《翊聖保德傳》

During the Jianlong era of the Northern Song Dynasty (Emperor Taizu Zhao Kuangyin's reign), a commoner named Zhang Shouzhen from Zhouzhi County, Fengxiang Prefecture in Shaanxi was wandering in the Zhongnan Mountains when he suddenly heard a voice calling him from the sky with remarkable clarity. Startled and frightened, Zhang looked around but saw nothing. After silently walking several li, the voice spoke again: "If you go first, I shall follow behind." For several consecutive days this mysterious voice persisted, leaving Zhang utterly perplexed.

Upon returning home, the voice manifested within his house: "I am sent from heaven to reveal myself—why do you stubbornly resist? Were it not for matters concerning the Song dynasty's great destiny, I would have reduced you to dust long ago!" Only then did Zhang realize the extraordinary nature of these events. Trembling with awe, he inquired: "Might I know which celestial lord graces me? Being dull by nature and unversed in divine matters, I beg your forbearance and promise devout worship."

The voice replied: "I am an assisting minister of the Jade Emperor, Sovereign of the Vast Heaven, sent to protect this era, descending astride a dragon. Only the upright may receive my teachings. Your bone structure reveals uncommon purity—if you sincerely embrace my Daoist methods..." Zhang hesitated: "I've heard male spirit-mediums are called 'wu' and female ones 'xi' (ancient shamanic practitioners). Though a commoner, I'd be ashamed to take such roles."

The voice clarified: "I am a celestial deity, no spectral being. The gods of the Five Sacred Mountains and Four Great Rivers all heed my command. Should you repent and devote yourself to cultivation, diligently maintaining incense offerings, you shall eventually receive imperial summons and the true Son of Heaven's favor—far surpassing those mere shamans." Convinced, Zhang acquiesced: "How dare I not serve reverently after such divine instruction," preparing meat and wine for sacrifice.

The voice reproached him: "As a heavenly being, how dare you defile me with foul flesh? Considering your ignorant first offense, I shall overlook this. Henceforth, offer only fragrant tea, vegetarian fare and fresh fruits. Though I consume nothing, I shall accept your sincerity." Zhang promptly kowtowed in apology. The voice continued: "I am your celestial master, but you require an earthly teacher. Seek an accomplished Daoist for ordination."

Thereupon, Zhang became a disciple of Liang Quan, a Daoist master from the ancient Louguan Temple, formally receiving ordination. Subsequently, he selected adjacent land to personally fund and construct a Daoist temple. (The original text continues with temple construction and cultivation practices)

Within the palace of the Northern Emperor (the Daoist deity Ziwei Beiji Dadi), there exists a dedicated hall for divine worship, where reverent offerings are made morning and evening with utmost devotion. The deity spoke to Shouzhen: "Observing your sincere piety, you meet my standards for teaching the upright and pure—one capable of exorcising evil. First, I shall instruct you in sword techniques to eliminate demons for the people; thereafter, you shall establish ritual altars to pray for the nation's welfare." Shouzhen bowed respectfully and replied: "This humble servant is but an ordinary, dull-witted man, only through accumulated virtue from past lives have I been blessed to take refuge. I vow to serve the divine with eternal sincerity. Regarding altar rituals and sword methods, I await your sacred instruction."

The True Lord (referring to the Northern Emperor) imparted: "Sword techniques are divided into three grades. The first requires only forging sharp swords of bronze or iron, which I will consecrate for use. When encountering afflicted persons, you shall wield the sword to sever malignant Qi—the evil dissipates without harming the human. For calamities caused by rebellious earth deities, aquatic spirits causing disturbances, or celestial anomalies bringing national disasters, employ the superior sword method. For mountain specters, water monsters, or ferocious beasts plaguing communities, use the middle-grade method. For malevolent ghosts and specters harming people, the inferior method suffices." Having understood, Shouzhen inquired about altar construction.

The True Lord elaborated: "Altars are classified into nine grades. The upper three serve state purposes: The supreme Shuntian Xingguo Altar (Heaven-Compliant Nation-Prospering Altar) with 3,600 stellar positions hosts the Universal Heaven Grand Rite (Putian Dajiao), requiring standardized banners, ritual implements, etc. The intermediate Yanzuo Baosheng Altar (Longevity-Preserving Life-Sustaining Altar) with 2,400 positions conducts the Cosmic Heaven Rite (Zhoutian Dajiao). The basic Qigu Fushi Altar (Grain-Praying Fortune-Seeking Altar) with 1,200 positions performs the Net-Holding Heaven Rite (Luotian Dajiao). For urgent ceremonies, simplified rites suffice: burning incense and presenting memorials nine feet above ground while drumming to summon deities still elicits divine response. The middle three grades serve officials: Huanglu Yanshou Altar (Yellow Register Life-Extending, 640 positions), Huanglu Zhenqing Altar (Yellow Register Celebration-Attaining, 490 positions), and Huanglu Quxie Altar (Yellow Register Evil-Dispelling, name incomplete), each with specified protocols."

This passage describes the hierarchical regulations for constructing Daoist altars (ritual spaces). The highest-grade longevity altar (Xumingtan) contains 360 stellar positions, the middle-grade blessing-gathering altar (Jifutan) has 240 positions, while the basic disaster-averting altar (Quezaitan) consists of 81 positions. Different altar grades employ distinct ritual implements and ceremonial protocols. Beyond these nine standard altars exists the responsive altar (Yingwutan), whose stellar positions range from 24 to 64, allowing commoners to select appropriate scales according to their means.

When commoners pray for imperial blessings, they must construct the grander harvest-blessing altar (Qigu Fushitan) with 1,200 stellar positions. For dispelling misfortunes on behalf of parents or teachers, the sacrificial altar (Jiaotan) scale may be adjusted accordingly. After Daoist priest Shouzhen observed these regulations, numerous spiritual responses reportedly occurred.

When Song Taizong Zhao Guangyi was still Prince of Jin, hearing of the efficacy of the Protecting Sage True Lord (Yisheng Zhenjun, a Daoist guardian deity), he dispatched envoys with incense, candles, and offerings to conduct rituals at temples. The fasting envoy reported: "The Prince has long revered your divine power, wishing to fund temple construction and requesting an official title." The True Lord revealed: "A future prosperous era shall come when the second Song emperor will build the Shangqing Taiping Palace with twelve halls resembling celestial realms. But construction timing follows heavenly decree—now is not the season." After receiving this report, Taizong marveled and postponed the project.

