《西川青羊宮碑銘》

This "Inscription of the Western Sichuan Qingyang Palace" is a Daoist stele text composed by Le Penggui of the Tang Dynasty, primarily expounding the supreme nature of the Dao. The passage employs ornate language to depict the scene of cosmic creation:

Before the formation of the universe, the Dao already existed. In that primordial era (prior to the Great Beginning and Great Simplicity), even the earliest kalpa cycle of Dragon Han had yet to commence. The Dao gestated within chaos (vast purity, boundless flood), and through the interaction of yin and yang energies (two deities bearing the weight, three qi intermingling), gradually differentiated to give birth to heaven, earth, and all things. From the sun, moon, and stars emerged celestial palaces and immortal realms, while sacred mountains and rivers formed grotto heavens and blessed lands upon the earth.

The Dao is the ancestor of all qi (the primal energy), and De (Virtue) is the foundation of all beings. The dual principles of heaven-earth and the two luminaries (sun-moon), along with the Five Phases and four symbols, are but derivatives of the Dao. At the dawn of cosmic unfolding (the Great Commencement's first opening), the Dao already stood supremely exalted—even legendary immortals like the Eight Lords and Nine Elders couldn't approach its heights.

Practitioners who cultivate the Dao can extend their lifespans; to their perception, six thousand years pass like two months, and seventy millennia seem but two years. True sages comprehend the Dao's essence (the dark pearl unflawed, the true jade unblemished). Ancient sovereigns (Three Sovereigns, Five Elders, Seven Sages, and Nine August Ones) regard ordinary humans as insignificant as ants or blades of grass.

The Dao's characteristic is great wisdom appearing simple (utmost clarity seeming obscure, supreme skill appearing clumsy)—seemingly non-active (wuwei) yet accomplishing all. To apprehend the Dao, one must transcend sensory pleasures (renouncing taste's delights in five flavors, silencing the ear's acuity to eight tones), forgetting both form and language (forgetting images and words). The Dao resembles a lock without latch or key—ordinary methods cannot open this gate of myriad wonders.

The conclusion employs striking contrast: ninety thousand celestial beings can gather within the pore of a single hair's tip, while three thousand Confucian doctrines appear barren and insignificant by comparison. This vividly highlights the profound mystery of Daoist thought.

This inscription vividly illustrates the core principles of Daoism through metaphorical language. The text states that while Daoist and Confucian traditions may appear different superficially, they share the same fundamental truth. Daoism takes purity and Wuwei (non-action) as its foundation, with emptiness as its guiding principle.

The heavens are likened to a great chariot's wheel, with stars forming its spokes, pulled by horses symbolizing the Qian hexagram and oxen representing the Kun hexagram. This celestial vehicle accomplishes the work of Wuwei while carrying the natural order of existence.

Practitioners of the Dao withdraw their brilliance, nurturing righteous Qi (vital energy) within simplicity. Living with frugality, they cultivate authentic nature amidst humble circumstances. This state of being neither fades through neglect nor changes through intimacy. True adepts appear plain yet conceal jade within (symbolizing inner cultivation), just as seekers of pearls ultimately discover ultimate truth.

The text employs the classic metaphor "containing the world within a gourd" (referring to Daoist space-contraction techniques) to demonstrate how practitioners can hold Mount Sumeru within a mustard seed. Daoism's foundation resembles the pillars supporting heaven and earth, with nameless simplicity serving as the root of spiritual transformation. References to Buddhist precepts illustrate the interconnectedness of the Three Teachings.

Finally, the changing seasons and celestial movements symbolize the Dao's eternal nature. Adepts ride the chariot of De (Virtue), turning its wheels beyond primordial chaos. Holding the scepter of longevity, they exist prior to the separation of heaven and earth. Maintaining emptiness and tranquility allows the spontaneous transformation of all things. The true Dao can conceal Mount Tai within an autumn hair (demonstrating spatial transcendence) and contain Kunlun within a millet grain (representing mastery over dimensions).

This stele inscription expounds the core tenets of Daoism and recounts the sacred deeds of the Most High Lord Lao (also known as the "Supreme Golden Tower Mysterious Origin Celestial August Emperor"):

The Great Dao (Dao) is formless and without appearance, yet like a single millet grain it contains the entire cosmos. Before the Dao, the Five Sacred Mountains appear as empty space; the four seasons revolve in silent operation without need for arrangement. The true Daoist teaching nurtures all things without claiming lordship, embodying the most illustrious virtue (De).

The Most High Lord Lao manifested as the ancestral emperor of our Great Tang dynasty (referring to Li Yuan). From the seventh year of King Ping of Zhou through the Qin dynasty to the Kaiyuan era of Emperor Xuanzong of Tang, his lineage has continued through thirty-six generations. His radiance illuminates all under heaven, and his virtue (De) spreads across the four directions. When the dark realms open, the qi (vital energy) of the Nine Heavens circulates ceaselessly; when mysterious transformations manifest, the six directions of the universe revolve without pause. He established the singular path of Daoism, taking "Perfect Unity" (Zhenyi) as its fundamental principle.

