《唐葉真人傳》

Daoism upholds purity and emptiness as its fundamental tenets, while those cultivating immortality focus on the methods of guiding and refining their practice. Emperors like Qin Shi Huang and Han Wu Di sought the arts of longevity, yet failing to attain their desires, they declared that immortals did not exist, dismissing such pursuits as mere fantasy. Alas! The transformations of immortals are unfathomable and profoundly elusive. They regard fame as worn-out sandals and power as dung—how could such worldly rulers, entangled in desires, ever hope to summon them?

During my tenure in Kuocang (modern-day Lishui, Zhejiang), I had a cousin named Zhang Daotong, a Daoist practitioner. Once, he visited and showed me the Biography of Celestial Master Ye. It recorded how Master Ye Fashan could summon deities and commune with immortals—all because his lifelong sincere cultivation had already refined his body and spirit to an immortal state, resonating with the divine. His filial piety toward his parents and loyalty to his ruler moved heaven, earth, and the spirits, earning him a place among the celestial officials. Commanding wind and rain, bestowed with heavenly honors—how could mortal titles compare?

Though nearly a thousand years have passed since Master Ye’s ascension, the people still pray to him for rain or clear skies, and their requests are invariably answered, bringing blessings to all. Thus, he is eternally worthy of incense offerings, his illustrious name enduring through the ages. This biography was prefaced by Ma Guangzu (styled Yu Zhai) in the spring of 1240, during the Chunyou era of the Southern Song Dynasty.

Master Ye, named Fashan, styled Daoyuan and also Taisu, traced his lineage to Nanyang (modern Henan), descending from Shen Zhuliang, the Lord of Ye from the Spring and Autumn period. During the late Eastern Han, under Emperors Huan and Ling, his ancestors fled south to escape turmoil. His forebear Ye Jian sought out sacred mountains and settled in the southern countryside of Kuaiji (modern Shaoxing, Zhejiang), later retreating to Maoyou Mountain in Songyang. His great-grandfather Ye Qianyu was renowned for his virtue (De), while his grandfather Ye Daoxing carried on the family legacy. His grandfather Ye Guozhong revived the family’s standing, and his father Ye Huiming, well-versed in poetry, rites, and music, lived as a poor scholar, indifferent to wealth, often wandering the mountains. He rested his head on stone, rinsed his mouth in streams, sang while gathering firewood, and built a thatched hut—yet he possessed prophetic insight, once declaring, "I shall have an extraordinary son." His wife, Lady Liu, dreamed of swallowing a shooting star during a nap and later conceived. After fifteen months, in the eleventh month of the Renzian year (likely 616 CE), Master Ye was born under a cloudless sky, infused with the pure Qi of the four seasons. The room filled with divine light, auspicious clouds lingered, and a mysterious crane descended. Stranger still, his cries from the womb could be heard outside.

During the Tang dynasty, the True Man Ye (Ye Fashan) displayed extraordinary intelligence from birth and stood out as exceptional even in childhood. By age seven, his demeanor was gentle and refined, yet his countenance carried the dignified composure of an elder. After careful observation, his father remarked: "Your diligence from such a young age ensures you will achieve greatness." Later, he crossed rivers to travel afar and was absent for three years, leading his family to presume he had drowned. Upon his return, he recounted being led by two azure-robed youths to drink celestial dew (cloud nectar), which accounted for his prolonged absence.

At age ten, a skilled physiognomist told him: "Your forehead is full like the sun, your eyes profound as the moon, your back erect like an eagle, your torso elongated while your lower body is compact—you are destined to become a teacher to emperors." As an adult, he stood nine chi tall with two distinct forehead creases. Pure by nature, he abstained from meat since childhood and preferred solitude in quiet chambers studying ancient texts. By eleven, he could recite the Book of Songs and Book of Documents; by twelve, he mastered rites and music, delved deeply into the Book of Changes, and became engrossed in the philosophies of Laozi and Zhuangzi, while also exploring arcane texts like the Hetu and Luoshu (ancient mystical diagrams).

Resolved to cultivate the Dao, he retreated to mountain forests, living a self-sufficient life with his father in Maoshan, gathering firewood. He frequently surveyed terrain, observed celestial phenomena, and scaled heights overlooking abysses—by then, he had already mastered the arts of commanding spirits. Once encountering a boulder blocking his path, he drew a talisman (fulu) and cast it, whereupon the stone instantly flew to the southeastern foothills, astonishing onlookers. The stone pit remains there to this day.

He often sought out sacred mountains and blessed lands—places like the stream where Ou Yezi forged swords, the Shimen Ridge where a goddess transformed into a tomb, and the Yelü Ridge trodden by immortals. These peaks connected with Kuocang Mountain and the Xiandu Grotto-Heaven, neighbored Tiantai and Siming Mountains, and lay not far from Jinhua Mountain, Changshan, and the Chisong Grotto (where Huang Chuping commanded stones to become sheep). Among them, the thousand-zhang waterfall of Baima Mountain, the Qingxi Stream, and the lush forests famed as the "Abode of Immortals" all became his hermitages for cultivation.

Though his family was poor, he often said: "I have yet to achieve merit in this world, and my white-haired parents still need my care." Thus, he toiled tirelessly in the fields. Miraculously, purple clouds would shade him from the sun, shifting even when others vied for their shade. Once, when a fisherman splashed mud on his robes, he lay unfazed in the mire. While herding, he neither harmed the horses nor coveted the oxen’s worth.

After his parents passed, while searching for burial grounds near the Ouxi Stream, he spotted a white deer resting on snow. As he approached, the deer sprang up—yet where it had lain remained warm as spring, exhaling white mist.

During his youth, the Tang dynasty's Master Ye (Ye Fashan) already possessed an extraordinary aura. At thirteen, he discovered a mountain site with exceptional feng shui—its undulating ridges formed a complete embrace on all sides. He marveled, "This is truly an ideal burial ground," and later his father was interred there.

Even as a boy, he realized that transcending worldly attachments required guidance from a true master. From age thirteen, he began traveling across China's sacred mountains, journeying through Kuocang, Tiantai, Siming, Jinhua, and Kuaiji before crossing the Yangtze northward to Tianzhu, Tianmu, Gusu, Dongting Lake, and Maoshan (Gouqu). He then ventured to Hengshan and Huoshan before heading south to Jianshui, Chicheng, and finally Luofu Mountain in Lingnan—nearly traversing every spiritual peak south of the Yangtze and Han River.

In Yuzhang (modern Nanchang), he apprenticed under Master Wan to study alchemy (Neidan and Waidan), grain avoidance (Bigu), Daoyin exercises, and embryonic breathing (Taixi). Daily, he mimicked the movements of bears and birds to stretch his body, practiced breath regulation, and sustained himself on pine nuts and white atractylodes, indifferent to worldly luxuries. At fifteen, he nearly died from poisoning but was visited by an immortal youth who revealed that Maojun, the transcendent of Maoshan, had saved him with a celestial seal—indeed, the seal materialized and imprinted on his abdomen, curing him soon after.

Later, in the mountains, he encountered the true immortal Maojun, whose prominent forehead and square eyes radiated wisdom. Smiling, the immortal said, "You've arrived. Your name is already recorded in the immortal register, and it was I who rescued you from that trial. Your path now lies in aiding rulers and upholding moral transformation." Thus, Master Ye studied the arts of Dunjia divination and astral pacing under Zhao Yuanyang at Qingcheng Mountain, received the Eight Histories' Cloud Chariot method from Wei Shanjun on Songshan, and sought esoteric techniques on Mengshan.

