《茅山誌》Vol. 27

This stele inscription documents a miraculous event at Huayang Daoist Temple during the Yuan Dynasty. Composed by scholar Yuan Mingshan and calligraphed by Zhao Mengfu, it records the extraordinary deeds of Master Xu (a Daoist honorific for eminent practitioners).

Daoism possesses the esoteric art of Fulu (talismans and registers), said to command wind and rain or summon spirits. While some doubted such claims, the author maintains heaven and humanity fundamentally resonate as one. Just as humans shiver when cold or sweat when hot—these are manifestations of cosmic correspondence. If ordinary thoughts can move heaven and earth, how much more so for reclusive mountain masters who've refined their essence through cultivation?

During Emperor Shizu's reign, Master Xu from Jurong (modern Jiangsu) consistently manifested miraculous responses through his prayers at court. Astonished, the emperor issued a special decree appointing him to oversee major temples and transmit Fulu techniques. Before passing, Master Xu left hand-sealed instructions awaiting successor Master Wang.

In 1298 (2nd year of Dade era), when locusts plagued Huainan, local officials invited Master Wang to perform a Zhaijiao (purification ritual) in Jiangdu (modern Yangzhou). Soon after, wingless locusts drowned in torrential rains while winged ones were devoured by flocks of egrets—the birds pecking and spitting them out repeatedly for days until the plague ceased. Earlier, Master Wang had ended a drought through rain prayers. The astonished populace offered silks and silver in gratitude, thronging the roads despite his refusals.

Master Wang humbly declared: "How dare I claim credit for these auspicious signs? I merely practiced the Dao with utmost sincerity. That two miracles saved multiple counties owes to invisible aid from the Three Mao Perfected Lords (Mao Mountain's founding patriarchs), and our flourishing dynasty's virtuous governance that should prevent famine." He dedicated the donations to building a shrine honoring the Three Mao Lords—both praying for the nation and filially commemorating his parents—deeming this the proper use.

That same year, he selected a temple site east of Wanning Palace. The location possessed exceptional geomantic qualities: gazing upward revealed "soaring cloud chariots" (immortal vehicles), while looking down showed the "golden mushroom mountains" (Mao Mountain's nickname). With numinous peaks and ingenious topography, the design harmonized Fengshui principles with elegant simplicity.

Mount Mao (a sacred Daoist mountain in Jurong, Jiangsu) is home to the Huayang Daoist Temple, a moderately sized complex comprising over fifty halls. The main shrine venerates the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong - three Daoist immortals), while the side chambers honor the parents of the temple's founder. The construction spanned six years until the summer of 1310, when Emperor Wuzong of Yuan commanded Wu Zhenren (a title meaning Perfected Person), the successor master of the Xuanjiao lineage, to conduct sacrificial rites in Jiangnan.

When Wu Zhenren departed the capital for Mount Mao, Wang Daomeng (Daoist name Muzhai), a local official from Jurong, greeted him at Jingkou. Wu emphasized that the sacrificial offerings and incense had been personally blessed by the emperor and must be treated with utmost reverence. Despite the sweltering summer rains turning roads to mud, Wang Zhenren proceeded with devout determination. Miraculously, the downpour ceased during the ceremony only to resume after its completion. Upon returning to the capital, Wu Zhenren reported these events in detail and requested an inscription commemorating this virtuous Daoist.

Wang Zhenren embodied simplicity, dignity, and gentleness - serene as a maiden yet swift as a hare when in motion, a true cultivator of the Dao. His words could dispel calamities, his prayers moved divine forces, yet he never boasted of these spiritual accomplishments. Thus the court honored him with the title "Perfected Person of Nourishing Simplicity, Penetrating Truth, and Illuminating Teachings."

Since antiquity, Mount Mao has been renowned among sacred peaks, attracting countless adepts and recluses precisely because its secluded tranquility fosters awakening to the Dao. This inscription follows the rhythmic structure of Buxuci (Daoist ritual hymns), conveying transcendental detachment. Here Wang Zhenren cultivated daily - inhaling cloud vapors, regulating breath to nurture Qi, developing the square-pupiled gaze (a mark of advanced Daoist practice), playing jade pipes in sunlit valleys amidst crane companions. He dissolved misfortunes while propagating virtue, his lofty aspirations matched by studying elixir classics with spirit mushrooms in hand, gathering fellow truth-seekers within these jade towers to contemplate profound mysteries.

The inscription concludes with admonition: Maintain clarity through Wuwei (non-action), avoid exhausting Shen (spirit) and Jing (essence), thereby achieving enduring vision of longevity. Contrast this with worldly beings entangled in endless afflictions, squandering life in drunken dreams like creatures dwelling in perpetual darkness. Those seeking the Dao should take this inscription as their mirror. This "Inscription on the Cave Spring of Jurong Mountain" was composed by Jade Void Master (Yuxuzi) in the Jiayear of the Taiding era (1324).

