《金华赤松山志》

From childhood I admired the bearing of Master Xiyi, and I hoped to become a person as simple and free of care as those who lived in the age of the Getian clan. My family home stood beside Songshan (Pine Mountain), and I grew up hearing and seeing the traces of how Chisongzi and the Two Imperial Lords attained the Dao (the Way). Although I could not trace every detail of these accounts in full, I had already grasped something of their meaning in my heart. So I left my hometown, took leave of my parents, and set out to find a teacher and pursue my studies.

Since receiving my master's kindness and putting on the Daoist robe, more than forty years have passed in the blink of an eye. Morning and evening I have burned incense and lit lamps, and I have never dared to grow lax. Whenever I sit in quiet meditation in the Danchen Jing (a meditation chamber where Daoists sit in stillness and cultivate), my mind holds no other thought. I worry only that the traces left by the immortals and the accounts of those who cultivated the Dao might fail to inspire later generations.

In my hometown there was once a printed edition recording these accounts, but with the passing of the years it has worn away and been scattered and lost. I thought: since I am a descendant of the Two Imperial Lords, and have also been fortunate to inherit the lineage of Master Chonghe, how can I allow the teachings of my ancestral masters to sink into obscurity? So I gathered the relevant sources, set out the main outline, selected the essential points, and compiled them into a single volume, titled Chisongshan Zhi (Records of Mount Chisong), so that later readers might have something to consult.

As for the accounts in the biographies of immortals, the contents of scriptures (Jing) and stele inscriptions, the stories passed down by village elders, and the poems that celebrate the mountains, waters, wind, and moon, once readers have read this book, they will no longer need to search widely elsewhere, and will be able to understand something of them.

If this book should prove incomplete, careless in what it includes and omits, or insufficient in its narration, then that is my own fault, and how could I conceal it with fine writing?

Preface by Ni Shouyue, styled Zhuquan, Daoist of Songshan (Pine Mountain).

According to the Zhuan ji (Biographical Records), there was once a man surnamed Xu in the prefecture who met Chisongzi (the Master of Red Pine) and thereby attained immortality. Xu is now honored as the "Perfected One of the Pot-Heaven" (Hutian Zhenren), and the place where he played chess came to be called the "Chessboard."

These names have a long history. After Xu met Chisongzi, Chisongzi concealed his name and withdrew into seclusion near Shangxiao, where he cultivated himself at ease on the left side of a grotto-heaven (dongtian), until his spiritual nature reached fulfillment. He was able to ride the clouds and drive the Qi (vital energy), traveling to and from the court of the Celestial Emperor. Because the Perfected One did not make himself conspicuous or startle the world, it cannot be determined in which era his deeds first circulated. Yet he left his blessings to the local people, and to this day they still enjoy his benevolence.

The place where the Perfected One practiced is now called the "Pot Screen" (Huping), also known as "Lord Xu's Pot." Shrines have been built to the Perfected One of the Pot-Heaven at his temple, at the site of his elixir refining and cultivation, at the Chessboard, and at the Pot Screen. When prayers are offered, local officials must invite him, present incense offerings, and seek sacred water. Every year, the gentry and commoners of the whole prefecture offer sacrifices to the Perfected One, which has become established custom.

The Two Imperial Lords (Er Huangjun)

The "Huang clan of Danxi" is simply a name adopted to conceal a true identity. The Huang family rose to prominence in the Eastern Jin, but their forebears were of lofty character and lived in reclusion, refusing office. On the eighth day of the fourth month of the third year of Taining under Emperor Ming (325), the family's eldest son was born. He was named Chuqi and later became known as the Elder Lord Huang (Da Huangjun). On the thirteenth day of the eighth month of the third year of Xianhe under Emperor Cheng (328), the second son was born. He was named Chuping and later became known as the Younger Lord Huang (Xiao Huangjun).

Both brothers were exceptionally intelligent from childhood, and their appearance was unlike that of ordinary people. When the younger brother was fifteen, his family sent him to tend sheep. There he met a Daoist who, taking a liking to his pure and careful nature, led him into a stone chamber on Mount Jinhua. The Daoist then guided him in cultivating the Dao (the Way) after the form and example of Chisongzi (Master Red Pine, a legendary immortal). On the mountain, the Younger Lord refined body and mind, cut off worldly entanglements, and sought a transcendent state. He quickly grasped the secret methods for cultivating cinnabar marrow. He practiced with reverence until he was at last able to draw near the court of the Supreme Sovereign, and, building on long-accumulated good deeds and merit, he trained for more than forty years.

The Elder Lord, worried that his brother had been away from home so long, traveled over mountains and rivers searching for him but could not find him. Later, in a marketplace, he met a Daoist skilled in divination and asked him to consult the oracle. The Daoist said, "On Mount Jinhua there is a boy who herds sheep. Could he not be your brother?" He then took the Elder Lord with him to the stone chamber. This Daoist, too, guided the brothers according to the form and example of Chisongzi. The two met again with mingled sorrow and joy.

The Elder Lord asked, "Where are the sheep?" The Younger Lord said, "Just east of the mountain." The Elder Lord went to look but saw nothing, only many white stones. He returned and told his brother there were no sheep. The Younger Lord said, "The sheep are there. You simply cannot see them." The two went east of the mountain together. The Younger Lord shouted a command, and the white stones all at once turned into sheep, tens of thousands of them. Waiyang Mountain today is said to be the place where this happened.

The Elder Lord asked, "Since you already possess such miraculous powers, can I learn them?" The Younger Lord replied, "As long as you love the Dao, you can." The Elder Lord then left behind his wife and children and stayed to practice alongside his brother, taking pine resin, poria, and other substances. After five thousand days of practice, he could vanish suddenly whether sitting or standing, cast no shadow at midday, and had the countenance of a youth. When his cultivation was complete, he returned home to visit his kin, only to find that the elders he had once known had all passed away.

