《茅山誌》Vol. 4

This passage records the contents of an imperial edict from the Song Dynasty emperor to Mao Shan Daoist priest Liu Hunkang (Daoist name "Da Shi"), containing three key pieces of information:

First is the emperor's admiration for Liu Hunkang. The emperor praised his reclusive cultivation practice at Mao Shan, having attained a state of transcendent self-fulfillment, expressing deep envy for such a lifestyle. The emperor specifically mentioned dispatching envoys westward to visit, hoping Liu wouldn't find it troublesome and would report in detail about the hardships of local commoners.

Second are the lavish imperial gifts bestowed: painted portraits of Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) and Taishang Daojun (Supreme Lord of the Dao) (which together with last year's gift of a Taishang Laojun portrait complete the set of "Three Pure Ones" deities), five volumes of Daoist scriptures including the Beidou Jing (Great Dipper Scripture), twenty fans, ten varieties of fruit, along with incense, borneol camphor, tea, candles and other items. Most notably, fifty blank ordination certificates (proof of Daoist status) and thirty purple ritual robes were granted specifically for Liu to recruit disciples and transmit the Dao. Fifteen accompanying attendants all received ordination certificates along with varying quantities of silk fabric.

Finally, the emperor emphasized the importance of Liu's Fulu (Daoist talismans and registers). The emperor stated he dared not monopolize the healing talismans Liu had presented - whenever commoners fell ill, he would distribute them to fulfill the humanitarian purpose of aiding the world. He specifically requested Liu to prepare several dozen more talismans for delivery via the imperial courier system.

The edict concludes by reiterating admiration for Liu, saying that amidst governmental affairs, the emperor frequently studied his Daoist texts with an insatiable longing to meet him. It ends by urging Liu not to decline an autumn visit, asking him to recognize the emperor's sincere intentions.

This account reflects the Song imperial family's reverence for Mao Shan Daoism, particularly their support through religious artifacts and ordination certificates, while demonstrating the practical medical applications of Daoist talismans during that period. The "Three Pure Ones" mentioned refer to the three highest Daoist deities: Yuanshi Tianzun, Lingbao Tianzun (Taishang Daojun), and Daode Tianzun (Taishang Laojun).

These texts are several imperial edicts (chishu) written by Emperor Huizong of Song (in the first year of Daguan era, 1107) to Patriarch Liu Hunkan of Maoshan. The main content shows the emperor's concern for Liu's spiritual practice while repeatedly urging him to visit the capital in spring.

The first letter (dated fifth day of ninth month) states: We have heard of your peaceful cultivation, and all matters you petitioned have been handled according to proper rites. You must travel west by boat to the capital next spring without fail - do not oppose Our will. As autumn ends and cold sets in, We hope you will take care of your health while continuing your religious practice.

The second letter (fourteenth day of tenth month) mentions: Having received your memorial congratulating Us on Tianning Festival (the emperor's birthday), We recognize your worldly concern despite being a man beyond mundane affairs. Now in early winter, We cannot comprehend why you repeatedly decline Our summons. What exhaustion could a crane suffer riding downstream with the current? We shall issue another edict after the New Year, which you must not refuse again.

The third letter (nineteenth day of tenth month) writes: Though you cultivate freely in mountain solitude, Our longing for you grows strong. Having issued multiple decrees for your spring visit, make no excuse of worldly weariness. Winter approaches - guard your health well. Regarding your petition to confer higher titles upon the Three Mao Perfected Lords (the three patriarchs venerated by Maoshan school), ritual formalities have been observed. When we meet in spring you must not disobey - We only wish to discuss profound Daoist mysteries with you. Also send several dozen more fulu (Daoist talismanic writings for healing and exorcism).

