《茅山誌》Vol. 22

The text records the life of Wang Yuanzhi (honored as Master of the Dharma), a pivotal figure in Tang Dynasty Maoshan Daoism. The main content unfolds as follows:

The Dao's creation of heaven and earth nurtures all things without partiality. Though humans are born with innate spiritual wisdom, it requires cultivation through learning and experience. People often exhaust themselves with trivial pursuits while neglecting the vital task of refining their hearts. Like feeling ashamed when walking barefoot on frost-covered ground, or recognizing how even the smallest matters—like white hairs on an elder—can accumulate into mountains. Those seemingly convenient shortcuts prove as treacherous as perilous paths, as unreliable as leaves scattered by the wind.

The Zhenren Wang Yuanzhi (an honorific for Daoist adepts) emerged in response to worldly needs, dedicating himself to delivering sentient beings. He cleansed the dust-covered nature of humanity and guided the lost back to the right path—preparing the compassionate ferry at impassable rivers, kindling the lamp of wisdom in darkest night. Clad in simple garments (ivy as robe, orchids as adornment), he nurtured lofty aspirations, expounding Daoist truths at court and perpetuating the teachings of ancient sages.

Wang Yuanzhi, courtesy name Guangde, hailed from the illustrious Langya Linyi Wang clan (a prominent aristocratic lineage of the Wei-Jin period). His grandfather Wang Jingxian served as General Who Conquers the North and Governor of Jiangzhou under the Liang Dynasty, while his father Wang Tanxian held positions including General of Chariots and Cavalry and Governor of Yangzhou under the Chen Dynasty, enfeoffed as Duke of Jian'an. Inheriting this distinguished heritage, Wang Yuanzhi chose the path of Daoist cultivation instead—his virtue towering like mountains, his wisdom profound as oceans. His deeds transcend verbal description; his achievements stand as truly monumental.

The text alludes to classical motifs like "extraordinary traces at Ye County" and "echoes beyond the Thunder Gate," likening Wang Yuanzhi to transcendent immortals of antiquity. Eminent scholars like Eastern Han's Cai Yong (courtesy name Bojie) once marveled at such extraordinary individuals. Through ornate prose, the inscription extols Wang Yuanzhi's sublime synthesis of Confucian ethics and Daoist practice, celebrating his historic role as a key transmitter of Maoshan Daoist lineage.

This passage describes the extraordinary origins and spiritual journey of Tao Hongjing, the founding patriarch of Maoshan Daoism (known as Dharma Master).

Tao Hongjing’s mother, Lady Ding, once dreamed of transforming into a soaring phoenix. Upon waking, she saw a red light penetrating her chest, and soon after, she became pregnant. She carried him for only seven months before giving birth, and the infant cried immediately after being born. These signs foretold his extraordinary destiny, much like the ancient sages Haoling or the Pillar Historian (Laozi), who descended bearing heavenly mandate.

From childhood, he displayed exceptional intelligence, mastering Confucian classics such as the Book of Changes (Yijing) and Book of Songs (Shijing) with knowledge rivaling that of great scholars like Zheng Xuan (Kangcheng) and Ma Rong (Jichang). Yet, he saw through worldly illusions early on, growing weary of mundane attachments and yearning for the profound mysteries of the Dao. At the time, there was a revered state preceptor, Master Zongdao (possibly referring to Lu Xiujing), whose mastery of the Dao was profound and who enjoyed high esteem at court. Inspired by his spiritual demeanor, Tao Hongjing devoted himself wholeheartedly to the cultivation of supreme Daoist practices from a young age.

The text mentions auspicious omens appearing during his practice: purple clouds drifting and white cranes gathering in flocks. These marvels hinted that he had attained the true transmission of the Dao. The "five stones" refer to the five-colored minerals used in alchemy, the "three fields (santian)" denote the upper, middle, and lower Dantian (energy centers) in Daoist cultivation, and the "orchid pond (lanchi)" symbolizes the sweet dew produced in the mouth during meditation. These terms all indicate his engagement in advanced Neidan (internal alchemy) practice.

