《茅山誌》Vol. 3

The Song Dynasty emperor issued an edict prohibiting tree felling within the boundaries of Mount Mao (a renowned Daoist mountain). The edict stated: It has come to our attention that trees near the various Daoist temples (gongguan) on Mount Mao are frequently cut down indiscriminately, and some even set fires on the mountain. Such behavior must be stopped. The imperial court places special importance on this sacred Daoist site for the sake of national prosperity and the people's well-being. Mount Mao is both the dwelling place of immortals and a site where commoners come to pray for blessings, and thus it deserves reverence.

We hereby order the officials of Runzhou and Shengzhou to demarcate boundaries around Mount Mao and strictly prohibit anyone (including personnel from the mountain's temples) from felling trees or setting fires. Local patrol officers, government officials, and residents must jointly oversee this. Violators are to be apprehended immediately and sent to the authorities. Minor offenses will result in half a month's imprisonment, while severe cases will be reported to the imperial court for military exile.

Considering the daily need for firewood by the temples, limited gathering is permitted in non-historic areas, designated jointly by local officials and temple leaders. For already damaged forest areas, the prefectures and counties must organize replanting to ensure the mountain's restoration. This prohibition is to be inscribed on stone tablets displayed at temple entrances and major thoroughfares. (Issued in the 2nd year of the Dazhong Xiangfu era.)

Additionally, attached is an imperial note from Empress Dowager Liu to Master Zhu: Bestowed is a set of golden vessel (a Daoist ritual object) base water, totaling thirty taels in weight. This was an item used by the emperor in his childhood.

This scripture primarily documents several imperial edicts and decrees concerning Taoist affairs at Mount Mao during Emperor Huizong's reign of the Song Dynasty, comprising three main sections:

The first section details the acquisition of farmland for Mount Mao's Taoist temples. The court dispatched officials to collaborate with the local prefect in purchasing high-quality estates to sustain the daily provisions for the monastic community. The income from these lands would also fund daily rituals praying for the emperor's longevity and blessings. It specifically mentions assigning Wen Qing to work with the prefect on this matter, requiring them to submit a mapped survey of the purchased properties upon completion.

The second section contains the 1102 edict (1st year of Chongning reign) conferring elevated titles upon Mount Mao's Three Perfected Lords. The Mao Brothers (Mao Ying, Mao Gu, and Mao Zhong) are venerated as patriarchs in the Maoshan tradition. The edict states that these Perfected Lords had manifested divine power at Mount Juqu (ancient name for Mount Mao) for over a millennium, protecting the people, yet their existing titles remained insufficiently exalted. Thus new honors were granted: Great Mao (Ying) was elevated from "Perfected Lord of Grand Primordial" to "Marvelous Dao Perfected Lord of Grand Primordial"; Middle Mao (Gu) from "Perfected Lord Who Settles Records and Guards the Right" to "Tranquil Perfected Lord Who Settles Records and Guards the Right"; and Lesser Mao (Zhong) from "Life-Preserving Perfected Lord of Three Offices" to "Compassionate Life-Preserving Perfected Lord of Three Offices." These promotions aimed to invoke auspicious signs and ensure national stability.

The third section presents Emperor Huizong's personal decrees to Master Liu Hunkang, a renowned Maoshan Taoist master. The emperor praises Liu's serene cultivation and profound mastery of Daoist arts, particularly commending his compassionate works of healing. Mention is made of having assigned Hao Sui to handle related affairs and fulfill land requests, with assurance that additional needs could be petitioned. Another decree reiterates admiration for Liu's diligent practice and exceptional medical skills, noting their maintained correspondence since Liu's departure from the capital nearly a year prior. These documents reveal the exceptionally close relationship between the imperial house and Maoshan Taoism during this period.

These texts are several imperial edicts issued during the Chongning era of the Song Dynasty to Daoist master Liu Hunkang of Maoshan, reflecting the interaction between the imperial court and eminent Daoists at that time.

The first edict (9th day of the 1st month, Chongning 2nd year) states: The previous request to construct a Daoist temple has been approved, and an auspicious date should be selected promptly to begin construction. Should any needs arise during the building process, they may be reported at any time. Now that spring has arrived and the weather is gradually warming, you should harmonize with the seasonal qi and properly nurture your health while continuing to cultivate the Great Dao.

