Lù Xiūjìng 陸修靜 (zì Yuándé 元德; posthumous sobriquet Jiǎnjì xiānshēng 簡寂先生), native of Dōngqiān 東遷 in Wúxīng 吳興 (modern Zhèjiāng), was the most consequential Daoist systematiser of the LiúSòng 劉宋 (420–479) dynasty. A scion of the WúZhèjiāng gentry, he studied widely in both the Shàngqīng 上清 and Língbǎo 靈寶 traditions before withdrawing as a recluse to Lúshān 廬山, where he occupied the Jiǎnjì guǎn 簡寂觀.
Lù received imperial patronage from the LiúSòng emperor Míng 明帝 (r. 465–472), who constructed the Chóngxū guǎn 崇虛館 at the capital Jiànkāng for him and convened at court a celebrated dispute with the Buddhist Tánzàn 曇贊. Lù’s lasting contributions are:
- The Daoist canon. His Sāndòng jīngshū mùlù 三洞經書目錄, presented to the throne in 471, first organised the received corpus into the three sections (sāndòng 三洞) that have structured the Dàozàng ever since. This followed on his earlier 437 Língbǎo jīngmù 靈寶經目 cataloguing the new Língbǎo revelations.
- The Língbǎo Retreat liturgy. He codified the nine-fold system of Língbǎo Retreats (zhāi 齋) and left a dozen liturgical works, including the Fǎzhú jīng KR5b0033 (DZ 349), Guāng zhújiè fǎdēng zhūyuàn yí (DZ 524), Wǔgǎn wén 五感文 (DZ 1278), and the Dàomén kēlüè 道門科略.
- The Celestial Master reform. His Lùjiā dàomén kēlüè 陸家道門科略 reorganised the post-Northern-Liáng rump of the Zhèngyī 正一 (Celestial Master) tradition for southern conditions.
Lù’s vocabulary and classificatory schemata — sāndòng 三洞, the nine zhāi, the integrated sùqǐ 宿啟 / yánqǐ 言啟 preparatory rites — became normative for all subsequent medieval and late-imperial Daoist liturgy. No CBDB record exists (CBDB coverage of pre-Táng Daoist clerics is sparse); lifedates are from the Sòngshū 宋書 and Mào shān zhì 茅山志 traditions and are uncontested in modern scholarship. Standard studies: Ōfuchi Ninji, Dōkyōshi no kenkyū (1964); Fukui Kōjun, Dōkyō no kisoteki kenkyū (1952); Kobayashi Masayoshi, Rikuchō dōkyōshi kenkyū (1990).