There, he met a Daoist who entrusted him with guarding his belongings. Days later, moved by Ye's integrity, the Daoist gifted him a volume of immortal scriptures and a divine sword, prophesying that with these treasures, his cultivation would deepen, granting foresight into fortune and misfortune. For years, Master Ye refined elixirs and built altars until, one midnight during the tenth lunar month on a Jia day, as he burned incense in prayer, celestial music suddenly resounded in the air. Three divine beings—each eight feet tall with striking features—descended amid a retinue of attendants, filling the chamber with their presence.

This Perfected One (referring to Ye Fashan) often wore robes of celestial brocade and the Tongtian crown (a high-ranking Daoist ritual headdress). Once while kneeling in devout prayer, a divine being manifested and said: "Fear not—first be seated. The Supreme Elder Lord (Taishang Laojun) has sent me to inform you that you are destined to attain the Dao and become an immortal. Originally, you were an immortal official in the Left Palace of the Purple Tenuity (Ziwei) in the Supreme Ultimate (Taiji) realm, responsible for maintaining the registers of immortals and recording the names of all perfected beings who attained the Dao in this world. Thrice monthly you reported celestial lifespan adjustments to the heavenly court. But during your leisure time, you wandered carelessly through the eight directions and neglected your duties, thus being demoted to the mortal realm to rebuild merit. When your virtuous deeds are complete, you shall regain your immortal station."

The divine being continued: "Now you must cultivate the Orthodox Unity (Zhengyi) Method of the Three-Five Covenant Power to vanquish demons and evil spirits, rescue common people, aid the poor, and act as heaven's agent. Remember—accumulating hidden virtue (unseen good deeds) is paramount; there's no need to report them to heaven. I shall transmit secret methods to you, but first observe three days of purification and let no outsider know. These oral instructions must only be passed mouth-to-ear, never written down, lest celestial secrets be revealed. If rashly taught to unworthy recipients, seven generations of ancestors would be barred from celestial ascension." With this, he bestowed ritual talismans (Fulu), a sword, and seals.

Another divine being added: "Since descending from the immortal realm, you must widely accumulate merit. Further, you should master the Five Sacred Peaks talismans (mystical diagrams bestowed by mountain deities), the Celestial Sovereign's Great Characters (esoteric Daoist writings), the Authentic Scripture of the Three Ones (Sanqing scriptures), the Purple Texts of the Yellow Court (Neidan classics), the Plain Texts of the Eight Luminaries (texts on cultivating the eight celestial bodies), and the ritual pacing of the Dipper (Daoist constellation-walking practices). These supreme methods from the Three Caverns and Four Supplements (Daoist scriptural classification system) require diligent daily practice. Simultaneously, deeply study the five thousand characters of the Daode Jing, comprehending heavenly principles and earthly patterns. Never lightly disclose celestial secrets—the Dao's power manifests naturally."

A third divine being cautioned: "The supreme Dao's mysteries transcend speech. The essential is to guard the One (primordial Dao-source) and eliminate arrogance and indulgence. Daily practice should include: regulating the Three Passes (key energy centers) through bell and drum rhythms, performing Daoyin breathing exercises, ingesting internal and external elixirs (Neidan/Waidan). Regularly visualize the sun and moon, circulate internal Qi through opening and closing movements, and venerate the Supreme Elder Lord. Thus shall crimson light protect your form, with guardian deities Wu Ying and Bai Yuan attending, while the Yellow Emperor and Laozi petition heaven on your behalf. When merit is complete, ascension is assured."

The divine beings finally prophesied: "Persist in these teachings until the appointed time—we shall meet again north of Xu Jingyang's (renowned Daoist Xu Xun) former dwelling atop the mountain peak." The Perfected One reverently kowtowed: "My virtue is shallow, yet I receive celestial immortals' personal guidance beyond expectation. I vow to follow these instructions with utmost diligence." As the divine beings ascended skyward, the Perfected One thereafter secretly accumulated virtue, liberating wandering souls through rituals.

This Tang Dynasty Daoist master, Ye Zhenren (a Daoist practitioner), possessed miraculous medical skills. While practicing medicine in Kuaiji (present-day Shaoxing, Zhejiang), he repeatedly revived those on the brink of death. In Yangzhou, he once sliced open the abdomen of a Chief Secretary's wife with a sword to remove a diseased mass, showing it to onlookers—whereupon the woman immediately recovered as if nothing had happened. Whether performing intestinal repairs, stomach replacements, or abdominal surgeries to correct physical ailments, his patients felt no pain and suffered no lasting damage.

He could even extract eyeballs, cleanse them, and reinsert them, restoring perfect vision to those with cataracts. When people insisted on paying him, he would donate the money to impoverished patients. Wherever he encountered harmful cults and improper sacrificial rites, he eradicated them, earning widespread renown.

The imperial court summoned him multiple times, and only when he could no longer refuse did he meet Emperor Gaozong of Tang. During the audience, he did not perform the customary courtesies of a subject but simply sat quietly, breathing deeply. The emperor asked, "Are you unwell, esteemed minister?" He replied, "My illness cannot be cured in the clamor of the marketplace, but in the mountains and forests, it can heal. I beg permission to retire to seclusion." The emperor sighed, "Truly a transcendent beyond this world!" and sought to appoint him as a high-ranking minister. But Ye firmly declined, saying, "I wish only to become a Daoist monk." The emperor had no choice but to consent, allowing him to cultivate at Jinglong Temple.

He was often summoned to the palace to expound on Daoist teachings, displaying profound knowledge of the mysteries of heaven and earth, with predictions of fortune and misfortune that never failed. During the Hei Ta rebellion, when the emperor panicked, Ye reassured him: "These petty bandits are no cause for concern." He then summoned tens of thousands of celestial soldiers through ritual—their swords and spears flashing in the sky—forcing the rebels to retreat. When the emperor offered rewards, Ye refused, saying, "This was the divine power of the Dao, not my doing."

Once, the daughter of a Secretariat Drafter was possessed by a fox spirit that appeared as a monk riding a black mule, harassing her constantly. The emperor ordered Ye to intervene. Pretending weakness, Ye said, "I have long practiced bigu (a fasting technique abstaining from grains) and must eat my fill to muster the strength for the ritual." He then consumed a hundred sheng of rice, three hundred jin of wheat flour, and countless fruits, astonishing onlookers—yet still claiming hunger. Just as he prepared to perform the ritual, the mule-riding monk suddenly appeared, but fled in terror at the sight of Ye. With a commanding shout, Ye ordered divine generals to capture the spirit, and from afar, the girl burst into tears—revealing the "monk" to be none other than the fox demon in disguise.

This passage recounts several miraculous deeds of the Tang Dynasty Daoist master Ye Fashan. A monk suddenly transformed into a fox and then a dog. Upon interrogation, the creature confessed to dwelling in an ancient tomb south of the city. When people excavated the site, they indeed found the tomb filled with gold, silver, and silks, along with three plain books recording the genealogy of wild fox spirits. After Master Ye wrote and burned ritual talismans (fulu), all these fox demons were vanquished, and the sick people in the city recovered completely.

Emperors, empresses, nobles, and officials all came to study Daoist methods from Master Ye, with thousands of aristocratic disciples and Daoist priests from various regions becoming his followers. Nobles donated so much wealth that the roads became blocked with their offerings, all of which were used to renovate Daoist temples, restore sacred statues, and aid the poor. Master Ye daily cooked over ten dan (approximately 600 liters) of rice specifically for the destitute and ill, never turning anyone away.

Master Ye often offered loyal and straightforward counsel to the emperor. When Emperor Gaozong prepared to perform the Fengshan sacrifices at Mount Song, an epidemic suddenly struck the imperial entourage. After Master Ye recited incantations, the plague immediately subsided, and those near death revived. The emperor wished to appoint him as Palace Supervisor, but he declined. At that time, an official named Ming Zhengjian claimed to communicate with the underworld. Master Ye used his arts to sever this connection, and when the emperor secretly tested Ming, the official suddenly lost his psychic abilities. Several days later, Ming confessed that Master Ye had blocked him at the Heavenly Gate.