These imperial edicts from the Song Dynasty emperor to Mao Shan Daoist priest Liu Hunkao convey the following content:

First Edict (21st day of the intercalary month, 10th month, Daguan era year 1):

The emperor praises Liu Hunkao's profound understanding of the Dao's mysteries, noting how his memorials resonate with imperial wisdom. Moved by the grace of the Three Mao Perfected Lords (the three patriarchs enshrined at Mao Shan), the emperor decides to bestow honors. He urges Liu to care for his health and looks forward to discussing Daoist teachings in detail the following spring. Mention is made of the imperial consort's need for healing talismans (fulu used in Daoist exorcism and healing), with assurance these will be prepared.

Second Edict (6th day of 11th month, Daguan era year 1):

Liu is informed that portraits of the Three Mao Perfected Lords have been completed, to be delivered personally when he visits the capital. The preparation of several dozen healing talismans is again referenced.

Third Edict:

The emperor acknowledges receiving Liu's petition to visit the capital the following spring. Though Liu had repeatedly requested to return to his mountain retreat, their two-year separation has been deeply felt. Particular anticipation is expressed for their spring meeting to discuss profound Daoist mysteries. Boats have been prepared for his journey, with route options left to his convenience. Finally, the emperor mentions dispatching official Huang Xisou with the summons, reminding Liu to guard against spring chill.

These documents demonstrate the emperor's high regard for Liu Hunkao, repeatedly emphasizing their planned discussions of Daoist teachings and fulfilling his talismanic needs. The "Three Mao" refers to the Mao Shan triad - Perfected Lords Mao Ying, Mao Gu, and Mao Zhong. "Talismans" (fulu) denote Daoist ritual inscriptions for healing and exorcism, while "Celestial Court" signifies the imperial palace. The emperor's warm diction and repeated concern for Liu's wellbeing reveal exceptional imperial favor toward this eminent Daoist master.

It's quite convenient to come from Jingkou (modern-day Zhenjiang, Jiangsu), and I've been longing to see you day and night. Once Huang Xisou arrives, don't delay—set off while the spring waters are high, so your journey won't be hindered. If there's anything you need, just submit a memorial, and I've already prepared the imperial edict. No need to say more here. When Huang Xisou arrives, depart immediately. (5th day of the 1st month, Daguan Year 2)

I heard you, Liu Hunkang, have been slightly unwell recently, but you should have recovered by now. I imagine you take good care of yourself and don’t need medicinal remedies. Seeing your recent memorial about entering the court despite illness shows your diligence and loyalty, which is truly admirable. Once Huang Xisou arrives, take the boat and ride the spring waters westward—don’t linger in the prefectures and counties along the way. I await your immortal arrival here so we may converse freely. Now that spring is in full bloom, take good care of your health. (15th day of the 2nd month, Daguan Year 2)

With the radiant spring scenery, your celestial boat may proceed leisurely—take this time to nurture your haoran zhi qi (a Daoist cultivation term referring to pure spiritual energy). If you require anything, inform Huang Xisou to arrange it. The thought of our impending meeting already brings me joy. Until then, take good care of yourself.

Liu Hunkang, your mind is deep and serene, your virtue gentle and humble. Each time you enter the palace for an audience, you provide me with much insight. It’s been long since I last heard your profound discourse, and I’ve grown wistful. I’ve specially sent someone to urge you to pause your wandering and come to the Zichen Hall for our meeting. The details were already stated in the previous edict—please understand my eagerness and delay no further. Now, I’ve dispatched the palace attendant Huang Xisou with an official boat to Mount Mao (a sacred Daoist mountain in modern-day Jurong, Jiangsu) to escort you to the capital. This is to inform you. With the warm spring days, may you travel safely—no need to say more.

My longing to see you is so urgent! By the schedule, you should reach the capital by the fourth month without fail. The spring waters are calm, so your journey shouldn’t face obstacles. Avoid unnecessary matters along the way—I’ll gaze eastward in anticipation daily. Submit a memorial immediately upon nearing Bianjing (modern-day Kaifeng, Henan). Until we meet, take good care.

(Appended) The decree posthumously granting you the title of Grand Master for Palace Counsel.

