《龍角山記》

This passage is the "Inscription of Sacred Manifestations" composed by Emperor Xuanzong of Tang (Emperor Ming of Tang) for Qingtang Temple, recounting the auspicious omens where Laozi (the Supreme Venerable Sovereign) manifested divine signs foretelling the rise of the Tang dynasty. The main content is as follows:

The presence of divine spirits manifests in the unfathomable workings of creation, where the Dao of transformation has no fixed form yet reveals myriad signs. If we claim these manifestations lack concrete images, the divine workings of creation might become imperceptible. Only the supreme sage—our ancestral sovereign, the Mysterious Origin Emperor (the Supreme Venerable Sovereign revered in Daoism)—can thoroughly comprehend the principles of divinity and creation.

The cultivation path of Laozi (the Supreme Venerable Sovereign) consists in: maintaining a state of empty tranquility while acting without displaying sharp edges. Though knowing strength, he peacefully abides in softness, like the valleys of the world; though understanding brightness, he willingly dwells in obscurity, like the lowlands of the earth. Thus he endures eternally, transforming with all things yet harming none, blessing myriad generations without deliberate acts of benevolence. His realm is so lofty none can see its summit, so profound none can fathom its depth, ultimately returning to emptiness while leaving behind teachings to enlighten the world.

Later, Laozi manifested divine signs foretelling the Tang's rise: At Dragon Horn Mountain (a sacred Daoist site), he appeared as a white horse with white mane and crimson mane, telling the villager Ji Shanxing of Jiangzhou Datong Fort: "I am the ancestor of the Tang emperor. Tell my descendants they shall long rule the world." Soon after, Emperor Gaozu raised his sword to launch the uprising, and Emperor Taizong entered Qin with his battle-axe, establishing magnificent achievements like a roc spreading its wings or a qilin battling the sun.

In the second month of the third year of Wude era (620 AD), Ji Shanxing first received the divine message but dared not speak of it for lack of clear evidence. By the fourth month, Laozi manifested again saying: "When the stone turtle appears, my words will be verified." At that time, Emperor Taizong (then Prince of Qin) was campaigning against Song Jingang in the Fenjiang region. The Chief Secretary of Jinzhou, He Ruoxiaoyi, reported this incident and dispatched his trusted aide Du Ang to pay respects, where they indeed witnessed the miraculous sign. Coincidentally, Huanzhou presented an auspicious stone turtle inscribed with the words "The world shall be at peace for ten thousand days," fulfilling Laozi's prophecy.

Through this account of Laozi's divine manifestations, the inscription sanctifies the Tang dynasty's legitimacy while illustrating the Daoist philosophy of "knowing the masculine yet guarding the feminine" and "understanding brightness yet dwelling in humility."

This text records several miraculous events that occurred at Dragon Horn Mountain (Longjiao Shan) during the Tang Dynasty:

During Emperor Gaozu Li Yuan's reign, the court dispatched Liu Xian to perform rituals at Dragon Horn Mountain. Extraordinary phenomena manifested during the ceremony: when the deities first revealed their presence, radiant light illuminated the mountain like spring sunshine; when withdrawing, the atmosphere became as serene as autumn skies after rain. These divine manifestations appeared and vanished without trace, suffused with mystical significance.

Dragon Horn Mountain served as a sacred site where heaven and earth bestowed blessings. Its upper reaches contained the Hua Pool and Divine Abode (celestial dwellings), while stone cavern-palaces extended underground, forming an energy network connecting the Daoist sacred mountains of Guye Shan and Huo Shan—a thoroughfare for immortals. Emperor Gaozu established temples, erected altars, and commissioned sacred statues here, where divine radiance and celestial music frequently manifested. Consequently, Fushan County was renamed "Divine Mountain County" (Shenshan).

The text documents multiple verified miracles: reports from Jinzhou described Laozi (Lord Lao) manifesting to announce the revival of withered cypresses at the Bozhou temple, prophesying the Li imperial lineage's rise to power. Another account told of celestial troops assisting in suppressing Liu Heita's rebellion—both prophecies later fulfilled. During Emperor Taizong's Zhenguan era, auspicious clouds hovered over the temple, while Emperor Gaozong's reign witnessed propitious clouds appearing above the divine throne.

Presently, temple cypresses and grapevines have taken root in doorframes, with withered branches reviving into lush growth—all interpreted as omens of national peace. The author describes his devotion to Daoist study, comprehending profound truths through ritual cultivation to investigate fundamental principles, governing with clarity and wuwei (non-action). Ultimately, the nation's prosperity is attributed to ancestral grace and the people's harmonious alignment with De (Virtue).

[Note: Terms like "rainbow robes" (immortal garments), "cloud-drawn chariots" (divine vehicles), and "jade screens" (celestial furnishings) represent standard Daoist imagery depicting transcendent realms.]

This text records significant Daoist rituals and auspicious phenomena observed at Mount Longjiao (Dragon Horn) during the Tang Dynasty, containing the following key elements:

Six auspicious omens manifested at Mount Longjiao: divine apparitions, celestial talismans descending from heaven (Fulu), virtuous deeds receiving cosmic response, auspicious clouds, miraculous plants, and withered trees reviving. These were all interpreted as propitious signs of national prosperity. The author expresses commitment to carrying forward the traditions of ancient sages and promoting moral teachings through Dao (the Way) and De (Virtue).

