《茅山誌》Vol. 26

In the 146th year after the establishment of the Song dynasty, when heaven and earth were in harmony, all things flourished, and the nation's fortune surpassed ancient times, Emperor Zhezong of Song devoted himself to accumulating merit and reverently honored the true essence of Daoism, showing particular regard for accomplished adepts. At that time, the Three Radiances Master (Sanjing Fashi) Liu Hunkan of the Shangqing (Highest Clarity) tradition at Maoshan (a sacred Daoist mountain) was renowned throughout the southeastern regions for his profound mastery of the Dao. The emperor dispatched palace envoys bearing generous gifts to invite him.

Unable to decline the imperial summons, Liu Hunkan entered the court and was appointed abbot of the Shangqing Chuxiang Palace, receiving frequent imperial favors and presiding over major state rituals. Later, when he requested permission to return to Maoshan, the emperor consented and bestowed upon his residence the name "Yuanfu Abbey." When the current emperor ascended the throne, continuing his predecessor's devotion to the Dao, he again sent envoys to bring Liu Hunkan to the capital, honoring him with even greater ceremony than during the Yuanfu era.

Before long, Liu Hunkan once more sought to return to his mountain retreat. The emperor conferred upon him the honorific title "Preserver of Truth and Master of Sublime Wonder" (Baozhen Guanmiao Xiansheng), presenting rare treasures including a jade seal inscribed "Immortal Lord of the Nine Elders' Celestial Capital," white jade prayer beads, an incense burner tube, and a red silk dragon fan. The emperor personally transcribed three scriptures as gifts: the Scripture on Salvation (Duren Jing), the Scripture on Clarity and Stillness (Qingjing Jing), and the Divine Talismans of the Six Jia (Liujia Shenfu)—all extraordinary treasures rarely seen in the mortal world.

The emperor declared: "Our predecessor built Yuanfu Abbey at this sacred mountain to reverently serve the deities and pray for enduring national prosperity. Now that We have inherited the mandate, We observe the abbey remains incomplete—how could We neglect this duty?" He thus ordered the Jiangdong Transport Commission to oversee construction costs, granting an additional one hundred blank ordination certificates (duodie) as financial support, with officials appointed to supervise the project. Concurrently, he elevated the honorific titles of the Three Mao True Lords worshipped at Maoshan: Lord Siming became "True Lord of the Supreme Origin's Wondrous Dao and Controller of Destinies," Lord Dinglu became "Perfected Being of Penetrating Stillness and Stabilizer of Records," and Lord Baoming became "Perfected Being of Penetrating Grace and Preserver of Life." The emperor also commanded the Shangfang Workshop to craft the "Nine Bestowments" ritual vessels symbolizing the Mandate of Heaven from gold and jade.

This passage records the construction of Daoist temples on Mount Mao (a sacred Daoist mountain) during the Song dynasty. To honor the divine radiance of the Three Mao Lords (the Daoist immortals Mao Ying, Mao Gu, and Mao Zhong), court officials and local magistrates devoutly carried out the emperor's orders without negligence. The project began on the ninth day of the first lunar month and was completed on the fifteenth day of the eighth month in the fifth year of the Chongning era.

The main structures included: the Wanfu Hall for enshrining the Three Mao Lords, the Jingfu Wannian Hall to the east for imperial sacrifices, the Feitian Falun Hall housing scriptures bestowed by the emperor, and the adjacent Chongning Pavilion displaying plaques inscribed by the emperor himself. The entire complex glittered with gold and jade, its treasures gleaming under the sunlight, so magnificent that even celestial dragons came to pay homage. Additionally, there were bell towers, ritual altars (Zhaijiao, purification ritual sites), fasting quarters, resting chambers, and other auxiliary buildings—over four hundred in total—exquisitely crafted and vividly colored, nestled among the mountain's scenic peaks. Wrapped in mist and clouds, the complex resembled an immortal realm, inspiring awe in all who beheld it.

Mount Mao (anciently called Mount Juqu) is listed in Daoist scriptures as the Huayang Grotto-Heaven of Jintan (one of the thirty-six sacred grotto-heavens in Daoism). Since the Han and Jin dynasties, it has been renowned for its spiritual efficacy, with successive dynasties prohibiting logging and grazing while building temples to seek blessings. The Song dynasty honored it with even grander rituals, and auspicious signs frequently appeared on the mountain. However, the author reflects that treasures such as divine jade, sacred tripods, golden fungi, and purple ganoderma are bestowed by Heaven upon virtuous rulers in times of peace and prosperity—not attainable by just anyone. Many past alchemists (Fangshi) and recluses failed to understand this, wandering the mountains in vain pursuit of immortality, which the author finds laughable.

It was not until the Yuanfu era that the true location of the Huayang Grotto-Heaven was discovered beneath Jijin Peak. There, secluded valleys and emerald cliffs appeared intermittently in serene beauty. The author marvels at this as Heaven and Earth's preordained design, revealing such auspicious signs only upon the emergence of a wise ruler. Finally, he praises the present emperor's sagely virtue and benevolence, which have earned him divine favor.

This passage documents the grand construction of Yuanfu Temple on Mount Mao during Emperor Huizong's reign of the Song Dynasty, showcasing the close relationship between Daoism and state politics at that time.

The text begins by describing the emperor's innate wisdom and filial virtues that moved the divine. Upon ascending the throne, he carried forward his predecessors' aspirations, reformed institutions, recruited talented individuals, and rectified governance, bringing peace to the realm and submission from neighboring states. Auspicious omens appeared in heaven and earth: the sun, moon, and stars shone brightly, rivers flowed smoothly without flooding, and the land bore signs of prosperity, foretelling the nation's flourishing.

Though occupying the highest position, the emperor devoted himself to studying the Daoist teachings of clarity, stillness, and Wuwei (non-action), and honored reclusive practitioners dwelling in mountain forests. To welcome the descent of the Three Pure Ones (Sanqing, the highest Daoist deities), he specially expanded temple quarters. These measures would surely bring boundless blessings, ensuring the nation's enduring stability. Various auspicious treasures—such as jade tripods and lingzhi mushrooms—would be offered in ancestral temples, manifesting divine will.