The text describes Lord Lao's miraculous deeds: he could make the seas reverse their flow three times and extinguish kalpa-fires five times, turning towering mountains into level plains. He first wandered freely during the "Azure Cycle" era, then reappeared in the "Crimson Brightness" epoch, traversing ninety-nine trillion years as if snapping his fingers. During the reigns of King Gaozong of Shang and King Wen of Zhou, his divine light already manifested in the human world.

Lord Lao possesses numerous sacred attributes: an unfading countenance after eighty years, holding the secrets of longevity in his hands, his head supporting the celestial vault, his ears opening three gates, his teeth arranged like precious jewels. Wherever he walks, seven-colored blue lotuses bloom, accompanied by white deer. Though mulberry fields may become oceans, the twin junipers he planted never wither; though rivers may run dry, the nine wells he left never exhaust. Eternal divine traces remain at Ku County's Lai Village, the Whirlpool Spring of Chen State, and other sites.

Finally, the text mentions Lord Lao's seven hundred disciples and how the Nine-Five Thearchs (referring to successive emperors) all venerate him as their ancestral master. The teachings he established became models for ten thousand generations, existing since the beginning of heaven and earth. Over eighteen thousand years, thirteen sages successively transmitted this wisdom until our flourishing Great Tang era.

(Note: The terms "Azure Cycle" and "Crimson Brightness" represent different cosmic cycles in Daoist cosmology; "qi of the Nine Heavens" refers to the Daoist concept of nine celestial layers; "six directions" signifies the entire cosmic space of up-down and four cardinal directions)

This stele inscription recounts the manifestations of Daoism's supreme deity, the Most High Lord Lao (Supreme Mysterious Primordial Sacred Ancestor), across different epochs:

In the primordial dawn of creation when heaven and earth first separated, Lord Lao descended incarnated as the teacher of the Heavenly Sovereign (one of the legendary Three Sovereigns). At that time, the cosmos remained in a state of primal chaos—rivers had just formed but their waters were still turbid, mountains took shape but their rocks remained unhardened, while the celestial White Elm and the Moon Palace's Cassia Tree were mere sprouts. Lord Lao assisted in assigning the Four Seas to four deities and entrusted the Five Phases (Wuxing) to the Five Emperors.

Next, Lord Lao manifested again as the teacher of the Earthly Sovereign. He helped regulate the Yin-Yang forces of heaven and earth, established the four seasons with their alternating cold and heat, making the earth more substantial and the heavens more expansive. Under his divine influence, the myriad beings began their differentiated growth: birds and beasts found their proper dwellings, while turtles, snakes, fish and dragons each occupied their rightful places. In that era, the seas had not yet teemed with fish and turtles, nor did the Five Sacred Mountains wear their crowns of clouds and mist.

Later, Lord Lao manifested for the third time as the teacher of the Human Sovereign. He demarcated the world's rivers, established divination methods, and guided humanity in understanding natural principles. Across vast ages (the text mentions 156 generations spanning over 45,000 years), Lord Lao became known successively as "Heavenly Master of Penetrating Mysteries," "Imperial Lord of the Golden Tower," and "Ancient Master Pan Gu."

When Fu Xi ruled the world, Lord Lao descended again to instruct him. He taught Fu Xi to observe celestial patterns and terrestrial formations, creating the Eight Trigrams (Bagua) and distinguishing the Three Powers (heaven, earth and humanity). He invented writing to replace knotted cord records and imparted fishing and hunting methods—all wisdom derived from comprehending nature's patterns. Auspicious signs appeared—the phoenix came performing its ritual dance, the dragon-horse bore mystic diagrams—and thus Fu Xi ruled for eighteen thousand years.

(Note: The "Lianshan Sovereign" mentioned refers to the legendary ruler succeeding Fu Xi, continuing the narrative of Lord Lao's teachings across subsequent ages.)

This stele inscription recounts the stories of the supreme Daoist deity Lord Lao (Taishang Laojun, the Supreme Ancestor) descending to earth in different historical periods to guide humanity:

In ancient times, Lord Lao manifested as the teacher of emperors, imparting the Dao of governance. He taught people to follow the rhythms of the seasons and instructed them in agricultural techniques, elevating humanity from primitive existence—eating raw meat and drinking blood—to the civilized stages of building houses, crafting tools, and developing agriculture. During this era, auspicious signs descended from heaven and the earth yielded bountiful harvests.

During the reign of the Yellow Emperor (Youxiong Shi), Lord Lao secluded himself on Mount Kongtong. The Yellow Emperor personally journeyed to seek his wisdom. Lord Lao assisted the emperor in quelling the rebellion of Chiyou, displaying divine powers by transforming fish and turtles into soldiers and clouds into divine warriors, ultimately achieving victory at the Battle of Zhuolu. The Yellow Emperor also received from Lord Lao the Danjing (Classic of Alchemy) and later ascended to heaven from Dinghu.