In another test, the emperor secretly ordered musicians to play underground, then pretended the mysterious sounds required exorcism. Master Ye wrote four talismans and nailed them to the ground, whereupon the music ceased immediately. The musicians later reported seeing four python-like pillars opening their mouths as if to devour them, leaving them too terrified to move.

During severe droughts, Master Ye would pray for rain by riversides, instructing people to prepare rain gear when no one believed rain would come. Yet torrential downpours would drench both people and horses immediately after his rituals. On another occasion, he advised the emperor to temporarily vacate the imperial bedchamber to avoid disaster. Though initially skeptical, the emperor eventually complied after repeated urgings—just before a violent storm with thunder and lightning struck the palace.

At that moment, a bolt of lightning struck directly upon the emperor's bedchamber, splitting the ground asunder and shattering the imperial canopy. The terrified emperor was left trembling with fear, though numerous other miraculous events occurred that need not all be recorded here. Although Perfected Lord Ye frequently entered the palace to assist in governance, he always maintained an unassuming demeanor, concealing his brilliance among ordinary people while keeping his heart steadfastly set on cultivating immortality.

Later, Perfected Lord Ye requested to resign from office and retire to the mountains. The emperor granted his wish. After returning to Maoshan, he often traveled to practice alchemy in places like Gusu, Dongting, Tianmu Mountain, Tiantai Mountain, and Kuocang Mountain, maintaining unwavering devotion in his worship and cultivation. On the first day of the fifth lunar month, an elderly man suddenly arrived at his door, weeping and pleading for help. Ye invited him in and inquired about his troubles. The old man identified himself as the Dragon King of the Eastern Sea, explaining that the Jade Emperor had commanded him to oversee the treasures of the four seas, with the position rotating every thousand years. If he served without fault, he would attain immortality. Having held the post for 970 years, he was on the verge of completing his merit.

However, a Brahmin monk had been casting spells and chanting incantations by the sea for twenty years. By the fifth day of the fifth month, the seawater would be sucked up into the sky like clouds, leaving the entire Eastern Sea dry. The monk would then seize the treasures that guarded the sea. Perfected Lord Ye agreed to help. At noon on the appointed day, he employed his arts to send a cinnabar talisman flying into the sea, immediately restoring the waters to their original state. The foreign monk, overwhelmed with shame, threw himself into the sea. The next day, the Dragon King arrived with treasures to express his gratitude, but Ye declined them, saying only: "This mountain lacks water. If you could provide a spring, that would be the best repayment." That night, a fierce storm arose, and by dawn, a clear spring had emerged from a crevice in the rocks beside Ye's mountain retreat, flowing unceasingly through the years. Later generations called it the "Celestial Master's Channel" (located at the foot of Siming Mountain, east of Tiantai Mountain).

Wherever Perfected Lord Ye resided, he established ritual platforms and cinnabar wells. The mountain retreat initially built atop Maoshan's summit was later bestowed the name Tongtian Palace, renamed Shouchang Abbey in the third year of the Dazhong Xiangfu era. Northwest of the abbey stood a cinnabar-refining well, while at the mountain's base flowed a numinous spring, beside which an altar was erected for public blessings. In the first year of the Zhiping era, it was renamed Shousheng Abbey, later changed to Guangfu Abbey.

On another occasion while escaping summer heat by Qingxi Stream, Perfected Lord Ye was traveling with fellow Daoists when he suddenly sank beneath the water and remained submerged for seven days without returning. His companions, fearing he had been devoured by a flood dragon, rushed back to report the news.

Master Ye (a renowned Daoist of the Tang dynasty) and his disciples searched by the stream for seven days when he suddenly emerged from a place they had previously visited. He said to his disciples: "You must have been worried. I merely accompanied the River Earl (water deity) on a brief excursion to Penglai, the immortal isle, where several immortals were hosting a banquet, so I lingered a while longer. Fearing your concern, I hastened back." Having said this, he proceeded to Mount Tiantai to visit Master Sima (a fellow cultivator) in search of the sacred mountains and blessed lands of immortality.

When they left Tongbai Mountain and entered Lingxu Cavern, Master Ye said to Master Sima: "Resting beneath these dense pines, seated upon lush grass—today is truly auspicious." Ascending Huading Peak to gaze upon the sea, he remarked that Penglai was not far and proposed they journey there together. Master Sima then carried his zither while Master Ye wore his sword as they crossed stone bridges, faced roaring streams plunging into bottomless chasms, traversed perilous mountain paths, and touched sheer emerald cliffs without the slightest fear.

During Empress Wu Zetian's reign, Master Ye was summoned to perform the "Casting the Dragon Slips" ritual (a Daoist ceremony) and gather medicinal herbs, traveling extensively to sacred mountains and rivers to pray for blessings. Carriages and horses crowded the roads in grand spectacle. Later, when Emperor Zhongzong ascended the throne and Wu Sansi held power, court officials often acted upon slander. Though Master Ye repeatedly offered calm remonstrations, he angered the emperor and was exiled to Lingnan. When his disciples grew anxious, the master said: "Life's fluctuations follow their own course—now is the time for reclusion."

They journeyed to Mount Heng in the south, reaching Lianzhou. With Guangzhou still hundreds of miles distant and land routes impassable, they needed boats. Intending to gather herbs in Guangzhou, Master Ye first sent disciples ahead by vessel. When Daoists at Guangzhou's Yitang Abbey heard of his approach, they urgently informed Governor Hu Yuanli, who then led Daoist priests, Buddhist monks, nuns, and local officials to the riverbank to welcome him. Soon they saw Master Ye riding a white horse across the water's surface. After disembarking, the crowd escorted him to Longxing Abbey. From the governor to commoners, many sought his teachings in the Dao. Though numerous devotees offered gardens and farmland, Master Ye graciously declined, donating everything to the abbey.

Later, upon receiving an imperial edict, Master Ye returned to Hongzhou, residing at Zonghua Abbey. Taking disciples into the Western Mountains where the ancient immortal Hongya once cultivated the Dao, he practiced the Shangqing tradition's methods of reclusion for three years. On the sixth night of the third month in the fourth year of Jinglong (records indicate this should be the second year of Jingyun), a disciple dreamed of an immortal arriving with a crane. When asked his name, the visitor simply called himself "a man of the times" and, pointing at the disciple, said: "You are fortunate to study under an immortal of the Left Palace."

During the reign of Emperor Xuanzong of the Tang Dynasty, there lived a Daoist master surnamed Ye (a reverential title for accomplished Daoist practitioners). One day, he dreamed of a celestial being riding a crane in graceful circles. Upon waking, he told his disciples this was an auspicious sign. True enough, at noon nine days later, auspicious clouds appeared in the sky accompanied by celestial music and extraordinary fragrances—the very deity from his dream descended.

The celestial being said to Master Ye: "Your decades of cultivation and accumulated merit (De) are nearing completion, but beware the trial of inner demons. The Supreme Venerable Sovereign (Taishang Laojun) commanded me to deliver this elixir of bodily transformation ahead of schedule—yet you must not consume it until the proper time arrives." The being prophesied that in August, Master Ye would enter Chang'an to assist Emperor Xuanzong, transmitting Daoist methods, quelling rebellions, and overseeing major rituals including the "Dragon Casting at Five Sacred Peaks" (a Daoist sacrificial ceremony). The deity emphasized: "This is heaven's arrangement. Your future honors will follow as inevitably as a shadow follows its form."

