practice Fulu (talismans and registers, Daoist ritual texts for exorcism and healing). Master Xu often addressed him as "Fashi" (Master of the Dharma). In the year Yiyou, when Quan Ruoshui considered resigning from his temple duties, Master Xu simply said, "Good Master." Later, Quan Ruoshui retreated to Mount Qian, where he healed people with ritual water and talismans. His deeds were reported to the court by local officials, who granted him the honorary title "Master Baoguang."

Prime Minister Cai Jing once brought his family to visit Master Xu. Pointing at Cai's wife, Master Xu said, "The lady is about to fall—someone help her up." The meaning of his words puzzled everyone. Later, while in Qiantang, Cai's wife indeed fell ill and passed away. Master Xu also made other prophecies: someone who received the character "Jun" (军) later became the prefect of Yunzhou; another who received "Kun" (坤) was assigned to Chengdu; and a third who received "Bei" (北) became a Hanlin Academician—for Chengdu corresponds to the Kun (southwest) position in the Bagua (Eight Trigrams), while Hanlin scholars were traditionally called "Academicians of the North Gate."

Two days before the Lantern Festival in the third year of Yuanfu, Master Xu suddenly smashed all the lanterns with his staff. A few days later, the imperial edict announcing Emperor Zhezong's death arrived.

Two candidates from Jianzhou, Zhu and Liu, were traveling to the capital for the imperial examinations. Master Xu wrote the character "Ji" (吉, "auspicious") for each of them. In the capital, Zhu fell ill and died, while Liu passed the exams. Upon closer inspection, the lower part of Liu's "Ji" resembled the character "Shi" (士, "scholar"), whereas Zhu's "Ji" resembled "Tu" (土, "earth") and was written in faint ink.

Before the provincial examinations, Suzhou candidate Wu Jing received three characters from Master Xu: "Seventy-three." When the results were announced, Wu indeed ranked seventy-third on the list.