《古樓觀紫雲衍慶集》
About this page. The original text of 《古樓觀紫雲衍慶集》 (Dongshen 洞神部, 3 volumes) is shown in Classical Chinese as transmitted in the Kanripo (Kyoto University) edition. An English interpretation of the 47 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English
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Vol. 1
This passage records the historical origins and miraculous phenomena of Louguan Terrace (also known as Zongsheng Temple), a sacred Daoist site. The main ideas are as follows:
The fundamental principle of the universe is empty and silent—the true Dao cannot be described through ordinary language. From the dawn of creation when heaven and earth first separated, through the formation of all things and the establishment of the Three Powers (heaven, earth, and humanity), the origin of the Dao remained beyond human comprehension. Only later, with the emergence of written scriptures, could its profound teachings be transmitted.
Louguan Terrace was originally the residence of Master Yin Xi (known as Wenshi Zhenren, the Authentic Man of Cultivated Beginning) during the reign of King Kang of Zhou. Endowed with extraordinary virtue (De) by nature, Yin Xi built a thatched tower here to observe celestial phenomena. It was at this site that he encountered Laozi (the "immortal chariot" refers to Laozi's ox-drawn cart) and became his disciple, receiving the Daode Jing (Classic of the Way and Virtue). From this moment, the Daoist teachings began to spread widely.
Situated at the foot of Zhongnan Mountain, this temple commands views of the mist-shrouded Li Mountains to the east and the snow-capped Taibai Peak to the west. Within its grounds stand ancient halls for scripture transmission and miraculous old trees. Despite dynastic changes, the traces of immortals remain eternal—auspicious clouds and cranes frequently appear here, and even wild beasts guard the site. Master Yin Xi's medicinal well and Laozi's cart axle are preserved intact; legend holds that even thieves who come here surrender voluntarily.
Historical records note that King Mu of Zhou visited during his western travels, and Duke Wen of Qin came seeking wisdom during his eastern hunts. Emperor Qin Shi Huang built a shrine south of the temple, while Emperor Wu of Han erected a palace to its north. For centuries, from the Qin-Han period through the Jin-Song eras, it remained a gathering place for Daoist practitioners, with continuous devotional activities. During the reign of Emperor Wen of the Northern Wei, it became a vital center for promoting Daoism and educating the people, attracting even more cultivators to its sacred grounds.
This Daoist practitioner named Baochi hailed from Yingchuan (modern-day Yuzhou, Henan province) and displayed a transcendent temperament from childhood, showing a deep affinity for reclusive mountain life. He often immersed himself in the whispering pines and majestic landscapes, wandering among famous peaks and rivers. Devout in his worship of the Jade Emperor (the supreme deity in Daoism), he devoted himself to spiritual cultivation at sacred sites like the Yinbang Temple (a Daoist monastery).
Later, a certain Master Wang (possibly referring to Daoist immortals like Wangzi Qiao) transmitted profound teachings to him, enabling him to penetrate the essence of all things and attain insight into the subtlest mysteries. His mind remained focused on the profound emptiness of the Dao, untroubled by external distractions, maintaining spiritual serenity while emulating the sages. His virtue (De) became widely celebrated, making him a revered model for others.
From the founding of the Northern Zhou dynasty by Emperor Taizu in the Guanzhong region, through Emperor Wen of Sui's devout reverence for Daoism that brought auspicious signs, to the political decline and social turmoil in late Sui dynasty when people suffered greatly—until the Tang emperor emerged in response to Heaven's mandate, quelling chaos and restoring peace to the realm. The new dynasty's virtuous governance shone like sun and moon, accompanied by frequent omens: auspicious ming grass grew on palace steps, phoenixes were heard singing in harmony, the propitious Jing star shone brightly, and qilin appeared in the suburbs. The court established rituals and music to transform customs, while farmers diligently tilled fields and women focused on weaving. Borders stabilized, and tribute came from all directions.
In the third year of Emperor Gaozu's Wude era (620 CE), the emperor renamed the Louguan Temple as the Zongsheng Temple (a sacred Daoist site in modern Zhouzhi, Shaanxi). This place preserved the Daoist lineage of Laozi (who once served as Archivist of the Zhou court), upholding the profound principle that "the soft overcomes the hard." During rituals, natural fragrances filled the air, and five-colored auspicious clouds formed canopies overhead. In the winter of Wude 7 (624 CE), the emperor personally led his officials to worship at Zongsheng Temple. Like the Yellow Emperor visiting Mount Kongtong or Shennong ascending the Stone Chamber in antiquity, they followed ancient ceremonial protocols. The temple's abbot Qi Pingding, well-versed in Daoist scriptures like the Golden Register (Jinge) and Jade Casket (Yuji), could foresee future events and comprehend the transformations of heaven and earth, using Daoist methods to safeguard the nation's prosperity.
This stele inscription records significant events and deeds of eminent figures from the Louguan Daoist school (an important Daoist lineage) during the Tang Dynasty, composed in elegant parallel prose. The content can be divided into three main sections:
The first section portrays the dignified bearing of two eminent Daoists, Lü Daoji and Zhao Daolong. Holding jade ritual implements with solemn purity, their aspirations soared like cranes transcending worldly concerns. When responding to imperial inquiries, they demonstrated the eloquence of ancient debaters, expounding the Dao with exquisite discourse that deeply impressed the emperor. The text notes that even minor virtuous deeds merit commemoration in stone, let alone the grand occasion of an emperor personally visiting to inquire about the Dao.
The second part documents the inscription composed by Chen Shuda (Duke of Jiang). This poetic eulogy praises the profound mysteries of Daoist cultivation: practitioners can traverse the nine celestial realms through "refining Qi in the three origins" (cultivation of the upper, middle, and lower Dantian) to attain transcendental states. It references esoteric Daoist scriptures like the Huangting Jing (Scripture of the Yellow Court), along with classic narratives such as Laozi's westward journey through Hangu Pass and the Yellow Emperor seeking wisdom at Mount Kongtong. The text depicts magnificent Daoist temples where adepts "dine on morning mists and drink from celestial dews" while contemplating the Great Dao. It concludes by extolling the reigning emperor whose virtue matches heaven and earth, fostering Daoism's flourishing.
The final section provides the stele's colophon information: calligraphed by the renowned Ouyang Xun (then serving as Imperial Advisor and Commandant of Cavalry) and erected on the 15th day of the second lunar month in the eighth year of Wude era (625 CE). The inscription also identifies Master Yin (Grand Master for Splendid Happiness) as abbot of the Zongsheng Temple, employing mythological imagery to describe perfected beings' (zhenren) transcendent existence: riding divine creatures like Feilian (wind god), attended by thunder deities, bathing in hot springs at dawn and lodging on immortal peaks at night, chanting atop cinnabar hills and roaming with kingfisher-feather adornments. It emphasizes that such attainments require generations of devoted cultivation and reverent service to the Dao.
Note: "Huangting secret registers" refers to the Huangting Jing; "refining Qi in the three origins" indicates cultivation of the three Dantian energy centers; "Feilian" and "Dunyu" are mythical beasts from the Classic of Mountains and Seas; "Leigong" (Thunder Duke) and "Mifei" are mythological thunder deities and goddesses.
This venerable master was named Wen Cao, styled Jingxian, a native of Tianshui in Longxi. He was a descendant of Yin Wei, who served as the Minister of Works during the Later Qin dynasty. As Yin Wei had held office in Chang'an, the family settled in the Hu region. This master's lineage was extraordinary, with ancestors serving successive dynasties from the Northern Zhou through the Sui. His great-grandfather Yin Hong served as Chief Administrator of Shangzhou under the Northern Zhou; his grandfather Yin Shu was Assistant Prefect of Wenzhou during the Sui; his father Yin Zhen attained the rank of Grand Master for Court Service under the Tang dynasty.
The master's birth was accompanied by miraculous signs. His mother, Lady Yuan, once dreamed at night of the Mysterious Jade Maiden (a Daoist female immortal) bestowing upon her the talismanic registers (Fulu) of the Nine Elders. Upon waking, she retained vivid memory of this vision and often contemplated it in stillness. Several months into her pregnancy, Lady Yuan heard scripture recitations emanating from her womb and frequently witnessed strange lights encircling her body. As an infant, the master's gaze shone with extraordinary clarity, his eyes moving as if perceiving realities beyond ordinary sight. Recognizing the fulfillment of her dream, Lady Yuan understood these signs but spoke of them to none.
When the master reached the age for formal children's attire, he spontaneously recognized written characters without instruction, showing particular devotion to reciting the Daode Jing and Classic of Filial Piety, which he called "the Heart of Heaven and Earth." He possessed an innate revulsion toward violence—encountering descriptions of cruelty affected him like contact with fire or floodwaters; exposure to improprieties made him recoil as if plunging into an abyss. Upon learning of a local temple dedicated to the Perfected Lord Yin during his youth, he devoted himself to its veneration, disregarding worldly distractions. Later, through studying scriptures like the Western Ascension Classic and Numinous Treasure Classic, he gradually apprehended their profound truths, his mind harmonizing with the Dao upon grasping their arcane meanings.
Deeply understanding that a master serves as both spiritual parent and guiding light on the path—and that countless profound scriptures are transmitted through master-disciple lineages—he feared perpetual ignorance without proper instruction. Thus he urgently sought an enlightened teacher. At that time, there was a Master Zhou, an accomplished adept of internal alchemy (Neidan) and direct lineage holder of the Shanghuang tradition. The master journeyed tirelessly over mountains and rivers to pay homage. Upon meeting him, Master Zhou declared: "You received the immortal registers from Mount Gui during the kalpa's inception." Thereupon he transmitted the essential teachings of the Purple Cloud lineage and secret methods of the Azure Feather tradition. The master comprehended these immediately, soon attaining the spiritual rank to wander with immortals like Chisongzi and Wangzi Qiao. By fifteen, his cultivation had reached completion, and his reputation spread widely. During this period, Empress Wende of Emperor Taizong's court fell gravely ill...
This passage records the cultivation journey and miraculous deeds of the renowned Tang dynasty Daoist master Zhou Fa (Revered Master). Initially ordained by imperial decree, Zhou Fa resided at Zongsheng Temple for practice, yet his heart yearned for deeper cultivation. He frequently traveled afar to seek out sacred mountains, traversing all Five Sacred Peaks (China's five great mountains) to refine the "Three Sovereign Ancestral Qi" (a Daoist cultivation term referring to the primordial energies of the Three Pure Ones: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). Through this practice, he awakened the "Seven Dawns Wisdom Eye" (a state attained in Daoist cultivation) before eventually settling on Mount Zhongnan, where he cultivated through hot spring bathing and meditated in frigid valleys.
After years of practice, Zhou Fa mastered the "Eight Luminaries" (key energy gateways within the human body in Daoism) and the "Nine Heavens" (the nine celestial realms in Daoist cosmology), gaining the ability to foresee future events. Following the mourning period at the end of Emperor Taizong's Zhenguan era, in the third year of Emperor Gaozong's Yonghui reign (652 CE), he ventured deep into Mount Taibai for solitary cultivation. There, he received an unprecedented transmission of authentic Daoist methods, including the esoteric techniques recorded in the "Purple Texts of the Cinnabar Characters" (a secret Daoist scripture).
During Emperor Gaozong's reign, Zhou Fa was frequently summoned to the imperial court for consultation. When a comet appeared in the sky, he interpreted it as a celestial warning to the emperor, advising him to revere heaven and honor ancestral teachings, appoint virtuous officials, distance himself from deceitful courtiers, reduce forced labor, and engage in self-reflection to align with heavenly will. After the emperor heeded his counsel, the comet swiftly vanished.
The text also describes the miraculous phenomena witnessed during Zhou Fa's retreat atop Mount Taibai: his sutra recitations echoed through the valleys amid swirling clouds and mist, while nine-colored divine apparitions, towering over ten ren (approximately 18 meters), manifested. Though these marvels were meticulously documented, only the most significant events are recorded here. For over thirty years, Zhou Fa presided over Zhaijiao rituals (Daoist purification ceremonies) for the imperial family, conducting rites at major temples in the eastern capital Luoyang and western capital Chang'an (including Shaoyang Palace and Taiyi Palace). His efficacy earned unanimous recognition from the imperial court.
This account records the miraculous deeds of a Daoist master (high-ranking priest) during Emperor Gaozong's reign of the Tang Dynasty. At that time, Emperor Gaozong converted his former Jin Prince residence into the Haotian Abbey (a Daoist temple) and appointed this master as its abbot. In the fourth year of the Yifeng era (679 CE), the emperor invited the master to conduct a ritual at the Laojun Temple (dedicated to Lord Lao, the deified Laozi) in the eastern capital Luoyang. There, the emperor, empress, princes, princesses, and all officials witnessed the divine manifestation of Lord Lao—riding a white horse with miraculous attendants, descending from the sky onto the altar platform, prompting the assembly to cheer and prostrate in reverence. This was believed to be the result of the master's piety moving the deities.
Afterward, the emperor ordered the compilation of the ten-volume Sacred Records of the Mysterious Origin Emperor (a classic documenting Laozi's deeds), with the Daoist Banqian assisting the master in its completion. Emperor Gaozong was deeply satisfied, studying the text daily, and conferred upon the master titles like Silver-Green Light Grand Master. However, the master persistently declined substantive positions, accepting only honorary titles. In the second year of the Yongchun era (683 CE), when the emperor fell suddenly ill while preparing for the grand Fengshan sacrifices, the empress dowager consulted the master. He explained: "Even celestial realms undergo cycles, and all things experience rise and decline—this is the Dao's natural principle." He advised the emperor to cultivate tranquility, communicate with deities through cunsi (a Daoist visualization practice), and compose Daoist treatises like Dispelling Delusions and Dissolving Demonic Influences to avert calamities and seek blessings.
In the fourth year of the Chuigong era (688 CE), the master foresaw his impending yuhua (Daoist term for death, literally "becoming a guest of the Jade Emperor"). When disciples proposed submitting petitions to prolong his life, he stopped them, saying: "Following the Dao of heaven is true righteousness—one must not violate natural principles." With these words, he peacefully departed, his countenance remaining lifelike. This narrative illustrates the close relationship between the Tang imperial family and Daoism, as well as the belief that accomplished Daoist adepts could attain supernatural abilities—such as foreseeing life and death and communing with deities—through their cultivation.