Song Taizu Zhao Kuangyin initially harbored doubts about miracles. He sent envoys bearing incense and "green petitions" (qingci, Daoist prayer documents) to temples for blessings, then summoned Shouzhen for interrogation. Shouzhen detailed divine manifestations, emphasizing only utmost sincerity could commune with deities. Taizu had eunuchs mimic divine pronouncements to test him. Shouzhen solemnly responded: "If Your Majesty deems my words demonic deceit, execute me to prove their falsehood—but do not profane the sacred." Taizu then housed Shouzhen temporarily at Jianlong Temple, sending envoys the next day to verify the claims.

This account records the divine revelations of a Daoist perfected lord (high-ranking deity) protecting the early Song dynasty. When palace attendant Wang Jien conducted a jiao offering ceremony (Daoist ritual) at a temple, the perfected lord suddenly manifested, declaring himself the Great Sage of the High Heaven and an assistant to the Jade Emperor, sent to safeguard the Song empire by celestial mandate.

The deity sternly rebuked those who compared him to mountain spirits and instructed Wang to inform the emperor: "The celestial palace stands ready, the jade locks are opened." He particularly emphasized - repeating over a hundred times - that "Prince of Jin (referring to the future Emperor Taizong Zhao Guangyi) possesses benevolent heart." Terrified, Wang faithfully recorded and reported this to Emperor Taizu. The very next day after this revelation, Taizu suddenly passed away, and Taizong ascended the throne.

Immediately after his enthronement, Taizong summoned Daoist priest Zhang Shouzhen to conduct the grand Zhou Tian Jiao (state-level purification ritual) in Qionglin Garden, establishing the "Prolonging Reign and Preserving Life Altar." When the ceremony concluded, the perfected lord again spoke through Wang, prophesying that since the Jianlong era (960 CE), he had been dispatched by the Jade Emperor to protect the ruler and vanquish demons, foretelling the Song dynasty's prosperous destiny and tributary states paying homage. He particularly stressed that the loyal and filial would receive blessings while rebels faced execution, demanding imperial devotion.

Deeply awed by these oracles, Emperor Taizong reverently kowtowed, declaring them a great fortune for the realm, and ordered the prophecies preserved in the inner palace. When officials later surveyed Mount Zhongnan for temple construction, the perfected lord manifested again to designate the exact location, emphasizing this sacred site for building the Supreme Deity's palace - a project requiring three years to complete.

Through these miraculous events, the text demonstrates the special connection between Daoist deities and Song imperial authority, legitimizing Taizong's succession and Song rule through celestial mandate. The recurring themes of "loyalty and filial piety" coupled with "rewarding good and punishing evil" reflect Daoism's role in upholding social ethics.

This passage documents the construction of the Taiping Palace of the Shangqing tradition during the Northern Song Dynasty and the miraculous manifestations of the Zhenjun (a high-ranking Daoist deity). The palace layout strictly followed the Zhenjun's prophecy: at its center stood four main halls in sequence—the Yuhuang Tongming Hall, the Ziwei Hall, the Qiyuan Hall, and the Zhenjun Hall. Flanking corridors on the eastern and western sides housed four additional halls dedicated to Marshal Tianpeng, the Nine Luminaries, the East Dipper Stars, and the Three Officials of Heaven, Earth, and Water, as well as halls for the Perfected Warrior Emperor (Zhenwu), the Twelve Time Spirits, the West Dipper Stars, and the Celestial Ministry. Auxiliary structures included the Lingguan Hall, Dragon Hall, and the Southern Dipper Pavilion, all enshrining astral deities, along with complete facilities such as bell and drum towers, a scripture repository, and a fasting hall.

During construction, the Zhenjun suddenly manifested, reprimanding supervisor Wang Guicong and others for cutting corners to hasten completion. Though no severe punishment was meted out, the deity warned that "merits and faults cannot offset each other." Later, Wang Guicong indeed perished in military turmoil, fulfilling the divine warning. When Emperor Taizong of Song personally led the campaign against Taiyuan, the Zhenjun—through Daoist priest Shouzhen—predicted the Song army's victory ten days in advance and instructed that a Zhaijiao (Daoist ritual offering) be prepared in gratitude. After the decisive victory, Emperor Taizong dispatched eunuchs bearing imperial incense and sacrificial texts to conduct the ritual. That night, the Zhenjun reappeared, declaring the heavens' satisfaction with the grand ceremony.

The text mentions key dates like the Three Origins Festivals (Shangyuan, Zhongyuan, and Xiayuan—major Daoist holy days) and the Emperor's Destiny Day (imperial birthday), when court envoys would perform rituals and the emperor would worship from afar. This temple complex transcended its religious role, becoming a vital state-sanctioned center for national blessings and disaster-averting ceremonies. Through repeated divine manifestations, the account emphasizes core Daoist principles of cosmic resonance between heaven and humanity and the inevitable retribution for moral deeds.

In the sixth year of Emperor Taizong's Xingguo reign period (981 CE), Daoist priest Zhang Shouzhen traveled to the capital for the Qianming Festival celebrations. When summoned by the emperor, he memorialized directly: "A divine and sacred True Lord has descended to the mortal realm, appearing for the prosperity of the Song dynasty. I humbly request Your Majesty to issue an edict bestowing an honorific title to acknowledge this divine blessing." The emperor approved his petition and soon issued a decree stating: "The deity of Taiping Palace, having descended by the Mandate of Heaven, manifests clearly through fragrant offerings and miraculous signs, repeatedly protecting the people. He should be granted a noble title in gratitude for his divine favor." Thus, the deity was enshrined as "General Yisheng" (Aide-to-Sageliness).

When the imperial edict reached the Daoist temple, Zhang Shouzhen burned incense to report the matter. Suddenly, the True Lord descended with an oracle: "You must ask the emperor—when speaking of 'aiding sageliness,' which sage exactly is being referred to?" For several days, Zhang dared not respond until the True Lord spoke again: "Simply deliver this message to the emperor by swift horse—you will not be blamed." Zhang then submitted a memorial. Emperor Taizong, after reading it, assembled his ministers and declared: "The Jade Emperor's minister naturally assists the Celestial Emperor." He ordered this interpretation conveyed to Zhang Shouzhen.