In an era of supreme virtue (Zhide), the ruler governs through non-action (Wuwei), allowing all beings to flourish naturally; like the stillness of deep waters, the people live in peace and contentment. By following this great Dao, I have enabled the populace to dwell in harmony and prosperity. Through sincere devotion that resonates with heaven and earth, extraordinary individuals of remarkable ability have come forth. Among them, I have consistently shown utmost courtesy, particularly honoring Master Liu Hunkan of Baozhen Temple, a Daoist sanctuary, whose Daoist name was Chonghe.

Master Liu Hunkan embodied emptiness and tranquility, maintaining unwavering focus and preserving his innate authenticity. With a mind purified of worldly distractions, he possessed foresight into auspicious and inauspicious events, offering timely warnings to those lost in delusion. Through talismanic incantations (Fulu), he healed the ailments of common folk. Though dwelling in seclusion among mountain forests, his renown reached the imperial capital. I summoned him multiple times to court, finding his profound insights deeply aligned with my own. Later, he peacefully departed this life at Lingguan, a Daoist temple, where all who knew him spontaneously fell into silent reverence. To honor his virtue (De), I posthumously bestowed upon him the title of Grand Master for Palace Counsel (Taizhong Dafu), with the posthumous name "Jingyi" (Serene Unity).

The Qushui Cave of Maoshan, a sacred Daoist mountain, rests north of Mount Tai and connects southward to Mount Luofu. Recorded in the ancient River Chart as the "Lung of the Earth" (Difei), this site has been a sanctuary for cultivation since antiquity, where traces of exalted adepts still remain. The late Grand Master Liu Hunkan transcended worldly attachments, taking emptiness and stillness as his foundation. At Goujintan, a meditation site, he contemplated the mysteries of the Dao; in the sacred ground where jade tablets were buried, he nurtured spiritual radiance. Emulating the authentic traditions of the Southern Peak and comprehending the esoteric teachings of the Western Citadel (a celestial realm), he achieved ascension as an immortal (Yuhua Dengzhen) amid the prayers of devotees. The posthumous name "Jingyi" reflects his merits in the Orthodox Unity (Zhengyi) tradition, further illuminating the teachings of transcendent emptiness.

By imperial decree, Yuanfu Temple on Maoshan was renamed "Yuanfu Wanning Palace." The Department of State Affairs issued directives to Jiangning Prefecture to formalize the name change and appoint administrative officials. Furthermore, in recognition of his contributions to constructing Yuanfu Wanning Palace, Longtuge Academician Hu Shiwen was promoted to Left Grand Master for Splendid Happiness (Zuozhong San Dafu). These edicts were promulgated in the first month of the fifth year of the Chongning era (1106), jointly signed by eminent officials including Vice Director of the Department of State Affairs Deng Xunwu and Left Vice Director He Zhizhong.

This passage documents imperial decrees from the Song Dynasty court concerning official appointments, temple honors at Maoshan (a sacred Daoist mountain), and posthumous titles conferred upon Daoist adepts.

The text first records several bureaucratic appointments: Qiao was granted the position of Xuande Lang, Bao Shenci was promoted to Xuanyi Lang while retaining his post as magistrate of Jurong County, Gao Shi was elevated to Left Palace Guard, Gao Gongding was reassigned as Eastern Duty Officer, Zhang He advanced to Fengzhi rank, Ye Cheng received an acting appointment, and Meng Zhong was awarded the probationary Sanban Jiezhi position. Notably, Bao Shenci was also exempted from the standard three-year official evaluation period.

A separate edict specifically commended officials involved in construction projects at Maoshan's Yuanfu Wanning Palace, including the completion of the Qian Shen Hermitage: Transport Vice Commissioner Liu He received one rank promotion, Jiangning Prefecture official Fan Xiyi had his evaluation period reduced by three years with permission for reappointment, and Patrol Officer Sun Mingyi likewise gained a rank advancement.

