《終南山說經臺歷代真仙碑記》

The fifth entry in the Stele Records of Immortals Through the Ages at the Scripture Platform of Zhongnan Mountain documents the deeds of the Perfected Lord Yin Xi, honored as "Immortal Elder of the Nine Heavens and Supreme Perfected Being."

This revered figure, Yin Xi (courtesy name Gongwen), was born in Tianshui. His mother, Lady Lu, once dreamed of heavenly lightning encircling her body before conceiving him. At his birth, two beams of sunlight-like radiance danced around him, and his eyes shone with extraordinary brilliance. From childhood, Yin Xi delighted in studying ancient classics like the Three Mounds and Five Canons, mastering celestial divination. He could observe heavenly phenomena above and earthly patterns below with unparalleled insight, perceiving even the transformations of spirits and ghosts.

Possessing an open-hearted disposition, he cultivated benevolence and virtue through reclusive practices. Later, he traveled to Zhouzhi County (modern Shaanxi) at the foot of Zhongnan Mountain in Yongzhou, where he built a thatched hut in Wenxian Village of Shenjiu Township to devote himself to Daoist cultivation, gaining widespread renown. When King Kang of Zhou heard of him, he appointed Yin Xi as a senior official, later promoting him to tutor of the crown prince.

In the 25th year of King Zhao's reign (516 BCE), Yin Xi observed purple qi (vital energy) approaching from the east and knew a sage was coming. He requested appointment as guardian of Hangu Pass. After purifying himself through fasting and bathing, he ordered the roads swept clean and incense prepared. On the jiazi day of the seventh month, Laozi (Lord Lao) indeed arrived. Yin Xi greeted him in court robes, invited him to his residence, and paid homage facing north as a disciple. Resigning his post that same year, in the twelfth month he escorted Laozi to his Zhongnan Mountain retreat, earnestly seeking instruction in the Great Dao (Da Dao) and requesting written teachings. Laozi consequently composed the five thousand characters of the Daode Jing (Scripture of the Way and Virtue) for him, simultaneously transmitting the "Three-One Internal Cultivation" (method of unifying essence [jing], qi, and spirit [shen]) and the "Western Ascension Formula" (secret method of celestial ascent).

When Laozi prepared to depart on the 28th day of the fourth month the following year, Yin Xi was reluctant to part. Laozi instructed: "Purify your heart through thousand-day fasting, diligently study the Daode Jing, and refine your physical form to perfection. Then seek me at the Green Goat Market in Shu Commandery." With these words, he ascended on clouds from a small southern hill near the dwelling. Yin Xi thereafter devoted himself to ascetic practices in his thatched hut, severing worldly ties for three years until achieving the supreme state of body-spirit unity.

This passage recounts the deeds of two pivotal figures in Daoist history—Master Guan Yinzi and Perfected Yin:

Guan Yinzi (also known as Yin Xi) served as a high official during King Kang's reign in the Zhou dynasty. He built a thatched observatory in the Zhongnan Mountains to study celestial phenomena by observing stars and Qi (vital energy), marking the origin of the Louguan Dao tradition (an important Daoist school). Later, he encountered Laozi (Lord Lao) at the Green Goat Market in Shu Province, where he received transmission of the Dao De Jing (Classic of the Way and Virtue) and was honored with the title "Master Wenshi," becoming the exalted "Peerless Perfected Being" in Daoism. Present-day Qingyang Palace in Chengdu stands at this historic site of Dao transmission. Throughout history, emperors including King Mu of Zhou, Qin Shihuang, and Emperor Wu of Han made pilgrimages here, establishing temples at this sacred location.

Perfected Yin of Duyang Palace (named Gui, styled Gongdu) was Guan Yinzi's younger cousin who followed him in Daoist cultivation during his youth. After attaining the Dao, he was summoned by Lord Lao to Taihe Palace (Celestial Palace of Supreme Harmony) to oversee the registers of immortals and manage affairs concerning spirits and ghosts. Capable of subduing myriad spirits and exorcising countless demons, he frequently traveled across the realms or ascended to the celestial court. During the Yongxing era of the Jin dynasty, he manifested at Louguan to transmit alchemical texts (Dan Shu) to the Daoist Liang Chen before departing.

