《道教靈驗記》Vol. 1

The Kaiyuan Temple in Raozhou (located in present-day Poyang, Jiangxi) was originally built by the lakeshore north of the city, about one or two li from the city walls. This Daoist temple complex was grand in scale, featuring towering main halls, multi-storied pavilions, spacious corridors, waterside pavilions overlooking the lake, pine-shaded pathways, and secluded terraces. Surrounded by lush pines and bamboos with abundant flowers and plants, it served as a popular retreat for locals seeking respite from summer heat and spring outings. As the number of Daoist priests gradually declined, the buildings fell into disrepair, leaving only the Shangqing Pavilion, main hall, fasting hall, and three gates standing. The vacant temple grounds were even used by locals as burial plots.

In the second year of the Dazhong era (848 CE), city residents were startled by thunderous roars at night. At dawn, they discovered the entire Kaiyuan Temple complex—over forty halls and pavilions—had miraculously relocated intact to level ground on the southern lakeshore, maintaining its original layout. After local officials reported this to the imperial court, the emperor decreed to preserve the temple's original name "Kaiyuan," only renaming the Shangqing Pavilion as the "Divine Transport Pavilion" to commemorate the supernatural event. Townspeople donated funds for restoration, revitalizing the temple. Records state this relocation spanned over two li, crossing the entire lake, accomplished solely through divine intervention.

Another account concerns the Laojun Temple on Beifeng Mountain in Xingyuan (present-day Hanzhong, Shaanxi). Tradition holds this as a sacred site where Lord Lao (Laozi) manifested his divinity. Emperor Gaozu of Han had officials perform sacrifices here before military campaigns. The temple preserved calligraphy by Zhang Liang, and near the Laojun spring stood a grand pavilion enshrining the dragon deity, renowned for its spiritual efficacy through dynasties. During the late Tang when Yang Shouliang suffered military defeat, officials planned to dismantle the temple for building materials to construct government offices, but local residents pooled resources to purchase and preserve this thousand-year-old sacred site.

This passage recounts several accounts of Daoist spiritual efficacy:

The first story takes place at the Su Ling Palace in Yangzhou. This palace was said to have been built by Emperor Wu of Han for the descent of the Daoist goddess Su Ling Furen (Lady of Primordial Numen). Located before Mount Taibai, the palace had fallen into ruin by the Tang Dynasty. Emperor Gaozu of Tang dreamed of a divine being from Su Ling informing him of its condition, prompting him to order its reconstruction. Later, when Feng Xingxi sought to demolish the palace to build government offices, workers uncovered countless venomous snakes coiled beneath the tiles. As they attempted to burn them, a sudden storm erupted with thunder and lightning, killing several officials. From then on, no one dared to violate this spiritually potent site.

The second story concerns the Zhaocheng Abbey in the capital. Built by Emperor Xuanzong of Tang in honor of Empress Zhaocheng, it was located in the Banzheng Ward of Chang’an. The abbey housed a towering statue of Lao Jun (Lord Lao, the deified Laozi) reaching a hundred chi in height, enshrined within a multi-story pavilion—the seated figure alone measured thirty chi. All the sacred images were original works by master painters such as Wu Daozi. Managed by the Daoist priest Xiao Miao (courtesy name Xuansu), the abbey’s grandeur was matched only by the Xuandu Abbey.

Through miraculous events and imperial patronage, these accounts illustrate the sacred inviolability of Daoist sites and the high regard in which rulers held Daoist architecture.

When the imperial palace in Chang'an was to be constructed, the supervising officials planned to preserve the original foundation to avoid burdening the people and wasting resources. They intended to relocate the existing grand halls for reuse. However, the corridors and pavilions slated for demolition suddenly collapsed, crushing more than ten craftsmen to death. At the time, people believed this to be a manifestation of divine intervention. Though the officials initially considered petitioning to halt the demolition, they ultimately proceeded forcibly, leaving the sacred statues exposed to wind and rain. That winter, when the emperor visited Chencang, construction on the Hanyuan Hall was also suspended. Those who understood the deeper significance of these events were deeply saddened.