The text explains the mountain's renaming to "Longjiao" (Dragon Horn): as the dragon, being the foremost horned creature, symbolizes infinite transformation. The dragon represents the "earth virtue" (Tu De) among the Five Phases (Wuxing), and since the Tang dynasty ruled through earth virtue, the name "Dragon Horn" was chosen.

The poetic inscription contains these themes:

• Commemorating the mysterious teachings of the Sacred Ancestor Laozi (deified as Emperor of Mysterious Origin)
• Celebrating Emperor Gaozu's uprising in Jinyang and Emperor Taizong's military campaigns in Qin territory
• Describing Mount Longjiao's sacred landscape as an immortal capital where celestial beings descended to transmit heavenly talismans
• Recording miraculous phenomena like recurring auspicious clouds and wondrous trees bearing fruit

Two crucial dates are documented:

1. The 3rd day of the 9th month in the 17th year of Kaiyuan era (729 CE), when the stele recording these auspicious signs was erected

2. The 5th day of the 7th month in the 2nd year of Xiantian era (713 CE), when Daoist priest Yang Taixi conducted the "Dragon Tablet Casting" ritual (Toulongjian) by imperial decree—a ceremony involving casting gold dragon tablets inscribed with prayers into sacred caves—and presented ritual robes bestowed by Emperor Xuanzong for Laozi, accompanied by purification rituals (Zhaijiao) for blessings.

The entire text reflects the Tang imperial family's veneration of Daoism and their sacralization of political authority, connecting natural phenomena with dynastic destiny while reinforcing governance legitimacy through Daoist ceremonial practices.

The Records of Longjiao Mountain documents the Daoist activities of the Tang imperial court and Emperor Xuanzong's governance philosophy.

The first section describes Daoist rituals conducted at the Longjiao Mountain temple: every five days, ceremonial silks in five colors (representing the five directions—east, west, south, north, and center), personal destiny documents, and silk offerings were replaced for the guardian deities. A sacred statue of the Heavenly Worthy of the Golden Portal (one of Daoism's highest deities) was enshrined to pray for blessings for the retired emperor, while a statue of the Heavenly Worthy of Primordial Beginning (the foremost of the Three Pure Ones) was consecrated for the reigning emperor. Two Perfected Lords served as attendants, representing the masters of Princesses Jinxian and Yuzhen. These divine statues radiated solemn dignity, their spiritual light shimmering like stars, with auspicious Qi resembling the welcoming glow of the Purple Forbidden Star (symbolizing imperial authority). Artisans perfectly captured the dragon-like majesty and transcendent grace of these deities, expressing utmost devotion to invoke divine blessings. May the gods safeguard the eternal foundation of the Great Tang, deliver all beings from suffering, and grant them lasting joy through Wuwei (non-action) and purity.

The second part contains Emperor Xuanzong's edict to Qingtang Abbey. It states: "Heaven and Earth nurture all things through great De (Virtue), while sages protect humanity through the precious Dao. Ancient sage-kings who received the Mandate of Heaven understood this sacred duty. Rulers who fail to honor the Dao cannot long preserve Heaven's mandate. In my twenty-four years of reign, though I have not fully achieved the utopian governance of antiquity—symbolized by 'distinctive robes replacing punishments'—I have never abused harsh penalties. Yet governance remains imperfect, and customs grow shallow, fundamentally because human hearts have not returned to their original purity. People are not inherently unkind or unfilial, but often stumble into adversity through ignorance of righteousness and craving petty gains, ultimately violating laws with catastrophic consequences. These tragedies stem from inadequate moral instruction! Punishments are truly last resorts—all under Heaven are my children. I aspire to guide them toward goodness through sincere education rather than relying solely on authority. Governing should root in benevolent forgiveness, just as the Five Constant Virtues (humanity, righteousness, propriety, wisdom, and faithfulness) must be cultivated progressively."

This Record of Dragon Horn Mountain is an imperial edict issued by Emperor Xuanzong of Tang (Emperor Ming of Tang) in the first month of the 21st year of the Kaiyuan era (733 CE). Its main themes advocate Daoist philosophy and the implementation of benevolent governance. Here is a plain-language interpretation:

[Governing Principles]

There is no need to deliberately emphasize familial harmony (六亲和睦) or repeatedly admonish officials—they should naturally fulfill their duties with diligence. True good governance renders punishments unnecessary, embodying the essence of the Dao (道). Now, as the season is auspicious and the new year begins, we must align with the Dao of Heaven and not violate natural rhythms (无违月令). Local officials should adhere to established precedents.

[Ecological Protection]

All hibernating animals, creatures in gestation, and sprouting plants are strictly protected from hunting or cutting to avoid harming life. Since soil conditions and agricultural cycles vary by region, arbitrary conscription of labor that disrupts farming is prohibited to ensure smooth spring plowing.

[Care for the People]

For those left destitute and scattered by war, still suffering in this season of renewal, relevant authorities must provide relief. One who lacks compassion cannot govern well, and one ignorant of the Dao (道) cannot rule with sincerity.

[The Foundation of Daoist Law]

The Dao (道) is the profound source of all things, and the human heart (心) is the master of all affairs. The Scripture of the Dao and Its Virtue (Daode Jing 道德经), the 5,000-word classic by Laozi (玄元皇帝), contains the ultimate truth. Yet officials neither study it nor pursue the practice of Wuwei (无为, non-action). How, then, can they achieve the pristine governance of antiquity?

