《大滌洞天記》

The first volume of Records of the Great Purification Grotto-Heaven was compiled by Deng Muxin of this mountain, primarily documenting the history and significance of Daoist temples and monasteries.

True adepts who have attained the Dao (the Way) take emptiness as their abode and the vast cosmos as their home. In their eyes, the radiance of the sun and moon, the shifting of clouds and mist, and the grandeur of lakes and seas are but fleeting scenes before them. Why then must they occupy a scenic mountain or river, build palaces to dwell in, and live among ordinary people?

This is because the world today has declined, and the simple, unspoiled customs of old are no more. How could those lost in desire understand the value of quiet cultivation? How could those chasing fame and fortune believe that immortality can be attained? Thus, the Most High Lord Lao (the supreme deity of Daoism) established the teachings, and sage emperors devoted themselves to seeking the Dao. The Yellow Emperor once journeyed to Mount Kongtong to inquire about the Dao, and Emperor Yao met with four immortals at Mount Miaoguye. King Mu of Zhou pioneered the construction of thatched towers, while Emperor Wu of the Han Dynasty expanded the tradition with bamboo palaces and cassia halls. From then on, mysterious halls, jade terraces, and golden plaques spread across the land, nearly as lofty as the legendary Five Cities and Twelve Towers (mythical Daoist celestial architecture).

These temples and monasteries were not only places for refining the Golden Elixir (Jindan) and praying for ascension but also sites where the sounds of bells and chimes welcomed auspicious signs. Immortals would arrive riding on soaring birds, their emerald banners guiding the moonlight, often wandering here in leisure. This inspired the ambitious to forsake worldly glory and the greedy to abandon arrogance, suddenly awakening to the burdens of the flesh and joyfully embracing the profound mysteries of the Dao. Is this not the crucial key to transforming social customs and the very foundation of honoring Virtue (De)?

According to Daoist scriptures, within the Four Seas, there are forty-six major and minor Grotto-Heavens (sacred sites for cultivation) and seventy-two Blessed Lands, among which the Dongxiao Palace is one. Ancient records place it alongside the Chongfu Palace of Mount Song as the foremost of all temples and monasteries in the world, its status unparalleled. Though the transformations of Heaven and Earth are beyond human influence, the reverence and rituals upheld by successive emperors must still be preserved.

The Great Purification Mountain, where the Dongxiao Palace is located, is the Mystical Canopy Grotto-Heaven and the Celestial Pillar Blessed Land, situated eighteen li south of Yuhang County in Hangzhou. Local records state that in the third year of Emperor Wu of Han's Yuanguang era (108 BCE), construction began on an altar in front of the Great Purification Grotto, where dragon tablets (ritual objects) were cast as offerings—a tradition lasting over fifteen hundred years. In the first year of the Hongdao era (683 CE) of Emperor Gaozong of Tang, Master Pan of this mountain received an imperial decree to build the Celestial Pillar Monastery facing south, with a thousand-step perimeter where woodcutting was forbidden as a sanctuary for eternal life. During Emperor Zhongzong's reign, additional farmland was bestowed upon the monastery.

This account traces the historical evolution of Dongxiao Palace (originally named Tianzhu Abbey) from the late Tang Dynasty to the Southern Song period:

In the second year of Qianning era (895 CE) during the Tang Dynasty, King Qian Liu of Wuyue (Prince Wusu of Qian) collaborated with Daoist priest Lüqiu Fangyuan (Master Lüqiu) to survey the mountain terrain, reorienting the abbey's alignment from north-facing to jia-direction (northeast-facing). In the second year of Guanghua era (899 CE), an imperial edict commended the site, with records preserved in the "Tianzhu Abbey Chronicle."

Northern Song Period: After Wuyue's incorporation into the Song Empire, the abbey was renamed Tianzhu Palace. In 1012 (5th year of Xiangfu era), following a petition by Chancellor Chen Yaozuo (Duke Wenhui of Chen), Emperor Zhenzong bestowed the name "Dongxiao Palace," granting tax-exempt lands covering fifteen qing in Renhe County along with ritual instruments like bells and chime stones. The palace received imperial permission to ordain one novice annually. During major festivals like Tianqing Festival, local officials organized Zhaijiao (purification rituals), with Qingci (Daoist memorials to deities) composed by Hanlin Academy scholars. In 1026 (4th year of Tiansheng era), Dongxiao Palace was ranked fifth among China's twenty most sacred Grotto-Heavens and Blissful Realms, hosting annual state rituals including the Toulongjian ceremony (Daoist blessing ritual involving submerged metal tablets). In 1112 (2nd year of Zhenghe era), after the complex fell into disrepair, abbot He Shizhao traveled to Bianjing (Kaifeng) and secured 300 ordination certificates (Dudie), with restoration funded by the Liangzhe Transport Office before its destruction during the Fang La rebellion.

Southern Song Period: In 1155 (25th year of Shaoxing era), Emperor Gaozong funded reconstruction, adding Haotian Hall and Tongming Pavilion on the eastern side. In 1166 (2nd year of Qiandao era), Retired Emperor Zhao Gou and the Empress Dowager personally attended the consecration rituals. Subsequently, during imperial birthdays or Benming years (years of Gengshen or Jiazi cycles), the court regularly held Zhaijiao ceremonies here. In 1247 (7th year of Chunyou era), Daoist priest Sun Chudao (Master Lingji Tongzhen) petitioned for additional land grants to expand temple revenues. Following Tang-era Tianzhu Abbey precedents during Zhenghe period, the Ministry of Rites issued an official seal; in 1196 (2nd year of Qingyuan era), abbot Chen Yiming requested a replacement due to seal wear. During Song Dynasty Shengjie (imperial birthday) observances, local civil and military officials were required to participate in ritual ceremonies.

Note: The mentioned Toulongjian represents a key Daoist ritual where gold/jade tablets inscribed with prayers were cast into sacred mountains and grottoes, symbolizing communication with celestial realms. Qingci refers to vermilion-inked memorials presented to deities during Zhaijiao ceremonies.

This passage documents the historical evolution and architectural layout of Dongxiao Palace. After the Southern Song court's retreat southward, the site became an important Daoist center where officials only conducted government affairs at Pujiu Temple. In the winter of 1274 (Xianchun era), the palace was destroyed by accidental fire. Reconstruction began in 1276 (Zhiyuan era), but another fire struck in the summer of 1284. The subsequent rebuilt temple complex surpassed its predecessors in grandeur and was specifically dedicated to state-sponsored rituals for national blessings and imperial longevity.

On each emperor's birthday, Daoist ceremonies (daochang fashi) were routinely held within the palace. Imperial decrees were issued in 1281 and 1286 during the Yuan dynasty to protect this sacred Daoist mountain. Between 1295 (Yuanzhen era) and 1304 (Dade era), the court repeatedly appointed abbots for this temple, granting them authority over surrounding monasteries. The Ministry of Rites under the Secretariat even cast an official seal inscribed "Superintendency of Dongxiao Palace, Hangzhou Circuit."

The text particularly emphasizes Dongxiao Palace's status as a Daoist sacred site, comparable to the Five Sacred Mountains and far surpassing Shouyang Palace in Shuzhou. It then describes the main entrances: Tongzhen Gate (built during the Southern Song Shaoxing era as the essential passage to Dongxiao, later reconstructed under the Yuan) and Jiusuo Mountain Gate (located three li from the temple complex, bearing seal-script calligraphy of "Jiusuo Mountain" by Cheng Ju). The outer gate directly faced the main Jiusuo Mountain path, leading to crucial cultivation sites like Dragon Cave, Phoenix Cave, and Qizhen Cave.

These records demonstrate Dongxiao Palace's prominence as the preeminent Daoist center in Jiangnan and the Yuan rulers' reverence for Daoism. The architectural descriptions reflect the characteristic integration of Daoist temple complexes with their natural surroundings.

Turning at the crossroads onto Huixian Bridge and passing Cuijiao Pavilion, one encounters towering cliff rocks standing like gate pillars on either side, forming a natural gateway. In the seventh year of the Chunyou era (1247) during Emperor Lizong's reign of the Song Dynasty, the imperial court bestowed the plaque "Grotto-Heaven and Blessed Land" (Dongtian Fudi) and inscribed the three characters "Shuangpai Gate" (Double-Arch Gate).

Beyond the outer gate, crossing Xuantong Bridge reveals two symmetrical archways: the left one carved with "Heavenly Pillar Spring" (Tianzhu Quan) beside a pool, and the right one inscribed "Great Cleansing Grotto" (Dadi Dong), marking the entrance to the grotto-heaven. These three archways were first built in the thirty-second year of the Shaoxing era (1162) of the Southern Song Dynasty, funded by the state treasury. During the Zhiyuan era (1278–1298) of the Yuan Dynasty, they were rebuilt by the Shan Yin Studio, with the addition of Tianxiang Pavilion at the rear.

The Xuhuang Altar (a Daoist sacrificial platform) in front of the main hall was first constructed in the second year of the Jingfu era (893) of the Tang Dynasty by Qian Liu, King of Wuyue, using bricks and stones according to contemporary rituals. The eminent Daoist Lüqiu Fangyuan was invited to perform the "Three Origins Memorial Rite" (Sanyuan Zoulu), an important Daoist purification ceremony (Zhaijiao). It was expanded and renovated in the fourth year of the Dade era (1300) of the Yuan Dynasty.

The Sanqing Hall (Hall of the Three Pure Ones) was originally the thatched retreat where Perfected Lord Guo (a Daoist immortal) cultivated himself. Three pine trees he personally planted once stood before the hall. During the Wuyue Kingdom period, the hall's orientation was adjusted during reconstruction. When the Fang La Rebellion broke out during the Zhenghe era (1111–1118) of the Northern Song Dynasty, only the shrine dedicated to Emperor Huizong's birth-year deity survived. Later, at the request of Abbot Jin Zhiyi, it was converted into the Sanqing Hall, enshrining exquisitely crafted statues by the renowned sculptor Meng Chengzhong of Bianjing. After reconstruction in the twenty-seventh year of the Zhiyuan era (1290) of the Yuan Dynasty, the hall became even more magnificent, with osmanthus and cypress trees planted in front.

Behind the eastern corridor stands the Haotian Pavilion, first built in the twenty-fifth year of the Shaoxing era (1155) of the Southern Song Dynasty. In the fifth year of the Dade era (1301) of the Yuan Dynasty, it was rebuilt into a multi-story pavilion, surrounded by mountains, offering an exceptional vantage point. East of the treasury courtyard, the Xuanji Hall was constructed during the Jianyan era (1127–1130) of the Southern Song Dynasty and rebuilt by the Hui Zi Studio in the eighteenth year of the Zhiyuan era (1281) of the Yuan Dynasty.

To the left of the main hall once stood the Yousheng Hall, later relocated east of the Three Gates by the Yi Yun Studio in the eighteenth year of the Zhiyuan era (1281). West of the palace gate on a hillock was the Temple of Emperor Zhang of Cishan (dedicated to Zhang Bo, a Han Dynasty flood-control hero). During the Kaixi era (1205–1207) of the Southern Song Dynasty, it received an imperial gift of divine statues, and in the Jingding era (1260–1264), it was moved to the right of the Three Gates. During the Zhiyuan era of the Yuan Dynasty, it underwent two restorations by the Hu Yin Studio.

Behind the western corridor stands the Temple of the Dragon Palace Immortal Officials, first built during the Jianyan era of the Southern Song Dynasty and bestowed the name "Jiaying Shrine." Rebuilt by the Qing Xu Studio in the nineteenth year of the Zhiyuan era (1282) of the Yuan Dynasty, it later also enshrined the two immortal officials of the Grotto-Heaven and Blessed Land.

This passage documents several significant structures and historical developments at the sacred Daoist site of Dadong Grotto-Heaven:

Regarding the Dragon Well Spring records: There are two springs here (Fuzhang Spring and Dadong Spring) connected to the Dragon Well. In the ninth year of the Shaoxing era (1139 CE) of the Song dynasty, imperial envoys cast iron tablets into the cave to pray for rain with successful results, leading to its enshrinement as "Marquis of Beneficent Response." The imperial edict stated that all mountain, forest, river and valley spirits capable of summoning clouds and rain deserve ritual veneration, especially this grotto-heaven—a dwelling place of deities that could command wind and rain to relieve droughts. Later, during the Qingyuan era (1197 CE), Jiatai era (1201 CE), and Duanping era (1236 CE), it received successive honors as "Marquis of Beneficent Response and Spiritual Aid," "Marquis of Beneficent Response, Spiritual Aid and Manifest Blessings," and finally "Marquis of Beneficent Response, Spiritual Aid, Manifest Blessings and Extensive Fortune," before being specially enshrined as "Duke of Numinous Beneficence."

The Cloud Hall, located behind the western corridor, served as lodging for itinerant Daoists from all directions. During the Chunyou to Xianyou periods (1241-1252 CE) of Southern Song, eminent Daoists often gathered here, and to this day practitioners continue visiting for residence.

The Dawn Passage Lodge stands to the right of the Cloud Hall, providing temporary rest for wandering monks.

The text also enumerates multiple pavilions: Jade Flight Pavilion, Pure Tone Pavilion, Verdant Eminence Pavilion, Herb-Gathering Pavilion, and Nine Bends Pavilion (in the landscape scenic area); Valley Mouth Pavilion and Stone Chamber Pavilion (in the cave complex area); Auspicious Light Pavilion, Frost-Welcoming Pavilion, and Immortal Gathering Pavilion (in the historic relics area).

The White Deer Mountain Retreat was built atop the Stone Chamber. Originally, Lu Yongzhong had established a residence east of the Stone Chamber, which later became a Daoist cloister. During the Song dynasty, the Perfected Person Miaoxing cultivated here for twenty years before achieving liberation from the corpse (a Daoist term for physical ascension). Later, Master Ruan from Tianmu Mountain and Daoist Chen from Quanzhou resided here—the latter discovering numerous remarkable stones while clearing mountain paths. The retreat was formally established in the Dade jiachen year (1304 CE) of the Yuan dynasty.

Two administrative compounds existed: one by the Great Stream half a li southwest of Yuhang County, built in 933 CE (Later Tang Changxing 4) as the Celestial Pillar Administrative Compound and renovated during the Xianchun era (1265-1274 CE) of Southern Song, featuring catalpa trees before its gate; the other east of the Three Gates.

The Dharma Hall behind the main shrine was constructed in 1205 CE (Southern Song Kaixi 1) using state funds, with its name bestowed by Emperor Ningzong.

The Records of the Great Purification Grotto-Heaven documents the architectural layout and historical development of Daoist temples. The Lecture Hall was reconstructed in 1285 (the Yiyou year of the Zhiyuan era during the Yuan dynasty). Flanked by naturally formed stone cliffs on both sides, it features verdant bluffs stretching behind it, artificially shaped into layered peaks. A small grotto was carved at its center, with winding paths leading upward through the cave.

The Abbot's Quarters (Fangzhang) stand behind the Lecture Hall. To the east lies the Storehouse Courtyard (Kuyuan), also rebuilt in 1285, housing the "Elixir Spring" (Danquan) recorded by Tang-dynasty Daoist Li Xuanqing, along with a newly constructed pond. The Refectory (Zhaitang) is situated in the western corridor, reconstructed in 1298 (the Wuxu year of the Dade era).

