《三茅真君加封事典》

This text documents the imperial honors bestowed upon Mao Shan Daoist priest Situ Shitan during the ninth year of the Chunyou era (1249) in the Southern Song dynasty. The content can be divided into three main sections:

First, it records two official decrees issued by the imperial court. The initial Huangchi (imperial edict) issued on the first day of the new year promoted Situ Shitan, originally serving as "Right Street Examiner and Administrator of Religious Affairs" (a mid-level Daoist official position), to the position of "Left Street Registrar and Administrator of Religious Affairs" (a senior Daoist office). The second document was an official appointment letter issued in the second month by the Central Secretariat (the main administrative body), bearing the signatures of several high-ranking court officials.

Next, it includes Situ Shitan's "Memorial Declining the Registrar Position." The Mao Shan Daoist humbly protested that his limited talents and shallow learning made him unworthy of such an important post as Left Street Registrar. Recalling his three years of performing blessings for the imperial court, he quoted Laozi's teaching that "knowing contentment avoids disgrace," arguing that Daoist practitioners should be wary of the dangers accompanying honors. His phrase "receiving favor with trepidation" vividly expressed his apprehension.

The text mentions "Xu Bai Studio" (literally "Empty White Studio"), a meditation chamber for Daoist practice, where the term "sheng bai" (generating whiteness) derives from the Zhuangzi's phrase "an empty room generates luminosity," referring to a purified mental state. Both "You Sheng Guan" and "Chong Xi Guan" were important Daoist temples on Mao Shan at that time. These appointment documents reflect the close relationship between the Southern Song imperial court and Mao Shan—the ancestral seat of the Shangqing (Highest Clarity) tradition—while also revealing aspects of Daoist administrative systems during this historical period.

This text records the official correspondence between the eminent Daoist master Ju Shitan (styled Master Xubai) and the imperial court during the Chunyou era (1240s) of the Southern Song dynasty concerning the honorary titles conferred upon the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong - three Daoist immortals). The content unfolds in three parts:

First, it describes the people's suffering, portraying their destitute lives as "withered trees" and "cold ashes." Against this backdrop, the author explains how he had originally resolved to retire to mountain forests ("pledging to spend my remaining years among springs and rocks"), yet unexpectedly received imperial favor through an extraordinary promotion to Left Capital Daoist Registrar (a high-ranking Daoist office). However, using vivid metaphors like "a monkey draped in embroidered robes" and "a lark startled by imperial music," he expresses discomfort with the sudden appointment, fearing that unmerited honors might invite misfortune. Thus he petitions the emperor to revoke the appointment.

The second part presents the imperial response. On the 7th day of the intercalary second month, the emperor explicitly decreed refusal of the resignation and formally issued the appointment documents (imperial edict and official dispatch). Yet on the 15th of the same month, Ju Shitan submitted another memorial, this time requesting the imperial favor be transferred to the Three Mao Perfected Lords by granting them sacred titles. Phrases like "not shunning severe punishment" and "daring to pour out sincere feelings" reveal his determination to persist despite risking imperial displeasure.

Finally, specific chronological details are noted: the conferral procedures in the second month of 1249 (9th year of Chunyou), and Ju Shitan's full official title at the time: "Master Dongwei specially appointed as Right Capital Examiner and Administrator of Religious Affairs, Eminent Scholar of the Xubai Studio." The text exemplifies the dynamic between Song dynasty Daoism and imperial power, showing how Daoist masters navigated their spiritual commitment to "the virtue of knowing when to stop" while carefully managing the delicate position of receiving courtly honors.

With both trepidation and profound gratitude, I humbly reflect upon my journey. From my early years devoted to the pursuit of purity and authentic cultivation (qingjing xiuzhen), I never imagined that in my advanced age I would be graced with imperial favor. Through quiet contemplation, I've come to understand the fundamental truth: humanity originates from the celestial Dao (Tian Dao), while all things trace their roots to ancestral origins. Without comprehending the celestial Dao, one cannot grasp the source of life; just as without understanding ancestral origins, one cannot fathom the profound mystery of returning to the root.

I dwell in seclusion at Mount Mao, the sacred site where the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong) attained the Dao and achieved immortality. This mountain ranks as the foremost blessed land (fudi) and the eighth Huayang Grotto-Heaven (dongtian) in Daoist tradition. Here, the temples and hermitages resonate with the constant chime of ritual bells, maintaining the incense offerings to these Three Perfected Lords while praying for the nation's prosperity and longevity. Among all famous mountains under heaven, none surpasses Mount Mao in the continuity of its sacred rituals. From the Han Dynasty through our great Song Dynasty, the hidden radiance of these Three Lords has periodically manifested, their illustrious reputation has been celebrated, and their spiritual lineage has remained unbroken like an endless thread. This enduring vitality stems from the mountain's status as a sacred realm governed by true immortals (zhenxian) and as an auspicious foundation for the nation's boundless territory.

I venture to propose: Might we follow the precedent of bestowing the honorary title "Jianyi" upon eminent recluses, and adopt the recent imperial edict standards granted to the Daoist Registry (Daoluyuan)? By modeling the honors previously conferred upon the Zhengyi Celestial Master (Tianshi) and the You Sheng Zhenjun, could we elevate the sacred titles of Mount Mao's founding Three Mao Perfected Lords? A special imperial decree would allow all three peaks to share in this glory, perfectly embodying the profound principle that "humanity originates from heaven, and all things originate from their ancestors."