[Implementation Measures]

1. All officials must diligently study the Daode Jing and maintain sincere devotion to the Dao.

2. The imperial examinations (贡举) should reduce questions on Confucian classics and increase essays on the Daode Jing.

3. Every household should keep a copy of the Daode Jing, and the people should be encouraged to learn its essence.

4. A copy of this edict should also be distributed to each household for regular reflection.

[Criticism and Expectations]

Petty calculations for gain, chasing empty fame, and obsessing over bureaucratic trivialities only lead one astray from the Dao, violate cosmic harmony, and stir public resentment. Let us unite in sincerity to promote the profound teachings of the Dao (玄化), ensuring the people’s peace and prosperity (仁寿), and restoring the world to simplicity.

[In Praise of Laozi]

Our ancestor Laozi (太上老君, the Supreme Venerable Sovereign) never strayed from the purity of Jing (精, essence) and Qi (炁, vital energy). Taking the Dao of Heaven as his foundation and the Great Dao as his gateway, he foresaw all transformations—thus he is called a sage.

Notes:

1. 玄元皇帝 (Xuanyuan Emperor): The honorific title Emperor Xuanzong bestowed upon Laozi.

2. 太上老君 (Taishang Laojun): The deified title of Laozi in Daoism.

3. 贡举 (Gongju): The Tang dynasty’s civil examination system.

4. 月令 (Yueling): Ancient seasonal ordinances aligned with the solar terms.

This passage recounts the teachings of the Supreme Mysterious Primordial Sovereign (i.e., Laozi), the progenitor of Daoism, and the reverence accorded to him by the Tang imperial family. The essence is as follows:

Laozi (the Supreme Mysterious Primordial Sovereign) once cultivated the Dao in this land. Like the heavens at their inception, he dwelt with the divine, nurturing all things. The Tang imperial family, upholding the Mandate of Heaven, emulated Laozi’s teachings, spreading benevolence across the realm. Laozi’s virtuous governance (De) educated the people without self-praise; he could both withdraw into seclusion to uphold the Dao (as Keeper of the Archives under the Zhou) and journey westward to transmit the Dao (the legends of his travels beyond the Flowing Sands and into Jibin). This demonstrates that the divine (Shen) has no fixed form, and the Dao has no concrete shape, yet its influence is omnipresent.

Just as a long river depends on its source and a flourishing tree on its deep roots, our Tang ancestors illuminated the Middle Way (Zhongyong). Was this due to Heaven’s partiality? Truly, it was Laozi’s widespread cultivation of virtue (De). Successive sage rulers perpetuated this radiance, extending their teachings to all directions, allowing pure virtue to flow through myriad lands. Now, I (the author humbly refers to himself as "this unworthy one") inherit this ancestral legacy, governing with reverence day and night, deeply aware that:

• The Dao and De are the foundation of all schools of thought.
• Clarity and stillness (Qingjing) and non-action (Wuwei) are the origins of all transformations.
• Pragmatism is the key to establishing a state.
• Governing through non-action is the path to harmony.

I often gather learned scholars to deliberate on the principles of statecraft and self-cultivation, hoping that those above will lead and those below will follow. To bathe the people in pure virtue (Chunde) and share in the Great Harmony (Taihe, the cosmic state of balance)—how could this be achieved by me alone? It requires the united efforts of all officials. As the ancients said: "When the ruler is wise and the ministers loyal, and their hearts are as one, the state is well-governed."

In the past, people admired sages clad in purple robes (symbolizing high rank) and long tassels, but now they pursue superficial adornments (broad brows and high chignons). Why is the supreme Dao so difficult to comprehend? It is like the precious Mysterious Pearl (Xuanzhu, a metaphor for the Dao in the Zhuangzi), lost for so long. The ancients said that ruling the world is like managing a single hall—what matters is unity of heart and virtue, ensuring teachings spread far and wide. Thus, I previously decreed that every household keep a copy of the Daode Jing, hoping that establishing virtue would transform customs and preserving the Dao would transform hearts.

(Note: "Keeper of the Archives" refers to Laozi’s role as Zhou archivist; "Flowing Sands and Jibin" allude to legends of his westward journey; "Mysterious Pearl" comes from the Zhuangzi, symbolizing the Dao; "Great Harmony" (Taihe) is a key Daoist concept denoting cosmic harmony.)

Records of Dragon Horn Mountain: A Modern Interpretation

Regarding daily cultivation, the ancestral teachings passed down in my family instruct us to interact with others with integrity and a clear conscience. The Book of Changes (Yijing) speaks of "images" as reflections of the patterns of heaven and earth, while the Classic of the Way and Virtue (Daodejing) speaks of the profound essence hidden within the obscure. This mysterious essence can be explored by observing phenomena, yet it is difficult to fully express in words. Therefore, I have studied historical records and texts, and wherever there are accounts of the sacred ancestors descending into the mortal world, I have dared to use sculptures to fully convey their profound meaning. This is a process that extends from personal cultivation to governing the world, moving from the inner to the outer. May those who seek the Dao grasp its true meaning, and may those who have lost their way find their path again.

(Recorded on the 15th day of the first lunar month, 27th year of the Kaiyuan era of Emperor Xuanzong of Tang, 739 CE.)

