《茅山誌》Vol. 10

Mount Mao (Maoshan) is the birthplace of the Shangqing (Highest Clarity) tradition in Daoism, where the lineage of seven principal patriarchs is recorded.

The first is the Primordial Heavenly King, revered as the "Purple Mist Void Sovereign Celestial Worthy of the Supreme August Heaven." As the supreme ruler of the Jade Clarity (Yuqing) realm—Daoism's highest celestial domain—he is called the "Purple Mist Void Sovereign of Highest Clarity" in the Yellow Court Scripture (Huangting Jing). The Jade Weft Scripture explains that the Void Sovereign represents the origin of the Great Dao, encompassing the Three Pure Ones (Sanqing: Jade Clarity, Highest Clarity, and Great Clarity realms), and is the ancestor of all Daoist paths. The Nine Heavens Life-Spirit Chapters honor him as the "Great Cavern Venerable Deity."

The second patriarch is the Great Dao Lord of Jade Dawn and Primordial Augustness (Tai Shang Yu Chen Yuan Huang Da Dao Jun), who resides in the Palace of Harmonious Dawn and Numinous Observation. Adorned with a dragon crown, phoenix robe, and brocade cape, he is attended by Divine Tigers and Golden Perfected guardians, along with thirty thousand Jade Youths and Maidens. As the embodiment of the Dao, he comprehends its fundamental principles and is venerated as the Shangqing patriarch, teacher of Laozi, and ruler of all Daoist paths. His teachings are preserved in scriptures like the Eight Pure [Methods] of the Upper Scripture (Basu Shangjing) and the Hidden Book of the Most High (Tai Shang Yinshu).

The third is the Great Dao Lord of Purple Palace and Grand Tenuity Heaven (Zi Chen Tai Wei Tian Di Da Dao Jun), who governs the thirty-six Heavenly Sovereigns from his Purple Palace of Grand Tenuity. He transmitted the cultivation method of the "Golden Portal Emperor Lord's Noonday Five Sovereigns"—a sixteen-character mantra for gathering solar and lunar essences—also known as the Scripture of the Cinnabar Elixir, Golden Essence, Stone Radiance, Water Mother, and Jade Womb (Chi Dan Jin Jing Shi Jing Shui Mu Yu Bao Jing).

The fourth patriarch is the Mysterious Origin and Supreme Dao Lord of Golden Portal Imperial Abode (Jin Que Di Chen Hou Sheng Xuan Yuan Shang Dao Jun), who carries the bloodline of the Earthly Sovereign and dwells in the Hall of Jade Terraces. Attended by thirty thousand handmaidens, he freely traverses the Shangqing, Taiji, and Ten Heavens realms in his Threefold Simplicity Flying Chariot. Tasked with examining immortals, he confers ranks according to their merits—conducting inspections every five years and paying annual homage at Shangqing. His teachings are recorded in the Numinous Writings in Purple Script (Ling Shu Zi Wen).

This passage introduces several key immortals and their transmission lineages within the Shangqing (Highest Clarity) tradition of Daoism, also known as the Maoshan school.

The discussion begins with the "Scripture of the Five Elders" (Wulao Baojing), specifically the "Annals of the Three Heavens" (San Tian Lie Ji). It then presents several major celestial beings:

The first is the "Great Lord of the Azure Lad" (Qingtong Dajun), also called the "Azure Canopy Purple Youth" (Qinggai Zitong) or the "Perfected of the Dipper" (Dou Zhong Zhenren). He resides in the Cinnabar Towers and Yellow Chambers of Eastern Flower Mountain within the Great Fangzhu Palace of the Eastern Sea. He transmitted the "Scripture of the Primordial Unity of the Three Origins" (Sanyuan Zhenyi Jing) to Master Juanzi and later bestowed the "Demon-Dispelling Scripture" (Xiaomo Jing) to the Perfected of Great Emptiness and Crimson Radiance. During the Jin Dynasty, he frequently descended with Lord Mao (Mao Si Ming), one of the principal deities of the Maoshan school, to Mount Juqu (the ancient name of Maoshan) on the 18th day of the third lunar month and the 2nd day of the twelfth lunar month to examine the cultivation progress of practitioners.