The court specially bestowed the name "Cangzhen Guan" (Monastery of Preserving Truth) upon the temple complex housing the tomb of Liu Hunkang (a renowned Daoist master). This Ministry of Affairs document bears the date November of the second year of Daguan era.

Following this are two decrees conferring posthumous honors: Emperor Huizong granted Lu Xiujing (the Southern Dynasty master posthumously titled "Jianji") the title "Dan Yuan Zhenren" (Realized Being of Cinnabar Origin), praising his profound study of Daoist scriptures (Jing) and transcendent virtue (De). Another decree simultaneously honored five historical Daoist masters - Yang, Guo, Xu, and Tao - as Zhenren (Perfected Ones), recognizing their cosmic wisdom and teaching accomplishments. Special mention was made of "Yang Zhenren, Eastern Florescence Assistant and Director of Destinies" (a key attendant of the Donghua Emperor deity) and his profound Daoist attainment.

These records reflect the Song court's veneration of Daoism through official appointments, temple naming, and posthumous honors - simultaneously rewarding contemporary officials for temple construction while commemorating historical Daoist patriarchs.

This passage documents the imperial conferral of honorific titles upon several eminent Daoist adepts (perfected beings who attained the Dao), revealing the dynamic interaction between Daoism and state power during the Song and Yuan dynasties.

The first account describes a cultivator granted the title "Perfected of Cavernous Numen and Manifest Transformation." This adept mastered the secret methods of Central Yellow (referring to Zhonghuang Zhenqi, a crucial concept in Daoist Neidan practice) and received authentic transmission from the Perfected of Southern Florescence (Zhuangzi). Charged with overseeing spiritual affairs in the Wu-Yue region (modern Jiangsu-Zhejiang area), the emperor recognized his merit in propagating the Great Dao and specially bestowed this honorific title.

Next follows the record of Perfected Guo receiving the title "Perfected of Grand Tenuity's Treasured Radiance." The text portrays him as comprehending the mysteries of creation (penetrating heaven-earth profundities), positioned among the Nine Palaces (Daoist term for nine vital energy centers in the body), flying through Taiji realms wearing jade pendants (ritual implements of high-ranking Daoist priests) while attending the Celestial Worthy of Emptiness (one of Daoism's supreme deities). The emperor honored him for elucidating Daoist principles and maintaining religious order.

Chief Official Xu (a prominent figure in the Shangqing lineage) was titled "Perfected of Grand Origin's Vast Virtue." Described as serene and transcendent, his inner spirit attained perfect communion, frequently journeying with assemblies of immortals while assisting in affairs of the Shangqing realm (one of the Three Pure Realms). The emperor deemed his virtue worthy of the "Vast Virtue" designation, recognizing his contribution to propagating the Daoist ideal of transformation through Wuwei (non-action).

Immortal Lord Xu (Xu Xun, patriarch of the Shangqing school) received the title "Perfected of Primordial Unity in Chaotic Transformation." Through studying the Three Spirits (likely referring to the deities of the Three Dantian) and Nine Channels (meridians), he awakened to the Dao, ultimately transcending worldly existence to attain the rank of High Minister among immortals. The emperor hoped his Daoist achievements would continue protecting humanity.

Finally, the narrative recounts the deeds of Recluse Tao (Tao Hongjing). As Controller of Penglai Waters (a Daoist official position), he maintained transcendental detachment while his spirit communed with the Dao. Though dwelling in mountain seclusion, he could resonate with heaven and earth. This passage illustrates how Daoist perfected beings achieved unity with the Dao through cultivation.

This text documents imperial honors bestowed upon eminent Daoist masters of Mount Mao during the Song Dynasty, comprising three main sections:

The first section records an imperial edict issued on August 3, 1124 (6th year of Emperor Huizong's Xuanhe reign), posthumously conferring the title "Perfected Being Who Assists the Teaching of the Primordial Ancestor" (Zongyuan Yijiao Zhenren) upon Mount Mao's founding patriarchs. The document praises the incomparable virtue (De) of celestial immortals and their enduring spiritual protection, justifying the honorific titles as means to perpetuate their blessings. The edict was jointly issued by prominent officials including Grand Tutor Duke Ye and Vice Director of the Secretariat Zhang Bangchang.

