《梅仙觀記》

Records of Plum Immortal Temple: A Modern Interpretation

This text, compiled by Daoist priest Yang Zhiyuan of Plum Immortal Temple, documents the life of Mei Fu (courtesy name Zizhen), a figure from the Western Han Dynasty. A native of Shouchun Prefecture in Henan, Mei Fu served as the county captain of Nanchang in Hongzhou during the reign of Emperor Cheng of Han. Known for his integrity and disdain for extravagance, he prioritized the welfare of the people and never abused his authority to inflict harsh punishments.

At the time, Wang Mang’s usurpation and the dominance of the imperial in-law Wang Feng had plunged the court into corruption, accompanied by frequent natural disasters and ominous celestial signs. While most officials remained silent, Mei Fu, driven by loyalty and righteousness, submitted a memorial outlining principles for governance in times of chaos. Quoting classical texts, he argued:

He cited the example of Jizi of the Shang Dynasty, who feigned madness yet later presented the Hongfan (Great Plan) to the Zhou court as a model for statecraft, and Shusun Tong, who fled the tyrannical Qin to serve the Han and established its ritual systems. Mei Fu emphasized that such virtuous men were not disloyal—they simply could not speak under oppressive regimes. He then invoked Emperor Gaozu of Han (Liu Bang), who welcomed counsel regardless of social status, appointing talents like Chen Ping and Han Xin, which led to his swift unification of the empire. He also praised Emperor Wen for upholding Gaozu’s laws, governing with humility and frugality to bring peace to the realm.

Through these contrasts, Mei Fu highlighted how the Qin Dynasty’s destruction of Confucian and Mencian teachings—along with abolishing Zhou rites—had caused chaos, while Emperor Wu of Han’s openness to criticism and promotion of loyal advisors attracted scholars nationwide, creating the Han’s most prosperous era.

(Note: Hongfan refers to the Book of Documents’ treatise on governance; the "Five Ranks" denote the Zhou Dynasty’s noble hierarchy.)

This passage presents a memorial from a Han Dynasty minister advising on talent recruitment and state governance:

The ancient sage kings achieved golden ages by skillfully adopting sound policies. Rebellions like that of Huainan King Liu An ultimately failed precisely because the imperial court had gathered numerous virtuous ministers, whose firmly established authority deterred conspirators. Yet today, some commoners exploit state vulnerabilities—like the Shu Commandery rebellion or the fugitive Su Ling's gang in Shanyang—openly forming factions in major cities, all due to their contempt for imperial authority.

Talents are the nation's treasures—their acquisition ensures prosperity. The Book of Odes states: "With talents gathered in multitudes, King Wen found peace." Though merely a commoner, I'm deeply concerned for our state's security. Despite repeated petitions for audience being rejected, I persist. Duke Huan of Qi would receive even those skilled only in "nine-times-nine arithmetic," yet Your Majesty has twice refused my counsel—this risks deterring talents nationwide.

Previously, King Wu of Qin promoted the mighty Ren Bi, while Duke Mu's dominance stemmed from recruiting You Yu. I propose: Grant audience to all memorial submitters after Secretaries review their proposals. Reward valuable suggestions with modest stipends—even just a peck of grain or bolt of silk. Thus will talents compete to offer strategies, bringing clarity to governance.

Though the realm abounds with talents, few truly master classics while addressing contemporary needs. Official ranks and stipends function like whetstones—Emperor Gaozu used them to hone talents. Confucius said, "The craftsman must sharpen his tools first." But the Qin Dynasty abandoned this wisdom...

Notes:

• "Nine-times-nine": Ancient multiplication mnemonic, here denoting minor skills
• "Peck-level stipend": Modest official salary
• "Bolt of silk": Bundled fabric used as ceremonial gift
• "Whetstone": Metaphor for talent cultivation methods

This passage discusses the ancient art of rulership in employing talent and the importance of heeding remonstrance, using historical allusions to illustrate its points:

It recalls how in Han times someone inverted the grip of the Tai'e sword (an ancient famed blade), handing the hilt to the enemy. Had the ruler firmly maintained his grasp on authority, even if some in the realm remained unsubmissive, none would dare act recklessly. This was why Emperor Wu of Han could expand territories and become the "Ancestral Han Emperor."

Nowadays, failing to emulate the talent-employment methods of ancient hegemons while attempting to select contemporary talent using Three Dynasties' standards is like searching the marketplace for a thousand-li steed while consulting only Bo Le's (the legendary horse-judge) illustrated manual—a certain exercise in futility. Emperor Gaozu of Han overlooked Chen Ping's faults to gain his wisdom; Duke Wen of Jin employed former enemies; Duke Huan of Qi appointed his adversary Guan Zhong—these exemplify true hegemonic statecraft.

Pure color is called "chun," while mixed black-and-white is "bo." Attempting to govern the chaos left by tyrannical Qin with laws meant for peaceful times is as absurd as managing military camps and markets with village drinking rituals. Presently, Your Majesty not only rejects the world's remonstrances but executes those who offer them. It's like killing the auspicious yuanque bird, causing other benevolent birds to flee; executing foolish commoners makes the wise withdraw into seclusion.

Since the Yangshuo era (Emperor Cheng of Han's reign), the realm has feared forthright speech, most severely at court. Ministers all conform to imperial whims, none daring to uphold righteousness. How to prove this? Submit commoners' petitions to the Commandant of Justice, who invariably declares them "improper and grossly disrespectful." Wang Zhang, Governor of the Capital, was loyal and upright, daring to remonstrate face-to-face. Emperor Yuan promoted him to encourage upright officials and rectify court corruption. Yet under Your Majesty, even his wife and children were executed.

(Through historical allusions, this text criticizes contemporary rulers for blocking criticism and wantonly executing remonstrators, noting this drives worthy talent from court. The mentioned "hegemonic way" refers to the Five Hegemons' pragmatic governance strategies from the Spring and Autumn period.)