Come August, the imperial court indeed summoned Master Ye to the capital, permitting him to bring disciples. At court, Emperor Xuanzong—who had frequently co-presided over purification rituals (Zhaijiao) with him since his days as crown prince—witnessed repeated miracles: when praying for snow, accumulations reached a foot deep; when seeking rain, timely downpours ensued. During an altar ceremony at Mount Lu, sweet springs suddenly gushed from parched earth. At Master Xu's residence, two yellow dragons leaped from a well during rituals. Master Ye also accurately predicted Empress Wei's rebellion. All these events later unfolded exactly as foretold.

Emperor Xuanzong of Tang once sought essential Daoist teachings from Master Ye, who privately revealed that in his early years, a divine being had foretold the coming of the "Kaiyuan" era name and predicted rebellions. When Xuanzong ascended the throne and adopted the Kaiyuan reign title, proclaiming himself the "Divinely Martial Emperor," Master Ye frequently offered counsel at the emperor's side, secretly assisting governance and averting disasters.

When Chancellor Yao Chong's daughter passed away, the grief-stricken father was comforted by Master Ye's talismanic arts that restored her to life. After Commandant Zhang's wife died and her corpse underwent unnatural transformation, the master recognized it as a case of "corpse enchantment" (a malignant condition where reanimated corpses bewitch the living). He promptly neutralized the threat with talismans, saving Zhang's life. At Qiantang River, a monstrous clam spirit regularly capsized boats until Magistrate Shen Yu of Qingsha Town invited Master Ye. During high tide, the master subdued the creature with an iron talisman inscribed in cinnabar (a vermilion-charmed iron plaque), bringing lasting peace to the river. His three-zhang-tall sword engraving of "Dao Jing" (Daoist Tranquility) on Sanjiao Mountain cliffs remains visible today.

During a lantern festival at Shangyang Palace, craftsmen constructed over thirty silk pavilions towering a hundred zhang high, adorned with gold-jeweled dragon-snake lanterns of exquisite craftsmanship. When summoned to admire them, Master Ye remarked: "Tonight's festival in Xiliang Prefecture rivals this splendor, yet such extravagance benefits not statecraft." To test his powers, Xuanzong was whisked away blindfolded to Xiliang where they drank freely using the master's ruyi scepter (a ritual implement) as tavern collateral, returning before palace festivities concluded. Subsequent verification in Liangzhou confirmed the scepter's presence there.

On Mid-Autumn night, the master guided Xuanzong to the moon palace to hear the immortal melody "Purple Cloud Tune." The musically gifted emperor transcribed it, later adapting it into the famous "Rainbow and Feather Garment Dance." Crossing Luzhou on their return, Master Ye had Xuanzong drop a jade flute from the sky as proof - the next day, local officials indeed presented this celestial artifact.

Above Luzhou Prefecture (modern Changzhi, Shanxi), on a night of brilliant moonlight, Master Ye Fashan (a renowned Tang dynasty Daoist) invited Emperor Xuanzong to play a melody on his jade flute. At the time, the flute was still stored in the imperial bedchamber, so the master dispatched a divine general to retrieve it—within moments, the flute was brought forth. After the performance, the master scattered golden coins over the city before returning. Ten days later, officials from Luzhou reported that celestial music had descended upon the city on the night of the Mid-Autumn Festival, along with golden coins that had fallen from the sky.

Emperor Xuanzong repeatedly tasked his close ministers to test the master’s Daoist arts, each time confirming they were no illusion. The master could pass through pillars unseen, transform into a crane and soar through the air, summon mountain deities, and command wind and rain—countless miraculous feats beyond recounting. Later, when Tibetan envoys presented a precious box inscribed with the words, "Your Majesty must open this personally; let no other learn its secret," the entire court dared not act. Yet the master declared, "This is a deadly device—the envoy himself should open it." Sure enough, upon opening, a crossbow bolt shot out, striking the envoy dead. The emperor was awestruck and held the master in even greater reverence.

In the eighth month of the second year of the Xiantian era (713 CE), Emperor Xuanzong sought to confer upon Ye Fashan the titles of Golden Purple Grand Master of the Palace, Chief Minister of the Court of State Ceremonial, and Duke of Yue. The master declined three times, but the emperor insisted by decree. The edict praised Master Ye as a Daoist of lofty virtue and profound learning, capable of foreseeing fortune and misfortune, and whose loyalty deserved recognition through exalted honors. Ultimately, the master reluctantly accepted the titles of Golden Purple Grand Master, Chief Minister of the Court of State Ceremonial, and Duke of Yue, while also assuming leadership of Jinglong Abbey.

Unable to refuse the honors, the master requested they be posthumously transferred to his late father. He also donated his ancestral home in Kuocang Mountain (modern Lishui, Zhejiang) to establish Xuanyang Abbey (later renamed Chongzhen Abbey). All ritual treasures and sacred implements in the abbey were bestowed by the emperor. The court further posthumously honored the master’s father as Silver Blue Grand Master of the Palace and Prefect of Shezhou, while converting their ancestral home southwest of Mao Mountain into Chunhe Abbey (in modern Songyang County, later renamed Yongning Abbey).

The master then sought permission to return to his hometown to tend the family graves. In Lishui and Songyang, he restored the ancestral tombs, erected commemorative steles, and commissioned the calligraphers Li Yong to compose the epitaph and Han Zemu to inscribe it, bringing glory to his forebears (his own tomb lies beside Chongzhen Abbey). The master’s grandfather, Ye Guozhong, was buried on You Mountain in Songyang, where atop the mountain lay a stone rooster said to crow—...

During the Tang Dynasty, Master Ye (a Daoist practitioner), while constructing a Daoist temple (now called Tianzhen Temple), wished to invite the calligrapher Li Yong to compose and inscribe a stele text but was refused. That very night, Master Ye summoned Li Yong's spirit through Daoist arts to complete the writing. The next day, when the engraved stele was shown to Li Yong, he laughed and said, "I thought it was a dream—who knew it was real!"

Master Ye initially obtained the stele stone from an island and dispatched divine beings to transport it back. During the journey, however, a water deity accidentally cracked the stone. The master immediately used talismanic rites (fulu) to heal it, and only after the water deity pleaded for mercy was forgiveness granted. The crack was later mended with glue, and the fracture marks remain visible on the stele to this day. During the stele's consecration ceremony, both the spring water and the stone emitted extraordinary radiance, filling the local villagers with joy and celebration.

In the spring of the fifth year of the Kaiyuan era (717 CE), Master Ye bid farewell to the villagers, saying, "Parting is easy, but reunion is hard—this departure may well be our last." Hearing this, everyone wept, and the farewell procession stretched endlessly. Before leaving, he added, "Next year, I will send someone to deliver a letter. Wait here for it. When the letter arrives, my return will be near."

On the twenty-seventh day of the first lunar month the following year, hundreds of black cranes (xianhe, immortal cranes) suddenly flew in from the north, circling above the Ouxi River for three days. Five-colored auspicious clouds appeared in the sky, vanishing without a trace after three days. The villagers marveled at the accuracy of his prophecy.

In the fifth month of the eighth year of Kaiyuan (720 CE), Master Ye, then 107 years old, secluded himself in the Jinglong Temple in Chang'an, feigning illness while secretly consuming the elixir of immortality (xiandan). During this time, celestial beings frequently came and went, their carriages and horses passing in an unbroken stream. Yet, apart from a few disciples like Zhao Junyin and Lu Qiwu, even imperial princes, princesses, and court officials remained unaware of these extraordinary events.