In the era of Shaohao (Jintian Shi), Lord Lao descended in a chariot drawn by nine dragons, calling himself "Taiji Xiansheng" (Master of the Supreme Ultimate). He instructed the emperor in sacrificial rites, seasonal observances, and the establishment of an official system (naming officials after birds). During this time, auspicious omens appeared, such as a phoenix delivering a sacred chart.

During the reign of Zhuanxu (Gaoyang Shi), Lord Lao taught the Dao of governing and pacifying the people, suppressing the rebellion of the Nine Li tribes. The text describes the myth of Gonggong angrily striking Mount Buzhou, causing the sky to tilt northwest and the earth to sink southeast—forming the natural phenomena of the sun and moon moving westward and rivers flowing eastward. Lord Lao also transmitted the arts of the Liujia (Six Jia) spirits and the subtle teachings of scripture.

These legends illustrate the Daoist belief that Lord Lao, across different historical periods, guided the development of human civilization by instructing emperors and rulers.

This stele inscription recounts how the Daoist Supreme Venerable Lord (Tai Shang Sheng Zu) descended to the mortal realm across different historical periods to instruct rulers:

During the reign of Gaoxin (Emperor Ku):

The Supreme Venerable Lord manifested as a teacher, transmitting the profound teachings of the Huangting Jing (Yellow Court Scripture). He established the boundaries of the Nine Provinces and composed the Six Ying musical pieces. Appointing the Four Directional Deities (Gou Mang assisting the Green Emperor of the East, Ru Shou assisting the White Emperor of the West), he performed the Fengshan ceremony at Mount Tai (Daiyue), sealing it with golden mud. The text also records miraculous events like drinking from an immortal well, nightly travels to the City of No Night, and preparing celestial banquets using divine beasts.

In the era of Taotang (Emperor Yao):

The Lord descended again to teach the Xuande Jing (Mysterious Virtue Scripture). During this time of universal peace, even breezes wouldn't rustle tree branches, while elders played the "striking clods" game singing of harmony. Auspicious signs appeared spontaneously - dried meat regenerating itself and sweet springs bubbling forth. Though Yao wore deerskin and ate coarse grains, he established perfect governance systems (Four Observances, Four Gates, Five Affairs, Five Teachings).

Under the rule of Youyu (Emperor Shun):

The Lord imparted the Dao of Wuwei (non-action) and the Lihe Jing (Separation and Union Scripture), pacifying the Sanmiao tribes and subduing the Four Malevolences. Shun received divine omens like the Luminous Pearl and Zhao Hua Jade, appointing sixteen ministers and twenty-five officials, with people gathering to him like ants drawn to fat. Celestial Qi condensed into heavenly texts, while auspicious clouds naturally formed precious pavilions.

During the Xia Dynasty (under Yu the Great):

The Lord assisted Yu in statecraft, transmitting the Dejie Jing (Virtue Admonitions Scripture). Braving wind and rain, Yu labored for nine years to tame the floods, completing his monumental water control project.

(Notes: "Mysterious Dragons" and "White Serpents" refer to divine creatures; Huangting and Xuande are Daoist scriptures; Gou Mang and Ru Shou are directional deities; "Daiyue" is Mount Tai; "golden mud and jade mirrors" were used in Fengshan ceremonies; "striking clods" was an ancient game celebrating peace.)

This stele inscription recounts the legendary deeds of Daoism's founding patriarch, the Supreme Venerable Lord (Laozi), and the core teachings of Daoism. The main content can be understood as follows:

His water-regulating virtue rivals Yu the Great's flood control achievements—though dwelling in humble palaces, this sage-king's heart embraced all under heaven. Laozi (the Supreme Ancestral Sage) descended from the celestial realm to become teacher of emperors, transmitting the Dao of longevity. He advocated following nature's flow, abolishing harsh punishments ("removing nets from three sides" metaphorically denotes benevolent governance), and guiding people through moral transformation.

The text describes Laozi's miraculous powers: effortlessly lifting ten-thousand-pound boulders, transforming bamboo staffs into flying dragons. He dined on wind and drank dew, rode clouds and mists, viewing the Five Sacred Mountains as mere mounds and the Four Seas as puddles. The Ten Paradise Isles were but temporary abodes for his visits, while the Six Directions of heaven and earth served as waystations for brief rest.

Special mention is made of Chengdu's Green Goat Temple (Qingyang Gong) as the sacred site of Laozi's second incarnation (the first being in Luyi, Henan, the second in Chengdu). During the turbulent transition between Shang and Zhou dynasties ("when Shang's Dao faltered and Zhou's Virtue declined"), Laozi served as Zhou's Archivist before resigning to journey west. Riding his green ox through Hangu Pass, he was recognized by disciple Yin Xi (the pass-keeper) who became his student, leaving us the Daode Jing.

The conclusion emphasizes perseverance in cultivation: those attaining the Dao can elevate seven generations of ancestors, while those losing the Way remain forever lost. Only through rigorous practice can one comprehend the principles of cosmic creation. Green Goat Temple stands as the sacred witness to these divine events.

