《茅山誌》Vol. 12

This passage records the life stories of the 27th and 28th patriarchs of Maoshan (the ancestral temple of the Shangqing school of Daoism).

The 27th patriarch, Xu Xihe, styled Zhonghe, was a native of Lishui in Jinling. His grandfather was known for his philanthropy and particularly revered Master Da (likely referring to the renowned Maoshan Daoist Da Jingzhi). Xu Xihe once accompanied his grandfather to the imperial court, where the emperor, impressed by his profound mastery of Daoist arts and refined character, granted him the privilege of serving as a court Daoist. In the fourth year of the Zhenghe era (1114), he was summoned to the palace, and upon returning to Maoshan in autumn, he was bestowed the title of "Dantai Lang" (Gentleman of the Cinnabar Terrace), later promoted to Grand Master of Taisu. In the third year of the Xuanhe era (1121), he was again summoned to the palace and resided in a specially constructed residence. Four years later, he requested to return to Maoshan, and the emperor ordered officials to escort him with due ceremony. On the 18th day of the third month of the fifth year (1123), when the emperor sent incense offerings to the mountain, auspicious signs appeared—white cranes gathered, and celestial lights manifested. During his seated meditation, immortals often descended, though others could only hear their voices without seeing their forms. Before the Jingkang Incident (1126–1127), he had already foreseen the coming turmoil and often appeared troubled. On the 25th day of the seventh month of the first year of the Jianyan era (1127), he gathered his disciples and declared that his celestial fate had arrived—he would not live to see the return of peace—before passing away serenely.

A eulogy reads: The ancient sages returned to the origin through cultivation, coming and going without trace. Only with a purified heart-mind (Shen) can one encounter the true immortals. How could those outside the gate comprehend the profound mysteries of the celestial realm?

The 28th patriarch, Jiang Jingche, styled Tonglao, was a native of Jurong in Jinling. He had delicate features, with a forehead marked by star-like patterns. At eleven, he began studying the Dao under Chongyin Gong (likely a reference to a previous patriarch). Later, hearing that Master Yu of the Three Caverns (Sanqing, a renowned master) had entered Shu (Sichuan), he traveled to Mount Emei to meet him. Master Yu, moved by his sincerity, imparted deeper Daoist teachings. At their parting, Master Yu prophesied: "By the 35th generation, I shall stand like a towering mountain to safeguard the Daoist lineage." During the Jianyan era (1127–1130), war ravaged Yuanfu Palace, yet Jiang risked his life to protect scriptures, ritual seals, and sacred swords. Fu Xilie, the Left Capital Daoist Registrar (a Song-era official overseeing Daoist affairs), reported this to the court, and Emperor Gaozong granted funds to rebuild the temple. Later, while traveling to the capital, Chancellor Wang Yanggong and his wife Lady Zhao simultaneously dreamed of a Heavenly Lord descending. The next day, Patriarch Jiang visited their home, inspiring the chancellor’s deep devotion to Daoism—a plaque inscribed by Wang still hangs at the temple’s gate today.

(Note: "Three Caverns" refers to the classification of Daoist scriptures; "scriptures and registers" (Jinglu) denote esoteric texts and talismans (Fulu); "Left Capital Daoist Registrar" was a Song Dynasty administrative position overseeing Daoist affairs.)

This Daoist cultivator who built the temple once lamented: "I've been delayed in my immortal cultivation work by mundane construction matters, unable to achieve daylight ascension." His master Yuanguan treasured a mysterious white jade statue of the Heavenly Venerable. When the master achieved feathered transformation, this divine image miraculously disappeared. This occurred on the 29th day of the fourth lunar month in the 16th year of the Shaoxing era.

Eulogy states: The rise and fall of earthly constructions follow celestial timing, while we cultivators pursue the natural way of Wuwei (non-action). Those miraculous signs, like the majestic jade statue of the Heavenly Venerable, ultimately return to their origin—who can fathom such profound mysteries?

