《天台山志》

Tiantai Mountain Records, Volume 6: Examination of Local Chronicles

Regarding the account of "Simahuǐ Bridge," the Kuaiji Chronicles state this bridge is located forty li southeast of Xinchang County. Legend holds that when Sima Chengzhen (a renowned Tang dynasty Daoist) was living in reclusion at Tiantai Mountain and received an imperial summons, he suddenly regretted leaving the mountains upon reaching this bridge—hence its name. In my view, this bridge should be specially marked as a cautionary tale for hermits who rashly abandon their retreats. Later, when locals rebuilt the bridge, they mistakenly wrote the character 悔 (huǐ, "regret") as 晦 (huì, "dark"), calling it "Sīmǎ Huì Bridge," completely distorting the original meaning.

Investigating the Seven Bamboo Tablets of the Cloudy Satchel (Yunji Qiqian), we find that Mount Simahuǐ is actually the sixteenth blessed land (fúdì, a Daoist sacred cultivation site) north of Tiantai Mountain in Taizhou, governed by the immortal Li Ming. This mountain straddles the border between Tiantai and Xinchang counties, and the bridge derived its name from the mountain. A poet once inscribed verses: "Daoist texts say Simahuǐ, a blessed land, lies within Tiantai—this mountain's majesty has been renowned since antiquity. How could the Yuezhong local records be so inaccurate? Recklessly claiming Tang dynasty Sima Chengzhen repented here..."

Though the bridge's name persists, its documentation has become muddled. Locals not only miswrote "悔" as "晦" but even erected prominent signage, perpetuating the error. A simple reading of this poem would clarify the truth.

Further consulting the Ocean of Compiled Records (Jizuan Yuanhai), the sixtieth blessed land among the seventy-two fúdì is "Simahuǐ," located north of Tiantai Mountain in Taizhou, also under Immortal Li Ming's stewardship. The local Chicheng Chronicles note that Mount Simahuǐ lies thirteen li north of Tiantai County, on the mountain's reverse slope.

Tiantai Mountain itself is situated three li north of the county seat, beginning at the Divine Traces Stone. According to ancient illustrated scriptures, Tao Hongjing (the eminent Southern Dynasties Daoist) states in Declarations of the Perfected (Zhengao) that this mountain towers 18,000 zhang high with a circumference of 800 li, featuring eight layered ridges and symmetrical sides. It corresponds astronomically to the celestial division of the Dipper and Ox constellations (traditional astrological concepts) and aligns with the Tai constellation (a stellar configuration), hence the name "Tiantai" (Heavenly Terrace). The Treatise on Ten Circuits (Shidao Zhi) describes its summit directly facing the Three Luminaries (sun, moon, stars), while Esoteric Instructions for Ascent to Perfection (Dengzhen Yinjue) places Greater and Lesser Tiantai at the center of five counties (Yuyao, Gouzhang, Linhai, Tiantai, and Shanxian). It was also called "Lingyue," as Sun Chuo's Rhapsody on Roaming Tiantai Mountain declares: "Leaning against the Ox constellation to illumine its peaks, rooted in Lingyue to establish its foundation." Today it is uniformly referred to as "Tiantai," the mountain's collective name.

Interpretation of the Tiantai Mountain Records in Vernacular Chinese:

Tiantai Mountain has many alternate names, such as Tongbai, Chicheng, Pubu, Folong, Xianglu, Huading, and Dongcang. According to Shen You’s records, Chicheng Mountain serves as the southern gate, while Shicheng Mountain is the western gate. However, Xu Lingfu’s Minor Records identifies the Jinting Temple (a Daoist monastery) in Shan County as the northern gate, referring to the mountain’s expansive terrain.

Ge Hong (Daoist name Baopuzi) mentions in his Inner Chapters that many mountains are unsuitable for refining the Golden Elixir (Waidan, or external alchemy) because they contain the essence of water and stone. Only Mount Taihua, Mount Shaoshi, Mount Jinyun, Mount Luofu, and the greater and lesser Tiantai Mountains are inhabited by true deities who can bestow blessings and aid in cultivation. Thus, the Ode to Tiantai states: "Crossing the sea leads to Fangzhang and Penglai (legendary immortal isles), while journeying inland brings one to Siming and Tiantai." Precisely because of Tiantai Mountain’s secluded and profound location, it was not included among the Five Sacred Peaks (the traditional five great mountains). Another mountain prophecy records: "The winding paths and terraces of Tiantai can shelter one from calamity," indicating that this has long been a sacred land where immortals dwell.