Permit me to recount the deeds of these Three Perfected Lords: The immortal lineage of the Mao family flows from ancient times. The eldest, Lord Mao Ying, with his brothers Mao Gu and Mao Zhong, retreated to these mountains to refine the Great Dao (Da Dao). Through accumulating merit (gongde) and cultivating virtue, they attained the Dao, came to command hosts of immortals, assumed office in the Supreme Ultimate Palace (Taiji Gong) — the highest celestial court — and governed the mountain administrations of Wu-Yue region. They examined practitioners' progress and administered Mount Chicheng. Their virtuous achievements are recorded in the Purple Texts and Jade Registers (zishu yuce), while divine manifestations repeatedly appeared between crane-adorned tents and dragon pools. Celestial lanterns and cinnabar radiance remain faintly visible to this day. Whether beseeching rain during drought or divining fortune and misfortune, every sincere prayer receives response. Beacon fires of war were thus extinguished, and auspicious signs (yumeng) of fish dreams consequently appeared.

Since my arrival in these mountains, I've frequently assisted prefectures and counties in conducting ritual prayers (fashi), witnessing countless spiritual responses. Moreover, successive dynasties have honored this sacred site with utmost reverence: during the Xiangfu and Jingde reign periods of our dynasty, both protective prohibitions for the mountains were issued and lands were bestowed as imperial favors.

This passage records the process of Song Dynasty emperors conferring additional honors upon the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong) of Mount Mao. The general meaning is as follows:

Successive emperors held the Three Mao Perfected Lords—the three Daoist immortals of Mount Mao—in the highest esteem, frequently dispatching envoys to perform rituals at their sacred mountain. During Emperor Renzong's reign, auspicious signs had already appeared, while Emperor Gaozong repeatedly sent eunuchs with imperial decrees instructing local officials to protect the Daoist sanctuary at Mount Mao. Whenever the state conducted major sacrificial ceremonies, secret emissaries would be sent to the Dongtian (one of Daoism's Thirty-Six Grotto-Heavens) at Mount Mao to pray for blessings and make offerings to heaven, earth, and the sacred mountains.

As an official overseeing ritual affairs, the author observed that while deities across the land had received imperial honors, the Three Perfected Lords of Mount Mao remained insufficiently recognized. Researching historical records revealed that these lords had received titles from the Celestial Emperor (Tian Di) since ancient times, and previous dynasties had also bestowed honors upon them. The author therefore petitioned the emperor to grant formal titles, both to acknowledge the lords' merits in protecting the nation and to demonstrate the court's respect for deities of proven efficacy.

The author reflected that while many practitioners of the Dao (Daoist cultivation) gained imperial favor, most became preoccupied with personal glory and forgot their spiritual roots. Being advanced in years himself, he dared not seek worldly honors, but simply hoped the emperor would recognize the sincerity of this request—that proper reverence be shown to Mount Mao, ensuring this sacred site where generations of emperors had prayed would continue safeguarding the nation's enduring peace. Finally, he submitted the original edicts concerning the Three Perfected Lords along with his memorial, humbly declining any additional imperial favors for himself and noting that previous honorific documents were temporarily stored in the archives of Jurong County.

This document records the imperial conferment of titles upon the Three Mao Lords of Mount Mao during Emperor Huizong's Chongning era (1102 CE). The emperor issued an edict elevating the titles of the Great Mao Lord (Mao Ying) from "Grand Primordial Perfected Lord, Director of Fate and High Minister of the Eastern Peak" to "Grand Primordial Wondrous Dao Perfected Lord, Director of Fate and High Minister of the Eastern Peak"; the Middle Mao Lord (Mao Gu) from "Perfected Lord Who Settles Registers" to "Perfected Lord Who Settles Registers and Penetrates Tranquility"; and the Lesser Mao Lord (Mao Zhong) from "Perfected Lord Who Protects Life through the Three Officials" to "Perfected Lord Who Protects Life through the Three Officials and Penetrates Wisdom."

The edict praised how the Mao Mountain Perfected Lords had manifested divine efficacy and aided the world for over a millennium since the Qin and Han dynasties, yet their previous titles failed to fully honor their accumulated merit. This new conferment aimed to express the court's reverence while beseeching the Perfected Lords' protection for national stability. The document meticulously records the bureaucratic process of transmitting the edict through the Department of State Affairs (equivalent to the State Council), with multiple high-ranking officials including Right Executive Wen and Left Executive Lu affixing their signatures to authenticate the documents.

The official in charge, Minister Situ Shitan (known as Master Dongwei, the Taoist affairs administrator), repeatedly petitioned to decline the honors, yet the emperor insisted on his acceptance. In his third memorial of refusal, Situ Shitan still humbly professed his attitude of "avoiding favor and declining honors," but ultimately complied with the imperial decree. The entire conferment process was completed between the second and intercalary second months of Chongning 1 (1102), exemplifying the Song court's veneration of Taoist deities and its standardized system of imperial honors.

This document records the official edict from the Southern Song dynasty emperor conferring additional titles upon the Three Mao Perfect Lords (Mao Ying, Mao Gu, and Mao Zhong, three brothers). At that time, Situ Shitan, as a Daoist leader representing the religious community, submitted a memorial to the emperor requesting these additional honors for the Three Mao Perfect Lords.

The text first extols the divine majesty of the Three Mao Perfect Lords: the three immortal peaks stand majestic and beautiful, with each Perfect Lord overseeing distinct responsibilities. Their ninefold virtues shine brightly, bestowing blessings upon people across numerous cities. Particularly in the Jianghuai region, devotees offer sincere worship, as the Perfect Lords' divine power can both pacify border conflicts and ensure bountiful harvests.