Mount Mao, a sacred Daoist mountain, is arranged in the pattern of the Big Dipper (Beidou), with its three main peaks and numerous smaller ridges interconnected to form a natural "Dipper Palace" configuration. At its summit lies the altar of the Supreme Clarity Realm (Shangqing jing, the highest celestial realm in Daoism), surrounded by mountains where streams converge like pilgrims paying homage to the sacred site. Practitioners cultivate here using the "Inner Landscape of the Blossoming Pool" (Huachi neijing, a Neidan/internal alchemy method), refining the Golden Elixir by harmonizing Yin-Yang (represented by the mountain's stillness and the marsh's emptiness). The Alchemy Well (Danjing) on the western side resonates with the stone bridge to the east—both remnants left by ancient immortals, containing boundless mysteries. Like a well that nourishes all things without claiming merit, the Dao silently nurtures creation.

Regarding the Fuxiang Well: An ancient well stands by the winding stream, its walls remarkably preserved despite the passage of time. It evokes memories of perfected beings like the Tongbai Zhenren (a Daoist immortal) who cultivated in the Huayang Grotto-Heaven (a cave system on Mount Mao) and left traces in the Danqiu (legendary abode of immortals). Their legacy, as precious as gold and jade, spread the radiance of the true Dao, allowing future generations to share in its blessings.

The origins of the Hongdao Altar: The Shangqing patriarch Master Pan (Pan Shizheng) established the Hongdao Altar at the southern foot of Mount Song. The "Outer Historian of Juqu" (a sobriquet of Tao Hongjing) laid its foundation, reviving ancient rites to honor the sacred and setting a model for posterity. (Note: The altar bears seal script inscriptions by Shangqing master Liu Dabin, with materials prepared by the Great Cavern Master Ni Tiankui.)

The history of Chongxi Wanshou Palace: (The stele text was composed by retired official Wang Quji, with calligraphy by Zhao Mengfu.) Since the Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong) enlightened the world through their divine powers in the Huayang Grotto-Heaven, every era has seen realized adepts. Among them, Master Tao Hongjing's establishment of a Daoist abbey to train disciples left the deepest impact. The present Chongxi Temple stands on the site of his Qulin Abbey. Emperor Taizong of the Tang, honoring his bond with Master Wang Yuanzhi (once his teacher), built the Taiping Abbey during the Zhenguan era, endowing it with land to sustain practitioners. In the third year of the Zhenghe era (Song dynasty), lands were allocated for self-sufficiency, and Taiping Abbey was renamed Chongxi Temple. For over a millennium, its grand halls have stood unbroken, with incense and rituals perpetually upheld.

This scripture recounts the glorious history of the Maoshan Daoist lineage and the interactions between accomplished adepts and imperial courts throughout the dynasties.

The divine power of the Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong, the founding patriarchs of Daoism) silently watches over the Huayang Daoist tradition from the celestial realm. Just as the waters of the Zhu and Si Rivers in the state of Lu flow unceasingly through generations, the Dao itself remains unchanged despite worldly fluctuations. The Perfected Master Tao Hongjing communed spiritually with the Three Mao Lords in the void, while the Perfected Master Wang Yuanzhi transmitted the Dao through dialogue with the reclusive Tao Hongjing—a lineage that has continued unbroken for millennia.

When the Yuan dynasty was established and imperial troops marched south, the Daoist temples remained unharmed under divine protection. The Perfected Master Zou Daoyuan emerged in accordance with the will of Heaven, as if chosen by the Creator himself, and knocked upon the celestial gates in the highest heavens. At that time, the imperial court promoted governance through culture, ruling with the principle of Wuwei (non-action), and held Daoism in high regard, appointing Zou Daoyuan to oversee religious affairs and administer the mountain temples. Later, the Perfected Masters Hong Zongyuan, Yang Yuanchen, and Cai Depu successively inherited the Daoist lineage, maintaining the imperial reverence for Daoism across generations.

In the early years of the Huangqing era, the Perfected Master Chen Zhixin entered the imperial court for an audience. Received by the emperor in the Ziwei Palace, he was granted the honorific title "Perfected Master" and a golden-hemmed Daoist robe. In the fourth year of the Yanyou era, considering that the Chongxi Daoist site (an important temple on Maoshan) had historically governed all mountain temples and was a sacred land bestowed by Heaven, Chen Zhixin proposed elevating its status. After officials from the Jixianyuan (Academy of Scholarly Worthies) submitted a memorial, the emperor specially bestowed incense as a mark of imperial favor when Chen returned to the mountains the following year.

