《茅山誌》Vol. 20

This inscription records the spiritual journey of Mao Ying (Grand Primordial Perfected Lord and Controller of Fate), the patriarch of the Shangqing (Highest Clarity) Daoist tradition. Born in 145 BCE in Nanguan, Xianyang (modern Shaanxi Province) during the fifth year of Emperor Jing of Han's Zhongyuan era, Mao Ying styled himself Shushen.

At eighteen, he left home to cultivate the Dao at Mount Heng. After six years of practice (age 24), he attained communion with divine beings and became a disciple of Lord Wang of Western City. Following seventeen years of training under Lord Wang (age 40), he spent three additional years accompanying his master to Mount Gui to receive scriptures from the Queen Mother of the West. Upon returning to Western City for another three-year retreat (age 47), his countenance radiated with youthful vitality, and Lord Wang bestowed upon him the Nine-Cycle Reverted Elixir (Jiuzhuan Huandan) - the supreme alchemical achievement in Daoist internal alchemy (Neidan). By age 49 (fourth year of Emperor Wu's Tianhan era), his cultivation reached completion.

He then returned home to care for his parents for fifty-three years, during which he demonstrated miraculous powers - commanding spirits and even reviving long-deceased individuals. After his parents' passing, on the third day of the fourth month in 44 BCE (age 101, fifth year of Emperor Yuan's Chuyuan era), he rode clouds to Mount Juqu (modern Maoshan in Jiangsu), where he resided for forty-three years.

On the eighteenth day of the eighth month in 1 BCE (age 144, second year of Emperor Ai's Yuanshou era), after receiving the celestial jade register (a Daoist investiture document), Mao Ying ascended to the Jade Grotto Paradise at Mount Huo's Crimson City with an entourage of transcendents. Before departure, he instructed his younger brothers Mao Gu and Mao Zhong (later venerated collectively as the Three Mao Lords): "After assuming my celestial post, I cannot visit frequently. Yet each year on March 18 and December 2, I shall return with my master and the Grand Void Perfected One of Southern Peak. Sincere seekers of the Dao will receive guidance, and I shall personally arrange instruction for those yet unawakened."

(Note: The "Nine Bestowals" refer to the highest rank of celestial appointment in Daoism. The "Three Mao Lords" denote Mao Ying and his brothers Mao Gu and Mao Zhong, later revered as founding patriarchs of the Maoshan tradition.)

The True Lord of Fixed Records (a Daoist honorific title), named Mao Gu with the courtesy name Jiwei, was the second younger brother of the Great Primordial Lord. He was born in the first year of Emperor Jing of Han's Later Reign (the Wuxu year), endowed with innate wisdom and benevolence, possessing lofty virtue. In his youth, he was recommended as a Filial and Incorrupt candidate and as a Worthy and Excellent scholar, holding positions such as Court Gentleman of the Five Offices and Governor of Wuwei Commandery. By the fourth year of Emperor Yuan of Han's reign (the Bingzi year, fourth month), he was promoted to Commandant of the Capital (the official in charge of the capital's security). When later summoned by the Director of Destinies (the Daoist deity governing lifespans), he was already one hundred years old.

The Immortal Lord of Preserved Life, named Mao Ai with the courtesy name Sihe, was the youngest brother of the Great Primordial Lord. Born in the third year of Emperor Jing of Han's Later Reign (the Gengzi year), he became renowned from childhood for his impeccable virtue and lived in reclusion on Mount Hua for over fifty years. Due to his profound learning, during the second year of Emperor Xuan of Han's Dijie era, he served as Magistrate of Luoyang, later transferring to become Colonel of Xicheng. In the fourth month of the fourth year, he was promoted to Governor of Shang Commandery and Grandee of the Fifth Watch. He departed for the immortal realms on the same day as the True Lord of Fixed Records, being ninety-eight years old when summoned by the Director of Destinies.

In the Dingchou year, both lords resigned from office to return home for cultivation. After five years of dedicated practice, during the fifth year of Emperor Yuan of Han's Yongyuan era (the Renwu year), they crossed the river to seek out their elder brother Zhongjun (then 105 years old) and younger brother Xiaojun (103 years old) for joint cultivation. After twenty-four years of diligent practice, they finally obtained the Nine-Cycle Reverted Elixir (the legendary Daoist panacea), and upon ingesting it, achieved immortality.