This memorial presented by a Han Dynasty minister to the emperor addresses several key concerns:

The text first identifies current court issues: outspoken ministers are being suppressed, while officials remain silent despite recognizing problems, creating a dangerous situation where truth-telling is stifled. The minister advises the emperor to emulate Emperor Gaozu's approach—abolishing non-essential decrees and opening channels for frank counsel ("opening the four gates and illuminating the four directions" symbolizes broad consultation).

Next, it analyzes celestial anomalies: since the Jianshi era, frequent solar eclipses, earthquakes, and floods signify "excessive yin overwhelming diminished yang" (indicating overgrown influence of imperial relatives). Three historical crises (Lü, Huo, and Shangguan clans' dominance) demonstrate how over-reliance on maternal relatives caused turmoil. Notably, even virtuous ministers like Huo Guang failed to secure their descendants' welfare, proving excessive power invites disaster.

Finally, the memorial warns: the current imperial uncle Wang Feng acts arrogantly, yet the emperor rejects remonstrance. Quoting the Analects ("not holding the position, not planning its affairs"), the minister acknowledges overstepping his role but insists on speaking for the empire's safety.

Rich in classical references, the text uses historical lessons to warn against maternal clan dominance, exemplifying Han officials' forthright remonstration tradition. Its interpretation of celestial signs as "yin overwhelming yang" reflects the Han cosmological concept of heaven-human resonance.

This passage is a memorial submitted by Mei Fu (venerated in Daoism as Immortal Mei) to Emperor Cheng of Han, expressing his concerns about contemporary governance and offering advice. Here is the plain interpretation:

Though holding a humble position, my greatest wish is to fulfill my duties faithfully. Even if I were to die with my corpse intact but my name forgotten, I would not covet the high status of Duke Jing of Qi or a thousand fine steeds. My sole desire is to ascend the palace steps and speak freely before the court, exhausting all my lifetime's thoughts. Should my counsel prove useless to our times, the regret would haunt me beyond the grave, leaving me restless even in death.

Your Majesty should deeply consider this: preserving others is preserving oneself, while obstructing others is isolating oneself. Retribution for good and evil never misses its mark. When the First Emperor of Qin annihilated the two Zhou dynasties and conquered the six states, he prevented hermits from gaining recognition and blocked the advancement of worthies, severing the Three Unities (referring to the unity of Heaven, Earth, and Humanity) and defying the Dao of Heaven. The consequence was his dynasty's collapse and the extinction of his lineage—this exemplifies the calamity of "blocking others to isolate oneself."

In contrast, after King Wu of Zhou overthrew the Shang, he immediately enfeoffed descendants of the Five Emperors, established the Shang heirs in Song, and the Xia descendants in Qi, manifesting the principle of Three Unities coexisting. Thus the Zhou dynasty endured, its ancestral sacrifices continuing unbroken—this demonstrates the blessing of "preserving others to establish oneself." Now that the Shang sacrifices have ceased and their descendants declined, might this foretell the dwindling of Your Majesty's own lineage?

The Spring and Autumn Annals records "Song executed its high minister," and the Guliang Commentary explains the omission of names because the deceased were ancestors. Though Confucius descended from Shang royalty through a collateral line, enfeoffing his descendants as Shang heirs would be entirely proper. If even feudal lords' secondary sons could inherit ancestral temples, how much more should this apply to a sage's progeny? When the Duke of Zhou was buried with feudal rites, it moved celestial powers; yet today Confucius' temple remains confined to Queli, his descendants reduced to commoners, forcing the sage to receive ordinary sacrifices—this contradicts Heaven's will!

If Your Majesty could...

This passage recounts the story of Mei Fu (styled Zizhen) who retreated from official life to cultivate the Dao and attain immortality:

Confucius (Zhongni) with his virtue should have blessed his descendants and benefited the state. Yet though the Emperor's (Your Majesty's) title matches Heaven's longevity, the enfeoffment of the sage's descendants lacks proper regulation. If later sages take this as precedent, how can they not strive to maintain their immortal names? When the emperor rejected his remonstrations, Mei Fu conceived the idea of withdrawal. The ancients said that when a minister's repeated admonitions go unheeded, he should depart—was this mere empty talk? So he removed his official robes, hung his cap at the eastern capital gate, surrendered his seal, abandoned his wife and children, and came to Jiujiang. To evade pursuit by the emperor's relatives, he changed his name and became a humble market guard in Wumen to preserve his life.

Later he sought enlightened masters to pursue the Great Dao (Da Dao), traveling through famous mountains to gather spiritual herbs, often dwelling in remote valleys. He once joined Zhang Liang (Marquis of Liu, styled Zifang) in chanting the "Song of Non-Birth" while beating time with clappers. After visiting Yandang Mountain (south of Kuaiji Mountain), he practiced cultivation on Zhiti Mountain in southern Min for several years without success. Provoked by a nun's remark, he sighed: "The Ninefold Cyclically Transformed Elixir (Jiu Zhuan Ling Dan) becomes ever more refined with each refinement—why rush for quick results?" He then moved to Immortal's Mist Mountain (east of Wuyi Mountain).

In these untrodden lands, he wandered freely, listening to gibbons cry in ancient trees and tigers roar in secluded cliffs. The mountains grew miraculous plants like "Slender Bamboo" and "Yellow Sprout Herb," with countless exotic flowers beyond recognition. He built a hut against the cliff, firm in Daoist resolve, practicing austerities—abstaining from grains (Bigu) while consuming pine needles, devoted to immortal cultivation for years. Later, noticing peculiar purple vapors (Zi Qi) between Min and Yue regions, he went to Jiancheng to establish an altar for further practice. One day soon after, the mountain became shrouded in mist, the room filled with rosy clouds, and auspicious purple clouds manifested in the sky (hinting at imminent Daoist realization and ascension).

The scripture recounts the immortalization story of Immortal Lord Mei (Mei Fu):

Celestial music descended from the mountain peak as a divine being informed Mei Fu: "The Lord of Emptiness (a high-ranking Daoist immortal) approaches." Soon the sacred music drew near, and Lord Mei knelt in reverence. The immortal lord declared: "Recognizing your steadfast devotion to Dao cultivation, I come specially to impart the Great Elixir method combining external alchemy (Waidan) with internal refinement (Neidan) for returning to one's origin, along with scriptures from the Nine Elders' Celestial Capital for saving humanity. You must select a sacred mountain and practice accordingly to achieve immortality." After Lord Mei bowed in gratitude, colorful clouds dispersed amidst spontaneous celestial music as the immortal lord vanished.