The second section presents a memorial submitted in July of the same year by Daoist official Ding Anxing. He traces Mount Mao's spiritual lineage: after the ascension of the Three Mao Perfected Lords (brothers Mao Ying, Mao Gu, and Mao Zhong), subsequent masters like Yang Xi, Guo Sichao, Xu Mi, and Xu Hui cultivated the Dao at Juqu Mountain (ancient name of Mount Mao), receiving transmissions of Shangqing (Highest Clarity) scriptures. By the Liang-Song period, Tao Hongjing (known as Tao the Recluse) revitalized the tradition. Ding petitioned the court to honor these patriarchs with titles matching those granted to the Three Mao brothers.

The third section contains two imperial decrees: Emperor Ningzong awarded Wang Jingwen the title "Perfected Being of Emptiness and Stillness" (Xujing Zhenren) for his noble character, while Emperor Lizong conferred honors upon Yi Rugang during the Baoqing era (1225-1227). Originally a Mount Mao priest, Yi had been summoned to the capital during the Qingyuan period (1195-1200) to serve as supervisor of the Taiyi Palace. These honors reflect the Song court's veneration of Mount Mao Daoism, using official recognition to reinforce its orthodox status.

Mount Mao (a sacred Daoist mountain and the birthplace of the Shangqing lineage) has long been home to abbots who specialize in conducting state rituals. For over thirty years, one such Daoist master devoted himself wholeheartedly to performing zhaijiao (purification rituals) to invoke blessings for the nation and its people, with his ceremonies frequently demonstrating spiritual efficacy. In 1213 (the sixth year of the Jiading era), this master was honored by the emperor with the title "Mister Tongmiao" (Master of Profound Mystery). By 1221 (the fourteenth year of Jiading), he was again summoned to Mount Mao to erect an altar for incense offerings. After completing the ritual, he petitioned to retire to the mountains, but the emperor—considering his prayers too valuable to lose—denied his request. On the fourteenth day of the seventh month in 1225 (the first year of Baoqing), the emperor elevated his title to "Mister Tongmiao Baozhen" (Master of Profound Mystery and Preserver of Truth) and bestowed upon him two pieces of calligraphy personally inscribed by Emperor Ningzong. The imperial decree also ordered the Department of State Affairs to formally issue an edict commending his service.

On the twenty-sixth day of the ninth month in 1237 (the first year of Chunyou), Emperor Lizong of the Song dynasty, Zhao Yun, personally prepared incense and offerings in hopes of securing national prosperity and imperial heirs. He presided over a grand Lingbao ritual at the Yuanfu Wanning Palace in Jiankang (modern-day Nanjing), which lasted a full day and two nights. At the ceremony’s conclusion, 360 altars were arranged to honor Heaven and Earth, while gold dragon tablets and jade registers—inscribed with the emperor’s prayers—were cast into Huayang Grotto-Heaven (a major Daoist site at Mount Mao’s Shangqing ancestral altar) in accordance with traditional liturgy. In his prayer, Emperor Lizong voiced his concerns: the absence of an heir apparent, the constant warfare at the borders demanding military mobilization. He entreated the celestial powers to safeguard the Song dynasty’s foundation, hasten an era of peace, and ensure the people’s well-being, vowing to await divine favor with utmost sincerity.

This historical account illustrates the close religious interaction between the Song imperial court and Mount Mao Daoism. Through high-ranking zhaijiao ceremonies and the bestowal of honors upon eminent Daoists, it reflects the political tradition of "using the sacred to govern" (shendao shejiao). The "casting of dragon tablets" (toulong jian) was among the highest-tier Daoist rituals, wherein gold and jade tablets inscribed with imperial prayers were deposited in sacred mountain grottoes, symbolizing the delivery of the ruler’s supplications to Heaven and Earth.