The text particularly highlights Mount Mao (located in present-day Jurong, Jiangsu) as a sacred Daoist site, long regarded as the dwelling place of immortals and sages. Unlike the extravagant sacrifices of Qin rulers, the current emperor piously built Yuanfu Temple, honoring the Three Pure Ones with the highest rites, thereby drawing the allegiance of countless deities. Through the "White Cloud Passage" (Daoist belief that immortals ride white clouds between heaven and earth), divine beings could freely descend.

Finally, it praises the golden age of the Chongning era (1102–1106), where governance was just and harmony prevailed: the court exercised discernment in rewards and punishments; scholars pursued learning diligently, officials fulfilled their duties; military defenses were strengthened, and agriculture flourished. Internal and external stability was achieved, with all endeavors succeeding—a rare era of governance in a thousand years. This passage serves both as praise for a sacred Daoist site and an idealized depiction of the harmonious unity between religion and state at the time.

This passage describes the auspicious signs at Yuanfu Temple on Mount Mao (a sacred Daoist mountain) and the emperor's reverence for Daoism. Let me interpret it in modern terms:

The heavens are not distant—the divine listens closely below. When the emperor piously sacrifices to the hundred deities, he receives pure blessings bestowed from above. Near the abode of the gods at Huayang Grotto-Heaven (a famous sacred cave on Mount Mao), auspicious signs continuously emerge. People dare not be negligent, witnessing luminous clouds under which divine mushrooms glow and cranes dance in tribute. After court diviners confirm these as longevity omens, they prophesy the emperor's extended reign.

The humble ruler declares, "How dare I hoard such fortune?" and shares the Five Blessings (longevity, wealth, health, virtue, and peaceful death) with all people. Ministers bow in homage, praying for the Son of Heaven's eternal reign as parent to the multitudes. This enlightened ruler serves the Celestial Emperor with sincerity, follows the Great Dao (the Way), and rejects empty formalism—thus auspicious signs abound. Maintaining reverent vigilance, he renews the Mandate of Heaven, stabilizes the sacred vessel (governance), and ensures his virtue shines through eternity. Like mountains growing loftier through accumulation and rivers swelling through convergence, his blessings multiply daily.

The latter section recounts Yuanfu Temple's construction: When local officials supervised its building at Mount Mao's base, they comprehended the court's profound intent to honor Daoism. Governing through civil virtue and martial prowess, the emperor promotes classical learning from capital to frontier, making the realm as cultured as Confucius' homeland of Zou-Lu, while expanding territories to receive tribute from distant tribes.

Yuanfu Temple fulfills ancestral imperial aspirations—not pursuing fantastical immortality tales or alchemical illusions (waidan), but profoundly realizing the Great Dao through serene non-action (wuwei). This solemn temple welcomes true transcendents while virtuous teachings transform the land. Among all rulers, only the present emperor attains such divine affinity, hence the recurring auspicious signs. Locals recount that since the Chongning era, Huayang Grotto-Heaven has manifested propitious clouds, sweet springs, and divine mushrooms—yet most tangible are the gathering auspicious cranes. Other signs may be heard but not seen, or seen but unobtainable; only these immortal cranes tangibly manifest celestial favor.

This text comprises the memorial and postscript to the Ode to Yuanfu Temple on Mount Mao presented by a Song dynasty official to the emperor, recounting the process of composing the commemorative ode for the newly built Daoist temple.

The first half is the memorial accompanying the ode's presentation. The author observes that when ancient emperors achieved extraordinary accomplishments, literary talents would compose records of these grand events. Now, with the construction of Yuanfu Temple (a Daoist monastery) on Mount Mao (a sacred Daoist mountain) accompanied by auspicious signs, the author—despite his modest talents—selected an auspicious day to purify himself through fasting and ablutions before composing this ode. Though the writing may be crude, he would be deeply honored if the emperor glanced at it amidst his myriad duties, even if the boldness of the prose invited censure. With reverence, he submits the ode along with the memorial, anxiously awaiting the imperial response.

The postscript provides additional context: on the tenth day of the eighth month of the fifth year of the Chongning era, when Yuanfu Temple was completed, the state was engaged in grand undertakings such as casting the Nine Tripods and revising ceremonial music, with auspicious omens appearing across the land. Officials submitted over a thousand odes, from which eighteen outstanding pieces were selected by ministerial review—the author’s work was honored to rank second. On the fifteenth day of the same month, he received an imperial decree granting him promotion.

The author reflects that since youth, he devoted himself to classical studies and had scholarly connections at court, yet he never dared to write lightly. Though he diligently pursued literary craft, he repeatedly failed the imperial examinations and only entered officialdom late in life through hereditary privilege. During his service, he strictly upheld the law while continuing his literary pursuits in spare moments. The passage reveals the complex sentiments of a traditional scholar caught between bureaucratic duty and literary aspiration.

This passage documents the grand occasion of the completion of Maoshan's Yuanfu Wanning Palace during the Northern Song Dynasty, along with the officials' eulogies. The main content can be understood as follows:

When the state constructed this palace at Maoshan to honor Daoism and commune with the divine, auspicious signs appeared immediately upon its completion. As subjects, though lacking in literary talent, officials wished to compose odes expressing wishes for the emperor's boundless longevity. The author Bao Shenci modestly claimed his writing was crude, yet by imperial decree, his eulogy was carved onto a stele to circulate throughout the land, hoping all talented scholars might celebrate the emperor's virtuous achievements.

The text records that in the fourth month of Daguan era's first year (1107), Xuan Delang Bao Shenci documented this event. That same year in the eighth month, Daoist priest Da Jingzhi, abbot of Maoshan's Yuanfu Wanning Palace, erected the inscribed stele. Further noted is the autumn of Chongning era's fifth year (1106), when relevant departments reported the palace's completion, prompting Emperor Huizong to command Cai Bian, Grand Scholar of the Zizheng Hall, to compose the commemorative inscription. In his eulogy, Cai Bian praised how since ascending the throne, the emperor had eschewed personal indulgence to instead delve into Daoist mysteries, embodying sublime virtue (De).

This account reflects both the Song imperial family's veneration of Daoism and the political culture of officials composing panegyrics to extol imperial virtue. The mentioned "Yuanfu Wanning Palace" was a significant Daoist temple at Maoshan, while "Chongning" refers to Emperor Huizong's reign era—these proper nouns distinctly embody the historical context of the period. The narrative particularly highlights how Daoist architecture served as a medium connecting imperial authority and spiritual legitimacy during the Song dynasty.