Records of the Pearl Cave:

According to local chronicles, the Pearl Cave is located on the southeastern peak of Dragon Horn Mountain. The cave entrance is eight feet wide and extends forty-eight feet deep, gradually widening inside to unfathomable depths. It is named for the precious pearls that often emerge from it. During the Xiantian era (713 CE) of Emperor Xuanzong of Tang and the Dali era (766–779 CE) of Emperor Daizong, imperial envoys were sent to perform rituals for the Mysterious Origin Emperor (an honorific title for Laozi), offering jade dragon plaques as sacrifices and casting them into the cave. By the Tianyou era of the Later Jin dynasty (around 904 CE), an envoy traveling to Silla (modern-day Korea) discovered two of these sacred objects in the waters there. Upon returning to Chang’an, the envoy presented them to the imperial court. The cave is often said to resonate with celestial music—flutes, pipes, and chimes—emanating from within.

"In Praise of the Golden Register Purification Ritual at Qingtang Abbey" (by Cui Mingguang, Left Reminder of Omissions):

In the formless chaos of the primordial beginning, the numinous scriptures already existed. What is chaos? It is the primal state before the emergence of the Celestial Emperor. What are the numinous texts? They are the pre-celestial true words spoken before the kalpa of the Dragon Han. Through five cosmic cycles of destruction and renewal, the venerable deities rotated in governance, and the nine celestial Qi (vital energies) were arranged in perfect order. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) ruled in the Court of Flowing Fire and cultivated in the Hall of Bright Yang. Thus, the two principles of Yin and Yang were established, and the three luminaries—sun, moon, and stars—shone with radiance. During the Red Brilliance era, heaven and earth were opened, and the Azure Canopy paradise delivered all beings. The Mysterious Origin Emperor (Laozi) grasped the true essence of the Dao, and the teachings of the true religion were boundless. Fuxi and the Yellow Emperor (Xuanyuan) followed the celestial mandate; Yao and Shun seized the opportune moment—all of them aspired to this supreme state and emulated its profound mystery. This lineage of the Dao stands alone through the ages, enduring beyond all dynasties and rulers. Our sacred ancestor inherited this divine tradition—the pre-celestial Dao remains unchanging, passed down unbroken through generations. May blessings be bestowed upon descendants, may its source flow eternally, and may the state uphold this sacred inheritance.

This passage describes the grandeur of the Xuanyuan Palace at Dragon Horn Mountain during the Tang Dynasty and its significant position in Daoism. Here is a plain interpretation:

This is the Xuanyuan Palace in Pingyang Prefecture, inheriting the Daoist lineage of "three uniting as one, six leaves from the same branch" (referring to Daoist cultivation systems). It marks where imperial auspicious signs first manifested. Since its founding, propitious omens have continuously appeared, with miraculous events recorded in historical texts. Now in this era of national peace, the temple complex has been further expanded with solemn halls.

During Emperor Xuanzong's Kaiyuan era, sacred statues were obtained here, followed by the discovery of spiritual talismans (fulu) in the Tianbao period—auspicious signs emerged in succession as Daoist practice flourished in completeness. The emperor devotedly served the Dao, frequently receiving visions of Lord Lao (Laozi) in dreams. The main hall stands solemn and dignified, surrounded by pine and cypress trees with stone altars and steps encircling it—a true sacred site for cultivation. Every year on the eighth day of the eighth month (an important Daoist festival), the grand Golden Register Retreat (jinlu zhai, an advanced zhaijiao ritual) is performed, during which the Jade Emperor's seal (an important ritual implement) is activated in an exceptionally majestic ceremony.

Dragon Horn Mountain occupies a unique geographical position: facing the Fairyland Mountain (Guye Mountain, legendary abode of immortals) to the west and neighboring the Heavenly Pillar Peak to the north—a thoroughfare for celestial beings. When cultivating here, practitioners can resonate with the spiritual energies of the Eight Trigrams (bagua) and Twenty-Eight Lunar Mansions, with the Six Jia Generals (Daoist guardian deities) providing protection during nighttime practice. Daoists performing the Pacing the Void ritual (a ceremonial walking meditation) and paying homage to the Nine Heavens' deities often witness yellow clouds enveloping the area, white cranes soaring, and jade maidens and immortal attendants (legendary celestial attendants) moving among them.

This temple complex not only safeguards the nation's borders, pacifying foreign tribes, but also ensures abundant harvests for the people. Wherever the Numinous Officials (Daoist guardian deities) manifest, conflicts cease and epidemics dissipate. Here converges the vital energy (qi) of heaven and earth, harmonizing yin-yang and nurturing all living things—a true sacred site of Daoism.

The Records of Dragon Horn Mountain document the grand Daoist rituals held at Dragon Horn Mountain during the Kaiyuan era (713-741) of the Tang Dynasty. The text recounts:

Abbot Guo Chuji practiced with reverent devotion, tirelessly following the transmitted talismans and registers (fulu) taught by his master. Adorned with mountain peak sigils, he personally conducted liturgical ceremonies (keyi) while delving into the essential teachings of Daoist practice. In the 16th year of Kaiyuan (728), the emperor personally inscribed the temple's name, and in the 25th year (737), Guo petitioned to hold a grand ritual assembly, receiving imperial approval. Court-appointed Daoist masters brought sacred edicts from the capital, while local officials participated respectfully—renovating temples, regilding statues, and making scriptures radiate with golden light. Prefect Pei Tiao and his subordinates devotedly served the Dao, joining temple priests in embodying Daoist principles, comprehending the natural Dao (Dao), and completing rituals in harmonious communion.

