《茅山誌》Vol. 2

Emperor Taizong of Tang wrote in his edict to Master Wang Fazhu (Wang Yuanzhi, eminent Daoist of Maoshan): Your virtue stands lofty and pure, transcending worldly turmoil while devoting yourself to cultivating life through the Dao. Skilled in breath regulation techniques and nourished by divine herbs, you have attained the profound state of the Three Pure Ones (Sanqing), rejuvenating beyond a hundred years of age. Your Daoist achievements surpass predecessors, and your reputation is rare throughout history. Had you not received secret transmissions at Jintan or obtained arcane scriptures from the jade case, who could reach such heights? I heard of your fame in my youth and have long admired your demeanor. Recently reading your memorial requesting mountain seclusion, I have issued separate approval and permitted temple construction to demonstrate sincerity. When might you journey south? When will the temple be completed? I await your detailed reply. I have dispatched Grand Astrologer Xue Yi to convey my regards. (This occurred in the 9th year of Zhenguan, recorded in the Old Tang History biography.)

Emperor Gaozong's posthumous edict stated: The late Jade Purity Temple Daoist Wang Yuanzhi possessed profound innate wisdom and mystical conduct, with extraordinary insight that earned him early renown as a seer. From the dynasty's founding to its prosperous present, he continuously received imperial favor. Now his immortal spirit has departed. To honor his virtue, we posthumously confer the title of Grand Master for Thorough Counsel, with the honorific "Ascended Perfection Master" (Shengzhen Xiansheng), to be implemented immediately by relevant authorities. (2nd year of Tiaolu era, 2nd month, 7th day) Additional decree: Taiping Temple Daoists in Runzhou shall maintain a full complement of forty-nine personnel following the seven temples standard, with vacancies to be promptly filled. (2nd year of Tiaolu era, 2nd month, 15th day)

Empress Wu Zetian's supplementary edict read: In antiquity, people still venerated Prince Qiao at his former shrine after his ascension; Zheng Xuan's teachings endured in his homeland after death. How much more does this apply to Perfected Wang Yuanzhi, whose name graces the immortal registers while maintaining ties with our sacred dynasty. Remembering this Dao-attained master evokes profound reverence. The former Jade Purity Temple Daoist, posthumously honored Grand Master for Thorough Counsel and Ascended Perfection Master Wang Yuanzhi, harmonized his nature with the Dao while his spirit roamed with creation. From youth he penetrated the subtleties of imperial learning and grasped the Dao's true principles, serving three dynasties while always preserving arcane arts... (text fragmentary hereafter)

Mount Mao (a renowned Daoist mountain) recluse Li Xuanjing (Daoist name) had cultivated the Dao for over 120 years, coinciding with the prosperous reign of the Tang dynasty. Possessing encyclopedic knowledge of past and present while perceiving subtle cosmic patterns, his prophecies repeatedly proved accurate, earning imperial recognition. On the 28th day of the first lunar month in the first year of the Sisheng era, Emperor Xuanzong issued an edict posthumously honoring him with the titles "Golden and Purple Grand Master of Imperial Entertainments" and "Transcendent Ascension Master," while retaining all previous honors, with relevant authorities instructed to implement this immediately.

Emperor Xuanzong addressed twenty-four imperial decrees to Master Li Xuanjing. One decree to Danyang Prefect Lin Yang and local residents stated: "We revere the profound mysteries of the Daoist tradition and often contemplate immortal truths. Mount Mao, as a blessed grotto-heaven, now lies in disrepair with precious scriptures scattered—this grieves Our heart. To revitalize Daoism, We command pure cultivators to restore divine statues, rediscover sacred traces upon this numinous mountain, and rebuild temple complexes. Thus shall the Dao of Mysterious Origin flourish again, providing spiritual refuge for common people and showering blessings upon all under heaven."