This stele inscription documents significant historical events and philosophical concepts of Daoism during the Tang Dynasty. The content is divided into two main sections:
The first section recounts how in the fourth year of Changshou era (695 CE, under Empress Wu Zetian's reign), disciples including Hou Shaowei relocated their late master's coffin to Wenzian Valley in the Zhongnan Mountains. They reflected upon the primordial virtues of Daoist patriarchs during the Dragon Han Kalpa (a Daoist cosmological term referring to the universe's creation epoch), hoping their master's teachings would endure as eternally as heaven and earth, working in harmony with Yin-Yang transformations. The inscription employs ornate language to extol the master: describing his ascension to immortal realms where he dwells in the golden palaces and purple orchids of Jade Valley's white mushrooms, equally versed in chanting the Huangting Waijing Jing (Scripture of the Yellow Court's Outer Radiance) and mastering the cultivation methods of the Huangting Neijing Jing (Scripture of the Yellow Court's Inner Radiance), seated upon five-colored lotus thrones while breathing clouds and mists. It concludes by expressing hopes for the master to descend with Dao's Qi to widely disseminate his teachings.
The second section presents content from the "Tang Dynasty Sacred Ancestor Mysterious Primordial Emperor's Numinous Response Stele," praising the Tang imperial family's veneration of Laozi (honored as the Mysterious Primordial Emperor). The text states that rulers emulate celestial patterns, which themselves originate from the Great Dao. Over thirty years of Tang rule, the emperor's achievements rivaled heaven and earth's magnitude, his filial piety reaching ancestral spirits. His governance resembled the legendary sage-kings Yao and Shun, uniting myriad states—all accomplishments rooted in revering Daoism. Finally, it mentions the emperor's regular meditation on the Great Dao in the Xuan Chamber (the palace's purification sanctuary).
(Note: The mentioned Huangting Jing scriptures are essential Daoist classics on Neidan (internal alchemy) practice; "Mysterious Primordial Emperor" was Emperor Gaozong of Tang's honorific title for Laozi; "Dragon Han Kalpa" refers to the first cosmic cycle in Daoist cosmology marking the universe's inception.)
This passage depicts the mystical scenery of ancient Louguan (a sacred Daoist site) and the grand spectacle of imperial sacrifices:
The power of Dao and De (Virtue) can move Heaven, manifesting divine wonders in hazy visions. Here is preserved the eternal lineage of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity), following celestial signs to locate this sacred ground. Situated west of Mount Taibai and east of Hudu, Louguan was where Zhou dynasty historians studied classics, nestled within the secluded valleys of Mount Tai. Initially established by Yin Xi (Laozi's disciple) to gather cultivators, it was later renamed "Zongsheng Guan" (Ancestral Sage Temple) during the Tang dynasty.
The site retains alchemical medicine wells and immortal chariot tracks, with mystical topography: flying springs cascade over rocks, dense forests create deep seclusion, moss accumulates over centuries, and mist lingers perpetually. Divine statues radiate solemn light, jade thrones reflect white rainbows, and purple qi permeates this celestial realm. These phenomena perfectly matched the emperor's prophetic dream—for sages comprehend the laws governing all things precisely by observing Heaven-Earth mysteries.
When the ritual commenced, participants burned sacred herbs, abstained from meat, and knelt in silent reverence. First laying rush mats, then ascending the altar platform, they slowly raised colorful banners before resting briefly at ornate pavilions. Gentle breezes stirred through vegetation while mountain valleys brimmed with fragrance. As the procession turned toward misty wilderness, passing Mount Kongtong with favorable winds, celestial cranes guided from clouded heights as hosts of immortals provided protection. Approaching the imperial city, rainbow banners and phoenix flute-sounds surged like ocean tides; feathered canopies and splendid carriages spread like rolling mist. Commoners craned their necks at the western walls while officials waited respectfully at the northern gate.
Upon the open-air terrace, the emperor conducted Heaven-worship ceremonies, commemorating ancestors while summoning Daoist priests for purification rites (Zhaijiao). Within moments, auspicious signs manifested everywhere. Ministers danced in celebration, raised goblets for longevity blessings, as banners fluttered amid thunderous drums—a truly magnificent spectacle. The Mysterious Primordial Dao (Laozi's teaching) embraces all existence as the source of creation: The Ancient Sovereign Xiwei mastered it to shape Heaven-Earth; Fuxi obtained it to harmonize Yin-Yang. By comparison, the Queen Mother's Kunlun Mountain seems like ephemeral morning mushrooms, while Eastern Sea's Magu resembles summer insects ignorant of snow. Liezi's wind-riding was but chaff in the breeze, and Prince Qiao's crane-flight merely skimmed over wormwood. Is this not the supreme Primordial Qi? Heaven blesses the Tang dynasty—its boundless merit truly embodies divine wonder!
This scripture recounts the flourishing era of the ancient Louguan Dao (a Daoist school) and its profound influence on the imperial court. The text describes how Daoist masters could protect the nation with thunderous might during times of crisis, while during grand sacrificial ceremonies, they harmonized with celestial will to exemplify filial piety. These accounts illustrate Daoism's vital role in restoring cosmic order and supporting the imperial house.
A notable example is the devout practice of Princess Yuzhen (sister of Emperor Xuanzong of Tang). Despite her royal lineage, she devoted herself wholeheartedly to Daoist cultivation. At Louguan, she observed the Yellow Register Purification Ritual (Huanglu Zhaijiao), an essential Daoist ceremony, and gazed upon drifting clouds to embody her lofty aspirations. Her spiritual companions, including Li Xuanze and Yan Wudai, studied the principle that "learning means daily accumulation, while cultivating Dao means daily reduction [of desires]," practicing freely amidst the mountains and forests.
Gathering in deliberation, these practitioners concluded that promoting Daoist teachings would aid the ruler and benefit the people. They cited ancient virtuous ministers like Fenghou and Limu, who assisted in governance, noting that the current auspicious omens and absence of calamities demonstrated Daoism's efficacy. Thus, Zhouzhi County Magistrate Li Silin and others sought scholarly opinions, ultimately entrusting Liu Tongsheng, a Ministry of Revenue official, to compose a eulogy.
The eulogy depicts Louguan, a sacred site at the northern foothills of Zhongnan Mountain: once the dwelling of Yin Xi, the Guardian of the Pass (recipient of Laozi's Daode Jing), where lush pines and cypresses thrive, with magnificent pavilions atop the peaks. A dragon guards the spiritual well, and the entire immortal grotto exudes solemn dignity. It concludes with the emperor dreaming of a transcendent descending in divine radiance, shimmering like golden towers, with an ethereal presence pure as ice and snow, clad in rainbow-hued celestial robes. These vivid portrayals reveal the sacred majesty of Daoist holy sites and their deep connection to the imperial court.
This passage documents the historical origins and sacred status of the ancient Louguan Temple in the Zhongnan Mountains. The Zhongnan range, praised in classical texts like the Book of Documents ("Yu Gong" chapter) and Book of Odes ("Minor Odes"), was anciently called "Central South" (Zhongnan) due to its position south of the celestial divisions and the capital Chang'an. This mountain range gathers terrestrial Qi (vital energy) and receives celestial forces, serving as a thoroughfare for countless immortals. Every plant and tree here radiates numinous light, making it foremost among the thirty-six sacred grotto-heavens (dongtian) of China—a veritable paradise where ancient sages believed deities dwelled.
The ancient Louguan Temple, former residence of the Perfected Yin Xi, stands as Zhongnan's most celebrated sacred site. According to Records of the Grand Historian, during the Zhou dynasty, Perfected Yin Xi constructed a thatched observatory here to study celestial phenomena while awaiting a true sage's arrival. His devotion was rewarded when he encountered Lord Lao (Laozi), whom he welcomed to this site. Through reverent discipleship, ritual purification, and earnest inquiry, Yin Xi ultimately received the five thousand characters of the Daode Jing (Scripture of the Dao and Its Power). This transmission marked the formal beginning of Daoism's great teachings.
The Daode Jing centers on the concept of "Taiyi" (Supreme Unity)—the cosmic origin—established upon the foundation of "constant non-being and being" (chang wu you). It advocates cultivating inner stillness through emptiness and detachment while interacting with the world through softness and humility. The text guides practitioners to investigate cosmic origins, comprehend natural laws, discard cunning artifice, and align actions with spontaneity (ziran). Applied personally, these principles promote health and longevity; domestically, they bring familial prosperity; politically, they ensure social harmony and enduring governance. These essential teachings, both profound and practicable, earned reverence from rulers throughout history.
Emperor Mu of Zhou personally visited this numinous site, establishing shrines and housing Daoist practitioners. The text further records how in the first year of Tianbao era (742 CE), on the fifteenth day of the seventh lunar month, Vice Director Dai Xuan composed a preface and Liu Tongsheng wrote hymns for the site, with additional documentation of the Yuan dynasty's restoration of Louguan's Zongsheng Palace. The passage concludes by depicting an imperial purification ritual: immortals arriving in feathered chariots amidst auspicious clouds and banners, the sun and moon radiating warm brilliance as divine manifestations accept celestial blessings in a magnificent spectacle.
This passage recounts the historical development of Louguan (a sacred Daoist site) and the flourishing legacy of Daoist transmission.
The earliest records tell of seven cultivators who established a temple here to guide people toward enlightenment. Emperor Qin Shihuang built a pure shrine at this site in pursuit of immortality, while Emperor Wen of the Han Dynasty, devoted to Huang-Lao philosophy, established a fasting palace. From the Wei-Jin period through the Sui-Tang dynasties, successive emperors either personally visited to pay homage or issued decrees to renovate the site, granting land to support resident Daoist priests. In the third year of Emperor Gaozu’s Wude era (620 CE) during the Tang Dynasty, Louguan was renamed the Zongsheng Guan (Ancestral Sage Temple), and later, in the first year of the Duan’gong era (988 CE) of the Song Dynasty, it was bestowed the title "Shuntian Xingguo Guan" (Temple of Accord with Heaven and Flourishing State).
The text enumerates the diverse achievements of past cultivators: some could gather and disperse their form and Qi (vital energy), sitting or standing without casting a shadow; some attained the Dao and ascended in broad daylight or achieved liberation through corpse-deliverance; some became imperial mentors, assisting rulers in governance; some inscribed Fulu (talismans and registers) to subdue demons; some established teachings to guide the masses; and others were reclusive sages who withdrew from worldly affairs. All this illustrates the profound and unbroken transmission of Daoism, with its immortal lineage enduring through the ages.
The passage then describes several renowned landscapes of Louguan: the Scripture-Transmission Platform, faintly visible among the treetops; the secluded and winding Wenxian Valley; the mist-shrouded Alchemy Peak; the Elixir Well, infused with the essence of heaven and earth; and the millennia-old Tied-Ox Cypress, untouched by time. Legend holds that after Laozi ascended to immortality, treasures such as his thin-canopied carriage and medicine mortar were preserved here for over a thousand years—until they were taken into the imperial palace during Emperor Xuanzong’s reign and subsequently lost.
The text also mentions that the nine chapters of the Guan Yinzi, composed by Yin Xi, had long been celebrated, though the original text was lost. Despite repeated imperial decrees during the Tang and Song dynasties to recover it, the work remained undiscovered. It was not until the Guisi year (1233 CE) of the Yuan Dynasty, when the Qinghe Zhenren (a revered Daoist master) oversaw the tradition, that the scripture was rediscovered by the Daoist priest Zhang Zhongcai from Yishui in Shandong.
This passage recounts the historical reconstruction of the ancient Louguan Temple (a key Daoist monastery) during the Yuan dynasty. A traveler obtained precious scriptures in Zhejiang and personally presented them to Master Yin Zhiping of the Qinghe lineage (a prominent figure in the Quanzhen school of Daoism). Everyone marveled that these classics, transmitted by Yin Xi (Laozi’s disciple) over a millennium earlier, had returned to the hands of his descendant, seeing it as a sign of heaven’s favor.
At the time, the chaos following the fall of the Jin dynasty had left many Daoist temples in ruins. After the Yuan dynasty was established, Master Yin Zhiping, as a leading Daoist figure, was deeply saddened by the dilapidated state of Louguan, the ancestral temple. In the year Bing Shen (1236), he traveled from Yanjing (modern-day Beijing) to Shaanxi to preside over ritual ceremonies, drawing Daoist masters from across the land who came of their own accord. Only the Sanqing Gate, the bell tower, and two pavilions remained standing amid the ruins, prompting the decision to rebuild.
The former Daoist priest Zhang Zhijian presented an old blueprint of the temple. After careful consideration, Master Yin entrusted the reconstruction to Li Zhirou, the Daoist master Tongchen (a Quanzhen practitioner). Initially declining the responsibility, Li eventually accepted and enlisted local officials Tian Xiong and Liu Deshan as protectors of the project, securing official documents confirming the temple’s original land boundaries. Leading over a thousand disciples and assisted by Han Zhiyuan, Zhang Zhipu, and others, he cleared the rubble, transported materials, and coordinated craftsmen of various trades. Working tirelessly day and night, the community united in their efforts.
By the year Ren Yin (1242), the initial phase was completed. Three main halls were erected: the Golden Palace of Liaoyang, the Hall of Wenshi (Yin Xi), and the Ancestral Hall of the Mystic Gate. Three towers—the Purple Cloud Tower of Prosperity, the Jingyang Tower, and the Treasure Script Tower—were built, along with two ceremonial halls (the Hall of True Officials and the Hall of Purified Heart), as well as guest quarters, dormitories, and scripture-chanting rooms. The complex also included a mountain gate, stele pavilions, kitchens, storerooms, vegetable gardens, and waterwheels, with branch monasteries gradually taking shape. The entire complex was resplendent in color and grand in scale, progressing with astonishing speed as if harnessing the power to reshape heaven and earth. All of this was made possible by the foresight and leadership of Master Yin of the Qinghe lineage.
This text documents the historical reconstruction of the Zongsheng Palace at Louguan Terrace during the Yuan Dynasty and the deeds of its principal figures.