During the Western Han Dynasty, Mount Jurong in Jinling (present-day Mount Mao in Jiangsu) was already home to reclusive Daoist adepts cultivating the Way. One such perfected person (zhenren) attained celestial enlightenment and ascended to the heavens through serene meditation and transcendence of worldly desires. Later, his two disciples Ji He and Ji Xian inherited his Daoist methods and also achieved immortality. These three came to be revered as the "Three Mao Perfected Lords" (Sanmao Zhenjun), from which the mountain derived its current name.

Thereafter, Mount Mao frequently manifested wondrous phenomena: auspicious clouds and celestial cranes would appear, while divine music echoed through its valleys. Every year witnessed similar miraculous occurrences. Hearing of these marvels, cultivators from across the land journeyed to this sacred site for pilgrimage and practice, their numbers beyond counting.

During the Xining era of the Northern Song Dynasty, Daoist priest Liu Hunkang of Changzhou came to Mount Mao's Gold Accumulation Peak, initially dwelling in a simple thatched hut. He maintained an ascetic existence, sustaining himself on wild berries and burning cypress seeds as incense. Over time, people recognized his genuine spiritual attainment and began voluntarily supplying him with firewood and provisions. Master Liu not only cultivated profound personal realization but also compassionately served the world, frequently using the talismanic water (fulu) of the Shangqing (Highest Clarity) tradition—an important Daoist school—to effectively treat illnesses. His reputation gradually spread far and wide.

During Emperor Zhezong's reign, the imperial court summoned him to the capital for an audience in the private palace chambers, bestowing upon him the honorific title "Great Master of Cavernous Mystery and Wondrous Penetration" (Dongyuan Tongmiao Dashi). The emperor ordered renovations to his former residence on Mount Mao. Coinciding with the new era name "Yuanfu," the Daoist temple was accordingly named Yuanfu Abbey. Though Master Liu repeatedly petitioned to return to the mountains, the abbey's construction remained unfinished by Emperor Zhezong's death.

In the autumn of the second year of Emperor Huizong's Jianzhong Jingguo era, the emperor dispatched a eunuch envoy bearing an imperial decree to Mount Mao, insisting on Master Liu's return to court. During this audience, Huizong particularly inquired about the deeds of the Three Mao Perfected Lords, demonstrating the imperial family's reverence for Mount Mao's Daoist lineage. These records illuminate Mount Mao's historical significance as a sacred Daoist site and the dynamic interplay between Daoism and imperial authority.

This passage documents the Song Dynasty emperor's reverence and support for Maoshan Daoism. Upon hearing of the miraculous deeds associated with Maoshan (a sacred Daoist mountain in present-day Jurong, Jiangsu), the emperor issued an edict to bestow additional honorific titles upon the Three Mao Lords (the mountain's founding patriarchs Mao Ying, Mao Gu, and Mao Zhong), and ordered the construction of palaces on the mountain for ceremonial worship.

The Daoist priest Tao Hongjing (referred to as "Master" in the text) proposed building an Emperor's Natal Destiny Hall (a Daoist temple dedicated to the stellar deity governing the emperor's birth) at the southeastern site known as the Land of Longevity, which received imperial approval. Subsequently, the temple complex was equipped with a bell tower, scripture pavilion, and all necessary facilities, with an annual quota for ordaining new priests and designated farmland to sustain the monastic community. The emperor further honored Tao Hongjing with the title "Master of Preserving Truth, Comprehending Mystery, and Harmonizing Vitality," and initiated the ordination of over ten disciples who were granted purple robes (symbolizing high rank) and master titles as special favors.

When Tao Hongjing later returned to Maoshan, the emperor personally transcribed several volumes of Daoist scriptures and painted a portrait of Laozi as gifts. As the new temple neared completion, the emperor inscribed the plaque "Palace of Primordial Talisman and Myriad Blessings" in his own hand—the majestic calligraphy resembling celestial patterns that enhanced the mountain's splendor. Construction had begun during the Yuanfu era (1098-1100) and was only completed at this time, hence retaining "Yuanfu" in its expanded name to honor the original imperial intention.

The text includes eulogistic verses praising both the Three Mao Lords' attainment of immortality and the emperor's wisdom in venerating the Dao. It concludes with the emperor composing commemorative stele inscriptions for the temple's inauguration—his transcendent calligraphy surpassing ancient masters. Later, he ordered the inscriptions gilded with gold powder, both to preserve this cultural treasure and emphasize its sacred inviolability. The entire account vividly illustrates the close relationship between the Song imperial house and Daoism, showcasing the religion's elevated status during this period.

This stele inscription records significant events in the history of Maoshan Daoism during Emperor Huizong's reign of the Song Dynasty. At that time, a Daoist priest named Da Jingzhi, witnessing the emperor constructing Daoist temples to fulfill his predecessor's wishes, was deeply moved by the imperial benevolence. As a loyal subject, he felt compelled to document both the emperor's devotion to the Dao and the enlightenment achievements of Maoshan's Master Huayang (Tao Hongjing), carving these accounts onto stone steles to inspire spiritual purification and the pursuit of true Dao.

On the fifteenth day of the second lunar month in 1107 (the first year of the Daguan era), the emperor specially conferred upon Da Jingzhi the title "Master Shoujing Ninghe" (Guardian of Tranquility and Harmony), granted him the Shangqing scriptures and registers (advanced Daoist cultivation credentials), and appointed him as the twenty-sixth lineage successor to oversee affairs at the Yuanfu Wanning Temple. By 1271 (the seventh year of the Xianchun era), when another lineage master Zhai Zhiying re-erected the stele, the inscription preserved even earlier pivotal events:

In spring 1108 (the second year of Daguan), the emperor summoned Master Huayang of Maoshan to the capital. On the Dinghai day of the fourth lunar month, the master arrived from Maoshan, where the emperor dispatched two hundred priests to greet him with grand ceremonies, accommodating him at the newly built Yuanfu Bieyuan within the Shangqing Chuxiang Temple. Though illness prevented the master from attending court, the emperor continuously sent envoys with inquiries. On the tenth day of the fourth month, the sovereign personally visited Chuxiang Temple for an audience, where they conversed at length with mutual delight.