The stele inscription records the lineage of the Mao clan: their ancestry traces back to the Yellow Emperor and the second son of the Duke of Zhou, later enfeoffed at Mao to establish the Mao lineage. Their great-grandfather Mao Meng mastered profound principles and lived in reclusion on Mount Hua; their grandfather Mao Xi excelled in both civil and military arts, pacifying the Jing-Yang region and receiving posthumous honors as Chancellor from Emperor Qin Shi Huang; their father Mao Zuo maintained the pristine simplicity of antiquity, disdaining official careers. The Mao lords possessed innate spiritual wisdom, perceiving the transience of human life and realizing immortality could be attained through cultivation. At eighteen, they abandoned official pursuits to cultivate in seclusion on Mount Heng.

(Note: "Great Primordial Lord" refers to Mao Ying, who along with Mao Gu and Mao Ai are collectively revered as the "Three Mao True Lords," patriarchs of the Maoshan lineage in Daoism; "Director of Destinies" is the Daoist deity governing lifespans; "Nine-Cycle Reverted Elixir" represents the most precious alchemical medicine in Daoist internal alchemy)

This scripture recounts the story of Daoist Master Wang Jun (also known as the Lord of Western City) and his path to immortality:

For six years, Master Wang devoted himself to ascetic cultivation in the mountains, sustaining himself solely on wild berries and lingzhi mushrooms while wearing garments woven from vines. After sixteen years of diligent practice, he moved the celestial Lord of Western City (a Daoist immortal) who took him as an attendant. Together they crossed the White River by boat, ascended Turtle Mountain, and paid homage to the Queen Mother of the West (Xiwangmu) in her Green Jade Palace. There he received jade pendants with golden talismans (fulu) and the secret cultivation methods recorded in the Tai Xiao Yin Shu (Hidden Scripture of Grand Emptiness). Upon mastering these teachings, Master Wang regained his youthful appearance.

The Lord of Western City told him: "Your mastery of the Dao is complete—you may now return home. A hundred years hence, seek me at Southern Peak where I shall appoint you as divine administrator of Wu-Yue region." Master Wang then rode a cloud-chariot back to his village. When his father attempted to punish him with a rod, the young master knelt respectfully in apology—whereupon the wooden staff shattered of its own accord. Challenged to demonstrate his powers, he summoned divine spirits and revived numerous deceased persons.

At that time, his two brothers held official positions in the Han court and were preparing for distant appointments. Seeing them off, Master Wang revealed: "Though I hold no earthly rank, the Jade Emperor has appointed me as Chief Minister of Eastern Peak and Registrar of the Huolin Destiny, overseeing the registers of life and death for Wu-Yue—a position of celestial significance." He prophesied his formal ascension would occur on the third day of the fourth month the following year.

When the destined day arrived, miraculous signs manifested: roads spontaneously leveled themselves while celestial pavilions appeared midair. Countless divine officials and heavenly generals descended amid clouds with dragon-carriages and phoenix-chariots. The farewell banquet featured never-before-seen immortal fruits and wines served in golden chalices and jade cups, attended by transcendent youths and maidens. Finally, amidst this celestial entourage, Master Wang ascended in full ceremonial regalia.

This narrative illustrates the Daoist path—where prolonged ascetic practice ultimately leads to immortality—while vividly depicting wonders of the divine realm. The mentioned Tai Xiao Yin Shu represents a crucial Daoist text, and the position of "Chief Minister of Eastern Peak" holds importance within the sacred hierarchy of Mount Tai's pantheon.

The True Lord of Maoshan (a Daoist immortal) addressed the assembly: "The authentic methods of the Dao have always been esoteric and should never be flaunted. Though I had no wish to display divine powers, I manifested them both to guide my two younger brothers toward the immortal path, and to show all sincere seekers that divinity is attainable. Now I shall retire to Mount Juqu (present-day Maoshan in Jiangsu) east of the Yangtze to cultivate purity while awaiting my celestial appointment."

As he spoke, his cloud-chariot gradually ascended amid auspicious signs: phoenixes sang in harmony while dragons and tigers leaped about. His purple canopy transformed into radiant clouds, and crimson banners flashed like lightning. Witnessing this, the crowd sighed in awe. The True Lord descended in his dragon-chariot upon Mount Juqu, where he established vermilion palaces and violet immortal halls, assuming governance over the celestial movements of the Wu-Yue region (modern Jiangsu-Zhejiang area). Devotees soon came in continuous streams to pay homage.

When his brothers heard of his attainment, they resigned their official posts to practice cultivation at home. Five years later, they crossed the river to seek him. The True Lord transmitted to them the "Fourfold Divine Powder" formula handed down from the Yellow Emperor, along with the "Green Sprout Bone-Moistening" method. Through diligent practice, they moved the deities and were granted the immortal rank of "Divine Heaven's Lofty Sage" by Lord Wang (a high-ranking celestial official), earning the right to ascend in tiger-drawn chariots.