Beneath the stone chamber there is a cave, said to be the secluded place where the two brothers lived deep in retreat and practiced. They passed on the method of taking pine resin and poria to disciples such as Nan Bofeng, and afterward it was transmitted to dozens more. According to the Shenxian zhuan (Biographies of Divine Immortals), after attaining the Dao, the Elder Lord took the title Lu Ban, and the Younger Lord likewise took the title Chisongzi. It is said they did not wish their fame to alarm the world, so they changed their surname, hid their names, and withdrew from society, following the precedent of Chisongzi, who had called himself Huangshi Gong (Lord Yellow Stone).

The two brothers perfected the Great Dao at the summit of Pine Mountain and refined elixirs there. When the elixir was complete, the Elder Lord rode a deer and the Younger Lord a crane, and they ascended to heaven on the clouds. Dakui Mountain today is said to be the place of their ascent. After the brothers became immortals, people from their home region deliberated on establishing a place of worship for them and built the Chisong Palace, where they were venerated together with their teacher Chisongzi. Later, practitioners of their teachings were summoned to preside over the temple. From the Jin dynasty through the Song, incense never ceased, there were often a hundred Daoists in residence, and the devotion of worshippers continued unbroken.

According to the registers of immortals, Mount Heng in the southern marchmount was the place where the Perfected One of Great Void attained the Dao. The Jade Emperor ordered the Younger Lord to govern it and bestowed on him a divine surname and name, "Chong Dang," with the title "Controller of Heaven," placing him in charge of the spirits who oversee the territorial divisions of the world below. In the sixteenth year of Chunxi under Emperor Xiaozong of Song (1189), the court enfeoffed the Elder Lord as "Perfected One of Responsive Harmony" and the Younger Lord as "Perfected One of Nourishing Simplicity." In the third year of Jingding under Emperor Lizong of Song (1262), the court conferred further titles, naming the Elder Lord "Perfected One of Responsive Harmony and Attested Resonance" and the Younger Lord "Perfected One of Nourishing Simplicity and Attested Rectitude." This was truly a splendid occasion: the Great Dao was handed down, the orthodox teachings were propagated, and blessings flowed on without end for a thousand generations.

The Lord was honored with the title Chongying Zhenren (True Person of Responsive Harmony, an immortal title in Daoism), and the Lord's consort was honored as Yangsu Zhenren (True Person Nourishing Simplicity). In the third year of the Jingding era of the Southern Song (1262), the court conferred further titles: the Lord became Chongying Zhengan Zhenren, and the Lord's consort became Yangsu Zhengzheng Zhenren. How splendid this is! The Great Dao (the Way) flows widely, the orthodox teachings are upheld and spread, and blessings reach the multitudes, to be handed down for ten thousand generations.

Category of Elixirs

The Relic Elixir

The Record of the Relic Elixir says that after the Two Imperial Lords refined their elixir and attained the Dao (the Way), they ascended to heaven, and the old site of their alchemy and its well are still preserved. The relic elixir remains in the mountain, and its manifestations are ever-changing: sometimes large, sometimes small, sometimes near, sometimes far. Many people have witnessed it with their own eyes, and the examples are too numerous to list. At night or at dusk, when the weather is overcast, gloomy, or misty and rainy, Elixir Mountain often shows a hazy glow, like the light of the rising sun. This is probably because the relic elixir illuminates the cavern with its radiance. Only one or two incidents are briefly recorded below.

The Daoist Hao Fengshi, who guarded the mountain, once kept a white parrot to herald the dawn. One day he heard the parrot cry out in alarm, looked up, and saw it pecking at an object roughly like a pellet, giving off five-colored light. He hurriedly took a snare to catch it and quickly called his fellow Daoists to come and pay their respects. But by the time everyone arrived and opened the snare, the elixir was gone.

On another occasion, Shen Yingfu, a Daoist who guarded the mountain, saw shimmering colored light outside his window at the first watch (the first period of the night, roughly seven to nine in the evening). He opened the window to look and saw an object about the size of a parrot's egg, glowing as it gradually drifted away. He immediately gave chase, but the light only floated farther off. When he returned to his room, the light once again illuminated the window as before. Only then did he understand that the mountain spirits were protecting the relic elixir: it could be viewed from afar, but must not be treated with disrespect or intrusion.

The Elixir Altar

The Elixir Altar has three tiers, and an elixir cauldron (Dingding) is placed upon the altar.

The Elixir Foundation

The Elixir Foundation is located to the left of the Taiqing Hall (Hall of Great Purity) on Elixir Mountain. Pure Yang Qi (vital energy) gathers at this place, so even when snow falls, it does not settle, and the plants and trees do not wither.

Category of Caverns

Dongyuan Grotto-Heaven

The Dongyuan Grotto-Heaven is listed among the Thirty-Six Grotto-Heavens and is also called the Jinhua Grotto-Heaven. It adjoins Chisong Mountain and is divided into three caverns: upper, middle, and lower. The upper cavern is named Chaozhen (Audience with the Perfected), and the middle cavern is named Binghu (Ice Pot). The name and description of the lower cavern are missing from the original text at this point, so they cannot be determined.

Dongyuan Dongtian

Dongyuan Dongtian (洞元洞天) is one of the Thirty-Six Cave-Heavens, also called Jinhua Dongtian (the Jinhua Cave-Heaven). It adjoins Mount Chisong and is divided into three caves: upper, middle, and lower. The upper cave is called "Chaozhen" (Audience with the Perfected), the middle cave "Binghu" (Ice Vase), and the lower cave "Shuanglong" (Twin Dragons). Inside, the rocks are strange and towering, the caverns deep and broad, and clouds and mist swirl about, giving the place a majestic air. Above, it receives the radiance of the Ox and Dipper constellations; below, it answers from afar to Mount Luofu.

In the upper cave stands a stone statue seated high up like a true person, its origins impossible to determine. In the middle cave, a curtain of water pours straight down, its spray flying like cold jade, and the surroundings hold stone figures, stalagmites, and other sights. According to the immortal scriptures (jing), this place is guarded by the spirits of a strange mountain, and ordinary people find it hard to enter.