The concluding eulogy praises:

• Guan Yinzi's cultivation at Zhongnan Mountains and his reception of the Dao De Jing from Laozi, through which the true meaning of Daoism spread widely
• His enduring legacy through nine chapters of writings (referring to Guan Yinzi), which profoundly influenced later generations
• Perfected Yin's accomplished cultivation—though he transcended this world, traces of his alchemical furnace remain (symbolizing his spiritual achievements)

(Note: "Louguan" mentioned herein refers to the important Daoist sacred site in the Zhongnan Mountains of Shaanxi; "Taihe Palace" denotes a celestial palace in the heavenly realm; "Dan Shu" indicates secret alchemical texts for internal cultivation)

This stele inscription records the cultivation achievements of four Daoist Perfected Ones (Zhenren):

Perfected Du Chong (Grand Ultimate Perfected Du of Mount Wangwu):

A native of Chang'an, he began studying the Dao under Perfected Wenshi at age twenty. When Perfected Wenshi traveled to Sichuan for cultivation, King Mu of Zhou, admiring their immortal traces, specially built a Daoist temple inviting Du Chong and six other Daoists to practice there. After attaining accomplishment in his cultivation, his body emitted jade-like radiance with fully nourished internal organs, his breathing becoming so subtle as to be nearly imperceptible. He eventually ascended to immortality in the Jihai year of King Yi of Zhou's reign, becoming the immortal lord of Mount Wangwu. The eulogy praises how he transcended physical constraints, saw through worldly illusions in a snap, and ascended to the celestial realm riding a yellow crane.

Perfected Peng Zong (Perfected Peng of Red Wall Palace):

From Pengcheng, he was summoned to court during King Mu of Zhou's reign when Huang-Lao teachings were revered. He studied the "Way of Feminine Unity" (methods of harmonizing Yin-Yang) with the Grand Ultimate Perfected One, cultivating to the point where he could breathe just once every three days and nights, and could remain submerged underwater for entire days. Sometimes he would lie motionless as if dead, yet would rise with even greater vitality. He ascended in the Bingshen year of King Li of Zhou's reign, becoming the immortal elder of Red Wall. The eulogy commends his profound breath cultivation and deep Dao attainment, revealing the mysteries of Zhuangzi's teachings.

Perfected Song Lun (Grand Clarity Perfected Song):

A native of Luoyang who received authentic transmission early in life. He mastered methods of unifying form and spirit (xing-shen), capable of crossing waters and traversing dangers without boats, freely roaming various immortal realms. Sometimes dwelling in deep mountains, other times mingling unnoticed in marketplaces, people never recognized him as an immortal. He ascended in the Yisi year of King Jing of Zhou's reign. The eulogy hails him as a dragon of the Dao, traversing the realms of form and formlessness, with no mountain or river able to hinder his carefree wandering.

Perfected Feng Chang (Perfected Feng of Western Peak):

From Lishan, he was well-versed in the Book of Changes (Yijing). Serving as court historian under King Xuan of Zhou, he resigned at forty to cultivate the Dao, studying the Yellow Court Scripture (Huangting Jing, an essential Daoist classic) with Immortal Deng.

This scripture records the deeds of four immortal cultivators from Mount Zhongnan:

The first immortal abandoned his official position during King Xuan of Zhou's reign to become a hermit on Mount Zhongnan. He built a stone chamber for meditation, and after achieving inner fulfillment, began helping the world—quelling disasters and curing diseases with mere thought. He ascended to immortality in the Gengyin year of King Ping of Zhou's reign. Later generations praised his transcendent life of forsaking worldly status for secluded cultivation.

Master Yao of Bai Shui Gong (a Daoist honorific for realized adepts), originally named Yao Tan from Fenshui in Shanxi, devoted himself wholeheartedly to the Dao with impeccable virtue. When King Xiang of Zhou returned to Mount Qi, he sought Yao as his teacher. Yao could walk through rain without wetting his robes, with divine light often shining from his eyes. He ascended in the Renxu year of King Jian of Zhou's reign, becoming guardian of Bai Shui Gong. Eulogies describe him as an ancient recluse who disdained worldly glory.

