《宮觀碑記》

This stele inscription records the reasons for rebuilding the Wangmu Palace on Huishan Mountain in Jingzhou. It begins by citing sacrificial principles: deities who have bestowed virtue (De) upon the people deserve worship. The Queen Mother of the West (Xi Wangmu) has a profound historical legacy, being listed among the deities of the four distant realms as early as in the Erya classic.

Historical records document connections between two emperors and the Queen Mother: King Mu of Zhou (fourth ruler of the Western Zhou) once rode eight legendary steeds to the Jasper Pool banquet, exchanging toasts with her and composing the "Yellow Bamboo Song"; Emperor Wu of Han (fourth ruler of the Western Han) also met her at Ganquan Palace, receiving celestial peaches. King Mu watered his horses at the Tong River during his western journey and ascended Mount Yan (mythical mountain where the sun and moon set), as recorded in the Biography of King Mu; Emperor Wu built the Feilian Tower to gaze upon the Kunlun paradise in his quest for immortality, inspiring the musical composition "The Emperor's Return" in court music.

Compared to other goddesses like the Xiang River goddess or the Weaver Star, the Queen Mother holds superior status. As the Nine Radiance Holy Maiden who governs the Three Pure Ones (Sanqing - the Jade, Upper and Grand Pure celestial realms), she wears the Scenic-Dividing Jade Sword and phoenix-embroidered slippers, plays the eight-jade xian'ao instrument, and rides a nine-colored qilin. Her divine power commands sea deities to dance to her songs and mountain spirits to obey her summons. She assists the Five Directional Emperors at the Golden Palace and examines the Three Officials (heaven, earth and water deities) at the Crimson River (Milky Way).

The Queen Mother Temple on Huishan Mountain had fallen into disrepair - its halls collapsed, the apricot altar tilted, courtyards overgrown with thorns, ancient wells dried up, and only crows cawed atop the walls. The Grand Tutor of Qinghe, during his three military postings at Anding Garrison (modern Jingchuan, Gansu), oversaw the reconstruction. This strategic location controlling the upper Jing River served as a crucial defense against western tribes, with local specialties of beans and wheat, and a populace skilled in archery and horsemanship. Under his leadership, this historically significant Wangmu Palace was restored to its former glory.

This stele inscription records both the deeds of an official who restored a sacred temple and the legendary enlightenment story of Master Chongyang (Wang Chongyang, founder of the Quanzhen tradition).

The first half describes governance principles: When rulers govern effectively, it resembles the natural bending of grass before the wind; when mismanaged, it becomes as perilous as water capsizing a boat. In the second month of the Wuchen year, this official journeyed to the capital bearing a jade gui (an ancient ritual vessel) for an imperial audience, where he was received with great honor. After completing ceremonial duties, he returned to his post. Upon visiting the sacred temple, he experienced divine resonance and ordered its restoration: clearing weeds from the courtyard, planting fine trees, replacing decayed beams and pillars, and adorning the structures with painted decorations, revitalizing the entire temple. The renewed temple stood solemn and majestic, with clouds swirling around its painted eaves as if bridging heaven and earth.

The latter half recounts the enlightenment of Master Chongyang (Wang Chongyang). In mystical lands like Mount Kunlun and Mount Yanzi (the mythical mountain where the sun sets), the Queen Mother of the West (a Daoist goddess) appeared with flowing hair adorned with sheng ornaments, accompanied by tigers and leopards. On the Qixi Festival (the seventh night of the seventh lunar month), she descended in a phoenix-drawn cloud chariot, her sword gleaming, her divine presence awe-inspiring. Such sacred transformations defy mortal comprehension, echoing the enigmatic accounts found in ancient texts like the Classic of Mountains and Seas. People erected altars amid mountains and rivers, offering jade cups and golden vessels in ritual, commemorating the traces of these immortals.

The inscription concludes by locating the site: South of Zhongnan Mountain, west of Jingzhao Prefecture (modern Xi’an), lies the "Tomb of the Living Dead" (a cultivation site) built during the early Dading era (under Emperor Shizong of Jin) when Master Chongyang attained enlightenment. The earthen mound he personally shaped resembled a horse’s mane—marking the origin of Chongyang’s Palace of Enlightenment.

The Daoist priest personally planted four pear trees and eight crabapple trees around the burial site. When asked about his purpose, he explained: "In the future, the true teachings of Daoism will spread to all directions (the four dimensions and eight extremities) without exception. I plant these trees so people may know that Daoism's flourishing began from this very tomb."

Two years later, he moved to reside in Liujiang Village. Subsequently, three to five devotees would often maintain the thatched hermitage guarding this site. During the early Zhengda era, Zhou Quandao (honored as the Perfected of Complete Yang in Daoist tradition) came from Youzhou to pay respects at the ancestral master's tomb during Qingming Festival. Suddenly realizing that the place where the patriarch achieved Dao should not remain desolate, he felt an increasingly strong impulse to restore it—as if divinely inspired.

At that moment, a Daoist priest arrived to invite him for a vegetarian meal. Through conversation, Zhou discovered this was the very priest guarding the hermitage, and they went together. The resident priests requested his assistance in revitalizing the Daoist center. Finding their aspirations aligned perfectly with his own, Zhou gladly agreed, declaring: "I shall dwell here hereafter." After the dynastic transition (the Great Dynasty Revolution), Daoists from various regions sought to repay their foundational debt to the patriarch (returning to origins), beginning preparations with timber and land clearance.