Sun Chuo (courtesy name Xinggong) of the Jin Dynasty describes Tiantai Mountain in his Ode to Tiantai as the most divine and majestic of all peaks. Crossing the sea allows one to visit the immortal isles of Fangzhang and Penglai, while traveling inland leads to Siming and Tiantai—places where ancient perfected immortals roamed, taught, and where numinous beings resided. Its towering form and auspicious signs gather the essence of mountains and seas, embodying the awe-inspiring beauty that both humans and spirits marvel at. The reason it was excluded from conventional records of the Five Sacred Peaks lies in its remote depth—its winding paths sometimes reflect in the deep sea, other times vanish among the peaks. At first, the journey feels like traversing lands haunted by spirits, yet ultimately, it leads to a realm untouched by mortals. Ordinary people find it too difficult to climb, and even emperors could not conduct sacrifices here. Thus, it rarely appears in standard texts, surviving only in tales of the extraordinary.

Yet how could its depictions be false? Who but those who transcend worldly attachments, cultivate the Dao (referring to practitioners who abandon mundane desires), and forsake grains to consume only spiritual herbs could dwell here? Who but those with lofty aspirations, deep contemplation, and sincere communion with the divine would even imagine its existence? Thus, my spirit soars in reverie, chanting day and night, and in moments of reflection, I feel as though I have already ascended its heights. I long to cast off worldly fetters (symbolized by the yingluo, or ornamental tassels) and dwell forever on this mountain. Unable to restrain my poetic thoughts, I set brush to paper in spontaneous expression.

The vastness of the Great Void (Taixu, the cosmic origin) knows no obstruction, moving with nature’s profound mysteries. It merges into rivers and solidifies into mountains. How wondrous is Tiantai Mountain, truly protected by divine spirits! Above, it receives the radiance of the Ox constellation (one of the twenty-eight lunar mansions) illuminating its peaks; below, it rests upon the numinous foundation of Yue (the spiritual essence of the Yue region), its roots deeply anchored...

This passage depicts the majestic scenery of Mount Tiantai and the spiritual pursuit of Daoist cultivation. Here's a modern interpretation:

(Tiantai Mountain) towers higher than Mount Hua and Mount Tai, surpassing even the legendary Jiuyi Mountains (where Emperor Shun was buried), rivaling the celestial heights described in the Book of Documents and matching the sublime peaks praised in the Book of Songs. This remote mountain range, secluded from worldly affairs, appears protective when viewed up close, yet its distant paths seem impassable—much like summer insects cannot comprehend the existence of ice and snow.

The morning glow at Chicheng Mountain (the southern gate of Tiantai) serves as a celestial marker, while cascading waterfalls delineate the boundary between heaven and earth. Witnessing these numinous sights, I followed feather-clad immortals toward the elixir fields of Danqiu (the immortal realm), seeking the blessed land of longevity. Since one can ascend Tiantai, why envy the immortal city of Kunlun? Casting aside worldly attachments and embracing transcendent awareness, I donned coarse hemp robes and grasped a golden-ringed staff, pushing through wild thorns to scale perilous cliffs.

Crossing the rushing currents of Youxi, traversing the Five Boundaries (Daoist cosmological divisions), I ascended floating stone steps overlooking bottomless chasms. Treading on moss-slick boulders, touching emerald cliff screens, I climbed using vine handholds. Though venturing through danger, my purpose was the pursuit of eternal life. With utmost sincerity, I passed through shadowed depths until hardships gave way to open paths.

After navigating nine winding treacherous trails, my vision suddenly expanded. Walking through lush fragrant grasses beneath pine canopies, I observed luan phoenixes soaring and heard fenghuang birds singing in harmony. Bathing in the numinous stream washed away worldly cares; its pure currents carried off mundane thoughts as I traced the footsteps of the Divine Farmer (Emperor Yan) and Fu Xi (the Two Ancient Sages). After two days' journey, I finally reached the Celestial Capital (Tiantai's immortal realm):

Cloud-wreathed twin gate towers flanked the path, jade platforms floated in the celestial expanse, pearl-encrusted pavilions gleamed through forest gaps, and crimson clouds cradled the rising sun. Eight cinnamon trees stood frost-defiant while five-colored lingzhi mushrooms bloomed in dawn light. Warm breezes lingered in sunlit groves, sweet springs bubbled from shaded valleys. The cosmic Jianmu tree pierced the heavens, jade-adorned Qishu trees dangled pearl-like fruits. Immortal Wangzi Qiao soared on crane-back, while arhats (perfected beings) walked on void with tin staffs, displaying miraculous transformations beyond form, transcending substance into emptiness.

After wandering this immortal realm, my mind attained serene clarity—worldly disturbances dissipated like "the harmful horse" (metaphor for mundane attachments). Through this allegorical mountain ascent, the text reveals the Daoist ideal of transcendence and the pursuit of immortality.

This passage primarily describes the scenery of Qiongtai Shuangque (Jade Terrace Twin Towers) on Mount Tiantai and related historical references. The first part conveys Daoist cultivation insights, while the latter portion documents specific geographical records.