At noon on the third day of the sixth month, Master Ye transformed his sword into a physical body, while a celestial chariot descended from the clouds amidst heavenly music. Amidst radiant clouds and fragrant mist, he ascended to immortality. The people of Chang'an all witnessed green smoke rising straight from the temple into the heavens, lingering unbroken throughout the day. The master left behind three immortal poems, conveying in essence:

• He had once overseen the registers of immortals in the celestial realm,
• Briefly descended to the mortal world to aid and deliver beings,
• Now, with his merits fulfilled, he would return to the Qingwei Heaven (one of Daoism's Thirty-Six Heavens),
• No longer attached to the fleeting glory of the earthly realm.

Master Ye addressed his disciples, saying: "Guard well this pure cultivation site, for I shall soon ascend beyond the clouds. To relinquish immortal rank while maintaining long seclusion from worldly dust in this place is truly the greatest honor. Today I rise upon cloud chariots, returning to my original truth to roam the Shangqing celestial realm (one of the Three Pure Realms in Daoism). My Muddy Pellet Palace (upper Dantian) now manifests emptiness to the world—this ascension seeks no vain reputation."

He specifically left instructions for disciple Zhong Rong in a letter: "Present my poetry and this missive to the imperial court, but seek no official position. Upon receiving the imperial decree, oversee my funeral rites and inter me at Mount Kuocang. One hundred sixty years after my departure, a successor surpassing my spiritual attainment shall emerge at Mount Mao. Should any practitioner dwell in my former abode, know this as the destined fulfillment."

The master had previously concealed his sword and elixirs beneath a massive boulder at Mount Mao. Later, an adept named Feng Qushe attained immortality at this very site. Today, celestial herbs grow upon the mountain, while the earth beneath the alchemical furnace has transformed into unnameable treasures. After the ascension, disciples discovered poetry manuscripts and letters in the master's former dwelling. When presented to the emperor, the sovereign wept openly, personally visiting the mourning site and suspending court for three days, while nobles and officials alike grieved profoundly. The next day, the master was posthumously honored as Governor of Yuezhou. On the sixteenth day, an imperial decree commissioned his portrait, with the emperor personally inscribing praise: "His literary brilliance flows like jade through river currents, his philosophical depth blossoms as fragrance in celestial gardens. Alone he embodied the true primordial Qi—azure mists rising from pure streams, peerless in his transcendence."

Emperor Suzong likewise composed a eulogy: "The noble scholar's spirit stands tall between heaven and earth, free and unconstrained amidst rainbow mists. Riding lunar auroras and carp-drawn chariots beyond material concerns, achieving merit without dwelling upon it—he rides the winds eternally with the Dao." Detailed edicts are recorded in He Zhizhang's Preface to the Records of Mysterious Emptiness.

The court specially permitted disciple Sima Zhongrong to serve as a Daoist priest at Tokyo's Shengzhen Abbey, dispatching eunuchs to escort the master's coffin for burial beside Xuanyang Abbey. During the funeral procession, nobles and commoners alike filled the city walls, weeping in white mourning garments.

Before the coffin reached Yangzhou, hundreds of cranes already circled above the Kuocang Grotto-Heaven burial site, with five-colored auspicious clouds lingering for days. During interment, officials and commoners from Quzhou, Wuzhou, and Hangzhou paid respects while thousands of disciples mourned profoundly. The grandeur of these rites reflected the master's extraordinary virtue during his earthly sojourn.

The Biography of Perfected Lord Ye of the Tang Dynasty records the deeds and posthumous honors of the renowned Tang dynasty Daoist Ye Fashan (Perfected Lord Ye), along with his memorial requesting to return to his hometown.

Regarding Perfected Lord Ye's yu-hua (the Daoist term for passing, literally "feathered transformation"): At the time of his departure, hundreds of birds wailed mournfully, heaven and earth changed countenance, and even the sun lost its radiance. One year after burial, his coffin opened of its own accord, revealing only his robes, headdress, sword, and shoes—proof of his ascension through Daoist attainment. The emperor, unable to cease his remembrance, erected a memorial stele at Ye's temple and commanded the crown prince to inscribe its plaque. During the Song dynasty's Zhenghe era (1116 CE), the court posthumously honored him as "Master of Reaching Emptiness and Manifesting Simplicity." In the second year of Xuanhe (1120 CE), he was further elevated as "Perfected Lord of Numinous Emptiness and Manifesting Simplicity," with the imperial edict preserved at Chongzhen Temple in Lishui.

The text then includes Perfected Lord Ye's memorial requesting to return home during his lifetime: With humble rhetoric, he refers to himself as a "wild man of rivers and seas," describing his origins as an obscure Daoist who endured austere practices. By fortunate encounter with an era venerating the Dao, he came to serve five imperial reigns. Though exhausting his loyalty, he felt overwhelmed by the emperor's favor, conscious of his limited capabilities. Years earlier, he'd obtained permission to visit ancestral graves, where he reunited with his centenarian elder sister—only for her to pass shortly after, leaving him grief-stricken and ill. Though duty demanded his return to court, his ailing body could barely sustain the journey: his six-month trek from the southern regions left him emaciated upon reaching the Eastern Capital (Luoyang). Feeling unworthy of the purple绶带 and golden seals (insignia of high office), he expressed profound shame before imperial grace.

This passage reveals both the miraculous signs accompanying Perfected Lord Ye's transcendent attainment and his character as a humble yet devoted cultivator, while simultaneously reflecting the Tang imperial house's reverence for Daoism.

Ye Fashan (a renowned Tang Dynasty Daoist priest), holding the titles of Chief Minister of the Court of State Ceremonies, Duke of Yue, and Abbot of Jinglong Temple, submitted a memorial to the emperor on the 21st day of the second lunar month in the fourth year of the Kaiyuan era. With humility, he claimed that as a Daoist cultivator devoted to stillness and wuwei (non-action, the Daoist ideal of "formless and soundless" transcendence), he was unworthy of imperial favor. He earnestly requested permission to resign from office and return home to restore his ancestral graves. His words were marked by profound deference, repeatedly using phrases like "trembling with awe" and "deserving death" to express his humility.

The emperor responded: Your virtue shines as a model from the celestial realm (bìluò, the Daoist term for heavens), a pillar of the Mystic Gate (a name for Daoism). Though physically in the mortal world, your spirit has already transcended worldly concerns. We had hoped you would impart the essential teachings of the Sanqing (the Three Pure Ones, highest Daoist deities) and harmonize the six cosmic energies to assist governance. Yet considering your filial devotion (restoring ancestral graves) aligns with Daoism's principle of "the myriad wonders," and seeing your unwavering resolve as deep as rivers and seas, We cannot bear to refuse your request.

On the 23rd day of the second month, Ye Fashan submitted another memorial: Though previously granted leave, successive years of famine had scattered his clansmen in starvation, leaving even the ceremonial erection of ancestral tablets unfinished. The memorial stone remained stranded in Suzhou, filling him with unbearable anguish—he vowed he could not rest in death without fulfilling this duty. Describing himself as "a gaunt candle flickering in the wind," he pleaded for this final act of devotion, declaring he would die content if granted imperial grace. Phrases like "heart scorched with grief, weeping blood" and "overwhelmed by sorrowful longing" conveyed his desperation, while concluding again with "deserving death," exemplifying the reverential etiquette of ancient ministers toward their sovereign.

This memorial was submitted by the Tang Dynasty Daoist master Ye Fashan (a renowned high adept in Daoism) to the emperor, requesting the posthumous conferral of his own noble rank upon his deceased father. The text brims with filial devotion and profound humility.

The opening references the imperial rescript stating: We have taken note that you, Master of the Way (Zhenren), embody profound mysteries (containing all wonders) and surpass all immortals (your Dao crowns the celestial host). The reason you have attained the pure realm of true cultivation lies in your merit of assisting in the enlightenment of sentient beings. Considering your earnest desire to return home due to illness, evidenced by repeated memorials, We have decided to grant your request.