The second edict (21st day of the 3rd month) mentions: Considerable time has passed since Liu Hunkang left the capital. Observing his diligent work in constructing the temple and having recently reviewed his memorial, the emperor is pleased to know all is well. The emperor approves naming the temple "Tianning Wanshou" (Heavenly Peace and Ten Thousand Longevities) and sanctions the printing of the Scripture of Clarity and Stillness (Qingjing Jing). The emperor then inquires with concern: Since you can communicate with spirits and reach heaven, why haven't you reported any auspicious or ominous signs? During this crucial spring planting season, the prolonged drought without rain has brought hardship to farmers, causing the emperor great worry. You should carefully consider the emperor's concerns and conduct sincere prayers.

The third edict (23rd day of the 5th month) states: Much time has passed since your departure from the capital. Now in midsummer, the mountains must be pleasantly cool. The emperor inquires about the temple's progress and reminds him to report any signs of fortune or misfortune while taking care of his health during the hot weather.

The final edict confers an honorific title: During your previous stay in the capital, your frequent loyal admonitions greatly assisted the emperor. You are now bestowed the title "Preserver of Truth and Master of Mysteries" (Baozhen Guanmiao Xiansheng) along with the official patent. As autumn arrives, remember to take care of your health alongside your cultivation practices.

These edicts demonstrate the emperor's high regard for Liu Hunkang, showing concern for both his spiritual practice and temple construction while expecting him to conduct Daoist rituals for the nation's benefit. They also reveal how the imperial court valued the opinions of eminent Daoists regarding auspicious and ominous signs. The title "Preserver of Truth and Master of Mysteries" was an honorific for renowned Daoists in the Song Dynasty, signifying imperial recognition of their mastery of Daoist arts.

These two imperial edicts from the Chongning era of the Northern Song Dynasty, addressed to Mao Shan Daoist Liu Hunkang, reflect the imperial court's veneration of eminent Daoist masters at that time.

The first edict (Chongning 2nd year) commends Liu Hunkang for upholding the ancient Dao and possessing sublime virtue (De). The emperor praises his dedication to Neidan (internal alchemy) practice ("focusing Qi to achieve pliancy") and maintaining pristine simplicity. Though possessing noble Daoist virtue, Liu remained unmoved by worldly titles. The emperor thus specially bestows upon him the honorific title "Preserver of Truth and Observer of Mystery" (Baozhen Guanmiao Xiansheng), hoping he would instruct later students and assist the common people. The emperor emphasizes this title is well-deserved and insists Liu must not decline it.

The second edict (Chongning 3rd year) reveals closer interaction. The emperor expresses concern for Liu's cultivation life at Mao Shan (ancestral seat of the Shangqing lineage), admiring his transcendental detachment and devoted practice. Specific points include:

1. Having dispatched Imperial Pharmacy official Su Gui to attend to his daily needs

2. Inquiring about his cultivation progress and any unusual phenomena

3. Questioning why previously requested matters haven't yet manifested

4. Arranging envoy Zhang Yi to prepare for his spring audience at the capital next year

5. Emphasizing full official support for his requirements

These documents showcase the quintessential Song Dynasty dynamic between the imperial house and Daoist leadership: bestowing honorary titles while expecting religious services (such as blessings and disaster prevention), coupled with material support. The terminology used—including "Preserver of Truth and Observer of Mystery," the "Three Mao" (founders of Mao Shan), and "precious registers" (Daoist talismans and registers)—represents key concepts in Song Dynasty Daoism.

These three imperial edicts were issued by Emperor Huizong of Song during the Chongning era (1103-1104) to Daoist priest Liu Hunkan of Maoshan, primarily concerning instructions for the construction of Maoshan temples and expressions of care for Liu.