Lord Mei diligently studied celestial patterns for several days before descending the mountain. Applying his healing arts, every treatment proved miraculously effective. His cultivation journey faced repeated obstacles: first at Chicken Coop Mountain where corpse-ghosts disturbed him, then at Bamboo Cave where a nocturnal divine messenger declared the site unsuitable. Moving to Immortal Performance Mountain, wildfires destroyed his retreat; at Jade Splendor Mountain bandits caused chaos; finally at Black Rock Mountain, woodcutters interrupted his practice. Lamenting shallow karmic connections and numerous demonic barriers, he continued practicing medicine to benefit the world.

Years later at Sword River's Western Peak, auspicious clouds and radiant Qi suddenly appeared as his master the Lord of Emptiness descended. Kneeling in welcome, Lord Mei recounted his tribulations. His master revealed: "Your Dao destiny lies at Flying Swan Mountain," bestowing the "Eight Divine Demon-Repelling Elixir" and dispatching two luminous youths with red and white steeds as guides. Mounting immediately, Lord Mei established a thatched hut at Flying Swan Mountain. After a thousand days of cultivation, he attained the state of spirit journeying beyond the body with elixir light piercing the heavens. Upon completing the elixir, he opened the furnace: one pellet offered to heaven was received by celestial beings, another offered to earth gained terrestrial protection, and the final pellet he ingested - achieving full immortalization.

The Records of Meixian Temple documents the legendary tale of Mei Fu's ascension to immortality during the Western Han Dynasty:

After completing the rituals to worship Heaven and Earth, the local deities reported to the Three Officials (Tianshi Daoism's celestial bureaucracy: the Heaven Official, Earth Official, and Water Official), who then petitioned the celestial court. A heavenly decree proclaimed that Mei Fu of the Western Han had attained the Dao (the Way) and achieved immortality at Feihong Mountain. At the time, Lord Mei (Mei Fu) was preparing to return to Jiujiang riding a white horse accompanied by two attendants. The attendants clapped and chanted poetry before the horse, then vanished beneath the giant rocks of a mountain stream. Suddenly, crimson light pierced the sky amid swirling violet mists as sweet dew and celestial flowers descended from above. The air resonated with transcendent music while golden boys holding ceremonial tablets and jade maidens bearing banners appeared. Divine guardians steered a phoenix chariot as attendants presented an imperial edict announcing the celestial mandate for Lord Mei to ascend.

After bowing in gratitude to Heaven's grace, Lord Mei abandoned his steed and boarded the phoenix chariot for his celestial journey. The white horse plunged into the waters below, and Feihong Mountain was subsequently renamed Meixian Mountain (Immortal Mei's Mountain). The surrounding landscape preserved numerous traces of this miracle: thirty li west lay the Horse-Fall Shoal and the Whip-Remainder Yarrow Mountain; at the mountain's base stood Ascension Village; the eastern stream featured the Escaped-Attendant Stone and Harnessed-Horse Crossing; the mountainside held the Sweet Dew Spring; behind the ridge stretched Celestial Blossom Peak where immortal flower imprints on rocks earned the local name Scabrous Stone Ridge. To this day, faint golden light (immortal Qi) remains visible on the mountain. The original Daoist temple at its foothills, once thriving with incense offerings, was later converted into a Buddhist Guanyin Temple—though locals still call it Meixian Temple. Adjacent stands the Five Sacred Guardians' shrine where Lord Mei's divine manifestations occur, popularly known as Lord Mei's Temple.

From the Han Dynasty to the second year of Zhenyuan era (786 CE) in the Tang Dynasty spanned 1,259 years. According to records from Jianning Prefecture's Meixian Hall, this was the very site where Lord Mei practiced alchemy on Meishan.

The Stele of Master Mei section records: This stele inscription was composed by Tang official Luo Yin. It recounts how during Emperor Cheng of Han's reign when court governance collapsed, Master Mei Fu (courtesy name Zizhen) twice submitted memorials admonishing the emperor.

(Note: Mei Fu was a renowned Western Han recluse later immortalized in Daoist lore. The described relics demonstrate the legend's enduring local impact and reflect historical transitions between Buddhist and Daoist sacred sites.)

This passage expresses the author's lament over the political corruption of the Han dynasty and recounts the process of re-erecting a stele at Meixian Temple.

The content divides into two main sections:

The first part critiques the darkness of Han officialdom:

1. Though hundreds of sword-bearing, boot-wearing officials filled the imperial court, none dared to eliminate treacherous ministers

2. Minor officials in Nanchang burned with indignation, but their lowly status permitted them only to punish occasional troublemakers

3. High-ranking officials prioritized family interests in all affairs, with even their wives, concubines and servants mutually restraining each other—let alone considering state matters

4. The author sighs: The higher the rank, the less truth one dared to speak—worthy men serve in peaceful times but retreat into seclusion during chaos

The second part documents the stele restoration:

1. Meixian Mountain Temple in Fengcheng originally housed a stele inscription by Tang poet Luo Yin honoring Master Mei, but both temple and stele were later destroyed

2. Daoist priest Xiong Yingxiang worked diligently to rebuild the temple and sought to re-erect the stele

3. Luo Yongzhi (possibly Luo Yin's descendant) requested the author to compose new inscriptions

4. Reflecting on Han history, the author muses: Heaven originally intended virtuous men like Mei Fu to bless the Han dynasty, but the Han itself abandoned this heavenly-bestowed fortune

Note: Mei Fu was a famous Han dynasty recluse who served as Nanchang Wei (security officer of Nanchang). After his forthright remonstrations were ignored, he withdrew to cultivate the Dao (Way) and was later venerated as an immortal in Daoism.

