---
title: "大滌洞天記 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5c0179/"
canonical: "https://daozang.app/en/text/KR5c0179/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《大滌洞天記》

Dongshen 洞神部 · 3 volumes · 24,008 characters

## Vol. 1

大滌洞天記卷上

本山鄧牧心編

敍宫觀夫得道之士以無何爲鄉太虚爲家日月之光華烟雲之變化湖海山嶽之浩汗麗澤不過目睫間所寄物爾何待占一丘一壑之勝營一宫一室之安與編户雜處於人間世耶良由古道日微淳風不競馳情嗜欲者豈知有清靜可宗抗志功名者豈信有神仙可學是故太上設教聖皇潜心黄帝問道崆峒堯見四子藐姑射於是周穆草樓發其源漢武竹宫桂館昌其流乃有祕宇殊庭瑶臺金牓散布寰宇幾與五城十二楼俱高不特鍊汞烹鈆以蘄沖舉聲金振玉以迓禎祥而鳧舄凌風翠旌導月往往薄游其間使夫志士辭榮貪夫棄慢頓悟有身之患樂皈衆妙之門豈非移風易俗之大樞機尊道貴德之大條貫哉道經載四海之内凡大小洞天四十有六福地七十有二而洞霄咸有一焉舊志以爲與嵩山崇福獨爲天下宫觀稱首地望之重他莫敢比信矣天造地設者固不以人力爲消長然歷代崇奉之制不可無傳也

洞霄宫兹山爲大滌玄蓋洞天天柱福地在杭州餘杭縣南一十八里郡志云漢武帝元封三年始建宫壇於大滌洞前投龍簡爲祈福之所經今一千五百餘年矣唐高宗弘道元年本山潘先生奉勑面南建天柱觀四維壁封千步禁樵採爲長生之林中宗朝賜觀莊一所

**Interpretation**

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.

後有朱法師改北向乾寧二年錢武肅王與閭丘先生相度山勢復改爲甲向今宫基是光化二年録圖表奏詔㫖褒嘉見天柱觀記錢氏納土時嘗改天柱宫宋眞宗祥符五年因陳文惠公堯佐奏改洞霄宫賜仁和縣田一十五頃悉蠲租稅並賜鐘罄法具等歲度童行一人應天慶等節設醮本州應辦支費青詞朱表學士院撰進呈訖内降修奉仁宗天聖四年詔道院詳定天下名山洞府凡二十處杭州洞霄宫大滌洞爲第五仍命每歲投龍簡遇祈禱封降御香遣中使或郞官入山政和二年住持都監何士昭以宫宇頽圮詣汴京陳乞奉㫖賜度牒三百道兩淛轉運司經理後因方臘之變廢于兵火高宗南渡紹興二十五年發帑出金重建昊天殿于東廡後殿左闢通明館本宫住持兼領焚修于此孝宗乾道二年三月德壽太上皇洎顯仁皇太后臨幸慶成遇庚申甲子聖節帝后本命係朝廷請降設醮本宫書記撰青詞奏呈修奉官差軍士守衛後奏罷軍士以山麓之民充佃火防虞理宗淳祐七年靈濟通眞先生孫處道奏請賜錢益市恒産以禆贍用由是山門規制愈崇廣矣政和間援唐天柱觀例經尚書禮部給洞霄宫印記寧宗慶元二年知宫陳以明以歲乆漫滅重給宋國初聖節道場應奉本縣文武官僚入

**Interpretation**

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.

山建散諸山僧咸至立班自南渡後惟道士就本宫建散而縣官止於普救寺行事凡宰執大丐丐閑去位者以提舉臨安府洞霄宫繫銜咸淳甲戌冬防虞弗憤延燎一空至元丙子後重建未完復燬于甲申之夏今自甲申後再新宫宇規模視昔愈壯專一爲國焚修告天祝壽每遇天壽聖節道場依例就宫建散蒙管領江南諸路道教所總攝江淮荆襄等路道教所以名山事實聞奏至元十八年欽奉聖㫖護持山門至元二十三年十一月欽奉聖㫖護持及本山諸宫觀元貞元年元貞二年大德三年節次奉宣命授本宫住持提點及提舉知宫兼管本山諸宫觀事大德八年六月又欽奉護持及諸宫觀蒙中書禮部鑄給杭州路洞霄宫提點所印信宇内名山自五嶽之外所謂天有八柱而已其五在方外既不可考今見於中國者三而洞霄之盛爲歷代所崇奉幾與五嶽俱尊又非舒州壽陽所可企及豈偶然者故列叙于篇首

通眞門兹門不在餘杭縣四門數内宋紹興年間建謂由此入洞霄也至元年間重建先是宋淳祐間住山貝大欽買石甃路夾樹林木一十八里至九鎖山門

九鎖山門在九鎖山外未至宫三里扁九鎖山三大篆字甚奇古程俱書

外門衝九鎖山大路道龍鳳二洞直上爲棲眞洞

**Interpretation**

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.

路自路口折入會仙橋過翠蛟亭左右厓石夾道勢若雙闕門眞其會扁洞天福地宋理宗淳祐七年賜書

雙牌門自外門入度玄同橋兩門對峙左篆天柱泉有池有焉右篆大滌洞洞所從入也

三門宋紹興三十二年内帑賜錢造至元戊寅山隱齋建癸巳年本齋重建仍造天香亭于後故所無也

虚皇壇在正殿前舊志云唐景福二年錢武肅王按當時儀式疊甃開壇請閭丘先生三元奏籙于此大德庚子增修廣之

三清殿即郭眞君結茅之地殿前三松其所手植今不存矣錢王遷坐庚向甲蓋指此也宋政和間方臘之變惟徽宗本命殿獨存住持道士金致一奏㫖改爲三清殿聖像乃汴京孟成忠所塑號爲絶技至元庚寅復建壯麗殆過於昔有桂柏相間列峙前向

昊天閣在東廡後宋紹興二十五年内帑賜錢造殿大德辛丑重建爲閣四山環抱最爲登覽勝處

璇璣殿在庫院東建炎間建至元辛巳迴紫齋建

佑聖殿舊在正殿左建炎間建至元辛巳怡雲齋建于三門東偏

祠山張帝祠舊在宫門外西阜開禧間内庭賜神像及左右侍從景定間移建三門右至元庚辰壺隱齋建辛卯本齋重建

龍王仙官祠在西廡後宋建炎間建賜額嘉應廟至元壬午清虚齋建今洞天福地二仙官併祠于此

**Interpretation**

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.

從古制也祠下撫掌泉與大滌泉源通俱號龍井初以宋紹興九年内㫖詣洞投鐵簡得雨封善應侯勑朕惟山林川谷出雲氣爲風雨者必加禮秩以謹奉詞矧兹洞天神靈所宅屈伸變化呼吸風雲若時愆陽旋施膏澤有司言狀寵錫侯封用孚惠於烝黎以欽承於涣綍可特封善應侯慶元三年加封善應靈濟侯嘉泰元年加封善應靈濟昭貺侯端平三年加封善應靈濟昭貺廣福侯又特封靈澤公

雲堂在西廡後延接十方雲水宋淳祐咸祐間高道雲會相傳爲口實今南北高士來游來居亦不减於昔日也

旦過寮在雲堂右雲遊僧暫憩之地

諸亭曰翠蛟曰飛玉曰清音曰翠微曰採芝曰九曲見山水門曰谷口曰石室見洞府門曰祥光曰宜霜曰聚仙見古跡門

白鹿山房在石室頂先是陸永仲嘗家石室東偏因爲道院宋妙行修鍊其地凡二十年尸解去是後有天目阮先生居之有泉州陳道士者縁山屈曲開逕結茅相依發土得奇石甚多一帶凡百餘步狀如步障中更兵火阮陳亦亡去大德甲辰建山房于此有記

廨院二所一在餘杭縣西南半里大溪之上後唐長興四年建名天柱廨院宋咸淳年間重修門前有梓林夏日陰翳可愛在三門東偏

法堂在正殿後宋開禧元年内帑賜錢造寧宗賜

**Interpretation**

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.

書演教堂扁至元乙酉重建左右兩石天造地設後有蒼崖橫峙因加人力疊成峰巒中作小洞洞中小路委曲出登其絶

方丈在演教堂後

庫院在東廡至元乙酉重建丹泉流注其間唐李玄卿所記新池在焉

齋堂在西廡大德戊戌重建

道院在西廡後古有三院曰上清曰精思曰南陵今分爲十有八齋中瞰一池諸齋環嚮池水盈涸往往亦關休咎左廡七齋曰山隱曰山素曰岫隱曰嵩隱曰怡雲曰粟隱則上清院派曰迴紫則南陵院派右廡四齋曰清隱曰谷隱曰盤隱則上清院派曰清虚則南陵院派正面七齋曰壼隱曰橘隱曰悠然曰閑隱曰學隱則上清院派曰怡然曰碧壼則精思院派選道堂在西廡後至元乙酉年重建

至道宫在餘杭縣北三十里曹橋西唐文明元年建初名福業觀潘尊師成道于此雲笈所載者宋治平三年改今額前有古松一圍兩合抱後有苦杏二大與松埒鷺鸛巢集其上厨院有宋熙寧間所鑄巨鑊四畔識歲月及施錢姓氏隱士葉玄文詩云猶存巨鑊記熙豐翠靄春深古路通千百春鋤一株樹野田飛下雪花風

龍德通仙宫在餘杭縣市南南唐文懿趙公汝談嘗卜居于此至元癸未住山郞如山愛其溪山之勝罄己資更宫宇一新花木亭池冠於一時天

**Interpretation**

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.

