《茅山誌》Vol. 18

The site of Yuchen Guan (Jade Dawn Temple) was originally the former residence of Xu Mi (Chief Scribe Xu), a grand master of the Shangqing (Highest Clarity) Daoist tradition during the Southern Dynasties. After Xu Mi's passing, the estate fell into ruin, and its exact location was forgotten. It wasn't until the reign of Emperor Wen of the Liu Song dynasty that the mother of Prince Jing of Changsha, Lady Tan, patronized a Daoist priest surnamed Chen to construct an official compound northwest of Leiping Mountain—now referred to as the "Northern Office."

Later, Wang Wenqing of Jurong County became the administrator of this compound. Through studying historical records, he discovered that Chief Scribe Xu had once built his residence here. After extensive inquiries among local elders, in the seventh year of the Daming era (463 CE), he encountered an elderly man named Xu Ou, who recounted that his ancestors had served Chief Scribe Xu and passed down the memory of the estate's location through generations. Specific details can be found in documents recording the well of Chief Scribe Xu.

The Lingbao Yuan (Numinous Treasure Courtyard), located within Yuchen Guan, was rebuilt by Tang dynasty Daoists Sun Zhiqing and Wang Qixia on the former site of Tao Hongjing's (the Hermit) Zhaozhen Terrace. It enshrines an image of the Celestial Worthy of Numinous Treasure, with a plaque inscribed "Lingbao" above its gate. The courtyard also houses a Hall of Laozi's Auspicious Image, originally constructed by the Tang dynasty Daoist Master Xuanjing (Mysterious Quiescence). According to tradition, during Emperor Gaozu's reign, Lord Lao (Laozi) manifested multiple times at Yangjiao Mountain in Jinzhou, prompting devotees to commission this sacred image. In the third year of the Daguan era (1109 CE), during the fourth month, Daoist Liang Wuzhen of Yuchen Guan was drawing water from the Zhou Zhenren (Perfected Zhou) Pond in front of the hall when suddenly enveloped in purple mist. He beheld Lord Lao descending astride a white horse, bestowing upon him the Tiantong Jing (Scripture of Celestial Youth). The formerly dull-witted Liang thereafter abstained from food, devoted himself to chanting scriptures, and gained the ability to foretell fortunes. He later had the scripture engraved on a stone stele for posterity.

The Hermitage of Tang Ruoshan stands east of Guogan Pond. Tang Ruoshan was a figure from the Kaiyuan era of Emperor Xuanzong of Tang. Originally serving as Prefect of Runzhou, he abandoned his official post for Maoshan, later retreating to Baoshan (near present-day Linwu Cave) in Lake Taihu, where fragments of his stele remain.

The Hermitage of Venerable Xi is located several dozen paces south of the Bagua (Eight Trigrams) Terrace. The full name and exact era of this Xi surname master remain unknown, though records describe him building brick walls, carving stone mortars, and dwelling in a modest ten-foot-square hut. The site's hearth remained concealed by brambles until the Xiqing Duke Chen uncovered it while constructing a hermitage during the Shaoxing era of the Southern Song dynasty.

Gu Zhuzuo's Mountain Retreat was built above the Inkstone Pool by the Sweetflag Pond. The Tang literatus Gu Kuang, who styled himself "True Recluse of Huayang" (and authored the Inscription for a Buried Crane), served as Assistant Magistrate under Han Huang and held positions including Vice Prefect of Jiangnan, Collator of Texts, and Editorial Director before growing weary of official life and retiring long-term to Maoshan. His son Gu Feixiong passed the imperial examinations and served repeatedly at court.

This passage primarily documents the historical evolution and notable figures associated with various cultivation sites on Maoshan (a renowned Daoist mountain).

The mountain retreat of Qin Xi was situated beside the Inkstone Pool. According to the Records of Geography, someone had excavated a stone cave here during the Tang dynasty. Qin Xi, a native of Kuaiji in Zhejiang province, was skilled in poetry and had authored a commentary on the Daode Jing (Classic of the Way and Virtue). He maintained literary exchanges with the poet Liu Changqing—while Liu prided himself on mastering five-character verse, Qin Xi developed his own distinctive style in their poetic exchanges. Despite his advanced age, Qin Xi remained vigorous in spirit.

Near the Haiyan Spring were the mountain retreats of Song Qiqiu, Minister Zheng, Grand Preceptor Pei, and Minister Yang. On the southwestern slope of Middle Maoshan (one of the main peaks) stood the retreats of Secretary Zhao, Vice-Minister Yang, and Vice-Minister Zhou. The Bai Ridge housed the cultivation sites of Vice-Minister Li and Senior Editor Gao. Before Middle Maoshan were the retreats of Vice-Minister Liu and Vice-Minister Pei, while Longwei Mountain accommodated the cultivation places of Secretary Lei, Reminder Zhang, and Master He.