Another decree to Jiangdong Circuit Inspector Dong Wan read: "Mount Mao, the Huayang Grotto-Heaven (one of Daoism's Thirty-Six Grotto-Heavens), serves as both the cradle of our tradition and dwelling of assembled immortals. Though sacrificial rites are established, reverential devotion requires deeper sincerity. Henceforth prohibit logging, fishing and hunting on Mount Mao. Local residents consuming meat shall not enter its precincts. Only incense, medicinal herbs and precious vegetarian offerings may be used in worship—animal sacrifices are strictly forbidden. We expect Your diligent enforcement. As winter approaches, We wish You good health."

A further decree addressed to Guangling's Senior Daoist Li (a high-ranking priest) proclaimed: "Senior Li, perfected master of the Shangqing (Highest Clarity) lineage, dwells among cloud-veiled peaks yet remains unattached to worldly affairs. Having restored sacred Daoist sites for Our sake, he now prepares for cultivation at Golden Altar (a Daoist practice site). We compose this poem honoring his noble aspirations. Like a mist-wandering adept from the Purple Tenuity (celestial abode), he embodies the Dao-virtue revered by Emperor Mysterious Origin—his heart merges with all creation, his will aligns with the natural Dao."

Mount Mao (a sacred Daoist mountain and birthplace of the Shangqing tradition) has long been a retreat for transcendence seekers to withdraw from worldly affairs. Countless cultivators journey here to study scriptures and wander through celestial realms. They transmit the Dao through jade caverns, expound classics atop jade platforms, trace the footsteps of ancient masters on these slopes, and contemplate profound truths within golden altars (Daoist practice sites).

Practitioners examine ancient records in subterranean palaces (yin palaces) and restore newly built shrines in sunlit temples (yang temples). They recall bygone days when sacred implements were buried as paired jades, and cherish memories of gathering the Five Sacred Mushrooms (immortal herbs). Should they truly encounter perfected immortals (xianzhen), they reverently await the descent of celestial cranes.

Master Li Hanguang (renowned Tang dynasty Daoist) steadfastly maintained the practice of "embracing the One and guarding the Center" (essential Daoist cultivation technique), delving into subtle metaphysical principles. He revived the pure orthodox traditions of the Daoist path, co-establishing an immortal lineage with Master Taihe. With devout heart I restore these spiritual traces, widely seeking authentic scriptures, composing this poem to express reverence, hoping to eternally comfort fellow travelers on the path while demonstrating respect for worthy sages.

Imperial Edict to Master Li Hanguang: Your Daoist attainment rivals the Purple Palace (celestial abode), your scholarship penetrates the Huangting Jing (Yellow Court Classic). With visionary mind you transmit supreme wondrous methods. Hearing of your recent focus on Mount Mao, journeying in search of authentic scriptures—traveling from Xianyang to distant transcendent realms—We who long for immortal domains await your diligent return, hoping all beings may take refuge in the Mysterious Gate, with the Three Pure Ones (Sanqing, highest Daoist deities) witnessing our devoted practice. This transcends mere Huaxu-dreaming (Yellow Emperor's celestial dream-journey) or simple longing for the azure heavens.

Regarding temple construction: Initial altar-building indeed requires great effort—please mind your warmth. Concerning Ziyang Temple plans, We've reviewed Cheng Yuanxian's blueprints. Immortal temples should embody secluded elegance to properly receive perfected visitors. According to liturgical protocols (Keyi), perfected beings and ordinary practitioners shouldn't dwell together. We suggest Ziyang's main complex needn't house residents—simply build encircling corridors and purified halls for incense offerings awaiting celestial visits. Practitioners may reside in auxiliary compounds. Revised plans with allocated materials are en route. With your profound attainment, you'll surely harmonize with celestial will above and fulfill communal reverence below. The cold season deepens—take good care.

Supplementary Edict to Master Li Hanguang: Your distant journeys to sacred peaks seeking ultimate Dao, constructing altars, transcribing true scriptures—personally attending each matter—truly demonstrates hardship. We single-mindedly pursue the Dao, venerating authentic transcendents, hoping to cultivate mystery through sincere devotion.