The 29th generation patriarch, Master Chongde, surnamed Li with given name Jinghe and courtesy name Lingyun, hailed from Jurong County. He became Yuanguan's disciple in childhood, mastering all Daoist scriptures and rituals. After the Southern Song's southern migration, many Daoist liturgical traditions were lost, which he systematically restored. While wandering Leiping Mountain, he discovered an ancient sword and presented it to Yuanguan, who remarked: "This belongs to Tao Hongjing's tomb—divine artifacts shouldn't be casually displayed." Returning the sword, Li Jinghe indeed found Tao's burial site. When inserting the sword into the tomb mound, sudden thunderstorms and gales arose. Next day, the sword had vanished, replaced by two green plum trees sprouting from the grave. Yuanguan interpreted: "The divine sword's departure and plum trees' appearance signal my succession." He immediately installed Li Jinghe as patriarch. During the inauguration, tigers roared, deer cried, and phoenixes gathered. Master Chongde practiced boundless charity—patients needed only toss one coin into a well for healing. Over time, the "Medicine Coin Well" filled with copper cash, testifying to his numerous cures. On the 15th of the ninth month in Shaoxing 20, he passed peacefully without illness, buried at Guizhen Mountain.

Eulogy remarks: Divine artifacts returning accompanied by thunder, green plums heralding celestial mandate. His healing charity flowed like springs, awaiting destined recipients with endless compassion.

The 30th generation patriarch, Master Jingzhen, named Jingying with courtesy name Linghui, was Chongde's younger brother. Orphaned early, he served his mother with exceptional filial piety, remaining unmarried at forty. After her passing, he followed his elder brother in cultivation. Chongde revealed: "Those two plum trees I saw at Tao's tomb now manifest through you." They consequently built "Twin Plums Pavilion" by White Plum Creek. Master Jingzhen embodied serenity and austerity, often retreating for months in meditation. Despite Emperor Gaozong's repeated summons, he declined citing illness, compelling the emperor to bestow him the honorific "Jingzhen" in the mountains. During the great drought in Shaoxing 25, his rain prayer brought immediate response. As court envoys persisted with invitations, his refusals grew firmer. The following year, because of Qin Hui's wife Lady Wang...

The Maoshan Zhi records the biographies of three patriarchs of the Maoshan lineage:

The 31st patriarch, Xu Shoujing, bearing the Daoist name "Baoning Chongmiao Xiansheng" (Master of Preservation and Wondrous Subtlety), was a native of Lishui in Jinling. His mother became pregnant after dreaming of a shooting star entering her chamber. After birth, he remained mute until age ten, when a Maoshan Daoist administered an elixir that immediately restored his speech. Later, he became a disciple of Master Jingzhen, devoting himself to Daoist cultivation with no interest in worldly fame. In 1164 (the second year of the Longxing era), he inherited the lineage's transmission, repeatedly declining imperial summons. Whenever the state conducted rituals for dispelling calamities or seeking blessings, envoys would invite him to preside—with invariably efficacious results. He later received hand seals and a ritual sword from Master Qin of Jiangyin, treasuring them deeply. On the ninth day of the third month in 1195 (the first year of the Qingyuan era), he departed this world.

The eulogy states: Like a shooting star concealing its radiance to take human form, his wisdom awakened through divine elixirs. The transmission of Daoist methods depends on karmic affinity—his serene detachment truly embodied the Daoist ideal of guarding the Way.

The 32nd patriarch, Qin Ruda, titled "Mingjiao Xiansheng" (Master of Luminous Teaching), hailed from Jiangyin. Despite poverty, he studied diligently, practicing calligraphy on discarded paper with extraordinary memorization skills. While traveling through southeastern sacred mountains, Patriarch Baoning (Xu Shoujing) invited him to the Xidong Academy. After an all-night discourse, he received the lineage's seals and sword the following morning. During his inaugural ceremony, attendees observed divine light emanating from his brow, marveling at Baoning's discernment in choosing a worthy successor. In 1191 (the second year of the Shaoxi era), imperial envoys commissioned a Golden Register Ritual (the highest Daoist purification rite, Jinlu Zhai), during which auspicious white cranes and multicolored clouds appeared, earning him an official title. On the ninth day of the tenth month in 1195, when Magistrate Shen of Jurong came to bid farewell, temple bells spontaneously rang as he reached the mountain bridge—some exclaimed that Patriarch Qin had achieved transcendence. Returning immediately, Shen found the patriarch seated in full lotus posture, his body still warm. Disciple Xing Rujia, then serving as a senior adept at the Taiyi Palace in the capital, received an edict to return and inherit the transmission.