In the seventh year of Xingguo (982 CE), when Zhang Shouzhen again visited the capital for court celebrations, the True Lord suddenly delivered another oracle: "I have words for the emperor: 'When the Great Dao flourishes, conspiracies perish, and all celestial beings rejoice. The Song dynasty's fortune shall endure, and the dawn of Great Peace has come. Let the ruler rectify his heart, govern with enlightened benevolence, and maintain diligent statecraft—only then can the foundation last ten thousand generations, with imperial descendants continuing endlessly.'" Zhang faithfully reported this divine message, whereupon the emperor bestowed upon him a purple robe (signifying high Daoist rank) and the title "Master Chongyuan" (Venerator of Origins).

Thereafter, whenever court officials conducted altar rituals, any oracles from the True Lord were secretly memorialized by Zhang. By the Zhidao era (995-997 CE), the True Lord abruptly informed Zhang: "In the early Jianlong period (960 CE), I descended by the Celestial Emperor's command to protect the new dynasty. Now the foundation is secure, the state's fortune enduring, and Great Peace shall see successive wise rulers. My appointed return to heaven approaches—you shall hear my teachings no more. For future state prayers, simply purify the altar, burn incense, and report northward. Though I will not descend again, blessings shall still protect the ancestral temples and altars of state." He added: "For thirty-five years since my descent, you have served diligently."

(Note: "Yisheng" denotes assisting sagely virtue; "jiao" refers to Daoist altar rituals; the purple robe represented a Song dynasty honor for eminent Daoists.)

The Celestial Emperor has issued an edict appointing you as sovereign of the Five Directions' lands. When your term concludes, you shall be elevated to the rank of immortal official. Your remaining time in the mortal realm will not be long. From this day forth, no further decrees shall descend from the Celestial Emperor. In the following year, on the sixteenth day of the intercalary seventh month, Daoist cultivator Shouzhen addressed his disciples: "Having received the Celestial Emperor's appointment, I must now depart." With these words, he transformed his mortal form and ascended to immortality.

When the new emperor assumed the throne, all sacrificial rites and offerings continued according to established tradition. Upon receiving the heavenly mandate with its auspicious signs and performing the Fengshan sacrifices at Mount Tai, the emperor ordered the construction of the Precious Talisman Pavilion within the Jade Clarity Zhao Ying Palace. In its northwestern corner rose the Hall of Condensed Destiny, behind which stood the Tower of Condensed Destiny, specially dedicated to the worship of the True Lord Yisheng.

In the seventh year of the Dazhong Xiangfu era, the emperor proclaimed: "Heaven has bestowed auspicious signs and divine mandates. We must reverently repay the supreme deities. Enhancing honorable titles constitutes both an essential ceremony for governing the state and a fundamental principle for protecting the people. Moreover, the True Lord Yisheng assists the operation of the Dao (the Way), serving as exemplar for all spirits, secretly safeguarding living beings while manifesting divine power in blessed lands. His miraculous manifestations appeared at our dynasty's founding and again foretold our predecessor's accession. Therefore we immediately constructed this precious hall and prepared solemn sacrificial rites. Having received the boundless blessings bestowed by the deities to assist our imperial lineage's perpetual prosperity—I, though unworthy, now inherit this throne amidst successive ceremonies and continuous auspicious signs. Reflecting on the deities' hidden assistance, how dare we neglect reverent devotion? Thus we decree to enhance the honorable title and conduct grand ceremonies to express utmost sincerity in repaying divine grace. May perpetual devotion safeguard all under heaven in peace and health. Let this formal edict inform all officials—may they deeply comprehend our intent and jointly proclaim this matter."

Thus was the title "General Yisheng" elevated to "True Lord Yisheng Baode" (Yisheng the Virtue-Protecting True Lord).

(Note: "Sovereign of the Five Directions' lands" refers to the divine office governing the five regions; "transformed his mortal form" is the Daoist honorific term for a realized adept's passing; "heavenly mandate" indicates celestial auspicious signs; "Fengshan sacrifices" denote ancient imperial ceremonies worshiping heaven and earth)

The middle scroll of the Biography of the Protecting and Virtuous Sage records the miraculous manifestations of the True Lord descending to the mortal realm. During that time, there was a cultivator named Shouzhen who, whenever common people were plagued by demons and malevolent spirits, would offer sincere prayers. The True Lord would then manifest divine assistance to expel the evil forces, with countless accounts of such efficacious miracles.

The text particularly documents several notable episodes: Once, while paying homage in the Jade Emperor’s great hall, Shouzhen noticed an inscribed plaque bearing the three characters "Tongming Dian" (Hall of Penetrating Radiance). Puzzled by its meaning, he burned incense to seek the True Lord’s explanation. The True Lord revealed that the Supreme Deity resides in the highest of the Three Heavens, the sovereign of all celestial realms. The golden hall’s radiance illuminates the Supreme Deity, whose brilliance in turn reflects upon the hall—this light is unobstructed, penetrating all things, hence its name "Hall of Penetrating Radiance." All immortals, Buddhas, and bodhisattvas come here to pay homage, witnessing the Supreme Deity solemnly seated within the great radiance.

Another account tells of an elderly man surnamed Wang, over seventy years old, who had served in the military in his youth but later retired as a recluse in the Zhongnan Mountains. Stern and upright by nature, he had never believed in demonic affairs. Yet after personally witnessing the True Lord’s divine manifestation, he devoted himself with utmost sincerity, visiting the temple morning and evening to burn incense and offer reverence, regardless of wind or rain. One day, the old man tearfully confided in Shouzhen: having lived a life of integrity, he was fortunate to encounter the True Lord. Now frail with age, his only wish was to serve the True Lord after death. The True Lord descended with a promise, and soon after, the old man passed away peacefully, free from illness. More than ten days later, Shouzhen suddenly heard a voice in the air beside the hall declaring itself "General Iron Wheel" (a title for a Daoist guardian deity), reproaching Shouzhen for failing to record his deeds.

This passage reflects the deep popular devotion to Daoist deities during the Song Dynasty, as well as the religious experiences of communication between practitioners and the divine. The concept of the "Hall of Penetrating Radiance" embodies Daoist imagination of the highest sacred realm, while the appearance of "General Iron Wheel" illustrates the belief in Daoism’s pantheon of divine protectors.

