《茅山誌》Vol. 24

This stele inscription records the life of the renowned Tang dynasty Daoist master Wang Qixia (courtesy name Xuanyin, known as Master Zhensu). Composed by Tang official Xu Xuan, it was engraved on Mount Mao.

The text begins by tracing Daoism's origins: the fundamental virtues (De) were established in ancient times by the Yellow Emperor and sage rulers Yao and Shun. Later, Laozi (Boyang) and Confucius developed the practical applications of the Dao (the Way), while immortals like Chisongzi and Xianmen Zigao achieved ascension through cultivation. Historical figures like Zhang Liang (Marquis of Liu) and the Four Haos of Mount Shang also attained transcendence through adaptable approaches. This illustrates how both court officials and mountain recluses, though following different paths, shared the same pursuit of the Great Dao.

Master Wang Qixia came from an illustrious family, displaying exceptional intelligence from childhood. At seven he was called a prodigy, and by fifteen had mastered the classics. Yet his nature yearned for wilderness—he often wandered famous mountains alone, communing with the vital energies (Qi) of heaven and earth. In 907 CE (4th year of Tianyou), fleeing wartime chaos, he traveled south to Shouchun (modern Shou County, Anhui) where he entered the Daoist path. He became a disciple of Master Nie Wenzheng, learning talismanic arts (Fulu), with auspicious signs of colored clouds and white cranes appearing during his initiation. Later he studied Shangqing scriptures like the Dadong Zhenjing (Great Cavern True Scripture) under Master Deng Qixia.

References to mythical locations like the "Penglai paradise" (home of the Queen Mother of the West) and "Red Wall Hua Yang" (sacred Daoist site) highlight Master Wang's spiritual connection to the immortal realms. Employing characteristic Shangqing narrative techniques, the stele interweaves historical biography with divine lore, embodying the Daoist principle that "hidden and manifest paths ultimately return to the same Great Dao."

This passage records the life of an eminent Daoist master from Mount Mao (a sacred Daoist mountain). While living in seclusion there, he established a ritual site before Liangchang Cave at the foot of Leiping Mountain—clearing wild grasses, facing the valley stream, leveling the ground to build an altar, and selecting an auspicious geomantic location for his future burial site.

He enjoyed great reverence from the imperial family. Emperor Xiaogao of the Chen dynasty (Emperor Wu, Chen Baxian) once sought his advice on statecraft. The master counseled that self-cultivation must precede governing the realm, earning imperial praise and the bestowal of a golden seal with purple ribbons, along with the title "Master of Profound Learning" (Xuanbo Dashi). When the new emperor ascended the throne, he received even greater honors and was granted the sobriquet "Master of Pure Integrity" (Zhensu Xiansheng).

In his later years, he repeatedly petitioned to return to Mount Mao. Finally, in the fourth month of the Baoda reign period (Chen dynasty era name), he achieved feathered ascension (yuhua, a Daoist term for death) at Xuanzhen Temple (built by Emperor Xuan of Chen for Master Zangjin) at age sixty-two. The court allocated 200,000 coins for funeral arrangements, attended by hundreds of Daoist priests and commoners. As he had previously chosen, he was buried at Leiping Mountain on Mount Mao, fulfilling his lifelong wish to return to the sacred mountain.

The text employs classical allusions: "clearing brushwood to open paths" describes trailblazing, "pillowing on stones and rinsing with streams" depicts reclusive life, "purple vapors signaling a perfected one's presence" references Laozi's westward journey as a sign of enlightenment, and "Ge Hong" alludes to the Jin dynasty alchemist representing unfulfilled transcendence. These details reveal the unique relationship between Mount Mao Daoists and royalty during the Six Dynasties period, embodying the Daoist ideal of "returning to authenticity and simplicity" (guizhen fanpu).

