《道教靈驗記》Vol. 3

In Shanyuan County (present-day Shengzhou, Zhejiang), the White Crane Temple (Baihe Guan) exhibited a miraculous phenomenon: locusts never harmed the crops in its fields. The Eastern Jin calligrapher Wang Xizhi had two estates in Shanchuan—the eastern one was the Golden Court Temple (Jinting Guan), and the western one was the White Crane Temple, separated by over seventy li. The Golden Court Temple housed over a hundred households of Wang's descendants, leaving behind famous relics like the "Bald Brush Tomb," "Ink Pond," and "Sword Case." Meanwhile, the White Crane Temple became a local treasure due to an inscribed plaque personally written by Emperor Taizong of Tang.

During the autumn of the Xiantong era (860–874) of the Tang Dynasty, a severe locust plague struck Jiangsu and Zhejiang. The people beat gongs and drums, waved colorful cloths to drive the locusts away, and dared not sleep all night, yet thousands of acres of crops were devoured. Strangely, the fields of the White Crane Temple, which were interwoven with civilian farmland, remained untouched—in fact, their harvest was even better than in previous years. Even crops that grew within the temple grounds but hung over civilian fields were left unharmed. At first, people thought it was a coincidence, but when the locust plague worsened the following year, the temple's fields remained unscathed. Only then did the people burn incense, observe purification rituals (Zhaijiao), and give thanks to the divine protection.

The Great Treasure Temple (Dabao Guan) in Mingzhou (present-day Ningbo, Zhejiang) also witnessed similar miracles. This temple, granted a plaque by Emperor Xuanzong of Tang, was built below a dragon pool and had long been threatened by mountain floods. In the early Dazhong era (847–860) of the Tang Dynasty, a torrential rain triggered a flash flood, sending waves of mud crashing toward the temple like a mountain. Just as the flood was about to destroy the hall, dark clouds suddenly gathered within the temple, and fierce winds arose. The floodwaters abruptly turned away just ten steps from the main hall, and the entire temple's foundation was even elevated, ensuring it would never suffer from floods again.

The Coiling Dragon Temple (Panlong Guan) in Jinzhou (present-day Ankang, Shaanxi) escaped disaster from wildfires. Built on a perilous cliff, this ancient temple was spared when a wildfire spread to its front—the flames suddenly veered away, leaving the temple completely unharmed.

This Daoist temple complex was vast, with over twenty rooms and corridors, yet had long stood vacant without resident priests. A wandering Buddhist monk once temporarily lodged in its halls, while wild grasses choked the surroundings and obscure paths wound through the grounds.

During the Zhonghe era (881-885 CE) of the Tang dynasty, when the emperor took refuge in Shu (Sichuan), this strategically located temple controlling a mountain pass became significant. The local population had scattered, leaving the area nearly deserted. One day, without warning, fierce winds drove raging flames from the surrounding mountains—the fire leaped to the temple eaves in moments, reducing massive trees to ashes and consuming all brambles around the altar platform. Yet miraculously, the ancient halls and corridors remained completely untouched, without even smoke stains on their walls. Days passed before travelers discovered the anomaly. When they questioned elderly locals about how the fire had been extinguished or when it began, none could explain. Investigation revealed something astonishing: though this valley had been densely populated before the wars, refugees had since fled deep into the mountains, leaving the roads completely deserted. Had humans fought the flames, traces would remain—yet the fire had clearly burned right up to the altar steps before stopping of its own accord, suggesting divine protection.

Thereafter, migrants and mountain dwellers alike, moved by this miracle, contributed funds to restore the temple.

Another account documents the numinous efficacy of Dongchuan's Taiyi Temple:

During the Zhonghe era when the emperor resided in Shu, the rebellious military governor Yang Shili threatened the imperial encampment. Imperial forces under General Gao Renhou quelled the uprising after months of fighting—the prosperous Shu region enabled Yang's well-supplied forces to resist stubbornly. Unrepentant rebels who had been coerced into service either fell in battle or were pursued in victory, their corpses piled in ravines. Afterward, locals reported constant ghostly wails, especially on overcast days, with spectral figures haunting alleys, terrifying residents.

Appointed as the new military governor to pacify the region, Gao Renhou...

At the old military encampment, the construction of the Taiyi Wansheng Temple (a Daoist monastery) was completed. After the halls were built, the nightly wailing sounds ceased. When the statue of the Mysterious Origin Taiyi (a revered Daoist deity) was enshrined, a man named Renhou dreamed of black clouds spreading like a canopy over the mountaintop, which then transformed into multicolored mist. Within the mist, the sound of silk and bamboo instruments could be heard. The men, women, and children at the foot of the mountain ascended with the mist and vanished, and from then on, strange phenomena disappeared, restoring peace to the village.