Master Ye writes in his memorial: Filial piety stands foremost among human virtues, capable of moving even heaven, earth and the divine. He cites auspicious signs—the appearance of lingzhi mushrooms in Qi Prefecture and sweet dew descending upon imperial tombs—as manifestations of the emperor's filial devotion resonating with heaven. Born in this golden age governed by filial principles, though possessing no merit worth mentioning, he has received imperial grace beyond measure, holding high ministerial rank (one of the nine chief ministers) and noble status equivalent to the fifth grade, for which he feels deeply awed.

Now advanced in years with "chicken-skin and crane-hair" (signifying extreme old age), his remaining days grow few. Tormented by thoughts of unrequited parental nurture and the mountain-like weight of imperial favor, he knows no peace day or night. He humbly requests that all conferred ranks and emoluments be posthumously awarded to his late father, thereby aligning with Your Majesty's advocacy of filial piety while slightly easing a son's longing. Should this grace be granted, he could face death without regret.

The conclusion employs extreme self-abasement: "Your subject trembles in fearful apprehension, deserving ten thousand deaths"—a standard formula expressing reverence in ancient memorials.

The terms "Purple Palace" (Zichen) refers to the imperial residence, while "Cinnabar Ground" (Dandi) signifies the royal court—both honorific names for the emperor's domain. "Spring Gate" (Quanmen) denotes the underworld, here expressing hope for his father's spirit to receive posthumous honors. The entire text demonstrates how this Daoist master uniquely blended Confucian filial piety with Daoist cultivation.

On the 23rd day of the second month in the fourth year of Emperor Xuanzong's Kaiyuan era (716 CE), a minister submitted a memorial recommending Master Ye. The emperor responded: "We have reviewed the memorial and recognize this Daoist master's profound attainment of the Dao, having already ascended to the realm of immortals, with talents surpassing ordinary men. As he has protected Our person, We shall not forget his grace. While imperial honors should be justly distributed, We understand your request stems from utmost filial piety, which accords with Our advocacy of simple customs and merits commendation. However, as Daoist masters uphold the virtue of humility, We find it difficult to fully grant the requested honors. Matters concerning posthumous titles will be arranged separately."

Regarding the stele inscription for Master Ye's ancestors: This is the tomb inscription (with preface) of the late Daoist Master Ye of the Tang dynasty, composed and inscribed by Li Yong of Jiangxia.

In ancient times, Laozi (the deified Laozi) expounded the Great Dao (Da Dao), his virtue (De) as pure as heaven and earth; Confucius bore brilliance like the sun and moon. Yet the rulers of their time neither revered nor employed them. How much less would they value those recluses dwelling in mountain valleys, wholly devoted to cultivating the Dao? These masters transcended worldly appearances and inherited the demeanor of immortals—how could they submit to the constraints of official positions?

Master Ye, named Guozhong with the courtesy name Yazhen, hailed from Yexian county in Nanyang. His ancestry traces back to Emperor Shaohao, through the lineages of Emperor Yao and Houji (ancestor of the Zhou dynasty) down to King Wen. Later, the family was enfeoffed at Ye, adopting it as their surname. By his grandfather Ye Qianyu's generation, the family flourished further—a man of profound virtue who secluded himself to cultivate mind and nature. Though court carriages came repeatedly bearing summons, he steadfastly declined, thereby extending his blessings and attaining great longevity.

Master Ye's father, Ye Daoxing, possessed a serene disposition and mastered the Dao's methods. On earth he served as teacher to ghosts and spirits; in heaven he commanded divine generals. He could employ talismanic registers (Fulu) to exorcise demons and avert calamities. As for his extraordinary abilities—shooting arrows through grass or healing the sick—these were truly marvelous. The Five Classics he mastered completely, his erudition unsurpassed.

Master Ye inherited this family tradition from childhood, receiving transmissions from extraordinary adepts. In youth he valued substance over ornamentation, revering the True Dao. Born with immortal bones and maintaining childlike purity, he specialized in the Five Dragons technique (Daoist cultivation method) while traveling to famous mountains. His wisdom could foresee events, discern the subtlest details, penetrate the mysteries of life and death, and perceive the transformations of Qi in all things. Often using stillness to overcome motion, he withdrew to deep mountain valleys, dwelling alone among clouds and ravines, severed from worldly affairs to concentrate on cultivating the Dao.

During the Tang Dynasty, the True Man Ye (Ye Fashan) lived in seclusion among mountain forests, enjoying a life of serene freedom. Through cultivation, he maintained harmony of body and mind, pursuing the realm of emptiness and tranquility. He gathered the essence of the Five Minerals (five precious ores) and harvested the numinous herbs of the Three Mushrooms (three types of lingzhi). Time flew by like a shuttle, yet his hair remained jet black, and his complexion was as radiant as cinnabar. His actions aligned with the profound Dao, and his spirit communed with the Great Way. In solitary silence, he practiced cultivation, abstaining from food and drink for decades.

His reputation reached the imperial court, and the emperor held him in high esteem, sending envoys with lavish gifts and magnificent carriages to invite him. Yet the True Man Ye merely clasped his hands in salute and declined with a wave. He said: "Since ancient times, Emperor Shun was renowned for his virtue, and Emperor Guangwu was celebrated for his governance. Recluses like Xue Fang and Feng Meng merely fulfilled their duties as subjects, while sages like Yu Zhong and Yi Yi spent their lives in seclusion. I do not despise the mundane world—I simply seek the Great Dao, hoping to attain longevity through cultivation."

Seeing his resolute attitude, the envoys carefully observed his dwelling and found his life to be one of utmost simplicity. His diet was plain, and he pursued no sensual pleasures, entirely rejecting falsehood and extravagance. The envoys had no choice but to return empty-handed and report to the emperor. The entire court admired Ye Fashan’s noble character and profound Daoist methods.

Later, when the court faced confusion in calendrical astronomy, disordered movements of the Five Phases, and unclear divisions of the four seasons, they sent messengers from afar to seek Ye Fashan’s guidance. The True Man imparted correct knowledge, enabling the calendar to be rectified. His erudition was profound, far surpassing that of shallow scholars who indulged in empty talk.

Yet, fate is inexorable, and even the True Man Ye eventually reached the end of his life. He chose a secluded valley as his burial site, resting among tranquil woods. His passing dimmed the beauty of springs and stones, and the people of his hometown mourned deeply. His son, Huiming, was posthumously honored as Grand Master of Silver and Blue Light and Governor of Shezhou, inheriting his father’s legacy. He propagated the Daoist teachings, repeatedly declining imperial summons to devote himself wholly to cultivation.

This passage records the life of the renowned Tang dynasty Daoist master Ye Fashan. From childhood, Ye received Daoist teachings from his father, diligently studying various classical texts and mastering esoteric arts (referring to Daoist cultivation and magical practices). Throughout his life, he worked to reform improper folk sacrifices, subdued demons with sword techniques, and earned the admiration of five emperors, gaining widespread fame.

When attending court, Ye Fashan would wear splendid robes to meet the emperor; during his spiritual practice, he sat solemnly in Daoist temples as a revered master. As both an accomplished Daoist adept and high-ranking court official, he frequently expounded the Dao in imperial palaces. Despite advanced age, he maintained robust health through Qi regulation and unwavering filial devotion. When requesting permission to return home for ancestral tomb rituals, the emperor granted special approval with an official escort, and local magistrates organized grand receptions that brought honor to his hometown.