Master Zhou of Qin Long Gong, named Zhou Liang, studied under Immortal Yao. He once traveled through Shangluo with Prince Jin, heir of King Ling of Zhou, playing complete melodies on a single string that made birds dance. Though appearing youthful, he claimed to be white-haired, confounding observers. After ascending in the Jimao year of King Lie of Zhou's reign, he presided over Qin Long Gong. Poems celebrate his celestial demeanor while roaming with the prince.

Immortal Yin Qing, named Yin Cheng, entered the Dao at twenty-eight and secluded himself on Mount Zhongnan. During his practice, incense burned continuously with self-igniting divine lamps. He once reversed a river's flow through magic. When Emperor Qin Shi Huang summoned him for counsel, he responded with the principle of "governing through Wuwei (non-action)." Though the text here is incomplete, it reveals his profound mastery and imperial reception.

These accounts exemplify the classic Daoist path: reclusive cultivation, worldly beneficence, and ultimate ascension. They reflect the tradition's ideals of serene Wuwei and internal refinement manifesting externally. The term "ascension" (chongju) denotes achieving immortality, while "entering the chamber" (rushi) indicates receiving true transmission as a disciple.

This scripture records the miraculous deeds of several Daoist immortals:

The Story of Perfected Wang Tan:

Wang Tan, styled Yangbo, was a native of Taiyuan who served as Palace Attendant during Empress Lü's reign. He later abandoned his official post to cultivate the Dao, studying the "Art of Concealing Forms and Transforming Appearances" from Master Xilingzi. This technique enabled him to vanish from sight, merging with clouds and mist. Once when encountering an old acquaintance who grew suspicious, he successively transformed into a tree, flames, flowing water, and insects/animals, frightening the man into fleeing. Moments later, he reappeared by the roadside. In the sixth year of the Yuanshuo era, he ascended to immortality.

The Story of Perfected Li Ji:

Li Ji, styled Zhongfu, was born in Yingchuan and showed early signs of an immortal destiny. When Emperor Wu of Han built the Palace for Observing Immortals, Li was selected as a Daoist priest, often practicing quietude to nurture his nature. Later, the Great Harmony Perfected One brought him to Duyang Palace to serve Immortal Lord Wang. After mastering his arts, he could ride winds and traverse scenes, appearing and disappearing without trace. During the second year of Emperor Ling's Guanghe era, he ascended and was appointed as Immortal Official of the Western Peak.

The Story of Perfected Feng Heng:

Feng Heng, styled Junda, was a native of Longxi thoroughly versed in the teachings of Laozi and Zhuangzi. During Emperor Ming of Han's reign, he became a Daoist priest and received the "Supreme Dao" teachings along with the True Form Charts of the Five Peaks from Perfected Lord Lu. He often traveled the Five Peaks astride a black ox, with demons and spirits retreating wherever he went. The medicines in the bamboo tubes at his waist could revive the dead. He ultimately withdrew into Mount Xuanqiu and achieved immortality.

These stories demonstrate the boundless transformative powers and compassionate works of Daoist immortals, as well as their ultimate ascension through spiritual cultivation. Each perfected being realized the Dao through different paths—whether through concealment and transformation, or through saving the world—ultimately attaining unity with the Dao.

"Chronicles of Immortals at the Scriptural Platform of Zhongnan Mountain" Modern Interpretation:

Section on Immortal Hao

This immortal, named Hao with the courtesy name Wenming, hailed from Runan. During the Yongchu era of the Eastern Han Dynasty (approx. 107-113 CE), he renounced worldly life to pursue the Dao (the Way), seeking guidance from Master Feng (a Daoist adept). Master Feng, having foreseen his arrival, set three successive tests which Hao passed, after which he transmitted the "Golden Embryo of Empty Qi (vital energy)" cultivation method (a practice of refining Qi into Shen/spirit). Later, he attained supernatural abilities: X-ray vision, superhuman hearing, with clouds and rainbows perpetually surrounding his body, and the essence of sun and moon condensing around him. He could transform into drifting clouds or white cranes, ascend into the void, conceal his form, and manifest miraculous transformations. During the Taihe era of Cao-Wei (approx. 227-232 CE), he ascended as an immortal, conferred the title "Supreme Immortal of Great Purity."