In the lower cave are stone carvings of dragons, tigers, lions, elephants, qilin, phoenixes, bells, drums, and more, so numerous that they cannot all be counted. The cave also holds scenes such as the "Snow Mountain." Tang Zhong of Poyang once wrote in a poem: "Golden halls and jade chambers shine upon one another; who has drawn back the pearl curtains and emerald blinds?" The golden halls, jade chambers, pearl curtains, and emerald hangings in the poem may refer to the variety of vessels, rooms, doors, and windows within the cave, which make it feel like the palace of an immortal.

The entrance of the lower cave is very low; one cannot enter without a boat, and once inside, nothing can be seen without lamps or candles. This Cave-Heaven was originally under the administration of Chisong. The Boyi zhi records that the Huang brothers attained the Dao here and lived and wandered in it. The Dongtian fudi zhi records that a family surnamed Huang from the prefecture studied the Dao here, and that any petition addressed to the dragon spirits and delivered here would reach its destination. During the Jiaxi era of Emperor Lizong of the Song, the palace came here to pray for an heir and to swear oaths of supplication, and a stele bearing the imperial green-script ritual prayer (qingci) from the Zhaijiao (purification ritual) remains in the palace as evidence.

Youyou Dong

Located at Shangxiao, ten li from the Daoist temple, it lies within sight of Hu Ping, separated only by a short distance. The cave entrance is about five chi high, but once inside, the cave rises and widens to two or three zhang in both height and breadth. One climbs a ladder on the left side, then holds on to it to enter the cave proper. Looking up, one sees a vast, hollow space like a great hall, wide enough to hold several dozen rooms, its scale even surpassing that of the Thirty-Six Cave-Heavens.

Mist, smoke, and rosy clouds wind and drift through the cave, while stone marrow (a liquid formed by dripping stalactites) flows and its essence glitters. Local elders say that this was the place governed by the Perfected One of Hutian, and also where the Two Imperial Lords revised the registers of names. Lord Wang of Qianzhai also left a poem inscribed in his tomb:

"Shangxiao is no recent wonder; mist and haze encircle the lonely, steep peak. The lush green zhi fungus grows thick, and the white milk still drips and flows."

The shrine of the Perfected One Xu stands right beside the cave.

Shishi Cave

Shishi Cave lies beside Luoshi Rock. It is said to be the place where Chisongzi led the Young Imperial Lord into the mountains to cultivate the Dao (the Way). The stone chamber above rises more than one zhang above the ground; it is square and spacious, nearly equal in length and width. The cave itself is on the left side of the chamber. Since the Two Imperial Lords attained the Dao, the cave entrance has been tightly sealed, and no one else can enter.

Mountains

Mount Jinhua

Mount Jinhua measures several dozen li around and is also known as Mount Chisong. The Baopuzi says that this is a suitable dwelling for immortals and that it can shelter one from the floods that afflict the region of the Five Peaks.

Zhang Jun, Master Xujing, the thirtieth Celestial Master (Tianshi) of the Han dynasty, loved to seek out goodness and pursue the Dao, and once traveled to this place. Admiring the bearing of Chisongzi and the deeds of the Two Imperial Lords, the master left these lines:

"My home lies amid the white clouds, and I have promised to dwell with Chisongzi. Coming to roam in this mountain, I see the dragon and tiger standing guard, a scene much like my own. The immortal Dao of Jinhua need not be sought elsewhere; the Yellow Sprout (an alchemical term for the vital essence in cultivation) has long been here."

Mount Liandan (Elixir-Refining Mountain)

This mountain rises several thousand xun in height and lies five li from the Daoist temple. From the left side of the temple, one follows a level path to the foot of the mountain, crosses a small bridge, and then climbs the steep ridge. The summit is flat and broad, with extraordinary scenery, and the view stretches hundreds of li, as though everything lay right before one's eyes. Tradition holds that this is where the Two Imperial Lords practiced alchemy. A hermitage stands on the mountain, and each year a Daoist priest takes a turn presiding over it.

It is said that the radiance of the elixir illuminated the surroundings and nourished the plants and trees, so that more than three hundred kinds of medicinal plants grow in the mountains. Shen Yue of the Liang dynasty, when serving as prefect of this commandery, wrote a poem recording the place: "Friends come, grasping stone marrow; guests arrive, riding light wild geese. All human paths are made to vanish; only the road through the clouds is left open." The meaning is that visiting friends carry stone marrow (a legendary immortal medicine), and guests arrive riding nimble wild geese; the roads of the human world seem to be cut off, and only the immortals' path into the clouds remains open.

During the Shaoxing era, people came here to burn incense and pray for blessings. At the foot of the mountain lies a stretch of fields called "Weary Fields" (Juantian), about one or two li long, divided into small, fragmented plots that do not form a continuous expanse. Seen from afar, the plots rise and fall unevenly like a flight of steps. Tradition holds that this is where the Two Imperial Lords planted sacred seedlings and sesame. Since the Five Dynasties period, local people have often grown fragrant millet here, which was presented as tribute every year. Shu Daoji, a Daoist of this temple in the Tang dynasty, wrote in a poem: "To this day, the water of the elixir well fills these mountain fields with fragrance." The meaning is that even now, the water of the elixir well still perfumes the mountain fields. Later the land was planted with various grains instead, and what these fields produced was no longer suitable for presentation as tribute.

Mount Woyang (Recumbent Sheep Mountain)

Mount Woyang extends for several li around and rises several tens of xun in height. It faces the Chisong Palace (Chisong Gong).

It stretches for several li around and rises dozens of xun (an ancient unit of length, often used to describe great height), directly facing Chisong Palace (Chisong Gong). Tradition holds that this is where the Little Imperial Lord scolded stones into sheep. The stone sheep on the mountain remain to this day, closely guarded by the mountain spirits, who do not allow ordinary mortals to covet them. The woods are so dense that their depths cannot be entered.

