《茅山誌》Vol. 33

The renowned Southern Dynasties poet Xie Lingyun wrote in the preface to his "Rhapsody on Mount Luofu": A traveler dreamed at night of Mount Mao in Yanling (present-day Changzhou, Jiangsu), which lies southeast of the capital Jiankang (modern Nanjing). The next morning, upon reading Daoist texts about Guangdong's Mount Luofu, he discovered that Mount Mao actually serves as the gateway to Dongting Lake, connecting southward to Mount Luofu—precisely matching his dream vision. Deeply moved by this synchronicity, he composed this rhapsody.

During Emperor Wu of Liang's reign, it was recorded: On the Yiyou day of the twelfth month in the Zhongxing era's first year (501 CE), auspicious crimson dew extended for miles across Mount Mao's region. Zhou Ziliang documented in his "Mystical Communion Records": On the fifteenth of the twelfth month during Tianjian 12 (513 CE), sweet dew descended upon the pine trees before his cultivation altar.

The Zhenren (Perfected) Tao Hongjing (a major patriarch of the Maoshan tradition) once composed a rain prayer document: Jointly petitioning with his disciple Zhou Ziliang, it stated that the people's livelihood depends on harvests, which in turn rely on timely rains. After dozens of days of severe drought, with crops withering and masses sighing heavenward, their repeated prayers remained unanswered. Knowing rainfall falls under divine jurisdiction, they humbly begged for mercy to send life-giving showers—to summon winds and clouds that would swiftly gather into nourishing rains, filling rivers to sustain all terrestrial and aquatic beings. Should this occur, ancient odes like the "White Magpie" celebrating auspicious signs would find contemporary resonance. Dated June 20, 515 (Tianjian 14), this prayer was submitted before the immortal officials Zhang Lijin and Zhao Cheng at Huayang Grotto-Heaven (Huayang Dongtian) in Jurong's Mount Mao.

The literary figure Shen Yue wrote to Tao the Recluse (Tao Hongjing): His letter praised Tao's transcendence of worldly dust—like an immortal robed in rainbow plumage, riding clouds through empyrean realms. Though worthy of celestial registry, Tao chose reclusion. While Shen longed to consult on profound truths, he lamented finding no pathway—only through Tao's example of consuming numinous herbs in mountain seclusion while communing with spirits could one preserve primordial integrity intact.

Yu Jianwu expressed gratitude upon receiving Tao's gift of atractylodes (baizhu) decoction: His thank-you note described this medicinal herb—with green leaves and purple blossoms—that grows exclusively on Mount Mao's primary peak and other blessed sites like Zheng Rock. Ancient texts attest to mountain spirits guarding it, making harvesting extraordinarily difficult. That Tao would laboriously prepare such precious medicine as a gift moved him profoundly.

(Note: "Huayang Grotto-Heaven" denotes Mount Mao's sacred Daoist site. The herb "shu" refers to white atractylodes, believed by ancients to possess spiritual potency when grown on Mount Mao.)

This scripture comprises several key sections:

The first section describes how Daoist practitioners consume immortal elixirs (such as Cloud Pearls and Water Jade) to ward off evil Qi and nourish their internal organs. Only those who are physically exhausted and weary of worldly affairs can swiftly achieve rejuvenation and ascension to immortality. It mentions sacred sites like the Cinnabar Well of Linyuan and the Chrysanthemum Spring of Lixian—legendary immortal realms—expressing the aspiration to follow in the footsteps of ancient immortals like Master Juanzi and keep company with figures like King Chen (possibly referring to the renowned Daoist master Chen Tuan).

The second section presents two Tang Dynasty imperial decrees: In May 748 CE (7th year of Tianbao era), Emperor Xuanzong posthumously honored Zhang Daoling as "Grand Preceptor" and Tao Hongjing as "Grand Guardian." Another decree records Emperor Jingzong's order to manufacture silverware in western Zhejiang, which the regional inspector Li Deyu petitioned against, advocating for simplicity and frugality.

The third section depicts the New Palace on Liangchang Mountain (a Daoist temple complex): Built on the western slopes, this magnificent structure features carved foundation stones, intricately carved sandalwood, and jade-green tiles. The temple is shrouded in auspicious clouds, with divine creatures like the zouyu (benevolent mythical beast) patrolling and immortals processing in formation. It describes celestial beings drinking jade nectar and consuming jade dust while playing divine music, accompanied by phoenixes and cranes dancing to the melodies.