Remarkably, two nights before this meeting, the master dreamed of discussing the Dadong Zhenjing (Great Cavern True Scripture) beside the Heavenly Emperor. Upon awakening with profound wonder, he presented his treasured copy of this scripture during the imperial audience. The astonished emperor revealed: "I've just completed transcribing this very scripture during my purification fast, and have personally painted portraits of the Three Mao Perfected Lords (Maoshan's founding trio), which I intended to bestow upon you." That very day, both scripture and portraits were granted to Master Huayang.

Through these dual chronological accounts, the text manifests the Song imperial family's veneration for Maoshan Daoism and the extraordinary karmic connections between Daoist masters and emperors. The described scriptures, portraits, and dreams all embody the Daoist cultivation principle of "resonance between heaven and humanity" (tianren ganying).

At Mount Mao (the birthplace of the Shangqing tradition of Daoism), after Master Liu Hunkang gained imperial favor, the court treated him with exceptional honor. When the emperor prepared to return to the palace, he specially summoned Liu again and bestowed generous privileges. Seven days later (on the day of Dingyou), officials reported the news of Master Liu’s "feathered transformation" (the Daoist term for passing away). Deeply grieved, the emperor immediately dispatched eunuchs to present gold for funeral arrangements, posthumously honored him as Grand Master for Palace Counsel, and sent envoys to escort his coffin back to his hometown for burial.

The author of the stele inscription, Master Bian, compared the differences between ancient and modern cultivators: Those who attained the Dao in ancient times nurtured all things with the "Dao" (the Way) without exhaustion—though noble themselves, they remained in harmony with others. But later generations saw some narrow-minded practitioners who focused solely on self-cultivation, ultimately isolating themselves from society. They would grow old and die in mountain caves, believing they had attained the Dao, yet in truth contributed nothing to the world.

Yet the Huayang Master (Liu Hunkang’s Daoist name) was entirely different. During his reclusion in the deep mountains, he used the talismanic water of the Shangqing tradition (an important Daoist school) to heal countless common people. After encountering the sagely Emperor Huizong of Song, he further aided governance with transcendent wisdom. Frequently summoned to the palace, he spent entire days discussing profound mysteries with the emperor—once finding joy in mountains and rivers, now renowned in the imperial court; once mingling with woodcutters and shepherd boys, now with his Daoist methods revered by royalty. Practitioners everywhere were transformed by his influence—how could those stubborn ascetics, withering away in caves, compare?

Liu Hunkang’s ancestral home was Jinling, Changzhou, with no officials in his family lineage. During Emperor Huizong’s Chongning era, due to his merits, his father was posthumously granted the title of Gentleman for Manifesting Virtue, and his mother as Lady of Penglai County. From youth, he embodied purity and detachment. During Emperor Renzong’s reign, he passed the Daoist scripture examinations to become a priest, transcending worldly concerns. He devoted himself daily to studying Daoist texts, particularly mastering the profound teachings of the Dongjing (Daoist scriptures). Troubled by the lack of enlightened teachers, he loosened his hair-knot and ascended the altar to cultivate the Dao, taking the heavenly Dao as his guiding principle. Later, hearing of the Three...

On Mount Mao (a sacred Daoist mountain), there lived a renowned Daoist master named Mao Fengrou, whose spiritual attainment was profound and reputation far-reaching. A fellow Daoist, drawn by his fame, came to seek guidance. Master Mao immediately recognized this man's extraordinary potential and transmitted to him both the Dadong Jing (Great Cavern Scripture, an important Daoist classic) and fulu (talismanic registers used in Daoist ritual practice).

Later, this disciple built a thatched hut for cultivation on Jijin Peak. One day, three yuren (feathered immortals, a Daoist term for perfected beings) suddenly appeared—their origins unknown—and visited his humble dwelling. Pointing eastward, they said: "By abiding here in practice—guarding your spirit (shen), nurturing virtue (de), and benefiting others—you honor your predecessors." Then gazing at his forehead, they remarked: "This is the seat of wuwei (non-action) and purity. For Daoists, nothing is more sacred—it must remain unblemished." With that, they touched his forehead, and by the next morning, any imperfections had vanished. When he searched for the immortals again, they were nowhere to be found.

From then on, the Daoist redoubled his cultivation, radiating such compassion that people near and far revered him. During Emperor Zhezong's reign in the Song Dynasty, he was summoned to the capital and granted the honorific title "Master of Cavernous Mystery and Subtle Penetration" (Dongyuan Tongmiao Dashi). His thatched hut was rebuilt as Yuanfu Temple. Though he soon requested to return to the mountains, imperial summons came again. When permitted to depart, the emperor bestowed upon him the "Jade Seal of the Nine Elder Immortals' Capital" (a sacred Daoist ritual object) and ordered the temple's expansion.

Imperial officials oversaw construction, and he received the new title "Serene Sage of Preserved Truth" (Baozhen Guanmiao Xiansheng). Though dwelling in seclusion, he received monthly handwritten edicts of imperial concern. As the temple neared completion, he prepared to thank the emperor in person. The sovereign received him at Xuanhe Hall, personally inscribing the new temple name "Yuanfu Palace of Ten Thousand Blessings" (Yuanfu Wanning Gong), along with plaques for its gate and two main halls—all becoming timeless imperial treasures. Veneration for the Three Mao Perfected Lords (the mountain's principal deities) reached unprecedented heights.

The following April, the master again sought permission to return. The emperor named his dwelling "Hermitage of Hidden Spirit" (Qianshen An) and granted the additional honorific "Harmonious Transcendence" (Chonghe). Months later, imperial gifts arrived—a "Celebration Ode" (Qingcheng Song) and farewell poems. During the Daguan era, repeated summons went unanswered until finally, the emperor accepted his senior disciple Da Jingzhi (known as Master Shoujing Ninghe) as proxy to receive fulu transmissions. Only the next year did the master return to court. Before departure...

This passage records the life and posthumous honors of Master Jingyi (also known as Master Chongyin), a Maoshan Daoist priest of the Song Dynasty. Several key scenes are depicted:

During his lifetime at Rian Hermitage on Maoshan, Master Jingyi kept cranes. One day, the cranes suddenly flew away, prompting him to sigh: "The cranes have departed—I fear my time may also be near." True to his words, he passed away shortly afterward in the capital. On the Ren-Shen day of the seventh lunar month that same year, he was buried at Dieyu Peak on the mountain's southern slope. The emperor posthumously honored him with the title "Jingyi" (Quiet Unity) and converted the shrine beside his tomb into the Temple of Preserving Truth (Cangzhen Guan).

