《茅山誌》Vol. 23

The stele inscription erected at Ziyang Temple on Maoshan during the Tang Dynasty for Master Xuanjing records: Maoshan holds the same significance in Daoism as the Zhu-Si rivers (where Confucius taught) do in Confucian culture—it is the flourishing center of Daoist mystical teachings. During the Western Han, the Mao brothers practiced reclusion here and achieved ascension to immortality. In the Eastern Jin, the Xu family inherited and propagated the true essence of Daoism. By the Liang Dynasty, there was Master Zhenbai (Tao Hongjing), followed by Master Xuanjing in the Tang era.

During Emperor Xuanzong's Kaiyuan reign, the emperor respectfully summoned Master Xuanjing to inquire about governance. The master replied: "The Daode Jing is the finest teacher for rulers. Emperor Wen of Han practiced its principles, bringing benevolence and longevity to the realm." When asked about alchemy (neidan), he responded: "Cultivating the Dao serves the public good, while seeking immortality is a private pursuit. Sages transmit teachings to enlighten all beings. To chase longevity while indulging selfish desires is as futile as grasping at wind." Pleased, the emperor bestowed upon him the honorific title "Xuanjing" (Mysterious Serenity). Soon after, pleading illness, the master took leave and returned to Juqu Mountain (another name for Maoshan).

Originally named Hanguang and bearing the surname Hong, Master Xuanjing changed his surname to Li to avoid using the personal name of Wu Zetian's father. His father, Li Xiaowei, was revered locally as "Master Zhenyin" (Pure Recluse). The family belonged to Jinling's (modern Changzhou) Confucian scholarly lineage. The master's nature resonated deeply with the Great Dao (Da Dao), enabling him to comprehend both the mysteries of "being" (you) and the profundity of "non-being" (wu). Ancient practitioners verified the Dao through external observation and internal realization, whereas modern cultivators often stray from this path. At thirteen, he left home to pursue cultivation, maintaining dignified composure and compassionate intent. Even in solitude, he carried himself as if before a ruler, inspiring others to restrain their impulses. Gifted in seal and clerical script calligraphy from youth, he abandoned the art permanently upon hearing praise that surpassed his father's skill. His Biographies of Immortal Studies meticulously recorded essential techniques for transcendence, while his comparative analysis of the Yijing, Laozi, and Zhuangzi—the "Three Mysteries"—along with commentaries on the Zhenjing (True Scripture) and Materia Medica, were exceptionally precise. Later, he became a disciple of Sima Chengzhen atop Huagai Peak, receiving the complete transmission of cloud-seal talismanic scripts (yún zhuàn fúshū). His master praised him as "a true visitor from the Jade Pure realm, cultivating emptiness and serenity to abide eternally with the Great Dao."

This passage records the spiritual attainments and teachings of an eminent Daoist master from Mount Mao. Practitioners of the Dao seek transcendent states beyond physical form, guiding others with compassionate hearts to comprehend profound truths. This master (referred to as "先生") had reached a consummate level of cultivation—his vital Qi (元气) was refined and unshaken, his spirit (神) resonated with heaven and earth, and his every movement aligned with the natural order (自然之道).

When instructing disciples, he avoided rigid doctrines, instead guiding them to inner realization. He taught that when the mind attains purity, one naturally draws closer to the Dao (道), just as flowers cling to mountains and streams merge into rivers. The master embodied profound detachment from worldly desires yet overflowed with compassion for all beings, often accompanied by auspicious signs.

In conducting purification rituals (斋iao), he meticulously observed every detail, from altar construction to ceremonial offerings. Though repeatedly honored by imperial decree and sought by nobles for wisdom, he remained rooted in Daoist simplicity, upholding the essential virtues of "compassion and frugality" (慈俭), reviving the pristine ways of antiquity.

In the winter of the fourth year of the Dali era (769 CE), at age eighty-seven, the master foresaw his ascension (羽化). After calmly instructing disciples Wei Jingzhao and Meng Zhanran, he departed in meditative stillness—his chamber enveloped in auspicious clouds, his body preserved in seated meditation. This was the clear proof of a realized being’s liberation.

