《茅山誌》Vol. 25

On Mount Mao (a renowned Daoist mountain in present-day Jurong, Jiangsu), legends speak of small black dragons swimming in the Thunder Peace Pond and Fire Cleansing Palace Pond, though few witness them today. The Pond of Perfected Guo also frequently hosts numinous creatures, their movements unpredictable. Even when captured and taken beyond the mountains in sealed containers, these divine beings mysteriously vanish.

Recently, the imperial court dispatched Special Envoy Ren Wenqing to conduct a zhaijiao (Daoist purification ritual) at sacred mountains to pray for the people's welfare. After his devotions, Ren obtained two dragons intended for the emperor. During the journey, one was lost in a storm, leaving only a black dragon presented at court. The emperor, examining this marvel, confirmed its divinity and composed the "Ode to Observing the Dragon" to commemorate the event.

The ode proclaims: The dragon, foremost of the Four Auspicious Beasts, embodies boundless transformation. Mount Mao—a blessed realm of the Three Mao Perfected Lords (Mao Ying, Mao Gu, Mao Zhong)—harbors hidden numina. Pond-dwelling immortals tame dragons that appear and vanish, riding clouds to bring nourishing rains. Commoners attempting capture find them gone upon leaving the mountain. This time, the envoy's sincere prayers yielded two dragons, though one disappeared en route—a mystical accord between human and dragon hearts. I, fortunate to behold a true dragon undisturbed, devoutly pray for seasonal harmony and abundant harvests. (Recorded sixth month, 1010 CE, Dazhong Xiangfu era)

Another account details Empress Dowager Liu's reception of the Shangqing registers (highest Daoist initiation texts) during the Tiansheng era of the Song dynasty. This occurred in the fourth imperial generation, the third year of Emperor Renzong's reign. The empress dowager, innately radiant, pursued Daoist cultivation amid state affairs. Grand Master Song Ziying of the Shangqing Great Cavern lineage presided, with Imperial Academy Attendant Meng Yingzhi documenting the ceremony. During the rites, the Golden Consort (a Daoist immortal) descended into the resplendent hall, while jade blossoms suffused the sacred space with fragrance.

This scripture recounts the cultivation practices and lineage transmissions of ancient Daoist adepts at Mount Mao. Practitioners purified their minds in meditation chambers, devotedly reciting the Scripture of the Twofold Scenery of the Yellow Court (Huangting Erjing Jing) day and night without weariness. This practice not only followed the ancient sages' teachings on governing the ethereal and corporeal souls (hunpo), but also represented the fundamental cultivation path of returning to one's original nature and benefiting all beings. Through visualizing the Three Purities (referring to Jing, Qi, and Shen), contemplating the Nine Perfected (the Nine Celestial Honored Ones), and wearing jade ornaments, adepts could seemingly perceive the forms of the Southern Perfected (the Immortal Elder of the South Pole) and the Queen Mother of the West (Xiwangmu). With prolonged practice, spiritual resonance gradually manifested; accumulating merit through these practices ultimately led to attaining the Dao and achieving immortality.

The text mentions that during the Xingning era (363-364 CE) of the Eastern Jin dynasty, Lady Wei Huacun (the Perfected of Purple Emptiness) received the Precious Texts of the Great Cavern of Highest Clarity (Shangqing Dadong Baowen) from the Perfected of Minor Subtlety and Pristine Emptiness (Xiaoyou Tianwang Qingxu Zhenren) at Mount Wangwu. She later transmitted these teachings at Mount Mao to Yang Xi (Perfected of Eastern Florescence) and Xu Mi (Marquis of Shangqing Immortality), establishing the Shangqing (Highest Clarity) lineage of the Maoshan tradition.

Subsequently, the imperial court dispatched Master Huangfu Xiji and others to collect and compile the Shangqing scriptures, including over ten volumes of essential texts such as the Divine Scripture of the Three Grades of Shangqing (Shangqing Sanpin Shenjing) and the Jade Clarity's Concealed Writings (Yuqing Yinshu), along with fifteen types of ritual contracts including the Golden Immortal and Jade Horse talismans. Following Daoist liturgical protocols, they prepared a complete set of ritual implements: golden dragons, jade fish, silver wild geese, cloud-patterned brocade with phoenix designs, luminous mirrors, numinous swords, five-colored silks, ritual vestments, and other liturgical items. First, envoys were sent to the Southern Peak (Mount Heng) to announce the rituals to the Perfected of Purple Emptiness. After receiving silent approval from the deities, the court then ordered officials from the Palace Domestic Service—Kang Congzheng, Jiang Deyong, and others—to collaborate with Daoist leaders including Li Zhisun in conducting the corresponding ritual ceremonies.