The first edict (23rd day of the 11th month, Chongning 3) states: Having reviewed your memorial, We recognize your sincere devotion. As the year ends in deep winter, We are pleased to learn of your well-being. Regarding the funding shortage for Baozhen Temple's construction, We have ordered relevant officials to complete the roof-beam installation and other works within deadlines. These matters shall be handled by the appropriate offices—you needn't await full completion before leaving your meditation chamber. Matters concerning canal transport and fundraising have all been arranged. When early spring brings warmer weather, you should come to the capital for audience without delay, lest We wait long. Officials have been dispatched to receive you along the journey—this being only proper, you must not decline. May you appreciate Our thoughtful concern.

The second edict (12th day of the 1st month, Chongning 4) states: Reviewing your memorial again, We understand your earnest intentions. In this early spring chill, We are comforted by news of your tranquil serenity. Your mind penetrates truth, transcending worldly dust while preserving essential nature; your insight runs deep, cultivating heart-mind to marvelous perfection. Since the Sanmao Temple construction began, you've devoted single-minded effort. Now that decoration work has reached the painting stage, relevant departments will expedite completion. You should maintain empty stillness without mental strain. Our eagerness to meet for profound discussion grows urgent, yet since you insist on awaiting the project's conclusion, We shall grant your request. Come immediately when work concludes. We've appointed Zhang Yi to supervise exclusively—your personal deity statue may first be moved temporarily into the Dharma Hall. Should other needs arise, memorialize freely. Take special care against spring cold.

The third edict (24th day of the 1st month, Chongning 4) states: Having examined your memorial, We comprehend your mind. Joyfully We note your peaceful passage through winter into spring. Your earlier letter mentioned awaiting project completion before coming—We reflected that gentlemen cannot be compelled, nor Dao practitioners constrained. Carefully considering your position, We resolve to honor your petition, allowing one so transcendent to act with natural freedom, for this alone accords with an exalted one's bearing.

These are three imperial edicts issued by Emperor Huizong of the Northern Song Dynasty during the Chongning era to Daoist priest Liu Hunkang of Maoshan, all urging him to complete temple construction promptly and attend court. Here's the modern interpretation:

The first edict (3rd day of the intercalary February) states: You (Liu Hunkang) have always possessed profound insight into the mysteries of the true Dao (Dongzhen), with a serene and benevolent disposition. Your talismans (Fulu) harmonize with the transformations of heaven and earth, while your spiritual power assists the workings of Yin-Yang. Your impeccable virtue remains untainted by worldly dust, having long cultivated your nature (Xing) through mountain reclusion. Now that the temple construction nears completion, I've dispatched officials to expedite the work. Upon receiving the completion report, you must depart for the capital immediately. As the weather grows warmer, take good care of yourself.

The second edict (29th day of May) mentions: Your Daoist practice manifests divine wonders, capable of harmonizing the Qi of all seasons within your person. For years you've healed the people with talismanic water, prolonging life through nurturing Qi and preserving spirit (Shen). Hearing the project approaches completion, you should prepare for travel promptly, taking advantage of favorable summer winds for your boat journey to the capital. The intense heat demands special attention to your health.

The third edict (17th day of June) writes: Having reviewed your memorial, I understand the temple project will soon conclude. Your consistent diligence deserves commendation. Now is the time to fulfill your promise and depart without delay - this will both benefit all beings through your virtuous deeds and establish your name within the great Dao (Dadao). Summer heat being severe, I'll keep this brief while wishing you safe travels.

These edicts reveal Emperor Huizong's high regard for Liu Hunkang, praising his Daoist cultivation and compassionate service, while firmly insisting on his immediate court attendance after completing Maoshan's construction. The emperor's polite yet insistent tone extends to specific travel advice about optimal sailing conditions, demonstrating his eagerness. Repeated references to summer heat simultaneously show genuine concern for this eminent Daoist's wellbeing.

These records contain three imperial edicts issued during Emperor Huizong's Chongning era (1102-1106) to Liu Hunkang, the grand master of Maoshan, primarily concerning the emperor's approval for Liu to construct Daoist temples.

The first edict, dated the 18th day of the seventh lunar month, states that the emperor had already appointed officials to supervise the construction and urged its swift completion. With autumn's crisp weather and calm waters creating ideal conditions for river travel, the emperor expressed hope that Liu would not decline but instead come promptly to the capital for an audience. The edict concludes by noting that specific details need not be elaborated.