On the twenty-second day of the eighth month in the sixth year of Yanyou, the emperor issued an edict renaming the temple "Chongxi Wanshou Gong" (Palace of Ten Thousand Blessings and Longevity) and enfeoffing Zhang Sishi as the Grand Master of the Mysterious Teaching. The Perfected Master Wu Quanjie was also honored for his merits. On that day, auspicious light and numinous Qi (vital energy) soared into the heavens, as if the mountains themselves were moved. The Perfected Master Chen Zhixin led the Daoist priests in kneeling to express gratitude, praising the emperor's sagely virtue and praying for his longevity to match that of the Great Primordial Director of Fate (a Daoist deity who governs lifespan). These Perfected Masters, since the dawn of creation, have endured countless trials, always upholding their vow to save the world and deliver humanity. Though times have changed, their original intent to protect the people remains unwavering.

At that time, Mount Mao manifested numerous miraculous signs, all ordained by the celestial mandate (the "August Emperor" referring to the Heavenly Sovereign). Though the eras differed, the auspicious omens appeared identical—how magnificent! Later, a chorus of Daoist priests offered prayers in unison: "Since Master Chen Zhixin's retirement into seclusion and Master Tao Hongjing's establishment of this Daoist temple, this site first became Taiping Abbey, then Chongxi Abbey. Now the Emperor bestows a new inscribed plaque—truly a magnificent grace. When future historians record this event, they will surely document the exact date and grandly inscribe that 'the conversion from abbey to palace' began with Master Chen Zhixin. The Emperor's grace is vast as heaven—how shall we repay it? Only by maintaining reverence beside the Heavenly Sovereign day and night, contemplating how to assist in completing the mysterious work, can we repay our sovereign and master's favor." Yet the master replied: "This is all due to the efficacy of the Three Immortal Lords (referring to the Three Mao Lords: Mao Ying, Mao Gu, and Mao Zhong) and the Emperor's grace—what merit have I?" Nevertheless, he dared not decline the earnest prayers.

In the fourth month of the seventh year of the Yanyou era (1320), the Southern Ridge Lord (a Daoist deity) commanded Quji to record this event for posterity. Quji felt only someone like Shan Xuanqing (a renowned Tang dynasty Daoist) could compose an inscription worthy of the new palace, and that his own rustic writing was inadequate for such grandeur. Yet unable to decline, he compiled this account based on predecessors' records and, after ritual purification, appended a poem:

Since creation this mountain has stood,

First opened by Emperor Gaoxin of old.

The blessings of the Great Primordial Lord shine eternally,

As celestial support and mortal refuge.

The old Qu Lin Abbey built by Master Tao

Still radiates his hidden virtue after millennia.

Now celestial charts ascend to the imperial house,

Auspicious clouds arrive from ten thousand leagues away.

The glorious Chongxi Palace of Ten Thousand Longevities

Bears a plaque with calligraphy like dancing phoenixes.

Phoenix cries and crane dances accompany celestial music,

As mountain spirits and deities join celebration.

All beings free from calamity,

The five grains abundant, heaven and earth serene.

The Emperor joyfully serves the Grand Empress Dowager—

This peace shall last myriad years without end.

(Erected on the 15th day of the first month, Zhizhi era of Yuan)

Regarding the Chongshou Abbey Stele (composed and inscribed by Yu Ji of Shujun, Instructor of the National Academy with the title Chengdelang):

At the foot of Great Mao Peak near the southern entrance of Huayang Cave stands Chongshou Abbey, originally the residence of Ren Dun, Jin dynasty guardian of the grotto-heaven. In the eleventh year of the Yuanjia era of Liu Song...

This account documents the historical evolution and architectural layout of Chongyuan Temple on Maoshan (an important Daoist monastic complex). During the Eastern Jin dynasty, Empress Dowager Lu first established a Daoist altar here. In the second year of the Jianyuan era (480 CE) of the Southern Qi dynasty, Wang Wenqing of Jurong officially founded the Chongyuan Abbey. Even when Emperor Wu of Liang was still crown prince, he frequently visited this site. During the Zhenguan era (627-649) of the Tang dynasty, it was renamed Chongyuan Temple. A stone stele from the Taiji era (712 CE) originally stood here, though its inscription has become largely illegible, with only a few discernible characters identifying the text as composed by Sun Chuxuan (Left Reminder of Omissions) and calligraphed by Yang Youjing.