(Note: "Crown of Three Teachings" refers to Daoism's supreme status among Confucianism, Buddhism, and Daoism; "Eight Purities and Seven Authentics," "Six Voids and Ten Formulas" are Daoist cultivation terms; "Xu Jia" was Laozi's servant, "Yin Xi" the pass-keeper who became his disciple.)

This stele inscription describes the miraculous manifestation of Lord Lao (Taishang Laojun, one of the Three Pure Ones [Sanqing], the highest deities in Daoism) at the Green Goat Temple in Shu:

The Most High Lord Lao descended from the highest celestial realm, seated before a green jade altar to receive homage from assembled immortals. The Great Purity Immortal Elder bore embroidered banners studded with starlight, while the Supreme Ultimate Immortal Duke held a moonbeam scepter, as all deities prostrated in reverence. Lord Lao commanded the Green Emperor's attendant to transform into a green goat, riding purple clouds to bring auspicious signs from the immortal palace to the Shu kingdom's royal court. At that moment, infants in the palace ceased crying, and a white-haired elder suddenly transformed into a ten-foot-tall divine being wearing a seven-star crown and nine-colored immortal robes, his body radiating five-colored light. Countless celestial soldiers guarded him while immortals from the ten directions filled the sky, with auspicious Qi (vital energy) permeating heaven and earth as celestial blossoms and snowflakes drifted through the air.

Later, Lord Lao journeyed westward to the Western Regions and Tianzhu (ancient India) to propagate the Dao, instructing fierce Hu kings. Facing boiling bronze cauldrons and blazing pyres, he remained as serene as bathing in cool springs or sitting upon clouds. Barbarian warriors found their weapons transformed into reeds and leaden blades. Celestial guardians from the four quarters arrived to protect the Dharma with thunderous voices, ultimately converting eighty barbarian tribes and transforming the customs of two thousand nations.

The inscription concludes by mentioning how Lord Lao, through astronomical calculations (using the bronze armillary sphere and jade calendar), foretold worldly calamities. It notes that even during the eras of ancient sages like Fuxi, the Yellow Emperor [Huangdi], Yao, and Shun, disasters were unavoidable—implying the special need for Daoist teachings during the Guangming era (the reign title of Emperor Xizong of Tang).

This stele inscription documents the history of Chengdu's Qingyang Temple during the Zhonghe era (881-885 CE) of the Tang Dynasty. Amidst the turmoil of the Huang Chao Rebellion when the empire was in upheaval, the imperial court relocated westward to Chengdu (then called "Taixuan City"). The text employs vivid metaphors to depict the chaos of war: rebel forces rampaged like gaping whales and wild boars baring tusks, bringing suffering to the common people. After Emperor Xizong sought refuge in Chengdu, a temporary imperial palace was established by the Zhuojin River (modern Jinjiang), where envoys from various states came to pay homage.

The inscription particularly records the discovery at Qingyang Temple's original site of an ancient brick (actually a solid tile) inscribed with six archaic seal characters reading "Taishang pacifies the Zhonghe calamities." This was regarded as an auspicious omen. The artifact, remarkably preserved through the Zhou, Qin, Han and Wei dynasties, was carefully stored. The text concludes with lamentations about the passage of time—the once sacred Daoist site of Qingyang Temple now lay in ruins, with only broken tiles and withered pines remaining. At night, only crane cries and insect chirps could be heard, with foxes roaming where celestial immortals once dwelled.

(Note: "Taishang" refers to Lord Lao [Taishang Laojun], "Taixuan City" was Tang-era Chengdu's poetic name, and "Zhuojin River" is modern Chengdu's Jinjiang River)

This stele inscription records the grand construction of Qingyang Temple during Emperor Xuanzong's reign and its associated Daoist miracles:

Emperor Xuanzong, commemorating Laozi's divine manifestation, issued a special decree to build this sacred temple, allocating two million strings of coins from the imperial treasury and summoning master craftsmen for rapid construction. During the building process, numerous marvels occurred: the Wood Deity delivered timber to erect a nine-story tower, the Earth Deity offered soil to construct a hundred surrounding walls, the Water Deity channeled springs to form pools, and the Mountain Deity transported stones for foundations. The completed palace stood majestic and magnificent, as if descended from heaven—cloud-kissing pavilions appeared naturally formed, while rosy halls seemed to emerge from the earth. Its upturned eaves resembled spreading wings, beams arched like rainbows, white walls shone like frozen frost, and red pillars blazed like flames.

The newly sculpted statue of Laozi appeared vividly lifelike, seemingly about to expound the five thousand characters of the Daode Jing (Classic of the Way and Virtue), or preparing to journey forth and teach beings throughout the ten directions. Incense burners emitted fragrant smoke, while jeweled canopies slowly rotated. The stone sheep before the hall appeared ready to kneel and nurse, and the white horse statue seemed to neigh in the wind. When weeds were cleared from the courtyards, immortal herbs sprouted in their place; after removing shrubs from the gardens, jade-like flowers bloomed anew.