At that time, the imperial court decreed the conversion of Louguan into a Daoist temple, retaining its ancient name "Zongsheng," and held grand purification rituals (Zhaijiao) to celebrate the occasion. Disciples of Li Zhirou (Daoist title: Tongchen Hongmiao Zhenren), including Cheng Zhiyuan and Shi Zhi'an, deliberated and concluded that while this temple had been rebuilt in successive dynasties since the Zhou period, no records honored their master’s contributions to its restoration. They thus compiled relevant materials and traveled to Changchun Palace in Yanjing (modern Beijing) to request the abbot, Chenming Zhenren, to compose an inscribed stele commemorating the event.
Li Zhirou, styled Qianshu, was born into a family in Mingshui (present-day Yongnian, Hebei) that revered Daoist teachings. His father, Li Zhiwei, had studied Quanzhen (Complete Perfection) methods under the guidance of Master Li Kaixuan. From a young age, Li Zhirou displayed extraordinary insight and received special instruction from Kaixuan Zhenren. Later, he retreated with his elder brother Zhiduan and younger brothers Zhicang and Zhiyong to cultivate in seclusion for a decade in the Xianweng and Guangyang mountains. When he learned that Changchun Zhenren Qiu Chuji had been summoned by imperial decree to journey south, Li traveled to Yanshan to meet him, where he attained profound enlightenment.
Renowned for his spiritual attainment, Li Zhirou earned imperial favor and was granted the honorific title "Tongchen Hongmiao Zhenren," along with a golden crown and embroidered robes. He oversaw the construction of over 300 temples and hermitages, yet always regarded Zongsheng Palace as his guiding spiritual center. The reconstruction progressed with remarkable speed, as disciples traveled great distances to contribute. The text concludes by suggesting that this restoration may have aligned with the cyclical Daoist destiny (Dao Yun), much like the legendary encounter between Laozi (Xuanyuan) and Yin Xi (Wenshi) at this very site, which established the Daoist tradition.
This passage recounts the historical development of Daoist transmission. The earliest Daoist scripture, the Daode Jing (referred to here as the "Five Thousand Characters"), was originally transmitted through master-disciple lineages. However, as times changed, Daoist transmission underwent three major shifts: during the Qin and Han dynasties it turned toward occult techniques and elixirs; in the Wei-Jin period it inclined toward metaphysical discourse; and by the Sui-Tang era it focused increasingly on rituals for blessings and averting calamities. These developments caused the profound metaphysical principles of the original tradition to become neglected.
It wasn't until the Dading era of the Jin dynasty that Wang Chongyang (founder of the Quanzhen [Complete Perfection] school) established the Quanzhen tradition, reviving the study of moral cultivation and spiritual refinement. He corrected the excesses of various schools and restored the orthodox Daoist learning that had been interrupted for a thousand years. In the early Yuan dynasty, Wang's disciple Qiu Chuji (the Eternal Spring Master) was summoned to an audience with the emperor. His eloquent responses earned him imperial favor, and he was granted authority over all Daoist affairs in the empire. From then on, nobles and officials revered Daoism, and its teachings spread like wind and thunder. Daoist academies were established throughout the land, in both cities and rural areas.
When the author Li Ding composed this text in 1264 (the fourth year of the Zhongtong era of the Yuan dynasty), he witnessed the ancient Louguan (a sacred Daoist site) being revitalized and Daoist temples flourishing everywhere. He saw this as the convergence of celestial timing with the movement of the Dao. He deliberately recorded this history as inspiration for future Daoist practitioners to diligently pursue cultivation. The postscript notes that the text was re-engraved on stone steles during the Chongyang Festival of 1296 (the second year of the Yuanzhen era).
(Note: "Quanzhen" refers to the Complete Perfection school; "Teachings of the Mysterious Origin" is an honorific term for Daoism; and "Jade Halls" is an elegant name for Daoist temples.)
Vol. 2
Book 7 of the middle scroll of Ancient Louguan's Auspicious Purple Cloud Collection, compiled by Zhu Xiangxian of Juqu (modern-day Jurong, Jiangsu), serves as the postscript to the Master Guan Yin text (an honorific title for Yin Xi, Laozi's disciple) published at the Ancient Louguan Temple on Zhongnan Mountain.
The text begins by praising the profound and sublime teachings of Daoism established by Laozi (referred to as the Primordial Lord Lao), whose virtuous influence spreads throughout the world. Tracing its origins, the encounter between sage and perfected being (referring to Laozi transmitting the Dao to Yin Xi) and the transmission of the Dao De Jing (Classic of the Way and Virtue) all began at Zhongnan Mountain. This is like the sun rising in the east to illuminate all lands, or the Yangtze River originating from the Kunlun Mountains to gather countless tributaries.
Laozi initially transmitted the essential teachings through the five thousand characters of the Dao De Jing, later supplemented by nine chapters (referring to the Master Guan Yin). These writings may have originated as oral transmissions from Laozi, not yet recorded in writing at the time. Later generations analyzed and compiled them into their complete form. Today, these classics encompass the essential wisdom of Confucianism, Buddhism, and Daoism.
Later scholars often specialized in narrow fields, struggling to grasp the complete teachings, and their commentaries frequently contained omissions. Thus, it is better to study the original texts directly. Though each chapter of Master Guan Yin has a name, the sections lack headings. Now, key phrases have been selected as titles to guide readers—just as the ancient Dragon Classic originally consisted of only two chapters before the Sage of the River Bank divided it into 81 sections with titles, a practice later generations followed for clarity.
This newly published edition adds chapter titles, phonetic annotations, and punctuation marks before engraving the text for wide circulation. This way, students need not personally visit the sacred mountain; through diligent study, they may grasp the truth just as those who once received teachings directly from the sage at Zhongnan Mountain. May aspiring practitioners devote themselves earnestly.
The text further recounts the history of the Zongsheng Palace at Ancient Louguan. Among all renowned landscapes, none surpass Chang'an (modern Xi'an); within Chang'an, none rival Zhongnan Mountain; and atop Zhongnan Mountain, none compare to Louguan Terrace. This was originally the dwelling of the Perfected Being Yin Xi and where Lord Lao transmitted the Dao De Jing. Since the days when reeds were bundled to build observation towers for celestial divination, the meeting of sages and the spread of teachings made Daoist philosophy flourish throughout the land.
Though dynasties rose and fell since the Zhou Dynasty, this sacred Daoist site endured cycles of prosperity and ruin, suffering destruction again in the late Jin Dynasty. Only with the founding of our current dynasty (referring to the Yuan Dynasty)...
This stele inscription documents the historical evolution and reconstruction process of the ancient Louguan Temple (a key Daoist monastery). Perfected Man Tongchen, a disciple of Yin Zhiping, was commissioned by Grand Master Qinghe (Yin Zhiping) to rebuild Louguan. In short order, this thousand-year-old sacred site regained its former glory—its golden-roofed halls soared into the clouds, enhancing even the verdant mists of the Zhongnan Mountains and brightening the Wei River's waters.
The author asserts that while numerous monasteries exist across the land, Louguan holds unique distinction as the birthplace of Daoism (the "primordial foundation"). Here, the Supreme Venerable Sovereign (Taishang Laojun) first established the teachings, making it the most revered site. Throughout history, emperors repeatedly visited to pay homage and issued decrees for its restoration. Since antiquity, this sacred ground has continuously produced realized adepts who attained immortality. The monastery stands as "the source of Dao, ancestral home of immortals, and root of the teachings," enduring eternally like the primordial Qi of the Zhongnan Mountains.
The inscription notes that after reconstruction was completed in the second year of the Zhiyuan era (1265), architectural plans from previous dynasties were consulted to carve new stone records, allowing Daoist practitioners everywhere to study ancient models and trace their origins. In 1290 (27th year of Zhiyuan), when Zhang Zhenren, leader of the Mystic Gate (Xuammen), conducted imperial sacrifices to the Five Sacred Mountains and came to Zongsheng Palace to venerate the patriarchs, he marveled at the rebuilt grandeur. Reflecting on the unbroken transmission from Laozi (Xuan Yuan) and Yin Xi (Wen Shi) who first transmitted the scriptures and established the teachings, despite cyclical rises and declines, he recognized the eternal continuity of the Daoist lineage. Contemporary scholars praised the master-disciple succession between Yin Zhiping (Qinghe) and Li Zhichang (Tongchen) as the "immortal covenant spanning past and present."
Finally, the text observes that while Grand Master Qinghe Yin Zhiping's deeds were widely known, no stele had yet been erected to record them—an oversight by later disciples. Thus, Nie Zhizhen, Zhao Zhixuan, and others were entrusted to compile his biographical accounts.
This passage records the life story of Yin Zhiping, a patriarch of the Quanzhen (Complete Perfection) school, a major Daoist tradition. Yin Zhiping, styled Dahe, traced his ancestry to Cangzhou, with seven generations of his family having passed imperial examinations to become officials. Born in 1169 during the Jin Dynasty's Dading era, he displayed exceptional intelligence from childhood—memorizing ancient texts at three and reciting a thousand words daily upon starting school at five. At fourteen, he met Ma Yu (Dan-yang Zhenren, one of Quanzhen's "Northern Seven Perfect Ones"), which inspired his determination to renounce worldly life. After three earnest petitions, he finally gained parental permission to pursue the Daoist path.
Initially practicing in a hermitage at Changyi, Yin received spiritual awakening in a dream from Liu Chuxuan (Changsheng Liu Zhenren). He later trained with Qiu Chuji (Changchun Zhenren) at Qixia Abbey, receiving direct transmission of Daoist methods. Further studying the Yijing (Book of Changes) and metaphysical discourse with Hao Datong (Taigu Zhenren) and Wang Chuyi (Yuyang Zhenren), he achieved profound synthesis of these teachings, becoming a model practitioner.
In 1219, when Genghis Khan summoned Qiu Chuji, Yin led eighteen senior Daoists as their chief to meet the emperor in the snow-capped Western Regions. There, he expounded on self-cultivation through mental purity and desirelessness, governance strategies centered on caring for the people, and the cosmic principle of Heaven favoring life over slaughter—earning imperial admiration. After Qiu Chuji was granted authority over all Daoist affairs, the Quanzhen school flourished dramatically.
Returning to Yanjing (modern Beijing) in 1225, Yin secluded himself at Dexing's Longyang Abbey for two years, feeling unworthy of honors. Qiu Chuji sent six letters demonstrating deep trust in him. Following Qiu's ascension to immortality, the community unanimously elected Yin as successor. Initially declining to retreat in Dongshan, he eventually accepted the leadership role at their insistence. As patriarch, he transformed people through De (Virtue) rather than strict decrees, inspiring spontaneous goodness and nurturing numerous outstanding disciples.
[Note: "Zhenren" (Perfect Realized Being) is an honorific for accomplished Daoist masters; "Quanzhen" denotes the Complete Perfection school; place names like Changyi, Qixia, and Dexing mark significant centers of Daoist activity during that period.]
This passage describes the Daoist propagation efforts of Wang Chongyang (Chongyang), patriarch of the Quanzhen (Complete Perfection) school, and his disciples at the ancient Louguan (a sacred Daoist site). During this period, Daoist temples spread across mountain forests, where practitioners lived simple and natural lives. Even wood-gathering children discussed moral cultivation—this pure Daoist ethos represented the most flourishing period since the Three Dynasties of Xia, Shang, and Zhou.
Wang Chongyang attributed the prosperity of Daoism to earlier masters, paying special attention to Louguan's development. In the spring of the Bing-Shen year, he traveled from Yanjing (modern Beijing) to Shaanxi to pay homage to ancestral temples. Finding many structures damaged by war yet the land's Qi (vital energy) still vibrant, he attracted Daoists from all regions. Former Daoist Zhang Zhijian requested his leadership in reconstruction. Selecting the virtuous and capable Li Zhenren (Master Li Tongchen) to oversee the project, Wang ultimately restored the halls to magnificent splendor.
In the spring of the Wu-Xu year, the aging Wang Chongyang entrusted religious affairs to disciple Li Zhenchang (Master Li Zhenchang) and built Qinghe Palace on Dafang Mountain for secluded practice. On the Chongyang Festival of the Geng-Zi year, he joyfully presided over ancestral rites at Louguan, welcomed by crowds with mountains of incense and flowers. During Shaanxi's severe drought, when prayers proved fruitless, people claimed rain would come with Wang's arrival—and indeed, precipitation began upon his appearance. Tens of thousands attended his funeral rites, solemn yet perfectly ordered.
In later years, Wang often dwelled at Louguan, living with carefree ease—climbing heights to ponder antiquity, composing poetry. His verses referenced Zhou dynasty hermits and Tang dynasty adepts, hinting at his mission to inherit Louguan's Daoist lineage. Returning to Yanjing the following year, he soon ordered Qinghe Palace prepared for final meditation. This account reveals the early Quanzhen school's vibrancy and the patriarch's exemplary conduct.
On the second day, this Daoist master arrived at the temple and first performed the ritual of ablution to purify his body, then paid reverent homage to the deities. After offering incense and drinking tea, he sat upright and expounded the Dao (the Way) to the assembled disciples.
At midnight, he straightened his robes and headdress, then peacefully passed away with his arm as a pillow—this was the sixth day of the second month in the Xinhai year. At the time, the entire courtyard was filled with an extraordinary fragrance that lingered throughout the night. When news spread, devotees from near and far came in mourning, grieving as if they had lost their parents. The master had previously instructed that he be buried at Dafang Mountain, but in the end, following the people's request, he was interred at Wuhua Mountain at the age of eighty-three.
During his lifetime, he authored works such as Baoguang Ji (The Collection of Hidden Radiance), Fayu (Words of the Dao), and Beiyoulu (Records of Northern Travels). In the Xinyou year of the Zhongtong era (1261), the emperor posthumously honored him as "Qinghe Miaodao Guanghua Zhenren" (Perfected of Purity and Harmony, Wondrous Dao, and Vast Transformation). The detailed account of his lifelong cultivation is recorded in Jinlian Ji (The Chronicle of the Golden Lotus), and steles commemorating his deeds were erected at Chongyang Temple and Wuhua Temple.
The lofty virtue (De) of this master (referring to Yin Qinghe) is beyond words. Just as Laozi (Xuanyuan) once departed westward through Hangu Pass, leaving behind the Daode Jing (Classic of the Way and Virtue) to enlighten the world, it was Yin Xi (Wenshi Zhenren, Perfected of the Beginning of Culture) who founded Daoism. Later, Qiu Chuji (Changchun Zhenren, Perfected of Eternal Spring) journeyed north to admonish Genghis Khan, and it was Yin Qinghe who inherited and propagated his teachings. That two Yin sages appeared in succession—could this truly be mere coincidence?