A notable detail records that Patriarch Baoning foresaw his own ascension (yuhua, the Daoist term for an adept's death) six days prior, abstaining from food while sitting in meditation. The commentary emphasizes that although the Taiyi Celestial Deity (a supreme Daoist divinity) governs life and death, cosmic justice determines retribution—even those deserving execution receive opportunities for repentance in the underworld (yinsi), reflecting teachings beneficial for societal edification.

This passage records the biographical accounts of the 33rd and 34th patriarchs of the Maoshan lineage.

The 33rd patriarch, Master Zhenying, was named Xing Rujia, with the courtesy name Zijia, a native of Lishui in Jiankang. By age seven, he could already compose essays and excelled in discussing profound metaphysical principles. Standing seven feet tall, his arms extended past his knees. Emperor Xiaozong of the Song dynasty summoned him to the imperial court as a high-ranking scholar. In his youth, Master Xing had sparse hair and could not wear a traditional cap, so the emperor specially bestowed upon him a headscarf, even composing a poem himself: "By my decree, the Huayang scarf is made, bestowed upon the Dao-attained master of Maoshan. Wearing it at court brings no hindrance, and keeps the dust of the Five Peaks at bay." On the third day of the tenth month in the first year of the Qingyuan era, he received a letter from Patriarch Qin, who revealed that he had received divine instruction from the Zhengao (Declarations of the Perfected) to retire into seclusion, entrusting the lineage affairs to Xing Rujia. The emperor, astonished upon hearing this, issued an edict sending him back to Maoshan to succeed as patriarch. When rebuilding the scripture repository, he received donations amounting to tens of thousands in gold, silver, and silk, yet he told his disciples, "I do not seek these for myself, but foresee a great famine next year." Indeed, on the 22nd day of the third month in the second year of the Jiading era, he passed away without illness, and that autumn, a severe drought struck. Fortunately, the grain he had stored saved countless lives.

The 34th patriarch, Master Chongxuan Mingyi, was named Xue Ruji, with the courtesy name Defu, a native of Jinling in Changzhou. He was of simple temperament and deeply studied the Zhouyi (Book of Changes), Laozi, and Zhuangzi, sharing a profound bond with Master Zhenying. While Master Zhenying served as a high-ranking scholar overseeing imperial rituals, the two lost contact for over twenty years, yet later became master and disciple in the transmission of the Daoist lineage. On the Dila Festival (an important Daoist holiday) in the sixth year of the Jiading era, Empress Ningzong, following the precedent set by the previous empress dowager, dispatched Shangguan Deqin with incense offerings and funds, honoring Master Xue from afar as a dushi (ordination master) and conducting a grand Luotian jiao (a major Daoist purification ritual). At the time, auspicious signs appeared frequently—sweet dew descended from heaven, auspicious mushrooms grew, and white cranes soared among propitious clouds. The scholar Liu Xianjue recorded the ordination ceremony. On the 18th day of the twelfth month in the seventh year, Master Xue departed through jiehua (the Daoist term for the passing of a realized master).

This passage records the biographical accounts of the 35th and 36th patriarchs of the Maoshan lineage.

The 35th patriarch Ren Yuanfu, styled Shanfu, hailed from Lishui. From childhood, he displayed extraordinary aptitude, capable of penetrating profound truths with an ethereal demeanor that radiated the aura of an immortal. His master Xue once dreamed of a child lifting his meditation mat, announcing: "Master Yu is coming—you should yield your seat." Later, when Jiang Gong encountered Ren Yuanfu at Mount Emei, he prophesied Ren would become the 35th patriarch. In truth, Ren had already attained immortality in Sichuan decades earlier, and Xue had previously heard of this prophecy. When Ren formally entered the mountains for cultivation, Xue declared him the "Returning Guest of Huayang," immediately transmitting precious Daoist scriptures to him, with disciples flocking to study under him.