Praise verse states:

The elixir in the crucible forged celestial longevity,

With a wave transforming into white cranes and flying clouds.

Seeing through all directions yet unattached to anything,

He rides the Winnowing Basket and Tail stars backward to the immortal realm.

Section on Immortal Liang Kaocheng

This immortal, named Chen, was from Fufeng. In the early Xianxi era of Cao-Wei (approx. 264 CE), he followed Master Zheng in cultivation for years with lofty aspirations. His sincere practice moved heaven, and in the second year of Yongxing under Emperor Hui of Western Jin (305 CE), the Great Harmony Immortal descended to his home, transmitting the "Scripture of Solar and Lunar Yellow Blossoms," the method of water-stone alchemy, and the secret techniques of "Inner Transmission of Original Transcendence." Three years later, his elixir was perfected—his body light as feathers, his face childlike, capable of seeing through earth and hearing celestial sounds. He ascended in the second year of Taixing under Eastern Jin (319 CE).

Praise verse states:

Transcending eras to meet an immortal master was no accident,

The Great Harmony Immortal personally transmitted divine elixir methods.

Cultivating an immortal form beyond the Chaoyuan (Court Assembly) practice,

In the Taiji (Supreme Ultimate) paradise, time itself is forgotten.

Section on Immortal Wang Zinian

This immortal, named Jia, came from Longxi. During the Jianxing era of Western Jin (approx. 313-317 CE), he renounced worldly life with a crystal-clear mind, often displaying precognition, with remarkably accurate judgments of people and events. Later during northern wars, though various states vied for his counsel, he retreated to mountain seclusion while still accepting inquiries. At eighty-seven, he confessed minor unresolved transgressions. When Later Qin's Yao Chang consulted him on state affairs, his harsh criticism led to martyrdom. That same day, friends witnessed his spiritual manifestation in Longxi. His works including "Records of Gleanings" survive.

Praise verse states:

Minor faults left hanging unresolved,

His life ended within spring winds.

Had friends not met him in Longxi,

Who'd know the master had shed mortality?

Section on Immortal Sun Zhongxuan

This immortal, named Che, of unknown origin, came to study under Master Wang during the Guangchu era of Former Zhao (approx. 318-329 CE). Prudent in speech yet swift in action, he wore hemp clothes and drank plain water, concealing his wisdom while specializing in the practice of "concealing radiance and nourishing obscurity." The master valued him as a peer, answering doubts through non-verbal means.

(Note: "Ascension" refers to immortal transcendence; "elixir methods" denote alchemical cultivation; "Chaoyuan practice" represents advanced Daoist cultivation stages)

"Chronicles of Immortals Through the Ages at the Scripture Platform of Zhongnan Mountain" - Modern Interpretation:

(Yin Wencao) could predict fortunes by observing people's complexions. He lived alone in a purified chamber year-round, maintaining upright seated meditation throughout the day with a mind so clear it seemed to commune with divine beings. Those who saw him couldn't help but feel solemn reverence. At seventy, he achieved feathered ascension (yuhua). A eulogy reads: "Loose tongues invite trouble, forced questions obscure truth. With dignified bearing he taught all beings, only to help them awaken to heavenly mysteries."

Master Ma Yuanyue

Born Ma Jian of Fufeng, the master entered Sun Zhenren's tutelage before turning twenty. Not only did he master the true meaning of the Dao De Jing (Classic of the Way and Virtue), but he also commanded three hundred secret talismans (fulu) and excelled at divining fortunes through wind sounds and bird calls. His ability to summon deities and command legions of spirits spread his fame far and wide. Sun Zhenren warned him: "The more spectacular your powers, the greater calamity they invite." When later summoned by Yao Wei of Former Qin, the master declined on pretext of illness, taking all scriptures into mountain seclusion. A eulogy reads: "Why refuse the imperial summons? The mundane world cannot contain true transcendence. Concealing celestial texts deep in Zhongnan, listening to pine winds - this is ultimate freedom."