Issued on the 20th day of the eighth month, the second edict commends Liu for his years of secluded cultivation at Maoshan (a sacred Daoist mountain), where he built temples to propagate the Great Dao (Da Dao) and prayed for national prosperity. The emperor praised all of Liu's proposals as sincerely offered and granted permission for his river journey to the capital. With construction completed and autumn scenery at its finest, the edict encouraged Liu to commence his travels during this favorable season. The message ends by anticipating their imminent meeting without further elaboration.

Dated the 12th day of the ninth month, the third edict responds to Liu's memorial reporting the temple's completion and his planned river journey to express gratitude. The delighted emperor looked forward to welcoming Liu by the Qinhuai River to discuss profound Daoist principles (Daojiao miaoli). Considering the deepening autumn frost and arduous journey, he specially dispatched envoys to convey his regards. The edict concludes with concern for Liu's health and encouragement for an early departure.

These documents demonstrate Emperor Huizong's veneration for Daoism and his close relationship with the eminent Daoist Liu Hunkang. Frequent references to Daoist terminology like "chonghe" (a state of Daoist cultivation) and "Maofeng" (Mount Mao) reflect the historical interactions between the imperial court and Daoism during this period.

Mount Mao (a sacred Daoist mountain and birthplace of the Shangqing tradition) master Liu Hunkang reported his cultivation progress to the emperor. In mid-May during the sweltering summer heat, the Daoist master inquired after the emperor's wellbeing in his letter, mentioning he had been away from the capital for a month while maintaining mental serenity through daily Daoist practice. He specifically asked whether the memorials (ritual documents) previously entrusted to the emperor for celestial submission had received divine response from the heavenly court, and requested the emperor send several dozen Fulu (talismans) for treating colds.

On June 20th, the emperor replied praising Master Liu's devout cultivation and meticulous Zhaijiao (purification rituals), affirming such sincere prayers would surely reach the heavens. Regarding the master's earlier request to return to his former residence at Mount Mao, the emperor acknowledged the mountain—sacred to the Three Mao Lords (founders Mao Ying, Mao Gu and Mao Zhong)—as ideal for profound spiritual practice. The imperial letter urged the master to care for his health during extreme heat while continuing dedicated cultivation.

In July, the emperor wrote again expressing admiration for Master Liu's auspicious memorials, noting only practitioners of such profound attainment could achieve such states. The correspondence inquired about the master's progress at Mount Mao's Wanning Temple (principal monastic complex), particularly his advancement in "subliminal Shen cultivation" (an advanced Neidan technique). The emperor also commended memorials submitted by Master Liu's disciple Fu Xilie, praising their master-disciple lineage for embodying the Daoist truths of emptiness, stillness and Wuwei (non-action), thereby comprehending the Dao's origin. Concluding with Mount Mao's status as an immortal's blessed abode, the letter expressed hopes that their Golden Register Zhaijiao (important Daoist rituals) and Qi cultivation would both safeguard the nation and benefit the people.

This text is an imperial edict from Emperor Huizong of Song to the Maoshan Daoist priest Liu Hunkan, primarily expressing the emperor's commendation and care for Liu and his Daoist community.

The emperor begins by acknowledging receipt of memorials delivered by Fu Xilie and others, confirming Liu Hunkan's arrival at Yuanfu Wanning Palace (the principal temple complex on Maoshan) and the completion of the petition ritual (a Daoist ceremony submitting memorials to Heaven). Moved by Heaven's benevolence in bestowing auspicious signs, the emperor praises Liu for emulating the Three Mao Perfected Lords (the founding patriarchs of the Maoshan lineage—Mao Ying, Mao Gu, and Mao Zhong) and following the cultivation practices of Xu Mi and Xu Hui (renowned Eastern Jin dynasty Daoists). Though Liu had temporarily left Maoshan for the capital, he soon returned to his sacred mountain. The emperor expresses reluctance to detain him yet conveys deep admiration for his devotion.

With summer's peak heat approaching, the emperor urges Liu to guard against the scorching weather and informs him that all his petitions have been addressed. Should further needs arise, Liu may present them at any time. The emperor has appointed Yang Jian as overseer and Cai Bian to compose the commemorative stele inscription. Liu is instructed to report any omens of calamity or fortune in detailed secret memorials.