In the 16th year of Jiading reign, during continuous heavy rains, Emperor Ningzong summoned him to the palace to conduct grand Zhaijiao (purification rituals). During the ceremony, Ren performed esoteric methods, stepping in precise ritual patterns that coincidentally aligned with the ominous direction the emperor had seen in his dreams. For this, he was granted the title "Master of Spiritual Communion." The following year, he was again summoned to successfully pray for rain, receiving the additional honorific "Ultimate Dao" along with gifts of ivory tablets, ritual headdresses, and robes. The empress personally inscribed a fan for him as "Perfected Being of Sublime Form." Yet he distributed all other imperial gifts to the poor, earning deeper imperial respect. On the 18th day of the third month in the 3rd year of Chunxi reign, after completing rituals, he announced: "I must depart to assist the Director of Fate in overseeing matters of loyalty and filial piety. Take care, all." With these words, he suddenly achieved feathered ascension at age sixty-four.

The eulogy remarks: Who says immortals must withdraw from worldly affairs? They are in fact celestial appointees specially governing loyalty and filial duty. Like earth silently bearing all things without claiming merit, such unassuming De (Virtue) best glorifies imperial teachings.

The 36th patriarch Bao Zhizhen, styled Chunfu, also came from Lishui. His family had generations of scholars but remained impoverished. His father once found lost silver on the road and immediately returned it to the weeping owner who came searching. That night he dreamed of an immortal saying: "Your hidden virtue will be rewarded with an immortal son." Later, during an epidemic, his parents sent him to cultivate in the mountains—that year, only the Bao household was spared. When Zhao Kui commanded eastern armies, he invited Bao to perform rituals for fallen soldiers at Chuzhou, during which celestial youths and phoenix-cranes appeared in the sky.

The Maoshan Zhi (Annals of Mount Mao) records the life stories of several Maoshan lineage masters. The 37th generation master, Lingbao Xiansheng (Numinous Treasure Master) Tang Zhidao, was a native of Danyang in Zhenjiang. In his youth, his scholarly pursuits already revealed extraordinary disposition. He tied up his hair and walked barefoot, practicing asceticism atop Great Mao Peak for thirty years, vowing never to descend the mountain. Later, when the Jinling official Zhao Shanxiang visited eminent Daoists in the mountains, he immediately recognized Tang's exceptional qualities and arranged for him to study the true essence of the Great Dao under Master Mingwei. In the third year of the Chunyou era (1243), Tang Zhidao inherited the ritual seal and sword of transmission. During the autumn drought of the fifth year (1245), he was summoned to the capital to pray for rain. Addressing the emperor, he said: "The common people are Heaven's children. Since Your Majesty shows such concern for them, rain will surely come soon. Though my cultivation may not be sufficient to move Heaven, my sincerity can perceive its will." That very night, rain indeed fell, and the people hailed him as "Tang the Rain Immortal." When the emperor wished to retain him at the Taiyi Palace, he firmly declined and returned to Mount Mao. In the fourth month of the eleventh year (1251), he submitted his resignation. On the third day of the first month in the Baoyou era (1258), he left behind the verse "Laughing, I enter the vast celestial unity" before passing away.

The 38th generation master, Chongmiao Xiansheng (Master of Profound Wonder) Jiang Zongying, styled Dayu, hailed from Piling (modern Changzhou, Jiangsu). In his youth he prepared for imperial examinations, but later wandered extensively. During two years of residence at Jinting Mountain in Zhejiang, he discovered the Dengzhen Yinjue (Secret Instructions for Ascending to Perfection) hidden among stone cliffs. Marveling at this extraordinary find, he brought the text to Mount Mao to practice under Tang Zhidao. One night he dreamed of heavenly gates opening, revealing the five characters "You Yu Hai Xian Ren" (Immortal Wandering the Jade Sea). The next day during his ordination ceremony, he adopted this name. When continuous rain disrupted imperial suburban sacrifices, his prayers upon being summoned to the capital immediately cleared the skies, prompting Emperor Lizong to bestow the inscribed plaque "Hall of Sagely Virtue and Benevolent Protection at the Shangqing Ancestral Altar."

The text also records another practitioner's story: being particularly devoted to extraordinary phenomena, he obtained the Southern Peak's Jingzhen Sword from a righteous family. In 1243 he resigned from office and resided at Peizhen Hall, daily reciting the Taiqiu Yinshu (Hidden Writings of Great Antiquity). On the seventeenth day of the fourth month in 1251—the day Master Jingyi (Quiet Unity) achieved liberation—he burned incense, performed rituals, gathered the community and declared: "I shall follow the Patriarch now." That very night he achieved feathered transcendence. The eulogy states that among ten thousand people, perhaps one maintains pure De (Virtue); among a hundred million, perhaps one reaches its ultimate purity—such a person may transform into an immortal and ascend to heaven.