This passage documents a grand Daoist ritual held at Mount Mao during the Song Dynasty. Several eminent Daoist masters (including Shi Zhizhang, Zhou Suiliang, Huangfu Xiji, and Xue Qinghe) brought green memorial petitions (documents addressed to celestial deities) and yellow silk to Chongxi Temple at Mount Mao in Jiangning Prefecture. There they established a Shangqing Yellow Altar and conducted a seven-day Jade Register Ritual (a major zhaijiao purification ceremony). Afterward, they set up 360 auxiliary altars for liturgical transmissions (keyi ordination rites), followed by a three-day Thanksgiving Ritual.

Throughout the ceremony, all Daoist priests and female practitioners (daonü) on the mountain observed collective purification. They cast ritual tokens like golden dragon-jade tablets and golden ring-jade fish into sacred water grottoes including Huayang Grotto, Yan Grotto, and Golden Mountain. These offerings served as oaths to the Seven Sacred Ones (important Daoist deities) and expressions of devotion to the Ninefold Celestial Realms (highest heavenly spheres). The entire ceremony fully demonstrated the proper protocols of master-disciple transmission.

The account particularly describes auspicious omens during the ritual: spirit cranes flew low in greeting, multicolored clouds filled the sky, mystical winds suddenly arose at night, and sweet rain fell everywhere. Participants believed these were signs of the Wind Earl and Rain Master (deities of wind and rain) cleansing the ritual space. During the formal transmission rites, nine-colored auroras shimmered while three pure vapors (azure, white, and purple mists) swirled around the altars. Rainbow banners shone brilliantly as myriad spirits stood in solemn reverence. Additional marvels included white cranes circling above the altars, crimson mists winding through the mountains, and fragrant breezes permeating the air.

The passage concludes by observing: Although cultivation has numerous methods, progress must follow proper sequence. Though supreme deities have no fixed form, sincere devotion naturally elicits response. This ceremony's perfect completion demonstrated the participants' profound sincerity aligning with cosmic principles, enabling communication between humans and spirits. Only through accumulated virtue over lifetimes and diligent practice could such attainment be possible. When beginning and ending well while following the Dao, natural fulfillment arises—perhaps ultimately allowing one to ride the Eight Radiances Flying Rosy Chariot (immortals' cloud vehicle) and roam with the Three Primes (heavenly, earthly, and water officials).

The records of Wuyun Temple (a renowned Daoist mountain temple located in present-day Jurong, Jiangsu) on Maoshan Mountain state: On the twenty-third day of the fourth lunar month in the third year of the Tiansheng era (1025), a grand ritual altar ceremony was jointly presided over by several senior Daoist ritual masters (Zhang Shaoying, Jiang Yuanji, and Song Ziying).

This passage documents the founding circumstances of Wuyun Temple. In the second year after the passing of Duke Wenmu of Ji (a Northern Song chancellor), his wife, the Lady of Xu State, petitioned the imperial court to construct a Daoist temple on the southern slopes of Maoshan Mountain as a dwelling place for her late husband's soul. Emperor Renzong of Song, moved by the chancellor's meritorious service, specially appointed local official Li Di to oversee the construction and dispatched Zhang Deyi, a former subordinate of Duke Ji, to supervise the project. Fourteen years later, due to the temple's incomplete scale, Duke Ji's nephew Shi Yong was sent to expand it. The complex was finally completed in the first year of the Kangding era (1040), with the emperor bestowing the name "Wuyun Temple" (Temple of Five Clouds).

The temple was built in harmony with the mountain's contours, featuring an imposing scale: the main hall enshrined divine statues, the secret hall housed sacred Daoist relics, pavilions rose majestically, and winding corridors extended throughout. It included dedicated kitchens, storerooms, and stables. Outside the temple grounds, remnants of altars from previous dynasties were preserved, surrounded by ancient pines and deep caverns, embodying the unique aura of a sacred mountain realm. The construction strictly adhered to Daoist liturgical protocols, with three eminent Shangqing (Highest Clarity) lineage masters serving respectively as the recommender (baoju), overseer (jiandu), and ordination master (dushi).

References in the text to "offerings of nine-colored phoenix brains" and "nectar of ten refined circulating waters" denote precious ritual offerings used in Daoist zhaijiao (purification ceremonies), symbolizing the highest reverence for the divine. The temple's founding purpose was to "manifest reverence for the vast heavens" (zhao shi hao qiong) and "safeguard the true sovereign" (bao ning zhen zhu), praying for national prosperity, peace, and an end to warfare.

This passage documents the construction of the sacred Taoist site at Mount Mao and religious activities during Emperor Zhenzong's reign in the Song Dynasty. It describes how Taoist monasteries were built beyond fertile fields, with grain stores to sustain practitioners, while diligent adepts were selected to reverently practice esoteric rituals. Taoism's teachings emphasized serenity through Wuwei (non-action) and returning to primal simplicity. Later generations who admired this tradition emulated it, allowing various mystical scriptures to circulate, and making secluded grotto-heavens frequented by transcendent beings.