The colophon notes this inscription was composed by Perfected Purple Yang (Ziyang Zhenren) Shan Xuanqing and transcribed by Cai Shaoxia, scribe of the Five Cloud Pavilion. It also records how during the Tang Dynasty's initial construction of Purple Yang Temple at Maoshan, imperial edicts were stored at the former residence of Celestial Master Li in Longxing Temple, Yangzhou.

(Note: "Grand Preceptor" and "Grand Guardian" were the highest honorary official titles in ancient China; "zouyu" refers to a legendary benevolent beast; "Perfected Purple Yang" is an honorific title for accomplished Daoist adepts.)

This account primarily documents several historical events and Daoist transmission related to Mount Mao (a sacred Daoist mountain in present-day Jurong, Jiangsu).

On the twenty-seventh day of the seventh month in the second year of the Kaicheng era (837 CE) of the Tang dynasty, Li Deyu, the military governor of Huainan, returned ritual objects to Ziyang Temple. During the Song dynasty, imperial envoys were dispatched to Mount Mao to conduct ceremonies such as the "casting of dragon tablets" (a Daoist sacrificial ritual) and establish a three-day-long zhaijiao (purification ritual) across 120 altars. Local officials were instructed to promptly prepare the necessary ritual items and report any additional requests from the envoys. The text also lists several other renowned Daoist mountains in the Jiangnan region.

During Emperor Zhenzong’s reign, an envoy encountered an extraordinary figure who prophesied that "Perfected Lord Wang" would reincarnate as the fourth emperor of the Song dynasty. Later, when Emperor Renzong was born, strange phenomena such as fiery lights appeared in the palace, confirming the prophecy. As a child, Renzong often played games involving fire-drilling, which was interpreted as a connection to Suiren (the legendary ancient ruler credited with inventing fire-drilling).

The 27th Daoist patriarch during the Xuanhe era (under Emperor Huizong) maintained close ties with Lü Dongbin (one of the Eight Immortals). Lü imparted essential cultivation teachings: refining one's nature (xing) requires first subduing the heart-mind, while cultivating life (ming) begins with clarifying the spirit (shen). When the heart-spirit is pure, no evil qi can invade. If the heart-mind remains unsubdued, internal fire arises—just as cinnabar scatters when exposed to flame.

The text also records official correspondence between Tang emperors Xuanzong and Suzong and the Daoist priest Li Hanguang, including imperial edicts and memorial responses. Finally, it mentions that during Emperor Gaozong’s reign, a purple-stone tea grinder from Deshou Palace was bestowed upon Ning Shen Hermitage, accompanied by an imperial inscription. The account concludes with references to Chen Qian’s compilation of the Records of Mount Juqu during the Jiayou era, later revised by the scholar Zeng Xun.

Within the gates of Yuchen Temple on Maoshan (a sacred Daoist mountain) stand two altars. The one on the left is called the Changshi Altar, inscribed with the words "Erected by Master Zhenbai." The right altar is said to mark the site where recluses buried their names to live in seclusion.

Behind the Sanqing (Three Pure Ones) Hall stands an ancient statue of Taishang Laojun (Lord Lao the Most High), its form simple and archaic. By Zhou Zhenren's Pond dwells a Daoist priest named Wang Yiyan, courtesy name Ziyi, with the Daoist name Wang Zizai, now seventy years old. A native of Bianliang (modern Kaifeng), he repeatedly declined official Daoist appointments offered by Emperor Huizong of the Song dynasty.

The Cinnabar Spring flows through bamboo groves, where a recumbent dragon pine tree spreads its coiled roots like a serpent and dense foliage like a roof canopy—once a site where Daoists built thatched huts for cultivation. Other notable sites include the Welcoming Guest Spring and Taiyuan Hermitage, documented in the collected works of Zhou Yigong.

The 1167 travelogue records the portrait and eulogy of the recluse Su Xiang at Rear Lake. Though exquisite writings like the "Ruizhu Miaoyan" (Pearl Blossom Wondrous Words) were preserved in texts, the changing times have left few genuine cultivators today, with even fewer maintaining complete integrity—inevitably prompting lamentations about the world's state at life's end.

During Emperor Huizong's reign, Maoshan's Yuanfu Temple received special imperial gifts: a jade seal engraved with the seal script "Lord of the Nine Elders' Immortal Capital" and a jade-hilted ritual sword, both reserved for transmitting fulu (talismanic registers) through successive patriarchs. These treasures held equal status with the seal and sword of Celestial Master Zhang at Longhu Mountain.

