《宋西太乙宮碑銘》

This stele inscription documents the construction of the Taiyi Palace in the southwest corner of the capital during the sixth year of Emperor Renzong's Tiansheng era (1028 CE). Taiyi (also known as Taiyi)—a revered Daoist deity—was regarded in astrology as the North Star deity positioned to the right of the Purple Forbidden Enclosure, governing the sixteen divine statutes. Yin-Yang theorists viewed Taiyi as the envoy of the Primal Sovereign, upholding cosmic norms, while Daoists considered it the primordial source of Qi (vital energy), whose movements follow the nine-palace pattern.

The inscription traces the origins of Taiyi worship to rituals established during the Yellow Emperor's reign, later developing eighty-one types of invocations with ten principal deities named after the ten heavenly stems, six cycles, Five Phases (Wood, Fire, Earth, Metal, Water), and three administrative principles. The Taiyi deity patrols stellar enclosures and palace nodes, overseeing human fortunes and misfortunes while manifesting benevolence through the Wood phase of the Five Phases. Its celestial motion follows a 270-year cycle of sexagenary combinations, rotating leftward from the Qian (Heaven) position through three transitional zones before returning to the center. When Taiyi's movement aligns harmoniously, the world experiences minimal warfare, plagues, and abundant harvests.

In the eighth year of Emperor Taizong's reign (984 CE), astronomical calculations predicted Taiyi's shift from the northeast (Liaojie region) to the southeast (Dou-Niu lunar mansion) during the jiashen year (984). Consequently, a temple was erected in the Xun (southeast) position to welcome the deity, enshrining sculptures of the Two Wandering Deities, Four Guardians, and Three Cosmic Markers—continuing traditions established by Emperor Wu of Han's "Three Unity" sacrifices and Tang dynasty suburban altars. Composed by Hanlin Academician Song Shou under imperial decree, the inscription preserves this royal temple's construction context within the Daoist cosmological framework.

This stele inscription documents the sacrificial rituals and architectural layout of the Western Taiyi Temple during the Song Dynasty. Here's the modern interpretation:

This official record details imperial sacrifices to the Taiyi deity. During each seasonal transition (at the four seasonal welcoming ceremonies), grand sacrificial rites were performed. The offerings included whole sacrificial animals, seasonal vegetables from the imperial gardens, ritual vessels with measured silks, and ceremonial wine vessels. Court reciters (Zhushi) would chant the prayer texts while palace attendants managed the ritual procedures.

On major festivals (solstices, equinoxes and the Three Origin days), additional Zhaijiao rituals were conducted using ritual implements like incense burners and ornate lamps. Taoist priests (Falü) performed liturgical rites (Keyi) according to the Lingbao Jing scripture, supervised by imperial officials. All state affairs required prior notification to the Taiyi deity, and court celebrations included direct worship.

The inscription meticulously describes the temple complex: the central hall enshrined the Five Blessings Taiyi (Wufu Junqi), while the rear hall housed deities like the Minor Wandering Taiyi. The eastern wing enshrined Tianyi and the Four Deities, with the western wing dedicated to Diyi Taiyi and others. The cloisters displayed painted images of saints, constellations, and mountain-river deities as subsidiary worship objects.

The temple compound contained purification quarters (Qingxiu) with over 400 rooms. Thirty eminent Taoists including Master Xu Sijian of Yuanjing were specially selected to practice here. The rituals followed Yongxi-era precedents, combining Taoist Three Caverns liturgy with court ceremonial music.

The final section records an imperial visit: On the Renyin day of late autumn, a ceremonial procession escorted the deity's image into the hall. The next day, the emperor personally worshipped during the "Heavenly Zenith" auspicious moment for welcoming deities. At dawn the previous day, the emperor had accompanied the empress dowager for preliminary rites. The Minister of Rites Zhang Shixun was appointed as chief ritual officer bearing the ceremonial scepter, with enhanced protocols including imperial yellow banners (Huanghui changmao).

(Note: "Taiyi" refers to the important Taoist deity; "Junqi" is an alternative name for Taiyi manifestations; "Huanghui" denotes the yellow banners used in imperial processions)

This stele inscription records the grand ceremony of the Song Dynasty imperial family's pilgrimage to the Western Taiyi Temple (a Daoist monastery):

The emperor, accompanied by the imperial carriage procession (wansheng, denoting the Son of Heaven's entourage), escorted the empress dowager to the temple gates, with ministers following in swift steps. At dawn, ceremonial guards raised banners bearing the sun and moon symbols while celestial officials (xianguan) and guards encircled the temple complex. The entourage rested overnight at Xindian before continuing their journey at daybreak. On the dinghai day of the second lunar month, the empress dowager also traveled by carriage, observing agricultural conditions along the way. Attending officials reverently presented ceremonial wine without regard for personal hardship.

The text particularly emphasizes: As descendants of divine beings, both Emperor Taizu and Emperor Taizong (the dynasty's founding rulers) valued sacrificial rites. The current emperor, inheriting ancestral blessings and following the empress dowager's virtuous guidance, has governed the realm with reverent diligence for years. The empress dowager assists with sagely benevolence, while the emperor serves his mother with filial devotion, creating harmonious governance. Through cultivating purity and virtue (De), they honor civil administration, thereby resonating with heaven and earth to receive auspicious signs.

The ceremony featured immaculate offerings (zicheng, referring to grain sacrifices) and seasonal rituals. Quoting ancient records that "the deities of heaven and earth follow where the ruler goes," the text argues against geographically limited sacrifices (siwang zhi ji, the four-directional worship). Both Taiyi temples were constructed on geomantically auspicious sites, embodying the ruler's "three selfless principles" (san wusi: heaven's impartial canopy, earth's impartial support, and the sun/moon's impartial illumination) to bless all people.

Finally, it praises Emperor Zhenzong for establishing ritual standards and "the Cultural Ancestor" (likely Emperor Taizu) for temple planning as exemplary continuations of virtuous governance. Through subtle and profound Daoist methods (daofa), they silently protect the nation while sincerely venerating the divine—a legacy worthy of celebration.

(Note: "Taiyi" refers to the supreme Daoist deity also known as Taiyi; "zicheng" denotes ceremonial grain offerings; "three selfless principles" constitute a key Daoist concept)

This magnificent Taiyi Palace (a Daoist temple dedicated to the Celestial Worthy of Universal Salvation, Taiyi Jiuku Tianzun) was commemorated with an imperial stele inscription when completed. The inscription extols: Behold this solemn new palace, standing majestically upon fertile plains where auspicious clouds swirl in endless transformations. Here resides the divine presence (referring to Taiyi Tianzun) in tranquil bliss. Glazed tiles cascade like fish scales across the roof, while vermilion eaves pierce the azure sky. Within, jade-adorned altars stand ready as feather-robed Daoist priests chant ethereal hymns, their incense offerings creating an atmosphere of sacred solemnity. The temple’s ritual implements are immaculately arranged in flawless purity. Positioned at the celestial pivot (the Daoist cosmological center of the universe), it overlooks the Purple Tenuity Enclosure (the heavenly abode of the Jade Emperor), extending divine protection and blessings to all under heaven. May our sovereign and the imperial dowager (referred to as Wenmu) enjoy longevity as enduring as heaven’s height and earth’s depth.