Disciples marveled that his state was like sweet springwater, knowable only through direct experience; his teachings required lifelong practice to fully grasp. The inscription concludes: This master inherited the mystical essence (元精) traced to the Yellow Emperor, achieving unity with the Dao (与道合一). Moving freely yet in perfect accord with cosmic law, his true nature merged with the Great Void (太虚), culminating in a silent transition to immortality.

Though Emperor Xuanzong once summoned him to the capital with honors, he regarded wealth as fleeting clouds. The text emphasizes that true cultivation lies in preserving innate purity (真精自持) and harmonizing with nature’s rhythms—ascension being the destined completion of one’s path. This record was inscribed on the fourteenth day of the eighth month, Dali 7 (772 CE).

This stele inscription records the life of the renowned Tang dynasty Daoist master Li Hanguang (known by his religious name Master Xuanjing). Originally surnamed Hong from Jiangdu in Guangling, he changed his surname to Li to avoid using the personal name of Emperor Gaozong of Tang (Li Zhi). Coming from an official family, his 21st generation ancestor Li Hong served as Governor of Jiangxia before relocating to Jinling to escape the chaos during Wang Mang's usurpation.

From childhood, Li Hanguang displayed extraordinary qualities. As a boy, he particularly cherished reading the "Classic of Filial Piety" and possessed a quiet, studious nature. At eighteen, he resolved to pursue the Dao and became a disciple of Master Li from his hometown. During the early Shenlong era (705 CE), his exceptional virtue earned him ordination as a Daoist priest at Longxing Abbey. He mastered classics like the "Dao De Jing," "Zhuangzi," and "Zhouyi," yet during mourning periods he observed such extreme austerity—eating only coarse grains and personally preparing sacrificial offerings—that he became emaciated, distressing relatives who saw him.

In 729 CE (17th year of Kaiyuan era), he studied Daoist methods from Sima Chengzhen (Master Sima the Alchemist) at Wangwu Mountain, thoroughly mastering esoteric texts like the "Great Methods and Numinous Scriptures" and "Golden Records." When Emperor Xuanzong recognized him as Sima's true successor, he was summoned to reside at Wangwu Mountain's Yangtai Abbey to continue the lineage. After over a year, he requested to return to Maoshan to organize Daoist scriptures, subsequently declining multiple imperial summonses by pleading illness.

In winter 745 CE (4th year of Tianbao era), the emperor dispatched eunuchs with an edict summoning him to court. Before each audience to transmit Daoist teachings to the emperor, he would strictly observe purification fasts and ablutions. Later, citing foot ailments that hindered ritual performance (Daoist keyi liturgies), he repeatedly declined to impart teachings. Recognizing his unyielding stance, Emperor Xuanzong reluctantly relented. Witnessing Maoshan's Daoist heritage sites deteriorating and precious scriptures being lost, Li petitioned to restore them. The emperor specially decreed his residence at Ziyang Abbey—former dwelling of Eastern Jin masters Yang Xi and Xu Mi—and bestowed 200 rolls of silk.

This passage describes several significant events in which Li Xuanjing (posthumously honored as "Master Xuanjing"), a renowned Daoist master of the Maoshan tradition during the Tang Dynasty, received imperial honors from Emperor Xuanzong:

The imperial court bestowed upon Li Xuanjing two sets of ceremonial robes (Daoist liturgical garments), an incense burner, along with a handwritten poem and preface by the emperor himself as farewell gifts. Simultaneously, hunting, fishing, and consumption of meat were prohibited in the areas surrounding Maoshan Mountain.

In the autumn of the 6th year of Tianbao era (747 CE), Li Xuanjing arrived at Maoshan and received three imperial edicts that year, with the emperor's grace illuminating the mountain wilderness. At that time, the handwritten scriptures by Shangqing patriarchs Xu Mi (Chief Clerk Xu), Yang Xi, and Tao Hongjing (Hermit Tao) preserved at Maoshan had been scattered due to wartime chaos. Li Xuanjing was commissioned to collect these precious texts, and after recovering them all, he presented them to the imperial court.