The second figure is the "Sovereign of Complete Perfection" (Zongzhen Daojun), Wang Yuan (styled Fangping). He presides over the Palace of Complete Perfection on Mount Xicheng in Yizhou, overseeing five thousand celestial officials. As the master of Lord Mao, he descended during the Eastern Han Dynasty to the home of Cai Jing, where he met the immortal Ma Gu. Later, in the first year of the Han'an era, he accompanied Lord Lao (Laozi) to Mount Heming to transmit a thousand scrolls of scriptures to Celestial Master Zhang Daoling. He also imparted the "Scripture of Pristine Emptiness" (Qingxu Shangjing) to the Perfected of Pristine Emptiness (Qingxu Zhenren) on Mount Yangluo. During the Jin Dynasty, he descended again to instruct Lady Wei (Wei Huacun) and the Xu and Yang families in Daoist methods.

The third figure is the "Perfected of Pristine Emptiness" (Qingxu Zhenren), Wang Bao (styled Zideng), a seventh-generation descendant of the Marquis of Anguo from the Han Dynasty, born during the reign of Emperor Yuan of the Western Han. While cultivating the Dao on Mount Huayin, he received teachings from the Perfected of the Supreme Ultimate (Taiji Zhenren) and was later granted thirty-one volumes of scriptures by the Great Lord of Complete Perfection (Zongzhen Dajun), becoming a key transmitter of Daoist methods.

These immortals form the core transmission lineage of the Shangqing school, periodically descending to the human realm to examine practitioners and transmit scriptures, thereby preserving the continuity of Daoist teachings. Among the mentioned texts, the "Scripture of the Primordial Unity of the Three Origins" and the "Demon-Dispelling Scripture" are particularly significant within the Shangqing tradition.

This passage records the legendary experiences of Wei Huacun (courtesy name Xian'an), a pivotal figure in the Shangqing (Highest Clarity) Daoist tradition. Born in 251 CE during the third year of the Jiaping era under Emperor Qi of Wei, she was the daughter of Wei Shu, Minister of Education under the Jin dynasty. From childhood, Wei Huacun displayed extraordinary talents, showing deep interest in studying Daoist classics like the Laozi and Zhuangzi, while regularly consuming longevity elixirs such as sesame powder and poria mushroom pills.

At twenty-four, under parental pressure, she married Liu Wen (courtesy name Youyan) of Nanyang, bearing two sons—Liu Pu and Liu Xia. While her husband served as magistrate of Xiuwu County in Ji Commandery, Wei Huacun devoted herself to solitary purification practices. On the sixteenth night of the twelfth lunar month in 288 CE, during deep meditation, she experienced a divine visitation from four immortals: the Perfected Lord of the Supreme Ultimate (Taiji Zhenren), the Dao Lord of Azure Lad (Qingtong Daojun), the Perfected Lord Wang Jinglin of the Fusang Sun-Valley (Fusang Yanggu Wang Jinglin Zhenren), and the Perfected Lord of Clear Void (Qingxu Zhenren).

The celestial beings declared: "Having heard of your profound understanding of the Daoist methods, the Great Thearch commands us to transmit the essential secrets of cultivation." They personally bestowed upon her thirty-one precious scriptures including The Supreme Treasure Writings (Taishang Baowen), The Hidden Writings of Eightfold Purity (Basu Yinshu), The Perfect Scripture of the Great Cavern (Dadong Zhenjing), and Feathered Mystery of Lofty Transcendents (Gaoxian Yuxuan), while imparting crucial meditation techniques (cunsi) and cultivation methods. She was thirty-seven at this pivotal moment.

After her husband's passing, her elder son Liu Pu rose to become Minister of Works and Cavalry Commander of Qi, while the younger Liu Xia served as Gentleman of Works under Grand Marshal Tao and later as governor of Ancheng. Wei Huacun ultimately lived eighty years (passing around 330 CE). This sacred encounter marked the first descent of the Shangqing tradition's core scriptures. Venerated as "First Patriarch of Shangqing," she received the celestial title "Jade Dawn Sacred Empress of the Southern Extremity and Purple Perfection, Supreme Guardian of the Great Subtlety" (Nanji Zizhen Housheng Shangbao Taiwei Yuchen Shenghou), presiding over the Southern Peak's Office of Life Destiny (Nanyue Shangzhen Siming). Her legacy endures as the immortal Lady Wei Huacun Yuanjun, one of Daoism's most celebrated female transcendents.