The text praises Master Jingyi's dedicated practice of Neidan (internal alchemy, described as "focusing Qi to attain softness"). His gentle disposition avoided conflict with external matters, his movements likened to still deep pools or drifting clouds—mastering both action and stillness. The emperor's enduring favor ensured his dignity in life and death. The epitaph extols him in Daoist terms for preserving pristine primordial Qi, aligning with the natural Dao, and ultimately attaining Wuwei (non-action) before serenely departing.

The stele inscription further documents its re-engraving in April 1111 (the first year of the Zhenghe era) under the supervision of Da Jingzhi, a 26th-generation Shangqing lineage disciple. Notably, the emperor personally inscribed the plaque, while officials like Wang Zhi (Prefect of Changzhou) carved the seal script and Wang Zhongyu (Prince of Huayuan) erected the stone—demonstrating exceptional imperial reverence for this Daoist master.

The concluding section includes Master Jingyi's final memorial, expressing longing for the emperor and his unfulfilled plan to revisit the court. His titles ("Chongyin"—Reclusive Profundity) and temple name ("Cangzhen"—Preserving Truth) reflect his Daoist eremitic identity, while the imperial honors exemplify the Song court's veneration for accomplished Daoists.

On the second day of the seventh month of the Zhenghe era (1113 CE), Da Jingzhi, the twenty-sixth abbot of Maoshan (the birthplace of the Shangqing lineage of Daoism), submitted this memorial to the Emperor:

Gazing upon Your Majesty's countenance from afar, I am painfully aware of life's brevity and the difficulty of fulfilling aspirations. Having failed to repay the court's profound kindness, my heart is filled with remorse. Though my worldly ties are slight and the path of immortal cultivation differs from mundane affairs, I dare never forget Your Majesty's recognition and favor. I earnestly pray Your Majesty will strengthen the nation's foundation and carefully preserve the imperial health, thereby neither failing the Heavenly Mandate above nor disappointing the common people below. With utmost reverence, I present this memorial.

Fully aware of my own dull-witted nature, ever since my late master recommended me to Your Majesty's service—where I oversaw temple construction and promoted the Daoist teachings—my numerous requests have been excessive, constituting unforgivable offenses against imperial dignity. Though I wished to serve like a loyal hound or steed to repay sacred kindness, I was suddenly afflicted with spleen illness, unable to eat or drink. Despite forced medication, no improvement came. During recent altar rituals (Daoist sacrificial ceremonies), Heaven has already shown portents that I must follow destiny's call to depart. Life and death being fated, I harbor no regret—only sorrow that at this eternal parting, I cannot behold the imperial visage once more nor bid farewell to the imperial princes in the inner palace.

Your Majesty's heavenly endowed sagacity and reverence for the Dao surpass all previous emperors. Yet remember: an emperor's cultivation differs from common folk's. When every word and deed accords with Heaven's will, the realm receives blessings. May Your Majesty not let extravagance damage true nature or contravene the sages' teachings. The five thousand characters of the Daode Jing emphasize "rejecting extravagance and excess," taking compassion and frugality as root—precisely the guide for Your Majesty's cultivation. I implore Your Majesty to purify the heart, reduce desires to nourish the sacred body, practice frugality to strengthen the state's foundation, and widely open avenues for loyal counsel—this would be the realm's greatest fortune.

One as dull as I should never risk death to remonstrate, yet remembering my late master's instruction—that loyal service to the state comes first—to remain silent now in rectifying imperial virtue would betray both Heaven's will and my master's charge, leaving me unable to rest in death. I have already entrusted all transmitted ritual registers (Daoist secret talismans and spells), authentic scriptures, jade seals, and Your Majesty's bestowed calligraphy and paintings to my disciple Yu Xiyin for safekeeping. Furthermore, may Your Majesty... [original text fragmentary]

This passage records the life of Daoist priest Da Jingzhi of Mount Mao. A native of Jinling (present-day Nanjing), Da Jingzhi was born into a family where his father Da Deyi had been idle in youth but became deeply devoted to Daoist arts in later years, earning the local nickname "Old Man Da." An anonymous Daoist named Du frequently visited the elder Da. Interestingly, during Da Jingzhi's mother's pregnancy, Old Man Da witnessed Daoist Du suddenly appear at their doorstep before vanishing—on that very day, Da Jingzhi was born.

From childhood, Da Jingzhi displayed a serene temperament. By six or seven, he could recite hundreds of words daily and often sketched Daoist deities on the ground while playing with other children. When his father took him to Mount Mao, they encountered Master Liu Hunkang, the "Jingyi Hermit" practicing on Golden Summit Peak. At first sight, Liu prophesied the boy would become a "Celestial Master (Tianshi) among humans," demonstrating levitation techniques that delighted young Jingzhi. The child immediately resolved to stay and become Liu's disciple, a decision his father gladly approved.

During Wang Anshi's retirement in Jinling, the statesman heard of Liu Hunkang's spiritual attainments and extended an invitation. Accompanying his master, Da Jingzhi impressed Wang with his insightful conversations. In the Yuanyou era (1086–1094), Liu dispatched Da Jingzhi to deliver a letter to an official in Xuancheng. The host accommodated him in a western chamber overlooking the city with panoramic views, yet the young Daoist remained seated in meditation without venturing outside—behavior that so astonished the official that he sponsored Da Jingzhi's formal ordination.

With deepening spiritual resolve, Da Jingzhi received full transmission of Liu Hunkang's "Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures and registers (Fulu)." His talismans (Fulu) and incantations proved remarkably effective in healing and exorcism. After years of cultivation, he completely mastered Liu's teachings. Though dwelling in mountain seclusion, his reputation spread widely. When Emperor Zhezong summoned eminent Daoists nationwide, Liu Hunkang was prioritized for imperial audience, with Da Jingzhi attending. The emperor, struck by the disciple's extraordinary demeanor, granted him special honors.

This Daoist priest, named Yi Chong (also known as Liu Hun-kang), received imperial recognition during the Yuanfu era (1098) of Emperor Zhezong's reign when the emperor renamed his thatched hermitage "Yuanfu Abbey." The emperor, who personally cultivated profound Daoist principles to govern the realm, ordered local officials to respectfully invite Liu to the capital with strict instructions that he should not decline. Liu accordingly accompanied the emissaries to court, where he was accorded exceptional honors.