The Zongxuan Temple (originally named Changdao Temple) on Mount Qingcheng was originally built beside the Liushi Rock in front of the Yellow Emperor’s Fulu (talismans and registers) Altar. Later, it was seized by Buddhist monks, forcing the Daoist temple to relocate outside the mountain while the original site was converted into the Feifu Temple. However, the monks residing there were frequently disturbed by spiritual phenomena: flying rocks would damage the buildings, doors and windows would inexplicably be flung down the cliffs, and the temple’s great bell was thrown into the valley three times, each retrieval requiring tremendous effort. The monks, unable to endure these disturbances, suffered greatly.

In the 19th year of the Kaiyuan era (731 CE), the Daoist priest Wang Xianqing petitioned to have the temple returned to its original site and the Buddhist monastery moved outside the mountain. The court issued an edict appointing Zhang Jingzhong, the Chief Administrator of Yizhou, to oversee the relocation, assisted by Daoist priest Wang Xianqing and high-ranking official Wang Huaijing. The court also bestowed sacred treasures upon the temple, including statues of the Princesses Jinxian and Yuzhen, as well as the Shizhen (altar-protecting ritual implement), the Yellow Emperor’s Zhenwen Banner, the Yinfu Mountain Inscription Tablet, and a stele inscribed with the emperor’s handwritten decree—all enshrined within the temple. From then on, Daoist priests residing there felt no fear, even when alone.

By the end of the Xiantong era (around 873 CE), the Daoist priests had dispersed, leaving the temple in ruins. Only the main hall and the stone altar remained, with bamboo and weeds growing even on the steps and eaves. Two monks moved in, intending to rebuild the site as the Feifu Temple again. After staying for over a month and preparing to destroy the Daoist statues to claim the land, they began experiencing supernatural disturbances: at night, they felt a massive snake pressing on their stomachs; during meals, sand would fly into their bowls; they saw enormous hairy hands the size of winnowing baskets and legs as thick as pillars. Strange sounds echoed through the valley, and boulders even fell from the sky, crashing in front of the building. Terrified, the two monks fled.

In the year Jihai of the Qianfu era (879 CE), County Magistrate Cui Zheng and Daoist priest Zhang Suqing restored the temple to its former glory.

In western Sichuan, the emperor decreed to name a Daoist temple "Zongxuan Abbey" and ordered the performance of purification rituals (zhaijiao) there. Miraculous phenomena appeared: divine lamps illuminated the mountains, spirit bells rang without being struck, golden serpent shadows manifested on the altars, and withered pines before the mountain miraculously revived. The emperor personally issued an edict to commemorate these events, recording them in national annals and Sichuan's stone monuments. Whenever auspicious ceremonies were held here to pray for blessings, celestial chime sounds would resonate through the air; when local officials performed the "casting dragon tablets" ritual, auspicious clouds would gather over the mountain forests. This was truly an abode of immortals—how could ordinary mortals defile such sacred ground?

Regarding the miraculous events at Wenzhu Terrace south of the city:

Wenzhu was originally from Chang'an. His parents built him a study on a mound before their estate so he could pursue learning in a separate courtyard. But being naturally undisciplined, he cared little for books, spending his days with village youths shooting birds with slingshots and trapping wild animals for amusement. No hunting implement—whether nets, traps, bows, or spears—escaped his preparation. Over years, his killing of living creatures became innumerable.

A Daoist priest once encountered him and asked, "Why has your head suddenly transformed?" Startled, Wenzhu inquired further. The priest led him beneath the terrace to gaze into a well. Horrified, Wenzhu saw his reflection with a human body but a beast's head. Frantically repenting, he begged for guidance. Looking again, he saw his body unchanged but his head now cycling through countless transformations—now a bird's head, now a beast's face, suddenly a serpent's visage, then a fish's skull. Terror-stricken, Wenzhu trembled.

The priest warned: "All beings under heaven cherish life—winged creatures and four-legged beasts alike treasure their existence. By defying the Dao and slaughtering living things, you've incurred this retribution. Each transformed head represents a future rebirth as that creature, repaying every life you've taken. When all transformations complete, your earthly lifespan will end, condemning you eternally to the animal realm—for eons you'll never regain human form."