As for the nine chapters of Guan Yinzi, attributed to Yin Xi, the world had only heard of them but never seen them. Though the Song dynasty once conducted a nationwide search for Daoist scriptures (Jing), the text remained unfound—until the Guisi year (1233), when a visitor from Zhejiang presented it, claiming that the scholar Sun Ding had discovered it in the mountains of Yongjia, much like how Li Quan once miraculously obtained the Yinfu Jing (Scripture of the Hidden Talisman) on Mount Song. This lost work of Yin Xi, missing for a thousand years, ultimately returned to a descendant of the Yin lineage a millennium later, as if drawn by a magnet.
From the historical records of Louguan Terrace, it is clear that since Yin Xi, the Yin family has produced immortals in every generation: Yin Gui in the Zhou dynasty, Yin Cheng in the Qin, Yin Lingjian in the Northern Wei, Yin Wencao in the Tang, and Yin Qinghe in the Yuan. This lineage's tradition of Daoist cultivation runs deep, and these three points all testify to the special favor bestowed upon the Yin family by Heaven.
This passage consists of two parts: the first is a poetic composition by Yuan dynasty scholar Jia Yu dedicated to the Qinghe Patriarch (Yin Zhiping) of Daoism, while the second records the biographical stele inscription of Quanzhen Daoist priest Li Zhirou.
The first part poetically depicts the classic account of Laozi's westward journey through Hangu Pass: During the Dūnzāng year when Jupiter was ascendant, on the fifteenth day of the twelfth lunar month, Laozi arduously traversed the treacherous Xiaoshan Hangu Pass in his ox-drawn carriage. Yin Xi (the Guardian of the Pass), having observed celestial omens at night, anticipated a sage's arrival. Upon encountering the golden-haired, extraordinary Laozi, Yin Xi requested he leave behind the Daode Jing. The text compares Laozi to a divine dragon, praising his merits in pacifying chaos and purifying the world. Eventually, Laozi departed westward into the desert, while Yin Xi retreated to Zhongnan Mountain to cultivate the Dao. The conclusion draws a parallel between the contemporary Qinghe Patriarch and the ancient Guardian of the Pass, implying the transmission of Daoist lineage.
The second part documents the life of Quanzhen priest Li Zhirou: styled Qian-shu and hailing from Mingshui, he came from a farming family of pure virtue. The second of four brothers, he displayed exceptional intelligence from childhood and developed a love for landscapes, exhibiting a transcendent temperament. His father Li Zhiwei, an admirer of Daoist metaphysics, had studied under Liu Chuxuan (posthumously titled Kaixuan Zhenren), chief disciple of Quanzhen founder Wang Chongyang. In 1201 (the first year of the Taihe era under Emperor Jin Zhangzong), Li Zhirou likewise followed Liu Chuxuan in Daoist practice. His diligence and aptitude earned him recognition as a promising disciple, receiving complete transmission of authentic Daoist methods. The inscription particularly emphasizes his devoted cultivation after obtaining this genuine transmission.
(Note: "Qinghe Dazongshi" refers to Yin Zhiping, sixth patriarch of Quanzhen; "Kaixuan Zhenren" is the honorific title of Wang Chongyang's disciple Liu Chuxuan; "Quanzhen teachings" denote the new Daoist system established by Wang Chongyang)
This practitioner's cultivation grew increasingly refined as he sustained himself through alms-seeking in the Xingzhou and Mingzhou regions. Even when going without food for many days, his commitment to the Dao remained unwavering. Later, he secluded himself in Xianweng Mountain and Guangyang Mountain for twelve full years without worldly contact, attaining a state of inner purity and crystalline clarity that brought profound realization of the Great Dao's truth. Subsequently, his fellow cultivators Kaixuan and Zhiwei both achieved feathered ascent to perfection, while his elder brother Zhiduan, younger brothers Zhicang and Zhiyong all followed him in cultivating the Dao, making their family pursuit of the Great Dao a shared endeavor.
When bandits caused chaos in the Western Mountains, he relocated to Xingtai and established Tongzhen Abbey. As his Daoist attainments deepened, disciples from near and far came in continuous streams to pay homage, often leaving the abbey's entrance crowded with seekers' sandals. In the spring of the Gengchen year, upon hearing that the Perfected Changchun (Qiu Chuji) was journeying from the eastern coast toward the Western Regions via the Yan-Zhao territory, he prepared gifts to bid farewell. By the eighth month of the Guiwei year, when Perfected Changchun received imperial summons to travel south, he welcomed him again at Chaoyuan Abbey in Xuande Prefecture. The Perfected Changchun, admiring his virtue, bestowed upon him the Daoist name "Tongchenzi" (Companion of Dust), charging him with responsibilities including temple construction, disciple ordination, hosting traveling practitioners, and propagating the teachings.
Faithfully following these instructions, he successively built Changchun Abbey in Zhangchuan and Fengtian Qizhen Abbey in Daming Prefecture. In the Bingxu year, he traveled to Yanjing to pay respects at Baoxuan Hall. After Perfected Changchun's ascension the following autumn, he returned south with disciples, inspiring increasing numbers of devotees. He established Shenxiao Abbey in Cizhou, Qingxu Abbey in Xiangzhou, Tianping Abbey in Linlu, Datong Abbey in Guangzong, and Dongzhen Abbey in Yanjing—over three hundred abbeys constructed in sequence, with ordained priests numbering remarkably.
When Perfected Qinghe (Yin Zhiping) journeyed from Yanjing to Shaanxi's ancestral temple (Chongyang Abbey) in the Bingshen year, he accompanied the pilgrimage. At Zongsheng Abbey, priest Zhang Zhijian appealed to Perfected Qinghe: "This sacred site where Laozi expounded the Daode Jing lies in ruins from warfare—we beg for reconstruction." Perfected Qinghe, observing that "without Dan Mountain how could phoenixes roost? Only with Master Ren can great fish be caught," entrusted him with the restoration. Leading disciples to clear weeds and fire bricks, through meticulous effort the abbey gradually regained its former grandeur. In winter of the Dingyou year, Perfected Zhenchang (Li Zhichang) appointed him as religious superintendent of Daming and Xing-Ming circuits, honoring him as "Perfected Master Qingzhen" and assigning him responsibility for religious affairs across Shaanxi, Hebei, and Henan. Within a decade, majestic abbeys stood renewed. By the Gengxu year, Mingzhou administrator Shi De...
This passage records the life and deeds of the Great Master Tongchen Hongmiao, a renowned Daoist adept of the Yuan dynasty. Originally surnamed Yu, he was granted golden ceremonial robes and the title "Great Master of Harmonizing with Dust and Vast Subtlety" by imperial decree due to his admiration for his master's virtue (De) and through court recommendation. In the spring of the Jiayin year, he was summoned to Changchun Temple in Yanjing (modern Beijing) to preside over the Putian Dajiao (the highest-grade Daoist sacrificial ritual) as the representative of eminent Daoists. After completing the ritual, he traveled through Xingzhou and Mingzhou, personally overseeing repairs at any damaged temples he encountered.
In the Guihai year of the Zhongtong era (1263), Master Chengming instructed him to return to Louguan (a sacred Daoist site) to restore all neglected areas. Though the scale of reconstruction didn't match former times, the newly built halls and pavilions surpassed their predecessors in magnificence. In the first year of the Zhiyuan era (1264), an imperial decree prohibited civilians and soldiers from disturbing Daoist temples, allowing practitioners to cultivate in peace. On the second day of the sixth lunar month three years later, after ritual bathing and changing robes, the Great Master gathered his disciples. He exhorted them to cultivate themselves and benefit others, designated Shi Zhijian as his successor, and peacefully departed the next day at age seventy-eight.
Miraculous signs accompanied his passing: residents of Jiao Family Lane north of the temple saw auspicious clouds swirling in the sky accompanied by celestial music. When they rushed to investigate, they found the Great Master had achieved feathered ascent (yuhua dengxian). His body remained lifelike for three days despite summer heat before being temporarily enshrined in his former residence. When news reached Shandong, a flock of cranes suddenly circled and cried above Fengtian Temple in Daming—just as people marveled at this omen, the funeral announcement arrived, believed to manifest the Great Master's spiritual presence. Four years later during Qingming Festival, disciples interred him at the Xianyou Hall of Huiling Temple.
In daily life, the Great Master sat with pine-straight dignity that inspired awe, yet instructed disciples with tireless patience. While teaching methods for nourishing Qi (vital energy) and preserving spirit (Shen), he emphasized humility and virtuous conduct above all. Both nobles and commoners revered him equally. His successor Shi Zhijian commissioned this biographical stele, and the author—having received the Great Master's teachings—faithfully recorded these deeds while composing an inscription praising his ineffable Daoist cultivation.
This Collection of Auspicious Purple Clouds from Ancient Louguan primarily consists of two parts. The first section contains Master Li Daoqian's eulogy for an accomplished Daoist adept, while the latter explores the Daoist philosophy of destiny through the story of the "Ox-Tethering Cypress" at Louguan Terrace.
The first part describes how this sage possessed extraordinary wisdom from birth, attaining enlightenment and transcending worldly concerns at a young age. With a compassionate nature, simple lifestyle, and humble demeanor, he cultivated the practice of "dragon-tiger coupling" (a Neidan term referring to the harmonization of Yin-Yang) until achieving the state where "form and spirit both attain wonder." His reputation stood as lofty as Mount Tai, drawing seekers of the Dao from all directions. He skillfully guided sentient beings according to their capacities, performing spiritual wonders in his simple thatched hermitage, which gradually flourished into a thriving Daoist temple. In his later years of reclusion, his virtue grew even more profound until he finally "transformed into a feathered immortal," though his spiritual presence remains eternally in this world. Master Li Daoqian composed an inscription in his honor, carved upon the "Jade Palace" (an honorific term for Daoist temples).
The latter section uses the famous ancient "Ox-Tethering Cypress" at Louguan Terrace as a philosophical springboard. Legend holds that this cypress—still verdant and upright after 2,400 years—was where Master Wenshi (Yin Xi) tethered his black ox when receiving Laozi (the Mysterious Origin Patriarch) and inquiring about the Dao before Laozi's westward journey through Hangu Pass. The author reflects: all things share the same fundamental essence, yet manifest differently due to variations in their received forms and Qi. Like trees—some saplings perish young, some grow into useless timber, some are carved into ritual vessels, while others become broken logs in ditches—their lifespans and values differ vastly, all governed by celestial mandate.
The author poses the question: Why alone has this cypress endured the vicissitudes of time? Does it contain the upright Qi of heaven and earth, accumulated to its purest essence? Is it protected by divine spirits? Or has it received special nourishment from the moral influence of the sage who once visited? The text concludes by acknowledging these mysteries as ultimately unfathomable, subtly expressing reverence for the profound mysteries of the Heavenly Dao. Through concrete examples, the entire work elucidates core Daoist philosophical concepts of "all things sharing the same origin" and "the inscrutability of celestial destiny."
This passage depicts the extraordinary form and eternal value of an ancient pine. The tree manifests myriad transformations: its canopy spreads like a sheltering parasol, its branches and leaves blanket the sky like rosy clouds, its trunk twists like a coiling dragon stretching forth or a lion in full gallop. Some boughs jut sharply like horns, others bend like elbows; its bark clusters like dragon scales, its needles stand erect like bristling manes. Though battered by wind and snow, this pine remains unyielding—its aged limbs hard as iron, its branches naturally producing celestial harmonies when caressed by the breeze.
The author reflects with emotion: while pines on other mountains have withered and regrown through the cycles of time, only this ancient pine's foundation stands unwavering; while the temple's vibrant murals have turned to dust with the passing years, the pine's verdant vitality alone endures. As dynasties rise and fall and landscapes transform, this pine—symbol of noble character—remains unchanging. Since the Patriarch of Louguan Terrace (alluding to Laozi's ascension astride a white deer) attained the Dao and ascended to immortality, only reputations and traces have been left behind—yet this pine has been treasured like a family heirloom across generations.
In the spring of 1278 (the Wuyin year of the Zhiyuan era during the Yuan dynasty), Prince Anxi specially commanded Duan Deyu to carve a stone ox to place beneath the pine, reviving this ancient sacred trace. Palace officials Nie Zhizhen and Zhao Zhixuan, entrusted with this task, regarded it as a rare opportunity across millennia. This leads the author to contemplate: just as the ancients, upon seeing a sweet pear tree, recalled Duke Shao's virtuous governance, and as Zhou Dunyi refused to clear weeds from his courtyard—extending benevolence even to plants—so too does the enlightened prince now honor the sacred traces of the Supreme Elder's (Laozi) teachings. This act not only commemorates the sages of old but also manifests universal compassion through protecting this numinous tree.
Finally, quoting Master Guan Yin (a prominent Daoist figure), the passage reveals its essence: those who truly comprehend the Dao can perceive the ultimate principles of heaven and earth even in a single blade of grass or tree. Understanding this truth allows one to recognize that all things bear celestial destiny, ultimately achieving the unity of self and all things, merging into the great benevolence—a significance far surpassing the mere preservation of an ancient tree.
This passage documents the origins of rebuilding the Huiling Abbey on Mount Zhongnan, exploring the responsive connection between humans, nature, and the divine. The author Zhu Xiangxian (styled "Old Man of Emptiness") employs multiple historical anecdotes to illustrate that while the workings of heaven may appear spontaneous, they are in fact attuned to the human heart.
The text cites numerous miraculous phenomena from history: deities descending in the land of Shen, speaking stones of the Jin state, parting clouds over Mount Heng, desert wells yielding water through worship, Lu Yang halting the sun by pointing his spear, winter thunderstorms and summer frost—all demonstrating how human sincerity can resonate with heaven and earth. The human heart resembles vast emptiness; when unobscured by material desires, it naturally connects with the Dao (the Way). Particularly when emperors sincerely devote themselves to the Dao, their power to commune with cosmic forces far surpasses ordinary people.
Huiling Abbey was established by Emperor Xuanzong of Tang (Emperor Ming) after he dreamt of a jade statue of the Mysterious Sovereign (Laozi) during the Kaiyuan era. According to the Lingying Stele at Louguan Terrace, in the thirtieth year of his reign, the emperor's sincere veneration of his ancestor's virtue (De) moved heaven to grant him this dream revelation. Later, a statue matching his vision was discovered on Mount Zhongnan, prompting the abbey's construction—confirming the principle that "utmost sincerity yields profound response; wondrous origins bring enduring blessings."
