《茅山誌》Vol. 8

This passage records historical legends and geographical features of Mount Mao (Maoshan), a sacred Daoist mountain. The Celestial Market Altar Stone is said to be a divine rock transported from Mount Celestial Market in the ancient Persian kingdom of Anxi (Parthia), placed at the center of the grotto-heaven (dongtian) blessed land. The Mysterious Emperor (Xuandi), a Daoist deity, once summoned immortals from the four seas to move this massive stone. Regarding its exact location, some speculate it's near Great Mao Mountain, while others believe it lies at the center of the grotto-heaven, though even local elders cannot confirm the precise spot.

The text mentions an immortal named Zhao Weibo, who excelled at mimicking various sounds. He would often stand atop the Celestial Market Altar facing north and let out prolonged cries that summoned wind and clouds, instantly gathering mists and bringing rainfall. Another legend records how the Azure Lad of the Eastern Sea (Donghai Qingtong Jun) once toured Mount Dongtai in a divine chariot called the "Whirlwind Wheel" (biaolun), with wheel tracks still visible today on Great Mao Ridge.

Regarding the origin of Jiang-Ba Road: during the Qin dynasty, Daoist Zhou Taibin and Jiang Shumao, who was enfeoffed as Marquis of Baling, resided here cultivating fruit trees and vegetables. The path connecting Lesser Mao Mountain to Yanling is now called Jiang-Ba Road, though the text questions the historical accuracy of the "Baling" title.

Before Thunder Peace Mountain (Leiping Shan) lies Thunder Peace Pond, where legend says a Lei family raised dragons during the Zhou dynasty. The pond's embankment was built by Guo Sichao, who raised the walls to deepen the water, though it has since collapsed with age. These accounts collectively reveal Mount Mao's mystical aura as a Daoist sacred site and its rich historical legacy.

This passage documents the hermit Guo Sichao's ascetic life and local Daoist activities on Mount Mao, a sacred Daoist mountain. Guo would often roam the mountain streams in a small boat, singing Daoist hymns while rowing. The first hymn describes his communion with nature in the secluded forests—where mysterious birds (xuan niao) nested in the wilderness—as he paid respects to the morning breeze while rowing. Though not yet attaining liberation through the Dao, he wandered freely in the "Forest of Cultivation" (bing lin), a sacred training ground.

The second hymn expresses his transcendent aspirations: his spirit soared beyond the Nine Heavens while practicing the Golden Truth (jin zhen) cultivation method. Gathering the feathers of divine phoenixes and concealing the resplendent scales of dragons, he believed that cultivation within the "square inch" (the heart) surpassed all worldly vanities, lamenting the brevity of life as fleeting as the morning cicada that dies by dusk.

The third hymn depicts celestial ascension: riding whirlwinds (fei biao) through the heavens, where nine phoenixes (jiu feng) cried at dawn, their wings stirring the mists of the Milky Way until reaching the Palace of Taiwei (tai wei yu). There, he drank golden pear nectar, attaining carefree immortality in the mysterious realm beyond birth and death.

The fourth hymn tells of dancing on divine winds through the highest skies, cloaked in rosy clouds while journeying with the nine suns, following the chariot wheels of the Exalted Sovereign (gao huang) to the Northern Florescence paradise. Divine tigers (shen hu) prowled the jade forests (qiong lin) amid gathering clouds, their mystical traces vanishing when the gates of the underworld opened.

Local villagers still call a nearby marshland "Guo's Shore," likely preserving Guo's surname in folk memory. The text also records the history of Chishi Pond's construction: the Immortal Registrar (ding lu jun) once wrote to Chief Scribe Xu (xu zhang shi), proposing to cultivate Chishi Field as a thoroughfare, but drought prevented completion. Xu replied that though the field's foothill location suited transit, aridity made farming impossible and damaged the pond. Later, Tao Hongjing (styled the Recluse) noted this field lay west of Greater and Central Mao Peaks—ideal for contemplation though distant from the northern cave entrance. Dependent on mountain streams, the field suffered water shortages during droughts, requiring hundreds of laborers to irrigate its dozen-odd acres. Disciples from Tao's abbey once diverted water for crops there, and he long hoped to restore the pond—both to honor ancestral traces and benefit local communities.

Tian Gong Spring (also known as Liu Qian Spring or Liu Gu Spring) is located one li southeast of Leiping Pond. According to the teachings of Daoist perfected master Dinglujun, this spring water in Huayang's Leiping Mountain can expel the three corpse worms from the human body. Its quality resembles that of Hidden Spring, and legend says it was formed from dissolved jade sand (immortal cinnabar from Daoist celestial realms). Remarkably, clothes washed in this spring require no plant ash for cleansing. The spring derives its name from the ancient cultivator Tian Shu, who attained the Dao while dwelling in seclusion on this mountain.

The Maojun Alchemy Well is situated at Xiapo Palace, used by Mao Ying, patriarch of the Maoshan lineage, for his alchemical preparations. Li Zhenren Well was dug by perfected master Li Ming of Mysterious Isle (Xuanzhou) when practicing alchemy east of Yugang Fangyu Cave.

The Xu Changshi Well lies near Yuchen Abbey. In the seventh year of the Daming era (463 CE) of the Southern Dynasties, an elder named Xu Ou recalled his ancestors serving Xu Changshi (Xu Mi, an important figure in Shangqing Daoism). Tradition held this well stood beneath a Chinese tallow tree before the government office. Later excavations through overgrown vegetation indeed revealed an ancient brick-lined well. After restoration, its waters became clear with a faint white hue, resembling the famed spring outside Feng Gate in Chang'an. This well exhibits a peculiar phenomenon: simultaneous warm and cold currents emerge in winter, earning it the nickname "Yin-Yang Well."