The True Lord himself traveled between Mount Heng in the south and Maoshan in a Three Heavens treasure-wheel bestowed by the Heavenly Emperor. Still mindful of mortal suffering, he descended annually to Jinling (modern Nanjing) to aid and deliver people. His consummate filial piety and virtue resonated through heaven and earth, making his spiritual achievements rare even among immortals past and present—far surpassing ordinary transcendents who ride dragons or cranes, let alone common recluses.

The Daoist priest Zhang Yi, deeply moved by these deeds yet regretting he never met the sage, feared these sacred accounts might be lost. Together with fellow practitioners, he recorded the True Lord's legends. Like brushing silken robes to preserve their luster or hoping mighty stones never weather, they engraved these stories with utmost sincerity, praying they might endure through the ages.

This stele inscription consists of two main parts: the first section contains a eulogy honoring the Zhenren (Perfected Being) of Maoshan, while the latter records miraculous phenomena observed during the stele's erection.

The eulogy begins by lamenting the limitations of language in conveying profound truths, relying instead on divine discernment. With elegant prose, it describes the Zhenren's realm: his mysterious and profound wisdom transcends verbal expression, while ordinary people remain trapped in worldly clamor, wasting their lives in endless nights. Only sages can follow the laws of the Dao (the Way), and the Maoshan Zhenren (referring to Tao Hongjing) emerged from this lineage, his noble character resembling clouds at heaven's edge. His sacred De (Virtue) was as pure as celestial realms, as rare as the once-in-a-millennium clearing of the Yellow River. Devoting himself to spiritual cultivation, he renounced worldly glory—his virtue unshakable as diamond, gentle as fine jade.

The reverse side documents four wonders: First, workers discovered this naturally formed stele while quarrying stone. Second, when no suitable base could be found elsewhere, a dragon-shaped rock appeared precisely where needed. Third, amid solid stone, a natural depression perfectly accommodated the pillar. Fourth, upon completion, a spring suddenly gushed from the cave. The back and sides bear names of Maoshan's eminent Daoists from the Qi-Liang period, while the pillar displays naturally formed seal script characters. Disciple Xu Kai recorded seeing mostly eroded Tang-Song era inscriptions when visiting Huayang Grotto-Heaven.

The conclusion identifies this as Tao Hongjing's stele commemorating the old shrine platform of Shangqing patriarch Xu Mi (Xu Changshi). Tao reflects how the universe's profundity defies written record, and the origin of all transformations remains unfathomable. Only tangible things like mountains and seas—with their visible forms—can be roughly described.

Mount Mao (originally named Mount Juqu) is recognized as the Eighth Grotto-Heaven in Daoism, known as the "Golden Altar Huayang Heaven," spanning 150 li in circumference and divided into three administrative regions. As early as the reign of Emperor Yuan of the Western Han Dynasty, the Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong—three brothers from Xianyang) came to govern this sacred mountain after attaining immortality, hence its name was changed to Mount Mao. In the first year of the Taihe era (366 CE) of the Jin Dynasty, Xu Changshi (Xu Mi), a native of Jurong, built a residence here, the remnants of which still exist today.

During the early years of the Liu Song Dynasty in the Southern Dynasties, Prince Jing of Changsha constructed a hermitage for Daoist cultivation on the eastern side of Mount Mao. By the 13th year of the Tianjian era (514 CE) of the Liang Dynasty, the imperial court issued an edict to purchase this hermitage and convert it into the Zhuyang Abbey. Later, a secluded retreat was built west of the abbey. In the 14th year of Tianjian (515 CE), the Yugang Zhaishi (a meditation chamber) was specially constructed, modeled after the legendary immortal realm of Xuanzhou. In the 17th year of Tianjian (517 CE), the stele altar was renovated to record the deeds of immortals and perfected beings.

The Perfected Xu Mu (i.e., Xu Mi), styled Sixuan, traced his ancestry to Pingyu in Runan (modern-day Pingyu County, Henan). In the second year of the Zhongping era (185 CE) of the Eastern Han Dynasty, his sixth-generation ancestor Xu Guang (styled Shaozhang) crossed the Yangtze River to escape slander by Xu Xiang and settled in Jiyangli, Jurong County, Danyang. Later, members of the family served as Palace Attendants in the Eastern Wu court, producing generations of distinguished talents. Xu Mi's father, Xu Fu (styled Zhongxian), held positions as Magistrate of Shanyin County, General of Ning Shuo, and Governor of Xiapi under the Jin Dynasty, and was enfeoffed as Marquis of Xicheng.