This stele inscription records the historical events of Ziyang Temple on Maoshan. It describes how the party departed from the capital on the Bing-Shen day of the sixth lunar month, traveling upstream along the Huai River during a prolonged drought that had left the riverbed exposed. Remarkably, heavy rains began on their departure day, causing the river to swell beyond its banks, yet they crossed effortlessly without fatigue. The author draws parallels to ancient auspicious signs - Duke Huan of Qi's encounter at Luan River and Confucius' response at Si River - suggesting this experience was equally miraculous.

The inscription documents key Daoist figures transmitting the teachings: Master Zhu Huaide of Xuanzhen Temple, who had over a hundred disciples, including foremost disciples like Sun Zhongzhi and Liu Deguang (renowned for their mastery of scriptures and profound understanding of Daoist mysteries). Other participants in erecting the stele included ritual specialist Wang Kede and senior disciple Chen Xisheng.

The compiler Xu Xuan humbly acknowledges his secular status compared to these cultivators, yet claims his sincere devotion moved them to include him. Wandering before the temple, overwhelmed with emotion, he composed this memorial text. It extols the ascension of Zi Jin (the immortal Prince Qiao) and praises the beauty of Huayang Cavern (the Eighth Grotto-Heaven of Daoism) on Maoshan: fragrant forests, luxuriant citrus groves, and fertile land resembling fields of numinous mushrooms. The text concludes with blessings for the temple's eternal preservation.

The colophon notes Xu Xuan composed the text by imperial order, while Yang Yuanding was commissioned to inscribe it and carve the stele's heading. The author expounds Daoist philosophy: the primal Qi of Taichu (Great Beginning) has neither start nor end; the Gate of All Wonders is fundamentally nameless. Qi coalesces into form and disperses back to Qi; Heaven-Earth's operations manifest the Two Modes (Yin-Yang). When rulers attain the Dao, universal peace prevails. The stele's erection is implicitly compared to cosmic events like Nüwa mending heaven or the Yellow Emperor establishing rites.

Mount Mao, though traversed by practitioners of diverse paths, ultimately leads all to communion with the divine realm. Here, adepts apprehend the origin of Dao (the Way) and De (Virtue), embodying the principle of Wuwei (non-action) while grasping formless truths. All beings depend on Dao for existence, yet common folk use it daily without recognizing its traces. Those who cultivate the Way perceive celestial radiance, guiding humanity toward virtuous customs—their foundation lying in collected Shen (spirit), inward reflection, and preserving authentic nature through self-cultivation.

The perfected beings who attain the Dao ascend the Jade Seal Peak for sacred ceremonies, unlocking the mystical Luotu (Daoist secret texts) to roam beyond material confines. Some refine golden tripods to ride white clouds in ascension; others climb the frigid summit of Mount Mao to reach profound mysteries. Tranquil temples dot the mountains as cultivation sites, while jade grottoes and golden altars form liminal spaces connecting to celestial realms. This sacred ground gathers numinous Fulu (talismans and registers), where the Three Caverns scriptures interpenetrate with the Eight Meeting texts. The arcane realms of Sevenfold Radiance and Ninefold Splendor—hinting at advanced cultivation states—manifest subtly, enabling blessings for all beings and ancestral veneration.

Later sage-kings established numerous temples across Mount Mao. The present emperor reconstructed Ziyang Temple to honor his ancestors, Emperor Xiaogao and Empress Yuanjing. Here, stellar Qi (vital energy) coalesces into towering ridges, while the auspicious Hetu diagram reveals celestial signs. Since Dao's energy permeated this land and authentic scriptures spread, its teachings have flourished across China, with talismanic traditions transmitted through sacred peaks. The Huayang Grotto-Heaven serves as an assembly hall for immortals, while the geomantic "Lung of Jinling" remains the blessed abode of the Three Mao Perfected Lords.

