《茅山誌》Vol. 9

This passage primarily documents the catalog of important scriptures from Maoshan Daoism. It begins by examining textual variants of the Daode Jing (Classic of the Way and Virtue): According to Tao Hongjing (styled Hermit) in his Dengzhen Yinjue (Secret Instructions for Ascent to Perfection), there existed a version of Laozi's Daode Jing known as the "Ancient Edition of General Zhang Zhennan" - handwritten by the Perfected Yang (referring to Zhang Lu, the third Celestial Master [Tianshi] of the Heavenly Masters tradition during the Eastern Han dynasty, who was granted the title "General Who Pacifies the South" by Cao Cao). This version was called the "Five Thousand Character Text" due to its exact character count. However, the extant "Internal Classic" version attributed to Zhang Lu contains only 4,999 characters, missing one character. Notably, it writes "thirty spokes" as "卅 spokes" using an abbreviated form rather than the standard character. The currently circulating standard edition of the Daode Jing divides the text into upper and lower sections without chapter divisions.

The text then lists 39 essential scriptures of the Shangqing (Highest Clarity) tradition (the precursor to Maoshan Daoism), including: Shangqing Dadong Gaoshang Sanshijiuzhang Jing (Highest Shangqing Great Cavern Thirty-Nine Chapter Scripture), Shangqing Jinzhen Yuguang Jing (Shangqing Scripture of Golden Truth and Jade Radiance), and Shangqing Basu Zhenjing (Shangqing Scripture of the Eight Pure [Perfected Ones]). These scriptures cover practices such as cultivation, talismanic incantations [Fulu], and liturgical rituals [Keyi], forming the core texts of the Shangqing tradition. Among them, the thirty-nine chapter Dadong Zhenjing (Great Cavern True Scripture) holds particular significance as the "Ultimate Scripture of Immortal Dao," with mastery of these texts considered essential for Maoshan priests to attain immortality. The term "Shangqing" in these titles refers to the highest celestial realm, while expressions like "golden truth" and "jade radiance" often relate to visualized luminous Qi (vital energy) phenomena during meditation practices.

This scripture enumerates numerous canonical texts from the Shangqing (Highest Clarity) tradition, a major Daoist school, primarily concerning cultivation practices, liturgical rituals (Keyi), and visualization techniques. Most titles begin with "Shangqing," indicating their lineage within the Shangqing tradition, covering methods such as Golden Elixir (Jindan) cultivation, spirit visualization, scripture recitation, and ceremonial worship.

Notably, the Shangqing Huangting Erjing Jing (Highest Clarity Scripture of the Two Radiances of the Yellow Court) and Shangqing Huangting Yangshen Jing (Highest Clarity Scripture of Nourishing the Spirit in the Yellow Court) are related to the renowned Huangting Jing (Yellow Court Scripture), detailing internal alchemy (Neidan) practices. The Shangqing Bugang Jing (Highest Clarity Scripture of Pacing the Celestial Dipper) records ritual footwork for Daoist star-stepping ceremonies. The Shangqing Wulao Zhenwen Jing (Highest Clarity Scripture of the True Writs of the Five Elders) involves veneration of the Five Ancient Sovereigns of the Five Directions. Meanwhile, the Shangqing Dongshen Jing (Highest Clarity Scripture of the Divine Caverns) pertains to cultivation within sacred grotto-heavens. Terms like "Golden Mystery" (Jinxuan), "Jade Radiance" (Yujing), and "Purple Essence" (Zijing) in these titles reflect Daoism's pursuit of luminous, purified states of practice.

Most of these texts emerged during the Wei-Jin and Northern-Southern Dynasties, forming a core part of the Shangqing cultivation system. They embody the Daoist ideals of longevity and transcendence through methods such as visualizing bodily deities, refining form through breath (Qi) cultivation, and ritual scripture recitation. Each classic corresponds to specific cultivation techniques or liturgical norms, collectively constituting the Shangqing tradition's comprehensive practice framework.

These scripture titles primarily document the essential classics and talismanic (Fulu) systems of the Shangqing (Highest Clarity) Daoist tradition, reflecting its cultivation methods and pantheon of immortals.