This passage depicts the natural scenery of Huayang Cavern-Heaven (Huayang Dongtian) on Mount Mao, along with the spiritual life of a Daoist practitioner. As the eighth of Daoism's thirty-six major cavern-heavens, Huayang features dragon-patterned mountain ridges and phoenix-chirping crystalline streams. The secluded environment makes it ideal for hermits pursuing spiritual cultivation.

The text describes a "Dharma Master" (an accomplished Daoist adept) who renounced worldly knowledge and material comforts to devote himself wholeheartedly to Daoist practice. He abstained from grains, sustaining himself solely on pine nuts and spring water; severed all sensory distractions to maintain mental purity; and retreated from worldly clamor to cultivate in this supremely yin sanctuary. His noble virtue and transcendent lifestyle earned admiration even from celestial beings.

During the twelfth year of the Kaihuang era (592 CE) of the Sui Dynasty, Prince Jin (later Emperor Yang of Sui) stationed in Yangzhou, awed by the Dharma Master's spiritual attainment, sent envoys to respectfully invite him from seclusion. Though reluctant to leave his mountain retreat, the master eventually descended to meet the prince. His profound discourse on Daoist scriptures with officials revealed both vast erudition and exquisite verbal artistry, demonstrating his deep mastery of Daoist learning.

The passage embodies the Daoist ideal of serene non-action (Wuwei) and transcendental cultivation, while showcasing Mount Mao's sacred landscape as a Daoist sanctuary. Through the Dharma Master's spiritual journey, it reflects Daoism's fundamental pursuit of natural harmony and returning to primordial simplicity.

This passage records the life of a eminent Daoist master from Mount Mao and the imperial honors he received:

A cultivator (known as Fazhu, "Dharma Master") secluded himself for thirteen years in Tianchuang Mountain (an alternate name for Mount Mao), practicing asceticism in a rocky cave. On the seventh night of the first lunar month during deep meditation, he beheld an immortal clad in vermilion feathered robes bearing a ceremonial tally who declared: "Though reclusion is commendable, you must universally deliver sentient beings. The imperial court esteems your virtue (De) and commands you to establish an altar here to transmit the teachings." From then on, he began widely accepting disciples, founding Daoist temples, and instructing three thousand students with Daoist methods as pure as clear water and bright mirrors.

During the Sui dynasty, Emperor Yang dispatched Cui Feng with an imperial edict to welcome him at the Linshuo Palace in Zhuojun. The emperor marveled: "When I saw you in Yangzhou, your hair was white, yet now your complexion appears rejuvenated—truly demonstrating Daoist cultivation's power to prolong life." Later, he accompanied the imperial procession to Luoyang and was commissioned to conduct rituals at Mount Song.

As the Sui dynasty declined ("the fiery virtue waned" indicating the exhaustion of Sui's celestial mandate), chaos engulfed the realm. Upon the Tang dynasty's establishment, when the new sovereign governed with enlightened virtue (De), this eminent master again assisted the court in restoring ritual systems ("reweaving ceremonial mats and reinstating sacrificial vessels" refers to reviving liturgical rites). The text extols Tang's civil governance and martial achievements as rivaling ancient sage-kings, eliciting celestial auspices and terrestrial sweet springs, achieving governance "surpassing the Three August Sovereigns and equaling the Five Legendary Emperors."

Note: The "vermilion-feathered immortal" represents a Daoist transcendent being; "six hu and four lian ritual vessels" symbolize statecraft through proper rites; "ceremonial mats" and "sacrificial vessels" denote ancient liturgical implements. This account exemplifies Daoism's "responding to sovereigns" tradition—the political ideal where eminent masters maintain reclusive cultivation while advising enlightened rulers.

Mount Mao (the ancestral seat of the Shangqing lineage of Daoism) flourished with unprecedented vitality during this period. Emperor Taizong of Tang, though diligent in governance and devoted to his people, never neglected his support for Daoism. He repeatedly issued edicts seeking eminent Daoists, eventually discovering a master who had been living in seclusion among commoners. This master had witnessed three dynastic transitions before finally deciding to emerge upon encountering this enlightened ruler.