This text records an imperial edict from the Tang Dynasty emperor to the eminent Maoshan Daoist master Li Xuanjing (revered as Master Xuanjing), addressing three key matters:

First, the emperor announces his intention to conduct purification rituals (zhaijiao) on the eighteenth day, establishing a sacred altar to receive Daoist scriptures. He dispatches envoys bearing documents of sincere intent along with ritual offerings like incense and candles to Maoshan Mountain, requesting Master Li Xuanjing to preside over the liturgical ceremonies (keyi). The emperor hopes these rites will connect with celestial palaces above and receive divine responses from the sacred realm below.

Second, the emperor praises Master Li's spiritual attainment, acknowledging his mastery of the fundamental principles governing all things and his profound understanding of the highest cultivation methods. Referring to himself as "disciple," the emperor confesses his longstanding desire to study the Dao but laments the scattered state of authentic scriptures. Having recently recovered the complete teachings left by the Celestial Master (Tianshi), he resolves to formally receive these texts on the eighteenth day after purifying himself through fasting and invoking the Three Pure Ones (Sanqing) - the supreme triad of Yuqing, Shangqing, and Taiqing deities - hoping to achieve immortality through cultivation.

Third, following historical precedents of honoring eminent masters like Ge Hong (known as Baopuzi) and Tao Hongjing (posthumously titled Master Zhenbai), the emperor bestows upon Li Xuanjing the honorific title "Master Xuanjing," presenting him with ritual robes and other gifts in recognition of his virtue (De). The text also mentions auspicious lingzhi mushrooms reported by Master Li, which the emperor interprets as celestial blessings responding to the master's sincere cultivation. He specifically sends envoys with words of gratitude and ritual offerings to Huayang Grotto-Heaven - Maoshan's most sacred cavern - to fulfill vows made to the immortals.

The entire document reflects the Tang imperial family's veneration of Maoshan Daoism and the unique teacher-disciple relationship between emperor and Daoist master, demonstrating Daoism's elevated status during the Tang Dynasty.

This scripture records the correspondence and poetic exchanges between Tang Dynasty emperors and the eminent Maoshan Daoist Master Xuanjing (Li Hanguang), demonstrating imperial reverence for Daoism. The content can be divided into three main sections:

The first section describes auspicious lingzhi mushrooms that appeared on Maoshan. These eighty-one sacred fungi displayed remarkable features—some grew as twin stalks from a single base, others shared interconnected roots, with golden leaves corresponding to yang-numbered auspicious signs. The emperor considered this a once-in-an-era celestial omen, believing Master Xuanjing's devout cultivation of the Dao had moved heaven to bestow such precious immortal herbs.

The second part contains several imperial edicts. The emperor praises Master Xuanjing's sublime virtue (De), describing him as a figure revered even by perfected immortals. Mentioning Maoshan (also called Difei Mountain) as a sacred Daoist site under the jurisdiction of the Sining Zhenjun (Director of Destinies), the edicts note its proximity to celestial palaces. Expressing profound faith in Daoism, the emperor seeks Master Xuanjing's transmission of profound teachings, dispatching special envoys to welcome him for shared reception of Daoist blessings.

The conclusion presents farewell poems and prefaces composed by the emperor for Master Xuanjing. The verses employ allusions to "Yang Xu" (referring to Maoshan patriarchs Yang Xi and Xu Mi) who opened the authentic registers (Zhenlu), praising Master Xuanjing's inheritance of orthodox Maoshan methods (terms like Nine Stars, Purple Canopy, and Dantian all reference Neidan practice). The preface explains how the emperor, respecting Master Xuanjing's longing for mountain solitude, granted him temporary leave to recuperate in Guangling (modern Yangzhou), exemplifying imperial deference to Daoist practitioners.