Xu Mi gained renown in his youth and befriended Emperor Jianwen (then still a prince). He initially served as Erudite of the Imperial Academy, overseeing ritual systems at court as a Confucian scholar. Later, as Magistrate of Yuyao County, he governed with compassion, achieving outstanding administrative results. By the end of the Shengping era (around 361 CE), he became Chief Secretary to the Protector-General and Rectifier of his commandery, overseeing military and political affairs. During the Taihe era (366–371 CE), he was promoted to Palace Attendant and Cavalier Attendant-in-Ordinary. When Emperor Jianwen ascended the throne intending to appoint him to high office, Xu Mi resigned due to the emperor's sudden death and retired to Mount Mao to devote himself to Daoist cultivation.

Though Xu Mi served in government for many years, his heart always yearned for the Daoist path. His elder brother Xu Yuanyou had already withdrawn into reclusion in the 4th year of the Yonghe era (348 CE), further strengthening Xu Mi's resolve to pursue immortality.

This passage documents the lives and spiritual accomplishments of several key figures in Maoshan Daoist history.

It primarily recounts the life of Yang Jun (also known as Yang Yi). From his youth, he showed profound spiritual affinity with divine beings. During the Xingning era of the Eastern Jin Dynasty (363-365 CE), he frequently received visits from immortals who transmitted to him the "Dragon Script and Cloud Seal" (esoteric Daoist talismanic writings). Mastering various profound Daoist techniques, he intensified his cultivation in later years until his passing in the first year of the Taiyuan era (376 CE) at age seventy-two. According to the Zhengao (Declarations of the Perfected), his previous incarnation was the younger brother of Xue Gong, the Nine Palaces Prime Minister during King Wu of Zhou's reign. Due to merits accumulated in past lives, he reincarnated as a cultivator and ultimately attained the status of Shangqing Perfected Being (Shangqing being a major Daoist school), receiving an immortal appointment.

The text then describes Yang Jun's third son, Yang Yufu (courtesy name Daoxiang). Endowed with exceptional intelligence, he disdained worldly affairs to focus wholly on Daoist practice, becoming the teacher of Tao Hongjing (the renowned Daoist master). He attained immortality at age thirty, with the Zhengao prophesying his ascension sixteen years later as an attendant official to the Eastern Florescence Prime Minister, the Azure Lad Immortal (Donghua Shangxiang Qingtong Jun). Both his elder brothers also achieved Daoist immortality.

Finally, the passage mentions Yang's descendants continuing their cultivation at Maoshan, where the imperial court established the Sizhen Abbey to honor their ancestors' spiritual merits. It also notes imperial patronage of Daoism, including the construction of sacred sites at Maoshan such as the Azure Altar and Plain Pagoda - all built upon the original cultivation grounds of these ancestral practitioners.

(Note: The Zhengao is a crucial Daoist scripture recording divine revelations; "Shangqing Perfected Being" denotes high-ranking immortal status in the Shangqing tradition; "Eastern Florescence Prime Minister Azure Lad Immortal" is an important deity in the Daoist pantheon)

This passage describes the geographical features and historical origins of Maoshan (the Golden Mound's Earth Lung), a sacred Daoist site. The text mentions "purple mists and white vapors" surrounding the well south of the residence compound—a well dug by the Chief Administrator (a Daoist official position)—while the large pond to its south remains from engineering works of the Guo dynasty period.

The area's water sources originate from Tian Gong Spring, with pathways connecting to the ancient Jiangba Trail. The site leans against Leiping Mountain while overlooking Xiapo Lake. To the east stretch rolling ridges, and to the north lies the long chain of Changling Mountain, where the Liu Qian and Yanggu waterways converge. The entire region is known as the "Golden Mound's Earth Lung," with the Chief Administrator's dwelling occupying a particularly sublime vantage point.

Reflecting on the ancient saying, "If no records were inscribed, how could the Dao (the Way) be transmitted?" the author thus carved stone steles to preserve teachings for posterity. The text then employs richly Daoist imagery to depict cosmic creation: the primordial Qi (vital energy) of the universe circulates, the earth exhales numinous beauty, and all things flourish according to their intrinsic nature. It mentions hermits who carved dwellings from the mountains here, seeking spiritual transcendence.

Notably recorded are the Western Han dynasty's Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong—revered Daoist patriarchs) who cultivated Daoist practice here, followed by the Eastern Jin dynasty's Two Xus (renowned Daoists Xu Mai and Xu Mi) attaining enlightenment on these grounds. They dug wells, built temples, communicated with deities, and supported the sagely Dao. Yet with the passage of time, these structures gradually fell into ruin.