This scripture recounts a dialogue between the True Lord (a high-ranking Daoist deity) and his disciple Shouzhen, revealing several key insights:

The True Lord is perpetually guarded by four generals stationed in his hall. Among them, the Iron Wheel General (a Dharma-protecting deity) was originally a cultivator named Wang Sou. Through sincere vows, he attained a position beneath the Four Generals and specifically instructed Shouzhen not to omit him during sacrificial rituals.

The True Lord disclosed to Shouzhen: during his celestial inspections, he is accompanied by a million divine officials and heavenly soldiers—wherever he goes, malevolent spirits disperse. He bestowed upon Shouzhen demon-dispelling sword techniques, urging diligent service to relieve people's suffering, with warnings that negligence would incur punishment from the underworld. Notably, he revealed that Five Lesser Generals supervise cultivation practices, perceiving even the subtlest thoughts and intentions.

When Shouzhen inquired about the relative status of Buddhism and Daoism, the True Lord explained: The Buddha is a sage who attained enlightenment in the Western Regions, residing within the Brahma Heaven realm of the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure—the highest Daoist deities), comparable to a minister of the nine ranks in the celestial court. Regarding the prevalence of both traditions, the True Lord attributed this to the Mandate of the Celestial Emperor.

Finally, the True Lord emphasized: The Daode Jing (Classic of the Way and Virtue) encompasses all principles—whether for self-cultivation or state governance, those who grasp its essence and practice it sincerely will not only accumulate blessings but attain boundless spiritual realms. While Buddhist scriptures are equally worthy of respect, he implied that Daoist practice should focus on fundamental truths.

This scripture recounts several stories about Daoist cultivation, karmic retribution, and immortal deeds.

The text first explains that the classics teach people to discipline their minds and abstain from desires to avoid calamity. Both reward and punishment follow the natural laws of heaven—those who practice these teachings may obtain blessings. Even Confucian sages like the Duke of Zhou and Confucius were listed among the immortals, showing how the Confucian classics' principles of governance align with heavenly Dao. Yet though people recite these texts, few truly embody them. If one can unite thought and action while maintaining virtues like benevolence, righteousness, propriety, and wisdom, not only will their conduct be upright, but they will also approach the Daoist path of longevity.

Next comes a story about a mountain shrine in Zhongnan. Local villagers sacrificed cattle and pigs with boisterous singing and dancing to worship the deity, but the Perfected Lord (Zhenjun) denounced this as heretical practice. The shrine eventually proved powerless and was burned down.

The text then records how Liu Wan, a Tang dynasty scholar, sought advice about his official career. The Perfected Lord revealed that while Liu had literary talent, he lacked the destiny for government service—forcing advancement would shorten his life. Ignoring this warning, Liu died in obscurity three years later.

Finally, the scripture mentions how the hermit Chen Tuan (Master Xiyi) of Mount Hua was said to have ascended as an immortal upon death. The Perfected Lord commented that though Chen mastered Qi cultivation and spirit-nourishing techniques, his insufficient worldly merits only qualified him for a minor celestial post rather than true transcendence.

These stories collectively illustrate that Daoist practice emphasizes inner cultivation and virtuous deeds over external rituals or worldly ambition. Blood sacrifices and obsessive pursuit of status violate heavenly principles—authentic cultivation requires harmonizing internal refinement with external action, the dual cultivation of nature and life (Xingming Shuangxiu).

This account recounts several stories of a Daoist Perfected Lord manifesting divine power to protect common people. First, there was Gao Ninghu who, after completing his official term, returned to the capital to serve as a fiscal commissioner (a financial official during the Song dynasty). When someone burned incense to inquire whether this position was auspicious, the Perfected Lord prophesied Gao would soon die—indeed, he passed away within months.

Next, the text describes strange occurrences in the household of Minister of Personnel Song Bai. His younger brother Qige, about ten years old, became possessed by a fox spirit, behaving manically with supernatural strength that injured several physicians. After Song Bai prayed with sincere devotion, the Perfected Lord dispatched Daoist priest Shouzhen to perform an exorcism. Upon Shouzhen's arrival, Qige grew terrified. When the priest sternly rebuked the possessing entity, the fox spirit manifested its true form, confessed its wrongdoing, and was vanquished through Shouzhen's ritual methods—whereupon Qige recovered immediately.

Later, the Perfected Lord also sensed dozens of fox spirits haunting Li Jing's temple at the mountain's base and commanded Shouzhen to expel them. Wielding his ritual sword, Shouzhen went to the temple and issued a forceful command. The fox spirits appeared one after another, prostrating themselves in fear. After reprimanding them for defiling sacred ground, Shouzhen drove the spirits back to the wilderness. A skeptical Daoist named Wang Deyuan doubted Shouzhen could traverse twenty li (about 10 km) so quickly, to which Shouzhen pointed to branches severed by his sword's qi (vital energy) as proof.

These narratives illustrate how the Perfected Lord employed Shouzhen as a medium to eliminate harm through spiritual power. The term "purified heart" (zhaixin) refers to cultivating mental clarity for prayer, while "supreme perfected" (shangzhen) honors high-ranking deities—reflecting Song-era folk belief in Daoist divine efficacy. Shouzhen's ritual sword and incantations exemplify standard Daoist exorcism techniques.

(These records document the miraculous manifestations of Daoist immortal Yisheng Zhenjun in vanquishing evil spirits)

At that time, people near the temple detected an overwhelming stench of decay so foul they couldn't approach - one man hastily broke off a tree branch before retreating in alarm, later returning to pay reverent respects. Meanwhile in Binzhou city, hundreds of demonic foxes ran amok, spreading panic among the populace. When Daoist priest Wang Shouzhen learned of this, he burned incense and prayed, seeking Yisheng Zhenjun's guidance to exterminate the demons. The immortal manifested and instructed him: "These fox spirits once impersonated bodhisattvas on Mount Zhongnan near Chang'an, deceiving commoners for offerings. However, eight or nine out of ten have since reformed - Heaven has consequently appointed them as local earth deities in Binzhou. They'll depart when their term ends without causing harm. Your intervention isn't needed."

During the Kaibao era, commoner Chen Yingmei's household in Fengxiang prefecture suffered hauntings by mountain goblins (shanxiao). Roof tiles and debris flew about chaotically, mysterious fires kept erupting, and the family lost substantial property. Neither Daoist exorcisms nor Buddhist sutra recitations worked - even relocating couldn't shake the pursuing spirits. In desperation, Chen brought offerings to a Daoist temple and prayed devoutly. Zhenjun immediately commanded Wang Shouzhen to perform the exorcism.