In the Yihai year, when the Great Master Yin of Qinghe and the presiding master Li Zhenchang issued their decree, Magistrate Tian Hou supervised the project under the leadership of Li Zhiyuan (Perfected of Profound Emptiness). They constructed three great halls: the Hall of Limitless, Hall of Inherited Light, and Hall of Enlightened Transformation; five chambers: the Hall of Three Masters, Hall of Numinous Officials, Hall of Clear Vision, Hall of Morning Penetration, and Hall of Empty Whiteness—alongside vegetarian kitchens, storehouses, abbot's quarters and more, all adorned with golden and azure decorations. Subsidiary properties including the Sheliu Complete Yang Temple and Wangguo Village Cultivation Temple were separately recorded on steles.

Certain areas remained incomplete when Zhou Quandao's disciple Zhang Zhigu and others recalled their master's prophecy—"I shall dwell here hereafter"—recognizing this as celestial intent not to be disregarded. Gathering over a thousand workers, they labored daily to expand the complex into a national sanctuary for longevity blessings and state rituals. In the Xinhai year, the first year of Emperor Xianzong's Yuan reign, an imperial decree summoned the Great Master Li Zhenchang...

This stele inscription documents the historical evolution of a Daoist temple during the Jin-Yuan period and records the deeds of important figures. It mentions a Daoist priest who enjoyed imperial favor, receiving gifts of a golden casket, five thousand taels of silver, and a golden ritual talisman (a Daoist ritual implement). Commissioned to perform sacrifices to the Five Sacred Mountains and Four Rivers (ancient state rituals honoring mountain and water deities) on the emperor's behalf, he completed the ceremonies in the auspicious second month of spring the following year using the imperial incense. The emperor then issued an edict upgrading the temple to a higher-ranking "palace" (gong), and its current name has been used since the Renzi year.

The inscription focuses particularly on the eminent Quanzhen master Li Yuanxu (styled Master Yuanxu) and his lineage. Master Li was the great-disciple of Ma Yu (Danyangzi), one of the Seven Masters of Quanzhen, having studied under Zhou Quanyang (Master Quanyang). Zhou Quanyang had five outstanding disciples: the foremost being Li Yuanxu; the second disciple Zhang Zhiyuan (Master Dongxu), who oversaw Baiyun Temple in Yuncheng, Shandong, with over a thousand disciples; the third disciple Liang Shouyi (Master Mingyuan), abbot of Yufeng Temple in ancient Binzhou, Shaanxi (where Zhou Quanyang once resided); the fourth disciple Jia Shouzhen (Master Yunwai); and the fifth disciple Zhang Zhigu (Master Chunhe).

This spring, the current abbot of Yufeng Temple, Wang Zhiyuan, made a special trip to Changchun Palace in Yanjing (modern Beijing) to report the temple's history to the presiding patriarch Li Zhichang (Master Zhenchang), hoping to have it carved in stone. Though the author claims to be nearly eighty years old and long removed from literary pursuits, he felt compelled to compile this truthful account. The inscription also includes encomiums from several masters: the praise of Hu Zijin from Yufeng Temple, the preface by Mao Shouda of Pingshui, the biography by Wang Zizheng of Beiping, and the inscription "Tomb of the Living Dead" (the meditation site of Wang Chongyang) personally written by Hanlin Academician Zhao Xianxian. It concludes with a postscript by Patriarch Li Zhichang.

In closing, the author reflects on his youthful pursuit of fame and fortune before turning wholeheartedly to Daoist cultivation in middle age. Over thirty years, he realized: The Great Dao (Dao) is formless, without beginning or end, yet all things between heaven and earth are contained within it. Though worldly affairs may seem to obstruct cultivation, the true Dao transcends temporal and spatial constraints—even the finest autumn hair depends on it for existence. How could such a reality ever be bound by worldly conventions?

The text primarily discusses the character and spiritual attainment required of Daoist practitioners, along with the deeds of Quanzhen Patriarch Wang Chongyang (whose place of cultivation was the "Tomb of the Living Dead") and the renowned master Qiu Chuji, known as the Eternal Spring Perfected One (Changchun Zhenren).

It first emphasizes that the Dao (the Way) of Heaven is not casually entrusted to anyone. Only those who are upright and unwavering, free from selfish desires, and serve as exemplary models for humanity are worthy of bearing such great responsibility. Our Patriarch Wang Chongyang was precisely such a figure—endowed with extraordinary innate wisdom, he attained sudden enlightenment after receiving guidance from an accomplished master, reaching a transcendent state of being. During his two-year retreat in the Tomb of the Living Dead, he manifested numerous miracles, guiding sentient beings and relieving worldly suffering. His achievements were unparalleled since the dawn of creation.

The text then cites Qiu Chuji (Eternal Spring Perfected One) as an example: When summoned by Genghis Khan, he journeyed thousands of miles to the northern deserts without hesitation. His actions flowed as naturally as water seeks moisture or fire burns toward dryness—utterly free from selfish motives. Upon meeting the great khan, he counseled him with principles such as "practicing benevolence and filial piety, restraining desires to cultivate the self, employing virtuous officials and loving the people, spreading virtue and bestowing kindness, valuing life and abhorring slaughter." The khan gladly accepted his teachings. Over the ensuing forty to fifty years, countless commoners and prisoners of war were spared as a result. Yet Master Qiu himself remained humble and detached, never claiming credit for these accomplishments.