This passage is a letter from a Tang Dynasty emperor to Master Xuanjing (a revered Daoist master) of Maoshan, primarily discussing the cultivation of merit and prayers for the nation's welfare. Here is a modern interpretation:

The emperor respectfully inquires after Master Xuanjing: You uphold a noble and pure character, deeply versed in the principles of harmony and balance. Though your learning encompasses various schools of thought, you remain steadfast in the silent mysteries of the Daoist path. Your spirit roams the Eight Scenic Immortal Realms (a term for advanced spiritual cultivation), yet you harmoniously engage with the mundane world—such hidden yet sublime conduct is truly admirable.

You have set aside the pursuit of personal perfection to widely practice the great Dao that benefits and liberates all beings, devoutly following the protection of the true Dao and profoundly revealing its pure origin. Knowing that the various merit rituals you have performed have all elicited divine responses, I often gaze toward the southeast (the direction of Maoshan) with thoughts of you day and night. Enclosed with this letter are offerings, including incense and dates, humbly requesting you to conduct nine additional merit rituals for us. May the people receive daily blessings, foreign lands be moved to submit through your teachings, and peace prevail under heaven—all through the grace of the great Dao.

Once the merit rituals are completed, I hope you may briefly leave your immortal mountain and visit the capital. As the winter cold is severe, I pray for your health and well-being. Regarding the Zhaijiao purification rituals, you have set an exemplary standard. To express sincere prayers, one must rely on diligent cultivation, which is why I trouble you to reverently convey these profound intentions. I feel ashamed to burden you with such worldly matters.

Knowing that your thoughts are refined and your fasting purifies body and mind, your efforts for the welfare of all beings are truly profound in merit. Moreover, your choice of enlightened companions to diligently cultivate the supreme Dao with unwavering dedication is even more commendable. The enclosed offerings of incense and resources are tokens of my sincere regard.

Through the wondrous function of the supreme Dao, your utmost sincerity has moved the true immortals to bless me. Now, as the realm enjoys tranquility and the auspicious day of the winter solstice (an important Daoist solar term) arrives, I wish to share this auspiciousness with you. When spring comes next year, I shall surely meet you in person.

Postscript: Yesterday, your disciple Tang Ruoqian arrived and informed me that the merit rituals on the 11th of last month were perfectly completed. Such profound sincerity in cultivation evoked divine responses—performed upon an immortal altar according to the Chongxu liturgy (a Daoist ritual), these rites blessed the mortal world below and aided the ancestral temples above, securing eternal blessings with clearly manifest mystical signs. I learned that heaven and earth were in perfect harmony, with humans and spirits rejoicing together, while sweet dew descended as an auspicious omen, fulfilling the favorable prophecy from the Book of Changes: "Examining the steps reveals good fortune."

As the year draws to a close, the celestial cycles begin anew. For the sake of the people, I must trouble you once more. Enclosed are further incense offerings, requesting you to perform New Year blessing rituals at your residence. When spring arrives and flowers bloom, I shall again invite you to conduct the Hetu Grand Purification (an important Daoist ritual) on Maoshan—for both the ancestral temples and the common people—to complete the corresponding merit rituals.

The Records of Mount Mao documents the correspondence between Tang imperial family members and the eminent Daoist Master Xuanjing (Li Hanguang), revealing the royal reverence for Daoism.

Emperor Suzong praised Master Li Hanguang in his edict: "You have long embodied the true essence of the Dao, profoundly comprehending its mysteries, attaining a state of carefree wandering and perfect enlightenment. The late emperor admired your virtue, and now you cultivate on Mount Mao—renowned in immortal scriptures as the sacred mountain where the Three Mao Lords attained the Dao—making your practice even more venerable. Within its caverns lie secret elixir formulas transmitted by immortals. May you study the esoteric methods of the Golden Register (Jinlu) scriptures, refine yourself in the Mystic Palace (Xuangong), and verify the arts for dispelling calamities and prolonging life. In this midsummer season, we wish you peace and wellness."