At that time, Emperor Zhenzong ceased military campaigns and instead promoted civil governance. He conducted the Fengshan sacrifices at Mount Tai, worshipped the Earth Goddess, paid homage to immortal relics, and constructed numinous palaces—all in an effort to revive the ceremonial systems of ancient sage-kings. High-ranking ministers assisted the emperor in policymaking while studying classical rites externally. They established protocols by referencing earlier texts, ensuring smooth implementation of imperial decrees. Whether performing the jade-sealed Fengshan rituals at Mount Tai, the Yi-zeng sacrifice by the Sui River, or suburban inspection tours, all strictly followed esoteric Taoist liturgy (Keyi).

The text mentions a certain "Lord" (likely a senior official) who repeatedly served as ceremonial envoy, overseeing major events like the imperial canonization of the Five Sacred Peaks and spirit-spring sacrifices. Leading teams of erudite scholars, he compiled canonical texts into standardized models for posterity and was commissioned to collate Taoist scriptures. During this period, the golden tablets and jade books preserved in sacred mountain grottoes underwent systematic verification to eliminate errors. Though naturally disinclined to worldly affairs, this minister remained highly valued by the court. Often reciting Taoist scriptures amidst cloud-wrapped immortal realms, he yearned for the carefree existence of the legendary transcendent Chisongzi, immersed himself in Golden Elixir (Jindan) studies, and frequently discussed metaphysical truths with realized adepts—gradually developing aspirations to ride clouds and cranes beyond mundane existence. His days of leisure were wholly devoted to this cultivation atmosphere.

This passage records the interactions between a Song Dynasty official and the hermit Zhu Ziying of Mount Mao (a sacred Daoist mountain), as well as the mountain's special status as a Daoist sanctuary.

During his leisure from official duties, the official devoutly constructed a purification altar for Zhaijiao (Daoist purification rituals), distancing himself from worldly clamor. In the Renchen year of the Qianxing era (1022), he was appointed to serve in Linling and discovered that Mount Mao lay just beyond the city. Later, upon receiving an imperial decree, he conducted sacrificial ceremonies there. Enchanted by this sacred land of spiritual mountains, he lingered, reluctant to leave. The hermit Zhu Ziying had long secluded himself in the mountains, and the official, admiring his detached and tranquil character, formed a deep friendship with him.

After returning to the capital to resume his duties, the official recommended Zhu Ziying for a court position two years later. The two conversed with great delight, their insights transcending the mundane. When Zhu Ziying returned to Mount Mao, they made a pact to one day live as neighbors in this blessed cave-heaven (Dongtian). Months later, the official passed away, yet even on his deathbed, he remained devoted to the idea of building a Daoist temple on Mount Mao, having spent 1.5 million in personal funds without using public money. The court later issued an edict entrusting Song Ziying (possibly another name for Zhu Ziying) to oversee the project, fulfilling the deceased’s final wishes.

The text cites the Zhengao (a Daoist scripture), which records that the "earth lung" (a Daoist term for spiritual nodes within mountains) of Mount Juqu (an ancient name for Mount Mao) possesses exceptional soil and water, known as the Huayang Cave-Heaven, a sacred refuge for escaping calamities and transcending the mortal world. It is mentioned here that those of utmost loyalty and filial piety would first serve in the spirit realm after death before ascending to immortality, much like the bureaucratic promotions in the human world. This suggests that the official’s deep devotion to Mount Mao was no coincidence.

In life, this official achieved extraordinary merit, reaching the highest echelons of power. Had he not been endowed with extraordinary spiritual resonance (Qi), how could he have shouldered such responsibilities? Had he not unknowingly aligned with the Daoist path to immortality, how could he have been so exceptional? Wielding both civil and military authority, he assisted the sovereign, and after attaining fame and success, he ultimately transcended the mundane, meeting the ancient immortals Xianmen and Wo Quan amidst the clouds—a truly fulfilled life. His family faithfully carried out his final wishes, and his son, the Palace Secretary, inherited his father’s aspirations, ultimately completing the construction of the Daoist temple on Mount Mao. The author was entrusted to compose this commemorative record for posterity.

This stele inscription records the life of Zhu Ziying, the 23rd-generation Great Cavern State Preceptor (a high-ranking Daoist master title) of the Shangqing lineage at Maoshan, who was also known by his honorific title "Mysterious Master of the Dry Origin Temple." Zhu Ziying, styled Yinzhi, was a native of Songyangli in Jurong County.

At eight or nine years old while herding cattle in Guogan Village, when other cowherds amused themselves making reed flutes and using ox horns as whips, he alone claimed he couldn't participate. As the children mocked him, he suddenly produced a bamboo flute from his sleeve and began playing—the music summoned cranes descending from the sky. When he attempted to mount one, he fell off, frightening all the children. Thereafter, cranes would frequently appear when he tended cattle, which villagers considered ominous. His parents then sent him to study Daoism under Master Song Wenji at the Jade Dawn Temple.

Blessed with extraordinary talent, Zhu formally became a Daoist priest at eleven. Though born to farming folk with no Confucian education, he could memorize Daoist scriptures effortlessly upon first reading. When chanting texts like the Six Classics, Hundred Masters, Three Vehicles (Shangqing, Lingbao and Zhengyi traditions), and Thirty-Six Sections (classification of Daoist canons), his resonant voice would attract scholars from afar. Listeners marveled that his recitations—even with closed eyes—never omitted a single character.