When Wang arrived at the Chen residence on horseback with his ritual sword, tiles were still whirling through the air. Spectators packed the courtyard, muttering doubts about the priest's efficacy. After ritual purification and changing into ceremonial robes, Wang entered holding his sword - the disturbances ceased instantly. That night, he erected an altar in the yard, sprayed the blade with talisman water (fulu), and shouted sternly: "Hear me, mountain goblins! Face me in spiritual combat or begone at once!" After prolonged silence, peace returned permanently. The grateful Chen family accompanied Wang to the temple to perform a thanksgiving zhaijiao (purification ritual).

Another case involved the wealthy Yang merchant household in Chang'an plagued by poltergeist activity - flying roof tiles and spontaneous fires. They hired the famously nicknamed "Ghost-Catcher Li," but the moment this exorcist reached the gate, an invisible force knocked him down three times until he fled in disgrace.

Lady Yang once again gathered monks to perform rituals, chanting scriptures and invoking Buddha's name to expel the evil spirits. Suddenly, unseen forces seemed to snatch the ritual instruments—some were flung onto rooftops, others hurled into wells. The terrified monks scattered in all directions. Even the wooden laundry beaters rose on their own, colliding mid-air in twos and threes before crashing into the courtyard. Strangely, none of the touched objects were damaged. Such bizarre occurrences became too numerous to recount in full.

Having long heard of the mighty efficacy of the Zhenjun (a Daoist honorific for perfected immortals), Lady Yang took incense and candles to the temple. Burning incense, she prayed fervently, detailing the supernatural disturbances in her home and pleading for deliverance. The Zhenjun descended a divine oracle: "Return home first. I shall send my disciple Shouzhen to follow." When Shouzhen arrived at the Yang residence, the crowd of onlookers filled the house. Donning ritual robes and composing himself solemnly, he chanted incantations while sprinkling sanctified water. Wielding his sword, he performed rituals at the four corners of the house—the eerie phenomena ceased immediately. Shouzhen told Lady Yang: "The evil spirits have been subdued, but a zhaijiao (Daoist purification ritual) must be conducted to eradicate them completely." By evening, when the altar was prepared and memorials burned, the entire city knelt in reverent awe. Later, Lady Yang personally returned to the temple to hold a thanksgiving ritual.

There was also a wealthy merchant named Liu Wen□ who suddenly became possessed by fox spirits—his mind grew confused, his behavior erratic. A Daoist priest in the marketplace warned him: "Your face bears demonic qi—you are clearly afflicted. The Zhenjun manifests his sacred power; sincere prayer can cure you." Liu Wen□ set out with incense and candles, but along the way, ghostly entities harassed him incessantly, transforming into monks, nuns, women, and peddlers to obstruct his path. Fortunately, he encountered another priest who revealed the truth: "These are all specters. Hold firm to your resolve and proceed directly to the temple, lest the horde of demons destroy you." Suddenly enlightened, Liu Wen□ traveled day and night to reach the temple. After fasting and purifying himself, he prostrated a hundred times. The Zhenjun proclaimed: "Knowing you have come from afar, I now command Shouzhen to exorcise your affliction." That night, Shouzhen had Liu Wen□ stand in the courtyard. Brandishing his sword and spraying sanctified water, he issued thunderous rebukes. Liu Wen□ collapsed unconscious, but upon awakening, he reported: "Just now I saw several divine generals, each seizing two demons and departing." Feeling as though he had awoken from a profound delusion, his mind now clear, he kowtowed repeatedly in gratitude before leaving.

The middle volume of The Biographies of the Protecting Sage Who Upholds Virtue records the miraculous manifestations of the important Daoist divinity Yisheng Zhenjun (the True Lord Who Protects Sageliness) during the Song Dynasty. This section primarily recounts how the True Lord transmitted sacred teachings through spirit-writing (a form of divine possession where deities guide writing), as well as the Northern Song imperial court's veneration of this deity.

The text details auspicious omens accompanying the True Lord's manifestations, such as celestial music of bells and drums heard in the air, and mysterious fragrances permeating the surroundings. Several Daoist practitioners communicated with the True Lord through "planchette writing" (a spirit divination technique), receiving essential cultivation instructions and statecraft advisories. The secret methods transmitted by the True Lord, including the "Nine Radiance Talisman" (Jiuguang Fu), were said to expel evil forces, cure diseases, and safeguard the nation.

During Emperor Zhenzong's reign (998-1022 CE), the imperial court constructed the Supreme Clarity Temple of Great Peace on Mount Zhongnan specifically to venerate Yisheng Zhenjun, enshrining him alongside another important deity, General Black Killer (Heisha Jiangjun), as dual protector deities of the state. The text documents numerous officials witnessing the True Lord's miracles firsthand, including answered prayers for rain during droughts and battlefield warnings before border conflicts. These accounts reflect how the Northern Song imperial house reinforced political legitimacy through Daoist deity worship, while demonstrating the close relationship between Daoist liturgy (Keyi) and political power during this period.

This account narrates the story of a Daoist Zhenjun (high-ranking celestial being) descending to manifest his divine presence, along with his teachings to various truth-seekers. Officials and commoners traveled great distances to pay homage—some devotedly praying from afar, others purifying themselves through fasting and ablutions before personally visiting the sacred site. The Zhenjun provided tailored guidance based on each individual's status and character:

To officials, he emphasized loyalty to the sovereign and love for the country; to children, he taught filial piety toward parents. For those with pure hearts, he transmitted cultivation maxims, while giving stern warnings to the greedy and cruel. These admonitions used simple, rhyming language, yet few truly grasped their meaning.

Two specific cases are recorded: During the Qiande era (early Northern Song dynasty), Feng Dongyuan, a Daoist priest from White Deer Temple on Mount Li, sought the Zhenjun's guidance on the essence of cultivation. The Zhenjun descended with this gatha: "Cultivation must reach the state where self and objects are both forgotten (true emptiness); only by perceiving the subtle essence of all things (profound mystery) can one return to the origin (great return). Observe phenomena by transcending superficial appearances (unobstructed), following the natural Dao (silent and imperceptible). Upon achieving merit, you'll attain transformative freedom—the Three Officials (Daoist deities governing human fortunes) will pardon transgressions, while the Six Ding divine generals (guardian spirits) report virtues to the celestial court. True cultivation requires understanding the supreme source."