On Leiping Mountain (a branch of Maoshan) were the retreats of Recluse Cui, Adept Yuan, and Adept Wang. The Southern Cavern area was home to practitioners including Adept Dou, Immortal Dame Hou, Adept Yan, and Adept Tang. During the Song dynasty, Councilor Zhang Gang studied at the Deep Elegance Pavilion of Huayang Palace, later compiling the forty-volume Collected Works of Elder Huayang.

The Qiyun Hermitage stood by the Yusha Spring between Middle Maoshan and Little Maoshan, serving as the residence of Master Liu Shayi. Below Biaolun Peak lay Tianxin Hermitage where Master Yang Danjia dwelled. West of Huayang Temple in the Southern Cavern, the Dongyang Retreat was built during the Zhenghe era (1111-1118) and reconstructed by Palace Academician Wang Hanzhi. The eminent Daoist Shen Zizhou once practiced alchemical refinement here.

The Yuanxi Hermitage was established by the Changzhou Daoist Yu Huicong during the Song dynasty. This ascetic with unkempt hair initially practiced at Daluo Spring, weaving straw sandals daily to barter for food and worshipping the Northern Dipper each night. One evening he moved a black tiger to become his companion. When Emperor Gaozong of Song summoned him after hearing of his reputation, the ascetic declined the offered alms rice, suggesting it be reserved for military provisions—a response that amused the emperor who permitted his return. He later relocated before Longwei Mountain.

Finally mentioned are the Eastern Tianning Monastery in Danyang County, Zhenjiang, and Western Tianning Monastery in Jurong County, both receiving inscribed plaques in the fifth year of Chongning era (1106). The Qibai Hermitage was built by Academician Qin Yu of Huawen Pavilion and managed during the Yuanfu era (1098-1100) by Temple Administrator Zhang Dongzhen.

This passage documents the distribution of Daoist architectural structures around Mount Mao (a renowned Daoist mountain located in present-day Jurong, Jiangsu province). The sites are primarily divided into three sections.

The first section covers seventeen temples and hermitages under the jurisdiction of Yuanfu Palace (one of Mount Mao's principal Daoist temples). Among these, the Mysterious Isle Retreat (Xuánzhōu Jīngshè) was built above Crane Terrace Gully during the Yuan dynasty's Zhiyuan era by Master Jiang; Huayang Daoist Temple (Huáyáng Dàoyuàn) sits east of Accumulated Gold Mountain, constructed by Master Wang during the Dade era; while Three Mao Temple (Sānmáo Dàoyuàn) was established during the same Dade era by Daoist priest Jiang Dagui. The text also lists over ten other cultivation sites including Chongzhen Retreat and Returning to Truth Hall.

The second section describes nine hermitages administered by Chongxi Palace (another significant Daoist temple on Mount Mao), including Cloud Valley Hermitage, Accumulated Gold Mountain Hermitage, and Jade Spring Hermitage—the latter named for its proximity to the famous scenic spot Delighted Guest Spring.

The final section enumerates over thirty hermitages scattered across Mount Mao's northern and southern slopes. Many bear names reflecting Daoist philosophical concepts, such as Embracing Simplicity Hermitage (referencing Ge Hong's Baopuzi) and Maintaining Softness Hermitage (embodying the Daoist principle that "the soft overcomes the hard"). Special notations indicate that Wonderful Dharma Hermitage and Cave Yang Hermitage were residences for female Daoist practitioners (nǚguàn), while Jade Liquid Hermitage and Perceiving Simplicity Hermitage each had two locations. These mountain-nestled retreats, situated in tranquil environments, provided ideal spaces for Daoist meditation and cultivation.

This passage records the names of numerous Daoist temples on Mount Mao (a sacred Daoist mountain located in present-day Jurong, Jiangsu province). These temples are predominantly named after Daoist cultivation concepts, with each name embodying specific spiritual aspirations. For instance, "Xuande Hermitage" refers to profound virtue (De), "Quanzhen Hermitage" corresponds to the Quanzhen school (an important lineage advocating the dual cultivation of nature and life), while "Huangning Hermitage" likely alludes to the tranquil state associated with the Yellow Emperor.

These temple names can generally be categorized into several types: those emphasizing cultivation states, such as "Qingjing Hermitage" and "Chengxu Hermitage," embodying purity and non-action (Wuwei); those expressing longevity aspirations, like "Ningshou Hermitage" and "Laoshou Hermitage"; and those highlighting sectarian characteristics, such as "Zhengyi Hermitage," referencing the Zhengyi school (known for its talismans (Fulu) and purification rituals (Zhaijiao)). The parenthetical notes "(two)" indicate duplicate temple names.

The dense listing of these hermitage names reflects Mount Mao's flourishing religious activity as a sacred Daoist site, while also showcasing the tradition of integrating cultivation spaces with natural landscapes. Each name serves as a window, offering glimpses into the ancient practitioners' spiritual ideals embedded in these designations.