His mature writings flowed with natural brilliance, particularly his poetry where every line shimmered with perfection. When Magistrate Ma Gongliang of Jinling sent him correspondence, he refused even to glance at it. Though his master worried about this breach of etiquette, Zhu explained: "It's not that I disregard propriety—they're testing me." Later he practiced with Zhang the Refiner of the Mingzhen lineage, Shao Ying and others at Maoshan ("plucking vines" refers to herb-gathering and cultivation in the mountains). The stele concludes by noting its erection in October 1042 (2nd year of Qingli reign, Northern Song), supervised jointly by officials and Daoist priests.

(Note: The "Three Vehicles" denote the canonical texts of Shangqing, Lingbao and Zhengyi traditions, while "Thirty-Six Sections" refers to the thirty-six divisions of the Daoist canon.)

This scripture recounts the wondrous experiences of a Daoist cultivator practicing on Maoshan:

At the Celestial Market Altar atop Jijin Peak (a site for Daoist rituals), two ascetics lived in austere simplicity. They practiced grain avoidance (bigu), their emaciated bodies reduced to mere bones, sustaining themselves only on morning dew. They cultivated the method of traversing between the three luminaries (sun, moon, and stars), wearing jade pendants (lingdang, sacred Daoist ritual objects) while pursuing the swift path to celestial ascension. Soon, many sought them out, including a visitor named Zhang who warned: "If you continue attracting crowds, you may invite misfortune."

Later, the cultivator prepared to journey to Shu (modern Sichuan) in search of immortality herbs. At Jianmen Pass, he encountered an elder with white hair and a childlike complexion. Sitting cross-legged in the middle of the road, the elder inquired about his destination. Upon hearing the cultivator intended to follow Tao Hongjing's (the renowned Southern Dynasties Daoist recluse) path of alchemical cultivation, the elder laughed heartily: "Tao Hongjing attempted the Golden Elixir (jindan) five times without success, ultimately lamenting the vanity of fame—even having to crawl through dog holes in broad daylight. Your foundation remains shallow; if you don't conceal your brilliance, worldly conventions may destroy you."

Suddenly recalling Tao Hongjing's seven-century-old prophecy about an exceptional talent emerging at Maoshan, the elder instructed the cultivator to grasp his robe with closed eyes. In an instant, they arrived at Qingcheng Mountain, where the elder transmitted the "Nine-Cycle Golden Cauldron Flying Essence Sword Method" (an advanced neidan technique). Only then did the cultivator realize this was the legendary Chen Tiejiao ("Iron-Footed Chen"), the immortal who once sought elixirs for Emperor Taizong of Tang to no avail. With these words, the elder vanished.

During his eastward return, remembering missing texts in Maoshan's Daoist Canon (daozang), the cultivator traveled to Laixiang (Laozi's hometown) to collate ancient scriptures at the Taiqing Temple. Residing there over a year, he received frequent visits from a beggar surnamed Wu who carried a tattered case.

This account describes the extraordinary encounters and imperial summons of Song Dynasty Daoist master Zhu Ziying (referred to as "the Master" in the text) during his cultivation at Mount Mao.

The narrative tells how Zhu encountered several mysterious figures (including a yellow-robed novice and the Five Immortals) in the meditation hall. They initially mocked Zhu, comparing him to a beggar, until the Water Star Youth (a Daoist stellar deity) enlightened him: "You truly possess the makings of a cultivator, but old habits remain. Unless you cleanse body and mind, they will ultimately hinder you." The youth then guided Zhu's spirit on a celestial journey to the River Central Prefecture (a Daoist paradise), where they walked on water as if treading solid ground. Before suddenly departing, the Water Star Youth admonished Zhu to practice in seclusion and avoid flaunting his spiritual attainments, promising they would meet again.

Later, when the imperial court constructed the Jade Purity Zhao Ying Palace, Minister of Works Xue Ying recommended Zhu Ziying. Despite multiple imperial envoys bearing summons, Zhu repeatedly submitted memorials declining the honor. Only after persistent recommendations from Grand Councilors Ding Wei (Duke of Jin) and Wang Qinruo (Duke of Ji), a personal decree from the Empress Dowager, and pressure from local officials did Zhu reluctantly comply. Upon arriving in the capital, he received exceptional honors surpassing even those accorded to eminent Daoists like Tao Hongjing of the Liang Dynasty and Wu Yun of the Tang Dynasty. Even after ascending the Precious Talisman Pavilion by imperial command to observe celestial writings, Zhu continued petitioning to return to seclusion.

The text also records poetic exchanges between Zhu and the two grand councilors. Ding Wei's verse suggested "true recluses need not shun the imperial court," while Wang Qinruo questioned "why break our former covenant." It concludes by noting the Empress Dowager's particular insistence—stemming from her remembrance that the Huayang Grotto-Heaven (Mount Mao's primary sacred cavern) had answered the late emperor's prayers for an heir—which led to sending high-ranking ministers to insistently summon Zhu Ziying.