"Shangqing" refers to the highest celestial realm among the Three Pure Ones (Sanqing) in Daoist cosmology. These texts are often related to visualization meditation, sacred talismans, and internal alchemy (Neidan) practices. For instance, The Scripture of Guarding the Three Primordial and True Ones details methods for cultivating the Three Treasures—essence (Jing), vital energy (Qi), and spirit (Shen)—while The Great Cavern Precious Register is a crucial esoteric text of incantations and symbols. Here, "True One" signifies the primordial pure Yang energy, the "Three Primordials" refer to the Three Officials (Heaven, Earth, and Water), and the "Jade Seal Register" is a secret text recording the roster of celestial officials.

The latter biographical sections chronicle the lives of key immortals in the Shangqing lineage. Lady Wei (Wei Huacun), revered as the "Lady of Southern Peak," was the founding matriarch of the Shangqing tradition; Lord Mao (Mao Ying) established the Maoshan lineage; and the Perfected Lord Xu (Xu Xun), also known as Xu Jingyang, was the patriarch of the Jingming (Pure Brightness) tradition. Many of these biographies were compiled by their disciples—for example, Lady Wei’s biography was written by her followers.

By cataloging these scriptures and hagiographies, The Records of Maoshan systematically organizes the doctrinal framework and transmission lineage of the Shangqing school, showcasing the Daoist cultivation tradition characterized by talismanic practice. Lists such as the "Jade Registers of the Twenty-Four Highest Perfected" exemplify the comprehensive hierarchical system of Daoist immortals.

This passage primarily documents biographical literature and bibliographic records related to Tao Hongjing (a key figure of the Shangqing lineage in Daoism, known by his honorific title Master Zhenbai).

First, it lists five biographies of Tao Hongjing:

1. The Inner Biography of Tao the Perfected of Penglai Metropolitan Water Supervision (a Daoist official title), composed by Jia Song, styled Xue Luo Ruzi.

2. The Origins of Master Tao the Recluse of Huayang (Tao’s title during his seclusion at Mount Mao), compiled by his nephew Tao Yi, styled Muyu.

3. A Brief Biography of Master Tao, written in the tenth year of the Yongming era by Xie Yue of Wuxing.

4. Biography of Master Zhenbai of Mount Mao in the Liang Dynasty, authored by Li Bo of the Tang dynasty.

5. Biography of Zhou the Perfected, written by Tao Hongjing himself to document the deeds of his disciple Zhou Ziliang.

Next, it records two Daoist scriptures:

1. The Jade Dawn Temple Stone Edition of the Tian Tong Jing with Additional Verses, transmitted in the third year of the Daguan era (Song dynasty) by the Daoist priest Liang Wuzhen.

2. The Chongshou Temple Annotated Edition of the Qingjing Jing, with commentary by Dai Shuxian, a jinshi (imperial examination graduate) from Changzhou during the Xuanhe era (Song dynasty).

The passage then provides a detailed catalog of Tao Hongjing’s writings, divided into two periods: those composed during his secular life and those written after his retreat to Mount Mao.

During his secular life, his works included:

• The Garden of Learning in 100 volumes, along with 16 other texts on classical studies, history, and esoteric techniques.

After his seclusion, his writings primarily focused on Daoist cultivation, including:

• Instructions for the Ascent to Perfection in 24 volumes,
• Declarations of the Perfected in 10 volumes,
• along with 22 additional works on Daoist scripture commentaries, medicine, alchemy (Neidan and Waidan), and dietary practices.

Finally, it mentions later compilations such as:

• The Collected Works of the Recluse, edited by Fu Xiao (a disciple of the Zhaotai lineage) with a preface by Jiang Zong,
• The Collected Writings of Master Tao, including his inner and outer collections,
• and The Mysterious Records of the Zhou Clan in four volumes, documenting the spirit communications of his disciple Zhou Ziliang.

This records the catalog of important texts transmitted from Maoshan (the birthplace of the Shangqing lineage of Daoism), primarily divided into several sections:

First are the cultivation works by Master Wang (a Daoist patriarch), including his fifteen-volume Yi Zong (Comprehensive Study of Changes), and the writings of Sima Chengzhen (a renowned Tang dynasty Daoist master) such as twelve chapters of Xiuzhen Mizhi (Secret Principles of Cultivating Perfection), the one-volume Zuowang Lun (Treatise on Sitting in Forgetfulness), and eight chapters of Tianyinzi (Master of Heavenly Seclusion). The Zuowang Lun expounds meditation methods to achieve the state of forgetting both self and external objects, while Tianyinzi elucidates essential techniques for reclusive cultivation.