Concluding with the Doctrine of the Mean's teaching that "perfect sincerity resembles spiritual power," the author emphasizes genuineness as the foundation for cosmic communion. Whether ruler or commoner, anyone with perfect sincerity can resonate with creation. This account not only explains the abbey's founding but also expounds the core Daoist concept of "heaven-human resonance."
This passage recounts how ancient emperors attained divine responses through sincere cultivation of the Dao, while exploring the relationship between spiritual practice and state governance.
Emperor Gaozong of Shang (King Wuding) maintained reverent stillness and single-minded devotion to the Dao, which led him to dream of the Heavenly Emperor bestowing upon him a virtuous minister. This vision later materialized when he discovered the worthy official Fu Yue. Similarly, Emperor Xuanzong of Tang (Tang Minghuang) received spiritual visions in dreams through his devout worship of Laozi's true form. These are clear manifestations of how sincere cultivation yields tangible results.
Historical records from the Tang dynasty document multiple appearances of Lord Lao (the deified Laozi) during Xuanzong's reign: sometimes manifesting as an elderly fortune-teller outside the Chunming Gate, other times descending at Danfeng Gate to instruct Tian Tongxiu about retrieving spiritual talismans (Fulu) from Hangu Pass, or appearing at the Chaoyuan Pavilion in Huaqing Palace. Miraculous signs also occurred at Baoxian Cave in Taibai Mountain and the Black Water Stream in Hanzhong Prefecture—all verifiable historical events, not mere legends.
Some scholars note that Xuanzong's early Kaiyuan era governance rivaled the golden ages of ancient sage-kings, marked by numerous auspicious signs, while his later Tianbao era saw national turmoil due to indulgence in pleasure. What caused this stark contrast? The key lies in sincerity. As the ancients said, "Sincerity evokes divine response." In his early years, Xuanzong embraced the Daoist principle of Wuwei (non-action), personally annotated the Daode Jing with focused study, thereby receiving extraordinary spiritual responses. When his sincerity waned in later years, complacency emerged, bringing calamity and chaos.
Xuanzong reigned for forty-five years and lived seventy-eight years. His early years featured auspicious omens and great achievements; middle age saw splendid governance; his later years were devoted to Daoist cultivation, abstaining from grains. At death's door, as he played his jade flute, twin cranes descended to his courtyard. The Heavenly Emperor conferred upon him the title "Primordial Ascendant Perfected Being (Yuanshi Kongsheng Zhenren)." These accounts confirm his status as a sagely ruler.
The Tang dynasty scholar Su Lingzhi inscribed these events on the "Stele of Lord Lao's Manifestations." When Zhao Lüxin re-erected the stele during the Song dynasty, six centuries had passed. Dynasties rise and fall unpredictably—recent wars destroyed many temples. Only when our current dynasty restored peace did Perfected Lord Li Tongchen, under Grand Master Qinghe's instruction, rebuild the ancestral temples. Heaven again showed auspicious signs, Daoism flourished, and the two perfected beings' exalted virtue (De) drew disciples who traveled great distances with provisions to study under them.
This passage documents the history of reconstruction and development of the ancient Louguan (a Daoist temple). Devotees from distant regions came to assist, working together to rebuild the ancestral hall (main shrine), while other auxiliary structures were restored through collective effort. The temple's revival was entirely dependent on the support of fellow Daoists from all quarters.
After the halls were completed, due to disagreements among the administrators, the Grand Master (temple abbot) issued a special decree to enforce monastic discipline. Wang Zhi'an was subsequently appointed as Temple Steward (Zhígōng) overseeing both temple affairs and ritual offerings (Fenxiu). However, frequent changes in leadership later caused gradual decline. True practitioners (Tongchen) focus on embodying the teachings through action rather than superficial displays—every gesture reflects doctrine. Regrettably, many students failed to grasp this, leading to the temple's deterioration.
By the Gengwu year of the Zhiyuan era (1270 CE), the temple elders recommended He Zhiyuan to assume leadership. Upon taking office, He dedicated himself to restoration work without pause through all seasons, revitalizing the temple: constructing new meditation halls (secret chambers), grand gates, cloud chambers (practice spaces), cultivating farmland, standardizing Daoist robes (Guanhe), and conducting regular ceremonial gatherings (Yanjiao). The temple's vitality flourished anew. Unfortunately, advanced in years, He Zhiyuan attained feathered transformation (a Daoist term for passing) on the 18th day of the twelfth lunar month in the Jiawu year (1294 CE), entrusting affairs to his disciple Pan Daoji.
The following winter, Patriarch Zhao Zhixuan accompanied Pan Daoji to the scripture platform, commissioning an inscription for the newly restored temple. Unable to decline, the author recorded the temple's founding during the Kaiyuan era, expounding on the principle of celestial-human resonance, and composed this commemorative verse:
The Great Dao (Dào) is formless yet holds true essence (Zhēn Jīng),
All beauty and flaw emerge from its breath.
Xuanyuan (Laozi) as progenitor of the Way,
Nurtures all things without omission.
The Kaiyuan Emperor revered Daoist teachings,
Drawing divine manifestations to this sacred ground.
Centuries later traces remain vivid,
Stone tablets and auspicious fungi still visible.
True practice transcends outward display—
Listen deeply to the golden cauldron's mystery,
Where dragon and tiger (alchemical symbols) whisper their arcane truth.
On the southern slope of Jingtai Mountain, north of Nanshan, there exists a naturally formed stone chamber—a perfectly rounded, crystalline grotto shaped by heaven's craftsmanship. Local records name this site the Pure Yang Cave (Chunyang Dong), though villagers commonly call it the Valley of Literary Immortals. In ancient times, a Daoist priest, recognizing this as a site bearing traces of Lü Dongbin (Lü Chunyang), established a shrine here to enshrine the immortal's image, though it was later destroyed during wartime turmoil. It wasn't until the Bing-Shen year after the Yuan dynasty's unification that Master Li Tongchenzi, under the decree of Grand Master Qinghe, restored this sacred Daoist site, reviving its immortal traces.
At that time, two fellow cultivators named Zhou and Wang built a hall beside the cave for spiritual practice. Miraculously, two extraordinary bamboos suddenly sprouted in the southwestern corner—their main stalks stood erect while sixty-four smaller shoots grew around them, arranged like divination stalks used in yarrow-stalk oracle. The phenomenon drew crowds who proclaimed it an auspicious sign from the Daoist tradition, dubbing them the "Divinely Marvelous Bamboos."
After both adepts passed away one after another, Zhou Zhiquan (styled Qizhenzi) inherited the site to continue cultivation, though the buildings remained incomplete. By the Xin-Si year, Wang Zhihe (styled Xiranzi) arrived from Liujiang Village with disciples, constructing dwellings on the cave's left side. Dwelling amidst mountain mists like orchids preserving their purity, they kept far from worldly dust—content with quietude, sustained by self-sufficient farming, and immersed in carefree reclusion. One day, Guan Daoxuan (styled Zhi'an) remarked to the community: "Now that fellow practitioners gather here with incense offerings surpassing former times, we should erect a stele to record this history." They thus invited Master Sun Kaiyuan, overseer of Qin-Shu Daoism, who selected the two characters "Yanhua" (Evolving Transformation) from Yuan-era imperial edicts to name the hermitage, commissioning an inscribed stone monument.
The wandering traces of Immortal Elder Lü (Lü Dongbin) stretch across Wu-Chu regions, making his name revered throughout the land—honored by nobles and commoners, young and old alike. Among countless transcendents, why does Patriarch Lü alone receive such extraordinary veneration? Truly, it stems from the unparalleled vastness of his vow to aid the world and deliver sentient beings.
The Quanzhen (Complete Perfection) School has achieved widespread dissemination and immense influence in modern times. From the eastern seashores to the western regions of Shu, from the watery landscapes of Jiangnan to the northern deserts, every household reveres Daoism, with people following its teachings devoutly, like grass bending before the wind. Never before in history has the flourishing of Daoism reached such universal prominence. Tracing its origins, this is connected to Patriarch Chongyang (Wang Chongyang) receiving the transmission of five secret texts from immortal sages in Ganhe Town—teachings that ultimately stem from the revelations of Immortal Lü (Lü Dongbin). Thus, Heaven bestowed upon him the exalted title of "Zhenjun" (True Lord). Could this not be due to his virtuous teachings benefiting human morality and assisting in the governance of the state?
The vast compassionate vow of Immortal Lü finds fulfillment here. This sacred site (referring to Louguan Tai) is a Daoist sanctuary, traditionally regarded as the place where Laozi (Xuanyuan) transmitted the Daode Jing to Yin Xi (Master Wenshi). Naturally, it has become a gathering place for many enlightened adepts. Any cultivator who dons the Daoist robe and resides here should consider themselves fortunate and cherish this rare opportunity, aligning their heart with the Dao and ultimately realizing the Great Way, so as not to squander this heavenly blessing. Yet, for those who seek progress in cultivation, what else can they rely upon if not the five thousand words of the Daode Jing? Therefore, the path of immortals is rooted in Dao and De (Virtue), while the teachings of Dao and De are perpetuated through the immortals. One cannot attain immortality by defying Dao and De, and those who seek immortality must first perfect their moral cultivation.
When the governor of Chenzhou once met Immortal Lü and inquired about his practice, the immortal replied: "What I cultivate is the doctrine of Laozi—probing its profound meanings, delving into its subtle mysteries, aspiring to roam the boundless cosmos and share the longevity of Heaven and Earth." Were these words of Immortal Lü mere empty talk? The Daode Jing states, "The valley spirit never dies—this is called the Mysterious Feminine (referring to the eternal, generative nature of the Dao)." This is the very heart of Heaven and Earth and the core of Immortal Lü’s practice. Those who grasp this principle may rightfully call themselves successors of the Daoist tradition.
The author also composed a sacrificial ode in the style of Chuci (Songs of Chu), offering pure spring water and chrysanthemums to the immortal sages:
"Misty clouds wreathe the mountain’s bend,
Cold streams encircle jade terraces.
Gazing afar, no trace of the yellow crane,
Yet reverence for the sacred image lingers in the heart.
Longing to follow immortal traces through the Great Void,
Green serpents draw the chariot, jade dragons attend.
At dawn roaming Baiyue, by dusk the Ten Isles,
Will you return once more to this old land?
No need to boil white stones—drink from clear springs,
Recline on rocks, lulled by pine winds.
Sun and moon revolve, years forgotten,
In emptiness and stillness, the original nature appears.
A single scripture unveiled reveals treasures,
Illuminating all ages, brightening the nine heavens.
The gate of immortality opens, myriad wonders manifest,
Yet white-haired, you heed no call to return."
This record was composed by Zhu Xiangxian, a hermit of Mount Sanmao, and inscribed on a stele at Yuhua Temple on the sixteenth day of the fourth month in the sixth year of the Dade era (1302), under the supervision of Daoist priests Guan Daoxuan and He Daoyuan.
Before the universe took form, in the primordial chaos where all was undifferentiated, the Dao already existed within that vast expanse of potentiality. When heaven and earth separated and Yin-Yang became established, the Dao manifested through the celestial patterns governing cosmic movement. With the emergence of human society, the Dao became embodied in the teachings of sages. These enlightened beings assisted heaven and earth in nurturing all creation, established life principles for common people, revealed profound wisdom for future generations, and initiated eras of great peace that lasted millennia.
Our Daoist patriarch Laozi (known as the Mysterious Origin Dao Ancestor) initiated the Daoist tradition during King Zhao of Zhou's reign (circa 10th century BCE) at Louguan Terrace in the Zhongnan Mountains, where he transmitted the Dao De Jing (Classic of the Way and Virtue). This marked the beginning of Daoist teachings. Later, King Mu of Zhou visited the thatched pavilion where Laozi had taught and constructed Louguan Terrace on its site - the prototype for all subsequent Daoist temples. Seven recluses cultivated the Dao there, becoming the first Daoist practitioners. Thus Louguan Terrace stands as the sacred birthplace of organized Daoism.
Through successive dynasties, emperors venerated this site: Qin Shi Huang built temples here, Emperor Wu of Han established palaces, while Jin and Song rulers issued decrees for its restoration. During Sui and Tang periods, resident caretakers were appointed for maintenance. In more recent history, Quanzhen (Complete Perfection) patriarch Wang Chongyang revived ancient Daoist traditions from the northern Zhongnan Mountains, restoring the primordial teachings of Wuwei (non-action). From nobility to commoners, all revered Daoism with sincere devotion. Monasteries flourished in mountains and cities alike, with disciples spontaneously transmitting the teachings - an unprecedented revival surpassing even the golden ages of Xia, Shang and Zhou dynasties.
The present account concerns Yuhua Abbey, originally an affiliate of ancient Louguan Terrace. In 1295 (Yinwei year of Yuan dynasty), when Master Li Tongchen was restoring the ancestral temple under Grand Master Qinghe's instruction, his disciple Master Li Shoukuan (later known as Wuzhen) came from Mingshui to study. Discovering the ruins of Princess Yuzhen's Tang dynasty residence at the mountain's base, they built a thatched hermitage called "Yuhua Hut." After ten years of cultivation, just as expansion plans began, Master Li achieved "feathered transformation" (the Daoist term for an adept's transcendence). Master Tongchen then sent another disciple, Guo Shouchong (known as Zhengsu), to oversee construction from spring 1273 to winter 1286. The complex grew to include a sacred hall, perfected lord shrine, cloud chambers (meditation rooms), kitchens, enclosing walls and cultivated trees - transforming the humble hut into a proper abbey while retaining the "Yuhua" name personally inscribed by Celestial Master Tianle. The following year...
This stele inscription records the deeds of Daoist Wang Zhensu from Louguan Terrace (a sacred Daoist site in Zhouzhi County, Shaanxi) during the Yuan Dynasty. At the remarkable age of ninety-five, this venerable master still maintained vigorous energy, possessing a childlike complexion and crane-like white hair, while adhering unwaveringly to scripture recitation and cultivation practices morning and evening without respite. His extraordinary vitality resulted entirely from profound Daoist attainment accumulated through decades of pure cultivation.