Emperor Xuanzong wrote in the preface to his farewell poem: "Master Xuanjing's bearing transcends the mundane, his spirit clear as the empty sky and drifting clouds. His Daoist practice surpasses the Eight Luminances (Bajing, advanced stages of cultivation), and his learning encompasses all schools of thought. He often expounds the profound teachings of the Mystic Gate (Xuanmen) and transmits the texts of immortals, aiding the continuity of our dynasty's fortune while instructing me in the Golden Elixir (Jindan) path to longevity. Now that the master prepares to retreat to Guangling (modern Yangzhou), I compose this farewell verse: Silently inheriting the ancient immortal Wang Ni's methods, you stand as virtuous as Yin Xi (Laozi's disciple). As the crane flies toward distant peaks, I gaze at the river and sky, conveying parting thoughts until your return to the grotto-heaven blessed land."

Both emperors noted: "The Venerable Master (Li Hanguang) saves the world through the Dao's foundation and enlightens beings with authentic teachings. Arriving, he imparts mysteries; departing, he vanishes into cloud-wrapped mountains." These documents reflect imperial gratitude for the Daoist ideal of "cultivating perfection above while spreading immortal teachings below" (seeking transcendence for oneself while guiding others), entrusting him to continue blessings for all living beings. References to the "Secret Texts of the Three Sovereigns" (Sanhuang Miwen) and "Inner Records of the River Chart" (Hetu Neiji) denote key Daoist scriptures, while "Golden Elixir" (Jindan) and "Nine Elixirs" (Jiudan) signify alchemical immortality practices.

This document records the memorial submitted by Lin Yang, the governor of Danyang Commandery during the Tang Dynasty, regarding the restoration of Ziyang Temple on Maoshan. The court had appointed Master Xuanjing (Li Hanguang), the Commissioner of Meritorious Works, and Cheng Yuanxian, the Palace Receptionist, to oversee the renovation project. Upon its completion, a zhaijiao (Daoist purification ritual) was conducted on the 22nd day of the ninth lunar month last year to report the accomplishment to Heaven.

The restoration project left a surplus of 204 strings and 285 copper coins, which the emperor approved to be retained by the temple for daily expenses. The governor had already transferred the funds to the temple's sangha (three principal administrators) following proper procedures. After consulting with Liu Xingju, the temple's abbot, and other Daoist priests, the governor proposed establishing a pawnshop in a nearby county town. The monthly interest income would cover the temple's routine expenditures while preserving the principal capital indefinitely.

The memorial provided a detailed inventory of the temple's assets: the existing arable land was sufficient, with this year's harvest ensuring provisions until the next; the temple possessed four servants, six calves, and one cart. While some daily necessities were still lacking, the remaining silver from Cheng Yuanxian's earlier huanglu zhai (a major Daoist purification ritual) could be used for their procurement.

Regarding the temple grounds, although the architectural renovations were magnificent, the vegetation of pines and bamboos remained sparse. As it wasn't the planting season, the governor requested permission to organize plantings the following spring, including plans to cultivate lotus roots in the southern pond to enhance the environment. The memorial particularly emphasized Maoshan's sacred status as a gathering place for immortals, warranting meticulous maintenance.

After deliberation by the Zhongshu Menxia (the Tang Dynasty's highest administrative body), the emperor approved all proposals and issued an official decree instructing Danyang Commandery to implement them.

This document records official correspondence between Li Hanguang (Master Xuanjing), a Daoist priest from Mount Mao during the Tianbao era (742-756 CE) of the Tang dynasty, and the imperial court. The content is divided into three main sections:

The first section describes an imperial decree delivered in the first month of 749 CE by officials Wang Youxian and Gao Lishi (a trusted eunuch of Emperor Xuanzong) to Mount Mao. The emperor bestowed upon Li Hanguang six sets of ritual robes, a handwritten poem, two hundred bolts of fine silk, and incense burners. In his memorial of gratitude, Li expressed profound humility at receiving such imperial gifts despite being a simple Daoist practitioner. He mentioned suffering from wind ailment (likely a stroke-related condition) for over a decade, leaving him physically weakened, and could only repay the emperor's grace through incense offerings and prayers.