This passage records the process by which the renowned female Daoist Wei Huacun (known as the Purple Void Primordial Sovereign) attained immortality during the Eastern Jin dynasty. The story begins in the ninth year of the Xianhe era (334 CE):

At that time, the Pure Void Azure Lad (a revered Daoist deity) descended once more, bestowing upon Wei Huacun two doses of immortal elixir, which she consumed immediately. At the appointed hour, Wei Huacun entered seven days and nights of secluded cultivation at Yangluo Palace. At midnight, the Celestial Venerable of Great Unity (Taiyi Tianzun) dispatched a flying chariot to receive her. Employing the "Method of Concealing Radiance" (a transformative body technique), she projected her form onto a divine sword and journeyed to Mount Yangluo.

The following day, forty-seven celestial beings descended, including the Azure Lad, the Four Perfected Ones of the Supreme Ultimate (Taiji), and the Sovereign Lord of Pure Void. At the Hidden Cavern Cloud Terrace, they transmitted Daoist teachings to Wei Huacun. Each immortal left behind important instructions before departing three days later. Wei Huacun devoted herself to studying these precious Daoist texts, and after sixteen years of practice, her appearance became as youthful as a maiden's.

Later, the Queen Mother of the West (Xiwangmu) and the Primordial Sovereign of the South Pole arrived to escort her ascension to the Supreme Clarity Heaven (Shangqing Tian). Before the Jade Gate of the Supreme Clarity Palace, envoys from the Great Dao Lord of Jade Dawn (Yuchen Dadaojun), the Celestial Emperor of Grand Tenuity (Taiwei Tiandi), and the Sage Lord of the Golden Gate bestowed upon her the Jade Tablet and Golden Script (credentials of Daoist immortal rank), conferring the title of Purple Void Primordial Sovereign. She was appointed to oversee the Southern Marchmount's Office of Life Governance, a status equal to that of an immortal duke. Her responsibilities included administering the grotto-heavens of Mount Tiantai and Mount Huo, guiding Daoist practitioners, and regularly hosting gatherings of immortals at the Palace of Pure Void.

Subsequently, numerous deities came to pay homage, and Wei Huacun journeyed with them to the grotto-heavens of Mount Tiantai and Mount Huo. Along the way, they stopped at the Golden Altar of Juqu, where Mao Shushen hosted a two-day banquet before continuing to Mount Huo.

Later, her disciple Xu Mi (courtesy name Sixuan) rose to the position of Palace Attendant and transmitted the teachings to Yang Xi, a secretary in the household of Prince Langye. On the twenty-third day of the sixth month in the third year of the Xingning era (365 CE), Wei Huacun descended with a host of immortals to Yang Xi's home. She subsequently appeared multiple times at Mount Juqu, often traveling with the Azure Lad and the Three Mao Lords of Pure Void, transmitting various Daoist methods. This marked the beginning of the "Huayang Transmission," a crucial lineage in the Shangqing tradition.

During the Yuanyou era of the Song dynasty, Wei Huacun was posthumously honored as the "Exalted Primordial Spirit-Illuminating Purple Void Ultimate Dao Primordial Sovereign." In the Taiding era of the Yuan dynasty, Yu Ji, the Director of the National Academy, composed eulogies for forty-five patriarchs, praising Wei Huacun with these lines:

"Gazing up to the Purple Void Heaven, majestic as Mount Zhurong,

Flying auroras weave brocade, immortal music shakes the firmament.

Sun and moon shine together, jade essence reveals golden countenance,

Inheriting celestial methods, she opens our immortal school."

She is revered as the Second Mysterious Teacher of the Shangqing lineage.

The text also mentions Yang Xi (courtesy name Xihe), a key figure in the Shangqing tradition. Originally from Wu Commandery, he later moved to Jurong. Born in the ninth month of the fifth year of Xianhe (330 CE), he became a principal lineage holder of the Shangqing school, honored as the "Perfected Lord of the Golden Gate, Guardian of the Immortal Registry, Eastern Florescence Dao Lord, Manifest Transformer of the Cavernous Numen, Ultimate Virtue Perfected Lord."