Previously, Emperor Xuanzong had wished to become Li Xuanjing's disciple to study Daoist methods, but Li modestly declined. By spring of the 7th year of Tianbao (748 CE), the emperor resolved to receive the "Three Caverns of Perfect Scriptures" (the highest Daoist canon). On March 18th, he dispatched eunuchs with an edict to formally receive these scriptures. That day, a solemn ceremony was held at the Datong Hall, where the emperor ritually honored Li Xuanjing as his "Transmission Master" (dushi, the master who confers ordination), bestowed another set of ceremonial robes, conferred the Daoist name "Xuanjing," and ordered a stone inscription commemorating this event at Huayang Grotto Palace.

In May of the same year, at the very site where Tao Hongjing had once practiced alchemy, eighty-one lingzhi mushrooms (symbols of auspiciousness) suddenly grew among the pines and rocks. The emperor commanded Li Xuanjing and court eunuchs to conduct sacrificial rites, after which these mushrooms were preserved and presented to the throne. That summer, another edict exempted two hundred households near Ziyang Temple, plus one hundred households each near Taiping Temple and Chongyuan Temple, from taxes and corvée labor, assigning them exclusively to maintain temple incense offerings.

In spring of the 9th year of Tianbao (750 CE), Li Xuanjing requested to return to Maoshan. That June, over three hundred extraordinary lingzhi mushrooms were discovered at the previous growth site, which he documented and reported to the court. Winter saw him summoned again to the capital, where he resided at the Ziyang Retreat. By autumn of the 10th year (751 CE), he firmly requested to return to the mountains, prompting Emperor Xuanzong to personally compose a farewell poem and preface.

In the 11th year of Tianbao (752 CE), Li Xuanjing received an imperial commission to establish a new retreat complex at Yugang Mountain east of Ziyang Temple with his disciple Wei Jingzhao. During this time, sweet dew (a celestial nectar) miraculously condensed on trees surrounding their ritual platform at night—an auspicious sign reported to the court. The text notes that Tao Hongjing originally transmitted the Three Caverns scriptures to Master Shengxuan, who then passed them to Master Tixuan, thus forming the Maoshan Daoist lineage.

This passage records the life and scholarly achievements of the renowned Tang dynasty Daoist master "Zhengyi Xiansheng" (Master of Orthodox Unity), also known as Sima Chengzhen. This eminent master lived in seclusion at Mount Mao (the ancestral seat of the Shangqing lineage of Daoism), where he transmitted the orthodox Daoist teachings, establishing the mountain as a sacred site that attracted spiritual seekers from across the land.

Zhengyi Xiansheng attained ascension (yuhua dengzhen) in the winter of the fourth year of the Dali era (769 CE) at the Ziyang Retreat, at the venerable age of eighty-seven. During his funeral procession, thousands of disciples came to pay their respects. Carrying his robe, cap, and shoes, they laid him to rest on the western slopes of Mount Leiping. In accordance with his final wishes, the burial contained only simple items: a pinewood coffin, bamboo staff, wooden table, water vessel, incense box, and censer—embodying the Daoist virtue of frugality (jian de).

A scholar of profound learning, the master was particularly versed in the pharmacopoeia of the Bencao (Materia Medica) tradition, authoring two volumes titled Yinyi (Phonetics and Meanings). His deep studies of the profound classics—Laozi, Zhuangzi, and Zhouyi—resulted in three treatises each of Xueji (Records of Learning) and Yilüe (Essential Meanings), including two chapters of Neixueji (Inner Records) dedicated to immortal lore. In his youth, he excelled at seal and clerical script calligraphy. Emperor Xuanzong of Tang once commissioned him to transcribe thirteen missing pages of Shangqing scriptures, filling gaps left by earlier masters Yang Xi and Xu Mi.