In his memorial, Situ Shitan clarifies his intentions: he seeks not personal fame but makes this request out of gratitude and reverence. He mentions having previously received the title "Gao Shi Jianyi Daolu" (Eminent Scholar and Daoist Examiner) and now respectfully awaits the imperial decree, hoping the emperor will recognize his sincerity. References to "the ripening of the five grains" and "peace across the four seas" reflect the Daoist philosophy of benefiting society and aiding the people.

Initially, the emperor issued an edict refusing to decline the proposed titles, yet Situ Shitan persisted in requesting the withdrawal of this command. Ultimately moved by his sincerity, the emperor granted the request. The text particularly emphasizes how the miraculous deeds of the Mao Lords have been celebrated since the Han and Jin dynasties, demonstrating their lasting influence, and how these additional honors were based on the Three Perfect Lords' longstanding sacred status and their merits in aiding the world.

Notably, the frequent use of honorific terms like "sacred dynasty" and "His Imperial Majesty" reflects the close relationship between Daoism and imperial authority during this period. In his memorial, Situ Shitan expresses reverence for the Three Mao Perfect Lords while strictly adhering to court protocols, exemplifying the characteristics of official Daoism during the Southern Song era.

This text records the official imperial edict from the Chunyou era of the Southern Song dynasty (1249 CE) conferring additional honorific titles upon the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong - three Daoist immortals). The content can be divided into three main sections:

The first part describes the contemporary social context: For centuries, the people had received protection from the Three Mao Perfected Lords, yet recent years saw frequent disasters, continuous border conflicts, and climatic imbalances. Though local officials regularly came to pray, the incense offerings at Daoist temples were gradually diminishing, which the author laments. The Daoist priest "Shi Tan" (a self-reference by the cleric), though dwelling in rural seclusion, remained concerned for the nation, offering daily devout prayers to the Three Mao Perfected Lords in hopes their divine power might safeguard the realm.

The second section documents Priest Shi Tan's petition: Considering himself aged and infirm despite having received imperial honors like "Eminent Scholar" (Gaoshi) and "Daoist Registrar of Discernment" (Jianyi Daolu), he felt unworthy of these titles and resolved to return all official documents. He entreated the court to transfer these honors to the Three Mao Perfected Lords instead, thereby demonstrating both the emperor's devotion to Daoism and care for the people, while also manifesting the Perfected Lords' efficacy in protecting the nation.

The final portion records the imperial response: On the 28th day of the intercalary second month, an edict was issued granting additional honorifics. The Great Mao Lord (Mao Ying), originally titled "Perfected Lord of Supreme Mystery, Wondrous Dao, and Empty Nothingness, Divine Lord of Destiny and Chief Minister of the Eastern Peak," received the additional characters "Sage-Blessing" (Shengyou). The Second Mao Lord (Mao Gu), originally "Perfected Lord of Established Records, Right Restriction, Ultimate Dao, and Serene Nothingness," was granted "Virtue-Blessing" (Deyou). The Third Mao Lord (Mao Zhong), originally "Perfected Lord of Three Officials' Life Protection, Subtle Wonder, and Penetrating Wisdom," received "Benevolence-Blessing" (Renyou). The official documents were dispatched to Jiankang Prefecture (modern Nanjing) and Chongxi Temple (the ancestral shrine of the Three Mao Lords), dated the third month of the ninth year of Chunyou (April 1249).

Mount Mao's Chongxi Temple received important imperial documents in the third month of the ninth year of the Chunyou era (1249, during Emperor Lizong's reign in the Southern Song dynasty). The Central Military Commission issued two official decrees—one addressed to Chongxi Temple and another to local authorities—confirming an imperial edict issued on the 28th day of the intercalary second month. This edict granted additional honorific titles to the Three Mao Destiny Lords (the venerated Daoist immortals Mao Ying, Mao Gu, and Mao Zhong).

Ye Xipeng, the abbot of Chongxi Temple (known by his Daoist title "Master Lingbao" and serving as Mount Mao's Chief Daoist Administrator overseeing all temples on the mountain), promptly reported this to the Jiankang Prefecture authorities (modern Nanjing area). He requested the edict's contents be disseminated to all Daoist institutions within the jurisdiction.

Shortly afterward, the imperial palace's Internal Secretariat issued another document specifying the six-character honorific titles as "Protector of Virtue (Youde), Protector of Benevolence (Youren), Protector [of the third attribute] (You)". When Daoist Master Shi Tan received the edict delivered by the Grand Marshal on the 20th day of the third month, he immediately forwarded one copy to Chongxi Temple for proclamation throughout the mountain's temples, while submitting the other to local authorities for official records.

In his memorial of gratitude, Master Shi Tan pledged to personally lead all Daoist priests in conducting zhaijiao purification rituals (Daoist ceremonial offerings) upon the edict's formal delivery to Mount Mao. These ceremonies would involve incense offerings and prayers for the emperor's longevity and blessings. His expressions of gratitude for imperial favor were exceptionally reverent and elaborate.

During the same period, Shi Tan submitted another memorial of gratitude regarding a prior imperial decree appointing him as Left Capital Daoist Registrar (a senior Daoist administrative position overseeing religious affairs). Despite his repeated memorials declining the honor, the emperor insisted on the appointment, ultimately compelling him to kowtow toward the capital in thankful acknowledgment.

This historical account documents the Southern Song dynasty's administrative procedures for imperial conferral of Daoist deity titles—from the Central Military Commission's issuance to local implementation, and from temple reception of edicts to religious ceremony organization—revealing nuanced historical details of state-religion interactions.

This text is a memorial of gratitude presented by the Daoist priest Situ Shitan of the Maoshan lineage to the emperor in the ninth year of the Chunyou era (1249 CE) of the Southern Song dynasty, concerning the imperial enfeoffment of the Three Mao Perfected Lords (the Daoist immortals Mao Ying, Mao Gu, and Mao Zhong).