This Daoist cultivator possessed striking features and extraordinary eloquence, excelling in calligraphy and painting to the point of being ranked alongside the famed calligrapher Wang Xizhi. Despite the considerable age difference with Xu Mai (a renowned Eastern Jin dynasty Daoist) and Chief Secretary Xu Mu, he formed profound friendships with them early on. When Emperor Jianwen was still Prince of Langya, upon Xu Mu's recommendation, he was appointed as a Gentleman of the Ducal Secretariat. Yet when Emperor Jianwen ascended the throne, he declined promotion, choosing instead to retire and devote himself to Daoist cultivation.

In the fifth year of the Yonghe era (349 CE), he studied the arts of subduing tigers and leopards transmitted by the immortal Zhong Huangzi. The following year, at just twenty-one years of age, he learned the Lingbao Wufu Jing (Five Talismans Scripture of Numinous Treasure) from Liu Pu, eldest son of Lady Wei Huacun (founder of the Shangqing lineage). In the sixth month of 365 CE, three female immortals—Purple Void Primordial Lord, Purple Tenuity Lady, and Nine Florescence Consort—descended to his residence to impart Daoist methods. Subsequently, forty-seven immortals visited in total, sometimes transmitting scriptures at Xu Mu's mountain administrative office, with most texts being transcribed by him for Xu Mai and his son. From then on, he became Xu Mai's Daoist teacher.

The immortal Nine Florescence Consort once told him: "Your nature is serene and your mind lucid, pure as flawless jade and noble as orchids. You are destined to hold high office in the celestial court, assisting the Jade Emperor in governing life and death, rewarding and punishing spirits, and overseeing mountains and rivers. You shall become the Siming (Controller of Fate) deity for the Wu-Yue region, ultimately ascending to immortality astride dragons and clouds in broad daylight. Should you wish to avoid the trials of wind and fire, you may instead achieve transcendence through 'sword liberation' (one of Daoism's corpse-release techniques)." Later, the immortal Lord of Western Citadel further transmitted to him methods for ingesting solar and lunar essences—so esteemed was he that even Emperor Jianwen became his disciple.

He passed away in 386 CE at age fifty-seven. Later generations praised him thus: "With a placid heart attuned to the Daoist path, transcendent as celestial music and sublime as jade trees amid clouds. Countless immortals discoursed on the Dao with him, while the Jade Emperor personally bestowed scriptures." As third patriarch of the Shangqing lineage, he received the title "Perfected Lord of Supreme Purity, Immortal Marquis of Golden Portal, Attendant of Dawn, Left Minister Controller of Fate, Vast Virtue and Utmost Benevolence of Grand Origin."

This Perfected Lord was named Xu Mu, courtesy name Sixuan, also known as Xu Mi, with ancestral roots in Pingyu, Runan (modern Henan). His sixth-generation ancestor relocated to Danyang (near present-day Nanjing, Jiangsu), and he was born in 305 CE during Emperor Hui's Yongxing era. Initially serving as Erudite of the Grand Academy, he later became Magistrate of Yuyao before being summoned to court service.

This passage records the spiritual cultivation experiences and achievements of two prominent figures in Maoshan Daoism: Yang Xi (courtesy name Jun) and Xu Hui (courtesy name Daoxiang).

Yang Xi initially served in the imperial court as a secretary and regional administrator, appearing engaged in worldly affairs while inwardly devoting himself to Daoist practice. Inspired by his elder brother's aspirations for spiritual wandering, he retreated to Mount Mao after the death of Emperor Jianwen, forming a deep Daoist bond with Yang Jun (referring to himself). During the Xingning era (363–365 CE) of the Eastern Jin dynasty, numerous perfected beings (zhenren) descended to transmit scriptures to Yang Xi, with Dinglu Zhongjun (a revered deity in the Maoshan tradition) providing particularly extensive teachings. Yang Xi passed away in the first year of the Taiyuan era (376 CE) at the age of 72.