Master Dongpo once wrote a poem in praise of this place. He likened nurturing life to herding sheep, turning them out into the land of Nothing-Whatever (a realm of emptiness and stillness). Some sheep stop and some go on, while the master sits at ease beside them. He holds a book and reads, and the flock never strays. When the sheep turn to stone, they rise up again. Drooling and grinding their teeth, they seem to mock tigers and wolves, yet at a single call from the master they dutifully pull his cart.

Zheng Shiyi of Sanshan, a Doctor of the Imperial Academy, also visited and wrote a poem. Seeing the sheep, he doubted that he had ever scolded stones into sheep. Seeing the stones, he doubted that he had not. It is neither stone nor sheep, so what is it that lies before his eyes? The meaning within is truly hard to put into words.

Dakui Mountain

Dakui Mountain lies about one li east of Chisong Palace and is the place where the Two Imperial Lords ascended to heaven. Local people call it "Duozhui Mountain" (Falling Mountain). It is said that the mountain's ridge winds down from Huping Mountain like a running dragon and finally coils and gathers here. The mountain is lofty and precipitous, and it was named for its form.

Shengshi Mountain

Shengshi Mountain (Sacred Stone Mountain) lies to the left of Woyang Mountain and south of Chisong Palace, facing the palace across a stream and fields. In former times there were over a dozen enormous boulders in the fields, each so large that several people together could barely encircle it, and they obstructed farming. The local people prayed to the Two Imperial Lords. At dawn the next day, the stones had flown to the foot of the mountain. Astonished at this marvel, the people called them the "Sacred Stones." The Two Imperial Lords assigned an immortal official to take charge of them.

Luosi Rock

Luosi Rock (Snail Rock) stands to the left of the Stone Chamber. It is said that the cavities inside the rock connect with the Stone Chamber. The mouth of the cave is somewhat narrow, but inside it opens into a hollow space. The rock twists and winds in the shape of a snail, hence its name.

Liu Dao Rock

To the left of Luosi Rock, there once lived a Daoist practitioner named Liu who attained the Dao (the Way) here and departed.

Screen of the Gourd

To the left of Youyou Cave is the place where the Perfected One of the Gourd Heaven (a immortal figure in Daoist legend) cultivated the Dao. The ground here is curious: where one steps on solid earth, it gives off a hollow sound, while places that look soft and yielding collapse underfoot, sinking so deep that one cannot pull one's foot free.

Waters

Little Peach Blossom Spring

Little Peach Blossom Spring lies beside the temple complex. The path leading to it can be asked about at the left shrine inside the complex. Following the stream onward, one hears the spring water crashing against the rocks; even when there is no wind, the surface seems to heave like billowing waves. After about a hundred paces there is a pavilion called "Wine Beyond the World"; after another hundred paces, a bridge spans the mountain stream, inscribed with the words "...Gorge" (the characters in the original text are corrupted here). The sound of the water roars like surging waves; ahead, no end can be seen, and looking back, one cannot tell where it comes to rest, as though cut off from the mortal world.

Crossing a great boulder, one arrives at a deep pool, where the scenery differs not only from the mortal world but also from the Three Gorges. Crossing a small bridge, one reaches a pavilion on a great rock, named "Stone Pool." Continuing upstream along the stream, the murmuring of the water never ceases; only after passing the Covered Rock can one sit leaning against a withered paulownia tree. From here one can climb Mount Dan. This is where the Two Sovereign Lords invite the host of immortals to gather on the Three Origins and Eight Festivals (Daoist festival days) and register their names in the rolls of the immortals. Mountain dwellers hurrying along at dawn have heard sounds as of someone being flogged and tortured in a palace; but when they went to look for the source after daybreak, they found nothing. There were formerly other sites such as Bingbi, Yufeng, and Lingran, which no longer exist. Master Zhao of Dongku once wrote a record describing the splendors of this place.

Elixir Well

To the left of Dan Mountain lies an Elixir Well (Dan Jing). When the Two Imperial Lords (Er Huangjun) attained the Dao (Way) and were about to ascend to the heavens, they hid the stone image of Laojun, which they had venerated, inside a stone lotus on a rock screen and buried it in this well. They did not want later generations to know that the traces of the immortals lay within it, so they dug another well as a substitute. Tradition holds that the spring water was used solely to cure illness, and its efficacy was marvelous. Later, some people treated the Daoist teachings with disrespect and fouled the water, and the spring ceased to flow.

The Daoist priests who guarded the mountain feared the well would be sealed up, and the Two Imperial Lords appeared in person to give instruction. The priests promptly gathered workers to dig, and found the image of Laojun hidden in the well. The statue had been placed within the stone lotus. Its countenance was archaic and solemn; it wore a crown and robes and sat upright and dignified, as though it had descended from heaven. All who saw it were amazed, and they welcomed it to the Hall of the Three Pure Ones (Sanqing) for veneration. The well now called the Elixir Well is the very well of that time.

Ge Weixiao of the state of Liang, a descendant of Ge Zhichuan (Ge Hong), once wrote a poem recording the event: "Refine that purple River Chariot, draw forth this essence of the Great Yin. The Lead Boy sinks into the Jade Cavern; the Mercury Maiden hides within the Golden City." These lines speak of precisely this story. Terms in them such as "Purple River Chariot," "Essence of the Great Yin," "Lead Boy," and "Mercury Maiden" are all technical terms of Neidan (internal alchemy) practice.

Sacred Stone Bay

Sacred Stone Bay lies below the Guest-Parting Pavilion in front of the temple, to the left of Sacred Stone Mountain. In the bay stands a tall sacred stone that does not move. The Perfected One of the Pot Heaven (Hutian Zhenren) once raised dragons here.

Clear Water Pool

Clear Water Pool lies to the right of the temple, in front of the Pavilion of Passing Emotion. Long ago there was a great stone ram here. Fearing that mortals might obtain it, the immortals caused the stone ram to sink into the pool, and it has never been seen since.