The Daoist Cloister (Daoyuan), the cultivation area for practitioners, lies behind the western corridor. In ancient times, it was divided into three sections: the Shangqing Cloister, the Jingsi Cloister, and the Nanling Cloister, later expanded to eighteen meditation chambers. At its center is a pond, around which the chambers are arranged. The rise and fall of the pond’s water were believed to foretell auspicious or inauspicious events. The seven chambers on the left—named "Mountain Seclusion" (Shanyin), "Mountain Simplicity" (Shansu), and others—belonged to the Shangqing and Nanling systems. The four chambers on the right, such as "Pure Seclusion" (Qingyin) and "Valley Seclusion" (Guyin), were similarly divided between the two systems. The seven chambers at the front, like "Gourd Seclusion" (Kunyin) and "Tangerine Seclusion" (Juyin), were affiliated with the Shangqing and Jingsi systems. The Hall for Selecting the Dao (Xuandao Tang), located behind the western corridor, was also rebuilt in 1285.

The Palace of Ultimate Dao (Zhidao Gong) stands thirty li northwest of Yuhang County, west of Cao Bridge. Originally named the Temple of Blessed Deeds (Fuye Guan), it was established in 684 (the first year of the Wenming era of the Tang dynasty), where Master Pan attained the Dao. Renamed in 1066 (the third year of the Zhiping era of the Song dynasty), the palace features an ancient pine tree in front so large it takes two people to embrace it, while two bitter apricot trees of equal height stand behind it, often hosting nesting egrets. The kitchen courtyard preserves four massive cauldrons cast during the Xining era (1068–1077) of the Northern Song, inscribed with casting dates and donor names. The recluse Ye Xuanwen composed a poem describing the scene of deep spring, where emerald hues veil the ancient path.

The Palace of Dragon Virtue and Immortal Communion (Longde Tongxian Gong) is located south of Yuhang County’s market. Southern Song scholar Zhao Rutan once resided here. In 1283 (the Guiwei year of the Zhiyuan era), Abbot Lang Rushan, captivated by the landscape, personally funded the temple’s renovation, transforming its gardens, pavilions, and ponds into the most exquisite scenic spot of the time.

This passage documents several renowned Daoist temples in Hangzhou and its surrounding areas during the Song and Yuan dynasties, detailing their founding histories, geographical locations, and scenic characteristics.

Yuanqing Palace stood at Xinlu in Jinnan Township, Lin'an County. Originally the residence of Shu Yuanyi, it was converted into a temple in 1294 during the Yuan dynasty's Zhiyuan era. The palace featured towering pavilions surrounded by picturesque mountains and waters, creating first-class scenery.

Chongtian Temple was first established by Gong Wenhuang during the Song dynasty at Qingpo in Deqing County. During the Yuan dynasty, Zhou Yunhe relocated it to the eastern Tianzhu Mountain outside Jiushuo Mountain's gate. The current abbot Shen Duofu enhanced the site by digging springs and planting pines and plums, creating an environment ideal for both spiritual practice and scenic appreciation. Ye Xuanwen from Qiantang lived here in seclusion for twenty years before achieving immortality in January 1306.

Dongchen Temple was situated east of Anle Mountain by the Dongguo River in Yuhang County, traditionally believed to be the former residence of Tang dynasty immortal Chen Jiqing. Built by Song dynasty's Bei Daqin, the temple was surrounded by rows of pine trees, flowing streams, and a plum grove poetically named "Endless Spring." It once served as a thriving pilgrimage destination.

Yuanyang Temple, located three li south of Tianzhu Mountain behind Dadi Mountain, was founded by Song dynasty's Wu Churen and renovated during the Yuan. Its deep forests and secluded paths created an otherworldly atmosphere, though it received few visitors.

Chongzhen Temple in Changxing Prefecture, Huzhou, was reputedly where Jin dynasty alchemist Ge Hong (Immortal Ge) practiced his craft. Rebuilt by Song dynasty's Zhou Guoshou and later restored by Yuan dynasty's Zhou Guisheng, the temple featured ancient pines, aged osmanthus trees, and murmuring streams in a delightful natural setting.

Longde Temple in Ganpu Town, Jiaxing, was established by Song dynasty's Liu Yingshan near the coastline for local devotees' convenience in making spiritual offerings.

Xuantong Temple on Guixin Street in Hangzhou city originally formed part of the Yang family's Kanbi Garden, featuring bamboo landscapes reminiscent of the Orchid Pavilion. Yuan dynasty's Lang Rushan first built a Daoist cloister here, later converted into the current temple.

These records showcase the distribution patterns and architectural features of Daoist temples in Jiangnan region during the Song-Yuan period, reflecting Daoism's popular influence and developmental status at the time.

This passage documents the construction of several Daoist temples in Zhejiang during the Song and Yuan dynasties. Near Mingxingdu (an ancient waterway) two li east of Yuhang County, the Daoist priest Shi Defang first established the "Laiqing Daoyuan" (Coming Purity Daoist Cloister) in the Xinyou year of the Zhiyuan era (1291), which was later renamed "Mingxing Gong" (Star of Clarity Palace) in the Bingwu year of the Dade era (1306).

In Ninghai County of Taizhou, the "Dongyang Guan" (Cavernous Yang Abbey) was converted from the Zhang family residence by Daoist priest Yang Yingshi in the Guimao year of Dade (1303). The "Yueci Daoyuan" (Yue Shrine Daoist Cloister) by South Lake in Yuhang County was originally a martial arts training ground belonging to the local Wen family before being donated for shrine construction. This site commands distant views of the Xixi mountain ranges, with a nearby hillock called Phoenix Mountain due to its avian shape, where giant boulders encircle winding streams. Legend claims Ge Hong (the Immortal Lord Ge) once practiced alchemy here, with his elixir furnace remnants still visible—large enough to seat several people. A new "Fengshan Daoyuan" (Phoenix Mountain Daoist Cloister) now stands to the shrine's right.

The "Qingzhen Daoyuan" (Pure Truth Daoist Cloister) south of Qingtan Mountain on East Tianzhu Ridge was built during the Xianchun period (1265-1274) of Southern Song by temple administrator Zhu Teli, renowned for its clear springs and extraordinary rock formations. At Muwu beyond the Nine Locks, the "Ningzhen Daoyuan" (Condensed Truth Daoist Cloister) was relocated from the city by Daoist priest Yao Chongdao in the Renwu year of Zhiyuan (1282). In Yuhang's West Market where the Wo family once lived, mountain-dwelling priest Cao Zhijian converted the site into "Ruoxu Daoyuan" (Vacuous Suchness Daoist Cloister) in the Wuzi year of Zhiyuan (1288).

Other establishments include: the "Tongming Daoyuan" (Penetrating Clarity Daoist Cloister) at Xiangwu in Yuhang (built 1289), Lin'an County's "Yiqing Daoyuan" (Enhanced Purity Daoist Cloister) at Houhong (1282), "Ziqing An" (Purple Purity Hermitage) beneath Qingzilong Mountain in Shangwu (1285), "Bihu An" (Jade Kettle Hermitage) below Shiyu Mountain in Liwu (Xianchun era), "Xishan An" (Stream Mountain Hermitage) at Tianzhu Bu (1297), "Xianyin An" (Leisure Seclusion Hermitage) behind Laixian Cliff (1289), "Xueyuan An" (Learning Garden Hermitage) west of Tianzhu Ridge (1291), and Lin'an County's "Taiping An" (Great Peace Hermitage) built by Daoist priest Xu Yuanying in the Jiachen year of Dade (1304). Most were established by local priests, some repurposing existing dwellings while others occupied scenic mountainous locations.

Five miles east of Yuhang County lies the sacred Daoist site of Bitang ("Jade Pond"), where an ancient well stands. Local legend claims the immortal Ge Xianweng (Ge Hong, the renowned Eastern Jin dynasty Daoist) once refined elixirs here. During the Yuanzhen era (1295-1297), specifically in the bingshen year, Daoist Meng Zongbao established the Jixu Academy ("Hall of Gathering Emptiness") as a center for cultivation and teaching. The Hanlin academician Zhang Bochun inscribed its plaque, while recluse Deng Muxin composed its commemorative stele.

Fanghui Daoist of Ziyang Mountain composed this verse:

"The vital force of heaven-earth lies dormant like seeds in frozen soil,

Until spring winds summon swarms of butterflies and bees.

The source of all transformation knows no boundaries,

Yet that single spark of luminous awareness embraces the void.

The mystery reveals itself—a thousand rivers share one moon,

Freedom drifts like birds traversing sky and earth.

Preserve the mystery in stillness to witness dragon-tiger union (Neidan term for harmonizing Yin-Yang Qi),

Why cling to forced fire-phases (alchemical timing) in the furnace?"

Qiu Shancun of Qiantang also inscribed poetry:

"By wild waters' eastern shore we built this hall,

Where empty rooms brim with spring's vitality.

Understanding all phenomena as emptiness,

One trusts pure stillness holds divine presence.

Leisurely admiring flowers along secluded paths,

Sitting serene by windows—brush untouched by dust.

Wine-brewing and elixir-making aren't my aim,

Only ten thousand volumes of verse to companion my days."

(Note: This record exemplifies Yuan dynasty Daoist academies blending spiritual practice, scholarship, and literati gatherings. The poetry integrates Neidan philosophy with Zhuangzi's concept of "illumination arising from empty chambers.")

Among the scenic landscapes of Zhejiang, Hangzhou stands supreme; and within Hangzhou's natural beauty, Tianmu Mountain reigns as the crown jewel. Yet even Tianmu's grandeur may pale in comparison to the Dadong Grotto-Heaven (one of Daoism's Thirty-Six Grotto-Heavens). The Dadong Mountain's waterways originate from the Tianmu range, where the terrain's majestic energy surges across hundreds of miles of undulating peaks before converging into this spiritually potent site. The winding Tiao Creek meets the vast expanse of South Lake (ancient name for West Lake), while nine mountain peaks form a protective ring around the central pillar of Tianzhu Peak - is this not indeed one of nature's marvels, a secret retreat for immortals?

Local records describe: From the stone celestial altar atop Tianmu Mountain, one can see all mountain ranges extending southwestward, with twin streams converging in Qian County (modern Lin'an). Here the mountain's momentum pauses momentarily - looking back, Tianmu's main peak appears through sea of clouds like an old general resting on his sword, while the surging mountain range continues irresistibly toward Lin'an County. The so-called Daguang Mountain appears but a small mound in comparison, as the terrain forms the protective barrier of Jiusuo Mountain (a branch of Dadong range), where Tianzhu Peak and others seem to catch their breath. Then abruptly the land rises again through Yuhang, passes Wulin's Northern High Peak (modern Hangzhou's Beigaofeng), and dramatically establishes the Southern High Peak (Nangaofeng). Bapan Ridge stretches like an arm, Ciyun Ridge spreads like wings, while Qibao and Fenghuang Mountains raise their heads like a phoenix preparing for flight - only stopped by the Qiantang River's barrier. Truly a wondrous sight! Thus unfolds the grand geographical pattern of Hangzhou's mountains and rivers.

Regarding Tianmu Mountain: The Taiping Huanyu Ji records its height at 3,900 zhang (approx. 11,700m), circumference 550 li, abundant with exquisite stones and sweet springs, home to ancient trees centuries old. Twin lakes crown its summit like heavenly eyes, hence its name "Heaven's Eyes". The ancient Dongshan Inscription describes "peaks piercing the clouds, the main summit veiled in mist, endless verdant ridges beyond counting". Within dwell the Dragon Pool and three interconnected ponds (upper, middle, lower). West of Shishi Peak lies the former dwelling of Immortal Xu Wu, where Celestial Master Zhang Daoling's entire family achieved ascension during Han dynasty. Tianmu is truly the origin of Tianzhu Peak, while Hangzhou's so-called "dragon-flight and phoenix-dance" topography represents its lingering energy.

Huangshan (not Anhui's Huangshan, but a branch of Dadong range) northwest of the Daoist temple complex stands as the region's highest peak, ancestor to surrounding mountains, visible from a hundred li away. Its left flank extends into Dadong Mountain, right branch forms Tianzhu Peak, while at its foothills by Changshui Bay lies the crouching tiger rock formation.

Eighteen li west of Yuhang County town, following the countercurrent stream, one encounters seven towering peaks rising hundreds of zhang on both banks. The jagged mountain bases wind along the stream in nine serpentine bends, hence called the "Nine Locks." Local literati named each turn: the first Celestial Pass (Tian Guan), the second Cloud Vault (Cang Yun), the third Flying Phoenix (Fei Luan), the fourth Transcendent Ascent (Ling Xu), the fifth Path to Truth (Tong Zhen), the sixth Dragon Chant (Long Yin), the seventh Insight Cavern (Dong Wei), the eighth Cloud Chimes (Yun Ao, named after a Daoist ritual instrument), and the ninth Audience with the Primordial (Chao Yuan).

The Great Purification Mountain (Da Di Shan) stands north of the Daoist temple complex, comprising four peaks—the most majestic in the Nine Locks range. Its western slope holds a cave midway up, with a stone chamber at the mountainside and a celestial altar atop the summit, all offering sublime vistas. The mountain derives its name from its caverns, as ancient texts record it "can purify worldly hearts"—hence "Great Purification." Though mountain names don't always carry meaning, local elders' accounts remain credible. Beneath this mountain lie the buried sword and sandals of Master Xuantong, a revered Daoist adept.

Pillar of Heaven Mountain (Tian Zhu Shan) southwest of the temple complex consists of three peaks facing Great Purification Mountain as its equal in height. Viewed from outside the temple, its sheer cliffs resemble a sky-propping pillar, crowned by a natural stone column over ten feet tall requiring two people to embrace. Listed among Daoism's 57 blessed lands (Fu Di), it's governed by terrestrial immortal Wang Boyuan. Ancient texts describe eight celestial pillars—three in China: one in Shuzhou, another in Shouyang, and this one in Yuhang. As the primary mountain of the Grotto Heaven Abbey (Dong Xiao Gong), it was historically called Pillar of Heaven Abbey (Tian Zhu Guan). Chronicles describe it as "where pure winds harmonize with vital breath (Qi), fertile soil meets crystalline springs, venomous snakes refrain from biting, and fierce beasts grow tame." Since Emperor Wu of Han's era, its numinous presence attracted altar construction, becoming a perennial site for dispelling calamities through rituals.

Milk Mountain (Ru Shan), the "table mountain" (an fengshui term for a temple's frontal landform) before the abbey, was artificially piled by the Wuyue Qian clan during the Five Dynasties.

Incense Burner Mountain (Xiang Lu Shan) rises sharply behind Milk Mountain before the temple complex.

Green Sandalwood Mountain (Qing Tan Shan) southeast of the temple, east of Pillar of Heaven Mountain, though not the tallest, boasts peerless springs and rock formations—the crown of these ranges. Its famed attractions include Emerald-Gushing Stone Cliff, Sword-Testing Rock, Sage-Welcoming Crag, Ice Jar Spring, and Mirror Pool.

Green Catalpa Mountain (Qing Zi Shan) west of the temple resembles a folding screen opposite White Deer Mountain (Bai Lu Shan), its flat area forming Upper Hollow (Shang Wu).

Green Reed Mountain (Qing Tiao Shan) below Green Catalpa Mountain connects eastward to Upper Hollow's path and westward to the Cave of Perfected Dwelling (Qi Zhen Dong)—a Daoist cultivation grotto.

White Deer Mountain is what is now known as the central peak of Great Purification Mountain (Dadi Shan). It earned this name because when the Perfected Lord Xu (Xu Xun, a Daoist immortal) ascended to immortality here, white deer descended from heaven to welcome him.

Cinnabar Mountain (Dan Shan) lies on the outskirts of Yellow Mountain (Huang Shan), with towering and expansive ridges stretching over several miles. At its base lies Yang Village. Behind the mountain is the Echoing Water Stone, where mountain streams produce a booming sound as they flow past.