At that time, the emperor's favor towards the Master (referring to the Maoshan Daoist priest) was at its peak, yet he insisted on returning to his eastern homeland for cultivation. Resolute in his spiritual practice and aspiring toward celestial realms, he departed with imperial carriages and horses escorting him, preceded by eunuchs conveying the emperor's and empress dowager's regards. Though the emperor had granted permission to renovate all mountain temples (jing: Daoist practice sites), the Master told his fellow Daoists: "We should maintain Maoshan Siming's (the revered deity of the Maoshan school) ascetic traditions, dwelling in mountain caves while diligently practicing superior methods—only thus can we repay imperial grace. Extravagant construction and lavish ornamentation like Western Buddhism would violate Laozi's teachings of compassion and frugality." He merely requested establishing a Changning town near the mountain's base to accommodate pilgrims and merchants, which the court approved.

The Maoshan lineage's Daoist canon (complete collection of Daoist scriptures) then contained precious texts from the Three Caverns and Four Supplements classification system. These esoteric methods, preserved in golden-corded jade caskets, had been transmitted through twenty-three generations since the Southern Peak Perfected Person of the Wei dynasty down to the Master. Empress Dowager Mingsu, wishing to emulate the precedent of Perfected Person Zixu from previous dynasties, requested complete transmission of the Daoist methods. She posthumously honored Masters Zhu and Zhang as ordination teachers (transmission masters), conferred upon the Master the reverential title "Perceiver of Mysteries and Illuminator of Truth," and established Qianyuan and Tiansheng temples to honor this master-disciple lineage—this time the Master did not decline.

While the Master was refining elixirs (the Langgan, Jingshen, and Jing furnaces being alchemical instruments) with the fire phases having reached the fourth cycle, one day he received a letter from Xiao Guan, governor of Shuzhou, forwarded through Jiangning prefecture. The letter mentioned warnings from Daoist Wu Baoyi. Reading it moved the Master to tears, puzzling his disciples. The letter criticized the Master's prominent reputation and disclosure of celestial secrets, advising withdrawal into reclusion as potential remedy. Its elegant prose circulated among literati and cultivators alike, with some even creating engraved portrait stones—this "Immortal Child Wu" was the same figure who had issued warnings during the Tiansheng era's seventh year (1029).

That same year, as the great elixir neared completion, the alchemical cauldron suddenly overturned. Disciple Mao Fengrou secretly reported this. After inspection, the Master sighed: "As my later years approach, this tribulation indeed manifests." By the eleventh month, the Master achieved transcendence at fifty-three. That evening, he unusually secluded himself, instructing disciples not to enter. At midnight, as disciples kept vigil by the alchemical chamber, they glimpsed through a window a vermilion-robed emissary holding a jade tablet standing in the courtyard. Though majestic and radiant, the young attendants still inquired his purpose. The envoy calmly replied: "I am True Official Lu Wenxiu, sent by the Heavenly Emperor to receive Perfected Person Zhu."

On Mount Mao (a sacred Daoist mountain), there was a practitioner who sat in meditation at night observing the stars. His disciples saw him deeply absorbed in seated meditation, holding the jade ruyi scepter bestowed by the emperor. The night was exceptionally cold, yet a circular halo of light appeared above the master’s head, filling the entire room with warmth, while pearl-like beads of sweat formed on his body.

When the master passed away, strange sounds emerged from his coffin—a phenomenon known in Daoism as "liberation from the corpse" (shijie), where an adept’s physical form transcends into immortality. The day before, Tao Hongjing (a renowned Daoist master) had been meditating when the sun inexplicably trembled three times, astonishing all who witnessed it. After the master’s ascension, the sound of cranes echoed through the valley for three consecutive days, resonating like the music of a xiao flute.

The local magistrate, a cruel and oppressive official, once waited by the roadside in full court regalia to meet the master. But the master said, "It is not that I refuse to see you, but the stench of blood around you is too strong." The magistrate nursed a grudge and later found pretexts to expel the master’s disciples, even falsely accusing him of poisoning people with alchemical elixirs. Only the following year, after the magistrate left office, was the master finally laid to rest on the western slopes of Mount Yugang, his grave not far from the alchemical well of Master Li (another enlightened adept).

Fifty-nine years later, the master’s incense attendant, Shi Zhirou, now in his eighties, happened upon fragmentary records of these events preserved by the Daoist Ren Huaiyi of Xijianzhou. Kneeling in sorrow, Shi lamented, "How could my master’s virtue remain obscured?" Believing that a ninety-year-old disciple of the Three Radiances (a senior Daoist practitioner) knew the master’s life best, he entrusted these accounts to me.

This passage depicts the spiritual journey and Daoist philosophy of a eminent Maoshan priest (a Daoist of the Maoshan lineage).