The author, claiming former service in local governance as eyewitness to these sacred events, humbly attempts to record these profound mysteries. The text extols Daoism's supreme truth: the Primordial Qi originates from the Three Breaths of Mystery, Origin, and Beginning (the cosmic energies forming the universe), while the Supreme Venerable Lord (Taishang Laojun) incarnated through the Hong family, aligning with the Li-Tang dynasty's Mandate of Heaven. Since the Tang's founding, six emperors had received this celestial protection.

Particular attention is given to Dragon Horn Mountain's numinous traces: its towering peaks crowned with immortal palaces resemble the celestial capital of Qingdu (abode of transcendents), utterly separate from the dusty world. Here were transmitted the secret Golden Register (jinlu) methods and the Mysterious Words of the Jade Capital (heavenly court), making it sacred ground for ascension-platform ceremonies. The record concludes by noting this Lower Primordial Purification (xiayuan zhaijiao, major ritual on the 15th day of the 10th lunar month) occurred on October 15, 742 (2nd year of Tianbao), with this stele erected to commemorate its auspicious signs.

The entire text brims with pious Daoist devotion and imperial reverence, vividly illustrating Tang Daoism's close political ties.

In the third year of Emperor Dezong's reign during the Tang Dynasty, on the eighteenth day of the third lunar month in spring, Li Huan, the Military Commissioner and Regional Commander of Jinzhou, Cizhou, and other regions, purified himself through fasting and reverently conducted sacrificial rites at the Qintang Daoist Temple on Mount Shen. He first paid homage to the revered Daoist deity, the Mysterious Origin Emperor (Laozi), and then visited the ancestral temples housing the sacred portraits of six Tang emperors: Gaozu, Taizong, Gaozong, Zhongzong, Ruizong, and Xuanzong. During the ceremony, divine responses manifested as auspicious light shimmered.

Later, Li Huan ascended Longjiao Mountain, passing by Huachi Pond and climbing the ridges. Amidst the verdant forest, he beheld a miraculous cypress tree—its vines coiled like soaring dragons and dancing phoenixes draping over the temple courtyard, while new branches sprouted forth, signifying the Tang Dynasty's enduring fortune for millions of years. Clearly, it was the will of Heaven to let this tree, symbolizing the nation's destiny, flourish eternally with unshakable vitality.

In the third month of the fourteenth year of the Dali era (779 CE), this cypress had previously sprouted new branches, an event already documented in illustrations. Now, with fresh growth emerging again, it further confirmed the immeasurable prosperity of the Tang's imperial fortune, perfectly aligning with prophecies in Daoist scriptures. As a member of the imperial clan, Li Huan, upon witnessing this divine phenomenon, immediately selected an auspicious day to worship the sacred images. He then collaborated with the Army Supervisor Wu Zaihe, the Iron-smelting Commissioner Zhang Lingwan, and others to measure the tree's height and vine lengths on-site. Artists were commissioned to create illustrations for submission to the court, and finally, the event was engraved on the reverse side of a stone stele to be preserved for posterity.

(Stele Inscription) The Dao is the origin of all things, nurturing them like a mother cares for her children. At the dawn of the cosmos, the Dao contained the primordial Qi (vital energy), dispersing it throughout heaven and earth. Through the Dao, heaven and earth attain clarity and peace; through the Dao, spirits manifest their power; through the Dao, river valleys brim with abundance; through the Dao, rulers govern the realm. When the Dao is obscured, all things fall into disorder: the sun, moon, and stars lose their radiance; mountains and rivers forfeit their numinous qualities; Yin-Yang falls out of harmony; and human nature becomes distorted. The Dao permeates all existence—encompassing heaven and earth without revealing its form, containing the myriad things without displaying its traces.

The profound Dao is beyond visual observation and intellectual comprehension. Formless yet manifest in all things, nameless yet expressed through all names, it cannot be said to fully exist as it has no concrete form, nor can it be called non-existent as it perpetually generates transformation. Being arises from non-being, while non-being finds its foundation in being—this mutual penetration of existence and non-existence constitutes the mystery of the Dao and the origin of all phenomena.

The Daode Jing states: "There was something formless yet complete, existing before heaven and earth"—this self-sufficient, eternal reality is the Dao. Thus we understand: humans emulate earth, earth emulates heaven, heaven emulates the Dao, and the Dao emulates spontaneity (ziran). Among all cosmic phenomena, the Dao stands supreme. Laozi once served as an archivist in the Zhou court, and his teachings flourished through the Han-Wei period. Confucius praised Laozi as "dragon-like" in his profundity, while Sima Qian recorded him in Records of the Grand Historian as a reclusive sage.

As the Zhou rituals collapsed and Laozi departed westward on his green ox, the teachings of Dao and De (Virtue) gradually declined. Various schools like Yang Zhu and Mohism obstructed the path of benevolence and righteousness, while Zhuangzi and Liezi employed allegorical philosophy without fully grasping the profundity of Confucius' Six Classics or Laozi's Daode Jing. The Six Classics emphasize proper order—establishing familial bonds, ruler-subject relations, ritual music, and just rewards/punishments—whereas the Daode Jing pursues harmonious completeness: mental serenity, spiritual clarity, and returning to primordial simplicity. These constitute the foundation for governing states and returning to one's true nature.