Accompanying the edict are lavish gifts: twenty jin each of aloeswood and sandalwood, five jin of borneol, ten jin of jiangzhen incense, twenty boxes of four varieties of preserved fruits, ten imperial calligraphy fans, and two portions of medicinal incense. Also bestowed are purple robes and master titles (high-ranking Daoist vestments and honors) for the community, along with several talismanic registers (fulu) capable of "summoning winds and pacifying the heart."

The emperor extols Liu Hunkan for embodying the profound subtleties of Daoist methods and maintaining a pure, transcendent aspiration, confessing his own ceaseless reverence for Liu's noble character. Deeply gratified by Liu's loyalty to the imperial house, he pledges to implement all proposals, including permitting disciples to practice at ancestral gravesites and rewarding temple officials.

Finally, the emperor declares his devotion to the Great Dao (Da Dao) and veneration of immortal traces, citing the construction of mountain temples to manifest these virtues. Delighted by the project's completion, he hopes to propagate the true Dao (Zhen Dao), bestow blessings upon the people, and perpetuate its transmission. Though earnest teachings remain distant, his sincere intent has already arrived.

On the twentieth day of the seventh month in the fifth year of the Chongning era (1106), Emperor Huizong of Song issued three decrees to Mao Shan patriarch Liu Hunkang:

The first decree stated: We have received your memorial requesting officials to compile records of the temple complex. We recognize Mao Shan as a sacred site for cultivation, where Mount Jijin (the primary peak of Mao Shan) has been an immortal sanctuary since antiquity. The newly constructed Yaotai Palace now manifests the true essence of Daoist practice. As the completion of this sacred complex warrants commemoration, We have commanded the Grand Academician to compose an inscription and personally inscribed the stele heading. This is not merely a ceremonial occasion, but an act honoring the merits of our predecessors. You must select accomplished Daoist masters to practice together with unwavering diligence. Considering the considerable distance between us, We are dispatching envoys to deliver both Our handwritten stele heading and the inscription composed by Cai Bian.

The second decree, issued on the twentieth day of the eighth month, conveyed: Master (Liu Hunkang), dwelling in golden cultivation at Jintan, your name is recorded in the registers of immortals. Since our last parting, We have often reflected upon you. As autumn brings cooler weather, may your Dao-nurtured body remain in good health. The inscribed stele heading has been completed and sent with this decree. Other matters may be presented in subsequent memorials.

The third decree honored Liu Hunkang: Your prolonged cultivation at Mount Juqu (ancient name of Mao Shan) demonstrates unwavering commitment to the orthodox Dao (Zhengyi), with your virtue (De) growing ever more profound and reputation widely celebrated. At Wanning Palace, your diligent practice of blessing water with talismans (Fulu) to aid the people manifests boundless compassion—even celestial cranes come to attend your teachings. You have illuminated the principle of governing through non-action (Wuwei), assisting Our subjects in peaceful livelihood. Now that the temple complex stands complete, We specially confer honors, elevating your religious title as mark of reverence. This official appointment accompanies Our decree—accept it without refusal. As early autumn arrives, may you enjoy peace and robust health.

(Note: Chongning was Emperor Huizong's reign era. Liu Hunkang, the 25th patriarch of the Shangqing lineage at Mao Shan, enjoyed imperial patronage. "Blessed water" refers to Daoist holy water consecrated with talismanic incantations; "great registers" denote important Daoist scriptures; "Wanning" was one of Mao Shan's principal temples.)

This passage documents Emperor Huizong of Song's bestowal of honors upon Mao Shan Daoist Liu Hunkang and the construction of Yuanfu Wanning Palace.

First, it mentions the emperor conferring upon Liu Hunkang the title "Master Chonghe" (冲和先生) while approving his request to renovate the temple complex. The emperor specifically instructed the prompt preparation of construction materials and asked Liu to prepare additional talismans (Fulu) for healing and exorcism, such as wind-curing talismans and heart-calming amulets.