Cultivation section summary:

Practitioners relinquish worldly distractions to concentrate their Shen (spirit) in quiet contemplation amidst secluded cliffs. When the midday sun shines brightly, the rhythmic beats of ritual drums reverberate while incense smoke spirals upward. Here one realizes: the boundaries between existence and non-existence are not absolute, and form (色) and emptiness (空) are fundamentally one. Through cultivation, one transcends superficial perception to achieve unity with nature.

Geographical interpretation:

Qiongtai Shuangque refers to two peaks of Mount Tiantai. From Tongbai Temple, travel two li northwest to Yuanying Zhenren's shrine, then five more li past the Immortal's Footprint and Dragon Pool to reach them. The twin peaks stand like towering emerald screens facing each other. Jin Dynasty poet Sun Chuo (style name Xinggong) described them in his "Ode to Mount Tiantai" as "twin towers flanking the path, jade terrace suspended in air." During the Song Dynasty's Xiangfu era, Daoist Zhang Wumeng practiced cultivation here in a thatched hut, and Emperor Zhenzong once summoned him to the palace for Daoist discourse.

Tang Dynasty poet Liu Bi's verses depict Qiongtai's celestial scenery: clouds swirling between precipitous cliffs, the jade terrace visible only when piercing through white clouds, with mystical caves and palaces gleaming in sunlight.

Tongbai Mountain, located twenty-five li northwest of the county seat, is a branch of Mount Tiantai. Following the clear stream northward through nine winding mountain paths flanked by ancient pines, one spirals upward to reach this blessed grotto-heaven. According to Daoist scriptures, this is the Golden Court Grotto-Heaven, one of the thirty-six major Daoist sacred sites. Tradition holds that Prince Jin of King Ling of Zhou once presided here, while renowned adepts like Ge Xuan (Immortal Elder Ge) and Sima Chengzhen (Master Sima) practiced cultivation at this site.

(Note: "Yuanying Zhenren" refers to a Daoist immortal; "Immortal Elder Ge" denotes Ge Xuan, the famous Three Kingdoms-period Daoist; "Master Sima" refers to Sima Chengzhen, the eminent Tang Dynasty Daoist master.)

The Tiantai Mountain Records describes several renowned Daoist grotto-heavens and blessed lands on Tiantai Mountain along with their associated legends:

Yuxiao Peak stands thirty li north of the county town, above the Grotto-Heaven Palace. Here, layered cliffs intertwine with verdant pines and bamboos, while fragrant cogon grass grows abundantly. Before the mountain, two massive boulders flank a mountain stream, forming a natural gateway over a hundred zhang high. This area is recognized as the third sacred realm of the "Lesser Tongbai Terrace Mountain."

The Yujing Grotto, located seven li north of the county town on the right side of Chicheng Mountain, ranks as the sixth of Daoism's Ten Major Grotto-Heavens. It is governed by the Perfected Lord Mao Siming (the immortal Mao Ying). Within this three-hundred-li expanse, it bears two names: "Jade Purity and Clear Peace Heaven" and "Upper Clarity Jade Peace Heaven." According to texts like the Secret Essentials for Ascending to Perfection, Mao Ying (courtesy name Shushen) resided on this immortal mountain when the Celestial Worthy expounded scriptures at Yuandu's Jade Capital Mountain. During the Eastern Jin dynasty, Xu Mai once dwelled here; in a letter to Wang Xizhi, he mentioned that the region from Tiantai Mountain to Linhai contained numerous abodes of immortals and fields of numinous herbs. Southern Dynasties records by Xu Lingfu describe an additional two-hundred-li subterranean realm beneath the grotto, administered by the Lady of Southern Peak (Wei Huacun), connecting to sacred mountains in all directions and containing sun, moon, stars, and rare flora. From the Jin to Tang dynasties, this remained a vital Daoist sacred site. During the Song dynasty, golden dragon and jade tablet offerings (Daoist ritual objects) were deposited here. Today, the cave entrance bears two large seal-script characters: "Jade Capital" (Yujing).

The Danxia Lesser Grotto lies fifteen li northwest of the county town, northeast of the Fusheng Abbey. Tradition identifies it as the alchemical workshop of Immortal Elder Ge (Ge Hong), featuring the scenic "Immortal's Clapping Rock." Tang dynasty governor Liu Mi once refined elixirs here, and remnants of his residence still remain.

The Sweet Spring Well, situated beneath the Zhongmiao Terrace of Tongbai Abbey, produces water of remarkable sweetness said to possess healing properties.

This passage describes the historical development and architectural layout of Tongbai Palace on Mount Tiantai in Zhejiang province:

Tongbai Chongdao Temple is located twenty-five li north of the county seat. Ascending the mountain behind Fusheng Temple through nine winding turns, one reaches a cave entrance where the terrain gradually levels, opening into a broad vista surrounded by nine peaks resembling city walls, with the temple complex nestled at their center.