Purple Bamboo Valley (Zizhu Wu) sits west of Green Catalpa Mountain (Qingzi Shan), named for the abundant purple bamboo that grew there in ancient times. Bitter Bamboo Valley (Kuzhu Wu) marks the starting point of Eastern Celestial Pillar Ridge (Dong Tianzhu Ling), about one li from the Daoist temple complex. Adjacent to the Immortal's Footprint Rock, its shape resembles a cloud emerging from the earth, poised to ascend yet still grounded.

The Tiao Creek, recorded in the "Classic of Mountains and Seas" (Shanhai Jing) as originating from Heaven's Eye Mountain (Tianmu Shan, also called Floating Jade Mountain), now flows through the borders of Yuqian and Lin'an counties. Passing through Yuhang and Qiantang territories, it eventually empties into Lake Zhenze in Huzhou. Local records explain its name derives from the reeds (tiao) lining its banks—each autumn, their petals scatter like snowflakes across the water. The "Geographical Records" (Yudi Zhi) notes that the section west of Yuhang is also called Ling Creek, where the Elder of the Zither and Crane resided, with villagers inhabiting the surrounding hills. Today, the five-li path from the Daoist temple to the creek mouth is named Celestial Pillar Walk (Tianzhu Bu), featuring the Celestial Pillar Spring (Tianzhu Quan) whose waters flow eastward along Nine-Lock Mountain (Jiusuo Shan) to join Tiao Creek.

South Lake (Nan Hu) serves as a catchment during the plum rain season when Tiao Creek swells, channeling floodwaters into the main river. Its long causeway and small bridges evoke Hangzhou's West Lake, though in drier seasons it becomes a marsh of wild grasses.

Cinnabar Spring (Dan Quan), also called Celestial Pillar Spring, originates at the highest elevation. Its thunderous flow echoes halfway down Celestial Pillar Mountain before emerging a hundred paces west of Great Purification Cave (Dadi Dong). The crystal-clear, sweet-tasting spring never dries, even in severe droughts, collecting in a square reservoir. On sunny days, its surface glows reddish, surrounded by moss emitting violet halos. Su Dongpo's poetry mentions its often-ruddy waters, inspiring the construction of Cinnabar Spring Pavilion named "Clear Tone" (Qingyin), quoting Zuo Si's verse. Beyond supplying the temple kitchens and eighteen meditation halls, it irrigates all nearby fields.

The kitchen complex's square pool dates to the fifth year of the Dali era (770 CE) under Tang Dynasty magistrate Fan Yun, who ordered its construction after discovering underground springs.

At the entrance to the Daoist sacred grotto-heaven, three pools form a triangular layout—two on the left and one on the right. During the Qianning era of the Tang dynasty, King Wusu of Qian (ruler of the Wuyue Kingdom during the Five Dynasties and Ten Kingdoms period) oversaw their construction. Workers built an underground channel from the front of the Great Cleansing Grotto, extending over a li in length, to channel spring water from Tianzhu Mountain into these pools. The crystal-clear water flows through a winding subterranean passage with five or six turns at the outlet, meticulously arranged according to feng shui principles.

The Emerald Dragon Pavilion (Cuijiao Ting) was built by Emperor Gaozong of the Song dynasty after he admired the moonlit scenery here. Located thirty paces outside the temple gate, this waterside pavilion gathers outflow from the three palace pools into a mountain stream. By removing just one or two wooden planks from the pool's edge, the water cascades down with thunderous force, its spray intertwining with forest reflections to create a deep emerald hue—hence its poetic name "Emerald Dragon," inspired by Su Shi's verse "beneath the pavilion, flowing springs dance like emerald dragons." Behind the pavilion stands a statue of Su Shi, while its front is lined with smooth stone slabs for visitors to rest upon.

East of the Immortal-Meeting Bridge outside the temple gate, cold spring water seeps from a rocky crevice. Though modest in volume, it never dries up across seasons. Passersby who cup this water find it cooler than ice. Dozens of paces west of Dragon Grotto, Peach Blossom Spring flows horizontally from stone fissures into a stream. Ancient visitors often noticed peach petals floating mysteriously on its surface, their origin unknown. Fifty paces east from the Sage's Rock, a sloping path leads to Green Sandalwood Mountain. The trail hugs cliffs on the right while dropping into deep ravines on the left, where a massive boulder faces the mountain wall to form a "Little Stone Gate."

Beside the Dipper-Dipping Spring (Jiongzhuo Quan) stands an exquisite boulder pierced by a round cavity—two feet wide and five to six feet deep—called the "Moon Grotto." To its west, another stony hollow stores frigid, sweet water known as the "Ice Jar." Below the Dipper-Dipping Spring, mirror-clear water fills a stone cavity aptly named "Mirror Pool" for its flawless reflections. Two hundred paces east of Sage's Rock, a sharply split boulder called "Sword-Testing Crag" appears as if cleaved by a blade. Thirty paces further, a sheer north-facing cliff rises abruptly—twenty zhang high and twenty to thirty zhang wide—its surface blanketed in verdant moss, earning the name "Emerald-Surging Stone Wall."

The Record of the Great Purification Grotto-Heaven documents the extraordinary landscapes and bridge architecture of Mount Dapeng in Yuhang—one of Daoism's sacred grotto-heavens. The mountain's numinous Qi emanates from Laixian Peak, fully manifesting half a li away. Its caverns contain stalactites that release fragrant smoke when burned. Two cliff faces stand opposite each other, separated by mere feet—too narrow for passage until human excavation created space for a viewing pavilion now called "Jade-Green Pavilion."

The text meticulously records nine ancient bridges:

Winding several hundred steps upward from the Stone Chamber lies a natural stone pathway named "Stone Screen." The "Bridge to Immortal Realms" spans the main palace approach, situated four li from Tongzhen Gate. Originally built during the Jianyan era of Song Dynasty as "Stone Gate Bridge," Daoist priest Yang Qingyi reconstructed it in the Dade era of Yuan Dynasty. Half a li further stands "Daoist Bridge," named after its construction by the temple's founding master.

"Court of Primordial Bridge" marks the entrance to Heavenly Pillar Mountain four li beyond the palace precincts. Locally called "Lakeside Bridge," it gained its current name after Southern Song Dynasty expansion. "Twin Immortals Bridge" commemorates the legendary spot where Perfected Lord Guo and Immortal Elder Ge leaned on staffs while discoursing on the Dao. "Jade Spring Bridge" below Eastern Heavenly Pillar Ridge takes its name from the nearby Flying Jade Spring, though villagers know it as "Hemp Cart Bridge."

Other notable spans include: "Singing Phoenix Bridge" adjacent to its namesake cliff; "Assembly of Immortals Bridge" rebuilt through donations by hermit Jiang Anzhu; and "Mysterious Unity Bridge" recalling the geomantic survey conducted here by Mysterious Unity Master and King Qian Liu of Wuyue.

The text concludes by contemplating the profound mystery of immortal abodes: Liezi records five divine mountains in the Bohai Sea, while Dongfang Shuo speaks of ten continent-paradises. These realms lie beyond 300,000 li of Weak Waters—inaccessible to boats, let alone the jade forests and jeweled palaces unreachable by carriage. Though Dapeng Grotto-Heaven remains an earthly blessed land, the passage subtly suggests its distinction from true celestial dwellings.

Why do people in the world consider these accounts absurd and unbelievable? In truth, the thirty-six grotto-heavens (dongtian) spoken of in Daoism truly exist in this world—but are these places really the abodes of immortals? The sun and moon traverse the heavens daily, sinking into the great sea as day and night alternate without cease; thunder erupts from the void with deafening roars that shake all things. If people had never witnessed these phenomena with their own eyes, would they believe me if I told them of such things?

Those recluses with transcendent aspirations often flee deep into remote mountains and ancient forests, dwelling in desolate valleys far from worldly turmoil. Like hidden dragons undergoing metamorphosis or cicadas shedding their shells, they undergo profound transformation—drinking dew and feeding on pure winds, distancing themselves from worldly filth to merge with the ethereal mists and clouds. This is indeed credible. Therefore, in this vast world, we cannot say such grotto-heavens and blessed lands do not exist, nor can we deny the existence of such realized adepts.

Places like Mount Qingcheng, Mount Luofu, Mount Wuyi, and Mount Juqu—even if not explicitly called grotto-heavens—are known to be regions where sages and immortals reside. Mount Weiyu is but an ordinary hillock, and the Yangming Grotto merely a crevice a few zhang high, yet both are designated as grotto-heavens. Moreover, the Green Lad (Qingtong Jun) and Immortal Guo each govern their own grotto-heaven—does this not demonstrate that traces of the divine are omnipresent?

Regarding the location of the Great Cleansing Grotto (Dadi Dong), the Xuangai records place it at Mount Dadi, while the Yunji Qiqian states it's at Mount Tianmu. This discrepancy may arise because Mount Dadi belongs to the Tianmu mountain range, or because ancient authors made errors when recording without firsthand investigation. Even reliable historical texts occasionally contain such mistakes—this is hardly surprising.

The Great Cleansing Grotto lies half a li northwest of the temple complex. According to traditions about Lord Mao (Mao Jun), this is the thirty-fourth grotto-heaven, named "Great Cleansing Canopy of Heaven" (Dadi Xuangai Zhi Tian), spanning four hundred li in circumference. Within the grotto reside the essences of sun and moon (jing), golden and jade halls where celestial officials assess human fortunes and misfortunes, overseen by Master Jiang. This grotto secretly connects with the Linwu Grotto of Huayang. Tradition holds that Master Dongxuan once entered and wandered here, witnessing dragon-scale marvels and vibrant flora before returning via the Huayang Grotto. At its entrance stands a stone drum about one zhang wide—when struck, it produces resonant tones.

Beyond this point, the passage becomes uniformly smooth as if polished by blades, with winding cliff walls forming a narrow corridor. A suspended stone pillar marks the "Boundary of the Mundane" (Gefan). Past this lies a small cavern containing a space over one zhang wide, centered around a bottomless circular well where only the sound of rushing water can be heard. Here, imperial envoys throughout history cast jade dragon tablets for ceremonial offerings.

[Note on Qizhen Grotto: This segment only mentions the grotto's name without description]

On the Western Tianzhu Ridge in front of Dadong Mountain, about three li from the Daoist temple, lies a place called Western Cave. Ancient records state that Master Dadu, Du Chen, once told his disciple He Faren: "You should dwell in the Western Cave, for there you may withdraw from worldly affairs and cultivate immortality." Thus, it became known as the Cavern of Dwelling in Truth (Qizhen Dongtian).

The cave ceiling resembles a jeweled canopy, with deep stone chambers where stalactites drip spring water. Inside are two stone platforms, east and west, with claw marks of a dragon winding along the cliff walls, as if trodden by a dragon. Once, someone jokingly wiped these marks with their hand, only to find them restored the next day—proof that this was the path of the cave’s divine dragon. On the western platform lies a large, flat stone like a chessboard, covered with fist-sized white pebbles, surrounded by stone benches.

About three zhang past the cave entrance, a rock resembles a reclining immortal. Further west of the Huagai Stone, there is a stone niche large enough to hold several people.

The Stone Chamber Cave, also called the Scripture-Storing Cave or Eastern Exquisite Cave, lies at the foot of White Deer Mountain in front of Dadong’s central peak. Inside, three skylights arranged in a "品" shape let in sunlight. A stone beam spans the entrance, beneath which a spring trickles—its collected water can serve over a dozen people. Legend says Perfected Lord Guo (a Daoist honorific for an enlightened master) once washed gathered herbs here, hence its name, the Herb-Washing Spring. Local records state this was where Celestial Master (Tianshi) Wu Jun cultivated the Dao. After his ascension (yuhua, the Daoist term for an immortal’s departure) in Xuancheng, Wu instructed his disciples to store his scriptures and sword in this cave. Its name derives from the stone chamber within.

The Records of Admirable Conduct recounts Celestial Master Wu’s words: "My primordial spirit (yuanshen) will return to the Stone Chamber of Tianzhu, where the Supreme Venerable Lord (Taishang Laojun) bade me refine and transform." Later, a naturally formed stone seat and rocky gate were indeed discovered at the western foothills. Thus, this place not only held scriptures and a sword but also preserved the Celestial Master’s true spirit. The Scripture of Stone Essence and Golden Light states that those who attain mastery over the "Flying Essence of the Bending Dawn" (a high-level meditative state) and the method of "Hiding the Radiance and Storing the Spirit" (cangjing lushen), through the path of "sword liberation" (a form of transcendence), temporarily undergo refinement in the "Purple Womb of the Great Yin" (the post-death state) for four hundred years—what they conceal will inevitably reappear when destiny decrees, as the numinous energy naturally manifests. Ancient texts claim the Celestial Master’s stone chamber would open its rocky gate of its own accord, proving true. On the mountainside, stone wine cups and tea stoves remain as traces of the immortals.

White Reed Cave, ten li southwest of the temple on the ridge’s right, bears clear spiritual traces. Records say that during the Jin dynasty, a man met a neatly robed Daoist emerging from the cave and asked where he came from.

Master Baimao (a Daoist practitioner) says he has guarded this place for a long time, hence it is called the "Baimao Gate." The entrance resembles a well—descending by rope about ten to twenty feet leads to a flat area that can accommodate twenty people sitting in a circle. Bending down and descending another twenty feet or so, one can see an immortal's wine-vat stone and two stone pillars, with a hole at the top letting in sunlight, creating an extraordinarily unique scene. However, the mountain is high and the path treacherous, so few ever reach it.

The Singing Phoenix Cave is located beside a mountain path about a third of a mile from the Daoist temple. Though the stone gate is narrow, children can enter. Inside, the space is as large as two rooms, with a side path leading to an unknown destination. Water drips from the cave ceiling with a tinkling sound, flowing into a pool below whose water level never rises or falls. Elders say that during the Wuyue Kingdom period of the Five Dynasties, a phoenix once sang here, hence the name Singing Phoenix Cave, and the surrounding area was renamed Lingfeng Township (Spirit Phoenix Village).

The Molting Dragon Cave lies in the cliffs opposite the Singing Phoenix Cave, about a hundred paces away. The trees are dense, the rocks jagged, and the cave extends several dozen feet deep. During the Huangyou era (1049–1054) of the Northern Song Dynasty, a Daoist discovered complete dragon bones, teeth, and horns here, giving the cave its name. It is said this place connects with five other caves, being one of them.

The Returning Clouds Cave is about a mile and a half from the temple, half a mile to the left of the Qizhen Cave, serving as its back entrance. The cave is a hundred feet deep, with smooth stone walls, though the ceiling decorations are slightly less impressive than the front cave. Records state this was a shortcut for immortals returning to the heavens (huiche), hence its name. The entrance is only a few feet wide. Descending about ten feet, the stones resemble agate with five-colored veins. Further down lies a square pool—less than a foot deep, two feet wide, and three feet long—with a pearly white bottom as lovely as carved jade, its water sometimes full, sometimes dry. Another dozen steps down reveal three gourd-shaped white stones. Continuing downward, a stone basin on the left catches a trickling stream where one can wash hands, surrounded by stalactites like hanging tassels. Turning right and descending fourteen or fifteen steps leads to a space twenty feet wide, its flat ground resembling stacked coins, able to hold over thirty people.

Regarding records of ancient sites: Human affairs change with time, yet mountains and rivers remain eternal. Though we live a thousand years later, our spirits can wander a thousand years into the past. Ascending Mount Ji evokes the noble purity of Xu You washing his ears (legend says Emperor Yao offered his throne to Xu You, who considered the words polluting and washed his ears). Coming to Mount Shouyang recalls the deeds of Bo Yi and Shu Qi (virtuous men of the late Shang Dynasty who starved rather than eat Zhou grain).