This passage records several sections concerning Mei Fu, a renowned Han Dynasty recluse later immortalized in Daoist tradition:

The first part, "Records of the Immortal Mei's Shrine," describes Mei Fu's righteous character: When metal weapons clashed in war, even Heaven's mandate couldn't alter the Han Dynasty's decline. As the phoenix (symbolizing virtuous ministers) transformed into an ominous sign, the Han court proved powerless against the ascending Xin Dynasty's replacement. Losing worthy scholars spells a nation's doom, while retaining them ensures survival. Mei Fu preserved his integrity through forthright admonitions, then withdrew from court due to his unheeded loyal counsel. His moral courage filled heaven and earth; he regarded worldly affairs as dirt while embracing jade-like virtue. Leaving the Han court behind, he retreated to the Wu region markets, ultimately embarking on the immortal path to plead his case before the Celestial Emperor. The muddled Liu imperial clan has vanished without trace, yet Mei's shrines receive reverence everywhere. Stone tablets may weather away, but the Daoist path remains eternal. Fresh jade inscriptions renew his legacy, their clarity tangible to the touch. Should Mei's spirit observe from heaven, his clarity shines like glacial essence, his truth luminous as eternal sun and moon. (Written on the 1st day of the 6th month, Xianchun 6th year of Southern Song)

The second section is Xiao Tailai's postscript: Reading Mei Fu's stele inscriptions reveals not just his inner world but palpably conveys his unyielding integrity. Today, Immortal Mei altars appear throughout the land, with numerous shrines erected out of deep respect. As Su Shi observed: Divine spirits permeate the world like water flows beneath the earth—omnipresent yet unseen.

The third portion comprises official Song Dynasty documents: The Department of State Affairs received a memorial from the Secretariat-Chancellery, forwarding the Ministry of Sacrifices' report based on investigations by the Court of Imperial Sacrifices. It verified the Immortal Mei altar and temple at Nanqi Village, Xuanfeng District, Fengcheng County (modern Jiangxi region) under the Southern Pacification Army's jurisdiction. This site preserves Han Dynasty relics including the ancient altar, cinnabar well (danjing), and hermitage foundations, with continuous temple structures since Han times. Local rituals occur annually, with efficacious responses during droughts or floods when commoners pray there. Daoist priest Yang Zhiyuan petitioned to confer upon Mei Fu the honorific "Perfected Lord" (zhenjun). After reviewing historical records, the court confirmed Mei Fu's loyal character and deeds were properly documented in official histories.

(Note: "Perfected Lord" is an honorific title for Daoist immortals; "ritual offerings" (jijiao) refer to Daoist ceremonial practices; "cinnabar well" denotes wells used by Daoists for alchemical preparations)

Interpretation of the Records of Meixian Temple

This text documents an official decree from the Song dynasty conferring the title "Shouchun Zhenren" (True Man of Shouchun) upon the Han dynasty recluse Mei Fu. Mei Fu, a scholar-official of the late Western Han dynasty, abandoned his post in protest against Wang Mang's usurpation of the throne, leaving behind his family to live in seclusion in Jiujiang (modern-day Jiangxi). Later legends claim he attained immortality.

The text contains three key sections:

1. Historical Background: During the Han dynasty, Mei Fu repeatedly offered bold remonstrations despite his lowly status. In his later years, he withdrew from society to study and cultivate himself, ultimately transcending worldly concerns. Temples and statues dedicated to him still exist in Jiangxi, where local people pray to him for relief from droughts, floods, and illnesses—reputedly with miraculous efficacy.

2. Imperial Decree of Enfeoffment: In the fifth year of the Yuanfeng era (1082), Emperor Shenzong of the Song dynasty issued an edict granting Mei Fu the title "Shouchun Zhenren" in recognition of his divine protection of the people. An official certification (敕牒, chidie) was issued to Meixian Temple for safekeeping.

3. Follow-up Supervision: In the eighth month of the same year, the Ministry of Rites sent a directive to the Zhennan Army (the military-administrative authority of Jiangxi) demanding prompt completion of three tasks: (1) dispatching officials to Meixian Temple to conduct a formal ritual announcement; (2) crafting and installing a new plaque bearing the conferred title; and (3) reporting the receipt of the decree back to the central government.

These documents illustrate the Song court's efforts to standardize folk religious practices by incorporating local deities into the state-sanctioned sacrificial system through bestowals of official titles. Mei Fu's transformation from a Han dynasty recluse to a Daoist Zhenren (True Man) in the Song dynasty reflects the Daoist pantheon's assimilation of historical figures.

The Fengcheng County report confirms that the Plum Immortal Altar Temple (Meixian Tan Guan) in Nanqi Village of Xuanfeng Township is indeed a state-sanctioned site for annual sacrificial rites. Whenever floods or droughts occur, the prayers offered here by local people have consistently proven efficacious. Upon verification, the prefectural authorities have examined and affirmed the following based on the testimony of Daoist priest Yang Zhiyuan of the Shousheng Meixian Guan: This temple preserves the legacy of Mei Fu from the Han dynasty, with ancient altars, alchemical wells, and hermitage foundations still intact. The temple structures themselves date back to the Han period and have received imperial sacrifices through successive dynasties. A petition was submitted requesting the court to bestow the honorific title "Perfected Lord" (Zhenjun).

The prefectural investigation of historical records confirms that Mei Fu's noble integrity and loyal remonstrations are documented in official histories. In his later years, fleeing the Wang Mang upheaval, he abandoned family and came to Jiujiang, preserving his life at Wushi Gate—where legends claim he attained immortality. Today his relics remain, the temple stands solemn, and local prayers for relief from floods, droughts, or plagues continue to be answered. It is hoped an exceptional honorific title may be granted to fulfill the aspirations of this distant community.

Upon review, this prefecture has traditionally referred to him as "Perfected One Mei" (Mei Zhenren). After deliberation by the Court of Imperial Sacrifices (Taichang Si), it was proposed to posthumously confer the "Perfected One" title upon Han-dynasty Mei Fu, pending imperial approval. Following the Court's recommendation, the Ministry of Rites received an imperial edict on the 14th of this month: "Handle according to precedent." After the decree's issuance, instructions were transmitted to the Ministry at the weishi hour (1-3 PM) on the 18th day of the 7th month, with relevant departments notified accordingly.