To its east, Mount Mao is veiled in willow-shrouded mists along the Liuqian River; to its west, the Yanggu Valley conceals dragon veins within its waters. The winding Thunder Plateau ridges embrace the mountain, while Guardian Army Lake nourishes its foothills. The pond where Perfected Lord Guo (Guo Pu) once boated still remains, and the well where Chief Officer Xu (Xu Mi) refined elixirs stays crystalline. Perpetual white mists and purple vapors swirl as immortal chariots—borne by whirlwinds and crane-drawn carriages—traverse these slopes. Seven high adepts once cultivated here before Perfected Lord Zhenbai (Tao Hongjing) emerged, establishing the Vermilion Sun Abbey to expound teachings through jade texts and founding the Illuminated Truth Platform. His academy continued the legacy of Mystic Isle immortals, with disciples inheriting the white tortoise's auspicious traces. Golden-knotted phoenix veils passed through generations, while dragon chariots and tiger mounts occasionally manifested miraculous ascensions.

When Master Xuanjing (Li Hanguang) appeared, he embodied harmonious Qi (vital energy), emulating the ancient sage Gengsang Chu's way of life. Emperor Xuanzong of Tang, revering the Dao, personally visited...

This passage documents the historical evolution of Maoshan Daoist temples and imperial patronage of Daoism. During the reign of Emperor Wu of Liang in the Southern Dynasties, the Maoshan temples received royal attention with multiple renovations and expansions (the "danding" refers to alchemical furnaces, while "dongjing" denotes Daoist scriptures). Local devotees worshipped with such piety that even woodcutters voluntarily observed logging prohibitions around the temple grounds, mirroring the ancient reverence shown to the burial site of Liuxia Hui.

The text records several emperors' connections with Daoism: King Mu of Zhou once visited the Queen Mother of the West at the Jasper Pool, while Emperor Wu of Han conducted rituals at the Yilan Palace. Throughout successive dynasties, accomplished adepts (shangshi, "superior practitioners") achieved ascension (jietuo, "shedding the mortal form") through cultivation here, with frequent accounts of celestial visits (yunxuan yugai, "cloud-borne carriages with feathered canopies"). These marvels were engraved on stone steles for posterity.

The author reflects on cosmic cycles (si dai xiexie, "the succession of four seasons")—while the Dao's qi (jiuqi, "ninefold energies") remains eternal, worldly fortunes wax and wane like the moon's phases. Maoshan's fortunes similarly fluctuated with the empire's destiny: declining during turbulent eras (chiming, "red illumination" denoting calamities) yet reviving in prosperous times (baishui, "white water" symbolizing auspicious signs).

Particularly noted are Emperor Wu of Liang's (posthumously titled Emperor Xiaogao) Daoist devotion: born with sagely virtue (youlong, "dragon-like," referencing Laozi), he studied under the adept Gan Pan in youth and later emulated Yao and Shun's governance. By abolishing harsh policies (yange xiaobing, "storing weapons and disbanding troops") and reducing taxes (beigong feishi, "humble palaces and simple fare"), he elicited heavenly blessings (baobao xiaoling, "hundred treasures manifesting numina"), achieving merits rivaling those of Emperor Shaokang and Guangwu. The account concludes with praise for the current emperor continuing ancestral virtues through governing via natural principles (bairan zhi dao, "the spontaneously-so Way"), attaining sagehood through wuwei ("non-action") statecraft.

The text describes the construction process and majestic presence of the Maoshan temple complex (ancestral seat of the Shangqing Daoist tradition), embodying Daoist reverence for nature and veneration of celestial principles.

To refrain from killing embodies benevolent De (Virtue), while true learning penetrates subtle mysteries. Maintain humble character—radiant within yet receptive as a valley. Act with transparent integrity, empathizing with common suffering without claiming merit. Cultivate self-perfection through quiet practice, living frugally while inspiring goodness. Let virtuous words startle you like thunder, observe phenomena with meticulous care. Treasure even faint glimmerings, tender as roadside reeds. Teach like spring rains nourishing silently, harmonizing with circumstance while preserving essence.