Weeping bitterly, Wenzhu sought salvation, vowing to burn all hunting tools and reform completely. Seeing sincere repentance, the priest said: "By the decree of the Most High Lord Lao (Taishang Laojun), I'm ordained to relieve mortal suffering—called the Salvation of Suffering True Person (Jiuku Zhenren). Your past-life affinity destines you for deliverance. Leaving you unredeemed would mean eternal damnation." He then bestowed Daoist robes, commanding lifelong cultivation to accumulate hidden virtue (yinde) and aid the world.

The Daoist Accounts of Spiritual Efficacy records two karmic retribution stories:

The first tells of a Daoist priest named Wenzhu and his cultivation journey. During meditation, he suddenly ascended into the air, standing atop a golden lotus several zhang high. In his left hand, he held a jade bowl, while his right grasped a willow branch. He wore phoenix-embroidered shoes threaded with gold, his body towering three zhang tall, radiating five-colored light that pierced the heavens. Later, he built a hall enshrining the divine image he had witnessed, devoting himself to sincere practice for over a decade. Eventually, a true immortal transmitted to him secret medical knowledge, allowing him to wander the land healing the people until he achieved immortality. Locals named the site "Wenzheng Terrace," where an image of the Savior from Suffering Heavenly Worthy (Jiuku Tianshi) was venerated. Later, a group of passing Buddhist monks falsely claimed the site as a sacred Buddhist ground usurped by Daoists and struck the divine statue with large wooden clubs. Yet the statue remained unharmed, while the monks themselves suffered broken limbs, bleeding mouths and noses, and died wailing in agony.

The second story took place at Datong Abbey in Tangxing County, Shuzhou. During the Kaiyuan era, the Daoist Cai Shouchong used imperial gifts to construct the Purple Tenuity Pavilion (Ziwei Ge), which remained intact through the ages. During the Zhonghe era amid wartime chaos, local bullies—a father and son surnamed Luo—set fire to the pavilion. Later, when rituals were held amid the ruins, the Luo pair came begging. Suddenly, someone rebuked them for destroying a thousand-year-old sacred site. No sooner had the words been spoken than the two were flung repeatedly into the air, crashing down five or six times until their bones shattered and flesh split, dying on the spot.

Both stories illustrate the Daoist teaching of "retribution for good and evil" through concrete examples, demonstrating how blasphemy against the divine and destruction of sacred spaces inevitably bring dire consequences. The mentioned "Savior from Suffering Heavenly Worthy" is a Daoist deity specifically devoted to delivering beings from hardship, while the "Purple Tenuity Pavilion" enshrined the Great Emperor of Purple Tenuity (Ziwei Dadi)—one of the Four Supplements in Daoism, who governs the celestial and terrestrial order.

Record of Miracles at Chengdu Qingyang Temple

The Qingyang Temple in Chengdu was constructed by imperial decree in the Renyin year. By the twelfth month of the Jiyou year, all its halls and buildings had been completely renovated with remarkable solidity. At that time, many structures outside the city walls had been destroyed by fire, yet the main hall of Qingyang Temple remained intact with a massive beam so heavy it required ten strong men to lift it. Suddenly, a laborer boasted he could carry it alone. When the crowd laughed at him, he astonished everyone by actually shouldering the beam into the city. Asked why he wanted the timber, he replied, "Such fine wood shouldn't go to waste—I'll move it to Yanzhen Temple." People warned him: "What benefit do Daoist priests gain from you stealing temple wood for firewood?" As he raised his axe to strike, his arm was seized with excruciating pain. The axe fell, and within moments he dropped dead. Neighbors later revealed this was the same officer who had forced the demolition of Laozi's hall against public will. When he first dismantled the shrine, a giant serpent emerged from beneath the altar—which he killed—and he also damaged sacred statues. This bizarre death was clearly divine retribution; no ordinary force could have felled such a robust young man. The crowd marveled in awe. The beam remained standing for over a year before mysteriously disappearing.