I, Situ Shitan, though fully aware that the great Dao (the supreme truth of Daoism) is ultimately ineffable, have been undeservedly granted imperial favor akin to the honor bestowed upon a "mountain-dwelling chancellor." My trivial virtuous deeds were unexpectedly recorded, and I was specially promoted to the position of Left Capital Registrar of Daoist Affairs (a Daoist official title) - truly the highest honor for a scholar, far exceeding my lifelong aspirations. Despite repeated declinations that went unheeded, I received the edict with profound trepidation.

Conscious of my shallow knowledge and limited abilities, I was content to remain in mountain seclusion, with learning insufficient to comprehend the transformations of past and present. Though bearing loyalty to assist governance and serve the nation, it was only in my twilight years that I encountered this sagely reign, relying entirely on imperial grace. Ashamed of receiving emoluments without merit and fearful of virtue inadequate to position, I was further overwhelmed when receiving new letters patent (yellow-paper edicts).

All this stems from Your Majesty's perfectly balanced virtue and pure transformative influence, eternally upholding the wondrous Dao of the "Three Non-Beings" (Daoist principles of non-action [Wuwei], namelessness, and infinity), attending to governance with reverence for the smallest details, allowing even this decrepit person to bask in your favor. I shall strive diligently in cultivation, though like an exhausted steed, I dare not fail your grace. With boundless gratitude, I submit this memorial in reverent awe.

A postscript notes: The emperor issued three edicts conferring new titles upon the Perfected Lords along with ritual gifts, commanding Situ Shitan to conduct a jiao offering (Daoist sacrificial ceremony) in thanksgiving. The edicts praised the Three Mao Perfected Lords for riding the pure wind and primordial qi to roam the eight directions while remaining ever mindful of mortal suffering, enfeoffing Mao Ying as "Perfected Lord of Grand Primordial Wondrous Dao and Transcendent Emptiness" and Mao Gu as "Divine Lord of the Eastern Peak and Director of Destinies," affirming their achievements in attaining immortality at Maoshan.

This is the imperial edict issued in the ninth year of the Chunyou era (1249 CE) during the Southern Song Dynasty, conferring titles upon the Three Perfected Lords of Maoshan. These three refer to the patriarchs of the Shangqing (Highest Clarity) Daoist tradition: Mao Ying (Great Mao Lord), Mao Gu (Middle Mao Lord), and Mao Zhong (Young Mao Lord), revered as the founding masters of the Maoshan lineage.

The emperor first honored Great Mao Lord with the title "Perfected Lord of Supreme Mystery and Wondrous Dao, Embodiment of Emptiness and Divine Protection, Eastern Peak High Minister and Controller of Destinies." The edict states that as foremost among the Three Lords of the Immortal Realm, Great Mao Lord's miraculous manifestations through the ages were widely evident, with people near and far worshipping him as the deity governing life spans. Deeply moved by this popular devotion, the emperor specifically ordered relevant departments to conduct grand ceremonies for this investiture, demonstrating imperial reverence.

Middle Mao Lord was then conferred as "Perfected Lord of Established Records and Righteous Prohibitions, Ultimate Dao and Tranquil Virtue, Bestower of Beneficence." The document mentions how the three peaks of Jurong (Maoshan) became known as the Golden Altar Grotto-Heaven due to the Three Lords' spiritual manifestations, receiving veneration through dynasties. Middle Mao Lord's perfected cultivation enabled him to answer people's prayers for rain or sunshine, with his virtuous influence spreading widely—hence this special honor.

Finally, Young Mao Lord was titled "Perfected Lord of Three Officials' Life Protection, Subtle Wonder and Penetrating Wisdom, Embodiment of Benevolence." The edict recalls how Emperor Wu of Han secretly offered sacrifices to these lords in his palace seeking blessings, though the current emperor clarifies this investiture isn't for personal gain. Young Mao Lord's Daoist achievements (Dao-Qi) were remarkable, with enduring popular worship—this recognition expresses imperial admiration while hoping his wisdom may universally benefit beings.

The edict concludes by detailing the officials involved, including Grand Tutor and Left Chancellor Duke Wei Qingzhi, Right Chancellor Kui, and other high-ranking ministers. Ceremonial gifts are recorded: a gold-inlaid eaglewood ruyi scepter (a Daoist ritual implement) with a sandalwood handle, yellow silk pouch, and lacquered black case; plus a tin statue of Great Mao Lord holding a jade tablet.

This document reflects the Southern Song court's high regard for Maoshan Daoism, using these titles to strengthen church-state relations while demonstrating the integration of Daoist deity worship with official sacrificial systems of the period.

This passage describes the ceremonial regalia and ritual procedures prepared by the Song dynasty court for the canonization of the Three Mao Perfected Lords of Mount Mao (Great Lord Mao Ying, Middle Lord Mao Gu, and Lesser Lord Mao Zhong).

The ceremonial implements included items stored in crimson brocade pouches and small vermilion boxes, which were further protected within larger vermilion cases secured with locks and keys—these were the ritual implements presented to Middle Lord Mao and Lesser Lord Mao.