Though thoroughly skilled in yin-yang divination and alchemical practices (both waidan external alchemy and neidan internal cultivation), Zhengyi Xiansheng never flaunted these arts. While profoundly understanding the way of longevity, he never obsessively pursued extended life. Maintaining his original simplicity, he embodied the mysterious truth—a true exemplar of realized virtue (de). When the famous Tang statesman Yan Zhenqing served as governor of Shengzhou, he sent emissaries to Mount Mao bearing letters of reverence, seeking the master's wisdom.

Through these concrete accounts, the text reveals the transcendent spirit of an authentic Daoist practitioner—unfettered by worldly fame and gain—while also reflecting the golden age of Mount Mao Daoism during the Tang dynasty's flourishing period.

This stele inscription records the story of Tang Dynasty calligrapher Yan Zhenqing (courtesy name Zhenqing) and his connection with eminent Daoist masters from Maoshan. When Yan was demoted to serve as prefect of Linchuan, he passed by Jianye (modern Nanjing) by boat, originally intending to retire to Xiaoling Mountain in Maoshan for spiritual cultivation. However, he was suddenly reassigned as prefect of Wuxing before fulfilling this aspiration. Throughout his life, he maintained deep reverence for Daoism, often gazing wistfully at mountain forests, regretting his unrealized dream of hermitic cultivation.

Daoist priests Wei Jingzhao, Guo Hong, and others, wishing to commemorate this virtuous master (referring to the Maoshan patriarch), specifically invited fellow priest Liu Mingsu to request Yan Zhenqing to compose the inscription. Yan had previously associated with the master's disciples Yin Shu and Mou Zi, through whom he learned of the master's cultivation state of "embracing the One and guarding authenticity" (baoyi shouzhen) - "embracing the One" being a crucial Daoist practice referring to unified concentration of spirit and harmony with the Dao. The inscription praises the master for: comprehending cosmic patterns (human discipline), possessing vigorous vital essence and strong spirit (flourishing Qi and powerful Shen), elucidating profound Daoist principles (revealing mysterious teachings), and serving as imperial teacher (Di Shi) who clarified governance (the imperial way becomes harmonious).

It describes auspicious signs responding to his cultivation: heavenly nectar descending, stars showing favorable omens, and clouds producing lingzhi mushrooms (celestial dew, stellar auspices, cloud-born numinous fungi). In his later years, the master resembled a crane returning to immortal grottoes (crane returning to divine shrine) or clouds departing the celestial court (clouds leaving the imperial realm), demonstrating profound understanding of advancement and withdrawal (marvelous discernment of action and stillness). His virtuous foundation remained unburdened by worldly concerns (virtuous root untroubled), while his Daoist heart maintained constant purity (Dao-mind perpetually constant), appearing physically dissolved (form released) yet actually attaining higher realization (sitting in oblivion). The erected stele commemorates his legacy, hoping his deeds would endure like valleys transforming into mountains (ravines shift, hills transform, his traces grow brighter).

Multiple officials collaborated on the inscription: Changyuan, Marquis of Wu Commandery, composed the text while various calligraphers contributed scripts and seal headings. The opening expounds core Daoist philosophy: The Dao governs the cosmos, suspends sun and moon, and elevates all phenomena (bearing the cosmos, hanging sun and moon, lifting myriad forms). Through cultivating Dao, humans connect with divine intelligence and transcend ordinary existence (penetrating sagely spirits, encompassing all categories, crowning hundred numina). Only through Daoist practice can humans obtain blessings (accumulating felicity), while the Dao manifests itself through human cultivation.

Master Ziyang (an honorific title for Daoist adepts), Zhang Jingzhao, styled Huaibao, was originally from Yanling in Danyang. His lineage traced back to the ancient Emperor Zhuanxu and the Dapeng clan. During Emperor Shun's reign, the family was known as the Taotang clan; during the Xia dynasty as the Yulong clan; and during the Shang dynasty as the Shiwei clan. This illustrious lineage continued unbroken until his ancestor Meng served as Grand Tutor of Chu. Meng's descendant Xian became Chancellor during the Han dynasty, while Zhao served as Palace Attendant under Eastern Wu. Zhang Jingzhao was the sixteenth-generation descendant of Zhao's elder brother, Zhang Shen, who held the position of Minister of Works.