The official edict then formally granted Liu Hunkang, a Daoist priest of Yuanfu Wanning Palace at Mao Shan in Jiangning Prefecture, the full title "Master Baozhen Guanmiao Chonghe" (葆真观妙冲和先生). This recognition honored his profound cultivation at Mao Shan—a sacred site where immortals dwell—and his contributions to spreading Daoism. "Baozhen" (葆真) signifies preserving one's innate purity, "Guanmiao" (观妙) denotes perceiving the Dao's profound mysteries, while "Chonghe" (冲和) embodies the Daoist principle of harmonizing Yin-Yang.

The text references the emperor's commemorative inscription "Ode to the Completion of Yuanfu Wanning Palace," which chronicles the construction spanning from the Yuanfu era (1098-1100) to its completion in autumn 1106 (the fifth year of Chongning). The ode extols Mao Shan (anciently called Juqu Mountain) as a sacred site for cultivation, where Liu Hunkang inherited the traditions of ancient Zhenren (Perfected Ones) through meditation and authentic self-cultivation.

The recurring era names "Yuanfu" (元符, Emperor Zhezong's reign) and "Chongning" (崇宁, Emperor Huizong's reign) highlight this as a cross-reign project. The "Three Mao" (三茅) refer to the Mao Shan sect's principal deities—Mao Ying, Mao Gu, and Mao Zhong (茅盈, 茅固, 茅衷)—collectively venerated as the Three Mao Perfected Lords.

This passage primarily contains official correspondence and imperial poems exchanged between Emperor Huizong of the Song Dynasty and the Maoshan Daoist master Liu Hunkan, demonstrating the emperor's reverence for eminent Daoist figures. Here is the modern interpretation:

In the Chongning era (1106), Emperor Huizong inscribed the plaque "Wanning" (Ten Thousandfold Peace) for the Yuanfu Temple at Maoshan, expressing his admiration for the Daoist concept of "constant principles underlying form and function." He believed that while the Dao (the Way) is formless, it contains eternal principles, and that through cultivating De (Virtue/Power), one could achieve imperial governance. Practitioners should unite with the Dao to invoke divine protection for the realm.

In the ninth month of the same year, the emperor composed a farewell poem for Liu Hunkan's return to the mountains. The poem recalled their earlier discussions about the Dao, praising the master's celestial robes that transcended worldly attire and his mind as pure as an immortal beyond mundane concerns. Using metaphors of "migrating swans" and "congratulatory swallows" to describe his retreat, the emperor expressed gratitude for Liu's transmission of profound teachings, considering them the purest truth.

An October imperial edict praised Liu Hunkan's Daoist attainments as surpassing Xu Xun (founder of the Jingming tradition) and his virtue rivaling the Three Mao Perfected Lords (patriarchs of the Maoshan school), recognizing him as a preeminent Daoist master. Though reluctant to see him leave the capital, the emperor permitted his return to the sacred mountains. The edict approved Liu's various requests: bestowing the Daoist name "Ninghe" (Serene Harmony) upon his disciples, authorizing stone inscriptions, and placing local officials in charge of temple administration. As autumn waned, the emperor expressed regret at their separation while wishing him good health.

The frequent appearance of the "Chongning" era name (1102-1106) marks this as a significant period of imperial Daoist patronage under Huizong. Through plaques, poems, and edicts, these documents reveal the close relationship between the court and Maoshan masters, as well as imperial support for temple construction and scripture publication. "Wearing protective talismans" (peidai fu) refers to Daoist ritual amulets, while "devotional cultivation" (fenxiu) denotes daily monastic practices.

This collection comprises several imperial edicts (chishu) issued by Emperor Huizong of Song in the fifth year of the Chongning era (1106) to Master Liu Hunkanɡ of Maoshan, primarily concerning Daoist affairs and sovereign-subject interactions.

The first passage expresses the emperor's delight upon receiving Liu's correspondence from the mountains, praising his serene cultivation in wilderness retreat. While approving the engraving of previously bestowed poems celebrating Liu's mountain return and ritual accomplishments, the emperor deemed other handwritten decrees unsuitable for stone inscription. Noting the harsh winter, he urged Liu to safeguard his health and preserve the sacred Daoist registers (fulu) containing essential scriptures and talismans.