師演道靈應冲和玄靜眞君爲書宫額

元清宫在臨安縣錦南鄉地名新路住山舒元一故廬所在至元甲午即其地建宫樓閣巍峨山水環抱視爲甲觀

冲天觀在九鎖山門外東天柱山所止先是宋咸淳間住山龔文焕建于德清之青坡至元壬午知宫事周允和更建此處今住山沈多福疏鑿泉石栽植松梅頗有徜祥登眺之趣有記錢塘葉玄文隱于是二十年大德丙午正月成道仙去

洞晨觀在餘杭縣東郭河上安樂山東爲陳季卿故址季卿餘杭人世傳遇終南山仙翁以竹葉爲舟者宋景定癸亥住山貝大欽建松行掩映流水迴環植梅一塢扁無盡春先是接待最盛有記

元陽觀在天柱步南三里大滌山後宋咸淳間住山吴處仁建至元辛巳改向重興山深林密門徑瀟然頗有塵外意但游者罕至焉

冲眞觀在湖州路長興州晋葛仙翁鍊丹之地宋咸淳間本宫道士周國壽以古額興建至元甲午住持周貴生修蓋一新周迴流水松行古檜老桂爲佳翫焉

龍德觀在嘉興路澈浦鎭宋景定間本宫道士劉應善建與海涯相接爲士民祈禱之便

玄同觀在杭州城癸辛街先是楊府瞰碧園有蘭亭茂林脩竹之趣至元癸巳住山郞如山建道院大德辛丑改爲玄同觀

明星宫

**Interpretation**

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.

在餘杭縣東二里明星凟之上至元辛卯本宫道士史得芳建道院曰來清大德丙午改明星宫

洞陽觀在台州寧海縣東隅大德癸卯本宫道士楊應世買張氏宅改建

岳祠道院在餘杭縣南湖之上先是爲土人聞武功圃後施地建祠遥望西溪諸山森然拱立祠旁小阜曰鳳凰山以形似名巨石林立流水周旋幾百餘折葛仙翁丹竈據其上下可羅坐數人有亭臨流對之今建道院于祠右扁名鳳山道院

清眞道院在東天柱嶺青檀山之陽宋咸淳間知宫事朱特立建泉石清勝可觀

凝眞道院在九鎖外墓塢至元壬午本宫道士姚崇道自城居移建于此

若虚道院在餘杭縣市西舊爲沃氏居至元戊子住山曹至堅得其地建院

通明道院在餘杭縣相塢至元己丑本宫道士金自吉建爲奉先報本之處

益清道院在臨安縣地名後洪至元壬午本宫道士何自清建

紫清庵在上塢青梓隴山下至元乙酉本宫道士徐允熙建

碧壼庵在李塢石玉山下宋咸淳間副宫李元綱建

溪山庵在天柱步大德丁酉副宫金常清建

閑隱庵在來賢岩後青山下至元己丑本宫道士王允升建

學院庵在天柱嶺西至元辛卯本宫道士陸繼脩建

太平庵在臨安縣大德甲辰道士徐元英建

**Interpretation**

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.

集虚書院在餘杭縣東五里碧塘福地有巨井一所世傳葛仙翁鍊丹于此元貞丙申道士孟宗寳建院爲游居講習之處翰林學士張伯淳書扁隱士鄧牧心作記紫陽山方回詩云天地春藏凍核中時來蜂蝶鬨東風萬端變化根無極一點靈明褁太空妙處千江分朗月飄然六合點冥鴻守玄知嘿交龍虎肯泥丹爐子午紅錢塘仇山村詩云築舍東臯野水濱室中生白座生春了知空洞元無物須信清明自有神幽經草花聊適趣閑窗筆硯不留塵酒經丹訣非吾事萬卷書藏一老身大滌

**Interpretation**

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.")

洞天記卷上

## Vol. 2

大滌洞天記卷中當七

本山鄧牧心編

敍山水浙右山水之勝莫如杭杭山水之勝莫如天目天目之勝未知大滌洞天盖大滌山水發源天目風氣盤礴岡巒紏纏相望幾百里然後藴靈毓秀於此經以苕川之紆餘匯以南湖之蕩莽九鎖外鍵一柱中擎豈非天地之奇觀仙靈之奥區哉郡志載登天目山憑天壇石屋見山皆西南馳雙溪並趍而合于於潜縣岝崿似少駐回望天目層雲中如沈雄古大將按轡其後大勢不可遏少决驟已抵臨安縣大官山者直培塿爾循而至九鎖盖爲罦罳環以天柱諸峰若止息者已而矗矗赴餘杭下武林北高峰而特起爲南高峰揵以八蟠慈雲嶺翼爲七寳鳳凰山昂頭妥尾若翔而集前界大江乃止吁亦異矣杭之山川大較以是觀之兹實録也

天目山太平寰宇記云天目山高三千九百丈周五百五十里多美石甘泉有數百年古木山上兩湖若左右目故名古有東山銘略曰列岳霞上標峰霧裏翠滴煙巒名不可紀有蛟龍池上中下三潭源脉相接徐伍仙故居在石室峰西又漢天師舉家於此上昇兹盖天柱之鼻祖而錢塘所謂龍飛鳳舞又其雲仍也

黄山在宫西北是山最高爲衆山之祖雖百里外亦望見之左發爲大滌右發爲天柱其趾長水灣伏虎岩在焉

九鎖山

**Interpretation**

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.

自餘杭西郭外行十有八里逆溪水上左右合七峰皆拔地數百尺其趾犬牙相錯行路並溪屈折者九故云九鎖好事者悉命以名一曰天關二曰藏雲三曰飛鸞四曰凌虚五曰通眞六曰龍呤七曰洞微八曰雲璈九曰朝元

大滌山在宫北凡四峰於九鎖内最爲巨山西洞據其領石室出其半天壇冠其顚皆山中勝處也是山以洞名之舊志謂大可以洗滌塵心故名大滌雖山川得名未必咸有說而故老相傳當不誣也玄同先生劍履瘞山下

天柱山在宫西南凡三峰與大滌對峙高足相敵由宫外望之屹然若柱又絶頂有石柱高丈餘圍兩合抱此山所以名者盖五十七福地地仙王伯元主之按傳記所載天有八柱其三在中國一在舒州一在壽陽洎今在餘杭者是已洞霄以爲主山故古名天柱觀舊志以爲風清氣和土腴泉潔神蛇不螫猛獸能馴自漢武標顯靈跡建立宫壇歷代祈禳皆在此處也

乳山即宫前案山錢氏所增培者

香爐山在宫前乳山後其峰甚鋭

青檀山在宫東南東天柱右偏其勢不甚高而泉石奇秀爲諸山甲今湧翠石壁與試劍來賢二岩冰壼鏡潭皆在此

青梓山在宫西黄山跡狀如屏嶂與白鹿山對其地平處即上塢

青苕山在宫西青梓山下東連上塢路西達棲眞洞

**Interpretation**

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.

白鹿山在大滌山即今中峰是因許眞君上昇於此天降白鹿下迎故名

丹山在黄山外極高廣綿亘十餘里楊村在其下後有響水石溪流至此輒逢逢有聲

紫竹塢在青梓山西古多紫竹故名

苦竹塢在東天柱嶺首去宫一里許與仙跡岩相並狀如片雲從地湧出欲飛而未起也

苕溪山海經云天目山一名浮玉苕溪出焉今由於潜臨安縣界經餘杭及錢塘界然後入湖州達于震澤郡志以爲夾岸多苕花每秋風飄散水上飛雪然因名苕溪又輿地志云自餘杭西亦名泠溪溪兩涘有琴鶴翁姥四山皆有居民在其下今自宫抵溪口五里名天柱步道旁有井亦名天柱泉盖柱流泉循九鎖山東行達是溪也

南湖此湖每歲梅雨苕水盛時必聚此而後洩于大溪長堤小橋出其髣髴類杭西湖餘時皆涸彌望豐草而已

丹泉(一名天/柱泉)是泉發最高歷天柱山半初但聞有聲殷殷若雷至大滌洞西百餘步始出地上既清且甘大旱不竭有方池瀦焉天宇清明而有赤光四旁苔蘚時作紫暈東坡詩云一庵閑寄洞霄宫井有丹砂水常赤故扁丹泉亭曰清音取左太冲山水有清音之句除引供厨堂及十八齋之外一境田疇咸仰灌溉

厨院方池唐大曆五年令尹范公愔俯見泉脉浸潤命

**Interpretation**

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.