The emperor showed exceptional favor to the master: he decreed that Runzhou provide boats for his transportation, bestowed ceremonial robes upon him, and ordered the construction of a new temple at Mount Mao's sacred site. The emperor also granted farmland, assigning forty-nine Daoists to serve him. In the fourth month of the ninth year of the Zhenguan era, court officials including the Grand Astrologer Xue Yi arrived bearing ritual items - fragrant oils, colored silks, and gold-jade ritual implements - to conduct state-blessing ceremonies. The crown prince also sent offerings.

In mid-August, when receiving imperial incense, the master contemplated deeply before instructing disciples to distribute it among nearby temples for joint ceremonies. On the fourteenth day, awakening from midday rest, he joyfully told attendants: "I just journeyed spiritually to celestial palaces in the grotto-heavens, where immortal officials informed me I shall assume the post of Immortal Elder (a celestial position)." The next day he bathed, changed robes, gathered disciples to recount the temple's founding, and encouraged their diligent practice.

At dawn on the sixteenth, attendants noticed divine fragrance filling the chamber and heard birds and beasts mourning. After inquiring about the time, the 126-year-old master straightened his robes and lay peacefully on his side. Thus he achieved feathery transformation (the Daoist term for an immortal's passing), his body remaining supple as in life with unchanged countenance. His ninefold adjustment of robes before departure symbolized liberation from the ninefold bonds of existence.

An extraordinary event occurred on Mount Mao (a renowned Daoist mountain): After a practitioner passed away, his body remained unspoiled for over ten days, appearing even more radiant than in life. The regional government dispatched Military Adviser Ma Junwei to pay respects and reported the matter to the imperial court. Twenty-eight days later, the practitioner’s immortal remains were interred on the right side of Mount Dinglu.

Regarding the mystical phenomenon of "sword liberation" (a form of Daoist transcendence known as shijie), its profundity lies beyond ordinary comprehension. The practitioner’s deeds were inscribed on a stele made of qingxian (a rare metal), recording his summons by the Heavenly Emperor, while purple jade tablets documented the celestial rank bestowed upon him by the Great Primordial Heaven (one of the Daoist Thirty-Six Heavens). Such an achievement is rare even across millennia and countless kalpas. Since the time of renowned Daoist patriarchs like Xu Xun and Ge Hong, nothing of this grandeur had ever been witnessed.

Before his passing, the practitioner confided to close companions: "The court has shown profound kindness by constructing a temple for me, yet I fear I may not live to see its completion." True to his words, he ascended in immortality just as construction began. Former Prefect Xin Junchang and officials from five counties gathered on the mountain to meticulously plan the temple’s layout: fragrant cassia wood was transported from Yaofu, apricot timber felled from Zilin, exquisite jade quarried from Mount Jing, and pearls retrieved from the River Palace. Master artisans showcased their skills, while commoners volunteered eagerly, their hearts united in reverence.

The project’s scale was immense, with craftsmen as numerous as gathering clouds. After thorough surveys of the terrain, the sacred site was chosen—to the right of the Golden Accumulation Grotto, where the Great Primordial Heaven had once descended in divine manifestation. Here, peaks pierced the heavens, and ravines plunged into unfathomable depths. Waterfalls echoed with the wind, and towering trees merged with emerald clouds. Following the "Great Strength" (a hexagram from the Yijing symbolizing monumental structures), majestic halls rose upon this geomantically auspicious land.

The temple’s architecture harmonized with the mountain’s contours: upturned eaves parted the clouds, while soaring walls reached the starry river. Dark bracket sets interlaced in layers, and vermilion pillars stood in majestic grandeur. Incense towers ascended as if vanishing into mist, and jeweled terraces mirrored the glow of dawn and dusk. At daybreak, birds flitted past celestial carvings; by night, moonlight lingered beside latticed windows. Jasper towers stood aloof from worldly clamor, and treasure halls remained impervious to seasonal extremes.