The temple administrators Wang Shouxuan and He Shouzhen, seeking to compile the temple's history and commemorate it through stone inscriptions, commissioned this text. The inscription first elucidates the nature of the Great Dao (Dao, the fundamental truth of Daoism): though ineffable, it nurtures all things; among the cyclical operations of the Five Phases (Wood, Fire, Earth, Metal, Water), only humans possess supreme spiritual awareness and must carefully choose their cultivation path—indulging in desires leads to the sea of suffering, while pure cultivation enables celestial ascension.
It then depicts Louguan Terrace's magnificent scenery: wreathed in purple clouds, with green mountains forming natural screens and flowing water like ribbons, its architecture displaying exquisite craftsmanship. Special praise is reserved for Master Wang Zhensu's eminent virtue—he presided over ritual offerings, expounded scriptures, nurtured disciples, and maintained impeccable liturgical standards. Through daily devotions for the emperor's longevity, he realized profound mysteries: "ultimate joy transcends sensory pleasure" and "true emptiness brings great peace."
Finally, it employs dream metaphors: ordinary people intoxicated by desires resemble drunkards, while cultivators remain clear-headed; human life resembles the brief Huai'an dream (alluding to the Tale of the Governor of Nanke, symbolizing life's transience), where the immortal osmanthus (representing Daoist attainment) never withers, while hibiscus flowers (symbolizing worldly life) bloom at dawn and fade by dusk. Through this engraved memorial, the profound principles of cultivation are revealed for posterity.
Composed by Wang Shoudao of Gutai (modern Wugong County, Shaanxi), the stele was erected during the Qingming Festival in 1308 (the first year of Emperor Wuzong's Zhida reign), supervised by temple administrators Wang Shouxuan, He Shouzhen, and Xian Huitong.
Vol. 3
During the Zhou dynasty, a realized Daoist master (referring to Laozi) once beheld auspicious purple clouds at this very spot while awaiting the arrival of a sage. Here he transmitted scriptures and taught the Daoist methods, like splitting open primordial chaos and initiating the cosmic dawn (a metaphor for founding Daoist teachings), thereby illuminating the natural Dao. From this place, such teachings flourished and were passed down. Later, this master reappeared at the Qingyang Market (a marketplace in Chengdu), where he was revered as "Master Wenshi" (Literary Originator), embodying the profound truths of Daoism.
The ancient Louguan was precisely where thatched towers were built to propagate the Dao. Today, when seeking these historical traces, one can still find intact the scripture-teaching platform where classics were transmitted and the cypress tree where oxen were tethered. Though subjected to the long passage of time and numerous upheavals, this site was repeatedly destroyed yet quickly restored, for it remains a sacred birthplace of Daoism.
By the late Jin dynasty, the site was again in ruins. Only after the Yuan dynasty's unification did Li Zhiyou, the Qinghe Zhenren (Perfected Person of Clarity and Harmony), under orders from the Qinghe Grand Master, lead disciples in reconstruction. North of the Liaoyang Hall's original site, they built the new Wenshi Hall, with accompanying altars for the two Perfected Persons Taihe and Taiji. The newly constructed halls stood majestic and splendid, drawing admiration from all who came to pay homage.
As previous stele inscriptions were fragmentary and the lineage origins obscure—making it difficult for later students to comprehend—they recorded the complete reconstruction process. Recently, with the rediscovery of the Guan Yinzi text, I was requested to compose this stele inscription. Though I modestly claim limited talent, I could not refuse and thus documented these events.
According to Records of the Grand Historian: As the Zhou dynasty declined, Laozi journeyed west to Hangu Pass. The border official Yin Xi pleaded: "You are about to withdraw into seclusion—I beg you to write for me." Thereupon, Laozi composed the Daode Jing in two parts totaling over five thousand characters before departing, with none knowing his final whereabouts. Examining this account of the sage's encounter, Yin Xi's urgent request for writings reveals his concern for worldly affairs and sincere desire to restore ancient governance. As for unveiling the mysteries of primordial creation and opening the path for later transmission—who but Master Wenshi (Yin Xi) could elucidate it?
After Yin Xi received the Daode Jing and grasped its essence, he undertook a thousand days of pure cultivation, comprehending the principles of cosmic transformation, and subsequently wrote nine chapters titled Guan Yinzi. This perfectly aligns with Daoist internal transmissions and the Hanshu·Treatise on Literature catalog. Yet for centuries, the world lost sight of these nine chapters of Guan Yinzi.
This passage recounts the transmission and philosophical significance of the Daoist classic Guan Yinzi. During the Song dynasty, the erudite Daoist scholar Bixuzi compiled the canonical works of Laozi, yet despite the imperial court's extensive collection of Daoist texts during the Zhenghe era (1111-1118), Guan Yinzi remained undiscovered. This suggests that authentic scriptures of the immortals are often safeguarded by heaven itself, only to be revealed when the time is ripe.
When the Quanzhen (Complete Perfection) school flourished in the early Jin dynasty, five years after the Qinghe Zhenren (Yin Zhiping) inherited its lineage, someone discovered Guan Yinzi in the mountains of Yongjia and presented it to the school. The text's archaic language and self-contained system were met with great rejoicing, as people regarded it as the reappearance of the teachings of Yin Xi (Guan Yinzi), a sign that the celestial timing aligned with the movement of the Dao.
The text opens with the statement: "There is no concrete Dao that can be spoken—what cannot be spoken is the Dao; there is no concrete Dao that can be pondered—what cannot be pondered is the Dao." This is actually a restatement of Laozi's philosophy—not that the Dao cannot be spoken of or contemplated, but that the ineffable, inconceivable essence itself is the Dao. Such phrasing is exquisitely profound, demonstrating its authentic lineage from Laozi's thought. Zhuangzi once praised Guan Yinzi as "the vast and genuine sage of antiquity," while Liezi sought him as a teacher and frequently consulted him.
Unlike the Daode Jing, which focuses on the Dao (the Way) and De (Virtue/Power), Guan Yinzi presents a more systematic and comprehensive framework: it includes metaphysical principles like "Taichu" (Primordial Beginning) and "Qiyi" (Unity of the Covenant), as well as concrete cultivation methods. For instance, "female infant, dragon and tiger" refers to Neidan (internal alchemy) practices; "questions and answers on bamboo baskets, beans, tiles, and stones" discuss Chan Buddhist emptiness; and "water ignites fire, the southern sky prolongs northern life" touches on the investigation of phenomena and the extension of knowledge. These contents essentially encompass the core ideas of mind-and-nature cultivation later developed in Confucianism, Buddhism, and Daoism, revealing the text's remarkably advanced philosophical system.
Finally, the passage notes that although this classic opens the gates to profound mysteries (Chongxuan) and myriad wonders (Zhongmiao), later practitioners, due to varying aptitudes, have understood it with differing depths. Over time, as Daoist lineages diverged, each school drew upon the essential teachings they had grasped to establish distinct traditions.
Daoist scholars dedicate their entire adult lives to studying their tradition's profound teachings, yet few ever grasp their full essence. In recent years, those drawn to mystical studies have attempted commentaries on the classics, but often miss key aspects—like viewing the sky through a bamboo tube, seeing only fragments.
The transmission history of this scripture reveals its sacred journey: it begins with Liu Xiang's preface and concludes with Ge Hong's colophon. Historical records show the Han dynasty master Gai Gong transmitted it to Chancellor Cao Can, who was buried with the text. Later, Emperor Wu obtained it through fangshi (Daoist adepts), only for Prince Huainan Liu An to secretly hoard it. Not until Jin dynasty master Ge Hong (style name Zhichuan) met his teacher Zheng Siyuan was the authentic transmission recovered and personally transcribed. Clearly, enlightened beings through the ages treasured these scriptures as secret jewels.
Only after the Yuan dynasty unified China did this scripture circulate openly. Today, seekers of the Dao need not wander afar to receive transmission—no longer must they gray their hair in fruitless study as predecessors did. Is this not tremendous fortune?
Consider how ancient historians recorded auspicious signs like lingzhi mushrooms or propitious clouds. Now the scripture embodying the great Dao reappears in our world, bearing significance for societal transformation and spiritual instruction—far beyond ordinary events. This deserves documentation at Louguan Terrace (the tradition's birthplace) for historians to record, that future scholars may understand this rare opportunity.
This Daoist temple traces its origins to King Mu of Zhou's establishment of Louguan Terrace, surviving twenty-one dynasties across 2,400 tumultuous years. Though repeatedly damaged by war, it always revived from decline. Compare this to ephemeral marvels like the Epang or Weiyang Palaces—glorious for mere generations before becoming ruins—while this temple endures alongside Zhongnan Mountain. Does this not testify to the eternal truth of cultivating De (Virtue)? Now fully restored with flourishing devotion, it truly embodies a transcendent xianjia (immortal's abode) beyond the dusty world.
This passage documents the flourishing state of the ancient Louguan (a sacred Daoist site) and the poetic inscriptions by numerous literati. The content can be divided into three main sections:
First, it describes the sanctity of Louguan as a Daoist holy land. Practitioners from all directions who merely recited the scriptures here felt as though they were personally receiving teachings at this sacred site. The Zhongnan Mountains (a renowned Daoist mountain range) have stood since time immemorial, and when visitors actually set foot on this spiritual land and ascended to the secret halls to behold the divine statues, they could perceive the omnipresent solemnity of the deities. This spiritual resonance transcends the boundaries between ancient and modern, mundane and sacred, embodying the state described in the Daode Jing: "Within the indistinct and shadowy, there exists true substance; within the profound and mysterious, there lies essential vitality." The Yuan dynasty Daoist Du Daojian recorded this experience on the winter solstice, with the inscription composed by Sun Deyu (then leader of Shaanxi-Sichuan Daoism).
The text then includes poems by four literati:
Su Shi (Zizhan)'s poem depicts Louguan's serene scenery, where the cries of apes and birds echo through ancient solemnity, alluding to legends of Laozi riding his green ox and white crane. Though visitors are numerous, few grasp its true meaning. Another poem laments worldly changes, referencing historical figures like Emperor Hui of Jin and Qin Shi Huang, subtly hinting at the difficulties of Daoist cultivation.
Su Zhe (Ziyou)'s verse recounts the legend of Laozi's westward journey through Hangu Pass and how his disciple Yin Xi recognized the master by observing the Qi (vital energy). Though the scripture-transmitting platform remains, times have changed, quietly contemplating the pursuit of immortality through Daoist practice.
Shi Manqing's concise poem summarizes Laozi's legacy: composing the Daode Jing while riding his green ox, then ascending as an immortal astride a white deer. Though originally aspiring to assist rulers in governance, he ultimately chose reclusion and Daoist cultivation.
Through historical allusions and natural imagery, these poems collectively outline Louguan's dual character as both sacred Daoist ancestral temple and witness to worldly vicissitudes, expressing the literati's admiration for and insight into Daoist philosophy.
This collection of Daoist poetry records the reflections of various literati during their travels to Louguan (a sacred Daoist site). Wang Shen's poem recounts the legendary journey of Laozi (Boyang) westward through Hangu Pass: Yin Xi (the Guardian of the Pass) observed purple qi (vital energy) emanating from the east atop his grass tower and indeed welcomed Laozi riding his blue ox. Here, Laozi expounded the five thousand characters of the Daode Jing (Classic of the Way and Virtue), leaving behind relics like the Alchemical Well. Now, the temple halls are veiled in twilight mist, stirring contemplation.
Wang Yucheng writes of Yin Xi's former residence still standing, with traces of immortals lingering in the landscape imbued with celestial energy. Yet he laments how most people remain entangled in worldly attachments. He reflects that official rank is easily forsaken, expressing his late-life desire to retreat into the mountains and forests.
Su Shi (Zizhan) depicts the scenery of Wujunzhuang Daoist temple: an ancient monastery nestled against the hills, where locals draw sweet spring water as streams rush and birds circle overhead. With gentle humor, he notes that while the resident Daoists may not truly grasp the mysteries of fulu (talismans), the mountain folk devoutly honor the spring silkworms—an allusion to Daoist traditions of sericulture for communal welfare.
When visiting the shrine of Princess Yuzhen, Su Shi weaves mythological imagery into his verse: the immortal Nongyu riding her phoenix and Chang'e driving her moon chariot mirror the mountain's exotic feathered birds and the delicate brows of celestial maidens. The closing image of butterflies fluttering through bamboo curtains subtly symbolizes the fusion of nature and transcendent realms.
Su Zhe (Ziyou), in his companion poem, extends his elder brother's style. Drawing upon Xie Lingyun's mountain-climbing allusions, he describes ancient shrine deities coexisting with gibbons and cranes in the hills—a tacit admiration for the transcendent detachment of Daoist practitioners.
This passage documents the Daoist cultivation practices and related historical sites of Princess Yuzhen (the ninth daughter of Emperor Ruizong of Tang, with the Daoist name Chiying). In the first year of the Jingyun era (710 CE), Princess Yuzhen and her elder sister Princess Jinxian jointly entered Daoist monastic life, earning the revered title "Perfected Ones of the Supreme Clarity Mystic Metropolis Great Cavern Threefold Radiance." At the southern foothills of Louguan Terrace in the Zhongnan Mountains, the ancestral shrine of Princess Yuzhen still stands today, locally known as "Lang Palace," believed to be the remains of her former retreat.
Due to the passage of time, the surviving stone inscriptions are fragmented, making detailed historical verification difficult. However, according to the Louguan Stele erected by Dai Xuan of the Tang dynasty which records that "Princess Yuzhen cultivated her heart in this place," along with poetic works left by Wang Wei and Chu Guangxi, we can confirm this as an authentic site of her spiritual practice. In 1087 during the Northern Song dynasty, Xue Shaopeng engraved these Tang poets' verses within the shrine.
The text includes works by four Tang poets:
Wang Wei's poem depicts Princess Yuzhen's mountain villa as a celestial realm—azure skies with misty winds, jade terrace pathways, emerald-turning streams, caverns revealing sun and moon, courtyards nurturing cranes, and stoves transmuting cinnabar—capturing the serene mysticism of this cultivation site.
Chu Guangxi's concise verse highlights the princess's noble aspiration to forsake imperial luxury (represented by the Qinyuan gardens) for reclusive cultivation (symbolized by the Peach Blossom Spring of Wuling).