The author considers the realm our ancestral legacy, its institutions models from the golden Kaiyuan era. Existing ancestral temples prove insufficient for remembrance, ceremonial music inadequate for true reverence. Thus moved by ancestral longing, he solemnly sought sacred ground. When immortals of the Changle Palace (Han dynasty site) manifested their numinous presence, he composed odes like "Birth of the People" to commemorate pacification merits. Turning attention to this sacred peak (Maoshan), he decreed temple construction.

Summoning forest stewards and master artisans with their skills, they framed beams with粟园's applewood, plastered walls with北邙's clay. The new secret hall stood magnificent: eaves piercing clouds, vaulted ceilings like firmament. Jade-decorated rafters shone mutually, beaded nets cast mysterious shadows. Thunder echoed through cornices, rainbow carvings encircled balustrades. Light and shadow danced as rosy mists intertwined with clouds. Within sat the solemn Yuanshi Tianzun (Primordial Heavenly Worthy), while the statue of Taishang Laojun (Supreme Daoist deity) seemed descending on clouds.

Temple gates followed celestial specifications—golden portals with crystalline edges, vermilion doors glowing brilliantly. Inscribed plaques bore dragon-phoenix seal script as divine processions passed through. Winding corridors led to deep chambers, towers rising abruptly. Northern paths connected to ancient Guoqian roads, southern routes to Jiangba thoroughfares. Radiance illuminated the land, pigments adorned mountain vistas. Construction progressed with supernatural speed, its refinement appearing heaven-wrought.

When winter stars faded and spring's first tung blossoms emerged, when immortal carriages turned at Chicheng Mountain amid white crane gatherings, townsfolk formed human curtains with linked sleeves. Bathing in numinous winds, they sensed cosmic harmony; gazing at cloud-wrapped palaces, they understood celestial majesty. Centuries hence, people would still revere this Xuanyuan Terrace (Yellow Emperor's relic); with the Three Longevity Stars standing guard eternally at Jiang Yuan's shrine (mother of Zhou ancestor Houji). Truly sublime—beyond mortal description!

This passage documents the historical significance and religious meaning of Mount Mao (Maoshan), a sacred Daoist mountain. It begins by describing how the Great Dao (Da Dao, the supreme truth of Daoism), though formless and without shape, manifests miraculous transformations. Through its profound and mysterious principles, it teaches humanity to return to their original pure nature. This teaching enables people to attain blessings, longevity, and peace, recorded by historians and inscribed on steles for posterity.

The text mentions that the Supreme Dao (Zhi Dao) is vast and unfathomable, generating the clear and turbid Qi (vital energy) from nothingness, thereby creating heaven and earth. Later, humanity emerged, and rulers appeared. Legendary sage-kings like the Yellow Emperor (Huangdi) sought the Dao at Mount Kongtong and pursued the Mysterious Pearl (Xuan Zhu, a metaphor for truth) at the Red River. By the Tang Dynasty, the imperial family revered Daoism, constructing grand temples and monasteries.

It vividly depicts the magnificent scenery of Huayang Cavern-Heaven (one of the 36 sacred Daoist grotto-heavens) on Mount Mao: golden peaks gleaming in the sunset, morning mists swirling around towering pavilions. Here, cinnabar (Dan Sha, used in alchemy) flows like rivers, mist-shrouded willow valleys stretch endlessly, and the Mirror-like Thunder Pool reflects the beauty of Mount Jiuhua. Devoted cultivators attune themselves to heaven and earth here, while realized adepts (Han Zhen Shang Ke, "true immortals") traverse the skies on wind-wheels (Daoist celestial vehicles).

Finally, the text records the erection of this stele on the first day of the twelfth lunar month in the Jisi year. It emphasizes that Huayang Cavern-Heaven is a blessed land near Jinling (modern Nanjing), long revered as a gathering place for immortals. During the Shengli era (698–700 CE) of the Tang Dynasty, the site fell into neglect but was later restored, with protections reinstated against logging and grazing. The inscription, composed by Xu Xuan, preserves Mount Mao’s legacy as a sacred Daoist mountain and its historical development.