The concluding section praises the temple's grandeur: after twenty-four years of meticulous construction, its halls stand majestic. The Jade Palace houses jade-green scripture tablets (Daoist texts), while exquisitely adorned jade scripture cases gleam. Here, practitioners study both the Tongbo and Fangzhu lineages, purifying the heart-mind to transcend dualities—being and non-being, ornamentation and simplicity. Through alchemy (Neidan) and meditation, they attain the realm of "soaring to touch celestial vistas" (Daoist flight techniques), dispelling delusion to return to the primordial source. The closing reflection likens the shifts of time to "a boat traversing ravines," hinting that true cultivators must rise beyond temporal constraints.

This stele inscription records the deeds of important figures and historical developments at Mount Mao (the birthplace of the Shangqing lineage of Daoism) during the Southern Dynasties period. It begins by expounding the principle of following natural opportunities: when conditions arise, one should flow with them rather than force deliberate schemes.

The reverse side documents the stele's history: originally carved in the 3rd year of the Liang dynasty's Putong era (522 CE), by the 13th year of the Tang dynasty's Dali era (778 CE)—after 266 years—the inscriptions had nearly eroded away. It was then recarved by Liu Mingsu (courtesy name Yingzheng) from Zhongshan.

The main text chronicles the life of the renowned Daoist master Tao Hongjing: a native of Moling's western countryside in Danyang, born just before dawn on the summer solstice in the 3rd year of the Xiaojian era (456 CE) during the Liu Song dynasty. During the reigns of Emperor Gao and Emperor Wu of Southern Qi, he served as royal tutor to various princes and held the position of Fengchaoqing. In the 10th year of the Yongming era (492 CE), he resigned from office to retreat to Mount Mao, where he established the Huayang Temple at Zhongmao Ridge. He later moved his cultivation sites multiple times—practicing at East Brook of Jijin, Qingzhang Mountain in Yongjia's Nanjiang, Mount Huo, before finally returning to East Brook at Mount Mao for quiet cultivation.

The inscription then lists key disciples of the Shangqing lineage and temple abbots, including:

• Lu Yichong (former abbot of Huayang Front Temple, from Haiyan in Wu Commandery)
• Yang Chaoyuan (former abbot of Zongyuan Temple, from Shanyin in Donghai)
• Pan Yuanwen (abbot of Zhuyang Temple, from Hushu in Danyang)
• Ding Jingda and Feng Faming (both former abbots of Huayang Front Temple, from Jinling)
• Xu Lingzhen (abbot of Sizhen Temple, from Jurong in Danyang)
• Pan Wensheng (abbot of Siming Mountain Temple, from Shanyin in Kuaiji)
• Chu Zhongyan (abbot of Taiping Mountain Temple, from Qiantang in Wu Commandery)

Finally, it enumerates Southern Dynasties royalty and officials connected with Mount Mao Daoism—including Emperor Wu of Qi, Emperor Ming of Qi, Prince Xiao Jun of Hengyang, and high-ranking ministers like Shen Yue and Lü Sengzhen. These records reflect the close relationship between Mount Mao Daoism and elite society during that period.

This passage documents a list of prominent figures who received Daoist scripture transmissions at Mount Mao (the ancestral seat of the Shangqing lineage) during the Liang Dynasty (502-557 CE) of the Southern Dynasties period. It primarily records the participation of nobility and regional officials in Daoist activities.

The roster includes regional administrators such as Fumanrong (Prefect of Linhai, equivalent to modern Taizhou in Zhejiang), Xie Zuan (Prefect of Jin'an), and Ji Sengmeng (Prefect of Jinxi). Notably, it also features imperial family members including Emperor Wu of Liang (Xiao Yan, founding emperor of the Liang Dynasty), the Supreme Commander and Governor of Yangzhou Prince Linchuan (Xiao [name lost]), Prince Nanping Xiao Wei and his heir Xiao Ke, as well as central court officials like Xie Ju (Palace Attendant, Interior Minister of Yuzhang, and Chief Clerk to the Supreme Commander).

The concluding note specifies that all listed individuals—whether deceased (past) or living (present)—had received Daoist scripture transmissions at this site. This record was concisely compiled on the fifth day of the fifth lunar month (the important Daoist festival of Duanwu) in the third year of Emperor Wu's Putong era (522 CE). This historical account reflects the widespread influence of Daoism among elite society during the Southern Dynasties period, particularly highlighting Mount Mao's status as a sacred Daoist site.