The stele inscription praises the Ye family's multi-generational tradition of reclusive cultivation, inheriting the Daoist arts of Huang Gong (referring to either the Yellow Emperor or Master Huang Shi), with four generations dwelling in mountain forests beyond worldly concerns. Ye Fashan exemplified both self-cultivation and service to others, embodying true filial virtue. Though enjoying imperial favor, he maintained pious remembrance of ancestors, eventually returning in glory to perform rites. The inscription concludes by dating its erection to the fifth year of Kaiyuan era (717 CE), supervised by Zhan Xuanyi, abbot of Qingxi Temple. A remarkable legend accompanies this stele: when scholar Li Yong struggled to compose the inscription, Master Ye's spirit reportedly possessed him to complete it, hence its name "Stele of Summoned Spirit." Written in urgent nighttime conditions, the text contains some errors preserved unaltered as historical testimony.

This stele inscription records the life of Lord Ye, father of Tang Dynasty Perfected Lord Ye Huiming. Lord Ye, styled Dezhao, traced his ancestry to Nanyang with lineage extending back to the Zhou Dynasty, adopting Ye as his surname from his ancestral fiefdom.

A man of refined temperament and fondness for wine, Lord Ye mastered Laozi's Daode Jing (Classic of the Way and Virtue). His speech sparkled with wit and profound insight, while his interactions radiated warmth and magnanimity. Retiring to mountain forests, he built a dwelling by mountain streams where he discussed profound principles with kindred spirits. Often playing the zither and chanting beneath moonlit breezes, he embodied contentment, indifferent to fame and fortune while pursuing the Dao of longevity. Practicing the "Arts of Huang-Lao" (Daoist cultivation methods), he transcended worldly concerns, remaining unshaken by praise or blame, revealing unfathomable depths of De (Virtue).

Local officials and commoners held him in highest esteem—both the wise and benevolent sang his praises. Even cloth-clad peasants would deferentially yield his path. His noble character influenced subsequent generations: his son Lord Yueye (Perfected Ye Huiming) inherited this virtue, displaying extraordinary intelligence from childhood. Studying Daoist scriptures, he later sought out famous mountains and recluses in adulthood, mastering marvelous arts—summoning thunder, emitting blade-light from his mouth, walking unscathed through fire and water, commanding spirits, and foreseeing fortune and calamity. His fame grew so illustrious that emperors repeatedly summoned him for divination.

(Note: The "Arts of Huang-Lao" refers to the Daoist teachings of the Yellow Emperor and Laozi; "Lord Yueye" is Perfected Ye Huiming, a renowned Tang Dynasty Daoist master)

The Tang Dynasty's Master Ye (Ye Fashan) lived through four imperial reigns (approximately 48 years), earning profound reverence from five successive emperors. Adapting to the currents of his time with humility, he navigated imperial circles with such grace that neither monastic nor secular figures could surpass his standing, and even high-ranking ministers deferred to him with respect.

Whenever the state conducted grand ceremonies for sacrifices to Heaven and Earth or imperial tours of sacred mountains and rivers, Master Ye was frequently summoned to participate. His ritual observances were marked by meticulous purity, and he traveled in a four-horse carriage, welcomed with great pomp by local officials three or four times a year. Later, when treacherous courtiers stirred chaos and petty men sowed discord, plunging the nation into turmoil, Master Ye foresaw the crisis. He privately counseled the emperor with strategies for governance, assisted the court in divining auspicious moments, and led officials in solemn prayers, becoming a pillar of the state. Serving two sovereigns, he helped quell rebellions and restore imperial authority, earning exceptional honors for his contributions.

The court not only rewarded Master Ye richly but also posthumously honored his father to extend the family's prestige. The stele inscription praises: "Without such a father, how could such a son have been nurtured? Without such a son, how could the father's virtue (De) have been illuminated?" Though Master Ye had already withdrawn to the mountains (his retreat referred to as "Song Qiu"), no memorial stele had yet been erected. His disciples, moved by filial devotion, sought imperial permission to commission a scholar from the Jiangnan region to compose the inscription.

The epitaph summarizes Master Ye's cultivation: as a recluse devoted to practice (zhenyin, meaning a Daoist adept), he attained the state of "liberation from form" (a Daoist term for transcending the mortal body). Inheriting the legacy of ancient immortals, he embodied profound virtue (De), mastering alchemical scriptures (Jing) and refining the Golden Elixir. Though dressed simply, his presence radiated brilliance. He built a hermitage amid streams and peaks, refining medicines, strumming his qin, and chanting freely. Wandering moonlit forests, he refined his spirit with white clouds and clear springs, his consciousness roaming afar in harmony with Heaven and Earth.

Master Ye combined the supernatural abilities of Zuo Ci (a famed Eastern Han mystic) with the diagnostic skills of Bian Que (the legendary physician). He discerned the schemes of spirits and commanded divine forces. Favored by five emperors, his renown spread far and wide. When solar eclipses portended disaster and traitors threatened the realm, he was the first to perceive the danger and secretly aided the throne. The emperor, grateful for his service, not only granted him lands but also posthumously ennobled his father—bestowing the crimson robe and purple sash (symbols of high Tang official rank)—thus fulfilling both loyalty and filial piety.

Now, before his tomb, pines and cypresses stand in solemn rows, their rustling like mournful sighs, yet lacking a stele to record his virtue (De). Moved by deep grief, his devoted disciples erected this grand monument, dedicating their "meritorious karma" (a Buddhist term here denoting virtuous deeds) to honor their master. The inscription concludes with the phrase "solemn and everlasting filial remembrance," emphasizing the disciples' dignified reverence, ensuring Master Ye's virtue (De) endures for eternity.

This passage records the life and posthumous honors bestowed upon the renowned Tang dynasty Daoist priest Ye Fashan (courtesy name Daoyuan). The key points can be understood as follows:

In the seventh month of 717 CE (the fifth year of Emperor Xuanzong's Kaiyuan era), the imperial court posthumously awarded Ye Fashan the title of Governor of Yuezhou. The imperial edict praised his profound mastery of Daoist arts, his comprehension of mystical principles, and his command of esoteric Daoist knowledge, including the effective use of spiritual talismans (fulu). Though he lived in reclusion at Daoist temples (referred to as "Pengyuan"), he was summoned to court five times, always maintaining his identity as a Daoist priest (signified by the yellow headpiece). Even when granted high-ranking official positions (indicated by the purple silk ribbon), he never sought personal glory. His extraordinary demeanor and noble character embodied the qualities of an immortal (terms like "golden bones" and "pearl radiance" describe advanced adepts).

Emperor Xuanzong frequently consulted him on statecraft during breaks from governance. Ye Fashan repeatedly offered wise counsel through subtle remonstrations that greatly benefited the empire. The emperor lamented that while Ye's wisdom remained vibrant, the Daoist had suddenly achieved "corporeal liberation" (xingjie, the Daoist term for an adept's passing), prompting the posthumous honor of Governor of Yuezhou as a mark of respect.

The stele inscription reveals further honors: Ye was posthumously granted the titles of Golden Purple Grand Master of Imperial Entertainments, Chief Minister of State Ceremonies, and Duke of Yue. During his lifetime, he served as abbot of Jinglong Temple, a prominent Tang dynasty Daoist institution. The stele text was personally composed by the emperor with the crown prince inscribing the heading. It compares Ye to legendary figures like Guangchengzi from the Yellow Emperor's era and Yinshou from the reigns of Yao and Shun, highlighting how he taught sagely wisdom to talented individuals. The text describes his supernatural abilities attained through advanced cultivation: walking through water without getting wet, treading fire without being burned, summoning wind and rain, and exorcising demons—all marks of profound Daoist attainment.

Finally, the passage details Ye Fashan's lineage: bearing the courtesy name Daoyuan, he descended from the Spring and Autumn period Lord Ye (Zhuliang), whose fiefdom in Ye County (modern Henan) gave the family its surname. His ancestors practiced Daoism for generations, with his father Ye Huiming posthumously honored as Governor of Shezhou. Originally from Nanyang, Ye Fashan later moved to Kuocang (modern Lishui, Zhejiang) and was active during the Daye era (605-618 CE) of the Sui dynasty.