This passage records the restoration of Mount Mao (a renowned Daoist mountain) in the year 917 CE (Tianyou Dingchou of the Tang dynasty) under the leadership of Perfected Lord Wang Qixia. A master of profound Daoist practice, Wang arrived at Mount Mao with the determination to revive the mountain's former glory, inspiring others through his virtuous character (De). He dedicated all donated resources to renovating the temples, reclaiming a ten-mile radius from Liangchang Cave to Leiping Mountain as sacred Daoist land—prohibiting logging, grazing, and clearing overgrown burial sites.

Perfected Lord Wang constructed an altar (a Daoist ceremonial platform) at Leiping Mountain and built a pavilion before Liangchang Cave, providing spaces for Daoist cultivation and residence. He also restored the abandoned Lingbao Hall to the right of Ziyang Temple, exhausting resources to erect new halls. Local officials, including the Military Governor and Prince of Liang, contributed funds, completing the renovation of old and new temples within a year.

The text emphasizes that these achievements relied on the assistance of Daoists like Jing Ruoxu. In April 952 CE (Baoda Renzzi), Perfected Lord Wang documented the boundaries of all Mount Mao structures, submitting them to the imperial court with protective decrees, and entrusted their management to Deng Qiyi, the mountain's overseer. Shortly after completing this work, he ascended to immortality (yuhua).

The author concludes that achieving immortality requires three qualities: innate endowment (a clear-spirited [Shen] and extraordinary bone structure), cultivated disposition (emptiness like a valley, profound Virtue [De]), and diligent practice (promoting the true Dao [Dao], manifesting miracles). Perfected Lord Wang embodied these, earning his place among the immortals (zisu refers to the register of transcendents, huangting to the celestial realm).

This passage documents two significant historical relics and associated figures from Maoshan (a renowned Daoist mountain).

Regarding the stele inscription for the alchemy well of Patriarch Xu Changshi (Xu Mi) of the Shangqing (Highest Clarity) tradition: Though the immortal traces of the Perfected Xu have long departed with his ascension, his enduring legacy remains in this world. Venerable Deng, in admiration of this ancient sage, specially commissioned this stele in the eighth month of the year Jiwei. The inscription describes how this alchemy well (used by Daoists to draw water for refining the Golden Elixir) has endured the vicissitudes of time, its waters still clear as icy springs and sweet as jade nectar, nourishing the surrounding sacred fields. The author, having journeyed from the west to seek these immortal traces, paid homage to the ancient site at Ziyang Abbey. It felt akin to ascending the hall of Lu where Confucius once taught, and so he reverently inscribed this memorial, hoping future seekers of the Dao would inherit this precious heritage.

Concerning the record of Lingbao Abbey: Lingbao (short for the Scripture of Numinous Treasure, a pivotal Daoist classic) contains the profound mysteries of heaven and earth. This section recounts how Lord Xu of the Eastern Sea (Xu Wen, a prominent official of the Wu Kingdom during the Five Dynasties period) rebuilt the abbey. Daoist Wang Qixia notes: The Supreme Dao prioritizes the cultivation of Virtue (De), followed by meritorious deeds. True merit must benefit all beings, and practitioners should transcend worldly attachments. The Maoshan Daoist Mao Dongqing established himself through integrity, first cultivating on Mount Heng before retreating to Maoshan. His sincerity moved heaven, ultimately leading to his ascension. Lord Xu, inheriting this noble tradition, grounded himself in Virtue, loyalty, and trustworthiness. His wisdom allowed him to foresee the future, and his understanding of the Dao reached the highest realm. His restoration of the abbey continues the admirable legacy of past Daoist practitioners.