Record of Miracles at Bozhou Taiqing Temple

The Taiqing Temple in Zhenyuan County, Bozhou, marks the birthplace of Lord Lao (Laozi). From the Shang-Zhou dynasties through the Tang, its nine ancient wells and three juniper trees remained miraculously preserved. During Emperor Gaozu's Wude reign (618-626), a withered juniper revived; Tianbao era (742-756) saw temple expansions. Renovations began as early as Emperor Xuan of Han (91-49 BCE) and Emperor Huan (146-168 CE), with major expansions under Northern Wei's Emperor Taiwu (424-452) and Sui's Emperor Wen (581-604)—events recorded on steles by scholars Bian Shao and Xue Daoheng. Six Tang emperors (Gaozu, Taizong, Gaozong, Zhongzong, Ruizong, and Xuanzong) had their portraits enshrined beside Lord Lao's statue. The complex housed over a thousand ancient junipers, seven hundred buildings, and five hundred garrisoned soldiers. During the Xiantong era (860-874), when Pang Xun rebelled in Xuzhou, the court mobilized ten armies to suppress him. Fearing defeat, Pang led three thousand troops to seize Taiqing Temple as a stronghold. That day, as a thousand refugees sheltered within, black qi suddenly erupted from the ancient wells, darkening the sky. Then Lord Lao manifested in the heavens...

This account records the miraculous manifestations of the Daoist sacred site Taiqing Palace (the temple complex at Laozi's birthplace) repeatedly protecting local people. During the late Tang dynasty when Huang Chao's rebel army attacked Bozhou, the troops first lost their way on Qishui Bridge, trampling each other until the bridge collapsed, drowning the entire army. Later, when rebels attempted to burn Taiqing Palace, sudden black fog appeared, disorienting the enemy forces. As bandits besieged Bozhou city, Prefect Pan Chou burned incense at Taiqing Palace seeking divine assistance. Black fog immediately emerged from the temple, enveloping the city walls amid bloody winds and freezing rain that killed over half the attackers. During the siege, divine crows were seen carrying arrows in their beaks—an extraordinary omen that ultimately forced the rebels to withdraw in fear of these supernatural powers.

Pan Chou submitted a memorial to the imperial court detailing eighteen instances of Taiqing Palace's miraculous interventions against enemies, requesting relocation of Zhenyuan County's administrative seat near the temple. Though the relocation wasn't approved, the court elevated its status to a "Red County" (directly administered capital district) following Chang'an's Wannian County precedent, and conducted Qingci Zhaijiao (Daoist ritual documents and purification ceremonies) to express gratitude for divine protection.

Another anecdote describes Mengjin Temple in Changming County, Mianzhou. This mountaintop riverside Daoist temple offered spectacular views. After suppressing local rebellions, the Eastern Sichuan military governor found his official compound destroyed but refused to burden people with reconstruction costs. Garrison commander Dou Sheng suggested dismantling the temple for raft-building materials. Despite temple custodians' plea to "temporarily borrow materials for later return," the governor approved the demolition—a controversial decision hinting at potential karmic consequences for destroying religious sites.

Both stories reflect widespread popular belief in Daoist sacred sites' efficacy during Tang-Song periods, and the survival challenges temples faced during warfare. The supernatural phenomena—black fog and divine crows—reveal ancient people's psychological reliance on religious power during crises.

This account recounts a karmic retribution story of spiritual efficacy. At the time, timber from eighteen corridor buildings had been tied into rafts for transport along the river, but beneath the tiles of the main hall, the Three Gates, and the Five Sages Pavilion (important Daoist architectural structures) lurked venomous snakes, making removal impossible. A man named Dou Sheng developed severe pain in his legs and knees that very day, as if afflicted by "tiger wind" (an ancient term for acute rheumatic paralysis), and within ten days one of his legs rotted off completely. When the Grand Marshal (high-ranking military official) learned of this, he ordered the timber sent to Kaiyuan Temple north of the city, yet ultimately these materials remained unused.

Through Dou Sheng's misfortune, this story illustrates the dire consequences of recklessly removing sacred materials from Daoist temples, embodying the Daoist concept of "inherited burden" (karmic retribution). The appearance of the snakes served as a divine warning against disrespectful actions, while Dou Sheng's leg ailment manifested as tangible proof of immediate karmic retribution.