During the Huangyou era, a flood toppled the bell tower, and the bell too rolled into the pool and was lost without a trace. To this day, on nights of clear breeze and bright moon, people can still hear crisp, pleasing sounds like the striking of metal and stone rising from the bottom of the pool, seemingly in rhythm with the Buxu (the hymns Daoist priests chant during worship).

Section on Temple Buildings

Baoji Temple

This is the Chisong Palace (Chisong Gong). According to the inscription in the palace, the Two Imperial Lords (the two immortals revered in Daoism) received the teachings of the Dao (the Way) from Chisongzi and ultimately ascended to immortality together. The people of their home region discussed the matter and said: "In the past, the Yellow Emperor traveled to Mount Kongtong to seek the Dao. If even an emperor sought the Way, then since this is our native land, we should build a shrine for these sages of old, a place to house their spirits. How could we neglect so fine a site?" And so the Chisong Palace was built.

In the first year of the Dazhong Xiangfu era under Emperor Zhenzong (1008), the court began to give the temple its present name, "Chisong Palace." The palace faces Waiyang Mountain. In front of it, two streams merge into one: one flows down from Shangxiao, while the other passes Qipan (the "Chessboard") and runs through Xiaotaoyuan (the "Little Peach Blossom Spring").

Going up from the hemp fields on the left side of the palace, one can visit the Peach Blossom Spring ferry crossing. Entering from the Ying fields on the right, one can seek out the serene scenery of Zhuoying Zhenliu, where one rinses one's hat tassels and pillows one's head on the flowing water. A few steps farther, one can sit in the Guoqing Pavilion and enjoy the view of the Shuyu Spring. Wandering among the halls and chambers of the palace, one can savor the lingering charm of the poems that scholars and men of letters composed in praise of the wind and moon. The imperial calligraphy, stone inscriptions, and imperial edicts bestowed by the court are all enshrined in the Chenhan Hall (a hall that stores and venerates the emperor's own brushwork).

Ever since Master Chongzhen Dong made the teachings known in the Eastern Capital under the name "Zhong Taiyi" (Supreme Unity of the Center), the palace has never lacked worthy heirs in each generation. Later, Master Zixu Huang revived the Daoist temple, giving its institutions an entirely new look.

Jinhua Temple

Located beside the Shuanglong Cave (Twin Dragon Cave), it oversees the incense offerings of the Three Caverns (Sandong). It was originally a subsidiary temple of the Chisong Palace.

Yunchao Hermitage

Located on Mount Dan, it comprises several dozen buildings. Each year the palace sends Daoist priests there to preside. These priests not only patrol and look after the local scenic sites, but also receive the scholar-officials who climb up by clinging to pine branches and vines in search of immortals, accompanying them on their excursions.

Taiqing Hall

Located on Mount Dan beside the Yunchao Hermitage, it now enshrines the Stone Laojun (Lord Lao) and conducts the incense offerings and sacrificial rites associated with it.

Shrine of the Two Imperial Lords

Beneath Daji Mountain stands a shrine that local officials always visit when they come to pay homage and offer prayers. Fan Jun once wrote in a poem: "The spirit shrine has kept the traces of the immortals for a thousand years, and the old pines below it rise a hundred feet. That Juanzi rode a whale away and never came back; again and again I ask the mountain stones where the journey led."

Shrine of the Perfected One of the Gourd Heaven

There is one in front of Youyou Cave, one at the Gourd Screen and Chessboard, and one within the temple compound. Worshippers come to pray, and the incense offerings and petitions have never ceased.

Shrine of the Sacred Stone and Juan Palace

Located on the left side of Sacred Stone Bay, it is charged with guarding the sacred stone. The Chenji (a record of prophecies) says that this stone was transformed from gold and treasure and can manifest radiant light, so the Two Sovereign Lords appointed an immortal official to oversee it.

Shrine of the Danshan Stone and Juan Palace

Also located on the left side of Sacred Stone Bay, it is charged with guarding the sacred stone. The Chenji says that this stone was transformed from gold and treasure and can manifest radiant light, so the Two Sovereign Lords appointed an immortal official to oversee it.

Shrine of the Immortal Official of Danshan

It stands on Danshan, beside the Cloud Nest Hermitage. Whenever cinnabar light appears, seeming to breathe in and out and shift in form, the vision is sure to manifest from this place. When the people come to pray here, their prayers are always answered. Those who climb Danshan without reverence will surely meet with plain retribution, which inspires awe in people and turns them toward the teachings of the Dao (the Way).

Yuntai Abbey (Yuntai Guan)

It lies ten li west of the city, at a place called Baoxing. It was originally a hermitage where the brothers surnamed Luo practiced the Dao. They once met an immortal dressed in white, and from then on ate no cooked food. Later, the brothers surnamed He took over the hermitage in succession. They applied for ordination certificates and became nüguan (ordained female Daoist priests), and they too died after living past eighty. Afterward, the abbot of Chisong Abbey had the documents of this place transferred to Lanxi. When the abbey's name plaque was abolished, the site became subordinate to the Lower Chisong Abbey.

Ningshen Hermitage

The original text gives only the name of this hermitage. It then repeats a passage about Yuntai Abbey, so no specific account of Ningshen Hermitage is provided.

Ten li west of the city, one li from the pond by the stream, is the place where Grand Master Zhu retired to cultivate the Dao. Having come to regard worldly affairs lightly, Zhu chose to withdraw, built a thatched hermitage here, and served their parents. Zhu burned incense and practiced here, vowing never again to concern themselves with worldly matters. Even so, villagers and travelers staying in the area came to visit so often that shoes were constantly lined up outside the door. Wang Jing, styled Qianzhai, once wrote a poem in praise of the place:

"Leaving behind the quiet charm of mountain forests and springs, he raised a thatched hermitage near the village. Two windows seem to hold the sun and moon, and a single room seems to nourish heaven and earth. In autumn, dew on the chrysanthemum hedge is fresh and clear; at midday, the wind through the pines carries warmth. On his meditation cushion he has often practiced embryonic breathing (a Daoist method of seated meditation and breath regulation), unwilling to study the arts of side paths."