The passage further contrasts this with Confucius teaching Yan Hui the practice of "heart-mind fasting" (a method of inner purification), illustrating that true spiritual influence transcends the status of those being taught—while Yan Hui sought to transform minor feudal lords, Master Qiu inspired a mighty khan thousands of miles away, demonstrating the immense scale of his virtuous achievement.

This passage from the "Temple Stele Inscriptions" elucidates the essential principles of cultivation that practitioners should follow in accordance with the natural Dao. The text emphasizes that the genuine methods transmitted since antiquity can only be mastered by those whose spirit transcends material constraints and whose actions align with the Dao. The profound Daoist insights of Patriarch Zhang Benyuan (an important figure in Daoism) mentioned here have been verified through experience.

Through the account of temple construction, the author reminds cultivators: those who have received authentic transmission from the patriarchs must conform to the Dao's movement in both action and stillness, rather than following human will. If mixed with artificial intentions, not only will achievement be difficult, but one may even lose more. What is the Dao? It is embodied in the single character "sincerity" (cheng). Here, "sincerity" refers to a state of mental purity (heart-fasting, xinzhai). The ancients cultivated this inner sincerity to resonate with the patterns of heaven and earth, thereby attaining the harmonious correspondence between heaven, earth, humans, and spirits—this constitutes the key to successful cultivation.

The "Imperial Edict Stele of the Universal Yellow Register Grand Rite" records the deeds of Emperor Xianzong of Yuan. This emperor embodied divine wisdom within, manifesting boundless efficacy: in military affairs he was invincible, in civil governance he could order heaven and earth. This marvelous wisdom took wuwei (non-action) as its root and Daoist methods as its gateway, ultimately returning to the realms of benevolence, sageliness, justice, and universal understanding. When latent, this wisdom contained all things yet remained profoundly concealed, as unfathomable as heaven and earth's bright mirror; when applied in the world, it flowed forth like deep springs and vast marshes, its De (virtue/power) as profound as rivers and seas, nourishing all beings.

The text particularly records how the emperor, amidst myriad state affairs, showed concern for longevity methods: On the seventeenth day of the tenth month in the guisi year (1233 CE), the emperor summoned the Daoist cultivator Wang Zhitan to inquire about health preservation and life extension techniques. After Wang briefly explained the essentials of nurturing life, he tactfully pointed out that the personal cultivation practices of mountain recluses were not the emperor's most pressing governmental concern, then guided the ruler's attention toward the greater Dao of heaven and earth—for heaven and earth are parents to all things, and humans are the most spiritual among them. This dialogue exemplifies the core Daoist concept of "the unity of heaven and humanity" (tianren heyi).

When the people cannot govern themselves, rulers are established. The emperor governs on behalf of Heaven and should seek great benefits for the people while eliminating major calamities, thereby aligning with Heaven's will. When this is done, Heaven bestows blessings, and longevity follows as naturally as a shadow. In the past, when corrupt governance was cleansed and the people were given a fresh start, those who settled into peaceful livelihoods already experienced this grace. Yet since the founding of this dynasty, warfare, famine, and inconsistent application of punishments have caused countless innocent souls to suffer misfortune, their spirits trapped in the underworld with no means of liberation. It is hoped that the emperor, in his compassion, will select accomplished Daoist masters to conduct universal salvation rites according to the Huanglu Xuanke (the Mystic Liturgy of the Yellow Register, a Daoist ritual framework for universal deliverance), enabling these suffering souls to escape the darkness and all attain transcendence—this would be the greatest act of grace.

The emperor praised and adopted this proposal. That very day, he dispatched dozens of envoys to travel swiftly across the land, organizing deliverance rituals in various regions. Scholars like Zhahuer, Alian Boerchi the Court Provisioner, and Wang Zhitan carried secret edicts to the Great Changchun Palace (the Quanzhen sect's ancestral temple) in Yanjing, specifically appointing the Zhenren (Perfected Person) Li Zhichang (Daoist title: "Zhenchang Zhide Youxuan Zhenren"), the sect's presiding master, as chief officiant to serve as the Great Savior of the Damned. High officials Yaluwachi and Buzhier were tasked with ritual preparations, while Zhahuer and three others served as ceremonial officers. Along the way, virtuous Daoist priests were selected to establish the "Universal Yellow Register Grand Rite of Cosmic Salvation," with a total of 3,600 spirit tablets arranged.

From the 9th to the 16th day of the third lunar month in the Jiayin year, the rites continued day and night for seven days: government offices suspended legal proceedings, and butchering was prohibited among the populace. The state treasury provided 580 taels of gold, 3,800 taels of silver, and a thousand bolts of colored silk as ritual offerings. Sandalwood and eaglewood incense were used, with all additional expenses covered by the treasury to avoid burdening the people. An extra 50 taels of silver notes were allocated to cover any shortfall. Nine secret petitions (esoteric Daoist ritual documents) and three jade tablets (ritual jade objects) were prepared, all inscribed by the emperor himself. A procession of ceremonial officers, imperial overseers, Daoist priests, and commoners bearing banners escorted these from Tongxuan Gate to the altar.

Special note: As a ruler preserving inherited governance, the emperor should first deliver salvation to ancestral spirits, past sages, and their departed kin. May they regain radiance in the Purple Mansion (abode of immortals), eternally bathed in the Sun of Wisdom (Buddhist illumination), and forever bless the nation from their places among the immortals. Next should come deliverance for those who perished in war or famine.