In 748 CE (7th year of Tianbao era), the renowned Daoist priest Li Xuanjing was commissioned by imperial decree to renovate the temple complex, relocating over a hundred households to maintain it. The current name was bestowed in 1014 CE (7th year of Dazhong Xiangfu era) during the Song dynasty. In 1322 CE (2nd year of Zhizhi era), Zhang Sizhen—bearing the honorific title "Historian Beyond the Qu River" (a designation for eminent Maoshan Daoists)—came to oversee the temple. He observed that while the complex had undergone expansions during the Qi, Liang, Tang, and Song dynasties, only this site and the former residence of Chief Official Xu at Yuchen Temple retained their original Jin dynasty features. Lamenting the temple's dilapidated and cramped condition, Zhang summoned craftsmen for reconstruction: transforming the rear hall into Taiyuan Hall to restore its ancient form, with the Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong—the founding patriarchs of the Maoshan school) enshrined at the center. To the east, he built a shrine honoring five sages—Ren Hua, Wang, Li, He—while establishing a separate shrine for Tao Hongjing to the west.

On the foundation of the front hall, he erected a Hongdao Altar with inscribed commemorations, constructing Xuanwu Shrine east of the altar and Guanghui Shrine to its west, with a Wenxian Lecture Hall at the rear. Outside the main gate, he dredged the ancient Yujin Pool, channeling water from the southern foothills of Great Maoshan. Southwest of the pool, he discovered remnants of Crown Prince Zhaoming's reading platform, with the Fuxiang Well (named for its proximity to the prince's Daoist retreat) located east of the platform. Zhang cleared away overgrowth, erected steles and pavilions, and even mapped scenic features within a hundred paces—including rock caves, springs, and remarkable stone formations.

This passage records a historical account of the Maoshan lineage (an important center of the Shangqing tradition in Daoism) during the Yuan dynasty, focusing on the life of the Daoist master Zhang Tianyu (courtesy name Boyu, sobriquet Zhenju).

At twenty, Zhang Tianyu renounced secular life to pursue the Dao, traveling to sacred mountains like Tiantai and Kuocang. He became a disciple of Zhou Dajing, a Wu region Daoist (who had studied under Master Xu and inherited the scriptures left by Yang Xi and Xu Mi), thus receiving the complete transmission of Shangqing teachings. Later, following Wang Shouyan of Kaiyuan Temple to the capital, he received imperial honors and travel privileges, yet remained indifferent to worldly rewards. Swearing off wealth and status, he chose instead to follow in the footsteps of Maoshan's ancestral masters.

He compiled the writings of Maoshan's five successive patriarchs, authoring works like The Mountain Chronicles of an Unofficial Historian and Records of Mysterious Gatherings at Blue Cliffs, while editing the fifteen-volume Guide to Sacred Mountains with exceptional detail. The text reflects: In the centuries since Patriarch Ren established Maoshan's lineage, only five had truly inherited its transmission—unlike later generations where discipleship became privately negotiated. Though lacking his predecessors' abundant resources, sustaining himself on simple food and coarse robes, Zhang Tianyu nurtured grand aspirations to unite all Daoist practitioners—a man of truly open-hearted virtue.

The passage concludes with poetic praise for Maoshan's sacred landscape: At the southern foothills of Great Mao Mountain, primordial Qi (vital energy) gathers where Yin-Yang caverns open and close. Winding paths lead to secluded spots perfect for cultivation. Here, Patriarch Ren once ingested elixirs (yellow-red stones), receiving celestial-endowed scriptures. Though the site flourished during the Kaiyuan era, its present quietude belies enduring sanctity—where Zhang Tianyu, robed in Daoist attire (crown and shoes), steeped in classical texts (studying a thousand volumes), upholds the pure cultivation tradition (honoring Zhenbai, referencing Tao Hongjing), ensuring Maoshan's Daoist lineage endures.

Mount Mao (located in present-day Jurong, Jiangsu) has been a sacred Daoist site since ancient times. The twenty-seventh volume of the Records of Mount Mao provides a detailed account of this immortal mountain's historical origins. The text describes Mount Mao's auspicious geographical features, its temple complexes, and the achievements of renowned Daoist masters who cultivated the Dao here through the ages.

This volume particularly documents the institutional history of Mount Mao's Three Palaces and Five Temples (the mountain's principal monastic complexes), including construction dates and architectural layouts of famous sites like the Chongxi Longevity Palace and Yuanfu Wannian Palace. It also records stories of eminent Daoists such as Tao Hongjing (the renowned Southern Dynasties master) and Liu Hunkan (the Song Dynasty patriarch of Mount Mao) practicing alchemy and pursuing perfection here.

The text offers vivid descriptions of the mountain's cultivation sites, such as the marvelous landscapes of Huayang Grotto-Heaven (one of Daoism's Thirty-Six Grotto Heavens), and the specific environments where adepts practiced Neidan (internal alchemy). It further chronicles imperial patronage across dynasties, including ritual implements like the jade seal and golden sword bestowed by Emperor Huizong of Song.