Lu Lun's poem contrasts "white-haired scripture chanters" with "former palace dancers," subtly portraying the princess's transformation from courtly life to spiritual practice.
Li Qunyu's composition praises the princess's lofty pursuit of "riding phoenixes in transcendence," using the imagery of "cloudless autumn moon in azure void" to evoke her transcendent state.
Together, these poems vividly portray a Tang royal woman renouncing worldly splendor for devoted spiritual cultivation, while reflecting the significant influence of Daoism within imperial circles during that era.
The Ancient Louguan Purple Cloud Celebration Anthology depicts the secluded scenery of the Daoist sacred site Louguan Terrace and the poetic pursuit of transcendence. The first poem portrays an ethereal immortal realm: jade-white clouds emerge from the azure sky, while clear waters reflect layered celestial towers. As the mist and glow disperse, worldly clamor has long faded. Since the immortal ascended riding the sound of xiao flutes, the deep grotto-palace has kept its jade altar (Yaotan refers to the jade platform for Daoist rituals) tightly closed.
Yao Hu's poem records his unsuccessful visit to Master Zhao (a reverential title for eminent Daoists): the cultivator keeps his door shut in daylight practice, while faint snow lingers on the forest path. Only crane shadows move through pine-encircled courtyards—spring fills the mountains yet no one returns. All day he yearns for the immortal's wind-borne arrival, gazing at drifting wild clouds across the sky. No message comes from the heights; turning back, he sees mist and radiance intertwining—perhaps their reunion remains possible.
Tang Qiu's inscription at Qixiu Pavilion reads: miles of mountain walking bring no fatigue when seeking true teachings (Zhenjue denotes authentic cultivation methods) from a yellow-capped Daoist. Moss-patterned immortal bridges glisten with moisture; ancient pine-shaded paths exhale cold fragrance. By day he hoes herbs (Haonenyu means gathering medicinal plants) in emerald plots; by night he tends the cinnabar furnace refining new elixirs. After solitary bell tones fade, mountain springs persist—wind stirs jade-pool blossoms as moonlight bathes the altar.
Xue Zhou describes Louguan Terrace: vines shroud secluded paths beneath Zhongnan Mountain, where seekers trace Master Wenshi's (Yin Xi, Laozi's disciple) relics yet struggle to grasp Laozi's (Boyang was Laozi's style name) true meaning. Ancient trees embody celestial principles; clear breezes brush travelers' robes. Amid hurried carriage journeys, one can only sigh in regret.
Zhang Yunso recalls past grandeur: tiered palaces pierce the clouds, still echoing the glory of cloud-divination days. White deer tracks have vanished; no trace remains of the green ox (Laozi's mount). Night altars stand empty. Rainbow banners (Nijing signifies immortal regalia) mirror in the spirit-stream's moonlight, while coiling-dragon pines summon celestial winds. Remembering imperial reverence for Huang-Lao teachings (Tianjia denotes the royal house), jade-green chariots once graced these gem-like temples (Lingong is an honorific for Daoist abbeys).
Zhang Shanyuan's vignette at South Tower: worldly trivialities chafe all day, yet gazing at Southern Mountain brings sudden clarity. Most sublime when evening clouds dissolve—midair verdancy rushes toward you.
By the Scripture Platform (where Laozi lectured): ten acres of circular terraces (Yuanqiu indicates round altars) drown in deep emerald shade, preserving the sage's lingering aura. Celestial winds sway courtyard cypresses, almost whispering echoes of the Daode Jing's recitation.
Zhang Zihou's first impression: mountain gates breathe serene majesty—spring arrives first at Purple Cloud Tower. Melted snow glazes glazed tiles; colored mists coil round vermilion pillars. The path to Dao ultimately lies smooth; immortal dwellings prove not so remote. Should true summons come, he'd build a hut beside the teaching platform (Jieyiqiu implies hermitage).
Zhang Shangying's "For the Daoist Pang":
Laying aside court robes and official headdress, I entrust all thoughts of officialdom to dreams. Seeking the longevity secrets of Lord Lao (the Daoist progenitor), I chance upon the highest peak of Zhongnan Mountain (sacred Daoist site). The wooden structures in the mountains bear the marks of time, while my disposition finds perfect ease amidst water and clouds. The "fire dates" (huozao, a Neidan term referring to cultivated inner energy) within my body remain incomprehensible to others—should this elixir be successfully refined again, eternal youth would grace my countenance.
Hu Shuwen's "For the Master of Jade Spring Hermitage":
Retreating to mountains doesn't truly transcend worldly dust—there exists a unique method to reach the jade capital of immortals (highest Daoist paradise). To recognize the true face of primordial chaos, simply listen quietly by the emerald window to the murmuring stream.
Sima Kang's "Wandering at Louguan Tower":
Thin white hair brings vexation—I long to abandon worldly troubles for mountain seclusion. Though knowing complete escape proves difficult, I fear my current practice remains shallow. Ascending high pavilions to gaze afar, all mundane worries settle like sediment. Wherever my cane plants becomes my universe—why deliberately seek a thousand peaks?
Shi Kan's "Ascending the Scripture Terrace":
With bamboo staff and straw sandals I climb emerald heights, where towering structures seem to touch the sky. Riding cloud qi, I nearly take flight, while distant homeland blurs in sight. Standing atop the First Scripture Terrace, beyond the rails lies boundless sea of clouds. All day viewing mountains never satisfies—layer upon layer of purple-green peaks, who can count their measure?
Zhang Jingxian's "Ancient Reflections at Five Counties Manor":
North and south, meetings seem predestined—a single word sparks righteous qi, connecting all within the seas as brothers. Counties nestle against embroidered rivers, whole families ingest purple mushroom elixirs (Daoist longevity herbs). Though bearing transcendent heart, I lament being born too late for ancient company.
"Inscription on the Scripture Terrace Hut":
Setting sun on far mountains, autumn air crisp—amidst desolate terrace and aged trees, cicadas clamor. Immortals rode cranes, never to return; when swordsmen revisit, elixirs stand perfected. Quietly facing bamboo stove's straight smoke, studying the moon's cassia in bloom. This heart long pledged to Penglai's isle—might I send word inquiring of return?
Yang Huanran's "Autumn 1228 Journey to Louguan":
Penglai stands beyond vast seas, while mythic beasts guard heaven's gate. Who escapes white-haired aging? Not even Laozi (on his blue ox) returned. Drinking tea brewed from Cinnabar Well, composing verses in grassy mountain towers. Observing my own busyness—just another rider galloping past.
Wang Liangchen's "Ancient Thoughts at Louguan":
Purple-cloud towers face towering ranges, wind-frost scatters red leaves on verdant moss. The stunted pines... (original incomplete)
The practitioner searched the Scripture Platform (the elevated dais for Daoist teachings) but found no trace of the staff-bearing sage. Standing atop the platform and gazing eastward, his vision traversed the Yan Mountains to the horizon. The lingering glow of the setting sun bathed what should have been a pure Daoist sanctuary, yet he remained lost, uncertain where his true spiritual home lay.
Upon the Scripture Platform, he shed all worldly attachments, retaining in his mind only the eighty-one chapters of the Daode Jing (Classic of the Way and Virtue). Reflecting on a lifetime devoted to seeking the Dao, his heart was now content. Each morning, he bowed eastward in gratitude to Patriarch Chongyang (Wang Chongyang, founder of the Quanzhen tradition). In moments of quiet sitting, his lucid mind mirrored the past and present, discerning the futility of all other schools of thought—beyond Laozi’s five thousand words, no greater truth existed.
He pondered how worldly turmoil was like demonic obstruction. Though he had yet to reach the Three Immortal Isles of Penglai (the Daoist paradise), he had already arrived at a realm of serenity within the Daode Jing. When he lit the incense of devotion upon the platform, it was as if he beheld Laozi (the Mysterious Sovereign) transmitting the true scripture. Since the patriarch’s retreat from the world, the essence of the Daode Jing had only grown clearer.
Forty years of wandering across the land, from the farthest reaches of earth to the edges of the sea—now, atop the Scripture Platform, his heart was at ease. Yet he wondered whether this sanctuary could truly anchor his restless spirit. Here, he met kindred companions to delve into the profound mysteries of the Daode Jing. Empty talk was to be avoided; the mind awakened to the Dao must remain as clear and luminous as the platform itself.
Five-colored auspicious clouds swirled above the platform. To the east, layered peaks of misty mountains stretched endlessly. Though the path ahead was uncertain, all things under heaven ultimately belonged to the Dao. The murmuring stream beside the platform was as pure as the chanting of scriptures. When the Dao resides in the heart, even the sound of flowing water illuminates the mind. The teachings expounded here were priceless—failing to grasp their mysteries would lead to the underworld, while understanding their subtle truths aligned one with the celestial order.
Qin Yanrong composed a verse in response:
Within the grove of Dao and De (Virtue), blossoms of wisdom unfold,
Yet Laozi (who rode his blue ox westward) is now beyond the world’s hold.
The Scripture Platform’s natural resonance of Dao
Still carries the truth passed down by Yin Xi (Laozi’s disciple) long ago.
Forgetting the world, even the self is lost,
In secluded valleys, one fathoms the mystery of "the valley spirit undying" (from the Daode Jing).
The crane’s shadow on pine branches, a guest from distant skies,
Its midnight cry stirs the rising dawn’s first light.
Too idle to study the Guicang Yi (an ancient divination text), too idle to chant verse,
For in truth, there is no division between past and present.
Transcendent as a millet grain hidden within a jewel,
Even the dragon’s celestial eye cannot trace its true form.
No demon may bewilder my spirit,
With a three-foot blade, I sever all evil specters.
Beneath the green pines, no other affairs remain,
Leaning against the cold clouds, I drink deeply of the Great Harmony’s breath (the primordial Qi of heaven and earth).
Before the bed where a gentle breeze stirs, a stick of incense burns as the master sits in silent meditation. This depicts the scene after Guan Ling Yin Xi (the border official who met Laozi at Hangu Pass) attained immortality—let none say the Daoist truth of longevity lacks evidence.
Below the Scripture Platform (where Laozi is said to have taught the Daode Jing), the stream flows endlessly, while the Zhi'e Forest (near ancient Louguan) lies desolate through countless seasons. Ask the thousand-year crane perched on the pine bough: for whom does this alchemical furnace remain?
The great Dao is supremely simple yet few comprehend; mountains stand majestic while waters run deep. Unless one walks the path below the Scripture Platform, when will they grasp the sage's state of mind?
The southern road of Zhongnan Mountain stretches far, veiled layer upon layer by autumn mists and evening clouds. Who knows the hidden passage to heaven lies here? The Mysterious Feminine Gate (Daoist term for the source of cosmic creation) is the true destination.
At midnight, jade flute notes drift—the distant path of wandering immortals refreshes the dreaming spirit. The Daode Jing's five thousand words need no elaboration; the bright moon hangs like an ice-jar, pure inside and out.
Penetrate the true meaning of Dao and De, and the entire earth turns to gold. I'd share the supremely good water from the river's source to cleanse humanity's unresolved attachments.
(The following are ten poems exchanged between Huang Daopu and Qinghe Zhenren)
Smoke and mist wreathe the Scripture Platform—now I know life truly has an end. White cranes no longer visit, the mortal world has changed, and green mountains may laugh at my homelessness.
These years have gradually dimmed worldly cares; facing South Mountain, I reread ancient texts. Turning back, the scripture teacher is gone—only the old platform's weeds reflect slanting sunlight.
Why labor over verses seeking wordless truth? The great Dao has neither beginning nor end. To know the Mysterious Feminine's endless creativity, seek only in the heart's stillness.
Life is fleeting with restless desires; our pure nature is ever disturbed by the six senses. Better to grasp the primordial Dao, silently guarding the harmony of undifferentiated chaos.
Pine blossoms fall between cliffs where cranes sleep fragrantly; in stillness I fathom the valley spirit's (Dao) truth. To this day at the pass where scriptures were transmitted, sun and moon shine on an enduring legacy.
The high platform stands empty, past events like smoke; clear winds and bright moons cycle year after year. Today I trace immortal traces—yet returning thoughts linger with white clouds.
Zhongnan's waters hold pure tones; emerald bamboos and ancient pines witness profound time. To know the wonder of grotto-heavens, even wild apes and stream birds forget worldly cunning.
Undaunted by the long path of seeking, deep in grassy towers azure clouds gather. Where now is the green ox (Laozi's mount)? Beneath dwarf pines, the border official's dwelling remains.
On the Scripture Platform, listening to spring waters—their sound grows clearer in night's stillness. Profound principles are boundless; only the cold moon illuminates the Dao-mind.
This poetic sequence depicts several inscribed verses at Louguan Terrace, a sacred Daoist site in Zhouzhi County, Shaanxi Province, traditionally regarded as the place where Laozi expounded the scriptures. Several cultivators here reflect on the sacred traces of Laozi's transmission of the Dao, expressing their insights into the profound mysteries of the Great Way.
The first poem by Master Song Piyun reads: Wild grasses blanket the Scripture Exposition Terrace, this ancient sacred ground where the Supreme Venerable Sovereign (the Mysterious Origin, Sacred Ancestor) transmitted the Dao. The auspicious purple qi arriving from the east once heralded the prosperous era of Luoyi during the Zhou dynasty, when the green ox carried Laozi past Yin Xi's estate. The profound meaning of the five thousand characters in the Dao De Jing flows like a clear breeze, while ninety thousand celestial immortals seem to still linger here listening. Do not say the mountain wildflowers understand no mysteries—they continue to chant the chapters of the Valley Spirit (referring to the Dao) even now.
Guo Zhouqing's poem depicts Louguan's scenery: Blue mist rises from treetops in sunlight, halfway to heaven the Daoist temple gleams golden. Though the cinnabar fires of alchemy (Waidan) have cooled, the elixir well remains; the auspicious purple qi has dissipated, yet the cultivators have not returned. Ten thousand ages of wind and clouds have condensed into histories, only apes and cranes still keep company with the scripture terrace. Regretting his failure to attain the arts of ascension, he can only voice lamentation in the autumn wind.
Li Xianqing writes: A thousand years have passed since Laozi paused here to expound scriptures, yet the terrace stands firm amid sheltering trees. His mysterious teachings spread throughout the world, but his dragon-like true form remains unseen. Mountain winds play celestial pipes, while sunlit blossoms glow like brocade. Believe the Valley Spirit (Dao) never perishes—see how evening birds returning to nest still transmit its mysteries.