During the Kaibao era (Northern Song), when censor Lu Chong served in Fengxiang Prefecture, he erected an altar to invite the Zhenjun's descent. The Zhenjun admonished him: "As a loyal minister, serve your ruler wholeheartedly without coveting ill-gotten wealth. Judge cases with impartiality; relieve the people's suffering in accordance with the Kingly Way (Confucian governance principles)." Then he revealed deeper philosophy: "All beings inherently possess formless true nature, yet remain trapped in physical forms, cycling through kalpas without awakening. The realm of Wuji (Daoist supreme state) and the Great Void (cosmic origin) have always been an undivided unity."

Finally, the Zhenjun lamented: Most worldly beings wander in ignorance like blind men creating karma as they stumble through the six directions (heaven-earth and four cardinal directions). These teachings integrate Confucian ethical norms with essential Daoist cultivation principles, reflecting the Song dynasty's characteristic fusion of Confucian and Daoist thought.

This scripture records the encounters of several cultivators seeking guidance from the True Lord Yisheng (a Daoist guardian deity), revealing core principles of Daoist practice:

Wang Guicong, an official who had purified himself through fasting and ablutions, earnestly inquired how to cultivate the body for longevity. The True Lord instructed him: The essence of practice lies in diligent effort—perseverance can make even the celestial immortals take notice. While peace and prosperity require both civil and military governance, officials must remain true to their duties. Embracing simplicity aligns with the Dao of Heaven and Earth, whereas craving worldly riches is like throwing fire into ice—a path to self-destruction. Evil deeds not only harm oneself but bring seven generations of ancestors suffering in the underworld. The Great Dao (Dao) is like a thousand-foot fishing line, saving only those predestined to awaken.

The teachings then elucidate cosmic truths: The human head and feet symbolize heaven and earth respectively; only an empty, luminous heart can merge with the Dao. The body resembles a house containing the "formless mystery" (referring to primordial Qi 炁)—those who comprehend this achieve longevity. When the Yin-Yang energies of heaven and earth unite, all things are naturally born. The Dao blends indistinctly with emptiness; to hear its truths, one must open the mysterious gate through cultivation.

When Chancellor Shen Lun fell gravely ill and sent attendants to perform a purification ritual (Zhaijiao), the True Lord awakened him: The spirit knows no illness—physical discomfort requires inward reflection. Upon realizing this, Shen Lun recovered. Another case involved Daoist Wang Deyuan, who diligently performed rituals but had a fiery temper. The True Lord admonished him: Cultivation begins with taming the mind, harmonizing with nature, relinquishing attachments, and maintaining serene clarity.

These dialogues unveil the foundations of Daoist practice: unremitting diligence, purity of desire, inward contemplation, and mental equilibrium. Whether officials or monastics, all must return to the natural Dao through inner cultivation.

This scripture records the teachings and miraculous manifestations of a Daoist Zhenjun (True Lord, a high-ranking deity) to devotees. The Zhenjun instructs that the path of cultivation lies in relinquishing both internal and external attachments, maintaining a mind clear and unobstructed, thereby attaining ease and natural freedom. Each person should diligently practice without waiting for others to guide them. Those who have realized the Dao remain untethered by worldly concerns, experiencing the wondrous joy of true emptiness akin to heavenly bliss, connecting with the realm of sages, and eradicating all karmic transgressions.

The Zhenjun further reveals: Profound truths must be personally realized through practice, with every action aligned with the great Dao (the Way), enabling one to comprehend the state of true emptiness. In this state, free from afflictions and merged with the Taixu (primordial cosmic origin), one naturally perceives the ineffable celestial harmony. Practitioners must devote themselves to refining the "earthly furnace and heavenly cauldron" (a metaphor for Neidan/internal alchemy within the body), transcending the mundane to enter sacred realms. By consistently illuminating the inner self with wisdom, one can attain the Dao in this very lifetime.

The devotee Deyuan sought clarification from the Zhenjun regarding the earlier teaching about "attaining unity with sages to eradicate transgressions." The Zhenjun explained: If one can eliminate distractions to enter stillness, cultivate the mind-nature (xing) while accumulating merit, and persist until practice matures, the Shen (spirit) in the Niwan Palace (crown point) and throughout the body's joints will become fully awakened. Then, one naturally aligns with the sage's realm, where heavenly bliss permeates all existence, and transgressions dissolve of their own accord.

The text also documents an account from the Taiping Xingguo era (976–984 CE) of the Northern Song Dynasty, when official Li Zhu witnessed the Zhenjun's divine manifestation while serving in Fengxiang Prefecture. Later commissioned to oversee temple renovations for over a decade, Li maintained rigorous precepts. The Zhenjun delivered multiple admonitions, including:

• In the Jianlong era's early years (960–963 CE), the Zhenjun descended by divine decree alongside other saints, riding dragons while the Five Sacred Peaks' deities covertly safeguarded the nation.
• Li Zhu was cautioned that the timing of the Zhenjun's descent must never be carelessly disclosed, lest celestial secrets be exposed.
• Governance principles emphasized integrity and wisdom: administering affairs with clarity, aligning with heavenly principles to accumulate hidden virtue (yinde). Officials enjoying imperial emoluments must uphold reverence, as only through "heart-purification and bone-renewal" (radical inner transformation) can one transcend mundanity.
• Li Zhu was reminded of his successive rebirths in Zhongguo (the Central Plains) and exhorted to maintain incorruptibility, accumulate virtuous deeds, and assist enlightened rulers.

These teachings harmonize Daoist heart-mind cultivation, Neidan practice, and Confucian statecraft, emphasizing the realization of Dao through holistic self-cultivation.

This passage is a divine revelation recorded in the Daoist scripture The Biography of the Protective Virtue of Yisheng, containing the admonitions and promises of a deity addressed as "Perfected Lord" (Zhenjun) to devotees.

The deity first emphasizes the importance of advocating justice for the people and caring for judicial fairness, stating that if the Heavenly Emperor (Shangdi) becomes aware of such virtuous deeds, the celestial officials (Tianguan) will distribute blessings according to one’s merits and faults. Sincere cultivation and the accumulation of merit through enshrining divine images will bring immeasurable rewards. The Perfected Lord warns against delay, as time passes swiftly—the divine guardians (Lingguan) record all deeds, and the celestial administration (Tiancao) adjusts one’s fortune accordingly. Those who follow divine instructions will surely attain longevity.