Zhenren Yin Lingjian

Named Yin Tong, he descended from Taihe Zhenren. As a youth admiring his ancestors' Daoist achievements, he apprenticed under Master Ma at a temple. After receiving authentic transmission, his cultivation advanced remarkably and his reputation grew. Emperor Taiwu of Northern Wei repeatedly sent envoys with ceremonial invitations, while officials and scholars came in endless carriages seeking the Dao - all returning enriched. After achieving feathered ascension at one hundred, divine lanterns illuminated his tomb nightly, especially bright during fasting days. A eulogy reads: "Generations of immortal lineage yield true talent, responding to worldly needs to deliver beings. Yellow scrolls and cinnabar texts return to the Great Dao, while star-crowns and jade pendants illuminate transcendent terraces."

Master Wang Daoyi

A native of Bingzhou during Northern Wei's Taihe era, he studied under Niu Wenhou. His profound Daoist practice manifested repeated miracles. When overseeing temple construction that attracted multitudes of disciples, the granary's provisions proved inexhaustible. Disciples spied several blue-clad youths replenishing stores with bamboo baskets. When they proposed building steps for easier transport, the master forbade it (demonstrating asceticism's necessity). The impoverished all came seeking sustenance. A eulogy reads: "Blue-robed youths fill the granary - truly a wondrous tale to tell."

(Note: "Release through transformation" (jiehua) and "feathered ascension" (yuhua) both denote a Daoist's passing; "yellow silk" refers to Daoist scriptures; "blue robes" commonly indicate immortal youths in Daoism.)

"Records of Immortals Through the Ages at the Scripture Platform of Zhongnan Mountain" - Vernacular Interpretation

[Master Mu Shiguang]

This master was from Yishi and studied classical texts from a young age, delving deeply into astronomy and celestial phenomena. Later, he sighed and said, "The realm beyond the mundane world cannot be attained through ordinary learning." Thus, he took Master Niu Wenhou as his teacher. When he inquired about the essential meaning of the Dao De Jing (Classic of the Way and Virtue), his master replied, "Looking forward, you cannot find its beginning; looking back, you cannot see its end—what is this, really? If you can quiet your mind and contemplate, the Dao is right here." The master suddenly experienced a profound awakening, as if a heavy burden had been lifted from his chest. From then on, his words and actions were in perfect harmony, his conduct aligned with the principles of heaven, and he comprehended the past and present without obstruction.

A verse in praise says:

The Dao in its wholeness has no name,

Yet the true essence can be encountered everywhere.

Had the master not revealed the profound mystery,

He might have been trapped in words for a lifetime.

[Zhenyi Master Chen, the Perfected]

Chen Baozhi, the Perfected, was from Yingchuan, and his vast mind was unfathomable. He often wandered the mountains, accompanied by a white tiger. During the reign of Emperor Wen of Wei, he was summoned to court and asked about the art of governance and taming tigers. He replied, "Treat them kindly, and they will be as docile as the people; mistreat them, and they will be as fierce as tigers—what special method is there?" The emperor greatly admired him and later posthumously honored him with the title "Zhenyi" (Chaste and Virtuous). The ancient locust tree still standing in the temple today bears witness to those times.

A verse in praise says:

Riding a tiger through the marketplace,

His divine powers astonished the world.

The emperor sought to bind him with empty fame,

But the Perfected remained unmoved.

[Li Shunxing, the Perfected]

A native of Jingzhao, he was innately wise and studied under Master Zhenyi. In the mountains, he encountered three immortals who imparted to him the secret methods of alchemy (Neidan). After six years of cultivation, he gained the ability to transform in countless ways. Emperor Wen of Wei summoned him to test his powers—he could enter fire unharmed and walk through boiling water unscathed. He could also appear simultaneously at multiple fasting ceremonies (Zhaijiao). Even after being dismembered, he could revive himself, and his prophecies of rebellions were never wrong. In the end, he appeared to pass away, but when his coffin was opened, it was empty. The court then built a shrine to honor him on the spot.

A verse in praise says:

The divine powers of immortals have no fixed form,

Playing in the human world through the cycles of time.

Gathering and dispersing form and Qi at will,

Existence and non-existence transcend life and death.

[Master Zhang Fale]

A native of Nanyang, he diligently served Master Yin from a young age.