According to Daoist scriptures, Mount Tongbai is one of the Daoist blessed grotto-heavens (dongtian), with its Golden Court Grotto Heaven governed by Immortal Wang Ziqin (Crown Prince of King Ling of Zhou). The cave contains three bridges—one visible and two hidden. The trees here are precious Suyalin jade-green trees, and the springs flow with stone-marrow golden nectar said to confer longevity when consumed.

The Daoist text Zhengao records: "South of the Yangtze lies the Golden Mound Grotto of Mount Juqu (Maoshan), while eastern Zhejiang boasts the Golden Court Grotto of Mount Tongbai—both celestial realms for avoiding calamities." In 239 CE (the second year of Chiwu era during Eastern Wu), Ge Xuan (Immortal Ge), the Grand Ultimate Left Immortal Elder, refined elixirs (lian dan) here, leaving behind his Star-Gazing Platform for worshipping the Northern Dipper that still stands before the temple.

Through successive dynasties: During Emperor Ming of Southern Qi (498 CE), over ten officials abandoned their posts to practice Daoism here; in 711 CE (second year of Jingyun era under Tang Emperor Ruizong), an imperial decree established the temple for Master Sima Chengzhen while prohibiting logging and hunting within forty li, creating a pure land for flora and fauna.

According to Xu Lingfu's records, Sima Chengzhen's residence was often shrouded in yellow clouds, earning him the sobriquet "Master of Yellow Clouds." The temple complex included: an eastern Refining Chamber (lian xing shi) for cultivation, southern Phoenix Terrace, western Truth-Worshipping Retreat (chao zhen jing) for meditation, northern Dragon Script Pavilion, and the Terrace of Myriad Wonders. Below stood the Sweet Spring Well whose curative waters could heal illnesses. These structures later fell into ruin until their restoration during 827-874 CE (Dahe and Xiantong eras) by Daoist masters Xu Lingfu and Ye Cangzhi.

Elevated to palace status during 907-911 CE (Kaiping era of Later Liang), the complex was expanded by Cao Xun in the Southern Song dynasty, completing in 1167 CE—457 years after its Tang dynasty establishment.

This passage describes the historical rise and fall of a magnificent Daoist temple on Mount Tiantai, one of Daoism's sacred mountains.

The temple complex featured several principal structures: the Hall of the Three Pure Ones (Sanqing) enshrining Daoism's highest deities, flanked by a bell tower and scripture tower in front, with the Shangqing Pavilion, Imperial Calligraphy Pavilion, and Zhongmiao Terrace behind. In 1116 during Emperor Huizong's reign, the Yuanming Hall dedicated to the emperor was added. Outside the mountain gate flowed the Nüsui Stream, spanned by the Immortal Gathering Pavilion. To the south stood a cave entrance housing the Ten-Thousand-Zhang Meditation Hall, Cloud Hall, Earth Deity Hall, Three Perfected Hall, along with water-powered trip-hammers and mills.

The temple comprised six courtyards: the Scripture Repository (housing sacred texts), Three Primes Courtyard (dedicated to the Three Officials), Guest Reception Courtyard, Purity and Emptiness Courtyard, White Cloud Courtyard, and Bathing Courtyard. Successive Song emperors bestowed numerous treasures including:

• 53 scrolls of imperial calligraphy from Emperors Taizong and Zhenzong
• Emperor Gaozong's copies of Han-Jin period calligraphy
• Brocade scripture curtains donated by Korean Buddhist patriarchs
• Four imperial robes gifted during the Grand Luo Heaven Ritual (Luotian Dajiao) of the Xiangfu era
• Ten bronze statues of Heavenly Worthies on flaming pedestals from the King of Wuyue
• 260 sandalwood-carved Three Pure Ones statues
• The Jade Flower Eight Wonders enshrined in Shangqing Pavilion
• Bronze statues of the Three Pure Ones in the main hall
• Forty sacred banners from Prince Zhaocheng's residence stored in Purity and Emptiness Courtyard

These magnificent buildings nestled amidst verdant forests were adorned with unparalleled splendor. Tragically, warfare later reduced most structures to ashes, consuming countless cultural relics. Only the sandalwood statues survived, having been fortuitously moved to the Immortal Welcoming Chamber east of the mountain stream for viewing. From the temple's reconstruction in 1168 by Chancellor Cao to the author's writing (in the Dingwei year), 199 years had passed—and a staggering 1,129 years since its original construction in 239. The author reflects: Indeed, the cyclical flourishing and decline of all worldly things follow predetermined patterns.