The text mentions that Yang Xi’s previous incarnation was the younger brother of the Nine Palaces High Minister Changli Xuegong from the reign of King Wu of Zhou. Due to the accumulated merit of Xu Zhao (Xu Xun, the Perfected Lord Xu), he reincarnated as Yang Xi to continue his cultivation. According to the Jade Register (Yuzha, a Daoist text), he ultimately attained the status of a perfected being in the Shangqing (Highest Clarity) tradition, receiving an immortal official rank that allowed him to oversee celestial affairs while also assisting in human governance.

The passage then recounts the life of Xu Hui (courtesy name Daoxiang, childhood name Yufu). Born in the seventh year of the Xiankang era (341 CE) of the Eastern Jin, he possessed extraordinary and refined features. Though recommended for official positions, he declined public service and instead secluded himself for cultivation at Leiping Mountain. In the third year of the Xingning era (365 CE), the Lady of Purple Tenuity (Ziwei Furen) descended to transmit Daoist methods to him. From then on, he frequently communed with various perfected beings (zhenren), practicing advanced techniques such as "Returning to the Origin and Soaring Steps" (Huiyuan Feibu) and the "Two Luminaries' Jade Ornaments" (Erjing Yilin). Determined to attain the Dao swiftly, Xu Hui ultimately achieved feathered ascension (yuhua) in the fifth year of the Taihe era (370 CE) at the Northern Grotto (a Maoshan cultivation site), at the young age of 30. It is said that he passed away while burning incense and paying reverence on a stone altar, his body remaining lifelike after death.

The text cites a prophecy from the Declarations of the Perfected (Zhengao) that Xu Hui would be enfeoffed as the Shangqing Immortal Duke (Shangqing Xiangong) in the Eastern Florescence Palace (Donghua Gong, a Daoist celestial realm) sixteen years later. He is referred to as the "Master of Four Generations," holding immortal offices such as Golden Tower Right Minister (Jinque Youqing) and Eastern Florescence Attendant (Donghua Shichen). He was also the third son of the Perfected Marquis of Primordial Unity (Hunhua Yuanyi Zhenren Xianhou).

Magistrate Huang Yan of Jiankang County had a daughter named Jingyi, who married a man named Huang Min and bore him a son. Huang Min (courtesy name Xuanwen) became the Director of Agricultural Revenue at the young age of seventeen. In the third year of the Yuanxing era (404 CE), fleeing the turmoil in the capital, he carried his family's inherited Daoist scriptures to Shanyuan County (modern Shengzhou, Zhejiang).

The eulogy states: The scriptures transmitted by the Purple Tenuity Star Lord contain the supreme principles of heaven and earth. What use is it for such treasures to remain too long in the mortal realm? Better to enshrine them upon pure altars, in harmony with the source of the Dao. Huang Min faithfully guarded these scriptures in accordance with ancestral instructions, and thus nurtured outstanding descendants.

The fifth-generation patriarch was the Shangqing (Highest Clarity) celestial official known as Guardian of Truth (Baozhen Xiansheng), surnamed Ma with given names Lang (also called Wengong) and courtesy name Ziming, who resided east of Shanyuan's eastern pass. Though wealthy, he valued integrity and was deeply respected by his community. Hearing that Yang Xi, Xu Mi and others of Maoshan had attained the Dao, and that Shangqing methods were circulating in the south, his spiritual aspirations grew stronger due to living near two sacred sites: the Golden Court Grotto-Heaven and Mount Tiantai. In Yuanxing 3 (404 CE), when Xu Mi's disciple Huang Min fled with the scriptures, Ma Lang personally welcomed him by the roadside and reverently hosted him. During Yuanjia 6 (429 CE), when Xu Mi prepared to return to Qiantang (modern Hangzhou), he sealed the ancestral scriptures in Ma Lang's meditation chamber with special instructions: "These texts record the deeds of immortal perfected ones—they must await my personal retrieval. Even if someone brings my handwritten letter, never surrender them." Only about ten scrolls were taken for travel. Later, when Xu Mi fell ill in Qiantang and feared his recovery might be delayed, he sent messengers for the scriptures, but Ma Lang steadfastly upheld their original agreement. After Xu Mi's passing, Ma Lang and his younger brother Ma Han served the scriptures with even greater devotion than filial piety toward their father. They assigned two loyal servants (one named Baishou, the other Pingtou) exclusively to maintain incense and cleanliness. Divine radiance and numinous qi frequently manifested in the scripture chamber, and Ma Lang's wife reported seeing azure-robed immortal maidens flitting through the air like birds. Thereafter, the Ma family prospered exceedingly, amassing vast wealth and enjoying generational longevity.