From birth, Zhang exhibited extraordinary signs and displayed remarkable spiritual endowment from childhood, embodying the refined essence of heaven and earth. He began his cultivation at the Xunxian Temple in Yanling, later gaining renown during his practice at the Suming Temple in Chang'an. During Emperor Xuanzong's reign when Daoism flourished, Zhang participated in imperial Daoist rituals (Jinlu refers to major Daoist ceremonies), remaining active in the capital for nearly two decades. Eventually, longing for his homeland, he returned to practice at the Taiping Temple on Maoshan.

During the Tianbao era, he assisted Master Xuanjing in establishing the Ziyang Temple and settled there. At this temple, he transmitted alchemical secrets (the "Yellow Purity Formulas" refer to neidan practices) and presided over zhaijiao purification rituals. Legends recount that during his ceremonies, auspicious clouds and cranes would circle above, while celestial mushrooms (lingzhi) would spontaneously grow in the courtyard.

Zhang's spiritual lineage was exceptionally distinguished: his teacher Bao Shirong studied under Bao Fazheng, who learned from Bao Fangguang, who was instructed by Wang Gui, who received teachings from Wang Yuanzhi—the very disciple of the renowned Daoist master Tao Hongjing. This unbroken transmission of the Mysterious Teaching (Xuandao refers to Daoism) produced outstanding inheritors in every generation. Zhang's cultivation had reached the realm of complete harmony with nature, becoming one with heaven and earth—as eternal as celestial music echoing through mountain valleys.

This passage records the life of the eminent Daoist master Xuanjing (a reverential title for accomplished practitioners) of Maoshan Daoism. The essence states:

This cultivator communed with the creative transformations of heaven and earth—all things existed through him ("coexistence with being") and returned to nothingness through him ("coexistence with non-being"). He regarded life, death, gain, and loss as naturally as the turning of seasons, viewing the waxing and waning of life like the alternation of day and night in the cosmos. Adorned with jade tiger pendants above the clouds and clad in crane-feathered robes (traditional Daoist attire) amidst snow, he instructed disciples with paternal care, honoring Qiu Gong (possibly Qiu Zhaoa) and Huang Tai (likely referring to the Yellow Emperor and Taiyi) as his spiritual ancestors.

He transmitted Daoist methods through precepts and prolonged his life by ingesting elixirs. His staff-bearing journeys traversed rivers and lakes, while his merit in transmitting scriptures and registers (Daoist talismanic texts) rivaled Confucius' teachings at Zhusi. After thirty-six years (three cycles) of mountain cultivation, his spirit harmonized with seasonal rhythms, and his soul merged with all existence. In the first year of Zhenyuan (785 CE), during the Guimao year, he peacefully underwent "feathered transformation" (the Daoist term for passing) at the Ziyang practice site, his complexion radiant and limbs supple as in life, having lived ninety-two years. On the Jiyou day of that month, he was interred at the western foothills of Leiping Mountain, to the left of Master Xuanjing's longevity sanctuary.

His disciple Gao Dongxu inherited the sublime methods of Chongxu, following the traces of immortal beings. Seekers from Liang Market (likely near Maoshan) flocked to him, while recluses from Huayang Grotto-Heaven (a famed Maoshan sacred site) emerged successively. Daoist priest Wei Chongxun presided over purification rituals (zhaijiao), while Zhu Huiming safeguarded the registers, scriptures, and cultivation secrets.

This master (referring to Xuanjing) was inscribed in the immortal records, profoundly grasping the Dao's essence. His spirit contained the primordial Qi (hunyuan, the cosmic origin), his virtue pure and capable of resonating with all existence. Transcending worldly concerns yet embodying loyalty, filial piety, and integrity, he adapted to circumstances without rigid adherence to form. Dou Gong (Dou Quan), the military governor of Zhejiang, revered his virtue, comparing him to ancient immortals like Qin Gao and Wuguang (legendary transcendents), and composed eulogies in his honor.