This passage describes several ancient sites within the sacred Daoist landscape of Dadong Cavern Heaven (Dadicave), each imbued with immortal legends and historical lore.

Before the Dadong Cavern once stood the Han Palace Altar, built by Emperor Wu of Han in the third year of the Yuanfeng era (108 BCE). Sadly, even its ruins are now difficult to trace. Atop the highest peak of the mountain stands the Ascension Altar (also known as the Faixiang Altar), its design rich in symbolism: the round top represents Heaven, the square base symbolizes Earth, and the octagonal middle section corresponds to the Eight Trigrams (Bagua) of the Yijing. Legend holds that during the Eastern Jin dynasty, the Daoist master Xu Yuanyou (Xu Xun) ascended to immortality astride a white deer after studying Daoist scriptures here. To this day, a barren clearing remains amid the pine forest on the summit, said to mark the original altar site. During the Zhenghe era of the Northern Song (1111–1118), witnesses reported seeing auspicious clouds swirling above and hearing celestial music drifting through the air.

Tiger-Subduing Cliff, southwest of Palace Mountain, is a perilous terrain accessible only by scaling steep stone steps. Dense vines and eerie bird calls make it inhospitable to ordinary visitors. Tradition recounts how the Eastern Jin immortal Guo Zhenjun (Guo Pu) subdued a fierce tiger here. The Book of Jin records that Ge Hong and He Youdao once visited Guo Pu at this spot—the three exchanged no words, only a long, resonant cry before parting. During the Tang dynasty, Celestial Master Wu (Wu Jun) frequently came here to reflect on these ancient sages, leaving a poem inscribed on the cliff face recounting Guo Pu’s lifelong devotion to the Dao and his reclusive life in the mountains. The verses mention how wild beasts were tamed by his Virtue (De) and conclude with an enigmatic dialogue between Guo Pu and Wen Qiao.

A mile from the temple complex lies the Immortal’s Trace Cliff, where a riverside boulder bears markings said to date back to Qin Shi Huang.... Though these relics are ancient, visitors to these hermitage sites can still sense the lingering presence of past masters, stirring profound reverence. The author reflects that whether humble villagers or transcendent recluses, all who encounter these sacred places—witnesses to an eternal Daoist spirit—cannot help but feel awe.

This passage documents several miraculous landscapes and related legends from the Dadong Grotto-Heaven (one of Daoism's sacred grotto-heavens) in Hangzhou:

The legend of Huangqu Mountain: Emperor Qin Shi Huang once attempted to commandeer mountains to fill the Eastern Sea, ordering ghosts and deities to move them. Just as the mountains were about to shift, an immortal reprimanded the spirits and blocked the cliffs with his body to prevent their movement. To this day, the cliff face bears traces of the immortal's draped robe and hairpin-adorned crown. The stone remains smooth and lustrous, with no moss growing upon it. Prolonged touching releases an ancient osmanthus fragrance. Song dynasty poet Yang Jie composed verses satirizing Qin Shi Huang's futile quest for immortality, while praising how the divine guardian preserved the cliff, leaving immortal traces behind.

Laixian Rock (Rock of Welcoming Sages) lies before the Qingtan Mountain southeast of the temple complex—a natural cave several zhang deep, surrounded by boulders and bamboo groves, perfect for leisurely retreats. During the Xining era (1068-1077) of the Northern Song dynasty, when Su Dongpo served as Hangzhou's vice-prefect, he once visited here with seven scholars including Cai Zhun and Wu Tianchang, wearing scholarly headscarves and leaning on wooden staffs. Su composed poetry describing the site as a celestial realm left behind by the Heavenly Emperor, where refined gentlemen gathered amidst clear springs and wondrous rocks. Later generations thus named it "Laixian Rock" and built the "Frost-Harmonizing Pavilion."

The Stone Chamber was where Tang dynasty Celestial Master Wu (an honorific title for Daoist masters) stored scriptures and buried his sword. Later, Song dynasty Daoists like Lu Weizhi and Zhu Miaoxing also practiced reclusion here.

The Clapping Spring beneath the Dragon Shrine within the temple complex measures only three chi deep yet remains crystal clear. Ancient records describe it as containing another world within—its waters shifting through five colors, each transformation heralding auspicious signs. According to the Yuhang Illustrated Gazetteer, when Wuyue King Qian Liu visited during the Five Dynasties period, two cranes danced above; clapping to summon them, he witnessed the cranes alight as the spring surged forth. When Song dynasty transport commissioner Chen Yaozou inquired about the spring's origin, Daoists revealed it emerged when an immortal clapped his hands—a claim verified when Chen's own clapping produced the same effect. Celestial Master Wu's stele records how the spring never dried in drought nor flooded in rains, remaining warm in winter and cool in summer. Around the Xining era's beginning (1068), an eel-like creature with crimson eyes encircled the railings until being struck down by a staff, triggering a mountain flood that miraculously receded just before inundating the halls—an event some attributed to dragon deity manifestation.

This passage documents several significant relics and associated legends from the sacred Daoist site of Dadong Grotto-Heaven (located in Yuhang, Zhejiang):

Regarding the Mingxing Moat (an ancient ceremonial water channel), during the Song Dynasty it was lined with circular stone well walls, topped with a pavilion surrounded by red railings. Emperor Gaozong of Song once drew water here for sacrificial rites. According to local records, this moat was located ten li east of Yuhang County, with a circumference of 150 paces. Imperial envoys delivering Dragon Tablets (Daoist ritual documents) throughout successive dynasties would first perform ceremonies here. Elderly locals recount that the site earned its name after someone once saw bright stars here during daytime. The southern bank originally held ruins of Daoist dwellings, now under the grotto's administration.

The Herb Garden lies below Yishuang Pavilion on Laixian Cliff, where Celestial Master Xiahou (a prominent Daoist adept) cultivated medicinal plants, growing various rare herbs. He often distributed remedies according to seekers' spiritual affinity. Woodcutters once witnessed the Celestial Master riding a tiger-like mystical beast galloping into the mountains. Over sixty varieties of medicinal herbs still grow here, with the garden's remains preserved.

Celestial Master Ye's Lecture Hall originally stood outside the mountain gate, said to have been constructed through his command of spirits and deities, featuring extraordinary craftsmanship. During the Kaiyuan era of Tang Dynasty, when the master expounded classics like the Dao De Jing (Scripture of the Way and Virtue), celestial flowers and divine cranes descended from heaven, inspiring over three hundred scholars to take refuge in Daoism. He taught disciples to aid the poor, practice filial piety and benevolence, and purify body-mind as foundational to cultivation. The original hall was destroyed in warfare and later rebuilt as the current Lecture Hall within the temple complex.

The Thatched Hall was established by Qian Liu, King of Wuyue during the Five Dynasties period, to house the eminent Daoist Master Lüqiu. Major Daoist festivals were celebrated here with ritual activities. Cloud Chambers (monastic quarters) were built outside to accommodate practicing disciples. Notable literati like Luo Yin once cultivated here.

This passage records several significant sites and legends within Daoist sacred grotto-heavens and blessed lands:

When Daoist practitioners enter secluded meditation chambers, some chant scriptures, others discuss Daoist methods, and still others cultivate their Jing (essence) and Shen (spirit) - each follows their own path of cultivation. The present-day Shangqing (Highest Clarity) lineage in Daoist monasteries traces its origins to these practices.

The Chuixiang Pavilion, also called the Daylight Pavilion, served as the residence of a Celestial Master (Tianshi). In his youth, this master mastered both classical and historical texts, producing continuous literary works until the pavilion overflowed with scrolls. By day he gathered solar essence (the sun's soul), by night absorbed lunar radiance (the moon's spirit) - this was the superior method for practicing the Purple Script scripture. Small apertures in the eastern and western walls served as conduits for gathering and refining these energies. Bai Yuanjian once composed poetry here, and now the site has become a cultivation center for the Jingsi (Refined Contemplation) school.

Nanling was originally the dwelling place of Perfected Lord Xu (Xu Xun, the famous Daoist immortal), located north of the palace at Mount Dadao. Later, foreseeing his impending ascension, he told his close disciples at Nanling: "Tomorrow I shall attend court before the Jade Emperor." When the time came, people indeed witnessed multicolored clouds filling the sky as the perfected lord slowly ascended astride a white deer - hence the name Nanling (Southern Mound). The site now serves as another distinct cultivation center.

The Howling Pavilion stands five li south of Yuhang County. During the Jin dynasty, when Perfected Lord Guo (Guo Pu) resided at Mount Dadao, he would often take his attendant tiger to market to sell medicinal herbs. He would leave the tiger waiting at this spot, and if he returned late the tiger would roar - thus the name Howling Pavilion. Today the mountain stream flows melodiously through jagged rocks below.

The Gathering Immortals Pavilion occupies an elevated position on a spur of Heavenly Pillar Peak, commanding superb views of the palace complex. Master Xuantong built this pavilion for celestial observations. During the Qianning era (894-898), people heard the jingling of girdle ornaments and smelled extraordinary fragrances from the pavilion. The master explained these were grotto-heaven officials paying homage to the Big Dipper Lord, with numerous immortals gathering to hear lectures on the Great Dao - hence its name.

The Auspicious Light Pavilion at the entrance to the Great Purification Grotto commemorates Prince Wu Su of Qian who, before achieving prominence, once reclined on a massive boulder and vowed to build a pavilion there should he attain wealth and honor. Later he fulfilled this prophecy. These enduring sites bear witness to the historical transmission of Daoist cultivation practices.

This passage records several miraculous legends from the sacred Daoist site of Dadong Cave Heaven (Dadic Dongtian):

Beneath the Stone Pavilion lies an ornately decorated stele. Woodcutters once witnessed immortals playing chess here, but when they approached, the celestial beings vanished. In 1012 CE (the fifth year of Emperor Zhenzong's Xiangfu era), when imperial envoys Bai Gongcao, Chen Gong, and local officials visited, the weather became exceptionally clear. As they burned incense, multicolored auspicious clouds suddenly rose from the cave, soaring skyward to envelop the mountain forests. The accompanying Daoist priests felt as if standing among clouds, witnessing a scene resembling celestial officials paying homage at the Jade Capital (Yujing). This wondrous spectacle lasted several hours before dissipating. Later, the court named the pavilion "Auspicious Light Pavilion" (Xiangguang Ting), though its current plaque reads "Great Purification Cave Heaven" (Dadic Dongtian).

The Hall of Penetrating Brightness (Tongming Guan) stands to the left of the Heavenly Sovereign Hall (Haotian Dian). Emperor Gaozong of Song once resided here, and his original furnishings remain preserved. The mountain ranges can be viewed from the rear tower.

Regarding the Miraculous Bell (Shenying Zhong): During the Tang Dynasty in 769 CE (fourth year of Dali era), when Taizhou's Huangyan suffered severe drought, local officials prayed at Hangzhou's Dadong Cave and rain indeed came. Later, the earth deity appeared in a dream requesting a golden bell as fulfillment of vows. This bell survived 360 years until being destroyed by fire during the Xuanhe era of Northern Song. In 1138 CE (eighth year of Shaoxing era), when Daoist priests Zhou Xiji and others prepared to recast it, divine instruction revealed the bell could only succeed if forged at the original site. The new bell completed the following year bore an inscription: "Destroyed by heaven's will, not by fire; completed through divine aid, not human effort"—hence its name "Miraculous Bell."

In 1231 CE (fourth year of Shaoding era), imperial descendant Yang Bo'e witnessed extraordinary phenomena while visiting the Cave of Perfected Immortals (Qizhen Dong). Raising his torch to observe the canopy, he suddenly saw bluish-white divine light emanating from layered platforms, slowly rising like a full moon before vanishing after prolonged duration. Deeply moved, he composed commemorative verses. Daoist priest Wang Siming later erected a stele recording this event.

Before the Hall of Celestial Mechanism (Xuanji Dian) originally stood two pine-patterned stone pillars, now lost. According to Yuhang Illustrations (Yuhang Tujing), a giant oak tree planted outside the temple in 861 CE (second year of Xiantong era) by Celestial Master Wu (Wu Tianshi) inexplicably withered by 998 CE (first year of Xianping era of Northern Song).

In the 15th year of the Dazhong Xiangfu era of the Northern Song Dynasty (1012 CE), Chen Yaozuo, an official in charge of water transport, observed extraordinary phenomena in the region. He documented auspicious signs of five-colored clouds and sweet springs bubbling from the earth, presenting illustrated reports to the imperial court. The emperor decreed the performance of Daoist zhaijiao (purification rituals) to honor the divine manifestations, subsequently renaming the temple "Dongxiao Palace" (Cavernous Empyrean Palace). On a night in May 1070 during the Xining era, sudden storms and thunderclaps occurred, after which an ancient tree vanished without trace—locals believed it had spiritually transformed.

The area produces a miraculous "boneless ruo" (a vein-less immortal herb). The mountainous region surrounding Dongxiao Palace grows dark green ruo leaves across a hundred-mile radius. Legend holds that during the Eastern Jin Dynasty, the perfected Xu Mai (courtesy name Yuanyou), before his ascension to immortality here, told his disciples: "I have refined ten doses of golden elixir (jindan), but your cultivation remains insufficient to ingest them. I've hidden them beneath the boneless ruo in these mountains. Later generations with destined affinity will discover them." Indeed, woodcutters occasionally found golden elixirs accidentally mixed with gathered ruo leaves while cooking. Yet deliberate searches for the boneless ruo proved futile—even yearlong cliff-scaling expeditions yielded nothing. The treasures of immortals cannot be forcibly obtained without predestined merit from past cultivation.

The mountains also host "medicine-pounding birds"—mythical avians said to grind herbs. These birds typically dwell in deep forests in pairs, their all-night calls resembling mortar pounding. When they occasionally vocalize by day and spot humans, they immediately flee, leaving none who have witnessed their true form.

When scholar Chen Yaozuo served as a local official, he once told Daoist priest Feng Dezhi: "I dreamed of visiting immortal mountains where an immortal offered me an alchemical cauldron—I dared not accept such honor." Priest Feng replied: "Your eminent virtue has registered your name in the immortal records. Worldly riches pale before this." Chen later attained high office and commissioned two purple stone cauldrons for Xiangguang Pavilion. One inscription reads: "Only an empty furnace generates smoke; only a tranquil body nurtures primordial energy (yuanqi). Seemingly useless, this accords with nature. Furnace and human both return to the Dao." The other states: "Lofty peaks birth clouds and mists; deep grottoes house true immortals. Phoenixes ascend in an instant while ducks toil for centuries. How to reach immortal realms? Only through nurturing the original spirit (yuanshen)."

In 1176 during the Southern Song's Chunxi era, abbot Zhang Juzhong planted boundary pines along the temple's mountainous borders, personally supervising the project. Each spring and autumn thereafter, he led disciples to reaffirm these markers. Today, dragon-twisted pines—some trunk-thick—encircle the ridges, an enduring testament to his demarcation efforts.

(The concluding "Dream Journey Poem" likely records verses Chen Yaozuo composed after his immortal-guided dream, though the original text appears fragmentary here.)

During the Yuanyou era of the Song dynasty (the Jiyou year, 1079), when Zhao Bian (posthumously titled Duke Qingxian) was reappointed as governor of Hangzhou, he submitted a memorial requesting retirement. In the eighth month of the Jiazhi year (1084), he unexpectedly visited Mount Dadi, where he told Daoist priest Shen Riyi: "Recently I dreamed of arriving at an immortal realm with magnificent palaces, where several Daoist priests came to greet me. When I inquired, they told me this was the Dongxiao Palace. Upon waking, I realized that though I'd served twice in Hangzhou, I'd never visited this place - hence I braved the summer heat to come. Now seeing these mountain springs, rock formations, and pavilions, they match my dream perfectly. Could this be my destined connection with the immortals?" He then composed a poem: "The dragon's lair hides my form secure,/Spring waters ripple clear at my touch./Worldly dust lies far beyond,/While daylight grants eternal life..."