The second section recounts a ritual held in the ninth month of 747 CE when court envoy Dan Tingyao and Daoist priest Tang Ruoqian arrived at Mount Mao with sacrificial offerings. Li Hanguang joined them in conducting ceremonies at Huayang Grotto (a famous Daoist sacred cave at Mount Mao), involving incense burning, scripture recitation, and offerings. Upon receiving subsequent imperial edicts granting him an honorific title and ritual vestments, Li again expressed his unworthiness of such repeated imperial favor, sending his disciple Yang Shenshe to present a formal thank-you memorial.

The third section details Li's report in the third month of 748 CE about discovering eighty-one lingzhi mushrooms (auspicious fungi) east of Ziyang Abbey (a Daoist temple at Mount Mao). These extraordinary specimens grew between pines and rocks with radiant colors and orchid-like fragrance. Li interpreted them as rare celestial signs, indicating the emperor's sincere Daoist practice and temple renovations had moved the divine realm. He dispatched Yang Shenshe to the capital with detailed illustrations and descriptions of these sacred fungi.

These documents reflect both the Tang imperial family's veneration of Mount Mao Daoism and the tradition of using auspicious omens to legitimize imperial authority. The mentioned Huayang Grotto and Ziyang Abbey were significant Daoist sites, while ritual robes and incense burners represented essential implements for Daoist ceremonies.

This text documents official correspondence between the Maoshan Daoist temples and the imperial court during the Tianbao era (742-756 CE) of the Tang Dynasty, reflecting the royal family's veneration of Daoism at that time. The content is divided into three main sections:

The first section records a memorial submitted in May of Tianbao 7 by Maoshan Daoist priest Li Hanguang to Emperor Xuanzong. It reports how court envoy Dan Tingyao arrived at Ziyang Temple bearing imperial incense offerings. They conducted a sacred incense-burning ceremony on the eastern slope of Daheng Mountain and secretly proclaimed the emperor's decree according to Daoist ritual protocols. Later that month, following esoteric Daoist methods, they gathered eighty-one auspicious lingzhi mushrooms, neatly arranged in bamboo containers. Li Hanguang expressed both joy and reverence at this divine sign, specially dispatching Dan Tingyao to deliver his memorial to the emperor.

The second section contains a June memorial from Daoist priests Yang Lisu and others expressing gratitude for imperial benevolence. On May 13, the emperor had issued an edict exempting 200 households near Ziyang Temple, plus 100 households each near Taiping Temple and Chongyuan Temple, from taxes and corvée labor, dedicating them solely to temple maintenance. The priests saw this as a virtuous policy promoting Daoist teachings and illuminating these sacred sites where ancient immortals like Mao Ying and Xu Mi once dwelled. Deeply moved by this imperial grace, they sent envoys to the capital with their memorial of thanks.

The third section records Li Hanguang's August memorial of Tianbao 10, reporting his disciple Tang Ruoqian and former Jurong County magistrate Li Yuecheng's offering of lingzhi. These mushrooms grew in the temple's medicinal garden, numbering over a thousand specimens. When refined in the alchemical furnace, they emitted radiance surpassing even the legendary "Nine-Cycle Golden Elixir" (Jiuzhuan Jindan). Quoting the Daoist classic Zhouyi Cantongqi (The Kinship of the Three), Li Hanguang interpreted this celestial elixir as symbolizing the emperor's eternal reign—an auspicious sign appearing only in sage-ruled times—hence his celebratory memorial.

(Note: Mao Ying and Xu Mi were renowned Han Dynasty Daoists revered as Maoshan School patriarchs; "Nine-Cycle Golden Elixir" represents the supreme achievement of Daoist alchemy requiring nine refinement cycles; Zhouyi Cantongqi is an essential alchemical scripture composed by Wei Boyang during the Eastern Han period.)