The concluding inscription summarizes: The Dao is mysteriously subtle, nurturing all things; those who attain it soar with its principles. The master cultivated profound practice in stillness, teaching sentient beings—though his form has vanished, his virtuous radiance endures. This cultivator from Huayang (ancient Maoshan) traced his lineage to the era of Yu and Tang (legendary antiquity), inheriting the tradition of the Dragon-Taming Clan (likely referencing the Yellow Emperor's flood control legacy).

This passage records the historical event of constructing a Daoist temple at Mount Mao (a sacred Daoist mountain) during the Tang Dynasty, consisting of two main sections:

The first half depicts the immortal atmosphere of Mount Mao. It mentions the immortal Xia Shiwei residing at Mount Shangyi since childhood, displaying extraordinary spiritual gifts. He followed Rongcheng Gong (an immortal from the Yellow Emperor's era) in Daoist cultivation and became as renowned as Xia Huanggong (a recluse from the late Qin period). The mountain's golden-robed Daoists paid morning and evening homage to the Jade Emperor, practiced cultivation at the Dantian (alchemical platform), while white cranes danced around the altar. The site preserved the secret transmission methods of Maojun (Mao Ying, one of the Three Mao Immortals) and the authentic alchemical formulas of the Ge family (Ge Hong). Phrases like "transforming scales and soaring phoenix" vividly portray adepts achieving ascension.

The latter half details the construction of the Chongyuan Shengzu Temple in 826 CE (2nd year of Baoli reign) by Li Deyu, the imperial inspector of Zheyou region. Located south of Huayang Cave (a famous grotto-heaven of Mount Mao), this temple was reportedly built after receiving auspicious signs from Master Zhou (possibly Zhou Yinyao, a renowned Tang dynasty Daoist). Emperor Jingzong bestowed the inscribed plaque "Baoli Chongyuan Shengzu Temple," marking a significant Daoist event. The inscription praises the emperor's governance through the Dao De Jing (Classic of the Way and Virtue) and Wuwei (non-action) policies, fostering unity between ruler and ministers in promoting Daoist virtues. That July, Li Deyu conducted devout Zhaijiao (purification rituals) by imperial decree, ultimately receiving divine manifestations from Master Zhou.

The text's reference to "resounding chimes in ritual halls" depicts Daoist Zhaijiao ceremonies, while "magic mushrooms growing in courtyards" describes auspicious phenomena. Master builders Xu Yuanzhao and Xu Changjiu—one versed in Confucian learning, the other deeply devoted to Daoism—were prominent adepts of their time. This account captures both Mount Mao's sacred Daoist ambiance and the Tang court's historical patronage of Daoism.

This passage records the deeds of a lofty Daoist adept from Mount Mao (a sacred Daoist mountain). The master, named Xi Yuan, had fully mastered the profound mysteries of Primordial Jing (the fundamental energy in Daoist cultivation) and was a grandmaster of the Great Dao practice. He maintained his pure innate nature for a long time, united with the Dao, with inner radiance illuminating all things. Many in the world admired his Daoist demeanor, yet his realm was so profound and elusive—appearing and disappearing at will—that ordinary people could scarcely comprehend it.

The text emphasizes that the true Mystic Pearl (symbolizing the essence of the Dao) cannot be attained through forceful striving; only through sincere cultivation can one touch the supreme Dao. While sages throughout the ages found this realm nearly unattainable, Xi Yuan achieved sudden enlightenment through genuine resonance. Later, a high-ranking official sought his guidance, citing ancient precedents: Guang Chengzi (the teacher of the Yellow Emperor) transmitting the way of self-cultivation, and Hong Meng (a figure from Zhuangzi’s parables) expounding the methods of nurturing the heart—both considered foundational for imperial self-refinement. Xi Yuan resolved to present these principles to the ruler.