Rosy dawn vied with painted brilliance, while clear winds resonated with jade chimes. Through open windows, a thousand cliffs vied in splendor; gazing downward, ten thousand valleys merged in verdant unity. Sapphire lamps bore lifelike dragon scales, and crimson jade tables shimmered with swirling mists. Nine-colored tassels danced in the breeze, and embroidered banners brushed against caisson ceilings. The frost bell (a Daoist ritual instrument) tolled with lingering resonance, as if cast by the legendary bellmaker Fushi himself.

This passage documents the flourishing state of Maoshan Daoism and the merits of its practitioners.

The text describes the exquisite architecture of Maoshan's temples, where frost and snow gather beneath the eaves, surpassing the grandeur of the Yuzhang Palace of the Han dynasty and the palaces of the Marquis of Qi. Here, magnificent Daoist temples (Xuandu) were built, their towering walls reaching into the clouds, while nine-story platforms (Xiaotai) gleamed within the sacred grotto-heavens (Dongtian). Inside the halls, a golden statue of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) was enshrined, flanked by two Perfected Beings (Zhenren), recreating the celestial incense gardens of the heavenly realms. Devotees from near and far came to pay homage.

The local official Li Houde (Duke of Wuzhi), a descendant of Daoist Perfected Beings, governed with virtue (De), earning the people's deep affection while maintaining devout Daoist faith. His disciple Chen Yu cultivated the Dao from childhood and remained diligent even in old age, mastering the profound teachings of the Dongshen (Cavern of Spirit) scriptures. Wang Gui, gifted with innate wisdom, cultivated virtue from a young age and could penetrate the mysteries of the Dao. Together with many fellow practitioners, they reflected on the cycles of the sun and moon, the alternation of spring and autumn, and the laws of flourishing and decline, concluding that these insights into cultivation should be recorded for posterity.

The passage concludes with an inscription: Sentient beings are ignorant, and worldly affairs are impermanent—fortune and misfortune intertwine with love and hatred. Life is as fleeting as the hibiscus, which blooms at dawn and withers by dusk, or as ephemeral as morning mushrooms. Only those who attain the Dao can diligently cultivate the profound practice and teach sentient beings through wordless wisdom (Wuwei). Practitioners must discern truth from falsehood and fearlessly delve into the mysteries of the Dao.

(Note: "Xuánlù" refers to the esoteric talismans and scriptures (Fulu) of Daoism; "Dongtian" denotes the earthly paradises of Daoist tradition; and "Yuanshi Tianzun" is one of the highest deities in Daoism.)

This stele inscription records the life and achievements of the Tang dynasty Daoist master Wang Yuanzhi (known as Fazhu), as well as the lineage of the Immortal Elder of Shaoshi Mountain. A native of Langya, Wang demonstrated extraordinary intellect from childhood, reciting ten thousand words daily by age seven. He later studied Daoist methods under the renowned master Tao Hongjing at Mount Mao. Mastering the profound mysteries of the Daoist tradition (Xuandao), he attained insight into the workings of cosmic creation. Revered across three dynasties—Chen, Sui, and Tang—he enjoyed imperial patronage throughout his life.

The inscription vividly describes Shaoshi Mountain (part of the sacred Songshan range) as a majestic abode of immortals, where the position of "Immortal Elder" governed celestial affairs. Wang Yuanzhi was conferred the title "Immortal Elder of Shaoshi." At the remarkable age of 126, after ritual purification and changing into immortal robes, he achieved feathered ascension (yuhua). Emperor Gaozong of Tang posthumously honored him as Grand Master for Splendid Happiness, bestowing the honorary title "Master of Ascending to Truth" (Shengzhen Xiansheng).

The text further mentions Wang's disciple Pan Shizheng and recounts how the stele's commissioner Li Bo (formerly Imperial Remonstrance Minister), after traveling to Mount Lu during the Zhenyuan era (785-805 CE), retired to Shaoshi Mountain for spiritual cultivation. Employing lavish poetic imagery—comparing the peaks to the mythical Xuanpu Gardens of Kunlun and their radiance rivaling celestial bodies—the inscription vividly portrays the Daoist vision of transcendent realms.