Chronicle of Immortals at the Scripture Platform of Zhongnan Mountain: A Modern Interpretation

[Master Wei]

Wei Jie (courtesy name Chuxuan) was a native of Duling, renowned for his literary talent from a young age. He once served as a tutor to the crown prince of Emperor Ming of Wei. At thirty-eight, he retired from public life, claiming illness, and later became a disciple of Master Zhao the Alchemist to cultivate the Dao. He authored over a hundred volumes of commentaries on the Book of Changes and Laozi. When Emperor Wu of Zhou visited his temple to offer sacrifices, he was deeply impressed by Wei’s demeanor and invited him to expound on Daoist teachings. Master Wei elucidated the relationship between the Dao of Heaven and the Dao of humanity, emphasizing inner cultivation of sage-like virtue (De) and outer practice of kingly governance. The emperor honored him with the title "Master of Profound Contemplation," while the world knew him as the "Confucius of Guanxi."

Praise Verse:

Secluded deep in white clouds,

He devoted himself to the teachings of Laozi and Zhuangzi.

No sooner was he called the Sage of Guanzhong,

Than his fame stirred even kings and lords.

[Master Hou]

Hou Kai, a native of Jingzhao, became a disciple of Zhenyi the Sage during the Zhengshi era of Wei. For thirty years, he cultivated the Dao with unwavering devotion. After his master’s ascension, Hou retreated to the secluded Hangu Valley, where he built a thatched hermitage amid sweet springs and lush forests, naming it the "Three Pines Temple." Followers gathered there, living simply on mountain springs and wild fruits, abandoning worldly arts and embodying the ancient recluses Chaofu and Xuyou. Many sought his help when plagued by ghosts and demons; with talismanic incantations (Fulu), he dispelled their afflictions instantly.

Praise Verse:

The Three Pines Temple lies veiled in white clouds,

Preserving the pure heart of Chaofu and Xuyou.

Drinking spring water, feasting on sacred herbs—joy untainted,

A breeze-cooled grass mat is worth a thousand gold.

[Master Wang]

Wang Yan, born in Fufeng, followed Zhenyi the Sage in Daoist practice from childhood. During the reign of Emperor Wu of Northern Zhou, when Daoism faced persecution, he risked death to remonstrate, distinguishing orthodox teachings from heresy. For this, he was honored among the "Ten Elders." After the founding of the Sui dynasty, Emperor Wen welcomed him to the Great Brilliance Hall in a royal carriage, receiving Daoist precepts through purification rites (Zhaijiao) and bestowing upon him the title "Master of Sacred Dignity." An Xuandu Temple was built for his residence.

(Note: "Lu meng" refers to Daoist initiation rituals for transmitting esoteric methods; "Genggu" and "Hangu" are hermitages in Zhongnan Mountain; "Chaoxu" alludes to the ancient recluses Chaofu and Xuyou; "Fu" denotes Daoist talismans for exorcism.)

This scripture records the biographies of four eminent Daoist masters:

The first passage tells of a Daoist priest who bid farewell to family and friends to retreat into mountain solitude. He cited the principle that "the Dao should serve emperors" (Daoism ought to assist rulers in governance), yet chose not to participate in political affairs, returning instead to seclusion in Zhongnan Mountain. Later generations praised him as an immortal riding a crane back to the Penglai paradise, while the green peaches in Xuandu Temple (a Daoist monastery) continued blooming in splendid isolation.

The second account describes Master Yan Daotong, a native of Fufeng who mastered profound learning and received imperial favor from Emperor Wu of the Northern Zhou Dynasty. During the Buddhist-Daoist debates of 575 CE, he proposed the "host superior to guest" argument (asserting Daoism's superiority over Buddhism), winning the emperor's approval. The court specially constructed Tongdao Temple for him in Tiangu Valley, selecting nine other eminent Daoists to reside there collectively known as the "Ten Elders of Tiangu." He attained immortality within the temple at age 95.

The third record concerns Master Yu Changwen, who could recite Daoist scriptures from childhood as a disciple of Master Hou. He steadfastly maintained his faith during periods of religious suppression, later being chosen as one of the "Ten Elders" at Tongdao Temple. Skilled in using talismans (fulu) to exorcise evil, his death at 82 was marked by white birds emerging from his coffin - considered an auspicious sign of ascension.