In the Xiangfu era of the Northern Song (the Renzin year, 1012), when Chen Yaozuo (posthumously titled Duke Wenhui) served as grain transport commissioner, he petitioned the court to renovate Daoist temples and received imperial permission to inscribe the six large characters "Dongxiao Palace by Imperial Decree."

The Yuhang Topographical Records document: A certain Dongxiao Palace abbot gained spiritual efficacy through regular recitation of the Scripture on Salvation of Humanity (an important Daoist classic). He habitually chanted near the dragon pool by his residence until one day an old man emerged from the waters, kneeling to say: "This disciple is the local dragon king, moved by reverence each time I hear your recitation. But I must request - whenever you chant by the pool, all water palace deities must rise in respect, causing unrest. Might you recite seated quietly in the meditation hall instead? The hundred spirits could then rest, and we'd gladly provide two jin of fresh milk daily as temple offering." After the priest agreed, the kitchen staff indeed found inexplicably clean milk - precisely two jin - appearing daily on the altar. Years later when the milk stopped, the priest returned to the pool where the old man explained: "Milk belongs to the human realm. As earth deities, we can only discreetly take it from dishonest merchants. A vendor named Dong Qi habitually gave fourteen liang as one jin (traditionally sixteen liang). But now he's away, and his scrupulously honest father minds the shop." Deeply moved, the priest often used this story to encourage virtue. Local elders still recount it, though the exact year and priest's name are forgotten.

(Note: "Divine appropriation" refers to deities secretly redirecting ill-gotten goods; "scale manipulation" means fraudulent weighing practices)

The eighth chapter of Volume Two of Records of the Great Purification Cavern-Heaven documents the origins of Tianzhu Temple (a Daoist monastery). This temple takes its name from Tianzhu Mountain (Heavenly Pillar Mountain). Ancient texts record eight celestial pillars in the heavens, three of which stand within China's borders—one in Shuzhou, another in Shouyang, and the third at Tianzhu Mountain in Yuhang.

Daoist scriptures describe the cosmos as containing Ten Great Cavern-Heavens (sacred Daoist realms) and Thirty-Six Minor Cavern-Heavens, organized hierarchically like a nation's capitals, prefectures, and counties. These cavern-heavens contain their own sun and moon essences, golden halls and jade chambers, all administered by celestial officials who monitor human affairs for signs of calamity or blessing. Tianzhu Mountain is identified in the Zhengao (Declarations of the Perfected) as the site of the Great Purification Cavern-Heaven. Hidden passages within the cavern connect to other immortal realms like Huayang and Linwu, where perfected beings ride winds and mists, appearing and vanishing beyond mortal comprehension.

The Jiangnan region combines the scenic beauty of Wu and Yue territories. Tianzhu Mountain connects to Dragon Source in the west and borders Zhe River in the east, with crystalline waters flowing toward distant seas and foreign lands. Nearby peaks like East Tianmu, West Tianmu, and Tianzhu thrust skyward like spears piercing the firmament—their names bearing the character "heaven" (天) to signify their extraordinary nature. From these heights, one sees countless crags and valleys piled like gold and jade, coiled dragons and crouching tigers, all pulsing with numinous energy. Across dynasties, extraordinary individuals have emerged here—how could such flourishing occur without this mountain's spiritual nourishment?

Tianzhu Mountain particularly excels in pure winds and crisp air, fertile soil and clear springs. Venomous snakes refrain from biting, and fierce beasts grow docile. After Emperor Wu of Han witnessed divine manifestations here during his obsession with immortality arts, he established an altar at the cavern mouth that became a site for imperial blessings through successive dynasties. During the Eastern Jin, Master Guo Wenju cultivated the Dao here in seclusion, mastering ascension techniques so profound even tigers befriended him—a story preserved in historical records. The three pine trees he planted beside his thatched hut still stand before the temple hall today, their coiled branches like phoenix crowns, verdant after a thousand years.

When the Tang dynasty honored Laozi (as Mysterious Origin Emperor) as their ancestral sage and elevated Daoism, Emperor Gaozong's reign saw Master Pan expounding the Dao's teachings at this sacred site.

This passage documents the founding and historical transformations of the Tiangzhu Temple (a Daoist monastery) during the Tang Dynasty. In the first year of the Hongdao era (683 CE), the imperial court issued an edict to establish Tiangzhu Temple, designating a thousand-pace perimeter as a protected forest zone where logging was forbidden—this became known as the "Forest of Longevity." During Emperor Zhongzong's reign, the monastery was granted special estates to sustain its incense offerings, resulting in exquisitely crafted buildings that appeared as if not made by human hands, with pavilions and towers seemingly born of nature itself. Though modest in scale, the temple featured complete facilities including star altars and moon terraces, often serving as a resting place for reclusive masters who drank from its springs.

Prominent Daoist masters throughout history—such as Celestial Master (Tianshi) Ye Fashan, Master Zhu Junxu, Celestial Master Wu Jun, Celestial Master Qi Wu, Celestial Master Sima Chengzhen, and Celestial Master Xiahou Ziyun—all practiced here. These figures served as both imperial teachers and companions to immortals, their reputations recorded in classical texts. The monastery grounds also boasted scenic features like three converging springs, twin stone gateways, and ancient medicinal herb gardens, each commemorated in poetry.

Later, Master Zhu surveyed the terrain and reoriented the originally south-facing temple to the north. Though aligned with the mountain’s contours, this violated feng shui principles: the cave entrance now faced away from sunlight, the flanking ridges clashed with the landform, and clear springs counterflowed against the White Tiger position (one of the Four Symbols in feng shui). These disruptions caused the temple’s incense offerings to dwindle and made it difficult to retain practitioners. It wasn’t until the second year of the Qianning era (895 CE) that Qian Liu (King of Wuyue), while inspecting the region to express gratitude for imperial favor and pray for his people, identified the poor feng shui of the main hall as the root of the monastery’s decline. He petitioned the court to dispatch the Shangqing Daoist master Lüqiu Fangyuan, who led over thirty Daoist priests to oversee its restoration.

Zhang Jiaoji conducted biannual purification rituals (Zhaijiao, Daoist ceremonies) for the state during spring and autumn, placing particular emphasis on temple construction. He relocated the monastery's foundation to an auspicious geomantic site characterized by "three peaks and two breast-shaped hills," where the remnants of the alchemical furnace used by the renowned Eastern Jin Daoist Xu Mai still remained. During construction, high ground was leveled and low areas filled to reorient the buildings toward the Jia direction (a geomantically favorable northeast alignment), considered the most auspicious among the Five Tones (Gong, Shang, Jue, Zhi, Yu). The breast-shaped hills were also enhanced to serve as the primary "table mountain" (geomantic focal point). Within just a year or two, the monastery's abbot received imperial rewards twice, the community of practitioners grew steadily, and the facilities became fully equipped—even green oxen and white deer could rest beneath jade trees, while ceremonial banners fluttered ceaselessly above the star altar. Such flourishing vitality, was it not the result of revitalizing Daoist mysticism through geomantic adjustments?

Later, Zhang Jiaoji submitted a memorial recommending the spiritual achievements of Master Lüqiu. The emperor, then captivated by auspicious tales of immortal realms, was delighted to hear of an accomplished adept and promptly bestowed upon Lüqiu the honorific title "Master Miaoyou" (Wonderous Existence) along with ceremonial robes. Though reclusive cultivators typically disdain worldly honors, such distinctions were accepted to propagate the Dharma. Another Daoist, Zheng Maozhang, had practiced in sacred mountains since youth, attuned to profound mysteries (Xuanji, Daoist cosmological principles). Recognizing his extraordinary square-pupiled eyes (a legendary mark of transcendents), Zhang often engaged him in discussions and invited him to stay and teach. Appointed as Deputy Master Miaoyou, Zheng collaborated with Lüqiu in conducting purification rituals during the Three Primes and Eight Nodes (key Daoist ceremonial dates), accumulating merit that benefited both the imperial lineage and common people. Zheng later received purple robes and presided over the monastery's rituals.

The main hall enshrined statues of the Celestial Worthy, Perfected Beings, and the Dragon-Tiger Guardians (Daoist protector deities), complete with attendant figures. A separate Shangqing Meditation Hall was built for quiet cultivation and contemplation, equipped with a fasting hall, kitchen, spaces for cauldrons and bell-ringing, with all corridors and chambers renovated. Breezes often swept through the courtyards, while earthly sounds (Dilai, natural harmonies) drifted through windows. Zhang also secured an imperial inscription for the monastery's plaque—not for calligraphic vanity but to signify enduring legacy.

Master Miaoyou, Lüqiu, possessed innate spiritual brilliance, transcendent as a white crane, his virtue as evident as celestial movements. Clad in rainbow robes, he traversed sacred caverns. His morning devotions were impeccable, his discipline rigorous, making him a model for the Purple Court (immortal abode) and a pillar of the Celestial Capital (heavenly realm). His birthplace, Tianzhu Mountain in Shuzhou (modern Qianshan, Anhui)—this sacred peak nurtured his lifelong quest, wearing out straw sandals in tireless wandering.

This passage records the deeds of Qian Liu, King of Wuyue during the Five Dynasties period, in restoring the Tianzhu Temple (a Daoist monastery). While inspecting historic sites at the foot of Tianzhu Mountain within the Dadong Grotto-Heaven (one of Daoism's Thirty-Six Grotto-Heavens) near Hangzhou, Qian Liu discovered this area had been a cultivation site for practitioners from the Jin and Han periods through the Tang dynasty. Despite wartime destruction, he chose this spiritually potent location to rebuild the temple and selected devoted Daoist priests to practice and perform blessings there.

On the 27th day of the 11th lunar month in the second year of Guanghua era (899 CE), the emperor issued an edict commending Qian Liu for presenting reconstruction plans. The edict stated: although numerous Daoist sacred sites existed across the land, most had been ruined by war. Qian Liu's thorough examination of local records revealed successive emperors' reverence for Daoism. By personally surveying sacred sites, restoring temples, and arranging sincere spiritual practice, he demonstrated loyalty to sovereign and country.

The text particularly emphasizes the sacred status of Dadong Grotto-Heaven, describing it as an abode of perfected immortals since the era of the Three Sovereigns, where cultivators could "ride emptiness and tread light" (levitate) and "emerge from form to enter formlessness" (transcend materiality). With Tianzhu Temple rebuilt, Daoist communities now gather there with continuous bell and chime rituals day and night, conducting regular Zhaijiao (purification ceremonies) to bless the nation's prosperity and protect Wuyue's soldiers and civilians. Qian Liu attributed his ability to govern Wuyue and attain high office both to imperial trust and the protection of orthodox Daoist deities. Finally, he commissioned this stone inscription to commemorate how the Dao's Wuwei (non-action) teaching manifests through such virtuous deeds.

Note: "Six periods" refers to daily cultivation divided into six time segments in Daoist practice, while "eight nodes" indicates important fasting days among the twenty-four solar terms. "Oil-canopied standards" were ancient official processional insignia, and the "golden tally" represents imperial iron-ticket patents symbolizing special honors.

This stele inscription records the memorial tablet erected by Qian Liu (852-932), King of Wuyue during the Five Dynasties period, for Tianzhu Temple (a Daoist monastery). It begins by enumerating all of Qian Liu's official titles and ranks at the time, including Military Commissioner of Zhenhai and Zhendong armies, Salt and Iron Commissioner of Liangzhe, among over twenty other titles, concluding with the signature "Qian Liu."

The text then describes Tianzhu Temple's geographical origins: The Grand Historian Sima Qian once stated that within the Great Wilderness there exist five thousand famous mountains, among which the Five Sacred Peaks (Mount Tai, Mount Hua, etc.) are primary, while ten others like Mount Luofu and Mount Kuocang serve as supporting peaks. Tianzhu Peak derives its name from connecting to earthly veins below while bearing the celestial axis above (the pivot linking heaven and earth), with hidden grotto-heavens and blessed lands at its core. This site is not only a place for cultivating immortality (the "golden azure" refers to Daoist temples, "numinous immortals" to transcendents), but more importantly functions to generate clouds and distribute rain to nourish all things.

Its precise location lies ten li beyond Yuhang's city walls. Following the stream southward through secluded paths for about a thousand paces, one suddenly beholds the monastery emerging amidst encircling cliffs. Historical records indicate that Guo Wen (courtesy name Wenju), a Jin Dynasty recluse, once dwelled here, keeping company with cloud-veiled forests throughout his life without taking office. Legends tell of his ability to tame wild beasts, as recorded in the "Biographies of Recluses" chapter of the Book of Jin. After Guo Wen's feathery ascent to immortality, people established a shrine to honor him. By the first year of the Hongdao era (683 CE) in the Tang Dynasty, it had been expanded into Tianzhu Temple.

The monastery contains five interconnected caverns, the most renowned being the "Great Purification Grotto." Though unfathomably deep, it's said to connect with the sacred Daoist sites of Linwu Grotto and Huayang Grotto, all leading to the "Great Emperor's Subterranean Palace" (the underground realm governed by the Celestial Emperor according to Daoist belief). The site also features three springs, two waterfalls, and one artesian well whose waters converge to form a winding pool surrounding the structures. The water possesses remarkable qualities: cool in summer with visible gravel, warm in winter sustaining duckweed growth—suitable both for drinking and reclining upon. The dry, well-ventilated land fosters pleasant weather, making inhabitants cheerful and long-lived. The serene environment pacifies even tigers and snakes, rendering them harmless.

(Note: The "Great Purification Grotto" is one of Daoism's Thirty-Six Grotto-Heavens, located in Yuhang District, Hangzhou; "Linwu" and "Huayang" rank as the 9th and 8th grotto-heavens respectively; "Great Emperor's Subterranean Palace" refers to the Daoist conception of grotto-heavens connecting to the underground realm governed by the Celestial Emperor.)

The Records of the Great Purification Grotto-Heaven documents the cultivation practices of Tang dynasty Daoist masters at Mount Dapu in Zhejiang—one of Daoism's thirty-six sacred grotto-heavens. During the Zhenguan era (627–649), a master named Xu Mai, devoted to the Daoist teachings, secluded himself here and repeatedly declined imperial summons. Later, eminent Daoists including Zhang Zheng, Ye Fashan (a renowned Tang dynasty master), Zhu Junxu, Sima Chengzhen (courtesy name Ziwei), and Xiahou Ziyun practiced here in succession. Some wandered freely while others settled permanently, all becoming so enchanted by the mountain's spiritual aura that they refused to leave.

During the Baoying era (762–763) amid wartime chaos, rebel forces burned cities to the ground, yet the Daoist temples on Mount Dapu remained miraculously unharmed—a phenomenon attributed to divine protection. At the time, Hangzhou Governor Xiangli Zao and County Magistrate Fan Yun governed with such virtue that the people rallied to them. The Daoist Wu Jun (a master from sacred Mount Song) and recluse Li Xuanqing lived here in peace, but fearing future generations might forget this history, they commissioned a stone inscription on the fifteenth day of the first lunar month in 778 (13th year of the Dali era).

The Record of the New Kitchen Pond adds: Magistrate Fan Yun, noticing the dilapidated pond beside the temple kitchen, ordered the Daoists to renovate and expand it. They reinforced the banks with stone and channeled water to form a proper pool, eliminating the hardship of fetching water. Li Xuanqing documented this project on the first day of the eighth lunar month in 770 (5th year of Dali), likening the new pond to the pure "Bi Spring" praised in the Classic of Poetry—a symbol of noble virtue—and emphasizing how such purified surroundings aided spiritual cultivation.