Thus, the nobleman quietly contemplated how to promote the Great Dao for the nation’s benefit and discussed with Xi Yuan the selection of a site to establish a Daoist temple. They chose an auspicious location on Mount Mao where Prince Fuxiang of the Liang Dynasty had once built two Daoist abbeys, though now only ruins of ancient altars and abandoned wells remained. Clearing the overgrowth and leveling the rugged terrain, they donated their salaries to fund the project and appointed capable officials to oversee the construction. Soon, towering halls rose, adorned with solemn divine statues and deep ceremonial spaces, flanked by processions of celestial attendants. Drawing from historical records, they also crafted scenes of Confucius inquiring about rites from Laozi and Guan Yinzi requesting Laozi to compose texts—bridging the realms of immortals and mortals, forever establishing this as a sacred site for state Zhaijiao (Daoist purification rituals).

The text further notes that Mount Mao has been a holy land of enlightenment since antiquity: the essence of the Three Mao Perfected Lords (founders of the Maoshan tradition) and the virtuous legacy of the Two Xu Immortals (such as Xu Xun) have been passed down through generations. Studying ancient texts and prophetic diagrams, one might almost encounter these transcendent beings. Within the temple walls, clear springs and fine trees created an atmosphere of serene beauty. Finally, it extols the primordial mystery of the Dao’s origin—the unfathomable state before the division of Taiji (Supreme Ultimate), manifesting as the sun, moon, wind, and thunder in ceaseless motion. Just as the ancient Shiwei clan mastered the laws of heaven and earth, or Fu Yue assisted King Wuding in governance, the Dao permeates all. When sacred incarnations appear in the world, they embody hidden radiance, existing before all phenomena—though we reluctantly name it "Dao." Like Laozi’s manifestation, through which all things truly revealed their meaning, this is the Dao’s blessing bestowed upon the world.

This passage documents the construction of Chongyuan New Temple at Mount Mao (the ancestral seat of the Shangqing lineage of Daoism) during the Song Dynasty, with particular emphasis on the grand reception accorded to Master Zhou (presumably a renowned Daoist priest) by the imperial court.

At that time, the emperor held scholars of virtue and the Dao (the Way) in high esteem. After rigorous selection, Master Zhou emerged as the most outstanding candidate. The court extended an invitation with utmost sincerity, and moved by this genuine respect, Master Zhou finally accepted the summons. The emperor was exceedingly pleased, and envoys from various states came to offer congratulations. The lavish reception and ceremonial grandeur set a historic precedent for honoring teachers and revering the Dao, demonstrating Emperor Zhenzong's profound understanding of the subtle mysteries of the Xuanyuan teachings (Daoist doctrines) and his commitment to spreading Daoist influence throughout the realm.

Master Zhou's decisive response to the summons served as a public declaration: in an era of enlightened rule where the Great Dao could flourish, practitioners like him should emerge to assist the sovereign. This rare opportunity was precisely the moment to realize his aspirations. The text specially commends the official ("the Duke") overseeing the project as an exceptional statesman. During his tenure in the southern regions, his administrative achievements were outstanding. Previously, when establishing Confucian academies, sweet dew had miraculously descended (an auspicious omen), and now he erected the Chongzhen Temple to promote Daoism—actions that aligned with imperial will while winning popular support, spreading benevolent virtue in all directions.

The author modestly identifies himself as a minor local official who personally witnessed these events and was commissioned to record them faithfully. The concluding inscription, composed in verse, celebrates: In this sagely age, mountains and rivers reveal their numinous power, as if reenacting the legendary meeting between the Yellow Emperor and Guangchengzi (a Daoist parable). The Son of Heaven governs with the Dao, while provincial leaders devoutly uphold its teachings—achieving a grandeur surpassing even ancient sages. The mysterious teachings now permeate the realm, with prayers for the emperor's longevity and divine service through Daoist rites. The newly built temple stands majestic and solemn, housing the miraculously potent statue of the Sacred Ancestor (Laozi), resembling the immortal realms of Huayang Grotto-Heaven (another name for Mount Mao) and the Great Mao Peak. Within the sacred precincts, golden plaques adorn jade altars under the guard of celestial officials; feathered banners (Daoist ceremonial regalia) flutter in the wind while pearl pendants chime softly—all part of the solemn Zhaijiao (purification ritual) ceremony in progress.