During the Chunyou reign period of the Southern Song dynasty (1241-1252), the imperial court issued three consecutive edicts conferring titles upon the divine spirits of Mount Mao. The first edict honored the Dragon Deity of Guangji Temple, stating that although this dragon spirit had no fixed physical form, it manifested miraculous powers and particularly guarded Mount Mao as a sacred site for Daoist cultivation. Not only did it harmonize with the celestial movements of the sun and moon crucial for alchemical practices (Neidan), but it also timely brought rain to end droughts and dispel disasters. In recognition of its protection over Jinling (the Southern Song's secondary capital), it was specially granted the title "Marquis of Universal Grace Who Spreads Beneficence and Responds to Needs" (Fuze Guangying Liji Hou).

The second edict honored the Great Mao Lord (Mao Ying). This immortal, known as the "Perfected Lord of Mysterious Dao, Empty Nothingness, and Subtle Transcendence" (Taiyuan Miaodao Chongxu Zhenjun), was the foremost of the Three Mao Lords and served as the Controller of Fate at Mount Tai, the sacred eastern peak. Historical records documented his repeated manifestations, and the common people had long revered him as the arbiter of life and death. To express imperial veneration, the emperor granted him the additional title "Perfected Lord of Sacred Protection" (Shengyou Zhenjun).

The third edict honored the Middle Mao Lord (Mao Gu). After achieving Perfection (Zhen) through Daoist cultivation, this "Perfected Lord of Established Records, Righteous Prohibitions, and Ultimate Dao's Serene Stillness" (Dinglu Youjin Zhidao Chongjing Zhenjun) became known as the Middle Mao Lord, renowned for his efficacy in both rainmaking and clearing skies. The emperor conferred upon him the title "Perfected Lord of Virtuous Protection" (Deyou Zhenjun), hoping he would continue safeguarding the people.

Finally, the Lesser Mao Lord (Mao Zhong) was honored. This "Perfected Lord of Subtle Marvels, Gentle Grace, and the Three Officials' Life Preservation" (Sanguan Baoming Weimiao Chonghui Zhenjun) had received secret imperial sacrifices since the Han dynasty. The emperor declared that unlike Emperor Wu of Han who sought only personal blessings, his own veneration was sincere, thus granting the title "Perfected Lord of Benevolent Protection" (Renyou Zhenjun). These edicts were issued successively between 1244 and 1249, demonstrating the imperial court's significant regard for Mount Mao's Daoist traditions during this period.

This passage documents several significant imperial honors and summons granted to Mount Mao (a sacred Daoist mountain) during the Yuan Dynasty. The first section records the court's lavish offerings to the mountain's three principal deities (Great Mao Lord, Middle Mao Lord, and Lesser Mao Lord). The inventory includes precious ritual objects such as gold-inlaid eaglewood scepters, white jade tablets, sacred images, and ceremonial banners, along with valuable items like eaglewood incense, borneol camphor, silver ingots, brocade streamers, and premium tea—all totaling 100,000 strings of official currency. These treasures were entrusted to Chongxi Temple on Mount Mao for safekeeping.

The second part recounts how Minister Situ Shitan petitioned the throne to bestow additional honors upon the Three Mao Perfected Lords. Citing three years of efficacious prayers, he successfully requested the emperor to grant these mountain deities further titles of distinction.

Following this is Emperor Kublai Khan's edict summoning Jiang Zongying, the 38th-generation patriarch of Mount Mao. The emperor praised Patriarch Jiang's advanced age, virtuous character, and mastery of Daoist ritual registers (Fulu), dispatching envoys posthaste to bring him to court with instructions for officials to arrange proper accommodations for his journey.