This passage documents the rise and fall of Lingbao Temple (Lingbao Yuan) on Maoshan. During the Tianjian era of the Liang dynasty, the renowned Daoist master Tao Hongjing (known as Master Zhenbai) first established Zhaozhen Temple (later renamed Ziyang Temple) here. Located east of Xiaomao Ridge, it was nestled between Leiping Mountain to the south and Zhongshan to the north, surrounded by peaks like stars encircling the moon. The compound originally featured lofty towers and pavilions housing precious Daoist scriptures (the Three Caverns' Jade Texts), where disciples like Immortal Zhou practiced Daoist cultivation and alchemical refinement (Neidan) seeking ascension.

By the Taihe era of the Tang dynasty, Grand Marshal Li Deyu repeatedly sponsored renovations. Daoist Sun Zhiqing rebuilt the temple on its original site and renamed it Lingbao Temple. Later destroyed by war, it lay abandoned for over fifty years—overgrown with brambles and inhabited by foxes and hares.

The author, Qixia Zhou (likely a Daoist monastic name), had practiced cultivation since youth despite continuous warfare. He initially lived here in a thatched hut surrounded by pines and orchids. Later summoned by Prince Qi to serve at court, he gained imperial favor. When the local governor retired due to paralysis, he donated a million coins for the temple's reconstruction. The author, feeling the weight of responsibility, worked diligently day and night. Yet he recognized the project's monumental scale required perfect alignment of heavenly timing, earthly advantage, and human harmony (illustrated through metaphors: "A tiger's gaze isn't fixed on one sparrow" and "The full moon isn't made by a single cloud"), expressing cautious reverence for this sacred mission.

This passage documents the construction process and architectural layout of the Maoshan Daoist temple. The content is divided into two main sections:

The first section details the temple's architectural features: A main hall with three chambers was constructed, enshrining the Celestial Worthy of Numinous Treasure (Lingbao Tianzun, one of Daoism's highest deities) at its center. Before the hall stand three-tiered steps and three gateways. Surrounding the main structure are sixteen corridor rooms, along with the restoration of the damaged Jiangzhen Hall. At the northeast corner, the Rui Xiang Hall with three chambers was newly built on its original site, housing the statue of Lord Lao (Laojun) who manifested at Yangjiao Mountain. The southwest corner features the Sanguan Hall (dedicated to the Three Officials of Heaven, Earth, and Water), with solemn statues adorned in resplendent gold. The entire complex displays magnificent grandeur with painted eaves, fluttering banners, and crane motifs.

The second section explains the construction's purpose. It mentions this endeavor aimed to propagate Daoism's authentic teachings and pray for longevity matching heaven-earth and blessings shared with mountains-rivers. The project spanned several years from planning to completion, involving multiple officials and Daoist priests including Huang Luan (holder of the Silver and Blue Light Grand Master title) and priest Jing Ruoxu. Special recognition is given to Master Pan Zunshi (a renowned Daoist practitioner known as "Embodiment of the Mysterious"), whose cultivation realm allowed him to perceive celestial mysteries through devoted practice without intellectual ostentation.

The colophon dates this record to the 9th day of the 9th lunar month in the 3rd year of Dahe era (829 CE) of the Tang dynasty, with the inscription composed by Chen Zi'ang, then Right Reminder official. The text vividly reflects both the scale of Tang-era Daoist architecture and the period's profound religious devotion.

This passage describes the cultivation deeds and spiritual attainments of eminent Daoist masters from Mount Mao (Maoshan), as well as the master-disciple transmission lineage.

Those who cultivate the Dao pursue the Heavenly Dao (cosmic principles), a state of being that transcends verbal expression. This revered master (an honorific title for eminent Daoist practitioners) had attained such profound cultivation that even the emperor personally visited him in a phoenix carriage, yet the master simply received him seated in his hall. The master lamented: A Dao cultivator should dwell in mountain forests far from worldly affairs, yet now due to illness he remained in the mountains troubling the sovereign's visit—truly his own failing. He thus intended to journey east to Penglai, the immortal isles, but temporarily stayed due to the emperor's sincere seeking of the Dao.