The specific regalia comprised fourteen categories:

• A pair of ceremonial staffs (jiezhang): Five-tiered structures, each tier bound with five-colored silk threads, fitted with bronze tubes and hexagonal jeweled canopies adorned with dragon heads. Six gold-edged colored banners hung from them, with bronze bells attached to the banner fringes—each staff bearing a total of 84 bells.
• A pair of scripture banners (jingchuang): Decorated with beaded strands, the banners featured three gold-edged colored ribbons, also topped with hexagonal jeweled canopies and dragon heads. Six banners hung from each, with 93 bronze bells per banner.
• A pair of pennant flags (jingqi): Four-tiered structures, each tier adorned with fifteen five-colored gold-edged ribbons and six decorative knotted ribbons, totaling 343 bronze bells.
• A pair of streamer flags (fanqi): Made of crimson brocade, accompanied by jade pendants, five strands of beads, and tassels. Beneath hexagonal jeweled canopies hung six variegated small banners, with 98 bronze bells in total.
• A pair of five-brightness fans (wuming shan): White backgrounds painted with golden crane wings, two gold-edged gauze longevity ribbons, and six bronze bells.
• A pair of feather fans (yushan): White backgrounds with gold tracery, two gold-edged colored ribbons.
• A pair of ruyi scepters: Painted and gilded in color.
• Additionally, there were twelve yellow silk pouches, partitioned vermilion wooden boxes, and two black-lacquered stands for storage.

The offerings included:

Five taels of aloeswood, five taels of borneol incense, fifty portions of fresh tea, and one hundred taels of silver.

The ceremony took place on the jiazi day of the twenty-third day of the fourth lunar month, with Daoist priests from various mountains and local citizens reverently welcoming the imperial decree. At the time, there had been continuous wind and rain, but the skies cleared only on the twenty-second day. These exquisite ceremonial implements not only demonstrated the court’s veneration for the Three Mao Perfected Lords but also reflected the solemn grandeur of Song dynasty Daoist ritual traditions.

This text records the grand ceremony in which the Three Mao Perfected Lords (Sanmao Zhenjun) were conferred additional titles by the imperial court during the Chunyou era of the Song dynasty (1249 CE). At the fifth watch of dawn, Daoist priests ascended the altar to urgently submit memorials praying for clear skies. Soon after, the prolonged overcast weather ceased, and the skies cleared. Abbots from various temples on Maoshan (a sacred Daoist mountain) led thousands of Daoist priests, local officials, and commoners in an exceptionally solemn welcoming procession.

The ceremonial guard bore incense flowers and banners while gongs, drums, and music resounded, accompanied by soldiers dispatched by the authorities for protection. Mountain dwellers from near and far gathered to witness the spectacle, forming an impenetrable crowd. That day, the weather was auspiciously clear and harmonious, with miraculous signs appearing: cranes cried in the bright sky, and white rabbits emerged atop the mountain peaks. The assembly first proceeded to Chongxi Temple to receive the imperial edict, where both Daoists and commoners kowtowed toward the capital in gratitude for the emperor's benevolence, shouting "Long live the emperor!"

The procession then ascended in sequence to the peaks of Great Mao, Middle Mao, and Little Mao to conduct the ceremonies, proclaim the imperial decree, and present offerings. The eulogy at Great Mao Peak was composed by Court Daoist Registrar Situ Shitan (styled Dongwei Xiansheng) of the Left Street Office. The text extolled the merits of the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong—three brothers revered as Daoist deities): though they cultivated perfection in seclusion, they protected the Wu-Yue region, governed mountains and rivers, established their administrative seat at Juqu Mountain (ancient name of Maoshan), and showered blessings upon the people. Despite already possessing lofty immortal titles, the court deemed further honors necessary.

The document mentions Emperor Lizong of Song's reverence for Daoism, continuing his predecessors' traditions. The conferral ceremony served both to pray for the people's welfare and to manifest the Perfected Lords' virtuous power. The new titles—"Perfected Lord of Supreme Mystery, Wondrous Dao, Transcendent Emptiness, and Sacred Protection" (Taiyuan Miaodao Chongxu Shengyou Zhenjun) and "Divine Lord of the Eastern Peak and Chief Minister of Destiny" (Dongyue Shangqing Siming Shenjun)—employed the character "sacred" (sheng) to signify complete ninefold virtue and "protection" (you) to demonstrate their merit in sheltering all people. The ceremony employed the highest-ranking ritual protocol of the Nine Gifts (ancient imperial honors bestowed upon feudal lords), with green banners, embroidered feather insignia, and other magnificent regalia, creating an extraordinarily grand spectacle.

This passage records the ritual prayers from the Song dynasty imperial court conferring titles upon the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong, three Daoist deities of Maoshan). The content can be divided into three main sections:

The first section depicts auspicious celestial omens: a multicolored luan bird descends bearing the emperor's edict, while white cranes circle down from the heavens. All realms—celestial, terrestrial, and human—rejoice in harmony, as mountains and rivers radiate brilliance. The assembly solemnly ascends Maoshan's sacred peak to proclaim the imperial decree of enfeoffment, praying for national prosperity and peace.

The second section extols the virtues of "Perfected Lord of Tranquil Virtue and Supreme Dao, Guardian of Records and Righteous Restraint" (namely Mao Gu). The text praises his extraordinary moral character and spiritual powers, describing how he governs the Pure Void immortal abode and ensures favorable weather and blessings for the people. Though already possessing lofty celestial titles, the court deemed these insufficient to honor his merits, thus granting new honors.

The third section venerates "Perfected Lord of Subtle Wisdom and Benevolent Blessings, Protector of Life through the Three Officials" (namely Mao Zhong). The writing commends his supreme wisdom in overseeing essential Daoist scriptures and teaching all beings through benevolent virtue. Though already an exalted immortal, the court bestowed even higher titles to demonstrate utmost reverence.

These ritual prayers reflect the Song imperial family's veneration of Maoshan Daoism, seeking through these honors to the Three Mao Perfected Lords to pray for national stability, agricultural abundance, and popular welfare. Recurring imagery like "luan birds bearing edicts" and "white cranes soaring through empty skies" represent standard Daoist symbolism of celestial-human resonance in ritual contexts.