The second edict commends Liu's memorial (gongdeshu) submitted during the Tianning Festival, a major Daoist celebration in Song dynasty. Though dwelling in mountain seclusion, Liu had demonstrated loyalty by conducting solemn rituals (zhaijiao) for the imperial birthday. The emperor expressed profound appreciation while reiterating winter health precautions.

The third document responds to Liu's petition by acknowledging his dedicated spiritual achievements. It grants his request for Maoshan monastic estates to manage farmland and administer Danyang's irrigation systems, prohibiting encroachment by other offices. Praising Liu's selfless virtue (de), the emperor encouraged him to further propagate Shangqing (Highest Clarity) teachings – the Maoshan lineage's tradition – for public welfare.

The concluding section notes their prolonged separation while approving the stone engraving of previously requested imperial poems. The emperor particularly lauded the appearance of celestial lanterns (xian deng) – miraculous phenomena during rituals – as evidence of Liu's sincere cultivation resonating with heaven. Repeated winter health admonitions reveal genuine esteem for this eminent Daoist.

These edicts illuminate the intricate Song court-Maoshan Daoism relationship, addressing both monastic economic matters and spiritual accomplishments. They reflect Daoism's elevated status during this period, where imperial patronage intertwined with recognition of transcendent practice. The documents showcase how Zhengyi (Orthodox Unity) and Shangqing traditions maintained active dialogue with temporal power while pursuing neidan (internal alchemy) perfection.

These two imperial edicts were written by Emperor Huizong of Song to Master Liu Hunkan of Maoshan, reflecting the close interaction between the emperor and eminent Daoist adepts during that period.

The first edict, dated winter of 1106 (5th year of Chongning reign), mentions the emperor learning of Liu Hunkan conducting the "Burning of Yellow Talismans" ritual (a Daoist zhaijiao ceremony involving fulu incineration) at Yongsheng Palace despite severe cold. The emperor particularly notes the miraculous appearance of sacred lamps during the ritual, interpreting this as a spiritual response to Master Liu's sincere cultivation. Expressing his longing for the master, the emperor advises him to take care in the cold weather and requests several dozen additional talismans.

The second edict, from the first month of 1107 (1st year of Daguan reign), highly praises Liu Hunkan's cultivation merits in "upholding the true teachings and preserving the Heavenly Principle (natural Dao)." The emperor credits him with sustaining the flourishing Shangqing tradition (the Maoshan lineage). Addressing the contemporary confusion between Buddhist and Daoist practices, the emperor orders a clarification of religious protocols, specifically criticizing the improper mixing of Sanqing (Three Pure Ones) statues with Buddhist Water-Land ceremonies, and the placement of Daoist Yuanming spirit tablets in Buddhist temples (fan'gong). He instructs relevant authorities to properly distinguish these ritual arrangements. The edict concludes with advice for Master Liu to focus on health preservation during the winter-spring transition.

The text mentions several key terms: "Falu" (ritual registers) as crucial Daoist transmission credentials; "Sanqing" referring to the supreme triad of Yuanshi Tianzun, Lingbao Tianzun and Daode Tianzun; "Water-Land" indicating Buddhist purgatorial rites; and "fan'gong" meaning Buddhist temples. These details reveal the historical context of Buddhist-Daoist syncretism and tension during Emperor Huizong's reign.

Mount Mao's Daoist Master Liu Hunkang, your cultivation of body and mind has reached a state of purity, and your understanding of Daoist methods is profoundly deep. The emperor's letter expresses: Having read your memorial, I fully comprehend your insights. I've heard that since the new year, your health has been excellent. The elixir formulas and longevity techniques you previously presented are truly exquisite—even the legendary arts of the Divine Cauldron and Golden Elixir (Jindan) from antiquity could hardly surpass them. These methods of immortality embody the fundamental principles of cultivation.

After carefully studying your recommendations, the emperor is deeply gratified and urges you to safeguard these precious Daoist teachings, ensuring they are not lightly disseminated. With spring's arrival, may you pay attention to nurturing your vitality. Though we are separated by distance, I often reminisce about your dignified presence. Regarding the earlier decree to rectify the confusion between Buddhist and Daoist practices, concerns remain that its implementation may have been incomplete. I now send you the full edict for your reference. As a leading figure in Daoism, your words and actions carry great weight—exercise particular caution when transmitting the Daoist methods.