This scripture recounts the emperor's compassionate stance toward the souls unjustly perished in war. Whether innocent victims or ancestral spirits with living descendants (known as "ghosts with heirs"), all received equal deliverance; even loyal ministers from opposing factions or rulers who defied the Mandate of Heaven were included in this salvation. The emperor believed that during the chaotic struggles for supremacy, countless wronged souls had perished—as the sovereign ruling all under heaven, he should embrace these departed with parental compassion, just as one hunting deer bears no grudge against fellow hunters.

The author draws historical parallels: when the ancient Emperor Yu convened the alliance at Mount Tu, his domain spanned barely ten thousand li, whereas the current empire's territory extends a hundred thousand li, its power far surpassing the mightiest feudal states of antiquity (referred to as "states of ten thousand chariots"). Now, the emperor implements this unprecedented act of universal salvation, ensuring deliverance for all souls within the realm—including those who suffered unjust deaths during decades of warfare and languished in hell. Such boundless benevolence moved the people deeply, who praised the emperor's virtue as vast as heaven and earth, his intentions in perfect harmony with the cosmic order.

The text highlights how Daoist master Li Zhenchang (a revered Quanzhen adept) led five thousand golden-robed Daoists—adorned with starry crowns and purple vestments (ceremonial attire of high-ranking Daoist priests)—in conducting a grand Zhaijiao (Daoist salvation ritual). These priests, all well-versed in esoteric texts and steadfast in ritual purity, joined court ceremonial officers and state dignitaries in this sacred observance. Through these rites, the participants' sincere devotion merged with the vital energies of heaven and earth, ascending to the Celestial Court (Shangdi), the Three Pure Ones (Sanqing, the supreme Daoist deities), and permeating all divine beings within and beyond the six directions. In this wordless, formless communion between heaven and humanity, every prayer was fulfilled.

This stele inscription records the magnificent scene and profound significance of the construction of a Daoist temple. The text first extols the purity and authenticity of the Daoist teachings, emphasizing that the compassionate and wondrous workings of the Great Dao (the supreme truth of Daoism) have existed since before the primordial eras of Longhan and Chiming (ancient cosmological periods in Daoist chronology). The liturgical rituals (Keyi) of Daoism excel at saving all living beings, never abandoning a single life—like the true wind blowing and the sun of wisdom shining, illuminating even the darkest dwellings and reviving life in frozen valleys.

The radiance of the Great Dao penetrates everywhere, secretly bestowing grace upon all fallen beings. Each person's innate nature shines upon others like interreflecting light—even those not yet awakened are guided by those who have awakened first, transmitting illumination through illumination. Such merit is vast and boundless, reaching from the highest heavens to the deepest earth, beyond what words can describe.

The inscription details how during the deity-inviting ceremony, the Grand Master (high-ranking ritual specialist) and ceremonial officials worked together to manifest the emperor's abundant virtue (De) to the world. Quoting the Daode Jing—"Within the realm there are Four Greats (Dao, Heaven, Earth, and the Sovereign)"—and citing the Book of Changes and Doctrine of the Mean, it explains how the sage's way nurtures all things and equals Heaven in loftiness. These classics all elucidate how the subtle mechanisms of the divine can be expanded to spread grace throughout heaven and earth, with numinous light illuminating the four seas.

Now the emperor implements benevolent governance, relieving suffering without distinction—this supreme goodness surpassing past rulers originated from immediately enacting the advice of Daoist master Zhi Tan. Such decisive action flows like unstoppable rivers; only through the emperor's ceaseless cultivation of utmost sincerity could this be achieved. May the throne remain steadfast and the sacred lifespan boundless, with Heaven's protection and universal support.

Concluding with a eulogy: Among the Four Greats, the sovereign holds one place, with divine mysteries deeply concealed. The firm and pure nature transforms into virtue that loves the people—sometimes saving the fallen, sometimes guiding them to longevity. Grace overflows to the four seas; while assisting the Dao of Heaven, he maintains perfect sincerity, ever mindful of souls yet unredeemed, embodying boundless compassion.

This stele inscription records the reconstruction of the Taiji Hall (Supreme Ultimate Hall) at the Taiqing Palace in Bozhou during the Yuan Dynasty, along with the flourishing state of Daoism at that time.

Even before ascending the throne, Kublai Khan, the Yuan Emperor Shizu, held Daoism in high esteem. In the jǐwèi year (1259), while still a prince, he issued an order prohibiting commoners from gathering firewood near the Taiqing Palace and forbidding envoys and troops from lodging there to avoid disrupting the temple's construction. The following year after his enthronement (1261), he reiterated this prohibition in another imperial edict. Four years later (1264), he dispatched the Zhenchang Zhenren (Perfected of True Constancy) Xiao Jushou and his close attendant Halasi, instructing the Hanlin Academy to compose ceremonial prayers and conduct grand sacrificial rites. Five years after that (1269), the Taiji Hall was completed, and Changchun Sijiao Chengming Zhenren (Perfected of Sincere Illumination, Successor of the Eternal Spring Lineage) Zhang Zhijing, along with Left Minister Zhang Wenqian and Chamberlain Liu Chengli, submitted a memorial requesting the erection of a commemorative stele, which was approved.