鑿池以便庖厨李玄卿有記

三池在洞天福地門裏路左二路右一若品字然唐乾寧年間錢武肅王開鑿由大滌洞前疊石爲暗溪約里許接天柱流泉瀦畜其中澄澈可愛於池口復爲暗溪曲折五六深合地理

翠蛟亭宋高宗臨幸步月至此愛之賜錢造水閣在宫門外三十餘步自門内三池流注入澗撤池上一二板汹湧若雷變化飛舞山林蔭映作紺碧色故扁翠蛟取坡仙詩亭下流泉翠蛟舞之句仍奉坡像祠事于後亭前有坡羅列坐石游者必登憩焉

冷泉在宫門外會仙橋之東路旁石罅間泉脉甚微四時不絶行者掬取飲之寒勝冰雪故名

桃花泉在龍洞西數十步其泉自石罅橫注入溪昔人每見有桃花片流出莫知從來故名

石門自來賢岩東五十餘步歷坡陀而上即青檀山路右依岩石左臨深坎旁有巨石與岩對峙號小石門

月窟泂酌之旁有巨石圓竅玲瓏廣二尺許深五六尺許曰月窟

冰壼月窟之西有石竇貯泉甚寒而甘曰冰壼

鏡潭泂酌之下有石竇其泉清可鑒物曰鏡潭

試劍若自來賢東行可二百餘步有石裂爲兩如劍所斷故名

湧翠石壁自試劍岩復三十餘步有峭壁面北從地湧起高可一二丈廣二三十丈其上蒼翠玲瓏

**Interpretation**

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."

奇怪萬狀莫可形容盖兹山秀氣發自來賢至此餘半里始盡呈露上有石乳焚之芳香有岩對峙相去僅數尺不容並行若以人力開闢尚可作亭盡意觀覽爾今外向有亭曰翠微

石步障自石室歷數折上有蒼石沿徑聯屬可百餘步名石步障

通仙橋在餘杭入宫大路去通眞門四里宋建炎年間建舊號石門橋大德己亥八月知宫事楊清一重建

道士橋與通仙橋相去半里者本宫祖師建咸呼爲道士橋

朝元橋在宫外四里由天柱步入宫大路俗呼爲湖塘橋咸淳癸酉增構高廣名爲朝元橋

雙仙橋在宫外三里俗呼爲雙橋頭昔郭眞君與葛仙翁倚仗對談于此故名

玉泉橋在東天柱嶺下石府君祠左去宫二里俗呼麻車橋宋建炎間建飛玉泉由此出澗故名

鳴鳳橋在雲根石左俗呼袁家橋宋建炎間建與鳴鳳岩相近故名

會仙橋在棲眞洞牌門前入宫大路跨澗爲橋宋淳熙甲辰道士江安著以早游湖海晚歲歸隱山中捨衣鉢錢重造

玄同橋在洞天福地門裏下通池水出翠蛟亭昔玄同先生與錢武肅王相度地理鑿池架橋故名

敍洞府神仙安在哉列子載渤海有五神山東方曼倩云有十洲嘗所涉歷弱水三十萬里既不勝舟而珠樹琪林瓊樓寳闕又非結駟所及

**Interpretation**

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.

何怪世俗不信以爲荒唐詭誕之言哉然則三十六洞天具在域中其爲神仙之居信邪否邪日月周行中天下入滄海晝夜相禪而不息雷霆發虚空中赫然有聲萬物震動使世俗未嘗聞見而吾言之又肯信乎一介之士苟有遐心尚將逃深林隱空谷渺焉不與世接而沉龍變蟬蛻飲露餐風其去塵土之腥螻入煙霞之杳靄必然無疑者是四海内外不可謂無兹洞不可謂無若人也若青城羅浮武夷句曲向使不名洞天吾知爲仙聖區委羽塊然山爾陽明直數仞之石裂一綫爾亦得以洞天名而青童君仙人郭君各理一焉豈飛行變化之跡無往不到邪玄蓋在大滌山而雲笈云在天目山者豈以大滌爲天目子孫或古人著書未必皆親履其地失於審稽雖信史不免無足異也

大滌洞在宫西北半里茅君傳云第三十四洞天名大滌玄盖之天周回四百里内有日月分精金堂玉室仙官校灾福之所姜眞人主之與華陽林屋邃道暗通相傳洞玄先生入游見龍麟異境花木鮮繁自華陽而歸洞門石鼓廣可尋丈扣之逢逢有聲自此上下皆平如剗削兩旁厓石委曲夾道中間一石若柱倒懸因以隔凡名之過柱一穴如竇内闊丈餘中有圓井無底惟聞浪浪水聲乃歷代朝廷遣使投龍璧之處也

棲眞洞

**Interpretation**

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]

在大滌山前西天柱嶺上去宫三里一名西洞舊志云大滌先生杜琛語弟子何法仁曰汝宜居西洞可以遯世成眞遂名棲眞洞天生罳頂狀若寳盖龕室幽深乳泉滴瀝又東西二臺石閣厓上有龍爪蟠拏蹴蹜之跡或戲以手漫滅翌日視驗如初是知洞龍出入之徑也西臺一石平如棋局白石子如拳委積其上旁列石坐環嚮焉入洞門三丈許有石仙人爲仰卧狀又越華盖西有石龕可容數人

石室洞兹洞一名藏書一名東玲瓏在大滌山中峰前白鹿山下洞中三亢若品字透見天日門有石梁橫界泉脉涓涓注石梁下引而瀦之可供十餘人居者賴之相傳郭眞君登山採藥嘗濯于此名洗藥泉郡志云吴天師筠修鍊之所天師既尸解於宣城指令門人藏書劍於此洞有石室故以名之又景行録載天師云當遷神于天柱石室盖太上俾我煉蛻之處故卜其西麓果有石坐岩扉自然成備如是則不惟書劍亦天師藏眞焉按石精金光經言曲晨飛精藏景録神劍解之道凡暫過太陰紫胞煉度四百年所藏必發盖數足運會其靈自有以發之耳舊志謂天師石室之藏岩扉呀啓信也山腰有石窪樽石茶竈皆仙家之遺跡

白茅洞在宫山西南十里嶺右靈迹巋然按記云晋人遇一道士衣巾爽麗自洞中出詢所自來

**Interpretation**

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.

曰吾白茅先生職此乆矣因名之其門如井縋綆而下一二丈至平地可環坐二十人復偃身下入又二丈許有仙人酒瓮石及石柱二一竅上徹天光境界奇絶第山高路阻希有至者爾

鳴鳳洞在宫外一里道旁山上雖石門阻隘有童稚可入云其間廣埒兩屋旁一小路不知所極上有宂泉流爲丁當音下入方池未嘗减溢耆舊云錢氏時因鳳凰來鳴故以名洞其地亦改爲靈鳳鄉

蛻龍洞在鳴鳳洞相對山厓中相去百步許喬木幽隱岩亢嵌巉深可數丈宋皇祐初羽人於洞間獲龍蛻骨齒角皆具故名記云五洞潜通此其一也

歸雲洞去宫五里在棲眞洞左偏半里許即棲眞之後門深可百餘尺石壁光瑩洞有罳頂亞於前洞按記云是神仙回車之便道故曰歸雲洞門僅數尺下入丈許石皆如瑪瑙五色紋理旋雲飛霞直下方池深不盈尺廣可二尺長可三尺池底白色如累珠鏤玉可愛泉水則盈涸不常又下十數步有白石若瓠者三又下數步左偏上陟則有石盆其上流泉涓涓下入盆内可以盥四周石乳如垂瓔珞復返右偏直下十四五步闊二丈許其中有石如積銅錢者周圍平坦可容三十餘人

敍古跡人事有代謝山川無古今生身千歲之下游心千歲之上登箕山而懷洗耳之風弔首陽

**Interpretation**

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).

而悲餓死之節利害既不相及影響既不相知而田夫野老樵童牧竪猶將躑躅悲歌有泚其顙況高世絶俗慷慨之士哉千萬世同一理千萬人同一心古人遠矣九京不可作矣一旦過其隱遁之地觀其游息之所有不浩然興起如親炙之者乎馴虎岩之坎木無恙昇天壇之丹竈未寒空山無人渺渺愁予豈晋人所能今人不復能邪山中陳迹時有足稽併採異聞附見一二

漢宫壇在大滌洞前漢武帝元封三年所創今其址不可攷矣

昇天壇舊志云昇天壇在山中峰之上又名法象壇上應天而圓下應地而方中應易卦而八角許遠游眞君精研洞典登其上而仙去時天降白鹿下迎故中峰名白鹿山今山頂界松内數丈之地草木弗殖是其遺址也宋政和間猶有卿雲簫吹往來

伏虎岩在宫山西南峻壁間若環堵之室南有路自上而下復陟厓磴方至其所藤蘿深密怪禽晝啼非有道之士不可處也昔郭眞君伏虎於此按晋書云葛洪何幼道偕訪之目擊而已各無所言引嘯而退唐吴天師愛其遺跡每游忘返題詩岩上今歲乆昏剥云郭生在童稺已得方外心絶迹遺世務栖眞入長林元和感異類猛獸懷德音不憶固無情斯言微且深末句盖引眞君與温嶠問答語

仙跡岩去宫一里在行路隔溪厓石上按記云秦始

**Interpretation**

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.