This inscription records the reasons for rebuilding Tongbai Temple (a Daoist monastery) during the Tang dynasty and describes its surrounding scenery. Here's a modern interpretation:

Mount Tiantai and Mount Tongbai are actually different names for the same mountain, much like how the essence of the Dao remains one though its names may differ. This towering peak rises eighteen thousand zhang high, spanning eight hundred li in circumference, with eight concentric mountain ranges encircling it and similar scenery on all sides. Within the mountain lies a blessed grotto-heaven (a Daoist celestial abode) called the Golden Court Palace, said to be where Prince Qiao (the immortalized Crown Prince Jin of King Ling of Zhou) achieved transcendence through cultivation. Thus it's revered as both a Land of Eternal Life and a Sacred Site for Perfecting Truth.

An ancient Daoist temple once stood here but had long fallen into ruin. Local elders recount that the great master Ge Xuan (the renowned Daoist immortal Ge Hong of the Three Kingdoms period) first practiced cultivation here, followed by five or six other Daoists who established altars—traces of which still remain. By the Tang dynasty, the eminent Daoist master Sima Chengzhen took residence here. During the Jingyun era of Emperor Ruizong of Tang, an imperial decree ordered the reconstruction of Tongbai Temple to promote Daoism and bless the nation's fortune.

The newly built temple stands embraced by mountain ranges, perfectly positioned with its back to shade and face to sunlight. Within several hundred paces, majestic peaks rise all around, with lush greenery in every direction and flourishing trees maintaining their verdure through all seasons. Before the main peak stand two mountain pillars resembling palace gates, between which opens a sudden vista where a waterfall cascades a hundred zhang downward—appearing like flying snow from afar and sounding like roaring wind. Natural stone bridges span the ravines, while cliffs form emerald screens, with rare flowers blooming year-round and exotic birds and beasts calling day and night—creating scenery of unparalleled beauty.

To the east stretches a distant view of the Penglai fairyland across the azure sea, while westward lies the path to the Land of Eternal Life. The entire mountain gathers the vital Qi (energy) of heaven and earth, truly worthy of being an immortal's dwelling. The inscription concludes with wonder: Had this not been chosen by divine beings and arranged by celestial hands, how could such perfection exist in the mortal realm?

This passage records the life and spiritual achievements of the renowned Tang Dynasty Daoist master Sima Chengzhen, also known as Baiyun (White Cloud) of Tiantai:

When the Hall of the Celestial Worthy was being constructed on Mount Tiantai, multicolored auspicious clouds would appear during daytime. Near the three ancient wells (sacred sites for Daoist dragon tablet rituals), miraculous cloud formations were often seen entering and exiting the hall—phenomena duly recorded by court historians. Later, tranquil meditation quarters were built with carefully crafted windows and doors, earthen platforms erected with precision. The hall adorned with sun and moon motifs stood enveloped in mist and glow, its golden splendor reaching the heavens with incense smoke. This became an ideal sanctuary for cultivation and spiritual retreat.

Master Sima Chengzhen came from an illustrious lineage—descended from the younger brother of Jin Dynasty's Emperor Xuan, with ancestors serving as Grand Commanders during the Sui Dynasty and his father as Chief Secretary of Xiangzhou under the Tang. Yet he renounced worldly honors to devote himself wholly to the Dao. Well-versed in Daoist scriptures (Jing) and liturgical rites (Keyi), he attained the profound state of "no-thought and non-action (Wuwei), neither eating nor drinking." His erudition and literary brilliance remained unostentatious.

Emperor Ruizong once sought his political counsel, but the master steadfastly maintained his spiritual path. The imperial court revered Daoism as state doctrine and honored his unblemished virtue. Those who met Master Sima were invariably transformed by his presence, awed by his compassionate wisdom and prescient abilities. Though dwelling in the human realm, he had already realized the immortal realm.

The text concludes with core Daoist philosophy: The Dao (Way) is the root of all creation—alignment brings prosperity while opposition leads to demise. Spiritual cultivation requires gradual progress through the practice of "abandoning learning to be free from cares," ultimately attaining the state of enduring vision and longevity.

This passage documents the historical development of Daoism at Mount Tiantai, along with the contributions of numerous accomplished Daoist masters and officials to the tradition. Here is a modern interpretation:

The cultivation of Dao requires sacred mountains as its foundation. Thus Mount Tiantai became home to temples and spiritual landscapes where practitioners gathered for contemplation and practice. Without such sacred sites, where would Daoism find its footing? The path demands continuous reduction of desires until reaching the state of Wuwei (non-action).

During the Tang dynasty, official Jia Changyuan (Daoist name "Youdao") governed through the power of Daoist virtue. Together with deputy governor Cai Qinzong and others, they upheld the principle that Dao takes De (Virtue) as its root - where virtue flourishes, beauty manifests. Believing such achievements should be recorded for posterity, they jointly erected a stele to illuminate Daoism's radiance.

The inscription praises Mount Tiantai's majesty: its towering peaks overlooking the sea, with distant views of Penglai, the immortal isles. When clouds and mist swirl about its slopes, perfected immortals are said to traverse its paths. It mentions a "refinement master" (an accomplished adept) who attained profound Daoist mysteries while practicing at Qiong Terrace, gaining the ability to sit serenely among clouds. This master restored the Lingguan Daoist temple in harmony with the natural Dao.