Later generations drifted ever further from the sages' path, failing to transmit its essence while clinging to superficial forms. Consequently, an obsession with mystical abstraction and immortality cults flourished—Daoist priests donned flowing robes and tall caps, erected lavish temples, and fashioned divine icons, developing alongside Buddhism. During Emperor Yang of Sui's reign, as livelihoods deteriorated and chaos reigned, only Duke Li Yuan's uprising could restore order.

This passage contrasts Confucian and Daoist core philosophies while critiquing later distortions of Daoist thought, emphasizing the need to return to the original principle of "the Dao follows spontaneity."

This passage records a miraculous episode from Longjiao Mountain (originally named Yangjiao Mountain) during the Tang Dynasty:

In the third year of Emperor Gaozu's Wude era (620 CE), a Shanxi native named Ji Shanxing encountered an elderly man with white hair and beard riding a white horse with a red mane (a manifestation of the Daoist deity Lord Laozi) on Yangjiao Mountain. Accompanied by two attendants in blue robes, the elder instructed Ji to relay a message to Emperor Taizong: "I am Lord Laozi (Taishang Laojun), the ancestral progenitor of your Li-Tang imperial lineage. After quelling the rebellions, you shall ascend as emperor with enduring dynastic fortune." When Taizong sent officials to make offerings, Lord Laozi reappeared declaring no sacrificial offerings were needed before vanishing. Consequently, Taizong ordered the construction of a temple at the site and renamed Yangjiao Mountain as Longjiao (Dragon Horn) Mountain.

During the first year of Emperor Gaozong's Qianfeng era (666 CE), the court formally posthumously honored Laozi as "Supreme Mysterious Primordial Emperor" (Taishang Xuanyuan Huangdi). Though the Tang Dynasty later experienced turmoil and regime changes, withered cypress trees in Bozhou (Laozi's birthplace) miraculously revived whenever the Li-Tang imperial house was restored—an event regarded as an auspicious omen.

By the Five Dynasties and Ten Kingdoms period, frequent warfare had left the remote Longjiao Mountain Daoist temple in southern Shanxi in disrepair. Though portraits of six Tang emperors from Gaozu to Xuanzong still resided in the Three Sovereigns Hall, their pigments had faded. Daoist priest Liang Zhizhen maintained that temple restoration was fundamental to revitalizing Daoism. In the first year of Emperor Zhenzong's Jingde era (1004 CE), he petitioned the imperial court to reconstruct the temple and restore this sacred site that had once manifested Heaven's Mandate for the Tang dynasty. The emperor at that time embraced Daoist governance principles of "tranquility and non-action" (Wuwei), citing the Daode Jing's analogy that "governing a great state is like cooking small fish," with benevolent governance as his administration's foundation.

This text records the auspicious omens that appeared during the reconstruction of Daoist temples at Dragon Horn Mountain in the Song Dynasty, along with the author's philosophical reflections on the Dao (the Way). The content is divided into three main sections:

The first section describes miraculous phenomena: During the Dashun reign period when renovating the old temple halls, extraordinary occurrences persisted for eight consecutive days—morning mists swirled, auspicious clouds gathered, and sixteen ancient cypress trees suddenly blossomed, their dewdrops sweet as honey. Local officials reported these events through bureaucratic channels, prompting the imperial court to commission paintings of these auspicious signs for presentation.

The second section expounds Daoist philosophy: Opening with the Daode Jing's (Classic of the Way and Virtue) famous line "The Dao that can be spoken is not the eternal Dao," it explains the cosmological process of creation through four stages (Grand Change → Grand Beginning → Grand Commencement → Grand Simplicity). The text illustrates how Laozi's teachings penetrate profound mysteries, manifesting different auspicious signs in different eras—peace in the Tang Dynasty and sweet dew in the Song.

The third section recounts the author's personal experience: After passing the imperial examinations, the author was appointed to supervise the construction of three temple halls (dedicated to the Mysterious Origin Emperor [Laozi], the Three Pure Ones [Sanqing], and the Three Sovereigns [Fuxi, Shennong, and the Yellow Emperor]). In the first year of the Dazhong Xiangfu reign period before leaving office, he complied with the temple's request to compose this commemorative stele. The resulting inscription summarizes the essence of the Dao—existing before heaven and earth, formless and soundless, subtle and unfathomable—first elucidated by Laozi, the Zhou Dynasty Archivist who grasped this profound mystery.

(Note: "Mysterious Origin" refers to Laozi; the "Three Pure Ones" are the supreme triad of Jade Pure, Upper Pure, and Grand Pure; the "Three Sovereigns" typically denote Fuxi, Shennong, and the Yellow Emperor)

This stele inscription records the history of the Tian Sheng Guan (a sacred Daoist temple) from the Tang Dynasty being restored during the Song Dynasty. After the decline of the Sui Dynasty and the rise of the Tang, Laozi (the founder of Daoism), though he never left Hangu Pass, had already foretold that the Tang would receive the Mandate of Heaven. Later, as the Tang declined, the temple fell into ruin until the enlightened rulers of the Song Dynasty, valuing Daoism, ordered its restoration.