The fourth narrative follows Master Qi Hui, who during the late Sui Dynasty predicted the rise of "the descendants of the Old Master" (referring to the Tang imperial Li family). When Emperor Gaozu Li Yuan indeed took Chang'an, Qi was ennobled as Grand Master for Glorious Happiness (a high-ranking honorary title) and renamed Louguan Temple as Zongsheng Temple. At 73, he led disciples to Mount Taibai where he achieved feathered transformation (yuhua).

These accounts reveal the noble character of Daoist masters during the Sui-Tang transition period: embodying both the purity of mountain reclusion and the wisdom of advising enlightened rulers; demonstrating both steadfast faith and supernatural foresight. The frequently mentioned Tongdao Temple served as a major Daoist center, while the "Ten Elders of Tiangu" represented a celebrated community of practitioners.

This stele inscription records the deeds of several accomplished Daoist masters from the Shuo Jing Terrace on Zhongnan Mountain. Let me explain in plain terms:

The section on the Golden Purple Immortal Family conveys that while Daoist cultivators do not pursue worldly wealth and honor, their character and bearing possess an innate nobility.

The story of Master Ju Guozhen:

This master hailed from Wugong County and took monastic vows during the Renshou era of the Sui Dynasty at age thirty. He maintained a lifelong vegetarian diet and wore patched robes, strictly observing ascetic precepts without wavering due to hunger or cold, nor being moved by fame and gain. When praised by others, he would become uneasy; when insulted, he would listen respectfully—not with superficial compliance but genuine acceptance. The deeper his Daoist attainment grew, the gentler his temperament became. An elder once remarked of him: "He contends not for empty reputation, but seeks only true cultivation."

The experiences of Master Tian Shiwen:

This master from Huyi County formally became a Daoist priest at nineteen during the seventh year of the Kaihuang era of the Sui Dynasty, studying under Master Huayang to learn internal contemplation (a type of meditative practice) and the true methods of concentrated observation. Each retreat for cultivation would last ten to fifteen days, yet he would emerge with a radiant complexion. Skilled in drawing talismans (fulu) to heal people, he could revive the dead and save drowning victims, demonstrating miraculous powers on multiple occasions. At seventy-five, when he achieved feathered transformation (a Daoist term for passing), witnesses saw celestial cranes descending with an immortal procession to escort his ascension.

The revered master Yin Qing Guanglu Dafu Yin Wencao:

This eminent Daoist, styled Jingxian, came from Longyou and was renowned for his profound mastery of Daoist arts. In the second year of the Yifeng era of the Tang Dynasty, he was commissioned by imperial decree to oversee the Zongsheng Temple. Three years later while presiding over a grand purification ritual (zhaijiao), the emperor personally witnessed Lord Lao (deified Laozi) descending astride a white horse. He was then ordered to compile the Sacred Records and granted the title of Silver Seal and Blue Ribbon Grand Master, which he declined. His works include the Treatise on the Great Dao Dispelling Demons.

The deeds of Zhengyi Tongzhen (Orthodox Unity True Realized) Master Liang:

This realized being named Quan served as temple abbot during the Later Zhou period of the Five Dynasties. At that time, the famous Daoist Chen Tuan (styled Xiyi) resided in the nearby Xianyou Palace, and the two frequently exchanged discussions on the Dao, becoming close companions in the mountain forests. Later, when the Song Dynasty was established...

(Note: The latter part concerning Song Dynasty events is fragmentary and thus not fully translated. Terms like "feathered transformation" and "release transformation" are Daoist honorifics for the passing of realized beings, while "internal contemplation" and "concentrated observation" refer to Daoist cultivation methods, and "purification ritual" indicates Daoist ceremonial practices.)

"Records of Immortals Through the Ages at the Scripture Platform of Zhongnan Mountain" - Modern Interpretation:

The Holy Lord of Yi descended upon Zhongnan Mountain, guiding Zhang Shouzhen into Daoist cultivation. He revealed: "I am your celestial master, though you shall have another master in the mortal realm." Thus Zhang took a Perfected Being as his teacher. During the Kaibao era of the Song Dynasty, the emperor conferred upon him the title "Zhengyi Master of True Attainment." In the third year of Taiping Xingguo, he achieved feathered ascension (yuhua). Later generations praised: "The celestial lord knew him from antiquity, yet Master Zhang found earthly guidance. Living reclusively unknown to the world, only sharing profound understanding with lofty Daoists like Chen Tuan (Master Xiyi)."