In the eighth month of the second year of the Baoli era (826 CE) during the Tang Dynasty, a prominent official named Li Deyu constructed a Laojun Hall south of Chongyuan Temple on Maoshan. Holding prestigious positions including Governor of Runzhou and bearing the title of Founding Baron of Zanhuang County, Li commissioned this hall both to pray for the imperial family's blessings and to perform ancestral rites, while also dedicating its merits to all living beings. The hall enshrined three sacred statues: Laozi, Confucius, and Master Yin (Guanling Yin Xi), all meticulously crafted according to historical records.

The anecdote of Confucius inquiring about the Dao from Laozi: Confucius once traveled to the Zhou capital to consult Laozi about rituals. Laozi told him, "The ancient sages you speak of have long turned to dust—only their words remain. A nobleman rides fortune's current when it flows, but drifts like tumbleweed when it ebbs. I've heard that shrewd merchants hide their treasures, and men of profound De (Virtue) appear simple. You must shed arrogance and excessive desires—these serve you ill." After departing, Confucius sighed to his disciples: "Birds fly, fish swim, beasts run—all can be captured. But the dragon riding wind and clouds into heaven's heights—this eludes my understanding. Meeting Laozi today, I find him as fathomless as the dragon!"

Regarding Master Yin's legend: After long service in Zhou's declining court, Laozi resolved to retreat from the world. The border official Yin Xi entreated him: "As you withdraw into seclusion, I beg you to compose a scripture." Thus Laozi wrote the five thousand characters of the Daode Jing before departing. The Liexian Zhuan records Yin Xi as a Zhou minister skilled in Neidan (internal alchemy), capable of absorbing stellar essences. Though practicing hidden virtue and benevolence daily, his true nature remained unknown. When Laozi journeyed west, Yin Xi first discerned extraordinary Qi (vital energy) patterns foretelling a Zhenren's (Perfected Being) arrival—and indeed welcomed Laozi. Recognizing Yin Xi's exceptional qualities, Laozi composed this classic for him.

This passage documents the construction and restoration history of an eternal stone lamp at Chongyuan Temple (later renamed Chongshou Temple) on Maoshan. In the third year of the Baoli era (827 CE, corresponding to the first year of Taihe under Emperor Wenzong of Tang), Daoist priest He Sibao initiated the project. Together with Chen Huitao and other priests proficient in the Three Caverns (Dongzhen, Dongxuan, Dongshen), they commissioned craftsmen Jiang Hun and his son to cast this perpetually burning stone lamp for the main hall.

Originally placed in the Taiyuan Hall, the lamp endured 498 years of weathering. By the Jiazi year of the Taiding era (1324 CE) during the Yuan dynasty, Zhang Sizhen—the abbot of Chongshou Temple and a disciple of the Shangqing (Upper Clarity) tradition—restored the lamp and inscribed its pedestal. The inscription employs distinctive Daoist language to praise: "This divine lamp resembles the essence of sun and moon from the Flowery Yang Grotto-Heaven (Maoshan's principal sacred cave), perpetually illuminated without extinguishing. Its radiant light symbolizes the movement of Yin-Yang energies (two luminaries). Though the pedestal has weathered minor kalpas (cosmic cycles), it continuously honors the Director of Fate (a Daoist deity governing lifespan), assisting cultivators in comprehending the profound Dao (Chongxuan), guiding mortals toward transcendence—just as the lamp's flame passes endlessly through generations."

The term "Three Caverns priests" refers to senior Daoists mastering scriptures from the Three Caverns (Dongzhen, Dongxuan, Dongshen) traditions, while "Shangqing" denotes the Maoshan lineage's Upper Clarity tradition. From Chongyuan Temple's establishment during the Jianyuan era of Tang to its renaming as Chongshou Temple during the Xiangfu era of Song, we witness this temple's enduring history and consistent imperial patronage.