This passage records the life stories of three patriarchs from Maoshan (Mount Mao) tradition.

The 39th patriarch Jing Yuanfan (courtesy name Zhongmo) was from Juqu (present-day Jurong, Jiangsu). From childhood he followed Patriarch Ren in spiritual practice, possessing an extraordinary countenance reminiscent of ancient immortals and abstaining from wine and meat throughout his life. During the Jiāxī era of Southern Song (1237-1240), he accompanied Patriarch Ren to the capital and later presided over Tianqing Abbey in Jiankang (modern Nanjing). In 1259 (1st year of Kaǐqìng era), he was summoned as an eminent master at Longxiang Temple and soon appointed as patriarch of the Shangqing lineage. Empress Xie of Emperor Lizong followed imperial precedent by treating him with master's rites and conferring upon him the "Great Cavern Complete Methods" (a key Shangqing scripture). He resided at Yuanyang Abbey as his cultivation site until his ascension on the 25th day of the 12th month in 1262 (Rénxū year of Jǐngdìng era). The eulogy praises his transcendence of worldly concerns, steadfast purity in practice, and ultimate attainment of Dao leading to celestial flight.

The 40th patriarch Liu Zongchang hailed from Lishui and studied under Master Jiang Yuhai. Though youngest among disciples, he showed exceptional humility. During the Bǎoyòu era (1253-1258) while traveling Mount Lu with Master Jiang, he mysteriously heard nocturnal summons at Ziji Palace, prompting immediate return to Maoshan the next day—an episode suggesting divine revelation.

The text also recounts deeds of earlier patriarchs: receiving imperial funds for temple renovations before retreating to sacred mountains like Lu and Tianmu under pretext of illness, while composing a 16-volume commentary on the "Great Cavern Jade Scripture." In 1281 (18th year of Zhìyuán era), Emperor Shizu summoned him to Dadu (Beijing), where he passed without illness on June 27. Disciples interred his ceremonial garments at Mount Cangzhen. The encomium honors his exegesis of ancient immortal texts as "celestial gates opening to receive the host of perfected."

These accounts illuminate Maoshan patriarchs' cultivation journeys during Song-Yuan transition, their court interactions, and Daoist transmission rituals. The mentioned "Great Cavern Jade Scripture" constitutes a core Shangqing text, while "Great Cavern Complete Methods" represents essential cultivation techniques. The recurrent term "transformation" (huà) here denotes Daoist ascension through mystical departure.

The Maoshan Zhi records the biographical accounts of several Daoist patriarchs:

The 41st patriarch Wang Zhixin, bearing the Daoist name "Master of True Wonder in the Void," was a native of Jintan. He renounced worldly life to devote himself to cultivation, becoming a disciple of Tang Yuanzai at Yuanfu Temple (the principal Daoist sanctuary on Maoshan). During his time, the eunuch Dong Songchen colluded with Daoist Zhu Zhichang to secretly remove Maoshan's official seal and ritual sword to Chisong Temple. Wang Zhixin directly petitioned the emperor about this misconduct, ultimately resulting in an imperial decree ordering the seal and sword's return. His lifestyle exemplified utmost simplicity—he wore the same monastic robe for years, and during meditation sessions, his sleeves would often emit a natural glow. On the second day of the ninth month in 1273, after composing a final gatha, he peacefully departed this world.

The 42nd patriarch Zhai Zhiying, known as "Master of Contemplating the Wondrous," hailed from Danyang. At thirteen, he encountered a mysterious Daoist near the western side gate of Huayang Grotto who pointed to an inscription on the stone wall, foretelling his destined inclusion among the patriarchs. Upon adulthood, he indeed inherited the dharma transmission, embodying refined elegance and compassion. On the 24th day of the sixth month in 1276, the second year after Mongol troops advanced south of the Yangtze, he achieved feathered ascension.

The account of the 43rd patriarch, the Xu-lineage perfected being titled "Master of Concentrated Harmony, Serene Manifestation and True Response," primarily extols his merit in transmitting the Daoist teachings. The text compares authentic dharma transmission to the passing of a flame, ultimately returning to the fundamental state of truth.