皇驅山岳擬塞東溟嘗役鬼移之山勢欲動勿有仙人叱鬼以身扼厓石使不得去今厓上有肩帔簪冠隱然遺跡温潤光澤苔蘚不生以手摩拭良乆作古桂香云楊傑有詩曰祖龍求仙徒用力駕海欲驅山下石神人倚住不與行留得岩前隱仙跡

來賢岩在宫東南青檀山前嵌空數丈盤石藂竹可以游息宋熙寧間東坡居士爲杭通守與蔡準吴天常樂富國聞人安道俞康直張日華皆幅巾藜杖盤桓于此東坡賦詩云上帝高居愍世頑故留瓊館在凡間青山九鎖不易到作者七人相對閑庭下流泉翠蛟舞洞中飛鼠白鴉翻長松怪石宜霜鬢不用金丹苦駐顔後人名岩來賢作亭其上曰宜霜

石室唐吴天師瘞書劍地宋陸維之朱妙行居焉

撫掌泉在宫内龍祠下深僅三尺清泠可鑿古詩云却疑三尺底别是一壼天其泉五色變易不常每一變則有吉事餘杭圖經載錢武肅王至宫有雙鶴飛舞其上因撫掌招之鶴墜而泉湧漕使陳堯佐因按察至焉問羽士所以名泉之意答曰昔仙人撫掌而泉湧公於是撫掌亦然吴天師觀碣云水旱不易縈照軒宇夏寒而辨沙礫冬温而冒萍藻宋熙寧初有物狀如鰻繞欄楯間兩目如丹時人以杖朴之即墜入泉去須臾陰霧周布一山大水自天柱源來汹湧可畏將墊殿堂乃止或龍

**Interpretation**

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.

之怒也今環甃以石結亭覆其上圍以朱欄者宋高宗嘗酌之也

明星瀆餘杭圖經云在縣東十里二百步周迴一百五十步溪之南塘歷朝勑使投龍簡於天柱大滌洞必先祭明星瀆九域志載餘杭古迹亦然父老相傳云昔有人晝見星燦然故名溪下多潭皆遇水决衝而成自新堰以西第三潭最深瑩而闊者是也父老云瀆之南瀕路舊有道家居遺址尚存今地屬本宫建宫亦曰明星

藥圃在來賢岩宜霜亭下夏侯天師種藥於此芝畦木塢百藥之植靡所不有常施藥於廛市隨縁深淺而與之一日樵者聞圃内有物大嘷隔籬窺見天師策鞭乗一獸似虎非虎行疾如風入東山而去今四山産藥草六十餘種圃跡猶存

葉天師講堂舊志載在山門外天師役鬼神所建制度宏巧絶不類常工開元中天師講道德度人諸經於此有仙花靈鶴自天而下吴越高士輻凑聽法咸有所悟願居弟子列者三百餘人惟語以濟恤孤貧感愧覆載忠孝君親重人性命淨身心絶奢侈即爲道家之根緒也荐經兵火遺跡不存今移宫中爲演教堂

草堂錢氏所創唐昭宗景祐二年武肅王以居閭丘先生既而旬旦入山問道每三元開壇授法籙號上清壇御史中丞羅隱皆入室者也堂外環列雲房爲志人弟子栖息之所朝暮

**Interpretation**

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.

入室退即閉關下惟或持經或論道或鍊神修眞各有所至今道院上清流派所自出也

晝樓一名垂象樓暨天師所居天師少好經史著述不輟其中卷秩委積左右常晝採日魂夜飲月魄盖紫文之上道也東西壁各置一竅僅可容面是採鍊之户白元鑒有詩其址亦在今道院内爲精思流派

南陵亦今之道院址因許眞君居宫北之大滌山既而昇舉預報南陵知己曰來日上朝玉帝矣至期登陵北望果見彩雲滿空眞君乗白鹿冉冉而去故名此地爲南陵今别爲流派也七閩道士王介詩云飄飄遺鶴去尋眞野客重來嘆復呤許邁林中丹竈冷郭文山上白雲深南陵事古都非昔北嶺歸期直到今珍重玉京無限意待將功節養高岑

嘷亭在餘杭縣南五里晋郭眞君居大滌山常出市肆貨藥有虎自隨令伏此歸晚則虎嘷故曰嘷亭今山下澗石奇怪流水潺湲是也

聚仙亭舊志云其基爽塏爲天柱峰之乳俯瞰宫中最爲清勝玄同先生創亭占氣于此乾寧間衆聞亭上環珮之聲異香逆鼻走報先生先生曰洞天仙官朝謁北辰今夕百靈聽講上請大法來至是亭爾因名聚仙陳丞相堯叟詩云古檜森羅燒藥竈綵雲飄洒聚仙亭

祥光亭在大滌洞口錢武肅王微時卧巨石上指洞曰余異日富貴當建亭覆此石及貴作亭營

**Interpretation**

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.

飾甚盛而瘞石亭下樵夫聞見有仙人奕棋亭上迫之則失所在祥符五年中使白公漕使陳公及州縣官皆至天氣澄澈了無纖翳方秉爐炷香忽有五色雲自洞中出上亘霄漢下瀰漫林麓時羽人從騎皆在雲氣中若仙官之朝玉京也數刻方散表奏其事名亭曰祥光今扁大滌洞天

通明館在昊天殿左宋高宗臨幸寢食于此几榻咸在後樓宜縱目看山

神應鍾舊志唐大曆四年台州黄岩大旱徧禱弗應遂祈于杭之大滌洞既雨土神見夢于邑大夫曰宜鑄金爲鍾以酬厥貺大夫從之逮宋宣和間更三百六十餘年毁于火紹興八年道士周希及等收拾破壞且將復鑄禱之神則曰治于故地乃成不得已從之明年鍾成赤城左璠銘曰壞于數匪壞于火成于神匪成于人作于此用于彼福吾邑無有已故號神應鍾

西洞神光宋紹定辛卯有楊公伯嵒者武恭王之孫游山至棲眞洞方舉火仰視華盖忽有神光發層臺上青白相半冉冉而昇圓如滿月乆之方隱公嗟異留詩山中有東臺仙子許叅玄滿月光明現大千句道士王思明嘗立石識其事

松花石凡兩株在璇璣殿前今不存

重榮木餘杭圖經載宫外有大櫟木相傳唐咸通二年吴天師所種至宋咸平元年無故自枯歷

**Interpretation**

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).

十五年祥符壬子復榮漕使陳公堯佐異之圖狀進呈併奏五色雲現及地湧泉事尋降旨設醮以褒神異故改洞霄宫後熙寧三年五月一夕風雷大震不知是木所之人以爲靈化焉

無骨箬宫山周回百里多生紺箬昔晋許遠游眞君上昇語弟子曰吾有金丹十劑汝等功行未圖非可遽服已藏山中無骨箬下他日有縁者遇爾後役夫採薪或帶箬歸往往臨爨得之採時不見無骨者有好事者攀縁幽討終年不得蓋仙人所藏非宿生縁契不可倖致

擣藥禽禽止有二伏藏深樹間夜鳴達曙宛然擣藥聲晝夜間鳴第見人則遠去故無識者

石香鼎宋學士陳公堯佐授外臺日謂道士馮德之曰嘗夢游名山見仙人以鼎鼐相期何敢過望馮曰學士人望所歸名列仙籍世間富貴何足相浼後果大用造紫石巨鼎二置祥光亭上其一銘曰爐之質刳中起煙人之體虚心養元不用之用自然而然爐兮人兮兹謂道焉其二銘曰山之高兮巉巉出雲洞之深兮幽幽宅眞鸞鶴一瞬鳧鷖百春安得而往葆光嗇神

四山界松宋淳熙三年知宫章居中凡宫山崗阜與民接者悉樹以松親董工役既成春秋二時每指引後進登山以識疆界今四山虬枝龍形環列森立圍皆丈許其經始培植之功不可泯也

應夢游詩

**Interpretation**

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.)

宋元豐己未趙清獻公抃再帥錢塘抗章告老歲甲子八月忽來游山謂道士沈日益曰近夢入眞境宫闕巍峨有數道士相迓詢之曰此洞霄宫既覺思之兩典是郡未嘗至此故冒暑來今觀泉石樓觀與夢中所見無異豈仙聖有縁邪留詩曰龍宂藏身穩泉源撫掌清紅塵人絶離白日世長生我分譜冲寂誰能顧利名夢中休指笑又作洞霄行陳文惠公書字宋祥符壬子陳文惠公堯佐典領漕職時表奏興修宫宇改宫額奉㫖書勑賜洞霄之宫六字

誦度人經餘杭圖經載洞霄宫主首道士誦度人經多著奇驗每就所居側龍潭上持念一日有老人從潭中出跪曰弟子即龍王也每聽經文無任皈仰今竊有請焉師纔到潭上則幽衹皆起敬不退殊不自安願只宴坐齋中不妨日課百靈得以休息當日置仙鮮乳二斤以供齋饎道士許諾明旦厨人報几案間得乳鮮潔莫知從來果重二斤後日日常然居數歲忽累日不至心疑之偶至水次復見前老人曰乳乃世間物弟子無有第忝爲土神凡世間欺人取嬴者得陰攝之此去有市户董七好舞秤權以十四兩作斤故從而掠焉今其人不在厥父自主店業未嘗罔利故不可取非失約也道士嗟嘆每宣言村落間導人爲善鄉老至今能言但忘其姓名及歲月耳大滌

**Interpretation**

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)

洞天記卷中

## Vol. 3

大滌洞天記卷下當八

本山鄧牧心編

敍碑記

天柱觀記天柱觀者因山爲名按傳記所載皆云天有八柱其三在中國一在舒州二在壽陽洎今在餘杭者皆是也又按道經云天壤之内有十大洞天三十六小洞天如國家之有藩府郡縣遞相禀屬其洞天之内自有日月分精金堂玉室仙官主領考校灾祥今天柱山即眞誥所謂大滌洞天者也内有隧道暗通華陽林屋皆乗風馭景倏往忽來眞蹤杳冥非世俗所測而況大江之南地兼吴越其峰巒西按兩天眼之龍源次連石鏡之嵐袖東杭浙江之迢派可謂水清山秀兼通大海及諸國往還此外又有東天目西天目及天竺之號得非抗蒼涯於穹昊聳絶壁於雲霄立天爲名以標奇特耳若乃登高遠望則千巖萬壑金碧堆疊龍蟠虎踞靈粹滋孕代生異人非山秀地靈之所鍾襲其孰能與於此乎就中天柱風清氣和土腴泉潔神蛇不螫猛獸能馴自漢武帝酷好神仙標顯靈跡乃於洞口建立宫壇歷代祈禳悉在此處東晋有郭文舉先生得飛化之道隱居此山群虎來柔史籍具載乃於蝸廬之次手植三松虬偃鳳翹蒼翠千載今殿前者是也洎大唐創業以玄元皇帝爲祖宗崇尚玄風恢張道本天皇大帝握圖御宇授籙採符則有潘先生弘演

**Interpretation**

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.