The three Mao brothers (namely Elder Mao Jun Mao Ying, Middle Mao Jun Mao Gu, and Younger Mao Jun Mao Zhong) cultivated themselves to the supreme realm of benevolent virtue (De), where even acts of cruelty and harm naturally dissolved. The common people under heaven were nourished as if by gentle rain and dew. What else could this be but divine protection? When they rode white cranes soaring through the celestial heights, colorful luan birds (auspicious phoenix-like creatures of legend) came bearing tribute. Both celestial officials and earthly beings rejoiced in harmony. (Omitted here are similar passages of praise found earlier in the text.)

This passage comes from the first scroll of The Canon of the Three Mao Perfected Lords' Celestial Investiture, primarily documenting how these three Perfected Lords received heavenly commendation for their sublime virtue. In Daoist tradition, white cranes and colorful luan birds serve as auspicious omens accompanying the travels of immortals, symbolizing practitioners' attainment of transcendental sanctity. "Investiture" refers to the celestial ceremony where the heavenly court confers higher divine offices upon those who have realized the Dao (Dao), reflecting the Daoist cultivation principle that "meritorious virtue leads to divinity."

This passage records the grand ceremony in which the Song Dynasty emperor conferred sacred titles upon the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong - three brothers who are important deities in the Shangqing tradition of Daoism). The imperial court selected an auspicious day and dispatched officials to prepare sacrificial offerings for the Daoist Zhaijiao (purification ritual) ceremony held at Mount Juqu (present-day Mount Mao in Jiangsu, where the Three Mao Perfected Lords cultivated the Dao).

Before the ceremony began, the customary invitation for the Perfected Ones to descend was performed. The text describes the magnificent scene: the fragrance of magnolia blossoms filled the air as if awaiting the arrival of celestial cranes, while plants in the mountain caves glowed luminously, seemingly welcoming the phoenix procession. The presiding Daoist priests reverently held the imperial edict, announcing the conferment to the Three Mao Perfected Lords and reading the Qingci (blue-green paper prayer texts).

The prayer texts primarily praised the virtues of the Three Mao Perfected Lords: they cultivated hidden virtues and nurtured their Shen (spirit) in jade chambers (meditation caves), possessing all nine virtues with their deeds recorded on the jade tablets of the immortal realm. They regularly toured heaven and earth in feathered immortal chariots, manifesting their sacred presence at Mount Chicheng (a famous Daoist mountain) and descending in jade caves. Now the sagely emperor, in reverence to heavenly will, specially consulted the sacred texts of Mount Difei (another name for Mount Mao) and decided to hold this grand ceremony to honor the illustrious deeds of the Three Mao Perfected Lords.

During the ceremony, the priests offered incense three times with specific invocations: The first incense offering honored "The Perfected Lord of Supreme Mystery, Wondrous Dao, Empty Virtue and Sacred Response" (Mao Ying's title) and "Divine Lord of the Eastern Peak and Director of Destiny" (Mao Ying's celestial position), praying for the emperor's longevity. The second incense offering described how the Three Mao Perfected Lords roamed the grotto-heavens with golden light concealed in their forms and manifested purple Qi (vital energy) to reveal their divine virtue - now they were to receive even more exalted titles, with the pure ritual space prepared to gather all immortals for celebration. Each incense offering carried prayers that the fragrant smoke might ascend to the celestial realm to nourish all the Perfected Lords.

This passage records the imperial canonization ceremony of the Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong, three brothers) from the Maoshan tradition of Daoism. The content is divided into three main sections:

First, it describes the divine offices and titles of the three Maoshan Lords. The Lord of Ultimate Dao, Chongjing, Deyou, and Miaoying (Mao Gu) oversees the Dinglu Prefecture, while the Lord of Three Officials, Baoming, Weimiao, Chonghui, Renyou, and Shenying (Mao Zhong) governs the Baoming Prefecture—both being perfected immortals who attained the Dao.

Next, it documents the blessing rituals performed by Daoist priests for the imperial family. The priests offered incense using the "three-finger pinch" method (a distinctive Daoist ceremonial technique), with the rising smoke serving as an offering to the deities. They prayed for the eternal virtue of the empress, the stability of the nation's foundation, and the peace of ancestral temples and state altars. Additional prayers were made for favorable weather, abundant harvests, thriving all things, and the people's prosperous livelihood.

Finally, the priests' memorial of gratitude is recorded. They humbly acknowledged their fortune to cultivate in this sacred land (fudi), where they could study Daoist scriptures (referred to as "Langji," meaning precious texts). Though mistakenly bestowed with worldly honors, they dared not forget their masters' guidance. Now, by imperial decree, they conducted this canonization ceremony with elaborate rites (rulǐ) and honorable titles to venerate the Three Mao Lords. They beseeched the perfected lords to safeguard the nation's peaceful borders ("Xiongnu submitting at the frontiers" symbolizes frontier harmony) and the flourishing of talents ("the abundance of Zhou officials" alludes to virtuous ministers), ensuring the eternal stability of the realm.

The frequent use of "perfected lord" (zhenjun) reflects Daoism's reverence for realized immortals, while "prefecture" (fu) denotes their celestial administrative offices. Ritual details like the "three-finger incense offering" and "elaborate offerings" (zaogong) demonstrate the standardized liturgical practices (zhaijiao keyi) of Daoist ceremonies.

This passage documents the religious ceremony in which a Song Dynasty emperor conferred additional titles upon the Three Mao Perfected Lords (the brothers Mao Ying, Mao Gu, and Mao Zhong), showcasing the fundamental procedures of Daoist zhaijiao (purification rituals) and keyi (liturgy).