The stele was erected in March 742 CE (1st year of Tianbao era) by Daoist priest Fan Huiqu and others from Changzhou.

Records of Daoist Canon (Daozang) reconstruction in Song dynasty:

• During 710-711 (Jingyun era of Emperor Ruizong), the emperor built a temple at Qiong Terrace on Tongbai Mountain for renowned master Sima Chengzhen.
• Amid Five Dynasties turmoil, King Qian Chu of Wuyue commissioned Daoist Zhu Xiaozhu to construct the Shangqing Pavilion, housing 200 cases of Daoist scriptures.
• After Song dynasty unification, Master Meng Xuanyue and others surveyed Tongbai Mountain as temple administrators, overseeing the canon's preservation.
• In 985 (2nd year of Yongxi era), the court ordered the scriptures transported to Yuhang (modern Hangzhou) for transcription. After completion, Lei Dexiang returned them, and after a decade the canon was reinstalled.

This account highlights Mount Tiantai's significance as a sacred Daoist site and the enduring patronage of Daoism by accomplished practitioners and officials across dynasties.

The Records of Mount Tiantai contain an account of the restoration history of Tongbai Temple and related Daoist activities, which I've rendered in modern language as follows:

Tongbai Temple stands on the right side of Mount Tiantai, with nearly five kilometers of winding path from the mountain's base to its cavern entrance. The terrain here is remarkably complex, featuring four naturally formed stone chambers encircled by mountain ridges resembling city walls—a perfect natural formation requiring no artificial embellishment. One of these chambers served as the alchemical workshop of Ge Xuan (the renowned Three Kingdoms-period Daoist). By the Tang dynasty, Master Sima Chengzhen (patriarch of the Shangqing lineage) significantly expanded the temple complex, enshrining the image of the Mystic Sovereign (Xu Huang) as a cultivation site for Daoist practitioners—with the Jade Empyrean Peak to the east, the Qiong Terrace rising to the west, the Lingfu and Fangying architectural complexes to the north, and a magnificent waterfall cascading through the center.

Regarding the temple's restoration: The original structures had nearly succumbed to weathering when the presiding master raised 200,000 strings of coins from prominent families of the Yue region. Using premium materials to replace decayed components, the new painted decorations surpassed the original craftsmanship. Thirteen years later, coinciding with the imperial Fengshan sacrifices (heaven-worship ceremonies) at Chengtian Gate, an imperial edict renamed the temple "Chongdao Guan" (Temple of Reverence for the Dao). The following year, as auspicious signs repeatedly appeared, the court constructed the Jade Purity Zhao Ying Palace in the capital while ordering nationwide searches for eminent Daoists and rare scriptures—the master's name being recommended for inclusion in the registry.

The text particularly emphasizes: The essence of Daoism lies in "the Dao gives birth to all things yet claims no merit" (from the Daode Jing). Laozi's Five Thousand Character Classic (Daode Jing) presents the essential teachings concisely, while later developments produced cultivation texts including the Supreme Purity Orthodox Unity Scripture (containing practices like Qi absorption, Star-Stepping rituals, alchemical methods, and Fulu talismanic techniques). These scriptures were reverently preserved. The scripture library built by the Qian family featured gold and silver ornamentation to signify its preciousness, with Master Meng meticulously safeguarding it for twenty-eight years to maintain both the building's structural integrity and the scriptures' completeness.

Finally, the author Cao Xun (a retired Song dynasty high official) concludes with this message: May future custodians protect this legacy as conscientiously as Master Meng did, and may visitors discern its true significance. This record was composed in the first month of 1010 (the third year of the Dazhong Xiangfu era).

Note: The phrases "bears and birds, red and white" refer to Daoist longevity techniques—the "Bear-Hang and Bird-Stretch" (Daoist gymnastics) and red/white elixirs (Waidan external alchemy), while "golden tablets and jade books" are honorific terms for important Daoist scriptures.

The Tiantaishan Zhi (Records of Mount Tiantai) describes the sacred landscape of Mount Tiantai as one of Daoism's Ten Great Grotto-Heavens. The passage depicts the mountain's majestic scenery: its southern ridges stretch endlessly, with seasonal waterfalls cascading like celestial silk ribbons. Visitors gazing from afar find its vastness boundless. Thus, the Zhengao (Declarations of the Perfected), compiled by Tao Hongjing, honors this site as "the Tongbai of Yue, truly the Golden Court Grotto-Heaven"—a blessed land for cultivating one's true nature, governed by high-ranking immortals who oversee the celestial host. Here, the peaks pierce the clouds, hidden deep within the nine heavens, gathering the Qi (vital energy) of heaven and earth. It bridges past and present while remaining secluded from worldly clamor, a place where only dedicated practitioners can endure prolonged stays.