The encomium declares: Heaven and earth never begrudge transmission of the great Dao's truths, yet those lacking virtue cannot retain them. These golden-jade treasures personally transmitted by the immortal perfected are comprehended by few—but those who behold them flourish.

The sixth-generation patriarch was the Shangqing celestial official known as Aide to Rectitude (Fuzheng Xiansheng), named Ma Han (courtesy name Ziyan), Ma Lang's cousin. He maintained the same pious devotion to the scriptures as his elder brother. At that time, a lay practitioner named Lou Huiming—who had long yearned for these methods while in Shanyuan—found the Ma family's guardianship impenetrably strict.

In the first year of the Jinghe era (465 CE) during the Liu Song dynasty, a man named Shu Jizhen (an important figure in the Shangqing Taoist school) from Jiaxing was ordered by the emperor to retrieve Taoist scriptures from the Ma family. After these texts were delivered to the capital, Shu presented them to Emperor Qianfei, Liu Ziye. The emperor decreed that the scriptures be temporarily displayed in the Hualin Garden before being entrusted to the care of the court Taoist priest (Master Lu Xiujing) in the rear hall.

The Records of Spiritual Manifestations state: The Ma brothers, having meritoriously safeguarded the scriptures, were met upon their deaths by celestial officials bearing jade tablets with divine edicts, escorting them to the Golden Court Grotto-Heaven (a Taoist paradise), where they were appointed as immortal officials. A eulogy remarks: Just as the Mao brothers of old successively attained the Dao and ascended to immortality, so too have the Ma brothers continued this tradition by jointly protecting these spiritually potent scriptures. Wherever these precious texts reside, they are guarded by ten thousand divine beings. The rise and decline of the Dao’s teachings follow celestial timing—not something mortals can dictate.

The seventh-generation patriarch, Shangqing Overseer of Immortals, Registrar of the Nine Heavens, and National Preceptor of the Song dynasty, posthumously honored as "Master Jianji," was the Perfected Being of Cinnabar Origin, surnamed Lu, personal name Xiujing, courtesy name Jianji, a native of Dongqian in Wuxing. His father, Lu Lin, repeatedly declined imperial summons to serve in office and was posthumously honored as "Recluse of the Elevated Dao." The Perfected Lu was born with extraordinary features: layered wheel patterns on his soles, double ankles, a "great" (大) character inscribed on his palms, and the Big Dipper constellation marked on his back. From childhood, he cherished classical texts and mastered astronomy and astrology. Upon reaching adulthood, he delighted in traveling widely—journeying south to Mount Heng, the Xiang River, and Mount Jiuyi to trace the legacy of the Perfected of Southern Florescence (Zhuangzi), and westward to Mount Emei and Mount Xicheng to follow the footsteps of the Perfected of Purity and Emptiness.

By the end of the Yuanjia era (453 CE) of the Liu Song dynasty, Lu Xiujing was summoned by Emperor Wen while purchasing medicine in the capital but did not respond. Instead, he befriended Tao Yuanming and the Buddhist monk Huiyuan on Mount Lu. In the third year of the Taishi era (467 CE) under Emperor Ming, the emperor ordered Wang Jingzong, Governor of Jiangzhou, to invite Lu with due ceremony. Upon arriving in the capital, the Perfected was lodged in the rear hall but, disliking court life, moved outside the palace. The emperor then summoned him to the Yanxian Hall in Hualin Garden, where nobles and officials gathered. Lu appeared before the emperor wearing a deer-skin headscarf (the attire of a recluse), composed and dignified, earning the emperor’s deep respect. Later, the emperor entrusted Lu with organizing the Shangqing scriptures retrieved by Shu Jizhen.