The Chronicle of the Grand Bell notes that whenever droughts or floods struck, the emperor—reverent toward heaven and compassionate toward the people—would offer prayers. As the thirty-fourth grotto-heaven (a "Celestial Pillar" blessed land), Mount Dapu near Hangzhou proved exceptionally potent for such supplications, with divine responses frequently manifesting. These accounts underscore the mountain's sacred significance in Daoist belief.

This passage records the grand event of casting a giant bell at the Dadong Grotto-Heaven (one of Daoism's sacred cave paradises) in Hangzhou during the Southern Song dynasty. The emperor held this Daoist temple in special esteem, and though its palaces were magnificent, they lacked a great bell—thus an imperial decree ordered its casting. Completed in mid-autumn of 1229 (the year Jichou in the Shaoding era), the bell's resonant tones echoed through the mountain valleys.

The text explains that shifts in mountain mists and clouds reflect the deities' regulation of natural creation. By hanging this bell in a sacred mountain, the emperor both honored the deities' achievements and expressed gratitude. Historically, legends speak of a "Divine Response Bell" from the Dali era (766–779) of the Tang dynasty, used by locals to pray for rain or clear skies. After wars destroyed the ancient bell, this new casting fulfilled a long-awaited restoration.

The newly cast bell embodied perfection: its proportions balanced, its tones clear and lingering without harshness. The bell tower was simultaneously expanded. The emperor dispatched his close official Liu Shiheng to oversee the project, and upon completion, the sovereign was greatly pleased. This demonstrated the current emperor's favor toward sacred Daoist mountains, rivaling past imperial privileges like land grants and royal visits.

Finally, the author draws a parallel between the physical bell and Daoist cultivation: while externally an object, it internally embodies the Dao (the Way). Practitioners should emulate the bell-making process—refining copper by removing impurities to achieve purity, cultivating inner clarity and outer stillness. With profound practice, one may attain the realm of Master Huayang (a Daoist immortal)—roaming the moon palaces with immortals, taming mountain beasts, and perfecting the Golden Elixir (Jindan). Such attainment naturally manifests auspicious signs: phoenixes singing, dragons shedding skins, pure springs flowing, and radiant light illuminating all. This "sacred land nurturing noble souls" has existed across ages. If such heights remain distant, one should at least purify the heart, lessen desires, and realize the true Dao—for virtuous minds naturally attract blessings, fulfilling prayers for rain or sunshine.

This passage documents the historical development and significance of the Lecture Hall at the Dongxiao Palace in Daoist tradition.

The text begins by explaining that the Lecture Hall was built to honor the imperial court's reverence for Daoism. The daily tolling of bells and drums at dawn and dusk, along with incense offerings, serve both to pray for the emperor's longevity and to ensure the eternal stability of the realm—a purpose as enduring as the Daoist sacred sites themselves.

The geographical origins of the Lecture Hall are then described. Legend holds that when Pangu separated heaven and earth, the celestial realm formed first. At this spiritually potent location east of Mount Qian and south of Mount Hang, two celestial pillars once stood. Connecting to the Supreme Subtlety Palace (Taiwei Tiangong, one of Daoism's highest heavens), this site became known as a "cavern-heaven" (dongtian). Its containment of the Three Lights (sun, moon, and stars) earned it the name "Celestial Pillars." Daoist philosophy emphasizes the relationship between Heaven (Tian) and the Divine Emperor (Di), considering earth merely as the supporting foundation.

Originally called Tianzhu Temple, Dongxiao Palace established its Lecture Hall to channel the spiritual energy of these pillars and propagate Dao (the Way) and De (Virtue). The first Lecture Hall, said to be divinely constructed rather than man-made, stood outside the main gate until destroyed by war. Rebuilt behind the main hall during the Southern Song Shaoxing era, it was expanded during the Kaixi period and had its foundation elevated in the Duanping era. Its architecture displays remarkable craftsmanship: rainbow-like beams encircle the structure while rafters resemble galloping steeds. Behind it stands the "Immortal Gathering Pavilion" rockery, with steps leading up to the spacious "Abbot's Quarters"—an ideal setting for discussing profound mysteries.

The text highlights imperial patronage across dynasties: Emperor Gaozong personally inscribed the Duren Jing (Scripture of Salvation) to protect the temple; Emperor Xiaozong composed the poem "Ancient Ravine Pines" honoring Daoism; Emperor Ningzong provided inscribed plaques; and Emperor Lizong granted financial support. The current emperor commissioned Master Chongmiao to oversee renovations. Tragically, the master achieved immortality (passed away) shortly after completing the project. His disciples, including Chudao, continued his mission by requesting scholar Wu Yong from Tongchuan to compose this record.

The conclusion underscores the purpose: constructing halls enables religious teaching, and teaching disseminates the Great Dao (Dadao). This reflects the profound intention behind successive emperors' reverence for Daoism and emphasis on spiritual education.

If the place of cultivation (the hall) deviates from the true Dao, then the practice itself will also deteriorate. Now that the halls have been renovated, has the path of cultivation been renewed as well? In truth, halls may rise and decline, but the true teachings of the Dao are never outdated. What the immortals and sages truly value has always been the essential transmission of the Dao's principles.

The sages teach the world through their actions, while realized adepts (those who have attained cultivation) comprehend truth through spiritual insight. Teaching through personal practice means they do not pursue superficial grandeur in the Dao; listening with the heart-mind means they do not cling to the appearance of words. Today, people construct magnificent temples and adorn them with intricate carvings, yet they fail to recognize that within each person’s body lies a hall of cultivation—the heart is the Scarlet Palace (a Neidan term referring to the heart’s cultivation site), the spleen is the Yellow Court (a Dantian cultivation area), the face holds the Crimson Abode (facial acupoints), and the seven orifices each possess golden passes and jade keys (vital bodily gateways). These inner sites of cultivation are what people neglect.

Some take the Three Caverns Scriptures (core Daoist classics) and the Five Baskets and Seven Thousand Volumes (a general term for Daoist texts) as the foundation of the teachings, spending their days verbally transmitting so-called wondrous methods and treating hearsay as ultimate truth. Yet they fail to realize that since ancient times, this sacred mountain has witnessed the alternation of Yin-Yang, the cycles of day and night, the movement of sun and moon, the stirring of clouds and thunder—yet storms eventually subside, and the mists return to their original purity. The calls of birds deepen the mountain’s tranquility, while the soaring of dragons lifts the mist—within movement and stillness lies the Dao of Heaven. The changing seasons and the growth of all things, the creativity within Wuwei (non-action), the divine mystery within formlessness—these are all natural manifestations of the great Dao, yet people remain unable to grasp them.

The author (Chu Dao) says: Even so, I must record these principles. Though the cultivation sites of past sages have long fallen into ruin, I will clarify for you: Laozi’s teachings take purity, stillness, and luminous emptiness as their root, and kindness, frugality, loyalty, and filial piety as their practice. Seemingly Wuwei (non-active), yet nothing is left undone—this aligns with the Book of Changes; contending with none, yet none can contend with them—this resonates with the wisdom of the Book of Documents. The theory of the "Valley Spirit" (referring to the Dao’s empty nature) approaches the idea of an open and receptive mind, while the metaphor of the "infant" resembles a state of pure innocence. The path of nourishing life and extending years subtly corresponds to the principle of seeking longevity from Heaven. The Zhengao (a Daoist classic) states that "nature unites with the Dao," which is akin to the Confucian doctrine of the "Mean"; Prince (possibly referring to Prince Qiao) speaks of "one Qi connecting with the divine," resembling Mencius’s teaching on "preserving the night Qi." As for the Huainanzi’s exposition on the ultimate state of the Dao—it lies in harmonizing one’s nature so that the world no longer suffers the grief of losing children or the sorrow of bereaved siblings.

The "Records of the Great Purification Grotto-Heaven" contains two essays primarily discussing insights into spiritual cultivation and alchemical realization.

The first essay, written by Wu Yong at the Jade Prosperity Palace of Ten Thousand Longevities, reflects on the essence of cultivation. It states that spiritual practice should emulate Confucian discipline—ensuring no child remains orphaned, no widow is left desolate, animals conceive without difficulty, and bird eggs hatch naturally. After establishing this hall of Dao, one perceives numerous "jade-eyed" practitioners (referring to the luminous eyes of adepts) gathering—how could there be none who yearn for the Great Dao? If one can savor the Dao like tasting honey, temper the mind like tuning a zither, purify the spirit like polishing a mirror, perform good deeds without seeking fame, and pursue learning step by step, then even offers of precious jade disks and grand chariots drawn by four horses couldn't sway one's devotion to the Way. The true sacred path resides within oneself, requiring no external search. This serves as encouragement for "Xiazi" (representing cultivators) and "Yunsun" (representing later generations of students).

The second essay, "Record of the Eastern Yang Tower," recounts the author's journey to Pingdu Mountain seeking traces of the great Song Dynasty Confucian Zhou Dunyi (Master Lianxi). The author discovered two quatrains Zhou inscribed during his magistracy in Heyang—one chanting the "Yinxian Alchemical Formula" (Daoist cultivation secrets) that reveals the mysteries of Yin-Yang creation. It explains that cultivation requires understanding "the child born from the mother" (returning the acquired to the innate). For twenty years, the author cherished these alchemical essentials. Later, while reclusive in the mountains of Yuhang, frequent access to the Daoist canon at Dongxiao Palace revealed how Zhou's verses had already encapsulated the essence of alchemical formulas. The text mentions the Eastern Yang Tower built by Bei Daqin of Yuhang (Daoist name Lingyi), where the author employs "Qian's primal yang spirit" (primordial yang energy) and "Kun's primal yin essence" (primordial yin essence) to explain the foundation of cultivation—how all things emerge from these two primordial energies. Finally, when Lingyi's grandson Shouyi requested clarification of the tower's naming significance, the author reemphasized this fundamental tenet: the primal yin-yang essence constitutes the origin of life.

This scripture elucidates the cyclical patterns of Heaven and Earth's Yin-Yang dynamics, and the intrinsic connection between ritual-music systems and the great Dao of the cosmos.

Heaven and Earth divide into Yin and Yang attributes, naturally establishing hierarchies of nobility and humility. From the perspective of status, Qian (Heaven) takes precedence as the honored, while Kun (Earth) follows as the humble. Viewed through the lens of value, Yin in the foreground represents nobility, while Yang in the background denotes commonality. These sequential relationships generate phenomena of unity-in-opposition—manifesting as mutual repulsion (as in hexagrams "Biting Through" and "Opposition"), mutual attraction ("Fellowship"), and inevitable conflict ("Contention"), never achieving perfect harmony. This very disharmony drives separation and transformation, while mutual dependence enables reunion—this reunification constitutes the "Great Harmony" (supreme state of equilibrium). All beings emerge from harmony and dissolve through transformation.

When spirit (Shen) and form achieve complete unity, it resembles the celestial conjunction of sun and moon, with the primordial Qi of Heaven and Earth returning to oneness. This constitutes the eternal rhythm of cosmic operation and the universal law governing all existence. The sages established ritual-music institutions based on these principles, extending them throughout the world. Authentic ritual follows cyclical reciprocity, while true music observes measured progression and regression. Regarding this great Dao, some comprehend its macroscopic patterns, while others perceive only its concrete manifestations—yet it has never ceased to exist.

After the Zhou dynasty's decline, the ritual-music systems of four dynasties were preserved by the archivists of the Pillar Chamber (a position once held by Laozi). Though some employed rituals for personal cultivation, their fundamental purpose was to actualize "Great Harmony"—tools for regulating Heaven-Earth interactions and nourishing all creatures, never meant for private appropriation. Privatization constricts their significance; only widespread implementation reveals their grandeur. Thus individual lives are finite, yet humanity perpetuates endlessly; persons inevitably perish, but communities endure eternally. Why distinguish self from other? When spiritual eternality is attained, all within the Four Seas can be regarded equally. Are not those with indestructible spirits truly coeval with Heaven and Earth?

Mount Pingdu (a sacred Daoist peak) now lies in ruins, with few stone inscriptions remaining. Therefore recording these principles at Dongxiao Temple (a Daoist abbey) preserves not only Confucian sages' teachings—is this not profoundly meaningful? This account was completed in mid-spring of 1265 (1st year of Xianchun era, Southern Song) by Yang Dong, Academician of the Zizheng Hall.

Postscript: The "Record of Divine Light at Qizhen Cave" documents that in early summer 1231 (4th year of Shaoding era), official Yang Yanzhan toured Jiushuo Mountain, exploring its secluded valleys and deep caverns. On the 21st day of the fourth month at Qizhen Cave, while ascending its eastern and western stone platforms where stalactites formed a canopy-like formation, mysterious radiance suddenly appeared above the eastern platform—luminous as the full moon in bluish-white hues, rising to hover beneath the stone canopy, dimming all torchlight before gradually dissipating. All witnesses marveled at this portent. When Yang inquired about this auspicious sign, Daoist Siming exclaimed: "Ah! This is..."

This passage records a miraculous event and its subsequent developments at the Dongxiao Palace (a renowned Daoist temple located at Mount Dadi in Lin'an, Zhejiang) during the Song Dynasty:

In the Xiangfu era of the Northern Song (around 1018), when the imperial court revered Daoism, Zhejiang Transport Commissioner Lord Chen Wenhui (Chen Yaozuo) led officials in prayer at the Dadong Cave. Suddenly, extraordinary light radiated from the cave, illuminating the mountain forest. Lord Chen reported this to the court and received imperial commendation. Consequently, the temple was renamed "Dongxiao Palace" and inscribed with the plaque "Auspicious Light," becoming a celebrated Daoist event of the time.

By the Shaoding era of the Southern Song (1232), when Yang Boyan (styled Yanzhan, a descendant of Prince Wugong) served as an official, divine light once again manifested in the Dadong Cave. Though Yang humbly claimed he could not compare to Lord Chen Wenhui of old, he believed such auspicious signs must have significance. Thus, he donated funds to purchase land for the temple's kitchen expenses as an offering to the deities. The text particularly mentions a cultivator named Xu Canxuan, who once manifested luminous phenomena on a night of the full moon.

The Daoist Wang Siming (known as Master Yuansu) recorded this event in stone inscriptions, accompanied by a poem titled Verses on Unveiling the Plaque at the Lecture Hall. The poem depicts the celestial scenery of Dongxiao Palace: the towering Tianzhu Peak piercing the clouds, the nine-layered Yunmen resembling emerald screens, and the refreshing breeze flowing through the eastern and western mountain caves. It recalls how Su Dongpo (the Immortal of the Slope) once inscribed poetry here, inviting later generations to sit together in the Cuijiao Pavilion and admire the view.

The latter part employs Daoist allegory to describe spiritual cultivation: passing through the cool cave gate, one may glimpse thousand-year spirit herbs swaying by the waterfall and ten-thousand-year immortal fungi growing beside cloud-rooted stones. The poet summons Daoist immortals like Lüqiu Fangyuan and Sima Chengzhen (renowned Tang Dynasty Daoists) to join Guo Wenju and Xu Yuanyou (both celestial beings) in wandering sacred sites like the Heavenly Altar and Stone Chamber. At Laixian Cliff, they seek the boneless ruo herb (a legendary plant conferring immortality), far removed from worldly dust. The conclusion reveals this as a blessed grotto-heaven where wind and thunder transform, and dragon deities conduct their examinations.

Note: Phrases like "golden stem dew" and "jade leaf wind" are poetic Daoist expressions for celestial energies, while "boneless ruo" refers to the fabled herb of immortality. The entire text reflects the historical context of Song imperial patronage of Daoism, showcasing the joint efforts of officials and Daoists in maintaining temple traditions.