Finally, Master Zhang Chengming reminisces: Like a dragon in retreat, Laozi departed never to return these thousand years, though numinous traces remain for wandering. Now observing qi (auspicious clouds) reveals only old dwellings, none ascend the scripture transmission terrace anymore. Ancient pines twist like azure dragons resting by the path, encircling streams flow like unbroken jade. At dusk climbing the southern peak to gaze afar—where clear mists linger, wild grasses grow lush.
These poems all revolve around the Laozi legends of "purple qi coming from the east" and "green ox departing westward." Through relics like the scripture terrace and elixir well, they express cultivators' yearning for the Mysterious Gate and their aspiration for the Dao of longevity and perpetual vision. Terms like "Valley Spirit" and "Profound Mystery" represent different manifestations of the Dao, demonstrating the Daoist philosophical principle of "the Dao models itself on nature."
These poems all describe the experience of visiting Louguan Terrace (ancient name "Louguan"), a sacred Daoist site. Guo Zeshan's poem reads:
Here, scholarly attainment surpasses all under heaven, where imperial majesty mingles with gathered talents.
In quiet cultivation, one dreams of entering the Hua Xu Kingdom (a Daoist utopia),
Inscribing verses on the White Jade Tower.
Purple Qi rises around the ascetic in his thatched hut,
Leaning on the bamboo railings of the scripture terrace, he gazes down at the Yellow River.
Wandering, he grasps the wondrous art of summoning immortals,
By the Milky Way, the fragrance of osmanthus drifts on the breeze.
Wei Zhiyi's poem writes:
Originally following the immortal procession to seek true traces,
Joyfully entering this pure and sacred realm to wander freely.
The sound of wind leads the murmuring springs to my midday pillow,
The hues of rain-washed mountains reflect the sunlit towers.
Sages of past and present all revered the profound Dao,
Morning and evening mists belong to those who ascended as immortals.
At dusk, turning to gaze from the high terrace,
Only to see emerald clouds veiling the endless peaks.
Li Daoqian's poem describes:
Returning often to Lin Palace (Louguan), my delight never wanes,
Leaning on my wooden staff, I come again to roam.
Deep in white clouds, the alchemical furnace lies hidden,
High in the azure mist stretches the Qi-observing tower.
Mountain birds cry as they dart through wild bamboo groves,
Blossoms by the cliffs fall and drift with the stream.
Where did Laozi vanish after riding his blue ox westward?
Only lush green grass remains before the gate.
Xie Xiyi's "Ascending the Scripture Terrace" writes:
Climbing high, Xianyang seems small in the distance,
The rain-washed mountains and rivers like a freshly painted scroll.
Once, purple Qi bewitched the moon over Hangu Pass,
Pure breezes often longed for the recluse in the thatched tower.
Where, after all, did Laozi's blue ox go?
The ancient cypress reaching the clouds remembers not the passing years.
Sitting alone by the west window, lost in thoughts of antiquity,
I see only scattered petals and the cries of birds.
The poem by Juqu Shanren says:
The scripture lecturing terrace stands firm after a thousand years,
Yet the one who ascended on a white deer never returned.
Only the green mountains remain as lovely as ever,
Like an unfurled painted screen facing the gate.
Kou Yuande's "Revisiting the Scripture Terrace" reflects:
This ancient site of discussing the profound Dao,
Now shrouded in mist and glow before the jade gate.
Returning feels like awakening from another lifetime,
One glance makes me forget my mortal form.
The ancient cypress sprouts fresh green,
The inscriptions on old steles still gleam bright.
Gazing blankly at the dusty world,
I feel but a speck, adrift like duckweed.
Wen Daoguang's poem writes:
Flowers and birds in these mountains are beautiful in all seasons,
Mists and radiance on the terrace illuminate a thousand miles.
This is the meaning beyond the words of the Mysterious Origin Emperor (Laozi)—
Who can listen in stillness to this wordless revelation?
Sun Deyu's poem similarly depicts:
In this secluded place,
All things reveal the profound mystery of the Dao.
This is a collection of poems depicting the scenic beauty of the ancient Louguan Temple (a sacred Daoist site) on Zhongnan Mountain. Several Daoist priests present the transcendent elegance of this holy land through different perspectives.
Li Tongyin's poem describes: The profound mysteries of Daoism are all contained within the five thousand characters of the Dao De Jing (Classic of the Way and Virtue). How fortunate he is to cultivate himself beneath these temple eaves, frequently ascending the scripture lecture platform to pay respects to the Daoist deities. The ancient cypress trees of Louguan Temple cast shade over the star altar, while the eaves of the monastic quarters blend into the purple-green mountain hues. Here, worldly clamor never reaches his ears; simply lifting his gaze reveals clouds harmonizing with the peaks.
Liu Yuanding's poem recalls: In ancient times, purple qi (auspicious energy) flowed eastward to envelop the land of Qin. When Laozi (referred to as "Dan'er") rode his blue ox westward through Hangu Pass, he composed the Dao De Jing at the request of the border official Yin Xi. Now the lecture platform stands amidst dense ancient woods, and the alchemical furnace retains only the glow of sunset. Since Laozi's westward journey, such magnificent displays of purple qi have never returned. The stone terrace remains barren, yet at night one might hear mountain spirits chanting the profound scriptures.
Zhao Renju's Tied Ox Cypress compares the ancient tree to a blue dragon: This cypress, planted by the hand of Hunyuan (an honorific title for Laozi), resembles a azure serpent—its aged branches droop like an ox yoke, its ancient leaves hazy amidst mist and clouds. It maintains its unyielding integrity through winter's cold, still imbued with Laozi's transformative teachings. One fears that when thunder comes, it might transform into a true dragon and soar away.
Ma Shaoting's depiction of Qixiu Pavilion: The ancient Louguan Temple on Zhongnan Mountain glows with golden splendor. At dusk, blue smoke rises from the cinnabar furnace, while the autumn moon illuminates the scripture platform. These mountains and streams bear no trace of worldly dust; pines and bamboos produce pure sounds. The cultivator dwelling in this Qixiu Pavilion could contentedly spend a lifetime in carefree wandering.
Wang Yun's view from the scripture platform: The path winds through emerald forests, far from worldly noise. Birdsong accentuates the mountain's stillness; where moss grows slick, morning mist begins to disperse. The alchemical furnace fires have long extinguished, yet the classics endure. Lingering reluctantly, he records his promise to return.
Lu Chudao's poem reflects through historical allusions: Figures as refined as the Wang and Xie aristocrats (of the Eastern Jin) ultimately became passing guests, while the true Great Craftsman (Laozi) never disdained clumsy workmen. Four hundred founding heroes pale before two minor officials (referring to Yin Xi's recording of the Dao De Jing), and Han Dynasty relics now lie buried under endless wild grasses.
(Note: The "blue ox" and "Hangu Pass" allude to Laozi's westward journey through the pass; "purple qi" symbolizes the arrival of sages; "Hunyuan" is an honorific title for Laozi; "cinnabar furnace" and "scripture platform" are Daoist cultivation and teaching sites; "Qixiu Pavilion" is a structure within Louguan Temple)
This poetic passage depicts the vicissitudes and historical legacy of Louguan Terrace, the renowned Daoist sacred site at Zhongnan Mountain in Shaanxi. Several poets have recorded the rise and fall of this thousand-year-old Daoist temple from different perspectives:
In Jia Wenyu's verses, the copper dragon-adorned watercourse before the Purple Empyrean Palace (a hall dedicated to the Jade Emperor in Daoism) still flows, yet only ancient stone inscriptions and aged cypresses remain as witnesses to past Daoist traces. When resting here at night, one can still hear the morning bell from the Chaoyuan Pavilion (a scripture-chanting tower) echoing through the mountains.
The Scripture Platform (site where Laozi taught the Dao De Jing) is compared to a steadfast pillar holding back turbulent waters. The poet laments that since Confucius (the Uncrowned King) departed, the world has struggled to find another educational sanctuary like the Apricot Platform (Confucius' teaching ground).
Ma Shaoting recalls the legend of Laozi riding his green ox westward, leaving behind the two-part Dao De Jing that has circulated for millennia. Returning now, he finds only cinnabar (alchemical ingredient) weathering seasons in the cave, while pines and cypresses maintain their ancient serenity.
Gao Zhu writes mournfully: The scripture transmitters have vanished without trace, leaving only frost-enduring cypresses. After surviving calamitous fires, the alchemical furnace stands empty, with no sign of immortals. Facing the Qin plains and Shu roads, white-haired Daoists can only smile wryly.
When Zhang Haogu visits the secret halls, he finds the stone statue of the green ox silent, the alchemical well preserved yet devoid of its original practitioners. He reflects that the "Dragon's Profound Teachings" (Laozi's esoteric doctrines) now find authentic transmission only within the Quanzhen (Complete Perfection) tradition.
Finally, Zhang Lidao portrays Louguan Terrace with moss-covered steles and towering pavilions, suggesting the Daoist lineage's enduring presence despite historical upheavals. Together, these poems compose a historical panorama of this sacred site—expressing both reverence for past sages and consolation in the continuity of Daoist tradition.
By the ancient well near the Cold Spring, Bai Dongke refined his elixirs. Amidst the curling smoke, he glimpsed Yin Xi (the Perfected Wenshi). The clouds and mist of the Lao Jun Hall concealed the Scripture Platform—such sacred realms are rarely encountered by ordinary mortals, as if glimpsed only in the dreams of wandering immortals.
The place called Qixiu Pavilion stirs profound emotions within, with the emerald peaks of Zhongnan Mountain towering majestically. I had intended to rest briefly and indulge in pleasant dreams, but poetic inspiration disrupted my slumber.
Lin Junyi inscribed these words on the Scripture Platform: How splendid is Zhongnan Mountain, where spiritual energy gathers! Countless deities guard this platform of ascension. In ancient times, people saw purple vapors approaching from the east—indeed, a green ox bore Laozi from the eastern lands. Amidst the ethereal mists and rosy clouds, the chariots of immortals paused, and within radiant jade caskets, precious scriptures were preserved. Suddenly, he mounted a crimson phoenix to return to the celestial realm, witnessing the sea transform into flying dust time and again. The thousand-year-old cypress regains its vitality, its lush shade sheltering the reopening of the Daoist gate. Su Dongpo’s inscription, carved on jade, had gathered moss by the time I brushed it clean. The true meaning of the transmitted scriptures is understood beyond words—why must later generations indulge in baseless speculation? Gazing upon this magnificent landscape, my heart swells with grandeur. The autumn haze is faint, the sun already sinking in the west; with a knowing smile, I linger in contemplation.
Popular depictions of Laozi’s departure through the pass often distort the truth. After examining ancient records, Zhu Xiangxian commissioned Yao Anren to recreate the scene, engraving it on fine jade to disseminate widely. All praised his masterful brushwork, prompting this verse in tribute: The auspicious sign of the green ox departing west through Hangu Pass has been celebrated for millennia—why have the transmitted images lost their authenticity? Every time, it grieves those with discerning eyes. The lofty Zhongnan Platform is a sacred site of Dao transmission, revered as a guide by all—now is the time to rectify the source. As they prepared to carve the image on stone, Yao the Recluse meditated in stillness for three days, then completed it flawlessly in a single stroke. The painting captures the terrain of Xiao Mountain and Hangu Pass, with robes and headgear reflecting Zhou dynasty customs. The joy of encountering the sacred visage fills heaven and earth with Dao-Qi (vital energy). To open the gate of pure Dharma is to awaken the intoxicated world. The posture of repeated deference before proceeding revives the rituals of that era. Gazing intently, it seems not a painting but as if one stands in personal attendance. That you could capture such divine resonance proves your mind holds profound depths—your brush reveals the mysteries. How could Zhang Sengyou and Wu Daozi alone claim fame in the art world? This precious scroll will spread throughout the land; its renown will endure three thousand years, as eternal as metal and stone.
Zhang Guangwei inscribed for the Hall of Silent Sound: (Here the original text is fragmentary, but the context suggests praises for the purity of Daoist cultivation.)
This passage records a farewell scene between Du Nangu and a Daoist practitioner, imbued with profound Daoist philosophy. It begins by noting that the "Great Dao" (the fundamental truth of the universe) originally requires no verbal transmission—so why did the auspicious purple clouds appearing over Mount Zhongnan reveal such profound mysteries? In truth, the ultimate principle transcends speech, yet the Daode Jing already contains five thousand written characters.
The text then depicts the Daoist practitioner "Yixuzi": his square-pupiled eyes and raven-black hair frame a chest containing the pure Qi of heaven and earth, his transcendent aura clearer than autumn waters. The poet recalls their earlier days dwelling together in the Yan region (modern Hebei), and their unexpected reunion at Changchun Temple. At parting, the adept smiles while pointing toward the Golden Terrace (legendary abode of immortals), then turns west to pass through Hangu Pass (where Laozi departed westward).
Riding a black ox (symbolizing Laozi's mount), the practitioner arrives at Mount Zhongnan where purple vapors (auspicious Qi) float in the air. Cultivating at the mountain's "earth lungs" (Daoist term for spiritual energy nodes), he's welcomed by misty clouds, gibbons, and cranes—a scene so sublime it seems like witnessing Laozi (Xuan Yuan) and Yin Xi (Master Wenshi) reborn. The Dan Peak at Louguan Terrace (sacred Daoist site where Laozi preached) still stands with its ancient cypresses, intoxicating in their majesty.
The poet reflects: Now is the time to resolve unfinished karma, without recounting past affairs to the world. Past and present ultimately share no separation—what difference exists between heaven and earth? There's no need to hasten ascension to Kunlun's immortal realm; why not wander contentedly in the human world? Finally, the poet vows to journey west himself someday to seek the Dao, promising future discourse on profound truths at the scripture platform.
The text employs classic Daoist allusions: "purple vapors from the east," "black ox going west," Hangu Pass, and Louguan Terrace—all referencing Laozi's legendary transmission. The practitioner embodies idealized Daoist immortal qualities, while the admonition to "not hasten to Kunlun" reflects the tradition's "mundane world as cultivation ground" philosophy.
Source text: Kanripo 漢籍リポジトリ（KR5c0357）; Licence: CC BY-SA 4.0 · Report an error / feedback