When the Hanlin Academician Wang E was tasked with composing the inscription, he first traced the legendary origins of Daoism’s founding patriarch, Taishang Laojun (the Supreme Venerable Lord). According to tradition, Laojun manifested in human form during the Gengchen year of King Wuding of the Shang Dynasty (around the 13th century BCE) in Ku County’s Lai Township. After gestating for eighty-one years in the womb, he was born with seventy-two auspicious signs. His white hair earned him the name "Laozi" (Old Master), and he took the surname Li after a plum tree. As earlier records already detail Laojun’s multiple manifestations and sacred deeds, the inscription does not elaborate further.

The text notably points out that despite the Qin Dynasty’s book burnings and persecution of scholars, and the Han Dynasty’s governance through harsh legalism, there were no records of dedicated Daoist temples honoring Laojun. It was only after the Han Dynasty that Daoist temples began to flourish. By documenting the imperial patronage behind the temple’s construction, this inscription reflects the Yuan imperial family’s reverence for Daoism and its significant status during that era.

This stele inscription records the reverence and temple renovations for Laozi (Lord Lao) by successive emperors throughout history. In the eighth year of the Yanxi era (165 CE) of Emperor Huan of the Eastern Han, after dreaming of Laozi descending into his court, the emperor dispatched Palace Attendant Zuo Guan to conduct sacrifices using ceremonial canopies and ritual music befitting Heaven worship. He then ordered Border Shao, Chancellor of Chen, to compose the commemorative text.

In the sixth year of the Kaihuang era (586 CE) of Emperor Wen of Sui, an edict commanded Bozhou Governor Yang Yuanzhou to investigate Laozi’s historical sites and construct temples, with Palace Secretary Xue Daoheng commissioned to write a eulogy. The Tang dynasty, sharing Laozi’s surname (Li), honored him as their Sacred Ancestor. In the first year of the Zhenguan era (627 CE), Emperor Taizong of Tang ordered temple renovations and assigned fifty households to maintain the grounds. During the Qianfeng era (666-668 CE) of Emperor Gaozong, the emperor personally visited the Daoist temple, posthumously honoring Laozi as "Supreme Mysterious Emperor of Highest Virtue (Xuanyuan Shangde Huangdi)," conducting comprehensive renovations of palaces and altars while establishing dedicated officials for sacrificial rites.

Emperor Xuanzong’s reign saw particularly grand ceremonies: in the third year of the Kaiyuan era (715 CE), after the Fengshan sacrifices at Mount Tai, he visited Laozi’s former residence and personally inscribed the Daode Jing (Classic of the Way and Virtue) on stone tablets; in the twentieth year of Kaiyuan (732 CE), he composed the Rainbow Garments and Feather Robes music and the Purple Tenuity (Ziwei) Bagua (Eight Trigrams) Dance for sacrificial use; in the second year of the Tianbao era (743 CE), he renamed the Ziji Palace in Qiao Commandery as the Taiqing Palace (Palace of Great Clarity); in the fourth year of Tianbao (745 CE), he created two new musical pieces—Summoning Immortals with Descending Truth and Purple Tenuity Sending Off Immortals—for deity welcoming/sending rituals, standardized the use of qingci (Daoist-specific sacrificial texts), and established imperial signature protocols for such documents.

Subsequent milestones included post-flood reconstructions in the seventh year of the Taihe era (833 CE) under Emperor Wenzong of Tang, sacrificial missions dispatched by Emperor Taizu of Song in the first year of the Jianlong era (960 CE), renovations under Emperor Taizong of Song in the fourth year of the Chunhua era (993 CE), and multiple visits by Emperor Zhenzong of Song who conferred the honorific title "Supreme Emperor of Chaotic Origin and Highest Virtue (Taishang Hunyuan Shangde Huangdi)." In the first year of the Chongning era (1102 CE), Emperor Huizong of Song further ordered Hanlin Academy scholars to continue restoration work. Through temple constructions, sacrificial music/dance codification, and ritual refinements, successive emperors systematically reinforced their veneration of Laozi.

This passage documents the historical evolution of a Daoist temple and the deeds of its prominent figures. During the reign of Emperor Zhezong of the Northern Song Dynasty, Zhang Shangying was commissioned to compose a stele inscription. The Jin Dynasty emperors held Daoism in particularly high esteem, granting Daoist priests tens of thousands of acres of fertile land exempt from taxes and corvée labor—stories that continue to circulate among the people to this day.

The text traces the origins of Daoism back to Laozi (symbolized by the green ox) departing westward through the Hangu Pass, where the border official Yin Xi entreated him to leave behind the five thousand characters of the Daode Jing (Classic of the Way and Virtue). This foundational text expounds essential principles for governing the state and cultivating the self, such as "clarity and stillness through Wuwei (non-action)" and "non-contention and non-display." It warns that militarism is an ill omen, likens statecraft to cooking small fish (requiring a light touch), and cautions that excessive hunting leads to madness. The self-designation of rulers as "the solitary, the bereft, the unworthy" reflects these teachings.

Later developments produced Daoist classics such as the Dongling, Tongxuan, Chongxu, and Nanhua (collectively known as the Four Supplementary Scriptures). During an era of societal decline and rampant heresy, Wang Chongyang emerged in the Jin Dynasty to establish the Quanzhen (Complete Perfection) tradition. After receiving authentic transmission from Zhongli Quan (Zhengyang) and Lü Dongbin (Chunyang), he trained six major disciples (six of the famed Seven Quanzhen Masters). By the Yuan Dynasty, under Qiu Chuji (the Changchun Zhenren), Quanzhen Daoism flourished universally, revered from the imperial court to the common folk. Its teachings were in perfect harmony with the Dao of Taishang Laojun (Lord Lao, the deified Laozi).