The life of Daoist Master Ye of the Tang Dynasty (a reverential title for realized Daoist adepts) is recorded as follows:

He was born in the bingzi year (according to the Daoist sexagenary cycle system), having experienced 642 complete 60-year cycles. During the gengshen year of Emperor Xuanzong's Kaiyuan era, he ascended through "corporeal liberation" (a Daoist xian transcendence method called xingjie), at the age of 107 (calculated from bingzi to gengshen spanning 105 years, with intercalary months perfectly matching the 642-cycle computation). Though advanced in years, his countenance remained childlike, and at death his physical form remained intact like a cicada's shed skin while his spirit merged completely with the Dao.

Emperor Xuanzong once recalled: "Master Ye often attended me. His spiritual attainment inspired ever-deeper reverence - seemingly ordinary yet embodying celestial principles, unfathomably profound. Regarding his court service, while I could honor his De (Virtue), he could never be treated as a mere official." Verified accounts include:

At seven, he disappeared during river excursions for three years. When all presumed him drowned, he returned explaining three azure-robed xian attendants (Daoist guides to immortality) had taken him to jade palaces where he consumed celestial elixirs and was detained by Lord Lao (Laozi deified). At fifteen, when poison induced apparent death, the attendants reappeared, revealing Mount Tiantai's Master Mao (founder of the Maoshan lineage) had revived him with an immortal's seal. These marvels inspired his spiritual pilgrimage.

Seeking Master Mao at Qingcheng Mountain, he encountered an extraordinary immortal with crystalline square pupils (markers of realization), who smiled: "Your xian destiny is set - I saved you previously. Focus on aiding the world and supporting the teaching rather than hastening ascension." Subsequently he studied "Dunjia Buxuan" (esoteric divination techniques) with Zhao Yuanyang at Qingcheng, and "Eight Histories Cloud Chariot" (cloud-soaring methods) with Wei Shanjun at Songshan.

He cultivated at Luofu and Kuocang Mountains, journeying to Penglai and Fangzhang immortal isles, obtaining numerous secret texts. During practice, he could internally observe 18,000 bodily deities (Daoist corporeal spirits) and perform 1,200 embryonic respiration (taixi, advanced breathwork) cycles. His supernatural abilities included: entering underwater dragon palaces, traversing flames unharmed, self-healing after abdominal cleansing, curing blindness with fu (talismanic) incantations, ingesting lethal toxins unaffected, and commanding spirits like servants. These wonders brought imperial honors and widespread renown.

This passage records the life of the Tang dynasty Daoist master Ye Fashan. Even before ascending the throne, the emperor had frequently heard of Ye's profound Daoist attainments, and after becoming ruler, he humbly sought Ye's counsel. Master Ye often warned the emperor about treacherous ministers' plots before they materialized, for which he was awarded the purple silk cord (marking high official rank) and a ducal title. Yet his heart remained detached, untouched by such worldly honors.

In the Gengshen year of the Kaiyuan era (though historical records vary about the exact date), Master Ye achieved transcendence. Celestial signs appeared—Jupiter was in the constellation Zhenwei while the moon occupied the position of Zhenhuo. Posthumously honored as Governor of Yuezhou, his remains were returned to Kuocang Mountain a month later, fulfilling his lifelong aspiration of remaining indifferent to worldly glory.

Born with extraordinary endowments and remarkable bone structure (indicating spiritual potential), even Master Wan Zhen had prophesied Ye's future transcendence, saying "we shall serve together in the immortal courts." As the Yijing teaches, true gentlemen maintain constancy whether serving in office or retiring in seclusion—those in service don't covet mountain solitude, while hermits don't crave official honors. Master Ye embodied this perfectly: he could quietly cultivate Shen (spirit) and contemplate profound mysteries ("Taihe" representing yin-yang harmony, "Xuanpin" denoting the Dao's origin), yet equally accept the court's golden seals and purple ribbons. This demonstrated his vast De (virtue) and resonance with divine principles.

Across five imperial generations, he received royal veneration. Few in the emperor's era were deemed worthy to receive transmission of his methods. As a master of his age, his deeds deserve authentic documentation. The inscription praises: All things emerge vigorously from the Dao ("Boran" signifying sprouting), then return smoothly to their source ("Youran lieran" indicating homecoming). He embodied the wellspring of creation—observing this mystery reveals the realm of immortals. The key to transcendence lies in dissolving decay and realizing profundity, not forced striving. Comprehending subtle truths and possessing spiritual powers, he abolished improper sacrifices, punished wickedness, and accomplished deeds in harmony with celestial timing. His prescience approached divine omniscience; though honors came deservedly, he regarded rank as fleeting clouds—a realm worthy of deep contemplation.

This account primarily chronicles the life and posthumous honors of the renowned Tang Dynasty Daoist master Ye Fashan, known by his religious title "Master Zhixu Jiansu" (Master of Reaching Emptiness and Perceiving Simplicity).

The Perfected Lord Ye cultivated profound practice, transcending worldly dust ("silently immortal, casting off his mortal form"). Like the legendary immortal Wangzi Qiao who rode wild ducks over Yexian County, or Ding Lingwei who transformed into a crane returning to Liaohai, his mystical attainments were profound and far-reaching, with an enduring influence spanning millennia ("his mysterious Daoist legacy flourished vigorously for a thousand sacrifices"). On the sixteenth day of the second month in the twenty-seventh year of the Kaiyuan era (739 CE), he attained ascension through feathery transformation in accordance with natural law, yet people continued commemorating his deeds by erecting steles at sacred mountains and coastal sites.

His disciples, including Ding Zhengguan, petitioned the imperial court, expressing gratitude to Emperor Xuanzong of Tang for personally composing an inscribed memorial for their master. The text describes the disciples' mingled trepidation and joy while holding the emperor's brushwork, conveying their profound appreciation.

Later, in the first month of the sixth year of the Zhenghe era (1116 CE), the court posthumously honored Ye Fashan as "Master Zhixu Jiansu." The imperial edict praised how, though his cultivation sought neither fame nor profit, he established for the world a model of promoting virtue and condemning vice ("exalting the good and censuring the evil, leaving teachings for posterity"). Having practiced cultivation for centuries with sword and sandals remaining as if new, and still responding to the people's supplications, he was specially granted this title to comfort the populace.

A final edict further elevated him to "Perfected Lord Lingxu Jiansu" (Numinous Emptiness and Perceiving Simplicity), recalling his miraculous deeds during the Kaiyuan period: as an ascetic of Kuocang Mountain (in present-day Zhejiang), he could "sweep away baleful evils and annihilate them, subdue specters and demons making them flee in terror." The proclamation emphasizes how his Daoist methods were unfathomably deep and perfectly spontaneous, thus warranting the exaltation of his name to illuminate the mysterious Dao.

This text records an imperial edict from the Song Dynasty bestowing an honorific title upon Daoist adept Tang Ye, a realized master of spiritual cultivation. On the 25th day of the sixth lunar month in the second year of the Xuanhe era (1120 CE), Emperor Huizong specially conferred upon Tang Ye the title "Perfected of Numinous Emptiness and Manifest Simplicity" (Lingxu Jiansu Zhenren). "Numinous Emptiness" signifies profound comprehension of mystical principles, while "Manifest Simplicity" denotes returning to primordial authenticity—this title demonstrates Tang Ye's attainment of the highest realms of spiritual practice. Such honorific titles were common during the Song period, as emperors frequently expressed reverence for Daoism through official recognition of its practitioners. The precise dating of the edict to the specific day confirms its status as a formal state document.