Master Lu synthesized the Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures, establishing himself as a leading Taoist master of his time. The emperor also ordered the construction of the Chongxu Abbey at Tianyin Mountain in the northern suburbs, where a patriarchal altar for transmitting scriptures was established, refining Taoist liturgical practices. The following year, when the emperor fell ill, Lu conducted the Golden Register Retreat (the highest-grade Taoist purification ritual) at Chongxu Abbey. That night, yellow clouds like a jeweled canopy enveloped the altar, and the emperor experienced a divine omen in his dreams, leading to his swift recovery. Lu authored over a hundred volumes on ritual protocols.

In the first month of the fifth year of the Yuanhui era (477 CE), Lu suddenly packed his belongings, announcing his return to Mount Lu—much to his disciples’ surprise. On the third day of the third month, he passed away peacefully. Disciples on Mount Lu witnessed multicolored cloud banners descending upon his meditation chamber, accompanied by celestial music in the air.

This account narrates the lineage stories of several important patriarchs from the Maoshan tradition. The key figures include:

Sun Youyue (courtesy name Yingda), a native of Dongyang, was known for his sincere character and profound mastery of classical texts. He spent forty-seven years training under Master Jianji (Lu Xiujing) at Xiandu Mountain, learning longevity practices like consuming Grain Essence Pills (Gujing Wan). When he later arrived at Maoshan, Master Jianji joyfully declared: "Now that you're here, I can peacefully retire to Mount Lu." He then transmitted to Sun the secret Shangqing (Highest Clarity) methods passed down from Yang Xi and Xu Mi. Shortly after Master Jianji's ascension (the Daoist term for passing away), the imperial court appointed Sun Youyue to oversee Xingshi Abbey, making him the eighth-generation patriarch.

Sun once dreamed that Lord Mao (one of the Three Mao Perfected Lords of Maoshan) told him: "The Azure Lad (Qinghua Xiaotong) will descend again at Mount Juqu (ancient name for Maoshan) - you must properly instruct this disciple." When Tao Hongjing later came to the mountain to practice, Sun recognized his extraordinary bearing and heard about the Big Dipper (Beidou) birthmark on his chest. Remembering the dream, Sun believed Tao to be the reincarnation of the "Perfected Being from the Dipper" (Douzhong Zhenren) - the Azure Lad - and transmitted to him the complete Daoist methods.

Tao Hongjing (courtesy name Tongming), born in 456 CE in Moling County during the Liu-Song dynasty, became fascinated with longevity practices at age ten after reading about the Eight Lords of Huainan. As an adult, he remained unmarried to focus on cultivation. In his twenties, he became Sun Youyue's disciple and received authentic manuscripts written by earlier masters Yang Xi and Xu Mi at Maoshan. Later recognized as the ninth-generation patriarch, he was honored with the title "Master Zhenbai" (True and White).

The text mentions several significant Daoist concepts: "Grain Essence Pills" (Gujing Wan) were Daoist longevity elixirs; the "Yang-Xu Authentic Methods" refer to the cultivation techniques passed down by Shangqing founders Yang Xi and Xu Mi; and "Dipper Markings" (Douwen) indicate special birthmarks resembling the Big Dipper constellation - all considered marks of spiritual attainment in Daoism.

Lou Huiming first encountered Du Jingshan at Mount Dahong, then sought out Zhong Yishan at Mount Taiping, before proceeding to Mount Tiantai to pay homage to Zhu Sengbiao. At these sacred sites, he obtained over ten scrolls of manuscripts written by perfected beings (zhenren). Upon returning to the capital, he was appointed General Zhenwu and granted the honorary position of Fengchaoqing. In the eleventh year of the Yongming era (493 CE), at age thirty-seven, he submitted his resignation and retired to Mount Mao, adopting the sobriquet "Recluse of Huayang."

On the western ridge, he established the Three Huayang Retreats: the upper retreat featured a tall tower where he resided on the top level, disciples occupied the middle floor, while guests were received below. When Emperor Wu of Liang ascended the throne, his reverence for Lou deepened, and contemporaries honored him as the "Chancellor of the Mountains." In 505 CE, he relocated east of the ridge to focus on alchemical practices (neidan). After seven years, finding the mountain surroundings too accessible, he felt the urge to wander again. Adopting the alias Wang Zheng and claiming to be an external military officer, he departed Mount Mao at midnight.