The text mentions ancient immortals like the divine beings of Mount Guye and the supreme Dao attainment of Mount Kongtong, indicating the master's cultivation realm equaled these ancient sages. The master had ten exceptional disciples, the most outstanding being Han Fazhao and Sima Zixi, who inherited the Taiqing (one of the Three Pure Ones) lineage and diligently cultivated for years in mountain seclusion. From Maoshan's Ascended Mystery Lord Wang to the reclusive Tao Hongjing of Huayang, down to Sima Zixi, this Dao transmission had continued for two hundred years. These practitioners all shared similar transcendent dispositions and cultivation states.

The passage concludes with a eulogy: Observing heaven-earth's transformations, tracing ancient immortals' paths. Obtaining jade charts (immortal scriptures) and golden tripods (alchemical vessels), verifying the Dao's natural truth. Immortals unite with the Great Dao, heaven and humanity interconnect. With sincere single-minded cultivation, one may ride light and ascend. The immortal Xianmenzi of immortal Danqiu (transcendent realm) attained deathless longevity, liberated from dust in the Yellow Palace (middle Dantian). Profound and mysterious supreme virtue, nurturing nature through emptiness to preserve original truth. The master first cultivated at Maoshan, later entered Huayang's grotto-heaven (one of Daoism's 36 sacred caverns), received precious texts from Ascended Mystery Master Zhenren, and finally dwelt in seclusion at Songshan's Jade Maiden Peak for over fifty years. Sages value handling myriad affairs, while Dao cultivators consider worldly matters burdensome.

This stele inscription records the cultivation achievements of Tang Dynasty Daoist Master Ziyang (surname Hu). It opens with a reference to Daoist philosophy: true treasures lie in inner cultivation, while worldly affairs only bring distractions—hence practitioners choose to retreat to mountain forests.

The text describes how Emperor Gaozong of Tang revered Daoism and yearned for immortal realms, touring regions like Ru Sea and Mount Ji with grand ceremonial processions while performing devout rituals morning and evening, hoping to commune with deities through purification. Master Ziyang taught his disciples: "Within the human body resides the 'Yellow Court dweller' (referring to the inner primordial spirit). Maintain spiritual purity, eliminate arrogance and distracting thoughts—diligent practice brings one closer to the Dao." Ultimately, he achieved feathered ascension, riding clouds into immortality, prompting disciples to carve this memorial stele.

The latter section details Master Ziyang's life: born into a family devoted to Huang-Lao teachings, he demonstrated immortal-seeking aspirations at age eight, took monastic vows at nine, began grain abstention (bigu) at twelve, and at twenty journeyed to Mount Heng seeking grotto-heavens and blessed lands. Later appointed as a Court Ritual Officer responsible for collecting Daoist scriptures, he received transmissions from perfected beings (zhenren) including methods like "Crimson Elixir Solar Essence and Stone Radiance Water Mother." At Bitter Bamboo Monastery, he built the "Feasting-on-Mist Tower" and cultivated between twin osmanthus trees he planted himself. During this period, Mount Mao (Jinling ruins) flourished as a Daoist center, with an unbroken lineage from the Three Mao Perfected Lords to Tao Hongjing.

The author Li Bai praises Master Ziyang's noble aspirations culminating in daytime ascension. The text vividly describes his transcendent bearing: a broad celestial forehead, elongated earlobes, extraordinary bone structure with audible joint movements during motion, and lustrous hair—all manifesting his otherworldly grace. The inscription concludes with lament for his premature departure, suggesting the inscrutability of heavenly mandate.

This passage records the life and spiritual lineage of Li Hanguang (known as Master Zhenyi), a renowned Daoist master of the Tang Dynasty. As a key transmitter of the Shangqing (Highest Clarity) tradition, Li received teachings from Master Zhenyi, who in turn inherited the lineage from predecessors like Tixuan and Shengxuanzi.