Next are the works by Master Xuanjing (Li Hanguang, a Tang dynasty Daoist), including three chapters of Zhouyi Yilue (Essential Meanings of the Zhou Changes), three chapters of Lao-Zhuang Xueji (Records of Laozi and Zhuangzi Studies), along with medical texts like the two-volume Bencao Yinyi (Phonetics and Meanings of Materia Medica). Particularly noteworthy is his Sanxuan Yitong Lun (On Similarities and Differences of the Three Mysteries), a scholarly comparison of the three classics: Zhouyi, Laozi, and Zhuangzi.

The works of Lu Xiujing (a prominent Southern Dynasties Daoist) occupy significant space, including Lingbao lineage texts like Lingbao Jingmu Xu (Preface to the Lingbao Scripture Catalog) and Shengyuan Buxu Zhang (Chapters on Ascending to the Origin and Pacing the Void), as well as ritual chanting texts such as Buxu Dongzhang (Pacing the Void Cavern Chapters) used in zhaijiao (purification rituals). Here, "pacing the void" refers to the ritual dance movements where Daoist priests imitate the walking postures of immortals.

The most extensive collection belongs to Tao Hongjing (styled Zhenbai, a Southern Dynasties Daoist patriarch). His works range from classic commentaries like Daodejing Zhu (Commentary on the Dao De Jing) and Huangting Jijue (Compiled Essentials of the Yellow Court) to specialized alchemical texts such as Jindan Jue (Golden Elixir Instructions) and Lianfu Yunmu Fa (Methods for Refining and Ingesting Mica), along with health cultivation manuals like Yangxing Yanming Ji (Collection on Nourishing Nature and Prolonging Life). Demonstrating his encyclopedic knowledge, he even compiled works like Gujin Daojian Lu (Records of Ancient and Modern Swords), a catalog of weaponry.

The final section includes Sima Chengzhen's cultivation manuals like Xiuzhen Yangqi Jue (Instructions for Cultivating Perfection and Nourishing Qi) and Lingbao Wuyue Mingshan Chaoyi Jing (Lingbao Scripture on Rituals for Paying Homage to the Five Sacred Peaks), along with the two-volume Jincang Jing (Scripture of the Golden Treasury) attributed to the legendary Maoshan patriarch Lord Mao. Also included is Shou Maojun Ge (Hymns Bestowed Upon Lord Mao) by Su Yuanming of the Jin dynasty, a poetic tribute extolling Lord Mao's virtues.

These texts encompass various aspects of Daoist practice including cultivation, scriptural exegesis, medical arts, health preservation, and keyi (liturgical) rituals. Regrettably, as noted by the compiler, many were already lost by the Sui-Tang periods, with their titles preserved only through historical records like Zheng Qiao's Tongzhi·Yiwen Lue (Comprehensive Records·Treatise on Literature).

This passage comes from Volume 9 of the Maoshan Zhi (Records of Maoshan), a Daoist text primarily documenting biographies of important figures associated with Maoshan (a renowned Daoist mountain located in present-day Jurong, Jiangsu) and historical records of the mountain.

First mentioned is The Inner Biography of Lady Wei, the Purple Void Primordial Sovereign, compiled by "Zong" (likely referring to a Daoist master surnamed Zong), which records the life of Wei Huacun (a patriarch of the Shangqing [Highest Clarity] tradition venerated as the Purple Void Primordial Sovereign). Next is The Wandering Biography of Immortal Xu Xian, written by Wang Xizhi, the famous Eastern Jin calligrapher, documenting the cloud-wandering journeys of Immortal Xu Xian.

The Tang dynasty section includes Biography of Master Pan, authored by a figure from Empress Wu Zetian's era, chronicling the life of the esteemed Daoist surnamed Pan; Account of Qu Tong, composed by Wen Zao in the eighth year of the Dali era (773 CE), records the ascension of a cultivator named Qu Tong who achieved immortality.

There is also the single-volume Biography of Wang Qian, the Hermit of Three Mao Peaks, of unknown authorship, documenting the life of the recluse Wang Qian. Finally, two mountain records are included: Records of Maoshan and New Brief Records of Maoshan, both anonymous works detailing Maoshan's geographical features, temple architecture, and other fundamental information.

These biographies and mountain records constitute important historical documents of Maoshan Daoism, reflecting the tradition's developmental trajectory from the Wei-Jin period through the Tang dynasty. Figures like Lady Wei and Xu Xian hold significant places in Daoist history, making their biographies particularly valuable for both religious and historical studies.