I (Hanguang), though devout in my cultivation of the Daoist path, have never excelled in physical nourishment. Long afflicted by wind-induced ailments, my legs have grown feeble. As autumn deepens, my constitution declines daily. Considering the differences between northern and southern climates, I humbly beseech Your Majesty's grace to permit my return to my homeland for recuperation. Perhaps through medicinal treatment, my life may yet be prolonged—this is my most unworthy plea. (10th day of the 9th month, Tianbao 10)

I (Hanguang) respectfully report: On the 14th day of this month, the palace attendant Yuan Siyi conveyed Your Majesty's oral decree, bestowing upon me an imperial poem titled "Seeing My Minister Return to Guangling." Your Majesty's magnanimity knows no bounds, attending to matters great and small with perfect care, and gracing me with this divine composition from your sagely heart. The calligraphy flows with the exquisite refinement of cloud seal script (a distinctive Daoist seal script style), while the verses resonate like the celestial voice of the Jade Dawn Heavenly Worthy (a Daoist deity). Faced with such generous favor, I am overwhelmed with unworthiness. Before departure, I reverently studied it time and again. My travel preparations are complete, and though I must soon depart, the thought of leaving the imperial presence fills me with profound reluctance. (15th day of the 9th month, Tianbao 10)

I (Hanguang) respectfully report: Amidst the sweltering summer heat, I reverently pray for Your Majesty's divine health. On the 8th day of last month, the imperial envoy Dan Tingyao conveyed your decree, presenting me with two hundred bolts of silk and three cases of incense, instructing me to conduct ritual services (Daoist sacrificial ceremonies) at Mount Mao. Additionally, you bestowed two sets of garments. In accordance with your sacred will, I have established a new meditation retreat east of Ziyang Abbey at Yugang Mountain. The purification rituals (Daoist sacrificial ceremonies) will commence at nightfall on the 27th of this month, with the formal altar opening at the yin hour (3-5 AM) on the 28th. Thereafter, we shall proceed step by step, expecting to complete all ceremonies before winter. I shall devote my utmost effort to achieve spiritual resonance. Though undeserving of such bounty, each imperial gift fills me with trepidation. Preparations being complete, I have dispatched my disciple Tang Ruoqian to submit this memorial via the envoy Qi Lingshen. (19th day of the 6th month, Tianbao 11)

I (Hanguang) respectfully report: As the winter solstice arrives, I reverently wish Your Majesty heavenly blessings and universal harmony. We are currently conducting purification rituals at Mount Mao for the nation's welfare, our hearts overflowing with joy. I have specially sent the envoy Dan Tingyao to present this memorial of greetings. (25th day of the 10th month, Tianbao 11)

I (Hanguang) respectfully report: Regarding my earlier petition to conduct rituals at Yugang Mountain east of Ziyang Abbey, which commenced on the 27th day of the sixth month, up to the present... (original text fragmentary)

This passage records a memorial submitted by Li Hanguang, an eminent Taoist priest of the Maoshan lineage during the Tang Dynasty, reporting auspicious signs and the progress of zhaijiao (Daoist purification rituals) to the emperor. It describes a miraculous phenomenon: on the morning of the winter solstice, sweet dew (considered celestial auspicious water in ancient times) appeared on pine trees surrounding the ritual altar. The dew was white, fragrant, and sweet-tasting, with trees closer to the altar bearing more dew—a total of 230 pines displayed this auspicious sign. Quoting the Daode Jing, Li Hanguang interpreted this as "a natural manifestation of cosmic harmony between Heaven and Earth," emphasizing the particular auspiciousness of such dew appearing during zhaijiao rites. He specially dispatched his disciple Tang Ruoqian to present two boxes of this dew to the court via imperial envoy Qi Lingshen.

Li Hanguang then reported preparations for the rituals: the previous December, he had received an imperial edict accompanied by generous gifts of silk and silver, instructing him to conduct ceremonies according to the Hetu Neipian (an important Daoist scripture). He first performed New Year blessing rites at Guangye Dalongxing Temple in Guangling Commandery (modern Yangzhou region), and was now selecting virtuous priests at Ziyang Temple on Maoshan Mountain to jointly prepare for summer zhaijiao. Humbly acknowledging his limited abilities despite repeated imperial favors, he pledged wholehearted dedication to the task.