The Ge Hong Well at Baopu Mountain Hermitage connects to the eminent Daoist Ge Hong (style name Zhichuan). Native of Jurong in Danyang, he married into the family of Huang Min, grandson of Xu Changshi, and reportedly practiced reclusion here.

The Tao Zhenren Alchemy Well east of Huayang Shangguan's stone bridge yields sweet water that never dries. During the Zhenghe era (1111-1118) of Northern Song, Daoist priest Zhuang Shenzhi rediscovered this well, finding beneath three chi of earth a stone well curb inscribed with records from the fifteenth day of the eighth month, third year of Tianjian era (504 CE) in Liang Dynasty. The inscription documented how Tao Hongjing (styled Hermit Master), the Danyang recluse, led disciples including Lu Jingyou to cultivate the Dao here. Further excavation uncovered an eleven-legged inkstone nine cun in diameter, a bronze censer with magpie-tail design, and among sandstones, a vermilion elixir pellet (product of Daoist alchemy) the size of a gorgon fruit, radiating dazzling brilliance.

Mount Mao (Maoshan), a sacred Daoist mountain, preserves several significant historical sites. Near Huayang Cave lies a well where legend tells of a treasure hunter who fell to his death attempting to steal its treasures. Another alchemical well, the Danjing, stands by Zhou Zhenren Pond near Lingbao Temple, used by Tao Hongjing (styled the Recluse) for his Waidan (external alchemy) practices.

The Zhaozhen Terrace once housed precious Daoist scriptures like the Zhen'gao (Declarations of the Perfected), where Tao Hongjing compiled texts left by transcendents Yang Xi and Xu Mi. Sadly, wars scattered these priceless manuscripts, leaving later generations unable to view the original writings. The nearby Lingbao Temple by Yuchen Abbey marks the former scripture repository.

Originally constructed by Tao Hongjing, the Green Altar and White Pagoda symbolized his dual cultivation of Daoist and Buddhist paths—the Green Altar in the east representing Daoism, the White Pagoda in the west representing Buddhism. While the pagoda no longer stands and the altar has been reconstructed, these structures near Yuchen Abbey reflect the mountain's interfaith heritage.

East of Prince Zhaoming's Reading Platform lies his Fuxiang Well, with the reading terrace perched above it. Nearby, the Jade Pillar Cave features the Tang Emperor Xuanzong's Fulu (talismans and registers) Altar, where the emperor received Daoist initiation.

Legend speaks of King Yiyue's tomb at the foot of Daheng Mountain. According to the Dinglu Jun records, this fourth-generation descendant of Goujian (King of Yue) lived as a recluse on Xu Mountain before being murdered—his burial here remains mysterious. Tao Hongjing suspected supernatural significance in this site, though no clear tomb structure exists. Additional records mention Wu Taibo (founder of the Wu Kingdom) also retreating to Juqu Mountain, confirming its ancient reputation as a sanctuary for sages.

Tao Hongjing's tomb lies southwest of Leiping Mountain. During the Northern Song Yuanyou era, Daoist priest Luo Chunyi excavated the tomb seeking treasures, only to find an empty suspended coffin containing a sword and bronze mirror. The tomb bricks formed esoteric patterns, inscribed with phrases like "Huayang Recluse's Hidden Chamber," reflecting the master's syncretic identity—simultaneously a Buddhist Bodhisattva (Shengli Pusa), disciple of the Buddha, and minister to the Daoist Supreme Lord (Taishang Daojun)—embodying his harmonization of both traditions.

This passage documents several important historical sites and burial locations of notable figures on Maoshan (a sacred Daoist mountain):

Regarding Tao Hongjing (known as the Recluse Master): His calligraphy was divinely exquisite, and the inscription "roaming the great void to lodge the spirit" was likely his handiwork. Later, Daoist priests opened his tomb to copy these talismanic writings (fulu) for public display. His disciple Chunyi eventually achieved the state of a "corpse-liberated immortal" (shijie xian) — the Daoist attainment where the physical body dissolves while the spirit ascends. This account was transmitted in 1091 CE by Lin Xi (style name Zizhong) of Changle.

The remnants of Tao Hongjing's alchemical furnace are preserved at Huayang Upper Temple (one of Maoshan's Daoist monasteries). A peculiar phenomenon occurs there: when testing the site with "water-xun" (possibly a form of geomancy), the ground dries rapidly, forming circular patterns resembling lunar halos.

Other significant burial locations include:

• The tomb of Master Wang Fazu (a renowned Tang dynasty Daoist) lies east of North Changning Road, near the ornamental pillars (huabiao) of the Tang-era Taiping Temple.
• The tomb of the Tongbo Master stands to the right of Tao Hongjing's secluded mausoleum.
• The tomb of Master Xuanjing (Li Hanguang, Tang dynasty Daoist) is located southwest of Fulong Ridge, about twenty paces from Leiping Pool.
• The tomb of Master Wei (Tang dynasty Daoist) lies to the left of Master Xuanjing's premortem tomb chamber (shougong).

These records originate from Volume 8 of the Maoshan Zhi (Annals of Maoshan), primarily documenting the distribution of historical sites at this sacred Daoist mountain.