The passage particularly notes Maoshan's unique "Jia-Yi Succession" system (a structured master-disciple transmission sequence), established beginning with Master Jingyi. These patriarchs all navigated the turbulent Song-Yuan transition, yet steadfastly maintained their cultivation—whether defending the dignity of the Daoist tradition or immersing in practice detached from worldly affairs—embodying the Daoist wisdom of "knowing when to withdraw."

This passage records the biographical accounts of several eminent patriarchs from the Maoshan lineage (a branch of the Shangqing tradition) during the Yuan dynasty.

The first was Dao Qiyu (courtesy name Zuyu), a native of Jurong and descendant of the Shangqing immortal Hou. Born on the 27th day of the 12th month in 1236 during the Southern Song dynasty, he studied under Jiang Du from childhood. A man of unwavering integrity who matched words with deeds, he lived through the turbulent early Yuan period when the Jianghuai region suffered drought, famine, and plague. When officials stationed in Yangzhou requested his rainmaking prayers, downpours indeed followed, dispelling the epidemic. Emperor Kublai Khan summoned him to the capital, where in the imperial incense hall he demonstrated Daoist healing arts to cure the emperor's arm ailment. Subsequent successes in snow summoning and wind calming earned him bestowed treasures: a ritual crown, ceremonial robes, and an imperial decree appointing him overseer of the Three Maoshan peaks. On the 3rd day of the 2nd month in 1291, foreseeing his approaching end, he transmitted the lineage scriptures to Wang Daomeng before peacefully passing at fifty-six.

The second patriarch, the 44th lineage holder Wang Daomeng (courtesy name Muzhai), also hailed from Jurong. Distinguished in appearance and dignified in bearing, he became a disciple of Shen Zongshao at Yuanfu Temple at fourteen. His genuine character won increasing renown, and before forty he was elected lineage successor. Received with honor at court, his locust-dispelling and rain-praying miracles during Yangzhou's 1298 famine earned him the title "Perfected of Nourishing Simplicity, Penetrating Truth, and Illuminating Teachings." After transmitting the lineage to disciple Liu Dabin, he ascended at Huayang Temple in 1311, aged seventy-three.

The third, 45th patriarch Liu Dabin (sobriquet Wangxuzi), came from Qiantang, Hangzhou. In 1317 he obtained the Jade Seal of the Nine Elders Immortal Capital Lord—a crucial Daoist ritual implement—receiving imperial recognition and the title "Perfected of Profound Subtlety and Mysterious Response from the Cavernous Perspective." He preserved and expanded Maoshan's Daoist transmission.

These patriarchs exemplified noble virtue and authentic cultivation, internally practicing profound mysteries while externally fostering worldly peace. Their powers ranged from locust eradication to harvest blessings. Though unassuming in conduct, their fame spread throughout the realm.

The Daoist classic Maoshan Zhi records the moment when Mount Mao (the ancestral seat of the Shangqing lineage of Daoism) received its divine status bestowed by the celestial court. The text describes how Heaven specially granted Mount Mao the status of "Zongtan" (the highest-level sacred site for transmitting Daoist teachings), establishing it as the central hub of orthodox Daoist lineage transmission.

The eulogistic section praises Mount Mao with majestic imagery: its towering peaks rise majestically, its lakes and seas stretch boundlessly, gathering the most profound cosmic signs between heaven and earth. The Huayang Grotto-Heaven (the primary sacred cave of Mount Mao) receives celestial radiance, while the Purple Tenuity Immortal Palace (referring to the celestial court) bestows its grace widely. Even the Nine Elder Celestial Lords (high-ranking Daoist deities) descended in person to confer upon Mount Mao the sacred Fulu (talismans and registers, ritual documents for divine communication) and precious scriptures.

Through descriptions aligning the triad of Heaven, Earth, and Humanity, this passage demonstrates Mount Mao's sacred legitimacy as a Daoist holy site, particularly emphasizing that its "Zongtan" status was directly decreed by the celestial court. Terms like "Zhufang" (referring to the Jiangnan region) and "Dujun" (an honorific for high-ranking immortals) reflect Mount Mao's elevated position within the Daoist cosmological system.