This passage documents the flourishing state of the Daoist sacred site Dongxiao Palace (located in present-day Daqi Mountain, Lin'an, Zhejiang) during the Southern Song dynasty and its associated Daoist philosophy. It begins by describing how Emperor Ningzong's reign (referred to by the phrase "the imperial carriage's southern journey") saw the imperial court holding Dongxiao Palace in special reverence. In the past, it had been the site for casting golden dragons and jade tablets (the highest ceremonial offerings in Daoism), and now preserved the rituals of submitting green memorials and vermilion petitions (documents addressed to the celestial court). Emperors throughout the ages had shown particular devotion to this sacred place.

In the tenth year of the Jiading era (1217), the Daoist priest Bai Yuchan recorded the grand reconstruction of Dongxiao Palace: On that day of gentle breezes and bright sunshine, the State Preceptor Ningguo Zhenren (Perfected Lord) arrived at this immortal abode bearing imperial orders. The emperor personally inscribed three large characters "Yan Jiao Tang" (Hall of Expounding Teachings) for Master Gong Daming, the presiding abbot. When the plaque was formally hung five years later, the calligraphy resembled soaring dragons and dancing phoenixes, its golden radiance illuminating the surrounding vegetation and misty clouds—a symbol of Daoism's flourishing and the eternal existence of this sacred mountain. The newly built Dharma Hall (for scripture lectures) had beams and pillars towering as if reaching the cold heavens, with foundations as stable as the orderly arrangement of stars and moon, comparable to the Jetavana Grove of Buddhism (the realm of soaring forests). It was perfectly suited for installing the Daoist scripture platform (the jade altar), where the profound meanings of the Three Caverns and Four Supplements (the complete Daoist canon) could be expounded, disseminating the arcane mysteries of the Nine Heavens.

The latter part expounds core Daoist philosophy: The Dao (Way) is the origin of the three realms—heaven, earth, and humanity. It encompasses the cosmos yet shows no boundaries; minute as a millet grain yet containing vital energy. The Dao gives birth to Yin-Yang, nurtures divine spirits, and fashions all things without leaving traces. The so-called "Pillar of Heaven" (the giant column supporting the sky) and "Grotto-Heavens" (celestial blessed lands) are ultimately manifestations of the Dao—just as the Dao eternally upholds heaven and earth like the celestial pillar, and fills the grotto-heavens with primordial Qi. The Dao is principle, and principle is the Taiji (Supreme Ultimate), which originates from Wuji (the formless origin). This existence both supports and permeates all things, never ceasing for a moment and present everywhere.

The text concludes with a couplet: "Beneath tranquil clouds over nine peaks, heavenly benevolence expands / Through clear winds in five grottoes, transforming sunlight endures." This depicts the pure scenery of Daqi Mountain's nine peaks and five grottoes (the structure of Daoist sacred grotto-heavens), symbolizing how moral teachings nurture all beings like refreshing breezes.

This scripture expounds the Daoist cosmology of "Grotto-Heavens and Blissful Lands" (Dongtian Fudi) and the history of the Dongxiao Palace at the Great Purification Cave (Dadi Dong) in Yuhang. It begins by exploring the relationship between "Heaven" and the Dao (the Way): while the sky appears vast yet has form, the Great Dao (Dadao) is formless yet encompasses all things. The text uses the metaphor of "Heavenly Pillars" (Tianzhu) - the columns supporting heaven and earth - to represent the Dao, recalling the legend of Nüwa propping up the four quarters with turtle legs, symbolizing how the Dao upholds the cosmos.

The Dongxiao Palace at Great Purification Cave ranks among Daoism's Thirty-Six Grotto-Heavens, paired with Shouyang Tianzhu Mountain in Shuzhou as the "Three Golden Halls and Jade Chambers." Since the Han dynasty, successive emperors established temples here for rituals, continuing through the Jin, Tang, and Song dynasties. After fires during the Southern Song's Xianchun era (1274 CE) and Yuan dynasty's Zhiyuan period (1284 CE), Daoist masters Lang Rushan and Shu Yuanyi courageously led reconstruction efforts. Transporting timber and provisions from distant regions, they first built kitchens and storehouses before erecting the main hall and auxiliary structures, completing the magnificent golden-roofed complex in March 1295 - surpassing its former glory.

The concluding section elucidates the Daoist "Three Pure Heavens" (Sanqing Tian) cosmology: the supreme celestial realm comprises three pure realms (Jade Pure, Upper Pure, and Grand Pure), which though stratified share the same ethereal essence (Qingxu). Each realm further contains three layered heavens, totaling nine celestial tiers with distinct names but identical nature. This explains the mystical correspondence between earthly grotto-heavens and celestial domains.

A Daoist cultivator refines Yang Qi (positive energy) and dissolves Yin Qi (negative energy) through diligent morning and evening practice, harmonizing their own purified Qi (vital energy) with the luminous Qi of the Creator. This supreme purity transcends material forms, becoming imperishable. Recorded by the former Duanming Palace Academician, Grand Master for Splendid Happiness, and Privy Councilor Jia Xuanweng on the 15th day of the ninth lunar month (Yihai) in the Yiyou year of the Yuanzhen era (1295).

Regarding the records of the Haotian Pavilion: The Taiji (Supreme Ultimate) generates Yang Qi through movement and Yin Qi through stillness. The light, clear Yang Qi ascends to form Heaven, to which the sun, moon, stars, thunder, lightning, wind, and rain adhere. The heavy, turbid Yin Qi descends to form Earth, to which hills, mountains, rivers, lakes, and seas adhere. When Yin and Yang transform and harmonize, their balanced Qi gives birth to humanity. All things between Heaven and Earth have a sovereign—the supreme Jade Emperor of the Vast Heaven, who reigns as the highest authority across the Three Realms, governing all beings.

Heaven shelters and Earth carries all things; the sun and moon illuminate the world; the stars move in orderly cycles; thunder, wind, and rain nourish and invigorate; mountains stand majestic; rivers flow and enrich; humanity thrives across generations—all this stems from the invisible power of the Jade Emperor. Daoist scriptures record that beyond the Ten Great Grotto-Heavens (sacred Daoist realms), there exist thirty-six Grotto-Heavens and Blessed Lands, managed by immortal officials as the earthly palaces of the Celestial Emperor. Among these, the Great Purification Mysterious Canopy Grotto-Heaven ranks twenty-fourth.

From the establishment of temples and altars during the Han Dynasty's Yuanfeng era (110–105 BCE) through the Jin and Tang dynasties, this site produced extraordinary adepts and was renamed the Tianzhu Abbey. In the Song Dynasty's Xiangfu era (1008–1016), it became known as the Dongxiao Palace. Ancient texts honor its exalted status, pairing it with the Chongfu Palace on Mount Song as the foremost Daoist temples in the land. Over two millennia, it endured cycles of prosperity and decline, particularly during eleven years of consecutive natural disasters (likely the late Song to early Yuan period, 1274–1284), which reduced its exquisite structures to ruins. Reconstruction proved arduous. Today, beyond the main hall, east-west annexes, and refectory-storerooms, gates and subsidiary shrines were rebuilt through the collective efforts of the mountain's elder practitioners.

The current reconstruction of the Haotian Pavilion is led by Dongxiao Palace's abbot, Master Shu Yuanyi (titled "Clarity-Cultivating, Luminous Simplicity, Dao-Infused Master"), and Master Shen Duofu (titled "Clarity-Cultivating, Nourishing Simplicity, Subtle Wonder Master"). These two eminent Daoists jointly oversee this restoration.

This passage documents two sacred Daoist sites:

The first section describes the magnificent architecture of the Dadong Grotto-Heaven (one of the Thirty-Six Grotto-Heavens in Daoism). The grand hall stands encircled by mountains, towering over twenty meters high with a five-bay width. Its upturned eaves and soaring corners create an unprecedented majestic presence. Though such celestial architecture transcends the mundane world, the divine creative force permeates everywhere. Imagine heavenly music drifting through the Jade Capital (the celestial capital in Daoist cosmology) during immortal banquets, then behold this earthly grotto paradise with its spectacular halls—clearly blessed by heavenly favor. The text uses the human body as a microcosm of heaven and earth: just as the human spirit (Shen) resides in the Muddy Pellet Palace (a crown chakra) like the vault of heaven, the hollow space of the Yellow Court (middle Dantian) resembles the lower palaces of grotto-heavens. If one can guide the spirit to dwell peacefully in the middle Dantian, self-cultivation brings harmony, leading eventually to immortality. Likewise, when lofty deities bestow their gaze upon the mortal realm, one may pray for longevity and national peace.

This pavilion holds great significance, with Vice-Abbot Gao Huichen and Supervisor Jin Changqing contributing greatly to its construction. On the fifteenth day of the twelfth month in the sixth year of the Yuandade era (1302), Deng Mu of Qiantang composed this record.

The second section recounts the origins of White Deer Mountain Retreat. The Dadong Grotto-Heaven originates from Tianmu Mountain, stretching to the southern banks of Tiao Creek, forming western Zhejiang's most renowned Daoist sacred site. Since ancient times, countless cultivators have sought seclusion here to attain immortality. While most mountain springs and rock formations face north, White Deer Mountain uniquely faces south. As the main peak of Dadong Mountain, it features an Ascension Altar above and stone chambers below. Ancient records state that during the Eastern Jin dynasty, Perfected Lord Xu Yuanyou built an alchemical platform here; when his elixir succeeded, white deer came to greet him, hence the mountain's name. Tang dynasty Celestial Master Wu Jun (posthumously titled Zhenjie), whose literary fame rivaled Li Bai's, once established a stone library here. Before his ascension (Daoist term for death) in Xuancheng, he told disciples he would return to the Heavenly Pillar Stone Chamber. Song dynasty figures like Lu Yongzhong, Wang Yuansu, and Zhu Fuchang all attained the Dao here. Since Lu Yongzhong built dwellings affiliated with Dongxiao Palace, nearly two hundred years of fluctuating fortunes followed. In the jiachen year of Yuandade (1304), Daoist Master Shen Jieshi climbed the mountain, gazing afar while reflecting on past sages. Seeing the relics near oblivion, he planned to construct a hermitage. Yet considering the massive undertaking, Xu Hefu proposed: dwellings need not be lavish—simple shelter from wind and rain suffices, embodying the modest spirit of Eastern Jin recluse Guo Wenju (Guo Pu).

This passage describes a secluded cultivation site within the sacred cave-heaven and blessed land of Dadong Mountain in Hangzhou. A practitioner who cared not for thatched roofs and subsisted on simple grains had built several stone chambers in these mountains. Though the dwelling was humble with only basic amenities, its location was extraordinary: facing Tianzhu Peak to the front, backed by the Ascension Altar, flanked by Dragon Cave and Phoenix Cave on either side, with Qizhen Cave visible to the right. The surrounding mountains encircled the site like folding screens, while five giant pines below stood like wings. Cool breezes relieved summer heat, and warm sunlight dispelled winter chill. On snowy mornings and moonlit nights, the scenery reached sublime perfection—an ideal retreat for transcendent sages.

At that time, Deng Muxin (courtesy name Xin) of Hangzhou happened to be dwelling in these mountains. Together with his Daoist companion Meng Jixu and disciple Shi Yuanfu, they constructed a side chamber between two remarkable rocks behind the main dwelling. Shaped like a square houseboat, it fulfilled their aspirations for reclusive cultivation. Deng then commissioned craftsmen to excavate, uncovering five or six extraordinary stones: eastern stones included one hollow-bellied like an alchemical furnace, another with tiered protrusions resembling a water clock, a pointed one with circular perforations like a rhino horn, and a honeycombed specimen full of holes; western stones displayed deep azure hues, exquisitely translucent, standing three-sided like a screen. Though spanning mere meters, the site seemed to concentrate the wonders of countless cliffs and valleys—these mountain essences buried for untold years were finally revealed by discerning minds and excavated by capable hands, becoming rare earthly marvels.

The author reflects: Isn't the innate spiritual Qi (vital energy) within human hearts similarly buried beneath the dust of desires and obscured by worldly concerns? Few achieve self-awakening (lacking discernment) or self-liberation (lacking strength), muddling through life unenlightened. Gazing back at lofty scholars of Jin, Tang and Song dynasties—their realms as disparate as dragons, tigers, rocs and quails—none resonated with my heart as deeply as these stones. During a moonlit mountain excursion, my Daoist companion recounted the stones' origins and requested a name for our dwelling. I named it "White Deer Mountain Lodge" after the locale's original designation, composing this record accordingly. Recorded by Ye Lin of Qiantang at his Dadong Mountain hermitage on the 15th day of the 4th month, 1305 (9th year of the Dade era under Yuan dynasty).

Regarding Yuanqing Palace: This was constructed by Master Shu, then serving as superintendent of Dongxiao Palace (a Daoist temple).

This records the origins of Yuanqing Temple (a Daoist monastery) and the deeds of its founder. Located in Jinnan Township of Lin'an, the temple stands on the birthplace of its founder Master He (Daoist name Yuanyi). His disciple Jin Changqing carried on his work, and their combined Daoist names "Yuan" and "Qing" gave the temple its name.

This area has long been associated with immortal lore. Jin Dynasty historical records describe golden-jade palaces and magical herbs frequently appearing around Lin'an, with records of people attaining the Dao here as early as the late Han Dynasty. The temple's location is exceptionally auspicious: to the east lies Qinhe Mountain, to the west Shijing Mountain, connecting above to Jiuxian Mountain and Tianmu Mountain, and below to Jiusuo Mountain and Tianzhu Mountain. Two streams originating from Tianmu Mountain converge at Dushan, encircling the area like an embroidered ribbon—a landscape of extraordinary beauty.

The founder Master He became orphaned in childhood and entered monastic life alone, studying under Master Xu Yingshi at the renowned Dongxiao Temple. Despite poverty, he diligently pursued Daoist scriptures (Jing) and liturgical practices (Keyi) without respite. After formal ordination in the Dingwei year, he devoted himself wholeheartedly to Daoist affairs—drafting petitions, reciting scriptures, and other duties. When Dongxiao Temple suffered fires in the Jiaxu year and again in 1284 (Zhizheng Jiayin year of the Yuan Dynasty), he rebuilt the monastery from ruins, restoring both public halls and private quarters, allowing displaced Daoist communities to resettle.

Beginning as registrar and treasurer at Dongxiao Temple, Master He gradually rose to become deputy abbot and abbot, later serving as Daoist Registrar of Hangzhou Circuit and Religious Supervisor of Western Zhejiang—always fulfilling his duties faithfully in accordance with ancestral teachings. This account chronicles the lifelong achievements of this Daoist master in diligent cultivation and temple restoration.

This text records the founding history and religious significance of the Yuan-dynasty Daoist temple Yuan Palace (Yuangong).

Yuan Palace was established under the direction of a senior Daoist lecturer, a lecturer of the older generation. Reflecting on his hometown of Jinnan and on the nurturing grace of his parents that he had not yet repaid, the founder felt deep remorse. He held that he could not use the saying “the Most High forgets emotion” as a pretext for evading responsibility. He therefore took out his savings and built this new Daoist ritual site on the old foundation, as an expression of repayment to his roots.

Within the temple was the Liaoyang Hall, dedicated to the Three Pure Ones (Sanqing), the highest deities of Daoism, and the Xuanji Pavilion, used for sacrifices to the Seven Regulators—the sun, moon, and five planets. All the buildings faced toward the imperial palace, and sacrificial rites were held morning and evening. There had formerly been the Daoji Shrine and Yunhui Hall; the newly built temple included three main gates, side chambers on both sides, and fully equipped kitchens, baths, and other facilities. Construction began in the jiawu year and was completed in the jihai year of the Dade era (1299).