Concluding with documentary precision, the stele notes its composition by Jiang Min, a Daoist priest of Xixuan Abbey, and its erection on the 25th day of the second lunar month in the 16th year of Zhenguan (642 CE), preserving for posterity this account of the legendary master's life and miraculous deeds.

This stele inscription records the life of Master Wang Gui of Huayang Temple on Mount Mao. Opening with allusions to the Yellow Emperor (Xuanyuan) and the immortal of Mount Guye, it praises Master Wang's profound Daoist attainments, comparing his virtue (De) to that of ancient sages. He comprehended the patterns of heaven and earth, extending his benevolent virtue far and wide, often cultivating in the mystical realms of "Green Stream and Purple Mansion" (Qingxi Zifu, a Daoist paradise).

The text mentions how Daoist priest Qu Yuanjing from Wanfu Temple on Mount Zhongnan was ordered to summon Master Wang, only to find he had already "ascended in feathered transformation" (yuhua, the Daoist term for an immortal's passing). Disciples like Qi Xingze and Ding Xuanliang mourned deeply, erecting this memorial stele amidst pine valleys and mushroom-covered crags.

Master Wang Gui, styled Hongfan and also known as Daomo, came from the prestigious Wang clan of Linyi in Langya. His family enjoyed generations of prominence: his great-grandfather Wang Yun held important positions including Cavalier Attendant-in-Ordinary; his grandfather Wang Xian served as Tutor to the Crown Prince during both Liang and Chen dynasties; his father Wang Yu held the post of Assistant Editorial Director in the Chen court. These records showcase the Wang family's generations of official service, foreshadowing Wang Gui's later spiritual achievements.

The inscription employs vivid Daoist imagery - "rainbow robes suddenly departed" (xiázhuāng yǎn chù) describes Master Wang's immortal transformation, while "gathering splendor at mushroom cliffs" (cǎi xuàn zhī yán) depicts disciples erecting the stele at his cultivation site. Frequent references to Daoist paradises like "Green Stream" (Qingxi), "Purple Mansion" (Zifu) and "Crimson Towers" (Jiangque) reflect the spiritual realms revered by the Maoshan tradition.

This passage depicts the life of a Daoist cultivator from Mount Mao (the birthplace of the Shangqing lineage). Orphaned at eight, he was adopted by his grandfather's old friend and lived with the Bao family for five years. Gifted from childhood, he later followed Wang Yuanzhi (a renowned Southern Dynasties Daoist master and abbot of Taiping Temple) in sixteen years of cultivation, devoting himself to practice in the mountain valleys of Maoshan.

Blessed with exceptional wisdom, the adept grasped the profound meanings of scriptures like the Laozi, Xisheng Jing (Scripture of Western Ascension), Lingbao Jing (Numinous Treasure Scriptures), and Nanhua Zhenjing (True Scripture of Southern Florescence) while still young. His daily practice involved gathering morning dew for cultivation and absorbing the flowing sunset mists (a Daoist Qi absorption technique). Immersed in mountain streams, he communed with the Dao through nature, often keeping company with birds and beasts—finding spiritual awakening in the cries of gibbons and roars of tigers. At twenty, he formally received Daoist transmission, practicing "the Mysterious Feminine of Valley-Spirit" (a Dantian spirit-nourishing method) and "the Vast Qi of Yellow Court" (a Neidan/internal alchemy term). When expounding scriptures, his thoughts flowed like water cascading from rooftops, and he offered unique insights into Five Phases theory.

The text references "sitting-in-forgetting" (zuowang), a meditative state proposed by Zhuangzi, and the "Three Pure Ones" (Sanqing)—the Daoist supreme deities of Jade Purity, Upper Purity, and Great Purity. The "six disciplines" may denote classical arts or six cultivation methods. Metaphors like "destroying nets of delusion" and "dividing lamps in dark chambers" illustrate his transcendence of worldly confusion and transmission of Daoist methods. The passage vividly portrays the ascetic yet harmonious life of a cultivator united with nature's rhythms.