The entire temple complex surpassed in grandeur even the immortal palaces of the Eastern Sea, rivaling the celestial palaces of Western transformation. It concentrated the numinous power of Jian'ge Pass and the exquisite qi of Mount Emei, with incense smoke coiling around altars while clear breezes carried the sound of chime stones. Consequently, it attracted the descent of the Five Thearchs (Wufang Wulao) and the simultaneous arrival of the Four Perfected Beings (Sizhen). Here one could draw lines to create rivers and lakes, gather soil to form mountains, summon wind and rain to reverse the Luo River's flow, or generate clouds and mist to invert day and night. Ordinary vegetation could transform into armies of thousands—such divine powers ensured victory in every battle.

The inscription concludes by enumerating miracles performed by Daoist patriarchs: Zuo Ci could summon celestial soldiers to flog bandits, while Xu Xun commanded divine warriors to purge demons. They secretly aided the common people while harmonizing with numerous deities. Like King Wu of Zhou's victory at Muye or Emperor Guangwu's triumph at Kunyang, their spiritual armies proved invincible. Their martial might shook the eight directions, with encampments spreading across the suburbs, battle formations dense as clouds, and war cries loud as thunder—ultimately driving enemies to flee like trapped beasts. All this demonstrates Daoism's merit in protecting the nation and blessing the people.

(Note: The "Five Thearchs" refer to the Five Manifestations of the Highest Deities of the Five Directions; "Four Perfected Beings" likely indicates the Four Great Perfected Ones; both Zuo Ci and Xu Xun were renowned Daoist transcendents; "reporting by severed ears" describes the ancient practice of presenting enemy ears as battle trophies)

This stele inscription records major historical events such as the Tang dynasty's suppression of the An-Shi Rebellion, while extolling the merits of Daoist deities and Tang emperors. The general meaning is as follows:

During the rampant rebellion (referring to the revolts of An Lushan and Shi Siming), imperial troops fought continuously year after year, with soldiers enduring the hardships of armor without complaint. Only after the capital was reclaimed were the rebels finally vanquished. These insurgents were like monstrous fish escaping deep waters or maddened oxen charging into pens—An Lushan ultimately met his end at the hands of his own followers. Later, when the Huang Chao Rebellion ("rebellious Chao" referring to Huang Chao) gathered hundreds of thousands to wreak havoc across the land, it too was eventually pacified.

The establishment of these achievements is attributed to the protection of Daoism. The inscription particularly praises the supreme Daoist deity "Supreme Golden Portal Mysterious Origin Celestial August Great Emperor" (an apotheosized title for Laozi), describing this divinity as the creator of heaven, earth, and all things, as well as the teacher of emperors throughout history.

It then extols the accomplishments of Emperor Gaozu and Emperor Taizong of Tang: Gaozu established the Tang dynasty in accordance with the Mandate of Heaven; Taizong, equally accomplished in civil and military affairs, governed with virtue, unifying the realm through the method of "governing through non-action (Wuwei)," thereby ending warfare and dissipating desires. Numerous Daoist adepts (xiandao practitioners) came to court during this time, presenting wondrous objects such as Anqi Sheng's giant jujubes and Yuanke's enormous silkworm cocoons—marvelous treasures from Daoist lore. The inscription concludes by proclaiming the Tang dynasty's eternal endurance and lasting reign.

Notes:

1. "Wandering arrow" refers to comets, considered ill omens by the ancients.

2. "Monstrous salamander" and "mad rhinoceros" metaphorically describe the ferocious rebels.

3. "Anqi's jujubes" and "Yuanke's cocoons" are both legendary Daoist marvels and celestial rarities.

This stele inscription records the eulogy composed by Chen Jingxuan (Prince of Yingchuan), the Tang Dynasty military governor of Xichuan, in praise of the emperor's virtues. The main content can be understood as follows:

For eight thousand years, only our sagacious, benevolent, and filial emperor has rightfully inherited the throne and inaugurated this golden age. The emperor cares deeply for his people's longevity and well-being while himself enjoying heaven-bestowed blessings. Under his rule, the nation's foundations stand firm, ensuring enduring political stability.

The text employs hyperbolic metaphors to describe the emperor's civil and military achievements: it speaks of tiger-toothed generals leading eight thousand warriors and dragon-commanding marshals directing a million elite troops to pacify the realm. Like the legendary giant sea turtle slain to calm the oceans, or the massive whale killed with fins piercing the sky. Mountains of trees were burned as fuel, and the waters of five lakes exhausted in cooking (symbolizing the scale of warfare).

It then depicts the aftermath of quelling rebellions: baleful stars falling, dark vapors dispersing, with rebel leaders' heads offered in ancestral temple sacrifices. Military might was displayed across the divine land, commemorated with monuments to merit. As years passed, the emperor concluded his royal inspection tour, returning to the capital in immortal carriages. Regional officials were summoned for honors, with feudal lords received in the Bright Hall.