When Yuan forces crossed the Yangtze in 1275, Patriarch Zhai hid the jade seal and sword, which subsequently disappeared. Patriarch Xu recovered the jade-hilted sword in 1279. At noon on July 18, 1317, witnesses saw a white-faced rabbit dart into cracks behind the Dharma Hall's brickwork—pursuit revealed only the ancestral jade seal, later verified and reported to the imperial court.

This record documents official correspondence from the Yuan Dynasty regarding the inheritance of ritual objects at Maoshan (Mount Mao) Daoism. The Jixianyuan (Academy of Scholarly Worthies, the Yuan institution overseeing religious affairs) received a report from the Jiankanglu Regional Command (modern Nanjing area) stating that the ancestral ritual seal and sword of Maoshan had been sent to the provincial administration. Officials deliberated and determined these sacred objects, passed down through generations of Maoshan patriarchs (Daoist leaders) for transmitting fulu (talismans and registers, Daoist ritual documents), should be returned.

The emperor issued an edict summoning Zhang Shangqing (a senior Daoist leader), ordering him to return the seal and sword to the patriarchs of Sanmaoshan (Three Mao Mountains) for continued use in Daoist transmission. The court additionally circulated official notices to local authorities regarding this matter. The document concludes with an official zhaifu (government order) addressed to Maoshan's presiding zhenren (Perfected Person), emphasizing compliance.

The preface to Shangqing Chuanzhen Tu (Authentic Transmission Charts of Shangqing) expounds key cultivation principles: Those who retreat to mountain forests for practice must first establish lofty aspirations, and to comprehend profound mysteries one must trace their origins. While master-disciple transmission remains paramount in Daoist learning, finding both enlightened teachers and suitable disciples proves exceptionally difficult. Immortal cultivation fundamentally requires inner purity and sincerity—authentic attainment comes not through external seeking, but only through utmost sincerity can one commune with true numinous beings. Sincerity forms the foundation of cultivating De (Virtue/Power), while delusion obstructs spiritual progress.

Special mention is made of Huayang Grotto-Heaven (another name for Maoshan), where since the Han Dynasty when the Three Mao Perfected Lords (Mao Ying, Mao Gu, Mao Zhong) achieved ascension, an unbroken lineage of transcendents has continued from the Wei-Jin periods onward—making it both an administrative seat of celestial beings and an earthly paradise. The author compares Maoshan's status in Daoism to Confucianism's veneration of the Zhu-Si region (where Confucius taught). Finally, the preface clarifies its composition for the portrait series of ancestral masters commissioned by Liu Dabin, the Yuxu Zhenren (Perfected Person of Jade Void) of the Shangqing lineage, highlighting Maoshan's enduring significance as a sacred Daoist site.

The lineage transmission of Lady Zixuanyuan (an important female immortal of the Shangqing Daoist tradition) spans forty-five generations. Zhao Mengfu (the renowned Yuan dynasty painter and calligrapher) further composed brief biographies of these lineage holders, appended to the genealogical records and preserved within Mount Mao. This was done to ensure future generations could trace the continuity of the Daoist transmission, inspiring practitioners to maintain reverence and dedicated cultivation, preventing the decline of the profound Daoist tradition.

I am deeply moved by the numinous power of this sacred Mount Mao and the manifestation of the great Dao's truth here, all originating from the legacy of Master Zhenbai, Tao Hongjing (the eminent Southern Dynasties Daoist). Master Tao devoted himself to writing and compiling Daoist scriptures with tireless effort. Thus, though the physical traces of earlier sages like Wei Huacun (founder of the Shangqing school) have long faded, we can still comprehend their silent teachings; the deeds of figures like Xu Mi (a key Shangqing patriarch) remain accessible through the mists of time. Reflecting on this fills me with profound emotion, my spirit soaring beyond the present.

Ah! How I yearn to follow in Master Tao's footsteps—to serve as his disciple in places like Leiping Mountain and Liuqian River where he once cultivated, performing humble tasks like grinding ink or arranging paper. There, by mountain streams I could study the Dao's principles, and by deep pools contemplate my true nature, clad in grass-woven robes and sustained by wild fruits, content to live out my days thus fulfilled. How could I dare aspire to immortality or celestial ascension?

This preface was composed on the ninth day of the ninth month in the gengshen year of the Yanyou era (1320), written by Zhao Mengfu, former Hanlin Academician, Honorary Grand Master, Drafter of Edicts, and Compiler of National History. The text is sourced from The Records of Mount Mao, Volume 33.