A few years later, Grand Master Zhu met Emperor Lizong, who bestowed the name "Studio of Concentrated Spirit" (Ningshen Zhai). Men of high principle then used this name for the dwelling. Later, Zhu also received the emperor's own calligraphy, and the two characters "Ningshen" (Concentrated Shen, or Spirit) were inscribed on a plaque.

Biographies

Master Shu

Master Shu, named Daoji, lived in the Tang dynasty. Born and raised in the land of Zi, Shu later became a Daoist priest on Mount Chisong. Apart from devoting themselves to cultivating body and nature, Shu amused themselves only with poetry and prose. Many renowned scholars successively honored and praised Shu, who wandered among rivers and lakes and often left poems describing the wind, moon, and scenery wherever they went. Someone once recommended Shu for service at court, but each time Shu was summoned, they left in a flourish of sleeves, as if unwilling to remain long in the world. Concealing their talent and seeking no fame, Shu styled themselves "Master of Huayin."

Shu often associated with the Chan master Guanxiu, known as Chanyue, and the two were kindred spirits. Day after day Shu gazed in reverence at the shrine of the Two Imperial Lords, as though their minds were in communion with the divine; how such encounters truly unfolded, others could not fathom. Shu once wrote in a poem:

"At the source of Chisong the pines have grown old, and the temple among them stands as before. Everyone has brothers, but who will become an immortal with me? Two cranes soared into the sky, and a flock of sheep turned to stone and slept. To this day the water in the elixir well remains, and its fragrance fills the fields of the mountain."

Later, Master Shu also gave up food and drink, and in the end died without having fallen ill. Some years afterward, someone saw Shu at Chicheng.

Master Dong Chongzhen

The master's personal name was Weizi. He loved learning and wrote with outstanding talent, and he never took up any trade to earn a living. He lived in reclusion on Mount Chisong, where he studied the scriptures (Jing), grasped their underlying principles, and reflected on them deeply until he could see them as a unified whole. The powerful figures of his day addressed him respectfully as "Master" and recommended him to the divine temple. The court summoned him for an examination, and when he expounded the meaning of the scriptures, his reasoning was clear and fluent. The emperor admired him greatly and bestowed on him an ordination certificate (a document permitting one to leave household life and become a Daoist priest), making him a Daoist priest of Mount Chisong. Later the emperor also granted him the master's title "Chongzhen" (Rising Truth) and a purple robe.

Not long afterward, he took charge of the affairs of the Zhongtaiyi Palace in Dongjing and served Emperor Zhezong. During the Yuanyou era, he asked to return to the mountains of his home region. The emperor commended him and further appointed him to oversee the affairs of the Baoji Temple.

Master Huang, Zixu Dongling

The master's personal name was Yanda, and his courtesy name was Xingke. He was a native of this prefecture, and his family lived twenty li from the temple. "Zixu Dongling" (Purple Void, Cavern Spirit) was his master's title. He read widely, and was especially accomplished in the poetry of the Tang and Song dynasties. Later he met a high adept who had attained the Dao (Dao, the Way) and who transmitted secret methods to him; after that, he studied a broad range of Daoist rites and methods. He taught people to heal illness and relieve suffering, and his prayers were often answered, so people from all directions came to take refuge under him and called him "Perfected Huang."

During the Shaoxing era, he managed the temple's affairs for more than thirty years. He reorganized and renewed the temple's regulations and added to its landholdings, so that the temple could sustain itself, and to this day it has not fallen into want. He also established the Lingji Hall (Hall of Spirit Mechanism), where he practiced visualization and guiding-and-stretching exercises for nourishing life. In his leisure hours, he amused himself by playing the zither and playing chess.

Master Sheng, Zhile

The master's given name was Kuang and his courtesy name was Yuanfang. He was a native of Wuyi. His mother dreamed of swallowing a five-colored light and soon afterward became pregnant. From the age of ten he studied the Dao (the Way) at the Three Caverns of Jinhua, and at fifteen or sixteen he moved to Mount Chisong. Besides practices such as exhaling breath and swallowing saliva, he also loved composing poems in praise of things. Whenever he invested his feelings in some object, or was moved by a scene before him, he would write it down. He once composed a set of poems titled "Verses of Hua and Song," drawing on the idea of Jinhua and Chisong, two places, joining as one. In silence he cultivated Neidan (internal alchemy), and never grew lax.

During the Shaoxing era, he learned the method of "slaying the red dragon" from a consort of the palace. (This is a Daoist term for women's cultivation, referring to ending menstruation through practice.) Emperor Gaozong heard of his reputation and had his portrait painted and summoned him. The master entered the palace for an audience, where the emperor granted him a seat and discussed profound principles with him, then had him stay at the Yujin Garden. Before long the emperor gave him a fan inscribed in the imperial hand and commissioned him to collate Daoist texts. Later he petitioned to travel to Mount Qingcheng and other places in Shu, and permission was granted. The emperor also gave him several blank ordination certificates (documents of monastic status with the names left unfilled) to help cover his travel provisions.

After returning to the capital, the master again entered the palace for an audience. The emperor was delighted and bestowed on him the title "Master of Supreme Joy," along with gifts of gold, jade, and other items. After expressing his thanks, the master returned to the mountains. In the palace a small hermitage was built, named "Master Welcoming the Dawn." He was especially accomplished in the Yi, and often debated the meaning of the classics with Liu Dabian of Heshan. He also named one of his dwelling places the "Nest of Supreme Joy," where he devoted himself to cultivation all the more. He once chanted alone: "My name is inscribed in the purple register of the immortals, and the host of demons come to submit. From Fusang and Yanggu I report to the Jade Dawn. Riding the Qi of the Three Plains, I assist the Celestial Emperor. How dare I forget Lady Wei of the Southern Peak?" In his seventies, he died seated upright.