Next, the deity uses the inevitability of death to awaken the people: even if one lives to seventy or a hundred years, their time before the underworld courts (Difu) is fleeting. When the infernal judges (Mingsi) conduct their trials, descendants cannot atone for one’s sins—urging people to awaken early. Blessings and karma (Yeli) are intertwined; the destined receive fortune, while the unworthy remain entangled in retribution. The three grave sins (of body, speech, and mind) and wavering faith are obstacles, yet those who heed divine teachings stand as firm as Mount Tai.

The Perfected Lord promises: those who follow these teachings will enjoy extended life and well-being. By sincerely cultivating the truth, devotees may behold the Jade Emperor (Yuhuang Dadi) in this very lifetime. Because of their devout prayers, the star deities will descend upon mystic winds and dharma rains, enlightening the ignorant and reforming the wicked. These merits have been reported to the Heavenly Emperor, who will bestow blessings. However, a stern warning is given: cultivation must remain steadfast—lapsing from diligence to negligence or from purity to defilement will prompt the divine guardians to report to the Heavenly Emperor.

Finally, the scripture records another revelation from the Perfected Lord on the night of the tenth day of the seventh month: the deity commends the devotees for their loyalty in governing the state and benevolence in ruling the people, urging them to persist with diligence. Past misdeeds have been absolved on their behalf, and henceforth, they must accumulate merit through daily virtuous deeds. By justly handling governance and rectifying wrongful cases, the divine guardians will always protect them. In times of peace and prosperity, they need not overly worry about the future—divine protection operates unseen.

This passage records several significant dialogues between Daoist Perfected Lords (high-ranking deities) and mortals during the Song Dynasty.

The first account involves a man named An who followed the Kingly Way (Confucian governance principles). The Perfected Lord instructed him: "As a ruler, you must reverently worship Heaven to ensure lasting peace for your nation." The divine being prophesied that if the ruler sincerely supported prosperous times, celestial records would document his virtuous deeds (De), and upon completing his merit, he would eternally dwell in the Three Pure Realms (Sanqing, the highest Daoist paradise). The Perfected Lord further advised: "Neither worry during life nor grieve after death, for the rulers of the yang realm (deities) clearly observe mortal actions."

Next comes the story of an elderly man named Zhu. The Perfected Lord pointed out that though nearly eighty, he had neglected cultivation (xiulian), leaving his posthumous soul without refuge. Zhu expressed gratitude for encountering the Perfected Lord's descent to transmit secret methods, hoping to join the immortal ranks alongside another practitioner named Shouzhen. The deity responded: "Your earthly rank exceeds Shouzhen's, but his celestial standing surpasses yours. With sincere devotion to the true path, ascension will come in due time."

During Emperor Taizong's Chunhua era, Zhao Pu (a founding statesman of Song) dispatched envoys to conduct a Zhaijiao (Daoist sacrificial rite) seeking guidance. The Perfected Lord revealed: "Heaven acknowledges Zhao's great merit in assisting the state and will bestow blessings and longevity, but past karmic obstructions require reciting authentic scriptures (Zhenjing) and repenting sins." The prophecy foretold the imminent end of both his official position and lifespan, prompting Zhao to weep in remorse.

When minister Jia Huangzhong sought counsel, the Perfected Lord taught: "Ministers serving rulers should emulate ancient sages—distinguishing good from evil, exposing corruption—for only ruler-minister unity achieves merit." Special emphasis was placed on cherishing commoners and maintaining fair rewards/punishments to ensure family safety.

Finally, palace official Zhang Zhuo received concise enlightenment: "The Great Dao (Dao) nourishes your innate nature, while yin-yang generates your physical form. Diligently practice the methods I transmit."

These dialogues embody the Song Daoist concept of "divine-human resonance," emphasizing core values like loyal governance, compassionate rulership, karmic repentance, and diligent Dao-cultivation. They also reflect the close interaction between scholar-officials and Daoism during this period.

This passage records the teachings imparted by a Daoist Zhenjun (high-ranking deity) through divine revelation to several practitioners, with the core message urging moral cultivation and virtuous living. The main content can be understood as follows:

A Daoist priest named Zhou Wuben visited a temple to seek guidance from the Zhenjun, who responded: "Though your heart yearns for the Dao (the Way), your cultivation is still far from sufficient. The underworld (Yinsi) keeps records of everyone’s transgressions. To avoid falling into Fengdu (the Daoist hell), you must practice the true Dao as I instruct—then attaining the realm of the Three Pure Ones (Sanqing, the highest state in Daoism) will not be difficult."

To Zhang Shouzhen’s son Yuanji, the Zhenjun said: "Your father had a karmic connection with me, so blessings extend to his descendants—just as Zhang Daoling (the founder of Daoism) of Mount Longhu attained the Dao and ensured his lineage flourished. At home, be filial to your parents; in office, be loyal to your ruler. Establishing virtue and making your name known is the greatest good." He further admonished: "Wander less and study more. Achieving renown in the world naturally leads to longevity." A warning followed: "Good and evil follow like shadows—to defy the Dao is folly."

During Emperor Taizong’s Chunhua era in the Song dynasty, the Zhenjun revealed to Zhang Shouzhen: "The emperor’s virtue moves Heaven, bringing peace and abundant harvests. Urge him to continue cultivating virtue, and the Lord of Heaven will bestow blessings." Regarding bandits in Guanxi, he explained their rise was due to karmic cycles, advising against indiscriminate killings during pacification—though unrepentant leaders must be eliminated.

Finally, the Zhenjun cautioned the assisting priests: "People’s minds diverge, often wrongly—do not follow the crowd." This section emphasizes cultivating "Yang harmony Qi" (righteous energy), noting that wealth without integrity leads to ruin, while virtuous poverty can lead to immortality. A key insight: "An ordinary form with an extraordinary nature"—those outwardly plain but inwardly pure are most precious. Even vast riches cannot absolve sin. Cultivation demands daily progress, nurturing body and spirit with virtue, thereby redeeming those destined for salvation.

This scripture primarily recounts the divine revelations bestowed by the Perfected Lord of Virtuous Protection (Yisheng Baode Zhenjun, an important guardian deity in Daoism) to admonish officials and court ministers, along with the memorial submitted by minister Wang Qinruo concerning these matters.