The text specifically records the rise and fall of Taiqing Palace (a major Daoist temple): once destroyed by war, only the ancient Nine Dragons Well remained. After Qiu Chuji’s ascension to immortality, his disciple Yin Zhiping (Zhenchangzi) oversaw its reconstruction with the support of General Zhang Rou. Zhang Rou dispatched officials to assist and allocated a forty-li radius of land for the temple grounds. Shortly after construction began, Yin Zhiping passed away, and the project was continued by Chengmingzi (Li Zhichang), who received further patronage from Prince Haidu to complete the work.

This stele inscription records the reconstruction of the Shifang Dachangtian Taoist Temple (now in Beijing) during the Yuan Dynasty. The project was jointly supervised by Chongdao Zhenren (Perfected Person of Revering the Dao) Zhang Zhisu and Qiyun Zhenren (Perfected Person of Cloud-Dwelling) Wang Zhijin. After Qiyun Zhenren passed away, his disciples redoubled their efforts. Chongdao Zhenren worked tirelessly day and night, raising the temple foundation by over three meters and constructing a grand nine-bay hall, surpassing the original scale in magnificence.

The main hall enshrined the sacred statue of Taishang Laojun (Lord Lao the Most High) at the center, flanked by Donghua Dijun (Sovereign Lord of Eastern Florescence) and Wenshi Zhenren (Perfected Person of Cultivated Beginning, i.e., Guan Yinzi). The side halls housed statues of other immortal beings including Dongling, Tongxuan, Chongxu, and Nanhua, all arranged with solemn dignity that inspired reverence. Though some construction remained unfinished, the complex was already suitable for conducting state rituals, becoming a sacred site where the imperial court prayed for national prosperity.

The inscription praises the Yuan emperor's divine wisdom and martial prowess in pacifying rebellions across the land, bringing frontier princes to pay tribute. With wars ceased and cultural refinement flourishing, the empire enjoyed unprecedented prosperity. The emperor, revering Heaven and valuing sacrificial rites, would soon witness the temple's completion.

The latter section extols the virtues of Laozi (venerated as Taishang Laojun in Taoism) through poetic verses: Born by the Wo River with miraculous signs, he renounced worldly wisdom and embraced humility. When departing westward through Hangu Pass, he left the five thousand characters of the Daode Jing (Classic of the Way and Virtue), expounding the profound principle of "governing through Wuwei (non-action)" as an eternal model for statecraft. The epilogue recounts how the original temple was destroyed by Yellow River floods before Chongdao and Qiyun Zhenren continued their predecessors' mission by rebuilding the halls for national blessings. The author modestly claims to merely compose the inscription by imperial command, attributing all merit to Chongdao Zhenren.

The mentioned "Taiqing Palace" and "Taiji Hall" represent classic Taoist temple architecture, while "Donghua" and "Wenshi" refer to important Taoist deities. The stele reflects both the Yuan imperial family's reverence for Taoism and the tradition of Taoist institutions conducting state rituals.

This stele inscription records the renovation of the Shifang Datianchang Temple (a Daoist monastery) during the Dading era of the Jin Dynasty. The Hanlin academician Zheng Zidan was commissioned by the emperor to compose the text, which meticulously documents the historical evolution of this sacred site.

The inscription begins by noting that in the third month of the 14th year of Dading (1174), the Minister of Revenue Zhang Zhongyu and the Agricultural Commissioner Zhang Jinyan reported that the Shifang Datianchang Temple had been fully restored, with its divine statues properly enshrined. On the fifteenth day of that month, Emperor Shizong of Jin, Wanyan Yong, accompanied by the crown prince and court officials, came to pay homage and conducted a three-day-and-night Daoist ritual (daochang fashi) to celebrate the completion. Even before construction began, the court had summoned Yan Deyuan, the preceptor of the ordination platform from Xijing Circuit and a master of Qingxu (Pure Emptiness), to oversee the temple, conferring upon him the title of Superintendent of Temple Affairs.

Originally built during the Kaiyuan era (713–741) of Emperor Xuanzong of Tang, the temple was first named "Tianchang Temple" and was once magnificent. However, due to long neglect, it had fallen into disrepair by the seventh year of Xiantong (866), after which Zhang Yunshen, the military governor of Lulong, undertook its restoration. Throughout the Five Dynasties and the Liao Dynasty, the temple remained highly venerated. Yet, by the end of the Zhenglong era (around 1160) of the Jin Dynasty, a fire caused by accumulated official documents reduced the centuries-old structure to ashes.

It was not until the fifth year of Emperor Shizong's reign (the seventh year of Dading, 1167), when peace prevailed and reconstruction efforts flourished, that the emperor issued an edict on the twenty-third day of the seventh month to rebuild the temple. Zhang Zhongyu and Zhang Jinyan were appointed to oversee the project, which took eight years to complete. The newly constructed monastery was grand in scale: its front triple gate bore the plaque "Shifang Datianchang Temple," while the middle triple gate was named "Gate of Jade Emptiness (Yuxu)," featuring a three-tiered Xuhuang Altar (a Daoist sacrificial platform). The main hall, "Jade Emptiness Hall (Yuxu Dian)," enshrined the Three Pure Ones (Sanqing, the highest Daoist deities), while behind it stood the "Tongming Pavilion," dedicated to the Celestial Emperor of the Vast Heaven (Haotian Shangdi). The "Yanqing Hall" housed the deities of the Sixty Jiazi (Yuanchen). To the east, the "Chenshen Hall" and to the west, the "Shengzhen Hall" honored six Perfected Immortals (Xianzhen).