The imperial edict states: "Mei Fu of the Han dynasty repeatedly addressed affairs of state despite humble status, demonstrating heroic resolve. In later years he withdrew to cultivate himself through study, transcending worldly concerns—later generations proclaimed him an immortal. His temple in Jiangxi still stands today, with efficacious responses to prayers that benefit the people. Upon official petition, we specially confer the title 'Perfected One of Shouchun' (Shouchun Zhenren)." (Issued in the 9th month of Yuanfeng 5 [1082 CE])

Upon receiving formal documentation from the Ministry of Rites, Hongzhou Prefecture immediately dispatched officials to Shousheng Meixian Guan in Fengcheng County to implement the conferral.

Interpretation of the Records of Meixian Temple

[Official Documents Section]

The Meixian Temple in Fengcheng County received two important imperial decrees:

First Document (19th day of the 10th month, Yuanfeng 5th Year):

1. The imperial court approved the creation of a golden plaque for the "Perfected Lord of Shouchun," which the prefectural government completed on the 19th of the month.

2. Upon receiving the plaque, the temple was required to conduct a solemn ritual ceremony before displaying it.

3. Magistrate Zhang of Fengcheng County was tasked with overseeing the process and submitting a report to the prefectural authorities afterward.

Second Document (18th day of the intercalary 4th month, Shaoxing 2nd Year):

Emperor Gaozong of the Southern Song Dynasty posthumously honored Mei Fu with the title "Perfected Lord of Shouchun, Hidden Among Officials." The edict included:

• Reflections on the emperor’s southern tour, during which he encountered storms and expressed gratitude for the protection of local deities.
• Special mention of the Meixian Temple in Fengcheng County, Hongzhou, where Mei Fu achieved immortality.
• Praise for Mei Fu’s integrity—a famous recluse of the Han Dynasty who remonstrated loyally but, disillusioned by corruption, withdrew to Wu (modern Suzhou). His spirit, however, endured.
• The posthumous title was granted to honor his legacy.

[Poetic Tributes Section]

"In Praise of Master Mei" – Poem Analysis:

This eulogy for Mei Fu (the Immortal Mei) conveys:

1. Mei Fu originally served as a minor official in Nanchang County, repeatedly submitting bold memorials on state affairs.

2. He advocated virtuous governance, opposed tyrannical rule (like that of the Qin Dynasty), and embodied the purity of a phoenix.

3. Lamenting how virtuous talents were often spurned, the poem stresses the need for rulers to heed wise counsel.

4. The "departing phoenix" metaphor symbolizes Mei Fu’s retreat into seclusion, warning rulers not to regret only after losing such figures.

"Inscription at the Meixian Shrine":

A poem by Meng Binyu (an official with the title "Water Ministry Secretary"), expressing admiration for Mei Fu’s ascension to immortality.

Notes:

1. Mei Fu: A renowned recluse of the Western Han Dynasty, said to have attained immortality at the Meixian Temple in Fengcheng County.

2. Black Silk Bags (zaonang): Sealed pouches used by Han officials for confidential memorials.

3. Shaoxing 2nd Year (1132 CE): The era of Emperor Gaozong of the Southern Song Dynasty—over a millennium after Mei Fu’s time—demonstrating his enduring influence.

These poems by Song Dynasty literati celebrate the Taoist temple dedicated to Mei Fu (the Immortal Mei), expressing various scholars' admiration for this realized transcendent.

Huang Tingjian's verse reads:

The celestial path stretches through distant mists,

An ancient altar stands in autumn's breath.

Why dwell on his thwarted official career?

This county captain attained the highest state - ascension as immortal.

Su Zhe's poem reflects:

Master Mei resigned as Nanchang's magistrate,

Submitted memorials, then withdrew - the bustling streets now void.

Laughing, he brushes mountain blossoms,

Queries old acquaintances in the dust:

"Your children now serve as state preceptors"

(implying Mei's transcendence beyond worldly concerns).

Yang Jie's depiction:

The Daoist master dwells on Zhenren Peak,

Though I seek the path, it eludes me.

Last year he promised urban meeting,

Yet worldly troubles intervened.

No need for fruitless comings and goings -

Daoist scriptures hold truths surpassing gold.

Silken robes blind with worldly vision,

Written words alone can't reveal the Way -

Oral transmission's light is needed.

Venerable Mei, Han Dynasty magistrate,

Once admonished the throne directly,

Then brushed his sleeves to transcend,

Mounting the white qilin to heaven.

Hong Peng's praise:

All honor utmost sincerity and loyalty,

Heaven's Dao resonates with human hearts.

Master Mei grew immortal wings,

Soaring directly to the Three Pure Ones

(not merely through alchemical arts).

Han wanderer in Yue lands disguised,

His statue still graces this temple hall.

This stone altar marks his ascension site -

Hear the crane's eternal cry,

Pines and cypresses whispering in wind.

Chen Chan's lament:

As Han declined and chaos reigned,

Only Mei of Nanchang could abandon office freely.

A minor official's bold remonstrance -

Palace intrigues remained obscure.

His memorial sank like stone,

Cast beyond rivers and lakes.

Once seeing through worldly strife,

He roamed ten thousand miles like Peng the Roc.

Jade Pool legends still recount his deeds,

Wind-borne peacocks seem to trace his path.

Gazing up at his celestial splendor through millennia,

I'd emulate his dragon-flight,

Not cling like cicada's empty husk.

(Note: Mei Fu was a famous Han recluse who served as Nanchang county captain before reportedly achieving immortality. "Three Pure Ones" refers to the supreme Taoist realms of Yuqing, Shangqing, and Taiqing. "Ninefold cinnabar" alludes to the alchemical refinement process.)

Records of Plum Immortal Temple: A Vernacular Interpretation

This series of poems depicts the reflections of several officials during their visit to Plum Immortal Temple, a Daoist cultivation site.