A supplementary note explains that continuous rains delayed the ceremonies, which finally commenced on the night of the fifth lunar month's eighth day. Core rituals were completed on the ninth and tenth days as prescribed, followed by a jade-disc offering (shuibo ritual for water deities) in the river on the twelfth day, accompanied by vegetarian feasts for scholars. The entire process would continue until the summer solstice. The memorial employs standard courtly phrases like "May Your Sacred Majesty enjoy boundless blessings" throughout, reflecting conventional formats of official submissions.

This passage documents two important official records from the Tang Dynasty concerning Mount Mao (a renowned Daoist mountain located in present-day Jurong, Jiangsu) and its geographical boundaries.

The first document is a memorial from the 13th year of the Tianbao era (754 CE). Daoist priest Han Guang and others reported to the emperor that although they practiced according to regulations, they felt their knowledge was insufficient and still had doubts about certain doctrines. They specially dispatched Tang Ruoqian to present this memorial, expressing their reverent and apprehensive sentiments.

The second document is a thanksgiving memorial from the 2nd year of the Zhide era (757 CE). Han Guang mentioned that the court had sent imperial envoy Meng Youxian to Mount Mao to conduct religious ceremonies. They gathered strictly disciplined Daoist priests to jointly perform incense and lamp rituals, praying for national stability and the dispelling of calamities. Though conscious of their limited cultivation, their loyalty was unwavering, and they took the opportunity of the envoy's return to present this memorial of gratitude.

Following this is an imperial edict from the Dahe era (827-835 CE) prohibiting activities on the mountain, which delineates Mount Mao's protected areas in detail:

• Great Mao Mountain: To the west, within three li of flatland stands Taiping Temple; to the south, within three li lies the southern gate of Huayang Grotto and Chongyuan Temple; to the east extends four li of flatland; to the north connects with Jijin Ridge, containing the western gate of Huayang Grotto.
• Middle Mao Mountain: To the west, within three li of flatland stands the Three Mao Temple; to the east and south each extend three li of flatland; to the north connects with Lesser Mao Mountain.
• Lesser Mao Mountain: To the west extends three li of flatland, with sacred sites like Leiping Pond and Huanlong Pond in the northwest; to the south connects with Middle Mao Mountain; to the east extends three li of flatland; to the north connects with Daheng Mountain, containing Yankou Grotto.

Finally, it mentions the petition by Daoist priest Sun Zhiqing and others: The Huayang Grotto-Heaven, originally an abode of immortals, had long prohibited hunting, woodcutting, autumn-winter burning, and animal sacrifices in rituals. However, after wartime chaos, the original edict was lost, and commoners increasingly encroached upon the mountain forests. Therefore, they requested the reissuance of protective decrees to legally preserve this sacred Daoist site.

This record documents an official protection decree issued by the Tang Dynasty court in the seventh year of the Taihe era (833 CE) for three Daoist temples on Mount Mao (a sacred Daoist mountain in present-day Jurong, Jiangsu). The Zhongshu Menxia (the highest administrative body of the Tang) issued an official document mandating strict protection of this sacred Daoist site.

The imperial court particularly emphasized that as a numinous mountain and grotto-heaven (sacred abodes of immortals in Daoist belief) revered by successive emperors, Mount Mao must be protected from commoners engaging in destructive activities like woodcutting, hunting, or setting mountain fires. Local magistrates were ordered to rigorously enforce these prohibitions to preserve the temples' purity and dignity, ensuring they remained undisturbed.

The document concludes with the joint signatures of two chief ministers: Li Deyu, Vice Director of the Secretariat, and Niu Sengru, Acting Vice Director of the Right. Dated to the fourth day of the tenth month in the seventh year of Taihe, this reflects the Tang government's high regard for Daoist sacred sites, employing administrative measures to safeguard both the ecological environment and sanctity of religious spaces.