眞源搜訪神境弘道元年奉勑創置天柱觀焉仍以四維之中壁封千步禁彼樵採爲長生之林中宗皇帝玉葉繼昌玄關愈闢特賜觀莊一所以給香燈於是臺殿乃似匪人工廊檻而皆疑化出星壇月砌具體而微則有被楬幽人據梧高士挹澄泉之味息青蘿之陰葉天師法善朱法師君緒吴天師筠暨天師齊物司馬天師承禎夏侯天師子雲皆繼踵雲根棲神物表骨騰金鎖名冠瑶編出爲帝王之師歸作神仙之侣金錯標宇翠珉流芳昭晰具存不俟詳録其餘三泉合派雙石開扉藥圃新池古壇書閣各有題品足爲耿光鏐此際蒙聖朝疊委藩閫綰闔閭之封略統勾踐之山河寵極蕭曹榮兼渾郭𥾝懷斯地實邇維桑素仰眞風備詳前事但以此觀創置之始本對南方後有朱法師相度地形改爲北向雖依山勢偏側洞門其洞首陰背陽作道宫而不可致左右崗瓏與地勢以相違背洞門而不順百靈使清泉却侵白虎致使觀中寥落難駐賢能皆爲尊殿背水激衝之所致也乾寧二年鏐因歷覽山源周遊洞府思報列聖九重之至德兼立三軍百姓之福庭於是齋醮之餘徧尋地理觀其尊殿基勢全無起發之由致道流困窮二時而不辦香燈竟歲而全無醮閲遂抗直表上聞聖聰請上清道士閭丘方遠與道衆三十餘人主

**Interpretation**

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.

張教跡每年春秋四季爲國焚修鏐特與創建殿堂兼移基址山勢有三峯兩乳兼許邁先生丹竈遺跡猶存遂乃添低作平减高爲下改爲甲向是五音第一之方而乃添培乳山却爲主案尋即一二年内法主兩霑渥恩道侣益臻常住咸備青牛白鹿堪眠琪樹之陰降節霓幢不絶星壇之上得不因移山勢而再振玄風者哉尋又續發薦章奏閭丘君道業聖上以仙源演慶眞派流輝方瑶水以遊神復華胥而入夢欲闡無爲之教欣聞有道之人勑賜法號爲妙有大師兼加命服雖寒栖帶索之士不尚寵榮在法橋勸善之門何妨顯赫其次畢法道士鄭茂章生自神州乆棲名嶽玄機契合負笈俱來鏐幸揖方瞳常留化竹副妙有大師三元八節齋醮同修福既薦於宗桃恩惠頗霑於軍俗尋發特表蒙鴻恩繼賜紫衣焚修於此其大殿之内塑天尊眞人龍虎二君侍衛無闕其次别創上清精思院爲朝眞念道之方建堂厨及陳鼎擊鍾之所門廊房砌無不更新天風每觸於庭除地籟時聞於窗户兼爲親蹤觀額以炫成功非矜八體之能貴立永年之志妙有大師閭丘君靈芝異禀皓鶴標奇誕德星躔披霓靈洞朝修虔懇科戒精嚴實紫府之表儀乃清都之輔弼加以降神之地即舒州之天柱山也遊方有志躡屩忘疲自生天柱之前

**Interpretation**

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.

駐修天柱之下察其符契信不徒然乃此修崇實同搜抉所謂道無不在代有其人爰自開基至于功畢備仙家之勝槩暢聖祖之眞風遂録畫圖封上進奉光化二年十一月二十七日詔㫖勑錢鏐省所奏進重修建天柱觀圖一面事具悉我國家襲慶仙源遊神道域普天之下靈跡甚多然自兵革荐興基址多毁沉兹幽邃豈暇修營卿考一境圖經知列聖崇奉親臨勝槩重葺仙居仍選精慤之流虔備焚修之禮冀承玄貺來祐昌期豈唯觀好事之方抑亦驗愛君之節既陳章奏披翫再三嘉歎無已想宜知悉冬寒卿比平安好遣書指不多及懿夫地出靈阜天開洞宫三皇之前眞聖非一莫匪乗虚躡景出有入無雖或掛於傳聞不可知其名氏皆分洞天而理即大滌居其一焉天柱觀晋漢已來迄于唐室修眞之士繼躡清塵當四方俶擾之時見一境希夷之趣今也仙宫嶽立高道雲屯六時而鐘磬無虚八節之修齋罔闕有以保國家之景祚福兩府之蒸黎鏐今統吴越之山河官超極品上奉宗社次及軍民莫不虔仰神靈遵行大道時也聖明當代四海皈依忝蒙委以東南封功臣兼頒金券家山衣錦秉兩道之油幢上承一人倚注之恩次乃是正眞護持之力玄元至聖崇敬福生大道眞科是無爲化致乃及身於此合刊貞石

**Interpretation**

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.

用俟後賢時光化三年七月十五日記定亂定國功臣鎭海鎭東兩軍節度使浙江東西等道觀察措置營田招討安撫等使兼兩浙鹽鐵制置發運使開府儀同三司檢校太師兼中書令使持節都督杭越等州諸軍事兼杭越兩州刺史上柱國彭城郡王食邑五千户食實封二百户錢鏐

天柱觀碣太史公稱大荒之内名山五千其在中國有五嶽作鎭羅浮括蒼輩十山爲之佐命其餘不可詳載粤天柱之號潜霍及此三峯一稱矣蓋以其下擢地紀上承天維中函洞府之謂豈唯藴金碧宅靈仙所貴興雲雨潤萬物也自餘杭郭泝溪十里登陸而南弄潺湲入崢嶸幽徑窈窕纔越千步忽巖勢却倚襟領環揜而清宫闢焉於是傍訊有識稽諸實録乃知昔高士郭文舉創隱于兹以雲林爲家遂長往不復元和貫於異類猛獸爲之馴擾晋書逸人傳具紀其事可略而言自先生悶景潜昇而遺廟斯立暨我唐弘道元祀因廣仙跡爲天柱之觀有五洞相鄰得其名者謂之大滌雖寥邃莫測蓋與林屋華陽密通大帝陰宫耳爰有三泉二𣷾一濫殊源合派水旱不易擁爲曲池縈照軒宇夏寒而辨沙礫冬温而冒萍藻既漱而飲之曲肱而枕之樂在其中矣土無沮洳風不飄厲故棲遲者心暢而壽永磐礴紆奥氣淳境美虎不摶蛇不

**Interpretation**

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.)

螫而況於人乎正觀初有許先生曰邁懷道就閑荐召不起後有道士張整葉法善朱君緒司馬子微暨齊物夏侯子雲皆爲高流或遊或居窮年忘返寳應中群冠蟻聚焚爇城邑蕩然煨燼唯此獨存非神靈扶持曷以臻是州牧相里造縣宰范愔化洽政成不嚴而理遺氓景附復輯其業筠與逸人李玄卿樂土是安捨此奚適恐將來君子靡昭厥由故覈而志之表此堅石大曆十三年正月十五日中嶽道士吴筠記

厨院新池記遇知己而用者匪唯於人物亦有之初厨院因前池餘派浸潤坳堂數步及霤纔供厨飪滌器而已邑大夫順陽范愔跡累人群心在遐曠每休沐之暇訪道山林見其有天造池沼之形而隧爲溝竇乃命黄冠等頤指廣袤鑿周宇下駢石以涯之畜流以深之清瀾忽平秋陰滿院執爨無欲清之僕挈瓶無汲深之勞不造機事而功贍於物范公實所謂新池知己矣靜勝則道淳境幽則神王予與吴天師采眞洞府朝夕窺臨瑩徹心膽滑昏潜遁事苟愜於心則與登姑蘇望五湖而齊矣故因碑籀餘地刻石誌之猶詩人有泌泉之作大曆五年歲號閹茂八月一日處士李玄卿記

洪鐘紀聖天子握符御極敬天愛民遇雨暘稍愆禱于群望所至感格其靈績寂彰者則杭之大滌也是山居洞天三十有四爲天柱福地距

**Interpretation**

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.