The first poem describes: This master (referring to Mei Fu) once lived in seclusion in Nanchang, journeying far in search of transcendent realms. Today, the well water remains pure, and the alchemical furnace fire seems to glow faintly at night. Cranes return to the ornamental pillars, yet the figures of the past are nowhere to be seen—only the distant barking of dogs in the clouds accompanies the long daylight. The poet intends to revisit these ruins with a bamboo staff in hand.

The second poem notes: Though his memorials to the court went unheeded, during his retreat in Nanchang, Mei Fu’s body and mind had already transcended the mundane world. At night, the stars above the altar (a site for Daoist rituals) go unwitnessed; at dawn, the mist drifts freely through the temple halls. These towering peaks, rarely trodden by others, are truly an immortal’s realm, distinct from the ordinary world.

The third poem recounts a rain-prayer ceremony at Plum Altar in the year yimao (an ancient cyclical date): The recluse’s pure reputation reached the celestial court, and the perfected one (Mei Fu) newly earned Heaven’s approval. Though merely a minor official in Nanchang, his cultivation elevated his dignity. His admonitions were ignored by the Han court, yet his immortal grace was revered in the lands of Wu (modern Jiangsu-Zhejiang region). The poet, visiting this sacred site of cultivation, observes the star altar (a Daoist platform for celestial worship) embraced by mountains and waters.

The final poem laments: After reading Mei Fu’s biography, one cannot help but sigh—such an upright man lived through the politically darkened era of Yuancheng (the reigns of Emperors Yuan and Cheng of Han). His candid critiques dissected the times with unyielding integrity, yet were repeatedly rejected. The high ministers of that day felt no shame. Now, his writings shine brilliantly in history, though back then, he foresaw fortune and misfortune and resolutely resigned to live in seclusion. To speak truth to power from a humble station has always been rare. The poet, arriving here by chance, sees thousand-foot pines beside the temple, their breeze sharp and pure. A new decree honors recluses, while Luo Yin’s (a Tang poet) inscription on the wall offers keen insight. Why has such a landmark remained unrecorded in stone? The Perfected One (Mei Fu) gazes longingly, as if awaiting the westward flight of an immortal phoenix (symbolizing ascension).

Interpretation of "Records of Meixian Temple":

Ma Zicai's section:

In the late Han Dynasty when imperial governance collapsed and state power fell into the hands of treacherous ministers, the mighty Tai'a sword—though sharp—was held upside down by powerful officials. While court officials dared not speak truthfully about the corrupted governance, imperial tutors like Zhang Yu became sources of chaos instead. The emperor distanced loyal ministers, and state affairs were controlled by a handful of manipulators. Zhu Yun once requested the emperor's symbolic "Shangfang horse-slaying sword" (representing authority to execute traitors), only to be punished instead. Gu Yong's straightforward admonishments were blamed for bringing disasters, while conspirators aiding great villains shifted blame to imperial concubines. From then on, wolves ruled the road, daring to run amok even in broad daylight.

Master Mei Fu (a renowned Han Dynasty recluse) submitted bold memorials at that time, his words shining as clearly as stars. Yet the palace stood deep as the sea, with countless barriers—how could a minor official's sincere heart reach the emperor? When Wang Mang eventually usurped the throne, loyalists suffered brutal persecution. Master Mei changed his name and lived incognito as a lowly guard in Wu Market (modern Suzhou), eventually vanishing like floating clouds. Legends say he attained immortality. Where exactly lies the Penglai fairy mountain? Let us set that aside. I simply admire the master's noble character—fresh as the wind, enduring through time. When I came to pay respects before his portrait, I found only desolate ruins of his old residence. Yet during the Yuanfeng era, new imperial edicts had sealed the Shouchun imperial genealogy here. Ancient pines stood even more rugged, their bark carved by years of wind and frost. Ascending the summit altar, heavenly winds billowed through my sleeves. Reading the wall inscriptions carefully, I particularly appreciated Luo Yin's poetry. His indignant verses stirred my spirit. Looking back at those mediocre souls who idly feasted through their days, they seemed as insignificant as dust.

Jiang Zhiqi's section:

During my official service in Jiangxi, I visited all sacred sites in Yuzhang (modern Nanchang). Why then this lingering regret—that I never reached Meixian Altar? The altar stands within Fengcheng County, where true Daoist refinement transcends worldly dust. Master Mei once served as county captain when he came south...

This passage contains two poems about Meishan (Plum Mountain), composed respectively by Celestial Master (Tianshi) Zhang Jingxian and Fan Renzhong, recounting the story of Mei Fu (the Plum Immortal) of the Han Dynasty and his immortal cultivation sites. Here's the modern interpretation:

The first poem by Celestial Master Zhang reads:

When Mei Fu served as a county captain in Nanchang, he repeatedly submitted memorials to the imperial court. Unfortunately, his loyal advice was ignored by Emperor Cheng of Han, and his upright character made him ashamed to associate with corrupt court officials. As natural disasters frequently occurred during that period of Han rule, he eventually resigned and retreated to Wu (modern Suzhou), living as freely as a seagull. Here he practiced the Three Caverns scriptures (collective term for the Shangqing, Lingbao, and Sanhuang classics of Daoism), established an immortal's abode for cultivation, admired the moon from his mystic platform on autumn nights, and refined the true Dao in his quiet chamber. The site preserves his alchemical well—where the elixir from the Taiye Pool (legendary site of immortal alchemy) had already been perfected, and the Central Yellow Path (a Daoist internal cultivation route) to the immortal realm had been opened. Though he had already ascended on crimson banners (immortal officials' regalia) to pay homage to the Heavenly Emperor, his spiritual energy still blesses the people.

The second poem by Fan Renzhong describes:

Meishan preserves Mei Fu's alchemical relics—the golden cauldron and Jade Flower Well—connecting to the immortal abode of Master Hongya (legendary music official of the Yellow Emperor who became immortal), with streams leading to Dragon Spring. Cranes return riding clouds, while flood dragons ascend from scaly, fissured cliffs. Mei Fu long realized the physical body was an obstacle to cultivation, ultimately attaining immortality through companionship with Virtue (De). Now the green mountains remain unchanged, while he has merged completely with the Heavenly Dao.