The text first describes how the emperor, with sincere devotion, sought through this ritual to express reverence to the three perfected beings above while demonstrating compassion for the common people below. At the ceremony's commencement, Daoist priests followed standard protocols—performing "returning the incense burner" (restoring the ritual burner to its position), "setting up the altar" (preparing the sacrificial platform), and reciting the "protective incantation" (mantras to purify the ritual space).

The presiding priest declared during the ceremony: Due to karmic connections from past lives, he had been granted the opportunity to practice Daoism, having vowed at his initiation to uphold the orthodox Dao and protect the nation. Now he was specially conducting this conferment ceremony for the emperor, preparing to submit the "green petition" (memorial to the deities) and requesting the merit-officer messengers (divine officials who deliver documents) to swiftly transmit it to the celestial court.

The text then elaborately praises the Three Mao Perfected Lords' virtues: They received celestial titles from the Heavenly Emperor for possessing nine noble qualities, overseeing affairs of heaven, earth, and water realms. Having received complete transmission of Daoist methods from the Queen Mother of the West, though never seeking worldly titles, they attained immortal perfection. Establishing their sacred sites at the Jade Grotto of Mount Chicheng and the Golden Altar of Mount Juqu (alternative names for Mao Mountain), they mastered sun-moon cultivation techniques while spreading teachings throughout the Jiangnan region. Capable of both exorcising demons and protecting common people, though frequently manifesting in the human world, their true forms remained eternally in the celestial realm.

Finally, the passage explains how the emperor, sincerely admiring the three perfected lords' moral character, decided to conduct this grand ceremony to confer honorific titles. These imperial honors were no ordinary commendations but elevated their immortal ranks in "transcendent emptiness and serene wisdom" (the cultivation state of pure emptiness and stillness) and "sacred virtue and benevolent protection" (divinely compassionate guardianship). The emperor's decree carried celestial authority, making Mao Mountain's peaks shine with renewed radiance and allowing multitudes to witness the perfected lords' sacred traces.

The text mentions specialized Daoist concepts like "releasing the inner officials" (summoning the body's internal deities), "sun-moon cultivation methods" (yuyi jielin), and the "Three Officials" (heaven-earth-water celestial bureaucrats)—all reflecting the solemnity and standardization of state-sponsored Daoist rituals during the Song Dynasty.

This records the grand ceremony where the Song Dynasty emperor conferred honors upon the Three Mao Perfected Lords (the brothers Mao Ying, Mao Gu, and Mao Zhong). At the start of the ritual, Daoist priests meticulously arranged the sacred altar, burning incense and playing ceremonial music to prepare for the descent of the divine.

The Three Mao Perfected Lords were originally three brothers who attained immortality through cultivation during the Han Dynasty, ascending to become important deities in Daoism. The text describes them adorned in celestial robes, wearing jade pendants and golden ornaments, riding phoenixes and cranes as they traverse between heaven and earth. They govern human fortunes and misfortunes, while also safeguarding the nation's peace and the well-being of the people.

The emperor of that time deeply revered Daoism, believing that the Three Mao Perfected Lords had long protected the empire in secret. To express his devotion, he held this solemn investiture ceremony. During the ritual, Daoist representatives recited the Qingci (Daoist liturgical petitions), conveying the emperor’s sincerity to the deities: the current ruler practiced benevolent governance, upheld the principle of Wuwei (non-action), and sought to emulate the ways of ancient sages. For a millennium, the Three Mao Perfected Lords had watched over the imperial family and bestowed blessings upon the people of the southern regions, and thus, they were to be granted exalted titles in gratitude.

The entire ceremony was solemn and dignified, with the priests praying devoutly, hoping the Three Mao Perfected Lords would descend upon the altar to receive the emperor’s honors and the people’s offerings. The text emphasizes that this was not for empty prestige, but a genuine act of reverence toward Daoism, intended to ensure favorable weather, national prosperity, and lasting peace.

This passage records the grand ceremony in which the Song Dynasty emperor conferred honors upon the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong—three brothers who are important Daoist immortals of the Shangqing tradition). The imperial court employed the most solemn Daoist liturgy (Keyi) to venerate these three immortals, praying for national prosperity and peace.

The text first describes the ritual scene: The emperor sincerely prayed for the Three Mao Perfected Lords to descend upon Mount Mao (a sacred peak), hoping their divine power would bless the imperial lineage with prosperity and ensure enduring fortune for the realm. Ministers conducted the secondary offering with utmost reverence.

It particularly highlights the legend of the Mao brothers' ascension: Though originally mortals, they achieved immortality through steadfast cultivation of the Dao and accumulation of virtuous deeds (De). This concept—that "immortality can be attained through learning"—lies at the heart of Daoist practice. Now revered through the ages, their virtuous power safeguards both state and common people.

The account then depicts auspicious signs: At night, immortal radiance (Dan light) shone continuously, while in spring, celestial cranes arrived as if the Three Mao Lords themselves were returning. Moved by these omens, the emperor held the grand investiture ceremony. During the rites, pairs of phoenixes danced and flocks of cranes soared—auspicious portents that brought jubilation to Daoist devotees and commoners alike.

During the final offering, ministers respectfully proclaimed the imperial decree, extolling the Three Mao Lords' virtues. Precious ritual implements were used (such as jade chimes called Lang'ao), accompanied by pure offerings—wild herbs from mountain streams and water plants from secluded springs. Though humble, these sincere offerings moved the immortals, who were entreated to bestow the elixir of longevity (Daogui) and descend in feathered immortal chariots.