The emperor commanded relevant departments to extensively renovate Daoist temples, personally inscribed names for these sacred sites, and bestowed upon Liu the title "Master Shoujing" (Guardian of Stillness), entrusting him with abbatial responsibilities. The following year, Liu was again summoned to court, with even his disciples receiving imperial favors. After an extended stay in the capital, Liu requested to return to Maoshan (Mount Mao), whereupon the emperor granted him the honorific title "Ninghe" (Serene Harmony) along with calligraphic works from the imperial brush.

In the fourth year of Emperor Huizong's Daguan era (1110), Liu journeyed once more from Maoshan to the capital. The emperor ordered an altar constructed at his residence for propagating Daoist teachings and instructing scholars, dispatching eunuchs with gifts while numerous officials and literati attended his lectures. When Liu persistently sought permission to return to the mountains, the emperor entrusted him with additional imperial calligraphy and a portrait of his teacher, Master Jingyi.

Liu had rediscovered and systematized the long-lost "Jiuyou Huanglu" liturgy (a ritual for redeeming souls in the Nine Netherworlds), making this keyi (liturgical) tradition widely practiced again. Whenever mountain-dwelling cultivators suffered prolonged rains or snowbound isolation, Liu would invariably deliver provisions. During famines, he reduced land rents and distributed congee to the starving, providing burial garments for those who perished.

After decades at Maoshan, at age forty-six, Liu gathered his disciples and said: "My master foretold my lifespan would not exceed this year. Now I must depart, though I grieve at being unable to thank the emperor in person." He then personally composed a memorial to the throne. The next day, after ritual ablutions and changing robes, he passed away peacefully on the third day of the seventh month in 1113 (Zhenghe 3).

The emperor mourned deeply, posthumously honoring Liu as "Master Chongyin" (Soaring Recluse) and bestowing funerary gifts. That November, Liu was interred at Huagai Peak on the southern slope of Great Mao Peak. Among his dozens of disciples, Fu Xilie and Xu Xihe became most eminent—the latter succeeding as abbot with the title "Master Yangsu" (Nurturing Simplicity), while the former was later summoned as Capital Supervisor of the Right Daoist Registry. Three years later, the court posthumously honored Liu's father as Gentleman for Meritorious Service and his mother Madame Zhou as Virtuous Matron. Records note that Liu had shown exceptional promise since youth, and on his deathbed specifically requested his memorial be delivered to a certain minister who had recognized his talents.

This passage documents the historical evolution of Mount Mao (a renowned Daoist mountain in present-day Jurong, Jiangsu) and the spiritual practices at its Ning Shen Hermitage.

The opening recounts how after a Daoist cultivator's passing, the emperor issued an edict to compose his epitaph. The inscription conveys that those who truly comprehend the Dao transcend physical constraints, and accomplished adepts may ascend to the Great Purity (Taiqing) celestial realm. From youth, this master showed indifference to fame and fortune, dwelling in a mountain peak hut until achieving realization. The emperor praised his virtue (De), bestowing honors and summoning him for discourse. Though his physical form perished, his spirit (Shen) achieved eternal sublimation.

The text then details the hermitage's founding. In 1143 (the Guihai year of Shaoxing reign), Daoist Zhang Chunling led disciples to clear brushwood at Central Peak's base and establish the retreat, distancing themselves from worldly turmoil to focus on inner cultivation. Master Zhang possessed profound realization, his extraordinary Qi resembling an immortal from Penglai's fairy isles, gradually attracting numerous seekers. Upon hearing reports, the emperor summoned him repeatedly, gifting imperial robes, commissioning portraits for the Divine Immortals Pavilion, and granting special permission for mountain practice.

Notably, Emperor Gaozong proposed upgrading the hermitage to a full temple (guan), but Master Zhang declined, believing temple affairs would disrupt quiet cultivation. He accepted only the bestowed name "Ning Shen Hermitage" (Spirit-Concentrating Retreat). Later constructions included the Hall of the Three Pure Ones (Sanqing) and Tianxiang Pavilion, housing imperial gifts. The court also granted over 300 tax-exempt acres to support the community.

Built following mountain contours, the complex harmoniously balanced solemn halls with secluded purity. From its 1143 founding to the 1172 land endowment, three decades of development created a renowned, fully-equipped sanctuary. Phrases like "treasure vessels securing the site with spirit guardians" reflect the Daoist belief in ritual implements' sacred power to consecrate spaces and exorcise malign forces.

Mount Mao (a sacred Daoist mountain) presents an exceptionally secluded and profound landscape, with White Cloud Peak towering on the left and smaller peaks encircling the right. Facing Mount Chi, the scenery of the Great Luo Abode (a Daoist celestial realm) unfolds gently before one's eyes, while the summit of Shengyuan Peak stands clearly visible. Surrounding purple-tinged mountains form a screen-like embrace, as morning sunlight filters through scattered clouds, casting intricate seal-script shadows across the sky. When night falls into profound silence, the pure and resonant tones of a zither transport listeners beyond the mundane world.

For an ordinary person to move an emperor's heart while simultaneously enjoying the pleasures of mountain reclusion surely indicates extraordinary qualities. Alas, Buddhism and Confucianism stand as rival traditions, sparking endless debates in later ages. Yet the Daoist perfected master (referring to Mount Mao's patriarch) harmonized these three teachings, governing the world through clarity and wuwei (non-action). This enabled Confucian doctrines to flourish, legal systems to be perfected, and ritual music to be revitalized. With Buddhism and Daoism supporting moral transformation, people's hearts turned toward goodness, customs grew increasingly pure, military conflicts ceased, punishments diminished, and society gradually approached an era of benevolence and longevity.

This master (the biography's subject) hailed from Jinling in Changzhou. From youth he displayed noble conduct, originally named Xingyi with the courtesy name Dadao, later adopting a new name upon becoming a Daoist monk. Nine years after his passing, his disciple Mao Jiandu—due to their lifelong friendship—along with elder brother Wang Jianzhi, built a thatched hermitage near Jingxi (modern Yixing, Jiangsu), where they lived in seclusion for nearly forty years and composed this biography. Here we record only the origins of his thatched retreat, while the glorious accounts of his imperial favor across two dynasties shall be preserved in separate documents.