In the homeland of Shennong (modern Suizhou, Hubei), Li Hanguang gathered over three thousand disciples. His virtue (De) moved local officials, who frequently sought his guidance on Daoist practices. During the Tianbao era, the eminent Daoist Yuan Danqiu—a prominent figure in Daoist circles—formally invited him to Mount Song to transmit fulu (talismanic registers, Daoism's esoteric scripts). Later, he declined three imperial summons to the Eastern Capital (Luoyang). When he finally complied, he reformed court rituals, transforming the capital's spiritual atmosphere. Yet he never adapted to palace life, likening himself to a seabird uneasy in Zang Wenzhong's care or a monkey unsuited to the Duke of Zhou's robes, and eventually pleaded illness to retire.

Upon departure, he wrote: "The spirits weary of me—not I of this world." Instructing his nephew, the Daoist Hu Qiwu, to prepare a bamboo litter for his return, he was escorted by nobles to Longmen. Passing the shrine of Wang Qiao, he seemed enlightened and peacefully transcended. His body weighed no more than empty robes, exuding an unearthly fragrance. When returned home, Governor Pei led a banner procession to meet him, drawing crowds. Buried on the 23rd day of the tenth month at sixty-two, his legacy endured.

Li Hanguang embodied broad-mindedness, unconstrained by trivialities. His calligraphy, though unpolished, flowed with power; his writings, unadorned, revealed natural brilliance. In life, he shone like sun and moon; in death, he shed mortality like a cicada's husk. The Buddhist monk Zhenqian, admiring his virtue, commissioned his epitaph. Disciples like Yuan Danqiu honored him with moonlit pine-clearing rituals, carving steles for eternity.

The eulogy praises: This sage immortal, who ascended (yuhua) in his sixties, radiated alongside Master Ziyang (Sima Chengzhen). Adapting like dragon and serpent, he saw life and death as day and night. Those destined will follow his spirit onward.

(Note: Lacunae in the text are supplemented contextually; "fulu" denotes Daoist talismans for summoning spirits, while "yuhua" signifies a Daoist's ascension to immortality.)

This passage primarily documents important stone inscriptions from various locations on Mount Mao (Maoshan), a renowned sacred mountain in Daoism. It mentions numerous steles recording Daoist history, including inscriptions commemorating eminent Daoist masters (Zhenren) from different periods.

For instance, there exists a stele recording the deeds of Master Pan (Tixuan Zhenren), with identical inscriptions found at both Mount Song and Yongzhou. Another commemorates Master Wang Fazhu (a prominent Tang dynasty Daoist), composed by Tang official Liu Wei. The "Stele of Register Transmission" (Shoulu Bei), commissioned by Emperor Xuanzong of Tang (Emperor Minghuang), documents the imperial reception of Daoist initiation rituals (Fulu), alongside the "Scripture Repository Stele" preserving canonical texts.

The text further enumerates temple inscriptions across Mount Mao's sacred sites: the Chongyuan Temple Stele was composed by Sun Chuxuan and calligraphed by Yang Youjing; the "Three Transmission Records" chronicle the life of Master Sun (possibly the famous physician Sun Simiao); both the Memorial Temple Stele and White Crane Shrine Record were written by Liu Shi; the inscription honoring Master Xu was composed by Zhang Jiasu; the Stele of Deng Weiyi was authored by Xu Kai; the Jade Firmament Hermitage Stele by Lu Shimou; the Lower Anchorage Temple Record by Huang Dongyuan; and the inscription for Master Ninghe Chen among others.

The passage concludes by noting some fragmented inscriptions ("texts partially lost"), all preserved in the twenty-fourth volume of the Maoshan Records. These epigraphic materials hold significant value for researching Tang dynasty Daoist history and the transmission of Maoshan's lineages.