The latter section highlights Chen Jingxuan's personal achievements: his authority likened to the summer sun, his auspiciousness to the gathering of virtue stars (auspicious celestial omens). He expanded Chengdu's "Turtle City" walls to welcome the imperial procession, presenting fine jade (Xuanji) to assist governance. In suppressing rebellions by Guo Qi, Qian Neng, and Han Xiusheng, he captured enemies like catching mice and slaughtered foes as easily as butchering lambs. His merits surpassed cultural exemplar Wen Weng and strategist Zhuge Liang (Marquis Wu) of Han, even eclipsing Jin Dynasty general Wang Jun and Tang luminaries Wei Gao (Wei Nankang) and Guo Ziyi (Guo Fenyang).

Note: The "Eight Dragon Cloud Script" refers to Daoist talismans (fulu), "Yu-Ji Celestial Texts" symbolize precious documents, and "Taishang" denotes the supreme Daoist deity Lord Lao (Taishang Laojun)—all standard panegyric phraseology. The entire inscription, saturated with Daoist imagery and rhetorical exaggeration, exemplifies Tang Dynasty official encomium style.

This stele inscription records the achievements and virtues of several prominent Tang Dynasty officials. Here's a modern interpretation:

The text primarily extols several high-ranking court officials: Tian Lingzi (the powerful late-Tang eunuch leader) is praised as supporting the court like a jade pillar of Mount Kunlun and assisting the emperor like golden lotuses of Mount Hua. His extraordinary wisdom allowed him to foresee future events, while his governance demonstrated both fairness in rewards and punishments, earning him deep loyalty from military officers. A devout Daoist practitioner, he strictly followed ancient rites and displayed remarkable spiritual bearing during his cultivation at Qingyang Palace (a famous Daoist temple).

The inscription also mentions Xiao Gou (Tang chancellor) whose oceanic erudition and unparalleled literary talent repeatedly saved the imperial house; Wei Zhaodu (Tang minister) who stood as steadfast as ancestral temple vessels, with virtue like flawless jade and resolve as firm as pine and bamboo; and Pei Du (renowned Tang statesman) whose accomplishments rivaled Jiang Shang (of Zhou Dynasty) and Xiao He (Marquis of Zan from Han Dynasty), truly a peerless national treasure.

These ministers collectively supported the imperial house and stabilized the realm - some strategizing in court, others guarding frontiers, each excelling either in civil administration or military arts. The text employs vivid metaphors to describe their capabilities: commanding eight thousand divine beasts, mobilizing three hundred million celestial troops, viewing rhinos and elephants as mere ants, and perceiving towering mountains and vast seas as floating duckweed - all hyperbolic expressions of their authority and prestige.

Daoist imagery appears throughout: "Green Emperor" refers to the Celestial Emperor of the East, "Uncrowned King" honors Confucius, "Cinnabar Terrace" denotes immortal abodes in Daoism, while "Yellow Crane" and "Blue Ox" represent mounts of Daoist transcendents - all used to praise the officials' near-immortal virtues.

This inscription employs ornate language to extol the virtues and achievements of three Tang Dynasty officials. Here's a vernacular interpretation:

First, regarding Tian Yinli (Grand Councilor of the Inner Palace, equivalent to the highest military authority in the central government):

His integrity shone like the Milky Way spanning the heavens, his talents as brilliant as the Big Dipper illuminating the earth. His learning was as vast as the four great rivers, his writings as ethereal as mist swirling around ancient pines. Whether at court or in provincial posts, he upheld righteous principles, maintaining moral integrity even in adversity. After leaving his post in Yingzhou (referring to remote regions), he was recalled to high office, steering state affairs with the wisdom of Fu Yue (renowned Shang Dynasty minister) and the judiciousness of Gao Yao (legendary judge under Emperor Shun). He honed his intellect like a whetstone sharpening a blade to cut through chaos, and refined his literary craft like a keen knife dissecting complexities. Hailing from an illustrious lineage, he mastered the Three Teachings (Confucianism, Buddhism, and Daoism) and possessed profound insights into the Hundred Schools of Thought. He embodied both the transcendent demeanor of Jizha (virtuous Spring and Autumn period statesman of Wu) and the intellectual acuity of Confucius' disciple Wenzi.

Next, concerning Li Shunrong (Cavalry General, senior military officer):

He emerged from obscurity like a towering peak among mountains, rising to prominence like a carp leaping over the Dragon Gate. His descendants enjoyed blessings akin to immortals riding cranes. When handling state secrets, his integrity remained pure as water; in governing the people, his fairness was as precise as a carpenter's line. His erudition qualified him to author treatises, while his literary grace produced writings as exquisite as brocade. Within, he maintained the true Dao (the Way), purging distracting thoughts; his humility embraced all under heaven like a vast valley.