The text describes this Daoist as a descendant of the Gaoyang clan (an ancient imperial lineage) who cultivated on sacred mountains from childhood, wearing purple Daoist robes that revealed extraordinary spirituality. He endured arduous cultivation trials—crossing treacherous Sword Ridge, fording the Yellow River—until finally attaining the celestial affinity. Vivid imagery like "iron-footed with long robes" and "starry youth astride twin waterfowl" portrays his cultivation state.

After experiencing auspicious signs across the Three Heavenly Realms, he received divine office in the Spring Palace (the Daoist eastern paradise). Through sacrifices to Gaomei (an ancient fertility deity), he gained enlightenment and severed worldly ties within the grotto-heaven (Daoist celestial abode). Jade Maidens (Daoist celestial nymphs) transmitted esoteric methods to him, and he inherited the Purple Void lineage from the Primordial Goddess (a high-ranking Daoist deity). During secluded cultivation at Zhao Ying Palace, he was granted access to celestial scriptures (secret Daoist texts).

The narrative follows his practice of Kongtong Mountain's (a sacred Daoist peak) methods until achieving ascension. Though nostalgic for imperial grace (earthly attachments), he dared not delay his celestial destiny. At dawn he bade farewell to the heavenly palaces; by dusk he returned to Embroidered Ridge (Maoshan's alternate name), where true officials (Daoist celestial administrators) already awaited in his courtyard. Through perfecting the Three Vehicles (Buddhist term here denoting Daoist cultivation stages) and accomplishing the Seven Fruits (spiritual attainments), he ultimately achieved immortal ascension.

The concluding section expounds core Daoist cultivation principles: maintain profound stillness while dwelling in mist-veiled hermitages; pursue mysterious states with dragon-tiger as steeds. Though the path remains distant and obscure, keep the alchemical furnace ever burning. Images like Green Ox Valley, stone altars, white elm winds, and jade coffins depict the cultivation environment.

The epiphany reveals the Dao's essence: no need for fame or gain—the Dao resides within. Cultivators achieve sublime form and spirit while recognizing time's impermanence; what need for lead and mercury (alchemical ingredients)? True cultivation follows nature's flow—like pearls forming perfectly round or crimson snow (celestial elixir) congealing spontaneously. Whether in marketplaces or mountain forests, accumulated practice leads to realization. Authentic adepts never flaunt celestial secrets; when knowledge and action unite, enlightenment comes naturally.

Note: The Immortal Child Stele records this celestial youth's image, painted by Daoist priest Dai Daocheng.

This passage records several notable events from the Song Dynasty at the Taoist sacred site of Maoshan (located in present-day Jurong, Jiangsu). It begins with a letter from Daoist priest Wu Shang to a friend, expressing heartfelt longing: "Though separated by mere miles, the distance feels like ten thousand li; each day of missing you spans three autumns. Yang qi drifts like ethereal mist, the wilderness lies clear as still waters—may you maintain serenity of heart. Today I entrust these words to the wild goose messenger, and when this letter reaches the mountain's edge, know I'll already be gazing eagerly toward your arrival."

The text then recounts a story from Emperor Huizong's Zhenghe era (1111-1118 CE). When the emperor was summoning extraordinary talents across the land, an anonymous master called "Observer of Marvels" encountered the immortal Wu Xiantong. Later, when this master returned to the mountains in response to the imperial summons, he received a letter from Wu Xiantong advising him to "conceal radiance and nurture obscurity," shunning empty fame. Local officials presented this handwritten message to the court, and in the eighth month of 1118, Yang Shoucheng—abbot of Maoshan's Qianyuan Temple—had it engraved in stone for preservation.

The concluding section features an inscription composed by three officials including Zhang Shangying for Maoshan's Chongxi Temple. It describes this celebrated southeastern mountain (also called Juqu Mountain) as the location of Taoism's "Huayang Grotto-Heaven" and "Earth-Lung Blessed Land." Since the Jin Dynasty, eminent Daoists like Xu Mi, Yang Xi, and Tao Hongjing had practiced here, leaving enduring traces of their spiritual legacy. Among the mountain's twelve major temples, Chongxi Temple holds preeminence, symbolizing the sacred site's role in upholding celestial will and blessing the nation's people.

(Note: "Huayang Grotto-Heaven" refers to one of Taoism's Ten Major Grotto-Heavens, while "Earth-Lung Blessed Land" designates Maoshan's position among the Seventy-Two Blessed Lands. "The Two Xus, Yang and Tao" denotes the celebrated Jin and Southern Dynasties Daoists Xu Mi, his son Xu Hui, Yang Xi, and Tao Hongjing.)

The text describes the architectural principles of Maoshan Daoist temples in relation to Daoist cosmology, along with the challenges they faced and their reconstruction process.