The construction of the stone bridge and pathways under your supervision has been assigned to Transport Commissioner Zeng Xiaoyun for dedicated oversight. As for the several dozen talismans (Fulu) for calming the spirit that you requested, please promptly inform me of any auspicious or inauspicious signs they may reveal. Daoist Master Da may visit in early spring. Have the gifts previously bestowed upon you been delivered to your Daoist sanctuary?

As the Son of Heaven, I must devoutly honor the Supreme Deity (Shangdi). Yet during Buddhist ceremonies, the Celestial Emperor (Tiandi) is shockingly placed among ordinary spirits—a grave act of sacrilege and disrespect. I have ordered the relevant offices to investigate and correct this, ensuring proper reverence for the divine.

In the edict dated the 15th day of the second lunar month of the Daguan era (1107 CE), the emperor further addresses Master Liu Hunkang: With sincere faith in the Three Officials (Sanguan Dadi—Heavenly, Earthly and Water Officials), I revere the supreme Dao. To invoke auspicious signs, I have established temples nationwide. Mount Mao, as the sacred site of the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong—three Daoist patriarchs), gathers wondrous energies from all directions. Through your mastery of Daoist arts, numerous auspicious manifestations have occurred. Your repeated visits riding celestial cranes to discuss profound mysteries and seek essential cultivation methods are deeply valued.

These two imperial edicts were issued by Emperor Huizong of Song to Liu Hunkan, the grand master of Maoshan Taoism, concerning Liu's refusal of official position to pursue spiritual cultivation.

The first edict, dated the 19th day of the second month in the first year of the Daguan era (1107 CE), reads: As a leader of the Daoist tradition, all your proposals have resonated with my intentions. Though separated by distance, I often envision your ascetic practices in the mountain retreat. With the warming weather, I urge you to take good care of yourself. When official Huang Mian arrives at Maoshan, you may accompany him to the capital.

The second edict, issued on the 7th day of the fourth month of the same year, responds to Liu's repeated petitions citing illness as reason to decline the summons: Your withdrawal from worldly affairs to devote yourself to Daoist practice commands my respect. While our inability to meet brings regret, I grant you permission to continue your quiet cultivation and health preservation. Regarding monastic affairs, they have been handled according to the suggestions of your disciple Master Da. Furthermore, hearing that you still paint healing talismans (fulu) by lamplight late into the night, I urge you not to overexert yourself.

The text mentions "Shangqing" (Highest Clarity), referring to the Maoshan Shangqing lineage, and "baoguang" (preserved radiance), a technical term in Daoist cultivation denoting the practice of nurturing inner luminosity. These edicts demonstrate the emperor's reverence for spiritual practitioners and reflect the close relationship between the Song imperial house and Daoism.

The records of Mount Mao (a renowned Daoist mountain in Jurong, Jiangsu) contain an imperial edict summoning Daoist master Da Jingzhi to the capital without delay, instructing him to present any memorials in full detail without concealment. Dated the 27th day of the fifth month in the first year of Daguan era (1107, under Emperor Huizong of Song), the edict notes the approaching summer heat and conveys the emperor's concern for Master Da's wellbeing, concluding that brevity was necessary due to urgent circumstances.

Another passage reflects on the seven-year separation (one complete astral cycle) since their last meeting, expressing the emperor's enduring admiration for Master Da's noble aspirations. It praises the master's transcendence of worldly affairs through serene self-cultivation and extraordinary spiritual practice—a source of profound consolation. Though geographical distance prevented deeper exchange, the letter written during the refreshing early summer season extends wishes for the master's health and practice. The writer mentions sudden eye ailments recurring at month's end as motivation for corresponding. Notably, it urges Master Da's prompt arrival to receive several personally transcribed scripture (Jing) scrolls awaiting transfer.

These excerpts from Volume 3 of Records of Mount Mao document the correspondence between Song emperors and Daoist adept Da Jingzhi, revealing both the close court-Daoism relations of the period and the reclusive cultivation ethos of practitioners. The texts exemplify imperial respect for eremitic wisdom while demonstrating concrete exchanges of sacred texts between political and spiritual authorities.