The author recounts spending over a month in secluded cultivation here, free from mundane concerns, only to discover that many Daoist temples had fallen into disrepair since the Five Dynasties period. With support from the temple's chief abbot Shi Qingduan, deputy abbot Li Yongnian, and others, the Daoist priest Shi Baozhang took the initiative to lead reconstruction efforts. Over six or seven years of labor, aided by donations from officials like Grand Preceptor Wang and the Yang family, the community contributed their salaries to expand the temple complex: widening the foundation of the main hall, extending covered walkways, painting murals scenes from the Duren Jing (Scripture on Salvation), and restoring the sacred statues of the Three Pure Ones (Sanqing)—Jade Pure, Upper Pure, and Supreme Pure. They also built a new Three Officials Hall, expanded the fasting hall to accommodate a thousand people, and constructed guest lodgings on the eastern and western sides.

Construction details included remodeling the mountain gate according to the standards of the Shangqing Palace in the capital, installing statues of the Dragon and Tiger Generals. Daoist Tang Zhizhang donated the Qian family's handwritten golden scripture and personally funded the Scripture Repository Hall. Premium materials were used—choice timber, sturdy bricks, stone, and metal—all transported uphill from the base. The painted decorations and other embellishments cost millions in cash. The final result was a grand complex with soaring eaves and upturned corners, its pavilions appearing like celestial towers amid the mountain's violet-and-emerald hues.

This passage describes Mount Tiantai's sacred status as a Daoist sanctuary and its cultivation atmosphere.

Originally the dwelling place of immortals from the Nine Pure Heavens (the highest celestial realm in Daoism) and guarded by countless divine spirits, the mountain stands majestic and radiant with auspicious light. Those who come here to practice or visit are all steadfast seekers of the Dao, nearly transcendent like immortals themselves. United in their aspiration to ascend beyond the mundane and cultivate in purity, they gather daily in the halls with like-minded companions to burn incense, offer prayers, and invoke blessings for the emperor’s longevity, transforming this place into an eternal and indestructible Daoist sanctuary.

The practitioners here inspire and encourage one another—even those once lazy or indulgent now devote themselves to rigorous cultivation, aspiring to attain the realm of true immortality. They recite Daoist scriptures, strictly observe precepts, and interact harmoniously within the halls according to their years of practice. Their speech and conduct grow increasingly refined and detached, gradually embodying the demeanor of celestial beings. These cultivators bear a profound mission, ever eager to seek the Dao, aligning perfectly with the teachings of Ziyang Palace (a major Daoist temple).

The author reflects on his fortune in later life to participate in temple construction. Tongbai Palace (a renowned Daoist temple on Mount Tiantai) stands as the most celebrated in eastern Zhejiang, frequently graced by auspicious signs and visited by high-ranking officials for retreat. Travelers from Fujian, Guangdong, Guangxi, Hunan, and beyond arrive in an unending stream, making it busier than most other sites. Though Daoism advocates serenity and detachment, when encountering virtuous individuals, it remains essential to establish sacred spaces to preserve the transmission of the true Dao.

Finally, the author commends Master Baozhang (a practitioner’s name) for his fearless dedication in personally overseeing the temple’s reconstruction. Undeterred by criticism, he tirelessly supervised the construction day after day, laboring to restore this sanctuary of purity.

This passage from Tiantai Mountain Records documents several notable figures' travels and insights at Tiantai Mountain. Let us examine it section by section:

Admonition on Temple Preservation:

Should later generations wish to prevent these Daoist temples from falling into ruin, they must carry forward the work of their predecessors. Let practitioners cultivate with peace of mind day and night, maintaining the joy of Wuwei (non-action) and the state of pristine emptiness (Xiyi refers to the Daoist ideal of serene transcendence). Thus, the founders will rest content, and no reproach shall come from the sacred grotto-heavens (Dongtian Fudi, the blessed realms where immortals dwell). As one who dwells beyond worldly concerns, free as a wild crane or idle cloud, I keep company with creeping vines, the bright moon, pine forests, and clear breezes. These scattered words are left to exhort those who come after.

Li Bai's Inscription at Tongbo Temple:

The poem depicts Tiantai Mountain (a sacred Daoist peak in Zhejiang) neighboring Siming Mountain, with Huading Peak (Tiantai's summit) towering above. Temple gates reflect the rosy clouds of Chicheng Mountain, while moonlit towers resemble celestial islands. From these heights, one glimpses the Eastern Sea—clouds suggest the great Peng bird soaring, waves conceal giant Ao turtles diving. Wind and swell rage as divine visions transform endlessly. The quest for the Dao never ceases: gathering immortal fruits, refining elixirs for cultivation. Longing to grow feathered wings and dwell forever in Penglai's palaces. Leaving behind dragon towers and phoenix pavilions (symbols of worldly splendor), my heart turns solely to Tiantai. Emerald peaks encircle this realm where hermits practice. A blue-robed immortal lad (Qingyi Tongzi) invites me to wander Qiongtai's wonderland—exotic blossoms and rare trees exude fragrance, celestial winds carry scents unstained by dust. After the Double Ninth Festival, I come laughing amid mists and radiance. Tomorrow I depart, leaving only dragon-scripted verses upon the wall.