(Note: The "Xuhuang Altar" refers to a platform for conducting Daoist purification rituals (zhaijiao); the "Three Pure Ones" (Sanqing) are the highest Daoist deities—Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun; "Haotian Shangdi" is an honorific title for the Jade Emperor; and "Yuanchen" denotes the Sixty Jiazi deities.)

To the east of the bell tower stands the "Lingyin" Bell Tower, enshrining the Jade Emperor (the supreme deity in Daoism). Adjacent is the "Daming Pavilion," dedicated to the Solar Deity (the sun god). Further inside is the "Five Peaks Hall," housing the Great Emperors of the Five Sacred Mountains and the Responsive King of Xingguo from Changbai Mountain.

On the western side, the "Feixuan Pavilion" serves as a repository for Daoist scriptures and also venerates the Three Heavenly Treasure Lords (the Three Pure Ones of Daoism). Nearby is the "Qinghui Pavilion," dedicated to the Lunar Empress (the moon goddess). There is also the "Four Rivers Hall," honoring the water deities of the Yangtze, Yellow, Huai, and Ji Rivers. The entire complex includes meditation chambers, corridors, and abbot's quarters, totaling over 160 rooms.

The beams and pillars of these structures are crafted from the finest materials, adorned with exquisite paintings and decorations. Even with precious woods like dragon fir, brocade cypress, cloud catalpa, and star juniper, combined with fragrant jade from the South Sea and red clay from Zhuqiu, along with the craftsmanship of master artisans like Lu Ban (Ban Chui) and the painting skills of Wu Daozi and Zhang Sengyou, the result could hardly be more splendid. All expenses were covered by the imperial treasury, with materials fairly procured from the people, ensuring smooth progress.

The halls, embellished with gold and jade, seem divinely crafted, with winds and clouds moving as if immortals were riding chariots through them. Precious scriptures in ornate cases reveal the profound mysteries of the Dao, while Daoist priests in yellow caps and feathered robes (Daoist ritual attire) practice cultivation here. Quiet meditation rooms provide secluded spaces for hermits. Remarkably, these grand structures—thousand-pillared palaces, hundred-zhang Daoist temples, and three-tiered altars—were built without draining the state treasury, conscripting civilian labor, or mobilizing military forces, standing majestic as if created by heaven itself. Without the emperor's virtuous influence moving heaven and earth, and the loyal ministers' united efforts, how could such a magnificent achievement have been realized?

I hold that the ineffable supreme truth may tentatively be called the "Dao." The sages comprehend it to observe the root of all things and govern the world, embodying humility like the ancient Emperor Yao (of the Tao-Tang clan). In the stages of Daoist practice, the highest is refining the Golden Elixir (Great Elixir and Cloud Liquor) to achieve ascension and immortality. Next is the daoyin exercises (Bear Stretches and Bird Extensions), which involve breathing techniques (expelling the old and absorbing the new) to prolong life. The third tier involves methods to command spirits and eliminate misfortunes and illnesses. For the world, is the Dao not far more than a minor remedy? The key lies in whether practitioners can grasp its profound mysteries.

In the past, Emperor Taizong of Tang (Li Tang) revered Laozi (the Mysterious Origin) and initiated the golden Kaiyuan era, his utmost devotion to the Dao serving as the foundation for self-cultivation. Today, the emperor, recognizing the Dao's contributions to the world, has restored these temples—both to bless the people and to honor the sages. Those who cultivate themselves seize the moment; those who pray for the people do so with utmost sincerity. This approach of first cultivating oneself and then benefiting others is indeed the way of the ancient sage-kings.

This stele inscription records the reconstruction of the Xuandu Canon (the comprehensive Daoist scripture collection) at the Shifang Tianchang Abbey (a Daoist temple). The general meaning is as follows:

When the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) initiated the kalpic cycle of Dragon Han, he commanded the Celestial Sovereign Huangren (a divine messenger) to transmit secret teachings to the immortals, thus beginning the transmission of Daoist scriptures. Later, the Queen Mother of the West presented the jade statue of the Primordial Beginning Celestial Worthy to the Yellow Emperor, which was enshrined in a grand abbey—marking the origin of Daoist temples. This illustrates that temples are sanctuaries for supreme scriptures, while scriptures are vessels of the supreme Dao (the Way); the two are inseparable.

At the time, the Jin dynasty had established its capital in Yanjing (modern-day Beijing) for over forty years, and the Tianchang Abbey, as an imperial Daoist temple, had incomplete scripture collections. When Master Chonghe, Sun Mingdao, oversaw the abbey’s affairs, he proposed to the Hanlin academician Wei Boxiao to reconstruct the scripture treasury. The inscription contrasts this with the Tang dynasty’s Kaiyuan era: though Daoism was revered then, the temples were ravaged by war. Now, under a sage ruler during an era of peace, it was the perfect time to restore the canon.

The reconstruction took eight years to complete. The newly built Xuandu Canon was resplendent, with halls like "ten thousand cloud-kissing chambers" and pavilions with soaring eaves and interconnected corridors. The inscription concludes by praising this as a meritorious deed that "neither exhausted the people’s labor nor drained the state’s wealth," preserving the Daoist lineage while benefiting the populace.