The temple buildings were splendid and the divine images solemn. The surrounding mountain forests supplied firewood, the gardens grew vegetables, fields on the city outskirts provided grain for meals, and income from field rents covered the costs of incense and lamps. When the Celestial Master (Tianshi), a Perfected One and leader of Daoism, came there to offer ancestral sacrifices, he saw the grandeur of the temple and was delighted; he wrote out the plaque in his own hand and appointed Changqing as founding abbot, charging him with managing the temple’s affairs.

The text mentions that Changqing and the author’s master, Sun Jinzhengshao, had together recommended worthy men and contributed their efforts to the construction. Later, Zhou Ding and Dong Guining succeeded to its management. Yuan Palace was divided into two transmission systems, the Yuanqing and Dongxiao lineages, with financial affairs under the general management of the Dongxiao lineage. The author, fearing that these deeds would be lost as time went on, specially commissioned someone to compose an account and carve it in stone so that it would be transmitted forever.

Finally, the text explains the meaning of the character yuan: yuan is the source of Qi (vital energy); Heaven, by attaining yuan, becomes clear and bright, can exist eternally without aging, and governs the myriad things without acting as their lord. It lists alternative names of grotto-heavens and blessed lands, such as “Taixuan Sizhen” and “Shengzhen Yuanhua,” showing that the naming with “yuan” has a basis. It also mentions the land lotus, Guan Yin (the Keeper of the Pass), incense burners, bells, and other Daoist sacred objects, indicating that the site’s feng shui is excellent and that it seems to have been bestowed by the will of Heaven.

This passage documents the reconstruction of Chongtian Temple and the Daoist philosophy embodied in the process.

In the Dingyou year (likely 1297), during the second lunar month, a Daoist practitioner (referred to as "the Master") received an imperial decree to oversee the temple's restoration. Two years later in the seventh month, he was officially appointed as the temple's superintendent (Ti Dian Zhuchi). That same year in the twelfth month, Prince Zhenyuan petitioned the emperor to bestow upon him the prestigious Daoist title "Tongming Yangsu Zhenqing" along with ceremonial robes—a rare honor. This master followed Laozi's teachings (referred to as "the Lao tradition"), and fellow practitioners respectfully called him "Master Guilin." The account was recorded in the second month of the fourth year of the Dade era (1300) by Zhang Bochun, a Hanlin Academy scholar.

The text presents profound Daoist insights: Humaneness and wisdom rarely harmonize with innate nature, while the pursuit of joy is inherently challenging; aligning circumstances with aspirations proves difficult, and enduring achievements are rarer still. The natural landscapes of mountains and marshes—their formation and decay, the joy they bring and the spirits' preferences—are not worth obsessing over through the years. Being enslaved by external things contradicts the Dao (the Way), yet complete detachment from them also misses true understanding. Just as common people live naturally without consciously seeking the Dao, while Confucians constantly embody it unknowingly—one may perceive the profound mystery (Chongxuan) through mountains and grasp supreme virtue (Shangshan) through water. When awakening to the Dao through things, where is the Dao not present?

Chongtian Temple was originally founded by ancestors from Wuxing (modern Huzhou, Zhejiang), including Master Sun of Pengshan, Master Gong of Juyan, and Master Zhou of Qingxi. The waterside scenery was magnificent, with autumn duckweed swaying amidst egrets—embodying transcendental ideals. Yet through vicissitudes, these scenes became like the legendary Huabiao Crane (symbolizing worldly changes) and Penglai Boat (representing elusive immortality). The reconstruction at the gateway of Mount Dadi, though less convenient than urban locations, attracted visitors like gathering clouds. Construction followed natural principles: leveling high spots, expanding low areas, clearing tangled growth, and filling depressions—neither obsessing over perfect symmetry nor forcing supernatural assistance (shenyun guishu), thus manifesting the Daoist essence of "the Dao models itself on nature" (Dao fa ziran).

This passage describes the experiences and reflections of Yuan Dynasty Daoist priest Shen Duofu in constructing the Chongtian Abbey, along with the magnificent landscape of the Dadong Grotto-Heaven (one of the Thirty-Six Grotto-Heavens in Daoism).

Building this Daoist temple was no easy task, requiring many years and substantial financial resources. The author expresses his hope that future generations would continue its maintenance and repairs, though this remains a heartfelt wish rather than a binding demand. Through poetry, he praises the towering majesty of Mount Dadi, the endless flow of its waters, and the natural process by which saplings grow into towering trees—just as accumulated earth forms mountains, spiritual cultivation must begin with small, steady accumulations.

The author suggests that practitioners should cultivate themselves as solidly as constructing a great hall, not allowing distracting thoughts like weeds to block their path. He compares mountains to benevolence (Ren) and waters to wisdom (Zhi), emphasizing the Daoist principle of following nature's way and embracing all things. Even something as small as a wisp of cloud or a drop of water can nourish all creation. Both worldly ethics and spiritual practice are indispensable—those who defy the Dao of Heaven will inevitably face retribution.

Quoting Tang Dynasty chancellor Li Deyu (Duke of Zanhuang), who declared: "Those who damage even a single plant or tree of the Pingquan Mountain Villa are no descendants of mine," the author similarly hopes future generations will honor their commitments as steadfastly as preserving metal or stone, passing down the abbey's spiritual legacy. This record was written on the fifteenth day of the second lunar month in 1289 (the twenty-sixth year of Yuan Shizu's reign).

The subsequent section describes the exceptional location of the Dongxiao Palace: situated eighteen li upstream along the Tianmu Mountain creek in Yuhang District, Hangzhou, it boasts the most exquisite landscape in the Liangzhe region. Before reaching the temple, one encounters the "Nine Locks" formation created by two flanking mountains, enveloped in numinous Qi (vital energy). Historical records note that eminent Daoists such as Jin Dynasty's Guo Pu and Xu Xun (Xu Zhenjun), Tang Dynasty's Wu Jun (Master Zhenjie), and Lüqiufang Yuan cultivated here, their traces still visible. Outside the temple stands Mount Renshou, enhancing the immortal atmosphere. Here, natural scenery and cultural heritage complement each other perfectly, evoking a transcendent sense of wonder.

This passage records the reconstruction of a Daoist temple on Mount Dadao (one of Daoism's Thirty-Six Grotto-Heavens) in Hangzhou during the Yuan Dynasty, along with the cultivation philosophy embedded in the process.

Initially, Mount Dadao, though majestic, lay hidden under thickets, unnoticed by people. It was not until the Renwu year of the Zhiyuan era (1282) that Zhou Qingxi, former abbot of the Dongxiao Palace, discovered the site. Together with his disciple Zhang Hanchuan, they cleared over two hundred zhang at the mountain's base, leveling the land for temple construction. The site had previously housed the Chongtian Temple (Temple of Soaring to Heaven), built during the Xianchun era of the Southern Song by Zhou Qingxi's grandfather, Master Lingji Sun, and his teacher, Master Gong Yanjiao, before being destroyed in war.

Construction continued for four or five years without completion until the current Dongxiao Palace abbot, Shen Jieshi (a lineage successor of Zhou Qingxi), devoted himself fully to its restoration. The newly built temple featured elegantly arranged halls and corridors, surrounded by verdant mountains and shaded by lush trees. The text highlights the site's unique atmosphere: on the mountain path, one could hear the chimes of bells and stone chimes without seeing the temple, while inside the temple, the sounds of carriages and horses could be heard without the road being visible. A circular altar was built on the high ground behind the temple for distant views, with stone benches placed on level areas for rest. Hermits were often invited here to play the qin and discuss the Dao.

Zhou Qingxi offered profound insights into cultivation: just as a favorable dwelling environment keeps one away from desolation and danger, settling the mind prevents desires from disturbing one's nature and prevents gains and losses from harming the spirit (Shen). He emphasized that practicing in ancient grotto-heavens like Mount Dadao should transcend worldly concerns, fulfilling the ancestral ideal of "soaring to heaven" in cultivation. The text concludes by noting that this record was written by the hermit Deng Mu on the Shangyuan Festival (15th day of the first lunar month) in the fifth year of the Dade era (1301).

The term "dharma successor" (法孙) refers to a disciple in the lineage transmission. The "Dongxiao Palace" was a renowned Daoist temple during the Song Dynasty, while "Chongtian Temple" symbolized the aspiration for ascension through cultivation. Through the temple's reconstruction, the text conveys the Daoist principle of "dual cultivation of body and mind" (身心双修), valuing both the external environment for practice and the inner refinement of the heart-mind.

Eighteen li west of Hangzhou city stands Jiusuo Mountain (Nine Locks Mountain). Following the winding stream upstream, one sees the foothills on both sides interlocking and coiling around each other, and travelers must thread their way through circuitous mountain paths. After a hundred or so paces, the way ahead seems cut off—this is the first “lock” (a natural pass formed by the mountain terrain). Only after the ninth lock does the terrain become somewhat gentler; this is where Dongxiao Palace is located.

Turning left is East Tianzhu Ridge, and in the northwest direction the springs and rock scenery are at their most beautiful; this is Qingtan Mountain. According to old local gazetteers, such scenic spots as Moon Cave, Ice Jug, Mirror Pool, Sword-Testing Rock, and Surging Emerald Stone Wall are all concentrated on this mountain. During the Xianchun era of the Southern Song, Mr. Zhu Ningshen, who had once served as abbot of Dongxiao Palace, built an ancestral shrine on the south side of the mountain because his ancestral graves were there. After his death, in the Jichou year of the Zhiyuan era of the Yuan dynasty (1289), his disciple Master Sun Chongyi and his grand-disciple Master Shu Jingyi expanded it into the Qingzhen Daoist Abbey, with fifty or sixty buildings. From gate corridors and halls to refectories, kitchens, and bathhouses, everything was neatly ordered; pines and firs formed shade, flowers bloomed in profusion, and by day it was utterly still, as if in a fairy realm.

Inside the main gate there was a flowing spring. Craftsmen cut stone and built a square pool, keeping over a hundred golden crucian carp. Tap lightly on the railing, and the fish gather to feed. The waterfall of Feiyu Spring below the mountain hung several zhang high (one ren is about eight chi), and the water source gushed out right here. In the Gengzi year (1300), when I visited Master Shu, I once took refuge here from the summer heat, drinking and composing poetry with him. One day we climbed to a high place together, and pointing to the mountains he said to me: Crouching Tiger Rock southwest of the palace was the retreat of the Eastern Jin recluse Guo Wenju; the Ascension Altar to the west was where Xu Yuanyou (the Eastern Jin Daoist Xu Mai) ascended to heaven; in the stone chamber below were buried the books and sword left by Wu Zhenjie of the Tang when he departed as an immortal; and the Dadi Cave to the north was where Ji Zixu lived for a long time after attaining the Dao (the Way), and where my ancestor Mr. Xuantong once built a chamber for cultivation, ultimately passing through this cave directly to Huayang Grotto-Heaven (one of the Thirty-Six Grotto-Heavens of Daoism).

Master Shu sighed and said: The way to immortality, though it emphasizes inner cultivation, also requires the numinous Qi (vital energy) of mountains and rivers to awaken it. Looking across a thousand years, the geomantic vital energy of this place has always remained the same. If there are sincere cultivators of the Dao, their achievements need not be inferior to those of the worthies of the Jin and Tang. It is lamentable that most people drown in sensual pleasures, living as if drunk and dying as if dreaming. A hundred years of glory and splendor will in the end scatter with the physical body, while the suffering of the soul wandering through the cycle of rebirth is endless. Why not seize the present and, within the square-inch Dantian (energy center), refine Jing (essence) and Qi (the “spirit banner” refers to the primordial spirit, and the “fire mushroom” is a metaphor for Neidan [internal alchemy]), letting Shen (spirit) and Qi circulate through the body (“returning wind and reversing the light” is a Neidan term); let the primordial spirit ascend to the heavenly realm (Qingdu and Ziwei both refer to the celestial courts) and exchange smiles with the Perfected Lords (Zhenjun) of past generations who attained the Dao? In this way, one would neither bring shame to one’s ancestors nor fail heaven and earth.

Master Meng of Hangzhou, styled Jixu, built a study by the Tiao Creek for reading and named it "Jixu" (Gathering Emptiness) after his literary name. I recall Laozi's words: "Thirty spokes converge in a single hub; it is precisely because of its emptiness that the wheel becomes useful." This shows that emptiness is the fundamental principle by which all things gather—wind gathers where there are hollows, water pools in low-lying depressions, clouds collect in empty valleys, people assemble in vacant dwellings, and the vast emptiness of heaven and earth holds within it the sun, moon, stars, mountains, rivers, plants, birds, and beasts. Who can say that if our minds are empty, the Dao will not gather within them?

Yet the human mind can be either empty or obstructed, while the Dao is elusive and intangible. The phenomena of gathering mentioned earlier are all visible, but the gathering within the mind cannot be clearly perceived. Thus, those whose minds are empty are often obstructed by external things, and the elusive Dao does not gather within them. If the mind lacks boundaries, all manner of assaults will come—joy and anger, sorrow and pleasure gnaw from within, while right and wrong, gain and loss entangle from without. Maintaining even a moment of clarity becomes difficult. Seeking the Dao in this state is like beating a drum to search for a runaway child—utterly futile.

But my teacher Meng is not like this. Though originally a Confucian scholar, he has immersed himself in Daoism, composing poetry and prose with great skill. He cultivated his nature in the Nine-Lock Mountains, observing solitude and fasting for three years. Later, entangled in worldly affairs, he could not fulfill his aspirations and grew deeply troubled. He collected thousands of volumes of books, intending to store them in his study once completed, and planned to discuss the Dao here with recluses beyond the mundane world—the gains would surely be immeasurable.

Yet I would say: If the teacher has no intention to seek the Dao, so be it. But if he truly seeks it, books may become a burden instead. I have seen scholars in this world who master knowledge spanning ten thousand miles and comprehend insights across a thousand years, yet when they turn inward to examine their hearts, few can maintain emptiness and stillness. Thus, the Dao of the sages has become a lost tradition—truly lamentable. I hope the teacher can cast all his accumulated knowledge into the "Land of Nothingness" (the realm of emptiness) and then, within the space of his own heart, sweep it clean at dawn and wash it at dusk, allowing no stray thoughts to linger. In this way, the teacher will progress. Yan Hui began as merely a diligent student but ultimately reached the state of "sitting in forgetfulness," precisely because the Dao gathered within his emptiness. The profound wonder of such attainment must be personally realized. If Yan Hui could achieve it, why can't we?

The lower scroll of records on the Dadong Grotto-Heaven (one of Daoism's Thirty-Six Grotto-Heavens, located in Yuhang, Zhejiang) primarily describes the specific landscapes and mystical features of this blessed celestial abode. Grotto-Heavens are considered sacred cultivation sites in Daoism, believed to be special spaces connecting heaven and earth.

This section provides detailed accounts of Dadong Grotto-Heaven's geographical characteristics—its extraordinary peaks, peculiar rock formations, spiritual springs, and immortal herbs. Notably mentioned are the stone chambers and alchemical wells (Danjing, used for refining elixirs), which served as crucial cultivation sites for ancient Daoist practitioners. The text also describes the grotto's perpetually spring-like climate and the rare flora and fauna thriving within.

Additionally, the records preserve stories of renowned Daoist masters who cultivated here throughout history, such as accounts of certain Perfected Persons (Zhenren) attaining the Dao and ascending to immortality within these grounds. These narratives not only attest to the sacred nature of the grotto-heaven but also serve as inspirational models for later generations of spiritual seekers.