Maoshan's Daoist temples housed precious golden-jade scriptures, sacred incense offerings, and esoteric talismans (fulu). During annual rituals, imperial officials were dispatched to preside over ceremonies, with land grants provided to sustain the monastic community. The temple complexes stood in majestic splendor, enshrining generations of perfected immortals (xianzhen), their solemn corridors guarded by myriad spiritual protectors. Visitors invariably felt profound reverence, while resident Daoists purified their hearts in these sacred spaces. These were holy sites for transmitting secret immortal arts and preserving efficacious talismans, upholding the cultivation path of clarity, stillness, and non-action (wuwei).

However, the scholar-official class at that time held Daoism in low regard, and local magistrates neglected temple affairs. Temple land revenues were controlled by government offices, with Daoists receiving only rationed grain allocations per capita, further burdened by tedious account audits. Consequently, buildings deteriorated without maintenance—roofs collapsed, beams rotted, and perimeter walls crumbled without repair.

During the Yuanyou era (1086-1094), when He Junbiao served as Commissioner of Chongfu Temple in the Western Capital, he personally witnessed these problems at Maoshan. Summoned to court during the Shaosheng era (1094-1098) and subsequently reassigned to the region, he resolved to rebuild the temples. By coincidence, Zhang Shangying was exiled there, so He entrusted him with architectural plans, requesting verification against Daoist scriptures (jing).

Reviewing the plans, Zhang observed: The southern triple gate served as the passage for clergy and devotees. The Hall of Three Pure Ones (Sanqing), Northern Emperor Hall, and Destiny Hall aligned axially, while the Jade Emperor Hall stood unusually eastward. Quoting the Laozi, he explained: "The Dao follows natural patterns, and natural patterns originate from clear qi." The highest celestial realm is the Jade Pure Realm of Clear Subtlety Heaven, governed by Celestial Worthy of Primordial Beginning (Yuanshi Tianzun); next comes the Upper Pure Realm of Yuqing Heaven, ruled by the Great Lord of Jade Dawn; then the Great Pure Realm of Grand Crimson Heaven, presided over by Lord Lao (Taishang Laojun). The Great Emperor of the North Pole commands destiny deities representing the celestial stems and earthly branches. This architectural configuration embodies the Daoist cosmological framework of "Three Pure Ones and Four Sovereigns."

This passage documents the auspicious events surrounding the layout adjustment of Maoshan (a renowned Daoist mountain) temple complex and the completion of its Jade Emperor Hall.

The text points out that the original arrangement of Maoshan's halls was problematic: the Northern Dipper Hall was placed after the Sanqing (Three Pure Ones) Hall, the Destiny Hall was positioned behind the Northern Dipper Hall, while the Jade Emperor Hall was placed on the left side—all violating Daoist hierarchy. It suggests the Jade Emperor Hall should precede the Northern Dipper Hall, with the Destiny Hall on the left, allowing each deity to reside in their proper place. Additionally, it proposes building a Daoist cloister on the east side and guest quarters on the west, ensuring proper separation between divine and human spaces, as well as Daoist and secular areas.

Magistrate He of Jurong County adopted these recommendations. When the Jade Emperor Hall was completed the following May, auspicious signs appeared: a pair of white cranes circled above the hall, calling throughout the day. Liu Hunkang, a Great Cavern Master (Dongzhen rank) of the Shangqing tradition (an important Maoshan lineage Daoist), remarked that white cranes had previously only appeared occasionally on March 18th, but now descended upon the new hall's completion—clear evidence of Magistrate He's sincerity moving Heaven. The assembly then requested a portrait of Magistrate He be made to commemorate the event.

The passage concludes with a eulogy: The great Dao originates from primordial Qi (vital energy), transforming to create heaven, earth, and all things. Majestic Maoshan stands as a southeastern landmark, with its celestial temples below. Magistrate He corrected the disordered layout and received the auspicious response of descending cranes. These cloud-riding cranes symbolize the resonance between Heaven and humanity. The newly built hall shines with golden splendor, its auspicious signs foretelling the emergence of worthy ministers and generals for the nation, with the emperor's virtue spreading widely. Magistrate He's governance achieved outstanding results, handling all affairs with perfect propriety.

Note: The "Sanqing" mentioned refers to the supreme Daoist deities—Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Lingbao Tianzun (Celestial Worthy of Numinous Treasure), and Daode Tianzun (Celestial Worthy of Dao and Virtue). "Ordained disciples" refers to formally initiated Daoist practitioners, while "Shangqing Great Cavern Master" denotes a high-ranking Daoist title in the Maoshan tradition.

The Maoshan Zhi records the Song dynasty imperial court's veneration of Daoism. The opening section describes how local deities, moved by the sincerity of Maoshan Daoist practitioners, bestowed bountiful harvests upon the region. Grateful villagers made portraits of these Daoists to enshrine and worship, ensuring their spiritual presence would endure alongside the sacred mountain through perpetual offerings. The inscription concludes with official titles and names of administrators from the 3rd year of Shaosheng reign (1096 CE), including the Three Radiances Masters (Sanjing Fashi) of the Shangqing lineage and officials from Jiangning Prefecture, who jointly erected this commemorative stele.