The Dharma Master of Maoshan (a renowned Daoist mountain) lamented: "Though our Daoist tradition flourishes in the East, why is only Zheng Xuan (a Han Dynasty Confucian scholar) held in such esteem?" By the Sui Dynasty, the imperial court dispatched envoys to seek out reclusive sages dwelling in mountain forests, recruiting men of extraordinary talent. Among them was Master Wang Fazhu (Wang Yuanzhi), whose De (Virtue) surpassed even the ancient Seven Sages (venerated Daoist saints), and who was summoned to the eastern capital Luoyang.

During his stay in the capital, this Daoist master moved between palace halls by day and attended the imperial gardens by night, his reputation spreading throughout the realm. Had he not truly comprehended the essence of Daoism and maintained a mind of serene emptiness, how could he have accepted the imperial summons? At that time, by imperial decree, he presided over rituals at the Jade Purity Altar (a Daoist ceremonial platform), receiving lavish offerings with gold and silver vessels, his canopies resplendent as brocaded clouds.

When Emperor Yang of Sui launched his campaign against Korea, the master accompanied the imperial expedition. After the army's triumphant return, he followed the emperor back to Luoyang. In the eleventh year of the Daye era (615 CE), an imperial edict commanded the master to seek talents across twenty-four commanderies of Henan: those with mystical arts and extraordinary abilities, performers of extraordinary skills, men of exemplary De (Virtue), scripture lecturers, and masters of Daoist methods—all were to be registered and sent to the imperial presence.

After completing his mission, the master returned to Maoshan. Soon after, the Sui Dynasty collapsed, plunging the land into chaos. As Yellow Turban rebels (referring metaphorically to insurgents) rose everywhere, roads became impassable. The master took refuge among sacred peaks, journeying successively to Mount Tiantai, Mount Chicheng, Mount Siming, Mount Tongbo, Mount Jinting, Mount Cai'ao, Mount Jinyun, and the Ruoye Stream. Contemplating life's brevity, he dwelled in stone grottoes or roadside lodgings, gathering cassia branches and orchids, rinsing his mouth with clear springs, contentedly passing ten years in this manner.

During this time of widespread suffering among the people, the Great Tang arose from Jinyang (modern Taiyuan), establishing its capital by the Wei River (Chang'an), quelling warfare to found a new dynasty. The court pacified the realm's turmoil as one might extinguish the great fires of Mount Kunlun, making the sun and moon its windows and the ocean its moat. Grand ceremonies in Chang'an regulated heaven and earth through ritual and music.

Seeing peace restored, the master longed for his homeland. Packing his belongings, he mounted his dragon chariot and departed Mount Tiantai for his native Maoshan. Passing Mount Huanyuan, he encountered the imperial procession, then paid homage to Emperor Taizong of Tang at Jiaru (metaphorically referring to Chang'an, recalling the Zhou Dynasty capital).

This passage describes the historical origins and architectural grandeur of Huayang Temple on Maoshan. Emperor Taizong of Tang (Emperor Wen) revered the profound principles of Daoism, admiring the teachings of Laozi (represented by Mount Kong, his legendary retreat) and Zhuangzi (represented by Laixiang, his hometown). At that time, the Dharma Master (Daoist leader) was still restoring the former residence of Xu Mi and Tao Hongjing—this temple was originally built by Emperor Wu of Liang on the site of Xu Zhenren's (Xu Mi's) dwelling for Tao the Recluse (Tao Hongjing). Initially named Zhuyang Temple, it was renamed Huayang Temple during the Ming dynasty.

According to the Zhengao (Declarations of the Perfected), Huayang is the name of Daoism's Eighth Grotto-Heaven. Maoshan's peaks soar into the clouds, connecting to Linwu Mountain (Ninth Grotto-Heaven) in the east, overlooking Luofu Mountain (Seventh Grotto-Heaven) in the south, linking with Mount Emei to the west, and resting against Mount Tai to the north—a sacred landscape where immortals dwell. The original temple had fallen into ruin until Tao Hongjing cleared the site and constructed a main hall with three bays flanked by side chambers, along with lecture halls, ritual platforms (Fatan), meditation rooms (Jingshi), and other structures. The eaves arched like soaring dragons, the roof ridges spread like phoenix wings—a sight that not only astonished foreign visitors but also facilitated practitioners' communion with divine energies.