行都三舍御前崇奉有年矣宫宇宏壯獨闕巨鐘使命繹奏聞上思所以揭虔表靈廼紹定己丑病月丁亥有㫖命鑄仲秋己未告成夫山川流峙雲氣出没明神所以代化工而施利澤也霓楝横空鴻音徹漢聖天子所以鎭名山而昭丕貺也神有顯功上有垕報此殊庭盛事可無紀乎載攷圖籍唐大曆中有神應鐘台之黄巖因禱旱醻德卿人每以驗晴雨經建炎煨燼聲弗逮初開禧邊帥畢再遇於淮泗獲景靈舊鐘漕臣黄犖求寘之大滌亦既弇止然物乆則弊剥極宜復其革故鼎新必須時應數邇者宸命既頒幣出内帑工擇國良賜度牒以資其費融兼金以美其質衆橐一鼓大器立就其形不侈不弇不厚不薄其聲不石不播不柞不鬱鐘成樓亦加肆殆時數之偶歟近臣劉世亨承命凡事盡畫宣勞圖形以進天顔闓懌猗歟盛哉聖天子嘉惠名山與先朝賜田臨幸匹休於無窮矣夫形而上者謂之道形而下者謂之器鐘器也而道寓焉儻能因以永道則銷去鑛錯保合粹和内明外寂力到功深窮邃徑於華陽侍宸遊於月殿服猛獸於岩前藏金丹於箬下自然山川呈瑞神物薦休鳳鳴高崗龍蛻幽穴清泉沸井祥光燭天所謂地靈人傑豈昔有而今無邪無己則澄神寡慾體道修眞庶幾善人以多嘉祥自應雨可請暘可祈

**Interpretation**

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.

尚無負於清朝欽崇之意乃若聽考擊於晨暮昭報稱於熏修祝聖壽而保皇圖與洞天福地同其乆者又不待言喻也朝議大夫權尚書刑部侍郞兼同修國史實録院同修撰兼侍講曹叔遠撰

演教堂記盤古開闢宇宙天先成而地後定故都天之號柱於八極者三不周以北存而勿論可也惟灊山之東杭山之南積氣温厚有雙柱峙焉以其上通太微之室故曰洞天以其中伏三辰三根故曰天柱道家者流好言天與帝而不以地對蓋維持主宰者在上地不過承之而已洞霄舊號天柱觀而演教堂則又接天柱之乳而流出道德者也先是堂列大門外傳者曰神營化造不類目巧之室殆未可知也後遭兵燬更創於正殿後紹興肇其迹開禧奂其宇端平又峻其基室虚而白楹廣而閑雌霓抱梁陽馬承楄堂之背疊石作巘曰聚仙亭翼步欄而上曰方丈室眈眈乎廣厦眞可談混元論黄虞矣矧惟我高宗皇帝曾手書度人經以鎭清眞之場孝宗皇帝御製古澗松詩以尊不老之道玉字扁於寧考金錢錫於慈皇今主上又勑命冲妙師大明董集斯事列聖修道崇教何其盛也堂甫成大明羽化而師孫處道與監宫大年及大欽述師之志綜其本末求記於潼川吴泳泳曰汝知所謂堂者因教而有堂邪所謂教者因

**Interpretation**

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.

堂而有教邪向者堂弊教亦弊邪今者堂新教亦新邪吾與子言堂有成壞而教無新故仙聖之所重惟教耳然聖人以身教也眞人以神聽也以身教故不悦道之華以神聽故不逐言之迹今營一畝之宫築環堵之室既勤樸斲又塗塈茨輪焉奂焉惟欲其美而身有玉廬心有絳宫脾有黄室肺有皓庭面有赤宅耳有三門喉有十二樓兩眉有紫户青房七竅有金關玉鑰皆自己之堂也而不能微也指三洞十二部爲教母綜五笥七千笈爲道樞勃勃旋於珠口團團走於環中便以口之所授爲演妙耳之所聞爲證眞而自有此山以來陰陽之浸昏曉之割日月之相推雲雷之相盪飄風暴雨卒歛於無雕煙縷霞復歸於朴鳥啼而林幽則動中有靜龍勢而霧滃則寂中有感變通而爲四序流形而爲品物不宰之宰不神之神皆自然之教也而莫之悟也處道曰若爾吾記則歷劫以至于今千聖之户庭荒矣雖然吾復爲子通之老氏之學根以清淨虚明行以慈儉忠孝其無爲也無不爲也近於易不爭也莫之爭也近於謨谷神之說近於虚受嬰兒之喻近於若保修養而引年近於祈天永命眞誥謂性與道合由道之體近於中庸王子謂一氣孔神於中夜存近於孟子若夫淮南原道之極至於和與性使父無喪子之憂兄無哭弟之哀

**Interpretation**

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.

童子不孤婦人不孀獸胎不殰鳥卵不殈則又吾孔門家法也作是堂已玉眸詵詵豈無望道而欲見者倘能味法如蜜調心如絃滌神識如鏡爲善無近名爲學不躐等雖有拱璧駟馬不能易吾進道之心則聖眞在己不必問鄰矣霞子研之哉雲孫瑩之哉淳祐三年七月既望寳章閣學士朝請大夫提舉隆興府玉隆萬壽宫中江縣開國子食邑六百户賜紫金魚袋吴泳記

東陽樓記余裏登平都山訪濓溪周子舊遊亂碑中得小片周子題兩絶句點畫勁正猶存温厲之氣官合陽時筆也其一詠陰仙丹訣云始觀丹訣信希夷蓋得陰陽造化機子自母生能致立精神合後更知微又從山中人得觀丹訣一篇二十年間往來于心未忘也先墓在餘杭廬居山中數遊洞霄道藏寫本甚眞山廬無事時得假借無何閲之徧則知丹訣所云周子一言蔽之矣宫殿都監貝其姓大欽其名餘杭人賜號靈一作小樓寮中不侈不約可詩可觴愛其翼然於塵外也與客造焉請名適朝陽出高崗之上因作東陽樓三字遺之摘陰仙訣中語也今又十餘年矣丹訣則已忘之惟周子詩中之意炯然心目靈一之孫守一囑如圭來言曰靈一年八十六而卒願得向者名樓之義以發其幽光余曰乾元陽神吾資以始坤元陰精吾資以生元一

**Interpretation**

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.

也而分二體於是有尊卑有貴賤以尊卑言則先乾而後坤尊當在先也以貴賤言則先陰而後陽貴當居後也既有先後則有嗑有睽有同有訟不得而齊焉不齊則離離去爲變相保則合合爲大和物生於和死於變精神合一即日月合一日月合一乾坤之元復爲一此天地之正道萬物之公理聖人以是制爲禮樂達之天下禮無往而不來樂無進而不返斯道也在人或識其大或識其小未嘗墜也周衰道微四代禮樂之數掌於柱下史乃或取之以養其生雖然禮樂者大和之器也所以建天地溥萬物非有我之所得私也私之者小之也知廣而充之則大矣是故一物有盡而萬物無終一身有終而萬人無盡矣又何人己之分靈一以壽終矣四海之内一視而同其未死者皆靈一也不與天地同長乆乎平都煙塵蒼莽石刻之存者幾希由是以志諸洞霄尚不泯乎儒先之遺意不亦可哉咸淳元年中春資政殿學士宣奉大夫眉山楊棟記

棲眞洞神光記紹定辛卯孟夏郎官楊公彦瞻游九鎖山幽巖邃谷無所不歷二十有一日至棲眞洞登東西兩臺洞絶頂故有若華蓋者方舉火燭之忽神光發東臺上圓如滿月青白相半升華蓋而止火爲奪明良乆乃散觀者驚異公顧問偕行羽衆是何祥邪思明對曰嘻二百

**Interpretation**

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..."

二十餘年矣在祥符間國家崇尚玄教淛漕使陳文惠公率官屬有禱于大滌洞維時洞中出現是光照耀林麓文惠公表奏朝廷詔㫖褒嘉始改洞霄宫額而扁亭祥光爲一代盛典方今玄教之盛不異祥符公以勳舊子孫歷官郞署名位德望豈出文惠公下兩洞神光皆有爲而發非偶然者公憮然曰予何人敢望文惠公哉休徵之來偶相符契然不敢上負洞天之靈乃捐金買田若干以助齋庖以答神貺嗚呼攀天目漢元封彰神顯異何代無之謹以身所親見感動當世者刻著于石使來者有攷且無忘楊公之德公名伯嵒彦瞻其字和武恭王孫好善忘勢不異儒家子時有東臺仙子許參玄滿月光明現大千句曲題山中紹定五年夏至日當山道士元素大師王思明記

演教堂揭扁法語洞霄大滌扈神京玉珮金璫會百靈天柱一尖凌碧落雲關九鎖疊蒼屏前峰後峰煙漠漠東洞西洞風泠泠見說坡仙詩墨在約君同坐翠蛟亭客入洞門清涵山骨寒層青未了古洞緑依然瀑布泉邊玉葉風摩千歲草雲根石畔金莖露浥萬年芝我將唤起閭丘玄同而更相招司馬承正左攀郭文舉右拍許遠遊陟天壇訪石室入藥圃謁草堂同登來賢岩去尋無骨箬萬杉鎖斷紅塵影三逕寒凝碧蘚班寔風雷飛伏之都乃龍神校閲

**Interpretation**

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.