The White Crane Temple in Junzhou (located in Danjiangkou, Hubei) was known for the miraculous event of a wildfire extinguishing itself. This temple stood ten li south of Yunxiang County in Junzhou, reachable by crossing the Han River and entering the mountains. Backed by Hengshan Mountain and overlooking the plains, it was surrounded by deep forests and towering halls, offering an exquisite landscape. Local elders recounted that when the Heavenly Sovereign Emperor (a Daoist deity) performed the Fengshan ritual at Mount Tai, a flock of white cranes gathered at the altar, prompting an imperial decree that all such temples be named "White Crane."

During the Kaiyuan era (713–741), a man named Feng Xia cultivated himself here and later achieved ascension to immortality. He once sent a letter from Xiangyang to his disciples, and only then did the villagers realize he had become an immortal. They enshrined a statue in his honor. By the end of the Xiantong era (860–874), the temple had fallen into disrepair due to neglect, leaving only about twenty interconnected halls and corridors, with no enclosing walls and overgrown weeds. One day, a wildfire broke out, fanned by strong winds that threatened to engulf the eaves. Just as the villagers rushed to fight the flames, water suddenly gushed from beneath the eaves, extinguishing the fire—though there had been neither rain nor wind. This was clearly a divine intervention. In the year 879 (the Jihai year of the Qianfu era), when a visitor came to investigate this miracle, an old man at the temple recounted the story and inscribed it on the hall's wall. That same year, the old man also planned to restore the temple.

In the northern capital, atop the Qianqiu Terrace, stood an ancient temple with exquisitely crafted deity statues and magnificent pavilions, towering prominently within the city. Over time, neglect and exposure to the elements had left it in ruins. The chancellor Cui Yanzhao once dreamed of strolling through the outskirts and arriving at the foot of the ancient terrace. Looking up, he saw it enveloped in purple qi and radiant auspicious light, but he could find no path to ascend. Suddenly, celestial music of flutes and drums echoed from the heavens, intensifying his desire to climb. Yet steep cliffs surrounded him, making the ascent impossible.

This passage records two numinous experiences related to Daoism, both employing the interweaving of dreams and reality to reveal miraculous divine manifestations.

The first story tells of a man who suddenly saw a golden bridge extending like a ladder. As he climbed, he found several broken steps in the middle, when a giant golden hand appeared and pulled him onto a high platform. There, he saw only an abandoned ancient hall and altar. Later, he realized the golden bridge was the bridge before the throne of the Celestial Worthy (the highest deity in Daoism), and the golden hand was that of the Celestial Worthy himself. The deity manifested and told him: "You shall dwell here, and do not forget to repair what is broken." Later, the man indeed discovered a ruined Daoist temple in the area that perfectly matched his dream. He then funded the restoration of the hall, reviving the temple's former glory.

The second story recounts how the chancellor Liu Zhan, while exiled southward, passed by Jiangling (modern-day Jingzhou, Hubei) and saw a dilapidated Daoist temple called the "True Talisman and Jade Mushroom Abbey." That night on his boat, he dreamed of being led by a blue-robed youth to ascend a celestial mountain, where he saw the Primordial Celestial Worthy (the foremost of the Daoist Three Pure Ones) seated on a jeweled lotus throne. He recognized this as the very statue enshrined in the Jade Mushroom Abbey. This dream later came true and became a recorded miracle in Daoist scriptures.

Both stories embody the Daoist concept of "divine resonance," emphasizing through the correspondence of dreams and reality that sincere faith will receive divine guidance. They also serve as reminders to value the restoration of sacred sites. The imagery mentioned—the golden bridge, golden hand, and blue-robed youth—are all common signs of divine manifestation in Daoist classics.

The Daoist Miracles Chronicle records two accounts of spiritual efficacy following the construction of Daoist temples.

The first narrative recounts the experience of Chancellor Liu Yan of the Tang dynasty. During his political exile, he prayed to the Celestial Worthy (Tianzun) for safe return. In a dream revelation, the deity assured him: "Your name is already recorded in the immortal registers (fangzhu refers to celestial records) - why fear worldly misfortunes? You shall serve as chancellor again before attaining the Dao." The vision instructed him to observe purification fasts every ten days and maintain precepts for three-day periods, promising protection even in miasmic southern regions. When Liu later led southern expeditions, he indeed received tributes from regional governors. He constructed a Tianzun Hall in Jingzhou, appointing Daoist practitioners there. Ultimately reinstated to high office, his experience perfectly fulfilled the prophetic dream.