The inner shrine housed an eight-foot-tall statue of Yuanshi Tianzun (Celestial Worthy of Primordial Beginning, one of the Three Pure Ones/Sanqing), flanked by attendant Perfected Beings (Zhenren), their divine countenances solemn and sublime. Golden light shimmered from the beams, while jade-colored auspicious signs appeared in palm imprints, drawing celestial flowers to drift downward amid ethereal music. Here, Tao Hongjing propagated the wondrous teachings of Daoism, using compassion and wisdom to liberate all beings—his virtue as deep as the ocean, his spiritual achievements as lofty as Turtle Peak (a legendary abode of immortals).

(Note: "Xu-Tao" refers to Xu Mi, patriarch of the Shangqing lineage in the Eastern Jin, and his disciple Tao Hongjing; "altar-chambers" denote ritual platforms (Fatan) and meditation rooms (Jingshi); Yuanshi Tianzun is one of the Three Pure Ones/Sanqing, the highest deities in Daoism.)

This passage records the life and ascension (known as "yu hua" or "feathered transformation" in Daoism) of an eminent Daoist master from Maoshan.

The master spent his life traveling among sacred mountains and blessed lands, receiving transmissions of authentic scriptures, and in his later years settled in Huayang (another name for Maoshan). He meticulously copied the scriptures, talismans (fulu), and esoteric treasures of the Shangqing lineage (a major Daoist school), with calligraphy rivaling masters like Zhong Yao and the Wei stele style, and carving skills matching those of the ancient artisan Ban Chui. These precious texts were enshrined in a quiet chamber to eternally safeguard the mountain sanctuary.

From childhood, the master practiced the Daoist discipline of consuming pine resin and maintained a life of fasting and scripture lectures. All offerings from devotees were dedicated to meritorious deeds and aiding the impoverished. On a morning in the eleventh month of the Qianfeng era (667 CE), after completing his morning rituals, he informed his disciples: "Last night, I dreamed of three immortals clad in feathered robes holding bamboo tablets, announcing that the celestial palace of Huayang had appointed me as 'Master of Ten Thousand Immortals' and would soon guide me to ascend for this post." The master revealed he had received similar prophetic dreams during his earlier cultivation at Tongbai Mountain, and now the decree of Heaven could not be opposed.

He then imparted essential cultivation methods to his disciples and entrusted them with scriptures and ritual implements. On the eighth day of that month, he repeatedly requested to bathe and change robes. By the hour of Yin (3–5 AM) on the ninth day, an extraordinary fragrance filled his chamber. Dressed in full ceremonial attire, he peacefully underwent yu hua at the age of eighty-eight. Seventeen days later, he was interred at Leiping Mountain near Huayang Temple, beside the tomb of the renowned Daoist Tao Hongjing (posthumously honored as Zhenbai).

The text extols the master’s virtue as vast as heaven and earth, his brilliance evident from youth. His literary grace soared like a white phoenix in flight, his eloquence clear as a green pheasant’s call, his body and mind wholly aligned with the Dao. He cultivated austerely amid pine forests and clouded paths, viewing life and death with the equanimity of a roc and a sparrow. In the end, his disciples—including Dai Huigong and over a thousand others—mourned as if pillars had crumbled and they stood at the edge of an abyss, honoring his memory with golden blossoms, jade wheels, and other sacred implements.

This inscription records the life and spiritual attainments of the Southern Dynasties Daoist master Tao Hongjing (known as Lord Zhenbai). The first passage depicts his transcendent demeanor: though the moon may wane, his refined character endures—this man of supreme De (Virtue) needed no external support, his noble qualities transcending description. His focused mind burned pure as an alchemical furnace, his spirit soaring through the Jade Purity realm (one of the Sanqing, Three Pure Ones), like the roc riding the wind or the giant kun fish breaching distant waters. The Qingxi River (near Mount Mao) nurtured his innate gifts, while his illustrious name echoed across azure skies.