之所所以翠華南幸有嚴香火之欽崇紫館西峨以待公台之均逸昔有金龍玉簡之典今存青詞朱表之儀列聖所共留神當今尤甚加禮今之日風和鸎喜水暖花香奉使國師寧國侍晨眞人面承綸㫖大滌蕆眞都録管轄上官侍晨鑒義知宫馮君隨弼飈乗協翊天馨來止仙都適丁盛事歲在丁丑宸翰演教堂三大字以賜住山冲妙大師龔大明越今五春方圓扁揭可謂鳳翥龍翔蛟騰虎躍奎躔璀璨雲漢昭回有兹鐵畫銀鈎宣示金填玉鏤光映草木榮溢煙霞以吾教之當興與名山之不朽方玉燭應天之日政金眞演教之時頃者山中慶成法堂獲此御墨雲甍煙桷上跨寒空月礎星塼妙爲法宇何異騫林之境宜安玉局之床闡三洞四輔之微敷八極九清之妙此牌既揭日月同明此話不誣人天孚照大衆且道揭牌一句如何讚祝九峰雲靜仁天廣五洞風清化日長嘉定十年辛巳三月道士白玉蟾撰

重建洞霄宫記道爲三極之祖大包宇宙而不見其外細入毫粟而不見其内生陽生陰神鬼神帝陶鎔千聖橐籥萬象不見其跡是莫大乎天地此道撑拄乎天地莫幽乎山川此道充塞乎山川道即理理即太極太極本無極撑拄乎其上無一瞬之或息故曰天柱充塞乎其中無一隙之不周故曰洞天嗚呼爲天柱洞天之

**Interpretation**

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.

說者其知道乎其至人示以至道之精衆妙之門乎夫天有形道無體以無攝有誰爲之耶天至大洞至小以小納大誰司之邪天柱即大易統天立天之象老氏天地得一清寧之㫖洞天即大易天在山中之象老氏谷得一以盈之意無疑矣夷攷往諜女媧氏斷鼇足以立四極非鼇也道也天柱之喻也元始坐浮黎寳珠十方天神悉入其間何神也道也洞天之喻也餘杭大滌山洞霄宫爲三十六洞天之一與舒州壽陽天柱爲三金堂玉室上通太微奇異神秀不可殫紀漢武立館候神歷晋暨唐以至宋世累朝禮奉罙謹代生高人主張斯道咸淳甲戌臘月不戒于火千礎皆灰會世運更革歸化聖朝山中諸老合力營之既底于成爲力勤矣至元甲申六月鬱攸洊作一夕復盡四衆環視於邑太息提點宫事一山郞公如山提舉宫事桂林舒公元一敏毅介特人也不沮不懼宣言於衆曰吾將新之取木他山運粟他所叶心集思鳩工度材先建庖帑乃築大殿以及餘屋元貞乙未之三月壬子告成金碧瑰麗照映林谷神運鬼工殆不是過朝家欽崇護持視昔有加既成囑予爲記予辭不可已而告之曰洞有天天有柱吾言於前矣天中有天蓋終言之夫天中之天上極無上是爲三境境雖三清則一也又三其三爲九名雖九清則

**Interpretation**

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.

一也學道之人煉陽消陰朝夕存存以我之清同造物之清清乎清乎超萬形而不壞者乎遂筆之記元貞元年歲次乙未九月乙亥前端明殿學士中奉大夫簽書樞密院事兼參知政事家鉉翁記

昊天閣記太極之動生陽而靜生陰陽輕清上爲天日月星辰雷電風雨麗焉陰重濁下爲地丘陵山嶽川澤江海麗焉陽變陰化其氣冲和則爲人其兩間莫不有生宰者焉恭惟昊天玉皇上帝陛下位三極之尊御萬有之衆凡天地所以覆載日月所以照臨星辰所以運行雷電風雨所以薄激蕩沃丘陵山嶽之所以鬱盤所以流浸生人之類所以相生相養萬古而不息孰知乎帝力哉道經載天地之内自十大洞天外復有洞天三十六所仙官所領爲天帝下府今大滌玄蓋洞天其二十有四也自漢元封建立宫壇歷晋逮唐異人代出更爲天柱觀宋祥符間又更洞霄宫舊誌所載地望之重與嵩山崇福並爲天下宫觀稱首信矣寥寥二千餘年興廢不一而自歲甲戌迄于甲申十一年間再厄天變邃館層樓化爲飛埃土木之興難矣故自大殿東西廡齋庫兩堂外力不暇給若三門若諸祠宇悉山中耆老分任營構而相成昊天閣者今住山清修明素冲道法師舒公元一清修養素冲妙法師沈公多福也是閣

**Interpretation**

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.

據四山會屹然大殿東高七十餘尺廣五楹跂翼翬飛壯觀形勝昔所未有是雖妙有玄眞渺渺乎罡風灝炁之表然神化無方何所弗至遐想鈎天廣樂宴遊玉京顧瞻下府乃有高居延奉若是之盛者其必爲皇靈所眷矣人之身神在泥丸猶昊天也黄庭中虚猶所謂洞天帝之下府也使中虚之地吾神來舍是一身太平乆之必仙使高高在上者容光下燭豈不能祈永命爲國家太平地哉是閣遠所繫甚重副宫事高公會辰都監宫事金公常清咸與有力宜書大德六年壬寅十二月望日錢塘鄧牧記

白鹿山房記大滌洞天發天目盤薄苕溪陽形勢最浙右自古有道來游來居仙去可數然山中泉石勝處率多北向向南而勝者白鹿一山爾是山爲大滌中峰升天壇在上其下石室按舊志晋許遠游眞君作壇煉丹丹成天下白鹿迎去所以名山也唐吴貞節天師美文詞與太白齊名嘗搆石室爲藏書地逮尸解宣城語弟子當還天柱石室此石室所以著也宋陸永仲王元素朱復常諸君相繼於此得道著益甚自永仲築舍隸洞霄宫俯仰幾二百年興廢不一大德甲辰沈公介石住山登覽樓愴追前修而弗返吊遺跡其將湮規營高居以待畸士顧土木繁興力有未暇者於是徐和父贊曰屋無儉奢取足庇風雨郭文舉

**Interpretation**

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).

其人豈以苫覆爲嫌耶否則食粟而已納之廣厦奚益乃作數檻石室顚雖門館庖湢不過具體然前睨天柱後負升天壇龍鳳兩洞左路所從入棲眞洞右望而見之四周上勢若屏幛環合下五巨松翼然拱立薰風足以祖暑愛日足以辟寒雪晨月夜莫兹境爲絶庶幾方外高躅肯息焉時杭人牧心鄧公適留山中孟公集虚與其徒孫史元甫爲附屋後偏介兩石若樓船而方將使遂棲隱志鄧氏益命工發土得奇石五六東偏有窾腹穴趾若丹竈者有高下聯屬爲壼若刻漏者有圓竅橫貫其首而頂鋭若犀載角者若蟻蛭峰房交錯相穿者西偏則紺碧玲瓏三面環峙儼然罘罳凡廣不數丈千岩萬壑情狀畢具曠古珍藏坐致目睫間則憮而嘆曰有是哉夫石山川之精秀融結翳蔽土壤不知幾何年一旦有識者發之有力者拔之始得爲人境絶觀與天地不弊人獨無是秀且精乎曰爲情欲之土所翳事物之壤所蔽相發者無識自拔者無力以至於晦昧而終仰望晋唐宋諸君如龍魚如虎鼠如鵬鷃不我相謀曾不若一石之有契也語未既余適以月夜登山爲余道本末如此且問名屋因命循其本曰白鹿山房復爲記之大德九年乙巳四月望日滌山卑隱錢塘葉林記

元清宫記元清宫者提點住持洞霄宫事舒尊師所建

**Interpretation**

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).

也曰山素齋按侍者何洞霄列齋十有八山素其一而元清隸焉方外士於此而憩也去餘杭而卜築於臨安之錦南鄉者何師生育之地也宫何以曰元清師名元一其徒金公名常清嗣守其業合而名之也晋史所載臨安多金堂玉室仙人芝草漢末從此得道者有之宫占勝其間東拱琴鶴之山西挹石鏡上接九仙天目下連九鎖天柱南北二溪繇天目發源而合流於獨山如錦爲帶山川獻狀此爲奇絶余雖未涉其地嘗聽師言固已先入夢境宫成師踵門謂余曰吾崎嶇歷落人也自幼無怙無恃煢然出俗遂入道洞霄徐公應時吾祖也一見即以嗣法相期時生計最薄若謂吾足以振起香火縁者每懼無以副前人期待刻志其所宜學粗克有進職分所在不敢卑庖禀之任歲在丁未被冠裳以來凡道家事如表章科笈手書口誦罔或弗力首治居室易故而新甲戌洞霄火迨歸皇元職方之九年爲至元甲申復火數矣夫凡瓦礫化爲金碧金碧轉爲瓦礫又於劫灰之餘使公宇私室悉還舊觀當始附時簞食壼漿之奉身非所顧而奔避四外者得以安集吾雖不敢謂功亦良勞止其於吾祖付托初意庶乎無負在洞霄自掌章表領庫事至宫副住持如歷階然無躐等踰分之想教門職任自杭州路道録而浙西道提舉住持開

**Interpretation**

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.