Tian Sheng Guan was the site where the Sacred Ancestor (referring to Laozi) manifested his divine presence during the Tang Dynasty. Located on Longjiao Mountain, it was the grandest Daoist temple in the Hedong region. The temple complex housed three main halls: the Laozi Hall, the Sanqing Hall (dedicated to the Three Pure Ones, the highest deities in Daoism), and the Three Sovereigns Hall, along with six attendant celestial emperors. From the Tang to the Song Dynasty, weathering and neglect left the buildings in disrepair: roofs collapsed, painted decorations peeled, walls crumbled, and the courtyards were overgrown with weeds—some even used the grounds for grazing. The Daoist priests lived scattered and undisciplined, mismanaging temple lands and failing to meet tax obligations.

When the local magistrate, Gongsun Gong, came to offer sacrifices and saw the desolate state of the temple, he resolved on a full-scale restoration: repairing rotten beams and pillars, repainting walls, clearing weeds, renovating the kitchen to centralize meals for the priests, and expanding the scripture lecture hall to unify living quarters. He also reformed the land management system, increasing tax revenue. The Daoist priests expressed their gratitude, saying, "Magistrate Gongsun is truly wise! Not only has he restored our temple and disciplined our community, but he has also upheld the dignity of Daoism, inspiring reverence in passersby and devotion in visitors. He has revived the declining Daoist tradition—no small achievement!"

The inscription concludes by noting that the restoration was completed on the second day of the fourth month in the first year of the Dazhong Xiangfu era of Emperor Zhenzong of Song (1008 CE). It specifically highlights that the focus of this project was the restoration of the Sanqing Hall, dedicated to the Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Lingbao Tianzun (Celestial Worthy of Numinous Treasure), and Daode Tianzun (Celestial Worthy of Dao and Virtue).

The Records of Dragon Horn Mountain (Longjiao Shan Ji) in Modern Interpretation:

This passage documents two stele inscriptions commemorating the reconstruction of the Marquis of Bountiful Moisture (Jiarun Hou) Temple, a Daoist shrine. The first inscription, composed by Presented Scholar (Jinshi) Wang Jianzhong, recounts the shrine's historical transformations: in recent generations, the deity's title underwent multiple changes, being called Huachi (Splendid Pool) and Xianshi (Manifest Beneficence) before finally being designated as Jiarun (Bountiful Moisture). At the mountain summit where the shrine stands, there exists a sacred spring forming a deep pool. Legend speaks of cloud-dragons dwelling within, and when the waters surge with sound, it's regarded as an omen of holy water manifestation. During droughts, local people praying here consistently received sweet rains. As the old temple had become cramped and dilapidated, Li Yin from Nanli Village and Chen Sigong from Shangdong Village spearheaded the reconstruction, moving the sacred altar back by over ten feet while constructing new incense pavilions and foundations. Upon completion, a consecration ceremony was held at dawn on the Zhongyuan Festival (a major Daoist observance), followed by a vegetarian feast to thank all contributors.

The second inscription, written by Provincial Graduate (Xianggong Jinshi) Tian Wei, traces the mountain's historical origins: originally named Goat Horn Mountain (Yangjiao Shan), it was renamed Dragon Horn Mountain (Longjiao Shan) during the Tang Dynasty, featuring two main peaks - Huachi Peak to the east and General Peak to the west. Local tradition holds that during Emperor Gaozu's Wude era (618-626 CE) of the Tang Dynasty, the Supreme Venerable Sovereign (Taishang Laojun, highest Daoist deity) manifested his sacred presence amid the mountain's wild pear trees, revealing divine signs to a local man named Ji Shan from Quwo County.

(Note: The text preserves specialized Daoist terms like "Marquis of Bountiful Moisture," "Zhongyuan Festival," and "Supreme Venerable Sovereign" while providing contextual explanations. These stele records primarily document temple reconstruction details and local religious legends, demonstrating the close relationship between Daoist temple construction and folk beliefs.)

The Records of Mount Longjiao recounts a miraculous tale from a sacred Daoist site during the Tang Dynasty:

During the reign of Emperor Gaozu of Tang, reports emerged of an apparition of Taishang Laojun (the highest deity in Daoism) appearing at Mount Longjiao. Delighted, the emperor ordered the construction of a Daoist temple named "Qingtang Guan" (Celebration of Tang Temple) at the foot of the mountain. Later, when Emperor Taizong passed through Jiangzhou with his army, he dispatched Du Ang to offer sacrifices at the site of the apparition. Taishang Laojun appeared once more, saying, "I neither eat nor drink—why offer sacrifices?"

The local people believed the site to be a dongtian fudi (a Daoist paradise, literally "grotto-heaven and blessed land"), particularly revering a deep pool called "Huachi" (Flower Pool) on the eastern peak. Within the pool lay a peculiar stone that remained dry under normal circumstances. However, during droughts, when villagers came to pray, the stone would spontaneously exude sacred water, and rain would invariably follow their supplications. This phenomenon earned it the name "Huachi Sacred Water." A hall, "Huachi Dian" (Flower Pool Hall), was erected in its honor, and from the Tang to the Song Dynasty, it remained a site of miraculous efficacy. During the Song Dynasty, it was granted the title "Xianshi Zhenren" (Manifest Benefactor Perfected Being) and later elevated to "Jiarun Hou" (Marquis of Bountiful Moisture).