The subsequent Xuanhe Imperial Treatise on Daoist Transformation contains an essay personally composed by Emperor Huizong (whose reign name was Xuanhe) to promote Daoist teachings. Its essence states: The Great Dao (referring to Daoism's fundamental truth) is profoundly mysterious and beyond comprehension, yet it nurtures all creation. Since ancient times, though people have lived within the Dao, they remain unaware of it—just as fish don't recognize the water they swim in. While sages (those who have realized the Dao) can embody and apply its principles, ordinary people wander in ignorance.

The text critiques contemporary social trends: people chase after the empty doctrines of Buddhism (referred to as "Image Teachings"), mistaking nirvana's cessation for ultimate fulfillment—akin to leading the foolish toward self-destruction. The author emphasizes humanity's unique spiritual status between heaven and earth, noting how from fetal development we are nourished by the Three Primordials (Jing-Qi-Shen) and Nine Qi (various cosmic energies), with the Dao as our existential foundation. Only rare superior individuals are naturally attuned to the Dao; those of middling capacity drown in fame and profit; inferior types indulge solely in sensory pleasures. Between the lines emerges the Song imperial family's policy of "elevating Daoism while restraining Buddhism," asserting Daoism as China's authentic spiritual heritage.

People indulge in extravagant clothing, comfortable living, and worldly pleasures, completely losing their way and deviating from their true nature. They fail to understand that our physical forms and vital breath (Qi) are all born from the Dao (the cosmic origin). Just as fish cannot survive without water, what fate awaits humanity if severed from the Dao? All living beings should steadfastly uphold the principles of the Dao.

The Dao is the totality of emptiness, the source from which all things are created. Vast and boundless, its limits cannot be seen; profound and mysterious, its depths defy exploration. All things arise because of it, and all sounds take form through it. Even the vast heavens and earth are contained within the Dao, while the tiniest autumn hair relies on it to take shape. So deep it cannot be climbed by stairs, yet its responsiveness is swifter than lightning—this is what we call the "Hunlun" (the undifferentiated chaos), the root of the Taiji (Supreme Ultimate, the primordial state of the cosmos).

From the Taiji emerged the Two Modes (Yin-Yang): the clear Qi ascended to form heaven, while the turbid Qi descended to form earth. The harmony of Yin and Yang gave birth to humanity. The Five Stars (Wood, Fire, Earth, Metal, Water) radiated their essence, and the Three Lights (sun, moon, stars) shone universally, thus forming the Three Powers: heaven, earth, and humanity. As the Dao operates, it brings forth the changes of the four seasons, the alternation of cold and heat, the creation of objects in myriad forms, and the patterns of rise and decline, growth and decay. The sun and moon hang high in the sky, the stars follow their orbits, thunder rumbles, wind and rain nourish, grains grow to sustain all people, and all things flourish endlessly. That humans can plow and eat, weave and clothe themselves, enjoying peace and prosperity—all this is the result of the Dao's mysterious creation and nurture.

Consider the eras from Fuxi to the Three Dynasties (Xia, Shang, Zhou): though their names differed, their reverence for the heavenly Dao and worship of the supreme remained the same. Today, those who remain deluded and confused ought to investigate this truth and reverently follow the heavenly Dao—would this not be excellent? Moreover, the all-seeing heavens command awe. This proclamation is issued to correct long-standing errors, increase blessings for all under heaven, and guide people toward renewal through goodness, awakening them to profound realization and inspiring them to rededicate themselves to the true Dao. Thus, above, it aligns with the will of heaven; below, it carries forward the aspirations of the sages, allowing the radiance of supreme goodness to forever illuminate the land of virtue (De), while the realm of benevolence and longevity spreads throughout the human world—is this not truly magnificent?

(This scripture was composed by Emperor Huizong of Song during the Xiantian Festival in the Daguang Gengyin year at the Xuanhe Hall. It expounds the Daoist cosmology of "the Dao giving birth to all things" and emphasizes humanity's need to follow the heavenly Dao and return to their original truth.)

The Maoshan Zhi records an event that occurred on the day of Jiwei in the eleventh month of a certain year. At that time, a Daoist priest named Da Jingzhi, who held the religious name "Master Shoujing Ninghe" (meaning a master who cultivates stillness, concentrates the spirit, and harmonizes Qi), erected a stone stele. The inscription was personally written by the 30th-generation "Celestial Master Successor of Han" (Tianshi), Zhang Jixian, referring to the inheritor of the Daoist lineage established by Zhang Daoling, the first Celestial Master of the Han dynasty.

Several specialized Daoist terms here require explanation: "Celestial Master Successor of Han" denotes the transmission lineage of the Celestial Master tradition from Longhu Mountain, passed down generation after generation since its founding by Zhang Daoling (the first Celestial Master). "Shoujing Ninghe" (maintaining stillness and harmonizing Qi) is a crucial Daoist practice, emphasizing the cultivation of inner stillness to consolidate vital energy (Qi) and achieve a state of harmony. The act of erecting a stele itself often marks significant events or doctrinal transmissions in Daoist tradition.