Great Patriarch Qinghe, Master Yin:

Yin Zhiping, styled Dahe, hailed from Donglai, Shandong, and became the sixth-generation patriarch (liushi zu) of the Quanzhen tradition. When he assumed leadership, the Jin Dynasty had fallen and Mongol forces ravaged Shaanxi, leaving temples destroyed by war. Recognizing this as the sacred site where the founding patriarch established the tradition, Master Yin journeyed from Yanjing determined to rebuild. Daoists from all regions spontaneously gathered upon hearing the news, soon entrusting temple affairs to Master Li. Shortly thereafter, the halls were restored to their original splendor. A eulogy honors him: "Raising high the seal of Dharma to propagate the Dao - how could thatched huts compare to majestic halls? The immortal lineage flows into Quanzhen's ocean, while the family tradition of Guardian Yin (Yin Xi) shines through ten thousand generations."

Master Hongmiao of Shared Dust, Li Zhirou:

Li Zhirou, styled Qianshu, from Mingshui, Hebei, became a disciple of Master Kaiyuan Li. Withdrawing from worldly affairs for secluded cultivation, his attained virtue earned universal reverence after achieving Dao-realization. During the Jin Dynasty's collapse when temples were destroyed, in the Bingzhong year period, obeying Master Yin's directive, he led disciples in complete reconstruction - clearing ruins and rebuilding halls to greater magnificence than before. Later enfeoffed as "Hongmiao Master of Shared Dust," he achieved feathered ascension at seventy-eight. The eulogy states: "Temple reconstruction swift as immortal work, jade towers and jeweled halls made new again. When Masters Yin and Li reunited, it seemed ancient immortals walked among men."

As the cradle of Daoism under heaven, Louguan (Scripture Platform) has produced realized beings in every generation since Master Wenshi (Yin Xi). Historical records reveal an unbroken succession: initially compiled by Master Taihe Yin, continued by Jin Dynasty predecessors, then expanded by Tang masters including Wei Fashi and Yin Wencao - altogether documenting thirty Perfected Beings across three scrolls transmitted through the ages. These immortal biographies were preserved intact until the Yuan Dynasty.

(Note: Terms like "molting transformation" (tuihua) and "feathered ascension" (yuhua) both denote a Daoist's transcendence through death; "sixth-generation Quanzhen patriarch" refers to the sixth lineage holder; "Guardian Yin" references Yin Xi's former position as Guardian of Hangu Pass)

This passage is the colophon written by Daoist priest Zhu Xiangxian for the Stele Records of Immortals Through the Ages at the Scripture Platform of Zhongnan Mountain during the Yuan dynasty. The general meaning is as follows:

In the year Jǐmǎo (1279), Zhu Xiangxian traveled from Zhejiang to pay homage at the ancestral temple of Zhongnan Mountain (referring to Laozi's Scripture Platform) and spent the entire summer there in retreat ("sitting in summer," a traditional Daoist practice of seclusion during the hot season). During this time, he diligently studied the relevant scriptures and deeply contemplated the extraordinary nature of this sacred land—a place where outstanding individuals and spiritual energy converge, embodying the enduring lineage of the Dao. However, he noticed that previous records of these immortals were scattered across various texts, making them inconvenient to consult. Thus, he distilled the material, eliminating redundancies while selecting the most essential content. He composed eulogies for each immortal and compiled them into this stele record.

To ensure completeness, he also supplemented the text with original biographies of these perfected beings. After completing the manuscript, he presented it to the then sect leader, Master Nie, and the Daoist official ("tidian," a position established in the Song dynasty) Master Zhao for review. Eventually, the text was engraved onto stone steles, with the hope that future cultivators could learn from the cultivation methods of these patriarchs and take inspiration from them. The colophon is signed by Zhu Xiangxian, a Daoist priest of Maoshan, who respectfully recorded and inscribed it.

(Note: The Scripture Platform is traditionally believed to be the site where Laozi expounded the Daode Jing to Yin Xi; "sitting in summer" refers to the Daoist practice of summer retreat; "tidian" was a Daoist administrative position established during the Song dynasty.)