The second passage extols his character: steadfast as pine and bamboo, fragrant as orchids and angelica, his temperament as carefree as Zhuangzi observing fish at Haoliang, yet as dignified as Confucius lecturing at Queli. His noble integrity stood tall as mountains; he often wandered among forests and streams, broadening his mind through extensive study of classical texts.

The third passage describes his cultivation achievements: having obtained the Mysterious Pearl (symbolizing the essence of Neidan, internal alchemy), he could ride white clouds in celestial journeys, attaining the effortless mastery of Cook Ding carving an ox while discarding harmful distractions. His practice at the Huangting (Dantian, energy center) bore fruit, earning admiration even from the celestial palaces (Zichen).

The fifth passage recalls his contributions to Mount Mao’s restoration: rebuilding temples damaged by fire, clearing overgrown wilderness to secure the Daoist legacy. The newly erected halls coiled like rainbows and spread like phoenix wings, as if crafted by divine hands.

The final section mentions his yuhua (metaphor for a Daoist’s passing): departing suddenly like a hidden dragon or shed cicada shell, akin to a falling star. His deeds were engraved on jade-green steles, his name recorded among the immortal officials in the Purple Palace (celestial realm). A postscript adds: The great Dao nurtures all things, its profundity beyond measure. Tao Hongjing mastered the scriptures, refining elixirs and breath to unite form and spirit (Xing-Shen), achieving harmony with the Sanqing realms—a rare and consummate accomplishment since antiquity.

This passage describes the realm and cultivation methods of Daoist practitioners. Those who have achieved mastery in cultivation possess minds as clear as mirrors, capable of profound insight, while their bodies are as empty and vast as great bells, able to contain all things. Thus, the celestial scriptures and profound principles of heaven converge within them. They compile these profound teachings into texts, recording them with precious golden books and mystical talismanic writings (fulu) to enlighten future generations. The Daoist methods they transmit make them revered masters for centuries.

Merely gazing upon the portraits of these practitioners allows one to sense their spiritual attainment; reading their works enables one to comprehend their wisdom. Even across a thousand years, their insights can be grasped in a single moment. As for the mysterious spiritual responses and methods of refining the physical form—it is not that I do not understand them, but rather that their principles are difficult to explain in detail. What truly matters is cultivating virtue (De) with reverent sincerity and practicing according to the liturgical norms (keyi) of Daoism. Only then can one transcend the mundane and attain the realm of a perfected being (zhenren).

Each person’s destiny differs, and cultivation methods vary between the manifest and the hidden. Some achieve liberation through the dissolution of physical form (a Daoist method of transcendence) without the need for ascension in broad daylight, silently rising to the Shangqing Heaven (one of the Three Pure Realms, Sanqing)—a state beyond ordinary comprehension. Though these practitioners may have withdrawn from the world or departed as immortals, their Daoist methods and virtue remain eternally revered. Now, as dynasties change and the world transforms, people’s yearning for the immortal path grows ever deeper.

Finally, it is mentioned that Ziwei (likely a Daoist master) was about to return to Mount Heng but made a temporary stay at Mount Mao to discuss with fellow Daoists the engraving of a stone stele. Shaoling (another Daoist figure) composed the inscription, recording the past deeds and authentic transmissions of the practitioners. This text was inscribed on the reverse side of the stele on the 13th day of the ninth month in the 12th year of the Kaiyuan era (724 CE) of the Tang dynasty. By the fourth month of the Yihai year (735 CE), Master Baiyun (a Daoist title) was at Mount Wangwu, where his nephew, the Assistant Magistrate of Yanling County named Chuo, personally supervised the stone engraving under his command.

This passage comes from Volume 22 of The Records of Mount Mao (Maoshan Zhi), documenting the spiritual realm and cultivation methods of Daoist practitioners, as well as the process of erecting steles to transmit the Dao. It reflects the Daoist emphasis on lineage transmission and the cultivation of virtue (De).