Contextual notes:

1. Mei Fu was a famous remonstrance official of the Western Han who retreated to cultivate the Dao in protest against Wang Mang's usurpation, later said to achieve immortality at Meishan (near modern Nanchang, Jiangxi).

2. "Three Caverns techniques" refer to essential cultivation methods from the Shangqing, Lingbao, and Sanhuang scriptural traditions of Daoism.

3. "Central Yellow Path" is a Neidan (internal alchemy) term denoting the internal cultivation route toward immortality.

4. The alchemical well, golden cauldron, and other objects mentioned are important symbols of Daoist cultivation.

Interpretation of "Records of Meixian Temple"

Mei Fu (a county captain during the Western Han Dynasty who later became an immortal) carried a stern sword to punish corruption, yet his repeated admonitions to the court went unheeded. Facing the chaotic misrule of the Han princes, this lone loyal minister ultimately chose to follow the path of the immortal Chisongzi (a legendary Daoist transcendent), abandoning worldly fame. One imagines that even after refining the Nine-Cycle Golden Elixir (Jiuzhuan Jindan), he would still pour out his righteous indignation before the Jade Emperor.

Though the affairs of immortals remain elusive, the sacred site of Shouchun has manifested divine wonders since ancient times. Beneath the pines dwell cranes a thousand years old; the mountain ridges reflect the glow of countless sunsets. On moonlit nights, one might glimpse immortal figures amid the rosy clouds, and when the wind chills the altar (a Daoist ritual platform), strange fragrances linger in the air. Master Mei needs no official title of "Zhenren" (Perfected Being)—his spirit already abides eternally with Heaven and Earth.

(Poem by Chen Cangyi):

Mei Fu vanished after his admonitions, yet this mountain thrives with incense for millennia. Pitiable are those obsessed with rank and fame, still deluded like bloodstained Xianyang (symbolizing political strife).

(Poem by Zuo Shuyan, Prince of Shu):

Mei Fu’s solitary loyalty echoes through the ages; though his rank was humble, his heart was set on the upright path. Fearless in admonishing the court’s faults, he served only to guide his sovereign toward virtue. Across the Danquan (Elixir Spring), he gazes upon Xu Xun (one of the Four Great Celestial Masters), their sacred traces shining side by side.

(Poem by Liu Tingwu):

Mei Fu’s noble spirit endures for centuries; tall pines and slender bamboo encircle his altar. Had the Han emperor heeded his counsel, he might never have sought the path of immortality.

(Poem by Wang Bofan):

As the Han dynasty declined, Mei Fu’s memorials rang like a phoenix’s cry at dawn. Had his loyalty been heeded, could Wang Mang’s treachery have prevailed? His immortal name resounds through eternity, while countless high ministers rot in infamy. Even now, the pines roar with fury, as if crying out for justice on his behalf.

(Poem by Zhang Guanghan, composed while lodging overnight at Meitan):

On a cold night at Mei’s altar, all sound fades into silence. Knowing my own lack of talent for office, I dream only of the immortal sage. Lingering snow clings to creviced rocks; pine branches thrash in the fierce wind. If smoke from the stove could sustain me (referring to Daoist grain-avoidance practices), I’d mount a crane and ascend straight to the heavens.

Contextual Notes:

1. Meixian Temple commemorates Mei Fu of the Western Han Dynasty, who abandoned his post to pursue immortality after his admonitions were ignored.

2. The "Nine-Cycle Elixir" (Jiuzhuan Dan) is the highest grade of Daoist Golden Elixir (Jindan), requiring nine rounds of refinement.

3. Pines, cranes, and elixir springs frequently appear in the poems as symbols of transcendence.

4. The "altar" (Doutan) refers to a Daoist ritual platform, often arranged in the pattern of the Big Dipper.

Records of Plum Immortal Shrine: Modern Interpretation

Zhong You’s "Inscription on the Plum Altar"

Amidst the towering pines of the high mountain ridge, a realized Daoist once dwelled in seclusion. Though the alchemical well has long cooled, traces of the elixir’s warmth remain; the lofty altar seems to reach the Northern Dipper. Recalling the bygone days of the Han Dynasty stirs melancholy—now, people can only inscribe empty verses. I long to follow the immortal’s path but find no way; how I wish to soar like Xu Xun (the famed Eastern Jin Daoist) upon his rooster to the heavens.

Hu Fa’s "Inscription on the Plum Altar"

Loyalty and righteousness shine bright as the moon, yet worldly affairs elude the eyes of cultivators. Riding his cloud-chariot to the celestial realm, he left behind only cliffs and valleys embracing the immortal altar.

Wu Jixian of Linchuan’s "Reflections on Visiting the Plum Altar"

Standing atop the immortal altar, gazing at the constellations, one truly feels the vastness of heaven and earth. The noble spirit of the recluse-official of Nanchang still lingers—may it awaken those lost in worldly delusions.

Deng Mengjie of Gu Xu’s "Continuing the Rhyme from Plum Mountain’s Wall"

Ashamed to remain entangled in fame and profit, I’ve yet to ascend the immortal altar. Though Plum Zhenren (Mei Fu of the Han Dynasty) lived in seclusion, his name echoes through eternity—his lofty virtue commands reverence.

Zhao Bicong of Dongjia’s "Inscription on Plum Mountain"

Seeking hermits, I came to this mountain by Wu Gate, sighing over the Han Dynasty’s troubled fate. If mere words could reach the heavens, why would cultivators chase hollow reputations?

Immortal Cao’s "Inscription on the Plum Altar"

The ancient altar where Han-dynasty Lord Mei refined his elixir now lies moss-covered and weathered. Gazing far along the bird’s path into the azure sky, beneath pine shade, daylight lingers in tranquil leisure. Clouds divide the realms of immortals and mortals; the wind carries echoes of earthly temple bells. I wonder—since Mei Fu ascended by imperial decree, how often has his crane returned to these old peaks?