Master Chonghe, Lord Zhou (the text here turns to the biography of another figure).

The original text of the "Verses of Hua and Song" and the lines that follow it contains evident repetitions and errors; the above has been merged and translated according to what could be made out.

The Master's given name was Dachuan, his courtesy name was Juji, and his sobriquet was Chengzhai. He was a native of this prefecture. He entered the Daoist path in early childhood and devoted himself to studying the traditions of the Daoist community. After receiving imperial favor, a physiognomist read his face and said, "In the future, this man will surely awaken the sovereign with a single sentence." Later, when his virtue (De) and learning were both fully formed, Emperor Ningzong heard of his reputation and issued an edict summoning him to court for an audience, lodging him in the Hall of Eminent Scholars. Before long, he was ordered to take charge of the incense and ritual affairs of the Wanshou Palace, and the emperor treated him with great courtesy. He then petitioned on behalf of the mountain temple in his home region to be exempted from the requisitioned purchases, miscellaneous levies, and other taxes and corvée duties, and he helped bring about the establishment of a Daoist Registry Office (Daozheng Si) for the mountain gate.

A few years later, he took leave of the splendor of the capital and returned home to look after his old estate. The community pressed him to stay on as master of the home mountain. He cherished the permanent holdings of the temple and handled its affairs without the slightest deceit, and he never let the community go short of provisions. When someone fell into debt over farmland or similar matters, he paid it off with his own money, and so his praises spread in every direction. He also often composed poems to express his feelings and played the zither for his own enjoyment, and few could match his accomplishment in these arts. He was a close friend of Master Tongmiao, Yi Rugang. During the Jiading era, the emperor held the two men in particular affection and bestowed on them ivory tablets (ceremonial implements held during court audiences), as well as honorific titles for the Master. The emperor's own calligraphy and poems are enshrined in the Imperial Writings Pavilion of the Chonghe Daoist Hermitage.

Daolu Hao, Master

The Master's given name was Yanghao. Throughout his life he read tirelessly, and when he read he could take in ten lines at a glance. While traveling among the rivers and lakes, he formed a bond through literary composition with the eminent recluse Yang Xiuwen of Yunquan, and the two often took up the brush to write together. The high officials of the court respected him and condescended to invite him with courtesy. During the Shaoding era, his literary fame grew still greater. Emperor Lizong heard of his reputation, summoned him to court for an audience, and ordered him to take charge of the affairs of the Taiyi Palace. From then on, the emperor's favor toward him deepened with each passing day, and imperial commissions were conferred on him many times; his Daoist rank rose step by step until he became Registrar of the Left Street (Zuojie Daolu). He died in his seventies.

Zongshi Zhu, Master

Of the original text, only fragments survive, such as "The Master's given name was Zhichang, his courtesy name was Jiudao, his sobriquet was Cishan, and he was a native of this prefecture." The text that follows duplicates the account of Daolu Hao, Master, above and is wrongly joined to it, so it cannot be read coherently. The surviving words also include phrases such as "ordered to take charge of the Taiyi" and "advanced in rank to Registrar of the Left Street, and transformed at over seventy years of age." This means that he was once ordered to take charge of the Taiyi Palace, later rose step by step to Registrar of the Left Street, and died in his seventies.

The master's given name was Zhichang, his courtesy name Jiudao, and his sobriquet Cishan; he was a native of this prefecture. He was well versed in Confucian learning and also understood the doctrines of Buddhism and Daoism (Dao, the Way), and he kept a vegetarian diet all his life. He once said, "Worldly success and fame are not worth delaying the aspirations of my later years." He therefore resolved, with great feeling, to follow Chisongzi and become a Daoist priest.

Before he had reached the midpoint of his life, the master twice returned to live in a Daoist temple in the mountains of his hometown. His father had once been treated with courtesy by the Pacification Commissioner Yuzhai in the bingchen year of the Baoyou era (1256). The Commissioner, Zhao Guangzu, once issued a summons calling the master to take charge of the Yuchen Temple on Mount Mao. Soon afterward, the Minister of Education and eminent scholar Shitan recommended the master to Emperor Lizong, and the court transferred him to preside over the Chongxi Temple. The following year, the master was commanded by imperial edict to preside over the Yousheng Temple, and he was later promoted to Zuojie Jianyi (Overseer of Doctrine for the Left Street).

Whenever there was drought or prolonged rain, the master's prayers were often answered, which pleased the emperor, who then also appointed him to preside over the Ningshen Studio. During the Kaiqing era, Mongol forces crossed the Yangtze River and invaded Ezhu, and the emperor ordered that an altar be set up for prayers and rites of averting calamity, and that spirit soldiers be called upon to assist in the battle. Because the outcome was regarded as a response to these rites, the master was granted the title of Zuojie Daolu (Registrar of Daoists of the Left Street), together with such gifts as an ivory tablet, an incense box, cups and plates, and coins.

In the fourth year of the Jingding era (1263), the post of Successor Patriarch of the Shangqing Scriptures and Registers on Mount Mao fell vacant. The emperor personally wrote out the appointment, naming the master the forty-first-generation patriarch. In his youth the master had studied the Book of Changes (Yi Jing) in his home district, and he later consulted Zhou Yuanju of Chiyang on the study of the Changes; he then compiled what he had seen and learned into a book and presented it to the emperor. The master grasped the principles of the Changes and understood the proper moments to advance and to withdraw. In the yichou year of the Xianchun era (1265), he conceived the wish to retire from public life, and so built a small hermitage in the rear courtyard of his residence, where he found contentment in his own company.

Category: Edicts and Proclamations

Edict for the Perfected Lord Chisong Lingxu

The edict states: The Great Dao (the Way) has no fixed form, yet it meets the needs of all things; omens reveal signs of fortune and misfortune, and these signs often arise suddenly in the moment of response. The Perfected Lord Chisong, recorded in the ancient canons, was the teacher of Shennong; it is said that he could bring rain in its proper season and answer every petition, and he was looked up to by the people of his region, as though he had endured for a thousand years. In gratitude for his efficacy and to make manifest the court's rites, we hereby bestow upon him the title "Perfected Lord Chisong Lingxu."