The final section documents the Golden Register Grand Retreat (Jinlu Dazhai)—the highest form of Daoist purification ritual (Zhaijiao)—conducted at Yuanfu Wanning Temple on Mount Mao in May 1310. Commissioned by the emperor and overseen by Xuandao Successor-Master Wu Quanjie, this three-day ceremony was presided over by Perfected Person Wang Daomeng, an expert in Shangqing scriptures and registers. The elaborate ritual, featuring abundant offerings to deities of the Three Realms (celestial, terrestrial, and aquatic), aimed to invoke divine blessings for the nation's prosperity and enduring fortune.

This passage documents two state-sponsored Zhaijiao (purification rituals) conducted at Mount Mao (the ancestral seat of the Shangqing lineage of Daoism) during the Yuan Dynasty. The first occurred in 1314 (the first year of the Yanyou era), when Grand Master of the Xuanjiao tradition Wu Quanjie, by imperial decree, led Daoist Wang Daomeng and others to establish an altar at Yuanfu Wanning Palace. They performed the "Golden Register Treasure Ritual" (Jinlu Bao Zhai) - the highest-grade imperial Daoist ceremony - lasting three days and nights, offering homage to 360 divine tablets while praying for favorable weather and national prosperity. The ritual concluded with special blessings for the Empress Dowager's health and longevity.

The second ceremony took place in 1318 (the fifth year of Yanyou), when the 45th Shangqing Patriarch Liu Dabin, following imperial orders, dispatched Perfected Master Xia Wenyong to conduct an equally grand ritual at the same location. This event particularly emphasized political aspirations for "harmony among all clans and nations" and a peaceful vision of "sheathing weapons and sealing punitive implements."

The reference to "offering pure sacrifices to all perfected beings of the Three Realms through 360 positions" denotes the complete Keyi (liturgy) venerating deities from all directions in Daoist practice, while the "Golden Register Treasure Ritual" was specifically reserved for imperial blessings. These accounts reflect both the Yuan imperial family's reverence for Daoism and the tradition of Daoism serving state sacrificial functions.

This document records two imperial decrees from the Yuan Dynasty emperors commissioning officials to perform the Golden Register Grand Rite (Jinlu Dazhai, the highest-grade Daoist purification ritual) at Mount Mao (the ancestral seat of the Shangqing lineage), along with an edict conferring honorary titles upon the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong - three foundational Daoist patriarchs).

In the tenth month of the third year of the Taiding era (1326), Emperor Taiding dispatched Grand Master of the Mystic Teachings Wu Quanjie to the Yuanfu Wanning Temple (a major Shangqing sanctuary) on Mount Mao. There, at the Shangqing Ancestral Altar (the mountain's core ceremonial platform), he conducted the Golden Register Treasure Rite. The ceremony aimed to pray for national prosperity and public welfare, beseeching celestial blessings for state stability and universal peace. The ritual offerings—incense, paper money, and other sacrificial items—were exceptionally abundant.

In the first month of the third year of the Tianli era (1330), the emperor again sent Ritual Master Shu Zhixiang to the same location to perform a three-day-and-night Golden Register Treasure Rite. Following the main ceremony, an additional sacrificial offering (jiao ritual) was held to venerate 360 deities. These rites sought cosmic harmony, favorable weather, global peace, and diplomatic concord among nations.

The text concludes with an edict from the Yanyou era (1314-1320), in which the emperor posthumously honored the Three Mao Perfected Lords and ordered the construction of temples on Mount Mao's three peaks (Great Mao Peak, Middle Mao Peak, and Lesser Mao Peak). The edict states: "Though the Dao operates through non-action (Wuwei), spiritual cultivation demands wholehearted devotion; attaining the realm of true immortality requires accumulated merit through sustained practice." This reflects imperial endorsement of Daoist cultivation principles.

These records demonstrate the Yuan imperial family's veneration of Mount Mao Daoism, strategically aligning state rituals with religious devotion. The Golden Register ceremonies—as national-scale purification rites—served both as pious offerings to deities and as political instruments for legitimizing governance through petitions for national stability.