Finally, praise for Liu Jingxuan (Army Supervisor and Regional Commander of Sanchuan, military inspector):

His presence resembled auspicious stars and propitious clouds gracing the sky. His exceptional character and expansive knowledge rivaled the literary brilliance of Liu An (Han Dynasty Prince of Huainan). His resolve stood firm as metal and stone, his discernment penetrated the subtlest details. He combined a warrior's majesty with a scholar's refinement, demonstrating strategic genius both on campaign and in court deliberations.

(Note: The text abounds in classical allusions and metaphors, such as "breaking the antlers of five deer" signifying unrivaled eloquence, "eight dragons raising their manes" representing outstanding brothers, and "water-mirror containing emptiness" describing penetrating insight—all characteristic rhetorical devices in Tang Dynasty epigraphy.)

This stele inscription depicts the celestial realm of Xichuan's Qingyang Temple (a renowned Daoist monastery) and the deeds of accomplished adepts, employing abundant Daoist allusions and ornate language to extol the profound mysteries of the Dao.

Several enlightened masters are mentioned: Grand Master Yin Sixuan, a descendant of Lord Lao (alternative name for the supreme Daoist deity "Supreme Mysterious Origin"), awakened to the Dao at age seven and encountered an enlightened teacher at thirteen, achieving cultivation mastery; Daoist Li Wuwei was versed in all types of Daoist scriptures and true formulas. Like ancient sage ministers and enlightened rulers (such as Shaohao, Zhuanxu, Junshi, and Taigong), they ultimately ascended to the immortal realm riding clouds and cranes.

The described celestial world is exquisitely magnificent: the Nine Heavens' immortal capital built of white jade, palaces crafted from gold, where immortals wear seamless celestial robes and ride driverless cloud chariots. Within this paradise lie the Seventy-Two Blessed Lands and Thirty-Six Grotto Heavens (recognized Daoist cultivation sites), with Mount Qingcheng (one of Daoism's birthplaces) resembling a celestial window and Mount Bozhong serving as an altar.

The inscription particularly emphasizes Qingyang Temple's extraordinary sanctity as a Daoist holy site: though dynasties have risen and fallen over three millennia, the temple structures have grown increasingly majestic, frequently visited by immortals riding phoenix carriages of seven colors or nine-dragon adorned chariots. These descriptions serve both as praise for the temple and as metaphors for cultivators who, through practice, may attain longevity and ascension to the immortal realms.

This stele inscription depicts the Daoist cosmological view and spiritual cultivation realms, employing abundant metaphors to reveal the profound mystery of the Dao (the Way). The main content can be divided into several sections:

First, it portrays the supreme realm of the Dao: the celestial palaces within the Great Void (cosmic origin) remain eternally open, while the Hall of Infinite Blessings forever faces the everlasting spring scenery. Here, the "Gate of No Night" metaphorically represents eternal radiance, and the "Landscape of Eternal Spring" symbolizes the immortal state.

The author then modestly claims his limited literary talent, admitting he cannot match Dong Zhongshu (a Han Dynasty Confucian scholar) in composing writings as magnificent as five-colored dragons, nor equal Yang Xiong (a Han Dynasty writer) in depicting the celestial realms of the Three Pure Ones (Sanqing). The mention of "talent like yellow silk" refers to exceptional literary brilliance, while "auspicious purple mists" signify divine portents.

The core section expounds fundamental Daoist teachings: the Great Dao existed since the dawn of primordial chaos (Hongyuan's beginning), transcending time (limitless kalpas). It describes cosmic evolution from the Great Beginning (Taichu, primordial state), through the Great Commencement (Taishi, formative stage) to the Mysterious Yellow (Xuanhuang, when heaven and earth first separated), when the clear and turbid Qi (vital energy) had not yet fully divided.

Through contrasts, the text reveals the Dao's eternity: mountains prove fleeting compared to the Dao (vanishing like lightning), oceans appear insignificant against its vastness (fine as silk threads). When compared with Buddhism, it can eternally close the gate of emptiness; standing beside Confucianism, it renders ritual teachings powerless. Emphasizing the Dao's formless nature (shapeless form, soundless voice) that nevertheless gives birth to all things.

Finally, it depicts cultivation realms: above the Great Void stands a golden city, beyond the fathomless darkness rises the Jade Capital. Shallow practitioners may maintain perpetual auspiciousness (beneficial constancy), while deep cultivators can bring universal peace. Even frigid Qi transforms into celestial warriors, vegetation becomes divine weapons - demonstrating the Dao's infinite power.

The conclusion praises the merits of the Exalted Ancestor (likely Laozi) and Holy Descendants (Daoist lineage holders), using hyperbolic imagery to display their spiritual powers: grasping sun and moon, wrapping heaven and earth, containing the firmament within a bird's egg, concealing Mount Kunlun in a millet grain. These images embody the Daoist cosmic view that "the whole world exists within a grain of millet."