Zhang Yi of Xinchang’s "Inscription on the Plum Altar"

Returning from court at sunset, I swiftly donned my hermit’s robe of vines. Was seclusion meant to guard alchemical secrets? Leaving court, I foresaw the Han’s decline. Wind and dew fill the woods, witnessing a cicada’s molt; a lone crane circles the hut, keeping company with pines. Frequent incense-burning was never my wish—yet this single heart of loyalty is laid bare before heaven and earth.

Notes:

1. Plum Altar: Legendary site where Mei Fu (a renowned Han-dynasty recluse) practiced alchemy.

2. Xu Xun’s Rooster: Refers to the legend of Eastern Jin Daoist Xu Xun ascending to heaven astride a white rooster.

3. Vine Robe: Hermit’s garment woven from ivy and creeping pine, symbolizing renunciation of worldly life.

4. Fire Mandate: The Han Dynasty’s cosmological legitimacy, tied to the Five Phases (Wuxing) theory of Fire virtue (De).

The Plum Immortal Temple Records contain several poems depicting the carefree lives of Daoist practitioners who have seen through worldly illusions and dwell among the clouds.

Fan Taizhong writes during the Beginning of Spring: Gazing at ancient trees and withered vines, he reflects that his arrival here in Daoist robes was no accident. The world's fame and fortune are like sudden waves on calm land—once caught, turning back is difficult. Yet deep in the mountains, wind and rain bring no disturbance, making it the perfect place for peaceful rest. As long as the Dao's methods prove efficacious, they will ultimately benefit the world; with a clear conscience, one naturally connects to heaven. Since worldly success is predetermined, why not live according to one's own will, rather than toiling like a servant for others?

He laments his political failures coinciding with spring's arrival, weary of mundane affairs. Though not yet entirely free from trivial matters, he often thinks of those untroubled Daoist cultivators—drawing water at dawn in earthen jars to tend medicinal herbs, donning feathered robes at night to bathe in dew and refine themselves. This transcendent state of purity, nourishing essence (Jing), Qi, and spirit (Shen) through breath regulation (a core Daoist practice), is the truest form of cultivation.

Xiao Tailai inscribes: This tower stands atop Plum Peak, floating daily with the vital energy (Qi) of heaven and earth. A cultivator's heart is joyful and unrestrained, free as drifting clouds. Within two hundred miles, all rosy clouds converge here—what better place to strum the zither and compose verse? Yet solitary pleasure pales beside shared delight; by the railings, he still lacks a kindred spirit to join him.

Zhu Xingfu of Mount Yue writes: Clothed, he reclines in piled clouds, letting mist seal his door naturally. Content to remain in these mountains, he won't allow a single wisp to escape.

Chen Jie of the Hall of Self remarks: Worldly affairs shift like white robes turning to gray dogs (symbolizing life's impermanence), where joy and sorrow transform in an instant. Better to learn the Daoist's eternal cheer, observing all creation without attachment.

Li Yishan of Later Grove sighs: Clouds, inherently without intent, find few true admirers. Since the ascension of the Huayang Realized One (a famed Daoist master), understanding companions grow rarer still. Though he'd share half his seat, no one comes—only a passing cloud seeks poetic inspiration.

Wang Shiyan of Shu declares: His sole lifelong wish is serene leisure, spending days companioning white clouds. In five hundred years, none but the recluses of Hua Mountain and this Plum Mountain have grasped this truth.

Luo Yongzhi the Hidden Hermit recalls: Once reading Yang Yilao's verses, he learned of "Lazy Clouds"; now this "Cloud-Delight" tower houses their descendants. The dragon-sword sheathed often returns to its scabbard, while the immortal crane joyfully guards the gate alone. In spring, it most loves the company of chanting poets; in idleness, it chats with mountain hermits. Remember—clouds reveal their truest beauty only beyond the peaks, as misty rain veils the tower's exterior.

Hu Hongzi of the First Hall (text missing; reconstructed from context) likely describes similar reclusive cultivation—the delight of dwelling with clouds, transcending worldly concerns.

Plain English Interpretation of "Records of Plum Immortal Temple":

Cui Cizhou's poem depicts the aesthetic pleasures of a Daoist practitioner's life: While ordinary people crave worldly bustle, the Hairy Immortal (referring to Daoist adepts) finds joy amidst white clouds and verdant mountains. His lofty tower overlooks expansive wilderness, and each ascent brings fresh delight. His movements soar as high as drifting clouds, his mind as carefree as the cirrus above. The Plum Perfected One (an immortal) traverses the eight directions astride clouds; content in my mountain retreat, I often sit meditating at the Cloud Gate (practice site), chanting alone, wondering when we might lean on the railings together to admire the view.

Zhong You's verses describe an immortal's abode: Celestial beings dwell in jade towers where auspicious purple qi (the primordial energy in Daoism) swirls endlessly. As descendants of these immortals, Daoist practitioners reside atop towering Plum Mountain, keeping daily company with clouds. In quiet sitting, they observe inner landscapes (neijing refers to meditative visions) while mist curls around them. Open windows welcome crisp western winds beneath cloudless skies. Leaning on balustrades to express their feelings, their brushstrokes seem to capture drifting vapors. Discussing profound mysteries with guests, they drink celestial dew (cloud-nourished elixir), untroubled by mundane affairs—content in simple joy and desireless ease. When moved by happiness, they follow the breath's natural rhythm; I long to ride clouds to the Great Void (cosmic origin), tracing immortals' paths astride phoenixes, surveying all realms from celestial heights.

Li Junshi's poem expresses unity with clouds: Not that I favor clouds—rather clouds favor me, for we share this artless purity. Knowing you dwell only in cloud-hidden retreats, refusing to descend where seekers cannot find.

Xue Xiuzhu's "Inscription on Plum Mountain" reads: Lichen-covered altars steeped in autumn chill—long gone are Han dynasty tales of immortal flutes and cranes. Dawn breaks with startling western winds revealing most "fallen blossoms" are actually drifting clouds (hinting at the interpenetration of immortal and human realms).

Note: This poetic series employs cloud imagery to reveal the transcendent, nature-blending existence of Daoist practitioners. Recurring terms like "inner landscape" (neijing) and "Great Void" (taixu) relate specifically to Neidan (internal alchemy) practice, describing the spiritual states achieved through cultivation.