An additional record concerns Empress Jiading's (Empress of Emperor Ningzong) fulu (Daoist initiation ritual): The emperor, wise and martial, inherited the throne amid universal peace. The empress, whose virtue matched the earth and radiance equaled the sun, assisted in implementing benevolent governance. During palace leisure, she cultivated the Way of purity, and on the Dragon Boat Festival of the gengwu year of Jiading (1210 CE), commanded Left Street Supervisor Shangguan Deqin to follow precedents set by Empress Zhangxian Mingsu. Carrying precious incense with utmost reverence, he proceeded to Huayang (another name for Mount Mao) to conduct the fulu initiation.

This passage documents the solemn transmission ceremony and lineage of the "Great Cavern Ultimate Treasure Registers" (Dadong Bifa Fulu) at Mount Mao (the ancestral seat of the Shangqing Taoist tradition). Master Xue Ruji, a patriarch of the Shangqing school, established a ritual platform on Mount Heng (the Southern Sacred Mountain) to perform the grand Luotian Dajiao (the highest-ranking Taoist purification ritual). That very night, auspicious signs manifested: stars shone with extraordinary brilliance amidst propitious clouds, followed the next day by miraculous phenomena including dancing cranes and clusters of divine lingzhi mushrooms, leaving all witnesses in awe.

The text traces the origins of these precious registers to the primordial era when celestial qi from the Nine Heavens spontaneously condensed into sacred scripts, later refined by the Ancient Sovereign (a legendary Taoist immortal) using the True Fire of the Great Void. They were subsequently transmitted to the human realm through the Taiping Taoist tradition and the Celestial King of Minor Existence. When the Purple Void Primordial Sovereign (the important Shangqing female immortal Wei Huacun) descended upon Mount Juqu (ancient name of Mount Mao), she commanded Yang Xi to transcribe them in ancient clerical script for transmission to Xu Mi (Shangqing patriarch), accompanied by a blood-oath ceremony emphasizing "never to transmit casually to unworthy recipients."

These registers enjoyed imperial reverence across dynasties: from Master Zhu Ziying (who performed rituals for Empress Zhangxian Mingsu during Emperor Zhenzong's reign) to Emperor Huizong's bestowal of the White Jade Seal (symbolizing orthodox transmission) upon Master Liu Hunkan. Through nine generations of transmission reaching the author's time, the text particularly notes this lineage's unprecedented completeness, interpreting it as evidence of the current dynasty's "heavenly mandate and alignment with the Dao."

[Note: "Jade Cords and Golden Waves" refers to stellar radiance; "Jade Han" denotes the Milky Way; "blood-oath" describes ancient covenant rituals using sacrificial blood; while "Three Caverns and Four Supplements" represents the Taoist scriptural classification system.]

This passage records the grand ceremony held on the sixteenth day of the fifth month in the third year of the Jiading era (1210 CE) of Southern Song, when Daoist master Xue Ruji of Maoshan and others conducted rituals to bless the imperial family. Empress Yang (consort of Emperor Ningzong), known for her devout Daoist faith, humbly visited Maoshan to receive Daoist scriptures and registers (Fulu, the esoteric talismans and cultivation credentials), further elevating Daoism's prestige.

The text overflows with praise for the empress: describing her as innately wise and benevolent, protected by a hundred deities, and surrounded by auspicious Qi (vital energy). This ritual was considered a once-in-a-millennium auspicious event, symbolizing Heaven's special favor toward the Song dynasty. Revered as "Mother of the Realm," she shared equal honor with the emperor, her virtuous radiance illuminating the Three Realms and Ten Directions (the Daoist cosmological concept of all space-time).

The ceremony gathered elite Daoist figures: Liu Xianjue, the Right Capital Daoist Registrar (official overseeing Daoist affairs), served as Master of the Concentrated Spirit Retreat; Xue Ruji, the 34th-generation lineage holder of Maoshan, presided over rituals. Numerous officials including Zhu Gongchen, magistrate of Jurong County, witnessed the event. Held at Yuanfu Wanning Palace beneath Maoshan's Gold Accumulation Peak (Jijin Feng), this sacred site—famed as the place where the Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong) attained immortality during the Han dynasty—was recognized as one of Jiangnan's renowned Grotto-Heavens and Blissful Realms (Daoist sacred geography).

The inscription concludes by noting that the stele at Chongfu Abbey of White Clouds was jointly composed by high-ranking officials, including Zeng Ying, Minister of Personnel, who inscribed the tablet header. It emphasizes Maoshan's status as Jiangdong's famous mountain—named after the Three Mao Lords' immortal cultivation—with Gold Accumulation Peak as its prominent landmark, its westward ridges forming distinctive scenery. The entire account reveals the Song court's close ties with Daoism and Maoshan's pivotal position in religious hierarchy.

Among the many peaks of Mount Mao, White Cloud Peak stands out as the most uniquely towering. Local villagers and Daoist practitioners alike recount how the vegetation here withers latest in the season, with its misty halos visible from afar. While the Daoist temples (spiritual palaces and secluded halls) on the eastern and western mountains occupy geomantically auspicious sites, White Cloud Peak remained untouched for centuries, as if awaiting those predestined for its grace.

During the Shaoxing era of the Southern Song dynasty, the Huayang school Daoist Wang Jingwen cleared the wilderness and carved a meditation chamber into the cliffs beneath White Cloud Peak. Renowned for his rigorous cultivation and noble character, the imperial court bestowed upon his dwelling the name "Chongfu Guan" (Abbey of Revered Blessings), along with silver and farmlands to support its construction. Gradually, brick altars were erected, statues of deities arranged in orderly rows, and three mountain gates stood like tripod legs, while tiered pavilions with upturned eaves rose in layers. The main hall stood solemn and profound, its winding corridors extending outward, with multi-storied towers piercing the clouds. A straight path lined with pines and firs, their canopies like ceremonial parasols and banners, stretched before the gates. From here, the vast expanse of Chishan Lake unfolded, embraced by towering peaks whose lush greenery mirrored in the clear waters. To dwell and practice here was to transcend worldly turmoil and wander as if in an immortal realm.

At the center of the abbey, the "Fanghu Zhangshi" (Square Pot Meditation Chamber) bore an imperial plaque inscribed with the words "Xu Jing" (Emptiness and Stillness). Since the Shaoxing era, four emperors had consecrated treasures to guard this mountain, yet such worldly honors could only be received by those of profound virtue. Only when the winds of destiny converged and conditions ripened could the true Daoist work be accomplished. Today, the resident practitioners think only of returning to the original heart of cultivation.