This stele inscription depicts a Daoist vision of the sacred realm, brimming with magnificent imagery and profound cultivation philosophy. The opening lines describe an adept's purified mind with "turbid waves made crystal clear, wisdom's depths unfathomable"—where muddy waters become limpid, and the tides of insight plunge into boundless depths. When one breaks through delusion ("shedding self-created entanglements"), the heart-mirror remains eternally untarnished ("no dust dims the radiant mirror").

The text emphasizes that "when all phenomena vanish, only the Dao endures," pointing to the Way's eternal nature amidst transient forms. Though the Three Teachings (Confucianism, Buddhism, Daoism) contend for prominence ("three doctrines vie for supremacy"), the Dao alone stands supreme ("only the Way reigns"). Cultivation requires subduing the five thieves of desire ("five bandits lurking in the heart") to attain bodily and mental serenity ("nine gates of the kingdom grow still").

A majestic panorama of the celestial bureaucracy unfolds: the Jade Emperor towers in solemn majesty ("august Jade Sovereign"), while golden registers of deities glow resplendent. Water deities from the Four Seas ("eight ocean spirit-officials") and guardians of the Four Great Rivers ("four watercourse administrations") perform their sacred duties. Through imagery like "presenting ten jade scepters, offering gold from nine provinces," the text portrays a cosmic assembly of divine tributaries.

The stages of cultivation are symbolized by "pointing to the green ox while riding the white deer," hinting at adepts commanding mythical beasts. Reaching the realm where "vermilion towers touch the nine heavens, jade altars overlook descending immortals," practitioners rest on Penglai's fairy isles ("Penglai retreat") watching dragons till fields of numinous herbs ("dragons plow lingzhi fields").

The culmination reveals cultivation essentials: preserving innate purity like "cranes unstained by darkness, ravens never whitened"—remaining true to one's nature ("so of itself"). One must be as sure as "the compass pointing south" and steadfast as "stars circling Polaris." Through "dawn doses of elixirs, dusk growth of feathered wings," the adept ultimately grasps "the scepter of longevity, the realm of eternal life," where "hosts of immortals descend in reverence."

This stele inscription was composed by Tang Dynasty Hanlin Academician Le Penggui by imperial decree for Chengdu's Qingyang Palace, primarily extolling the divine majesty of Daoism's founding patriarch the Supreme Lao Jun (Emperor Mysterious Origin of the Golden Portal) and celebrating the Tang dynasty's restoration.

The text depicts auspicious scenes at Qingyang Palace: phoenixes and cranes nesting, dragons and serpents leaping, with purple vapors (Ziqi) swirling and crimson radiance glowing. It mentions manifestations of the "Seven Sages" (Northern Dipper star deities) and "Nine Sovereigns" (Daoism's nine celestial emperors) that brought glory even to neighboring Buddhist temples and Confucian shrines. The inscription praises Tang's flourishing state aligned with cosmic patterns ("yun qi san wu" referring to harmony with celestial movements), with Daoist virtues spreading throughout the realm.

Particularly recorded are Qingyang Palace's miraculous legends: as a sacred site where Supreme Lao Jun (Daoism's supreme deity) manifested, with traces of mystical beasts like green goats and white deer dating back millions of years, where purple vapors and crimson light frequently appeared. Lao Jun could command 90,000 immortal officials and 300 million divine generals, possessing world-transforming powers—having turned fish into soldiers and armies into forests to secretly aid Tang forces in suppressing rebellions.

The conclusion states this was composed by imperial order through the Zhongshu Menxia (Tang's highest administrative body) to the Western River military governor. Special mention is made of ancient seal script talismans (Fulu) bearing the prophetic phrase "dragons and serpents stirring" that foretold Tang's restoration. As Hanlin academician, Le Penggui immortalized these wonders in Sichuan with "golden-toned" literary brilliance, intending the record to endure eternally.

(Note: Qingyang Palace is Chengdu's famous Daoist temple, traditionally where Laozi descended riding a green goat; "Emperor Mysterious Origin of the Golden Portal" was Emperor Xuanzong's honorific title for Laozi; "san wu" refers to three luminaries and five planets; "nine temples" denote imperial ancestral shrines)

This text records an official document from the fourth year of the Zhonghe era (884 CE) during the Tang Dynasty concerning the erection of a stele at Qingyang Temple. The general meaning is as follows:

The mountain stones here have been perfectly laid (referring to Qingyang Temple's structures). Eminent scholars like Cai Yong (a renowned Eastern Han dynasty scholar) once lamented their failure to record history in advance - why should Cao Zhi (styled Zijan) labor alone in contemplation? These significant events ought to be engraved to verify historical accounts. Therefore, an order was issued to the Military Commissioner of Xichuan (a regional military-governor position in Tang Dynasty) to establish a commemorative stele at this Daoist temple (Qingyang Temple). The document must be executed according to imperial decree upon receipt. The issuance date is marked as the eighth day of the ninth month in the fourth year of Zhonghe.

(Note: This represents the standard format of Tang Dynasty official documents for erecting steles at Daoist temples, demonstrating the court's regard for Daoism during that period. "Die" refers to a specific type of ancient governmental document.)