Arriving at Qingzhang Mountain by the Nan River in Yongjia, he dreamed of the Buddha conferring upon him the title "Bodhisattva of Supreme Power" (Mingshengli Pusa). At Dayan Rock he continued compiling the Zhen'gao scriptures. Later he sailed to Mount Huo, returning after a year to Muliu Isle. Though Emperor Wu summoned him back to Mount Mao, Lou deliberately detoured to pay respects at King Ashoka's stupa in Maoxian, where he vowed to uphold the Five Great Precepts. Returning first to East Stream, he moved the following winter to Zhuyang Retreat before settling finally at Yugang Hermitage.

During his mountain seclusion, Tao Hongjing authored over 200 volumes while instructing more than 3,000 disciples in scriptural transmission. On March 12, 536 CE, he presented his "Declaration of Departure" (Gaoshi Pian) to Huan Fakai and others before achieving feathered ascension (yuhua) at age eighty-one. Fragrance filled his chamber for days as Emperor Wu dispatched officials to oversee funeral rites. On the fourteenth day, an empty coffin was interred at Leiping Mountain.

Tao possessed refined features—piercing eyes, a tall frame, and unusually high-set ears that marked his extraordinary bearing. He often described his mind as "ever-clear like a mirror, encountering phenomena without obstruction." The perfected lord Ziyang Wang noted Tao had long ranked among upper-tier terrestrial transcendents (xiaxian), sharing status with Fan Youchong. According to Zhao Cheng's records in Zhou's Mystical Communiqués, the water supervisor Gaoguang of Penglai's immortal capital faced demotion for mismanagement in 515 CE, with Tao initially designated as replacement before the appointment was suspended. His celestial rank presumably elevated further before his final transcendence twenty-one years later.

The eulogy honors him thus: "Reposing high upon white clouds, breakfasting on dawn's auroras, his disciples numerous as trees, his literary legacy standing tall as mountains."

This passage records the life of Wang Yuanzhi (courtesy name Deguang), a prominent figure in Maoshan Daoism. Born into the prestigious Wang family of Linyi in Langya, his father Wang Tanxuan served as the governor of Yangzhou during the Chen dynasty. His mother Lady Ding once dreamed of a phoenix alighting upon her, and the eminent monk Baozhi (a renowned Buddhist miracle-worker of the Southern Dynasties) prophesied the child would become a leader among immortals.

Wang was born in 528 CE (the 2nd year of Datong era, Liang dynasty). At twenty, he became a disciple of Zang Jin (known by his Daoist title "Master Zongdao") to study Daoist scriptures. The Chen emperor summoned him to court with great honors, but he later retreated to Mount Mao, dwelling on the northwestern ridges in mountain caves. When Prince Yang Guang of Sui (later Emperor Yang) governed Yangzhou, he extended a lavish invitation. During their meeting, Wang's hair and beard suddenly turned white, startling the prince who hastily sent him back.

In 611 CE (7th year of Daye era), Emperor Yang summoned Wang to Zhuojun, later commissioning him to perform rituals at Mount Song (the Central Sacred Peak) and building the Jade Purity Mystic Altar temple for him in the capital. Before the Tang founding, Wang secretly prophesied the Mandate of Heaven to Li Yuan. During the Wude era (Emperor Gaozu's reign), the future Emperor Taizong (then Prince of Qin) visited incognito with Fang Xuanling. Wang immediately recognized "a sage among them," foretelling his destiny as an emperor of peace.

In 635 CE (9th year of Zhen'guan era), Emperor Taizong decreed the construction of Taiping Abbey on Mount Mao, endowing it with lands and assigning seventy-seven Daoist attendants. On the fourteenth day of the eighth month that year, Wang awoke beaming with joy, telling disciples he had toured celestial palaces in a dream and been appointed an immortal official. Two days later (the sixteenth), after ritual bathing, changing clothes, and incense divination to confirm the hour was chen (7-9 AM), he straightened his cap and passed away serenely at age 126.

Emperor Gaozong posthumously honored him as Grand Master for Splendid Happiness with the posthumous title "Master Ascending to Truth." Empress Wu later added further honors, and contemporaries called him "Jade Dharma Master." The concluding eulogy praises his phoenix-like nobility—able to appear or withdraw at will—who ultimately perfected the immortal path, becoming a preeminent Tang dynasty Daoist master.