The nourishing power of these dense forests is beyond even the full comprehension of the divine. Here, adepts entrust body and mind to the mountain—yet the genuine cultivators of antiquity wholly abandoned fame and desire, devoting themselves solely to refining xing and ming (the fundamental Daoist practice of cultivating inner nature and vital life), fearing only that their efforts might lack depth. Once perfected, they ascended in feathered transformation (yuhua dengzhen), leaving behind relics that later generations clamored to possess, striking at their discarded shells in ritual drumming and bell-ringing, hoping to resonate with their pure and lofty spirit, yearning to revive the ancient masters' sublime presence.

Yet some modern practitioners dwell here like pampered corpses, coveting luxurious food, clothing, and shelter, ensnared by worldly fame and desire—where then is the true essence of cultivation? This Mount Mao was not only the hermitage of patriarchs like the Two Xus (Xu Xun, Xu Mu), Yang Xi, and Tao Hongjing, but still preserves their austere legacy—thatched roofs, mulberry-wood door pivots, and the bitter sustenance of morning mists and cypress leaves, unbearable to ordinary folk. But true adepts carry within them the Dantai Jianggong (sacred inner realms of neidan practice), cradling the pearl-like art of internal alchemy. The predecessors who established White Cloud Peak's lineage surely did not intend to bequeath mere external landscapes to posterity. The nephew of Master Xi Zhenren, Yan, frequently traversed these slopes, intimately familiar with both the mountain's contours and the human affairs woven into its history.

Zhou Guanfu, a devoted disciple of Jing Wen, earnestly requested that I document the achievements and deeds of his master. Thus, I compiled this account based on my observations and added my own reflections. Guanfu took this record back to share with his disciples, hoping it would serve as a reminder for them to return to the original intent of Daoist cultivation. This was recorded on the fifteenth day of the ninth month in the fourth year of the Jiading era (1211).

Regarding the history of Dongyang Abbey: During the Xuanhe era (1119–1125) of Emperor Huizong of the Song dynasty, the Daoist priest Shen Dongyuan practiced alchemy here. While people knew of his miraculous medical skills, few were aware of his profound mastery of the Dao. At the time, Vice-Minister Wang Hanzhi, serving in Jinling (modern-day Nanjing), selected this geomantically auspicious site between the southern slopes of Huayang Mountain and the northern side of Siping Mountain to establish the abbey, retaining its old name, "Dongyang" (Cavernous Radiance). The abbey also enshrined the ancestors of Master Shen. Daoist scriptures record that Dongyang Abbey was a waystation leading to the Zhuling Immortal Realm (a southern paradise in Daoist cosmology) and derived its name from its location on the sunny side of a cavernous abode (a dwelling place of immortals).

During Emperor Gaozong’s reign, envoys were sent annually to Qingzhen Abbey to conduct the "Myriad Dao Assembly" (a grand Daoist ritual). During these ceremonies, flocks of cranes would often circle overhead, with the most spectacular display occurring on the eighth day of the third lunar month, earning it the name "Crane Gathering." In the early Chunxi era (1174), after Shen Dongyuan’s disciples had scattered to wander the land, the official Wang Guangguo, honoring his ancestors’ wishes, sought a new abbot for the abbey. Eventually, Wang Jieshu, a Daoist cultivating at the Celestial Market Altar, was invited to preside over Dongyang Abbey. Wang Jieshu lived a life of austere practice, and his disciple Ding Daocun was equally devoted to spreading the Dao, attracting seekers from all directions. From then on, the grandeur of the Crane Gathering shifted from Qingzhen Abbey to Dongyang.

The 34th Celestial Master (Tianshi), Xue Ruji, specially bestowed ceremonial robes and a crown upon Wang Jieshu in recognition of his merit in teaching and guiding others, encouraging him to continue accumulating virtue through good deeds. Tang Qiaonian, a magistrate of Erling (modern-day Jurong, Jiangsu), donated two qing (about 30 acres) of farmland to support the abbey in perpetuity, hoping to accumulate hidden virtue (yinde). He specifically entrusted me, Zhou Fang, with safeguarding the land deeds. Unfortunately, not long after, mismanagement by Tang’s descendants led to the land eventually passing into the hands of the Hong family.

Among the Hong family was a virtuous scholar named Hong Bingjun, who passed the provincial examinations four times but renounced official life to live in seclusion and cultivate the Dao. Esteemed by scholars as the "True Recluse" (Zhenyin), he, upon learning the land’s origins, gathered his nephews to discuss its disposition. They donated half to Yanqing Temple to support Buddhist monks and returned the remaining hundred mu (about 16 acres) to Dongyang Abbey, seemingly fulfilling Magistrate Tang’s unfinished wish. Alas, while Tang’s donation was motivated by deliberate virtue accumulation, the True Recluse’s act stemmed from genuine sincerity—a karmic connection Magistrate Tang could scarcely have foreseen when entrusting the deeds. After Dongyang Abbey regained the land, in the Gengyin year of the Shaoding era (1230), I visited the abbey with my nephews.

This passage documents the inscriptions and records of several significant structures and steles on Maoshan (a renowned Daoist mountain).

It begins by mentioning how someone, motivated by a sincere desire for spiritual cultivation, established a meditation lodge (a Daoist practice site) and erected a stele beside a well to record its origins. The purpose was to provide guidance for future generations, regardless of their wisdom or simplicity. The text was composed and inscribed by Zhang Shi, a native of Danyang during the Jiaxi era (1237–1240) of the Southern Song dynasty, with the official Ding Zongwei, a court-appointed scholar, engraving the stele’s heading.

The passage then lists several important inscriptions and records of Daoist temples:

1. The Luo Tian Response Stele from the Song dynasty (containing the writings of the hermit Jiao)

2. The record of the scripture repository at Yuanfu Wanning Palace (author’s surname incomplete)

3. The account of the restoration of Huayang Palace during the Song dynasty (written by Guo Heng)

4. The record of Yuanyang Guan (composed by Zhu Gongchen)

5. The account of Yuye Hermitage (written by Liu Zai)

Finally, it notes that all these records are sourced from the Maoshan Zhi (Annals of Maoshan), Volume 26, though some inscriptions are incomplete ("right side missing text" indicates partial loss, while "right side unrecorded" means the details were not fully transcribed). These accounts reflect the state of religious architecture and textual transmission on Maoshan during the Southern Song dynasty.