Luo Yin's Verse:

Yearning to till fields before Huagai Peak, yet compelled to wander cloud-like. Riding cranes to seek the azure sea, yet fearing to miss Chicheng's heights. Bearing vermilion petitions to audience with immortal officials, purple banners greet the Eastern Lords. Reminding myself not to forget the return—for luminous mushrooms glow like fireflies everywhere (hinting at numinous sites awaiting discovery).

Lü Dongbin's (one of the Eight Immortals) Verse:

Leaning on my Blue Snake Sword beneath moonlight, pacing as night deepens with cranes yet unreturned. Coming to Tiantai seeking destined souls for transcendence (huan gu, the alchemical "bone-exchange"), I linger here leaving transient traces.

Bai Yuchan's (Southern Song Daoist) Verses:

An immortal elder visits mountain woods at night, bidding me to Southern Peak at dawn. Seated opposite on stone altars, we listen to winds through pines—a crane's cry, the mountain moon descends. Pale moonlight bathes ancient pines, clear streams mirror tall bamboos. So deep the waters, even the moon (chan, the lunar toad) cannot sink—abiding eternally with those who cultivate the Way.

Another poem bids farewell to Tongbo Temple.

Interpretation of the Records of Tiantai Mountain:

The Grotto-Heaven Palace (Dongtian Gong) is situated thirty-five li northwest of the county seat, where layered cliffs stand amidst verdant pines and bamboos, abundant with fragrant cogon grass. To the south, two massive opposing boulders form a gate-like structure, locally called "Little Tongbai." During the Xiantong era (860-874) of the Tang dynasty, Daoist Ye Cangzhi established a meditation retreat at Yuxiao Peak, later petitioning Emperor Yizong to convert it into Yuxiao Palace. The text also mentions Daoists Xu Lingfu and Chen Guayan's hermitage here, featuring a scripture bell tower containing texts transcribed in 870 (11th year of Xiantong), with colophons indicating Ye Cangzhi commissioned them for his mother Lady Liu. Renamed in 1008 (1st year of Dazhong Xiangfu, Song dynasty), it was later incorporated into Tongbai Palace.

Yujing Abbey stands seven li northwest of the county seat at Chicheng Mountain, adjacent to the Yujing Grotto-Heaven (one of the sacred Daoist cave paradises). From the Jin to Tang dynasties, this site served as an important astronomical observatory. The Song court repeatedly conducted the "casting of golden dragon and jade tablet" rituals here—a key Daoist ceremony for heaven-earth worship. Granted imperial endorsement in 1118 (8th year of Zhenghe), it later fell into ruin. During the Jiayou era (1237), officials held grand zhaijiao purification rites here, with Daoists Gao Weiji and Fan Shanqian reconstructing the abbey, supported by prefect Zhang Hu who allocated public farmland. The complex enshrined the emperor's natal star deity (a Daoist astrological concept where each person's birth corresponds to a celestial patron), housed in the "Qingping Longevity Hall."

Yousheng Abbey originally occupied Miaoshan Mountain, just a hundred paces east of the county town at a City God Temple site. Relocated northeast during the Xuanhe era (1119-1125), it was rebuilt by Cao Xun in the Southern Song before undergoing Yuan dynasty renovations during the Dade era (1297-1307).

This passage documents the history of two Daoist temples near Tongbai Temple on Mount Tiantai. Though the temples currently preserve stele inscriptions without inscribed titles, local devotees have maintained continuous worship there with unbroken incense offerings.

The Renjing Palace and Chunsu Palace stand on either side of Tongbai Temple. During the Yuan Dynasty's early Zhiyuan era (1264-1294), a Daoist master named Wang Zu'an, bearing the religious name "Zhongli Zhenren" (Perfected Person of Central Harmony), served at Tongbai Temple. He received an imperial summons from Kublai Khan and was granted the honorific title "Renjing Chunsu Zhenren" (Perfected Person of Benevolent Tranquility and Pure Simplicity).

After receiving this title, Master Wang established two new temples: On the right mountain hollow of Tongbai Temple, he rebuilt the Chunsu Palace upon the original foundation of the White Cloud Temple (Baiyun Guan). On the left mountain hollow, he constructed the Renjing Palace at the site of Chongse Hermitage, originally built by the Song Dynasty official Cao Kaifu.

(Note: "Yan" refers to mountain hollows; "Kaifu" was a high-ranking military title in the Song Dynasty; "Chongse Hermitage" was a retreat built by Song officials)