The second account concerns Chancellor Li Wei's miraculous encounter while establishing the Jade Mushroom Temple (Yuzhi Guan) in Bianzhou. A devout cultivator, Li dreamed of witnessing the Celestial Worthy's image amid five-colored radiance in the wilderness, holding a jade mushroom (a Daoist auspicious herb resembling white lotus). The next day while seeing off guests, he chanced upon a dilapidated temple bearing the same "Jade Mushroom" name, its deity statue matching his vision exactly. Though lacking the jade mushroom, the temple's nomenclature aligned perfectly with his dream. Li immediately launched extensive renovations, creating magnificent halls and purification chambers that became local landmarks. The text draws parallels with Tang Emperor Xuanzong's era when true talismans (zhenfu) were discovered on numinous peaks and jade mushrooms grew in palace halls - all manifestations of the Dao's numinous power granting these statesmen auspicious signs. The restoration of Bianzhou's (anciently called Yimen) various temples collectively demonstrates the Dao's tangible efficacy.

These accounts exemplify Tang officials receiving divine protection through temple construction and pious practice, reflecting the profound integration of Daoist belief with political life during that era.

The Tong Sheng Temple in Zhenning County, Ningzhou was established by Emperor Xuanzong of Tang after he dreamt of twenty-seven perfected beings (zhenjun), who were later commemorated through carved stone statues. Over time, this Daoist temple gradually fell into disrepair. Due to its remote location and lack of resident Daoist priests, restoration efforts were neglected for years.

When Chancellor Zheng Tian was young, he once visited to pay homage and composed a thirty-verse poem documenting its history. He secretly vowed that if he ever achieved high office, he would return to restore it. Later, when he rose to prominence, the demands of state affairs made him forget this promise. One night, he dreamt of entering a grotto-heaven (dongtian) paradise where immortals were enjoying celestial music. Suddenly, a divine procession descended, and an envoy announced an edict from the Most High Lord Lao (Taishang Laojun) recalling the immortals. As they ascended—some riding cranes, others astride dragons—one immortal turned back and smiled: "Only after fulfilling your vow to restore Zhenning Temple may you return here."

Upon awakening, Zheng Tian immediately remembered his old pledge. He donated his official salary for the restoration, while Li Kan, military governor of Binzhou, dispatched supervisors to oversee the project. Within a hundred days, the temple was completely renewed. Zheng Tian believed the grotto-heaven in his dream was Luochuan Grotto and the immortals were the twenty-seven perfected beings from Emperor Xuanzong's vision—a spiritual confirmation of the Dao's luminous truth.

Another account concerns the Xiandu Temple on Pingdu Mountain in Fengdu County, Zhongzhou—the ascension site of two Han dynasty perfected beings, Wang Fangping and Yin Changsheng. The temple had lain in ruins for centuries, with only foundations remaining, until Master Gao of the Jin dynasty first rebuilt its halls. Later repaired during Yao Hong's reign in the Eastern Jin, it was maintained through the Liang and Sui dynasties. By the Tang, it had become an imposing complex with multi-eaved towers, frequented by officials from Jing and Shu regions.

In his youth, Chancellor Duan Wenchang wandered destitute through the Three Gorges. Here, he lit incense before the two perfected beings and prayed: "Should my official career prosper, I shall return to renovate these halls." Within a decade, he was appointed military governor of Jiangling. On his very first night in office, the long-forgotten vow resurfaced in his mind.

(The Daoist Records of Miraculous Manifestations documents two accounts of spiritual efficacy.)

The first recounts how an official dreamed of two perfected beings (a Daoist honorific for immortal adepts) who, like old friends, escorted him up a riverside hill. Upon reaching the summit, he discovered it was the grotto-mansion of Yin Jun (Yin Changsheng, a renowned Han dynasty immortal). After the perfected beings vanished, the next day he donated one month's salary to renovate the Daoist temple and another month's income for its daily operations, repaying the divine revelation.

The second records miraculous events at Louguan Terrace in Zhouzhi County, Shaanxi. This was the former residence of Yin Xi (transmitter of Laozi's Daode Jing), preserving architectural remnants from King Mu of Zhou, Qin Shihuang, and Emperor Wu of Han. Sacred traces include Qin Shihuang's personal inscription, the numinous well where Yin Xi practiced alchemy, the immortal-grass marking Laozi's manifestation, and the Ascension Platform. Wooden tablets used for audience rituals during the Jin-Song period and Qin-Han inscriptions remain intact.

Particularly wondrous were these signs: Before the Tang dynasty's founding, Louguan Terrace emitted crimson light piercing the clouds for six consecutive nights. When Huang Chao's rebellion besieged Chang'an, the red glow reappeared within the temple. As Emperor Xizong fled to Fengxiang, the Daoist temple again manifested warning radiance. During each upheaval, commoners flocked there for sanctuary, yet all sacred relics remained unharmed. Emperor Gaozu thus bestowed the name "Zongsheng Guan" (Temple of Ancestral Sanctity), affirming its divine status.

(Historical note: Louguan Terrace ranks among Daoism's earliest temples, named after Yin Xi's grass-watching tower for observing celestial qi. The described luminous manifestations represent key expressions of Daoist "divine protection.")