元宫凡受管領道教所劄授一是前輩講師舉所知不識媒身耆進爲何事慨念錦南故里釣遊遺跡儼存親新劬勞未報自視欿然諉曰太上忘情可乎因出衣鉢所儲即故址創此道場報本也寥陽殿以奉三清璇璣閣以禱祠七政舉衆仰祝聖壽昕夕罔弗欽祀先有祠道紀雲會各有堂三門兩序具體迨庖湢無缺經始於甲午歲落成于大德己亥棟宇藻麗像設森嚴有山可薪園可蔬附郭之田可饘粥香燈之費仰田租之入今天師眞人拜祖庭道由宫間顧瞻輪奂喜溢眉宇大書今額以鎭此山命吾開山住持常清則提舉知宫事甲乙流傳其永無斁初常清與吾師孫金正韶於是薦賢輸力爲多清自號玉鑑韶號約山韶物化乆吾將於清之次俾周鼎傳董貴寧又嗣守焉别爲元清派與洞霄派相伯仲而亞之宫之金穀出納須洞霄提其綱夫事爲之制乃可經乆亡敝然匪托之金石恐乆而遂泯願求文於執事以圖不朽烏乎以師所述云然非閲歷深識慮周且遠其克爾耶元者氣之始天得而清用能長上古而不老統萬有而不宰考之洞天有曰太玄司眞曰昇眞元化後人名殊庭眞館或以玄眞或以昇元然則合而名之之義豈無据哉而況陸蓮紀關尹之瑞香爐鍾弘景之美於此而致其孝思且地勝得於不擇殆天

**Interpretation**

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.

予神授者余故樂爲之記至若匠事計工費爲緡者若干此常事也不書師丁酉歲二月欽奉聖㫖大護持越二年秋七月欽受提點住持宣命十二月鎭遠王奏賜通明養素眞卿冠簡法服爲時榮遇師老氏典刑同衣之士稱爲桂林先生云大德四年二月己未日翰林侍講學士奉義大夫知制誥兼修國史張伯淳記

重建冲天觀記仁知不能一其性金其樂者爲難勢願不能兼其力成於乆者非易山林也臯壤也其成也毁也其樂也神者有所不喜又何弊弊焉窮歲月之力以役於物爲役於物非道也不役乎物亦豈所以爲道乎百姓不知於日用儒者不離於須臾而沉名之必可言言之必可行觀於山而千岩競秀有重玄之理臨於水而萬派同歸幾上善之德假物以用又焉往而非道邪冲天觀者舊創於吴興之别墅水國風高白蘋秋老與鷺朋鷗侣相期於浩渺間先祖師蓬山孫公菊岩龔公清溪周公之志也願煙未憗劫石倏遷城郭是非幾類華表之鶴塵波清淺無異蓬萊之舟舍其舊而圖新去諸遠其即近則大滌山之門户有若天開萍水路之往來居然雲集雖與規規尺寸於廛閈間異然地非不廣袤求其四平如砥者絶少材木非不勝用亦安能神運而鬼輸高者夷之卑者廊之榛者闢之洼者盈

**Interpretation**

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).

之其爲力豈不戛戛乎尤難後之入是門而遊目登斯堂而坐嘯揖白雲而邀素月談何容易哉凡爲工若干歲日爲費若干緡粟姑誌其成若夫一日必葺是所望於將來之子若孫是所謂願也非勢也故系之以詞曰大滌之山兮峨峨而高大滌之水兮涓涓而滔大滌之林木從拱把至於蔽翳雖濯濯非昔比終能自拔於蓬蒿今之去地五丈而成九仞其始一簣之勞嗚呼據梧而瞑杖策而遨盍觀此身以道自名也當如肯堂之構無如塞路之茅山吾仁而水吾智小無不具大無不包膚寸扶揺於羊角一勺膏潤於田毛故凡積以歲月而畢備者寧能闕然於一毫世之所謂倫理道之所謂功行與願力有一或闕於天地間罪將焉逃贊皇公云毁平泉一木一石者非吾予孫所願呵護之力却厲鬼於山左移文之靈勒俗駕於岩坳金石未泐言必行行之必遠誠不能不望於之代庖者也至元二十六年己丑二月望日住山沈多福記

冲天觀記兩浙山水之勝最東南繇浙江西杭最繇杭西餘杭最逆天目大溪上十有八里曰洞霄宫者是爲大滌洞天又餘杭最勝處也未至宫數里兩山翼道折爲九鎖佳氣盤鬱是以得道士若晋郭許二眞君唐吴貞節暨子虚閭丘玄同輩高蹈其間遺跡具在至今探幽訪古使人翛然欲仙介九鎖外有山名仁壽

**Interpretation**

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.

氣勢特偉衆山所宗然荆棘隱翳過者莫之覿至元壬午前知洞霄宫事周公曰清溪翁得兹地愛甚與其徒張公漢傳命工鑿三面山趾二百餘丈闢爲夷壤棟宇之先是宋咸淳間翁祖靈濟孫先生洎翁師演教龔先生請冲天觀賜額隸錢塘者建觀霅溪上尋以難毁至是徙而扁焉四五年間事未竟干公相先後遺世今主席洞霄沈公介石爲翁法孫竭力營繕乃完若殿若堂若門廡秧秩有度空翠入房闥清流入庖厨四山環匝百木薈蔚行道上者聞鐘磬音而不見觀所在住山中者聞車馬聲而不見路所自後山益峻則迂徑以陟蒔花竹待遊觀者其稍平處間列坐石可憩其最高甃圓壇可眺遠携琴詠詩可以永日時延方外士居之公暇日輕車往來共談玄理嘗語衆曰地之勝也人居之則榛莽不得荒吾階庭豺虎不得闖吾藩墻豈不爲天下安宅身之安也心居之則耆欲不得榛莽其内利害不得豺虎其外豈不爲山中隱仙夫善居其心者亦若居其身爾大滌古洞天兹山大滌所從發凡居斯者豈盡出晋唐人下必有脱跡塵滓飛神青冥以不負祖師素願所營與吾中心所期然後足以符冲天之意衆曰唯牧時過沈公法孫孟集虚與聞于此遂爲識之大德五年庚子上元日石室隱居鐵塘鄧牧記

清眞道院記

**Interpretation**

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.

餘杭西十有八里曰九鎖山逆溪水上左右山趾相錯行者縈其間前直百步外若斷無路爲鎖一也迄九鎖山勢差直上則爲洞霄宫左折爲東天柱嶺西北泉石最勝曰青檀山舊誌載月窟冰壼鏡潭試劍岩湧翠石壁悉在兹山爾宋咸淳間前知洞霄宫事凝神朱先生以先世諸墓在作祠山陽先生殁至元己丑其徒沖逸孫法師與其孫今靜逸法師舒公闢而廣之曰清眞道院爲屋凡五六十楹而門廡殿堂齋閤庖湢咸有法度松杉垂陰花卉迭芳白晝無聲不類人境大門内流泉所直則發石甃址四周若墻趾坎爲方池畜金鯽百數扣欄檻悉至取食山下飛玉泉懸瀑數仞自是出也歲庚子余過舒公憩暑于此相與觴詠爲藥暇日登高指余諸山慨然曰宫西南爲伏虎岩晋郭文舉隱也西昇天壇許遠遊沖舉也其下石室唐吴貞節仙去瘞書劍也北大滌洞則暨子虚得道長往與吾遠祖玄同先生築室後入兹洞以達華陽也神仙者學雖由内煉亦山川之靈發之俯仰千歲風氣不殊誠有作者豈遽遜晋唐人哉奈何留連光景醉而生夢而死者比比皆是百年榮華與化俱盡千劫流浪其憂無涯何不運靈旗孕火芝回風返景於寸田尺宅之間馭氣飛神於清都紫微之上而與數君子相視一笑若是則内不負吾先外不

**Interpretation**

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.

愧吾大滌洞天其可乎余曰唯大德四年庚子七月錢塘鄧牧記

集虚書院記杭孟法師字集虚築室苕溪上爲讀書地以其字扁之余聞老氏云三十輻共一轂當其無有車之用知虚者萬有所從集也竅虚而風集坎虚而水集谷虚而雲集室屋之虚也人集焉天地之虚也日月星辰山河草木羽毛鱗介集焉孰謂吾一心虚而不爲道所集乎然心之爲物可虚可窒道之爲物惟恍惟忽向焉所謂集皆可得見而此不可知故虚者每爲異物所窒恍兮忽兮者將弗集矣一心無樊攻焉者衆喜怒哀樂毒其内是非得喪冠其外欲斯須之虚有不可得者若是求道亦擊鼓而求唐子也吾孟師不然師儒者而寄迹道家流爲詩文咸有法度煉玄養素九鎖山中齋居者三年既乃爲世故役弗遂其志戚戚然惡之所蓄書數千卷將室成而藏焉且與方外奇士遊居講習于此所得殆未可量然余謂師無志於道則已苟有志書亦累也比見世讀書者四方萬里無所不通上下數千載無所不聞歸而求其本心則虚焉者寡矣聖人之道遂爲絶學可歎也願師悉棄所藴於無何有之鄉然後即方寸之地朝而闢焉暮而滌焉使介然之有不得累乎其中師益矣顔子始好學終坐忘惟道集虚蓋深造自得之妙顔何人哉大德三年己亥正月錢塘鄧牧記

**Interpretation**

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?

大滌洞天記

**Interpretation**

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.

卷下

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5c0179/