The edict was issued in the second year of the Yuanfu era (1099), and it is now preserved in Taizhou.

Proclamation of the Two Sovereign Lords

The imperial edict from Heaven states: Chisongzi was a figure revered by the Yellow Emperor and Laozi, and was also the teacher of Shennong. He could bring rain whenever it was needed, and most petitions made to him were answered. He earned the respect of the people of his region, and for thousands of years they have never ceased to commemorate him. Now, as a special mark of favor, this grace is bestowed to honor his efficacy and merit, and he is granted the title "Chisong Lingxu Zhenjun" (Perfected Lord of Chisong Who Soars Through the Void).

Promulgated in the second year of the Yuanfu era. The edict was issued to Taizhou.

Edict for the Two Imperial Lords

The imperial edict from Heaven states: The teachings of Huang-Lao take emptiness, stillness, and Wuwei (non-action) as their central purpose, and plain simplicity as their foundation. Yet when one examines their underlying intention, it is truly rooted in doing good, benefiting others, and caring for the common people. Perfected Lord Chuqi (the elder of the two immortals of Mount Chisong) and Perfected Lord Chuping (the younger brother) were born in the Jin dynasty and lived in seclusion at Jinhua. By commanding stones to turn into sheep, they provided what was regarded as proof of their attainment of the Dao (the Way). They also drew water from wells to cure illnesses, offering wide-ranging aid to the world. After the brothers returned to their immortal palace, their temple remained resplendent and solemn, and the people of the region have offered sacrifices and worship there, with incense unbroken for thousands of years. Now the local people have jointly petitioned the throne, asking that honorific names be bestowed in keeping with the immortals' rank. Heaven, having observed their efficacy, permits the conferral of this commendation.

Perfected Lord Chuqi is specially enfeoffed as "Chongying Zhenren" (Perfected One of Responsive Emptiness).

Perfected Lord Chuping is specially enfeoffed as "Yangsu Zhenren" (Perfected One Who Nurtures Simplicity).

The seventeenth day of the sixth month, in the sixteenth year of the Chunxi era.

Additional Titles

The imperial edict from Heaven states: The Dao as discussed by Zhuangzi and Laozi is subtle and profound; since the Qin and Han dynasties, tales of immortals have spread far and wide. Although these matters transcend the dim and formless realm, they have nonetheless left clearly visible proofs of efficacy. First, Chongying Zhenren, and second, Yangsu Zhenren: the deeds of you two brothers are transmitted in the histories. By commanding stones, you turned them into sheep; the elixirs you refined still leave behind marvelous, miraculous glimmers. Though the manner of your riding mists and soaring through clouds is hard to discern, you have been able to answer prayers by clearing the skies or bringing rain, with swift response. To this day, the Baoji Shrine remains honored by the people, and the Jinhua region reveres you. It is fitting to add further honorific titles, so as to make manifest the true spirit of Daoism.

The first, Chongying Zhenren, is specially enfeoffed as "Chongying Linggan Zhenren" (Perfected One of Responsive Emptiness and Spiritual Resonance).

The second, Yangsu Zhenren, is specially enfeoffed as "Yangsu Zhengzheng Zhenren" (Perfected One Who Nurtures Simplicity and Upholds Rectitude).

The tenth day of the twelfth month, in the third year of the Jingding era.

Stele and Register Category

Steles

Stele of the Sacred Image of Laojun

The Stele of the Two Imperial Lords' Clumsy Pass stands in the Shrine of the Two Imperial Lords.

The Zhenwu Stele of Admonition to the World stands in the Zhenwu Hall.

The Imperially Inscribed "Orchid Pavilion" stele.

The Imperial Offering (Jiao) stele.

The Imperial Incense stele, which stands in the Chenhan Hall.

The "Stele of the Baoji Temple," composed by Master Zhang Xujing.

The Stele of the Hall of the Three Pure Ones (Sanqing), composed by Lu Shuo.

The "Record of the Bequeathed Elixir" stele.

The "Eulogy for the Bequeathed Elixir" stele, composed by Li Ying.

The "Record of the Pavilion of Gathered Immortals" stele.

The "Chisong Mountain Stele," inscribed in the calligraphy of Li Yangbing.

The "Longevity Stele," erected in the fourth year of the Xiancheng era of the Tang dynasty.

The "Yinfu Jing" (Scripture of the Hidden Talisman) stele.

The "Little Peach Blossom Spring" stele.

The "Beyond Things" stele.

The "Washing the Ears" stele, inscribed in the calligraphy of Yu Siliang.

The "Taishang Ganying Pian" (Treatise of the Most High on Action and Retribution) stele.

The "Record of the Azure Cloud Pavilion" stele, which stands beneath the Azure Cloud Pavilion.

Commemorative steles bearing poems and inscriptions left by renowned visitors to Chisong Mountain are too numerous to count, and are scattered throughout the corridors, official courtyards, and the various residences and courtyards.

Zhaijiao (purification ritual) steles of the faithful and patrons (tanxin, donors and believers) who prayed for longevity.

The stele of the faithful who held the "distant-day" fast, which stands at Xiqi.

The Stele of Grand Master Jinci, which stands in the Daoist hermitage on this mountain.

Texts and Scriptures

The "Chisongzi Zhongcheng Jing" (Scripture of Sincerity of Master Chisong), preserved in the Chonghe Daoist Hermitage.

Huo Ru'an's "Cantong Qi" (Token for the Agreement of the Three), preserved in the Zhancui Pavilion.

The "Annotated Taishang Ganying Pian," preserved in the Azure Cloud Pavilion.

The "Jing Jin Yi Jie" (Explication of the Changes, Presented to the Throne), preserved in the Daoist hermitage on this mountain.

"Gazetteer of Chisong Mountain in Jinhua" ####