The Perfected Lord descended with divine admonitions for the officials: They must maintain unwavering loyalty and trustworthiness at all times, for among the civil and military officials there naturally exist virtuous and capable individuals to oversee major affairs. To ensure the dynasty's foundation remains stable for ten thousand years, they should constantly harbor concern for the people's welfare and worry about the populace's hunger and cold. By persistently cultivating De (Virtue) in accordance with the Dao (the Way), and through sincere incense offerings to the mysterious void of the numinous realm, they should solely wish for national stability and the sovereign's longevity. All must unite in assisting the ruler to jointly create an era of great peace.

The Perfected Lord further admonished the court ministers: As pillars of the state, they must establish meritorious achievements, maintaining oceanic breadth of mind to assist enlightened rulers. Whether serving under King Wen of Zhou's governance or during the eras of Yao and Shun, loyal ministers must support the cosmic order (Qiankun). Serving one's sovereign requires resolute determination—whether in life or death, they must repay imperial grace. By consistently practicing good deeds aligned with Dao and De, being prudent from beginning to end, they should not worry about personal safety.

In his memorial, Wang Qinruo stated: Having heard of heaven's favor and the timely emergence of sages, there must surely be supreme deities providing hidden assistance. Upon examining the signs of celestial-human resonance throughout history, I feel profoundly fortunate. The descent of divine beings to assist the nation's prosperity heralds auspicious omens. This primordial assistant from the Jade Dawn Palace (one of the Three Pure Ones' realms) and guardian deity of the Golden Portal (celestial court) has manifested his numinous presence among the devout, revealing unfathomable divine might. His assistance in establishing the dynastic foundation and foretelling Emperor Shenzong's succession had already manifested through these signs long ago.

When the deity descended with teachings, whether scholar-officials or commoners all listened with reverence. According to each individual's level of understanding, different instructions were given, often using subtle words with profound meaning to warn the confused. His earnest teachings could penetrate the most obscure matters, allowing ordinary people to secretly comprehend profound truths. When encountering demonic disturbances or difficult illnesses—cases where even Yu the Great's cauldron (legendary for identifying evil spirits) or Bian Que's medical skills would prove inadequate—sincere prayers would receive the Perfected Lord's remote guidance. With the descent of true teachings, all evil forces would surely be eradicated. After briefly manifesting in the human world, the deity swiftly returned to the celestial realm. While people would forever remember these fragrant sacrificial rites, the divine being continues his protective work unseen in the hidden dimensions.

This text records an official memorial submitted by Wang Qinruo of the Northern Song Dynasty to the emperor, along with the imperial response, concerning the miracles of the Yisheng Baode Zhenjun (Daoist Guardian Deity). Let me reconstruct this official correspondence in modern language:

In his memorial, Wang Qinruo writes with reverent trepidation: These sacred records of auspicious signs and secret transmissions have been preserved in ancient archives, now compiled for posterity. As a humble subject unexpectedly receiving Your Majesty's enlightened decree, I could only approach these profound scriptures with devout purification and trembling reverence. These accounts of celestial beings truly testify to our dynasty's flourishing virtue—how could someone of my mediocre talent presume to describe them? I humbly request that Your Majesty, the benevolent and filial sovereign renowned for cultural brilliance, military prowess, and reverence for the Dao (the Way), might personally review and compose a preface, ensuring these precious records endure. Herein I submit the three-volume Miracles of Yisheng Baode Zhenjun with this memorial.

The emperor responds in the rescript: We have reviewed the memorial. The profound Dao (the Way) takes emptiness and stillness as its root, while supreme spiritual responses leave no traces. This Yuanfu Zhenjun from the Jade Void Palace (one of the Sanqing [Three Pure Ones] realms) first manifested blessings during Emperor Taizu's divine mandate, then revealed auspicious omens through celestial signs in Our predecessor's reign. Now We establish dedicated temples for worship, conducting solemn keyi (liturgy) rituals for the people's welfare. These subtle signs and responsive miracles demonstrate the Zhenjun's diligent instruction and awe-inspiring divine might. Since Our accession, We have performed dignified ceremonies in reverent halls, bestowing further honorific titles. Considering the significance of these secret teachings, and recognizing your erudition as a senior minister who meticulously compiled these treasured texts, We note your request for a preface. Though Our words cannot fully convey the Zhenjun's wisdom, in acknowledgment of your earnest petition, We grant this request.

This sovereign-subject dialogue reveals the Song imperial family's veneration of Daoist deities and the rigorous official approach to compiling Daoist scriptures. The rescript mentions "Jade Void Yuanfu" and "Jade Register True Rank"—honorific titles for high-ranking Daoist divinities—while "solemn rites for dispelling calamities" refers to strict ritual procedures for blessing and protection.

On the 18th day of the fourth month in the third year of Emperor Huizong's Chongning reign (1104 CE), imperial envoys bearing an edict arrived at the Daoist temple to confer additional honorific titles upon the Yisheng Baode Zhenjun (Protecting Sage of Virtuous Power). The imperial decree read as follows:

The August Heaven's Supreme Deity has long maintained assisting ministers. Beneath Mount Zhongnan, repeated numinous manifestations have occurred, with auspicious signs descending. This Zhenjun (True Lord) began delivering prophecies during the Jianlong era (Emperor Taizu's reign), and by the late Kaibao period (later years of Taizu's reign), his manifestations became increasingly evident - protecting humanity and safeguarding the Great Song dynasty. The court accordingly constructed temples for his veneration, and every prayer offered has received miraculous response.

Compassionate in nature, this Zhenjun has secretly ensured the continuation of the imperial lineage. Now that these auspicious signs have manifested, how could we forget to show gratitude? Sincere prayers invariably receive divine response. We hereby bestow additional exalted titles so these blessings may continue for ten thousand generations. By special decree, we confer upon the original Yisheng Baode Zhenjun of the Shangqing Taiping Temple in Fengxiang Prefecture the new title: "Yisheng Yinggan Chuqing Baode Zhenjun" (Protecting Sage of Responsive Manifestation, Preserver of Celebrations and Virtuous Power).

Note: The Yisheng Zhenjun was a particularly venerated Daoist guardian deity of the Song imperial family, believed to have manifested multiple times to protect the dynasty. This account reflects the special relationship between the Song court and Daoist deities, as well as the religious tradition of reciprocating divine favor through bestowing honorific titles.