This imperial edict documents the Song Dynasty emperor's conferment of titles upon the Three Mao Lords (Great Mao Lord, Second Mao Lord, and Third Mao Lord) of Maoshan. These deities are the three principal immortals venerated by the Maoshan Daoist tradition, each presiding over one of the mountain's three main peaks.

The first section concerns the Great Mao Lord (Mao Ying), who was granted the title "Supreme Minister of the Eastern Peak and Controller of Destiny, True Lord of Mysterious Dao and Empty Transcendence, Divine Protector of the Grand Primordial." The text describes his virtuous character and his attainment of secret methods transmitted by the Queen Mother of the West at her Tortoise Terrace. Establishing a Daoist altar at Jurong Mountain (present-day Maoshan) in Jinling, his golden elixir light has remained undiminished for millennia, with the three peaks brimming with spiritual energy (Qi). Capable of summoning wind and rain to protect the people, he received grand sacrificial honors.

The second section addresses the Second Mao Lord (Mao Gu), titled "True Lord of Established Records and Righteous Prohibitions, Ultimate Dao's Serene Tranquility, Virtuous Protector (De You)." Residing at the central peak, he mastered cultivation techniques and understood the essentials of serene longevity. Legends tell of him riding phoenixes through cloud-filled skies or returning in crane form. The emperor deemed his divine powers should safeguard the populace, hence establishing the "De You Temple" and bestowing this sacred title.

The third section honors the Third Mao Lord (Mao Zhong), titled "True Lord of Triple Officials' Life Preservation, Subtle and Benevolent Protector of Profound Kindness." Born with supernatural abilities, he harmonized Yin-Yang forces to alleviate floods and droughts. Though not deliberately practicing cultivation, he achieved natural longevity, often accompanied by azure dragons and white cranes while interceding for heavenly blessings upon the people.

Through these three sections, the edict systematically records each Mao Lord's miracles, conferred titles, and temple establishments, reflecting the Song imperial court's profound reverence for Maoshan Daoism. Notable references include "Tortoise Terrace's Queen Mother of the West" (Xi Wangmu) and the "Triple Officials" (Tianguan, Diguan, Shuiguan)—key Daoist deities mentioned in the text.

This text records two significant imperial bestowals upon the sacred Daoist site of Mount Mao during the Yuan dynasty.

The first section describes the emperor's conferral of the title "Sanfeng Renyou Guan" (Three Peaks Benevolence Sanctuary) to the temple complex at Mount Mao, with special honors elevating the Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong—revered Daoist immortals) to "True Lords of Mysterious Response, Benevolent Protection, Subtle Efficacy, and Life Preservation Under the Three Officials." The text compares the mountain's sanctity to the legendary cultivation sites of the Yellow Emperor (Xuanyuan) and the retreat of Emperor Guangwu of Han, emphasizing its divine potency. This edict was drafted by Hanlin Academician Biao Jue, countersigned by Hanlin Scholar Zhao Mengfu, and issued in the seventh month of 1316 (the third year of the Yanyou era).

The second section recounts the emperor's inspection of Mount Mao's immortal traces, leading to the elevation of the temple at the former residence of Tao Hongjing (a renowned Southern Dynasties Daoist master) to "Chongxi Wanshou Gong" (Palace of Ten Thousandfold Longevity and Exalted Blessings). Reflecting on this thousand-year-old site—once a training ground for advanced disciples—the emperor sought to further venerate its Daoist deities. This grant was made at the request of Wu Quanjie, the Celestial Master (Tianshi) and leader of the Xuanjiao (Mystical Teaching) lineage, and promulgated in the third month of 1319 (the sixth year of Yanyou).

These imperial decrees exemplify the Yuan court's reverence for Mount Mao's Daoist tradition, elevating its status through temple titles and divine honorifics. The Three Mao Lords, central to Mount Mao's pantheon, and the Xuanjiao lineage—an officially recognized branch of Zhengyi (Orthodox Unity) Daoism—highlight the interplay between religious continuity and imperial authority. The bestowals simultaneously honored Daoist heritage and asserted dynastic control over sacred institutions.