The ceremony concluded with blessings: prayers for national prosperity, harmonious weather, peaceful borders, and abundant harvests. It expressed hope that Daoist truth would spread widely, guiding people toward goodness so all beings might receive celestial grace. With profound devotion, the ministers gazed skyward as the immortal procession departed, unwilling to look away.

This document exemplifies the Song imperial family's reverence for Daoism and the religion's ideal of "delivering the world and saving humanity." Through elaborate purification rituals (Zhaijiao), it conveyed both the earthly ruler's respect for the immortals and the heartfelt yearning for national peace and prosperity.

This passage documents the grand ceremony in which the Song Dynasty emperor conferred honors upon the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong—three Daoist immortals), along with the related official documents. The content is divided into several sections:

First comes the ritual for sending off the deities, conducted according to standard ceremonial protocols to respectfully escort the divine beings back to their celestial abodes, marking the conclusion of the celebratory rites and the Zhaijiao (Daoist sacrificial ceremony). Following this is the emperor's personally composed Qingci (Daoist prayer text), expressing reverence for the formless Great Dao and beseeching divine protection for national prosperity and the people's wellbeing.

Court official Zhang Duzhi also composed a Jiao prayer, describing the sacred landscape of Maoshan (also called Jifeng Mountain due to its resemblance to the Chinese character "己"). The text expresses gratitude for the emperor's conferral of titles upon the Three Mao Perfected Lords and prays for the immortals' blessings upon the emperor's longevity and the people's peaceful livelihood.

The Jiao prayer from Chongxi Temple mentions the imperial edict honoring the Three Mao Perfected Lords and bestowing treasures including the Jinlu (a significant Daoist scripture). The Daoist priests express profound honor at witnessing this unprecedented grand occasion, vowing to cultivate with utmost devotion in gratitude for imperial grace.

Finally, the Daoist leaders' memorial of thanksgiving meticulously records the imperial gifts: honorary titles, ceremonial scepters (Ruyi), jade tablets, brocade banners, and precious eaglewood incense. It reports the grand Zhaijiao ceremonies conducted as ordered at Maoshan's three peaks to proclaim imperial benevolence and pray for all living beings. The entire text vividly illustrates the Song imperial family's veneration of Daoism and the close relationship between the Daoist tradition and imperial authority during this period.

This passage records the grand ceremony in which the imperial court of the Southern Song Dynasty conferred additional honors upon the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong—three Daoist deities of Mount Mao) in the ninth year of the Chunyou era (1249). Situ Shitan, who held the position of Left Capital Daoist Registrar (a high-ranking Daoist official title), was responsible for organizing the event.

The court issued three imperial edicts of enfeoffment and bestowed auspicious treasures as gifts: ceremonial objects such as ruyi scepters, jade tablets, and brocade banners, along with aloeswood, borneol incense, fresh tea, and silver. Upon receiving the imperial decree, Situ Shitan immediately mobilized all Daoist priests and devotees of Mount Mao to welcome the sacred objects outside the mountain, kowtowing in gratitude toward the capital.

The ceremony was conducted with great solemnity: First, the edicts were read aloud at the three sacred peaks of Mount Mao—Great Mao Peak, Middle Mao Peak, and Small Mao Peak. Then, on an auspicious day, an altar was erected for a zhaijiao (Daoist sacrificial ritual) to announce the enfeoffment to the deities of heaven and earth. The entire process was meticulously documented in official records, including every ritual detail.

The text particularly describes auspicious omens: Night rain cleansed the mountain valleys, and at dawn, clear skies illuminated the ceremonial banners, while clouds of good fortune and radiant qi swirled above, with cranes circling overhead. These were all interpreted as signs of divine response and the emperor’s boundless grace. In his memorial, Situ Shitan repeatedly expressed gratitude to the emperor, stating that this was a manifestation of the ruler’s moral influence over the people, with even the mountains, forests, and vegetation bathed in imperial favor.

The document concludes by noting that the memorial was submitted by Situ Shitan, then the senior official overseeing Daoist affairs, who bore the Daoist sobriquet "Master Dongwei, the Empty Radiance." The entire text is imbued with reverence for imperial authority and awe for the divine, vividly capturing the solemn atmosphere of state-sponsored Daoist rituals during the Song Dynasty.

This text records the official decree issued in the ninth year of the Chunyou era (1249 CE) during the Southern Song Dynasty, conferring imperial honors upon the Three Mao Perfect Lords (Mao Ying, Mao Gu, and Mao Zhong - three Daoist immortals). The court dispatched envoys to deliver the edicts and ritual treasures to Mount Juqu (present-day Maoshan in Jiangsu), where Daoist priest Situ Shitan of the Chongxi Temple, serving as the local Daoist official, received them.

The document describes how the court issued three jade-sealed imperial decrees along with sacred banners, which were to be permanently enshrined at Chongxi Temple. Situ Shitan reverently compiled the reception documents into formal records and submitted a memorial to the throne. He extolled the profound significance of this investiture ceremony, comparing its sacredness to carving jade atop Mount Kunlun, with even divine turtles and celestial cranes appearing as witnesses.

In his memorial, Situ traced historical precedents, noting auspicious five-colored clouds had appeared during the Han Dynasty, and how Jin Dynasty steles had recorded previous imperial honors bestowed upon the Three Mao Lords. He praised the current emperor's virtue (De) as matching heaven and earth, asserting this act both honored the deities and promoted Daoist teachings. To eternally commemorate this event, the investiture texts were specially engraved on stone steles, intended to endure as long as the sacred mountain itself.

The document concludes by noting its formal submission to the court by Situ Shitan in the twelfth month of 1249. The entire record exemplifies the solemn protocols of Song Dynasty state Daoist rituals and demonstrates the close relationship between sacred Daoist sites and imperial authority.