Over time, Huachi Dian fell into disrepair, and a local named Li Yin took the lead in raising funds for its restoration. Unexpectedly, on the fourteenth day of the third lunar month in the Wuchen year, a sudden fire reduced the hall to ashes. Undeterred, Li Yin joined forces with Zheng Xi, Chen Jian, and others, collaborating with Daoist priests Yan Zimei and Dong Maohua from the temple to rally the villagers once more for reconstruction. The community agreed that the sacred Huachi, with its manifest divine power and blessings for the people, demanded swift restoration of its hall and statues. Soon, a new hall stood completed, radiant and renewed. The text particularly praises Li Yin's merit in leading the community through both rounds of construction.

(Additional notes: 1. "Weina" refers to a monastic administrator in Buddhist temples; here, it is borrowed to denote the organizer of the activity. 2. Accounts of sacred water miracles and rain-prayer efficacy are common in Daoist temple lore, serving to affirm the sanctity of sacred sites.)

The Records of Dragon Horn Mountain recounts that without stone inscriptions to document completed construction projects, their achievements would be lost to time. In the spring of the Dingchou year (exact year unspecified), while studying Daoism in front of the temple, the author was entrusted by the Weinuo (a monastic administrative position) to compose this record. The author humbly states they avoided embellished language, opting instead for factual documentation to preserve the account for posterity. The text concludes with the date: the 20th day of the eighth month in the Dingchou year.

Attached are two rain-prayer petitions:

The first, dated the 24th day of the fourth month in the 11th year of the Dading era (1171 CE), was written by Hao Jing, a local official of Linfen County. A prolonged drought from spring through summer had devastated wheat crops and prevented autumn planting, threatening famine. Bringing incense, tea, wine, and fruit offerings to the Temple of Marquis Jiarun of Huachi—a deity governing wind and rain—Hao Jing petitioned that timely rains would stabilize the nation’s foundations and ensure perpetual veneration for the god. Representing the government, he pleaded for abundant rainfall within three days.

The second petition expresses gratitude after the rains arrived. Hao Jing thanks Marquis Jiarun for swiftly answering the plea, delivering timely showers that revived crops and brought peace to the land. Returning to the temple with incense and fruit, he ceremonially returns the Lingye (likely sacred water obtained during the initial prayer) as an offering of thanks for the deity’s benevolence.

(Note: Marquis Jiarun of Huachi was a local rain deity. The Weinuo was a Daoist monastic administrative role overseeing temple affairs. Historically, officials often petitioned rain gods on behalf of drought-stricken communities.)

Here is the modern vernacular interpretation of several prayer texts from the Records of Dragon Horn Mountain:

【Prayer for Rain to Marquis Jiarun】

Guo Yinxiu and others reverently prepared incense, candles, and fruit offerings to devoutly pray to Marquis Jiarun (the Daoist rain deity): Though the Dao is formless, sincere devotion can commune with the divine. Now that the prolonged drought persists and the people suffer from their accumulated transgressions, we beseech the exalted sages for compassion and protection. May dark clouds fill the sky and sweet rain shower the earth, reviving withered crops, dispelling famine and pestilence, so all living beings may receive the grace of heaven and the shelter of the Dao.

【Thanksgiving Ritual for Rain】

The auspicious appearance of divine dragons and the timely arrival of wind and rain prove our sincerity has moved heaven. Clouds and thunder nourished the parched crops, dust settled as all things revived. Seeing signs of abundant harvest, with disasters receding and granaries soon to be filled, both old and young are free from worry. Following Daoist scriptures, we perform rituals to thank the deities for their blessings, sharing in this heaven-sent fortune.

【Prayer for Rain】

Though heaven does not speak, it warns through drought. With reverent hearts, people sincerely pray to avert calamity. We know well that food is the people's heaven, yet years of drought have led to crop failures and widespread hunger. Perhaps this stems from our heavy sins inviting celestial punishment. Now we repent our faults, inviting Daoist priests to conduct rituals according to the Golden Rules and Jade Statutes, praying for deities to descend on cloudy chariots (yunping), sending abundant rain to nourish crops and bring a year of plenty.

【Prayer for Snow to General Huachi】

Wang Lianghan offered fine wine and delicacies in sacrifice to General Huachi (local guardian deity): For millennia the deity has protected this land, and the people deeply rely on divine favor. Since the eighth month of autumn, 150 days have passed without snow (original text incomplete, supplemented here for meaning), hence this special prayer for snowfall.

(Note: Jiao - Daoist sacrificial ritual; Golden Rules - Daoist scriptures; Yunping - cloud chariots ridden by immortals; Straw dogs - humble sacrificial offerings made of grass, symbolizing insignificance)

This passage depicts an ancient official praying to the deities for snowfall during a severe drought. At that time, the prolonged dry spell had brought immense suffering to the people—withering crops, widespread illness among the populace, and despair over the impending summer harvest. The official, deeply troubled, reflected: Was this calamity caused by poor governance? Or perhaps unresolved injustices? Yet even if administrative failures were to blame, why should the innocent common people bear such hardship?

With sincere devotion, the official entreated: "O benevolent deities who cherish the people, we implore you to swiftly send auspicious snow. Let our people see hope for next year's wheat harvest, that tax collection may proceed smoothly without driving families to flee. May banditry cease and all live in peace. We pray the deities will witness our sincerity and accept these offerings."

(Note: "Longjiao Mountain" was a sacred Daoist site where ancient rituals were often performed; the closing phrase "Shangxiang" was a conventional liturgical term meaning "may [the deities] partake of these offerings.")