Terms like "Dragon Han" and "Yankang" refer to kalpic cycles in Daoist cosmology, while "Celestial Sovereign Huangren" is a divine being who transmits teachings on behalf of the Celestial Worthy. The "Xuandu Canon" was the Jin dynasty’s compilation of the Daoist canon. These specialized terms reflect Daoism’s unique temporal-spatial concepts and scripture transmission system.

Daoist priests often inherited temples through perfunctory routines, with little thought given to restoration and maintenance. It was not until the Bingwu year of the Dading era (the 26th year of Emperor Shizong of Jin) that Master Mingdao was appointed by imperial decree to oversee temple affairs. At the time, Emperor Shizong of Jin, amidst his busy governance, devoted himself to studying Daoist scriptures. Learning that the temple had suffered fire damage, he allocated substantial funds from the treasury and ordered the complete demolition and reconstruction of the old complex.

The newly built temple was grand in scale: the main hall enshrined the Three Pure Ones (Sanqing, the highest deities in Daoism), while side halls housed various immortals. Winding corridors and solemn secret chambers stretched out like wings. The layout was meticulously planned, with distinct areas for the scripture library, altars, courtyards, and meditation rooms. This profound and majestic complex became the finest Daoist temple in the land. The emperor further allocated twenty million coins to establish a dedicated endowment, using its annual surplus to support the priests. He also commissioned an alchemy hall and the Jade Flower Hall on Wuhua Mountain as sites for refining the Golden Elixir (Jindan).

Yet the most important scripture, the Wushang Jing (Supreme Scripture), remained incomplete. Though Master Mingdao modestly claimed limited ability, he vowed to dedicate himself to restoring the text. Two years later, the court transferred the Daoist Canon printing blocks from Nanjing to the temple and relocated scriptures from the Jade Void Temple to the Feixuan Pavilion for study. The original Tianzhang edition scriptures were returned to the Jade Void Temple, while any texts recorded in the catalog but missing there were permitted to remain as supplements.

Later, during the court’s grand Putian Jiao (a state-level purification ritual), ten priests including Xiao Daoji were specially bestowed with ritual robes and headwear, with 150,000 coins allocated for feathered garments and 30,000 coins granted to each remaining priest. Inspired, Master Mingdao believed that with a sage ruler on the throne and Daoism flourishing, it was time to widely disseminate the Fulu (talismanic registers) to deliver all beings. Upon his memorial’s approval, the court further ordered the recruitment of virtuous priests to assist in this mission.

The following year, when the alchemical cauldron was completed (an implicit reference to the emperor’s passing), the new ruler ascended the throne with even greater reverence for Daoism. As Daoism originated in China and upheld the principles of Wuwei (non-action), the relevant authorities petitioned to conduct the Fulu transmission ceremony as previously decreed. At dawn on the first day of the third month, as the altar opened, three cranes circled above from the northwest, lingering until the ritual master finished chanting the names before flying southwest. At noon, four more cranes hovered over the altar. During the spirit-communion rite, a sudden surge of yellow mist rolled in from the northwest like a storm, only to dissipate immediately after the ceremony, revealing clear skies once more.

This stele records the significant events of temple expansion and Daoist canon compilation during the Mingchang era of the Jin Dynasty. At that time, an auspicious sign appeared - celestial cranes ascended to heaven, astonishing both commoners and Daoist priests who knelt in reverence. On the first day of the first lunar month in Mingchang 1, the emperor dispatched eunuchs to deliver an edict, allocating funds to expand the thousand-pace vacant land on the temple's left side for constructing the Dingmao Auspicious Sage Hall dedicated to the Tai Mother's Natal Deity (an important female divinity in Daoism), with specifications matching those of the Yanqing Hall. The authorities also allocated a northern plot to the temple for building scripture-plate storage rooms, assigning two civil officials to assist Mingdao (likely a prominent Daoist master of the time) in collating and completing the Daoist scriptures.

The emperor further decreed the selection of diligent priests to serve as temple abbots. Those completing five-year terms with outstanding performance would be granted purple robes (high-ranking Daoist vestments) and honorific De titles, with permission to accept two novices annually. Upon receiving the imperial order, Mingdao immediately mobilized, sending priests to recover scattered scriptures while gathering craftsmen and materials. A priest named Zhao Daozhen volunteered to oversee scripture-plate production, completing preparations within two years. Selecting premium timber and assembling master craftsmen, they constructed towering scripture cabinets, engraving 21,800 supplemental plates and collecting 1,074 volumes of lost texts - totaling 83,198 volumes stored across four repositories, using 35 pillars and 140 bookshelves.

Guiding fellow priests according to the Three Caverns and Four Supplements (Daoist textual classification system), Mingdao meticulously examined ritual protocols (Keyi) across canonical categories, comparing textual variants to ultimately compile the Great Jin Mystic Capital Treasury comprising 6,455 scrolls in 602 cases. The inscription concludes by expounding Daoism's origins: its teachings derive from Huangdi (Yellow Emperor) and Laozi's philosophy, taking clarity and stillness with non-action (Wuwei) as fundamental principles, while practicing compassion, frugality and non-contention as practical guidelines - profoundly aligned with Confucian classics. The author asserts that statecraft likewise requires Daoist wisdom, citing examples like Emperor Shun's governance through non-action, Emperor Wen of Han's benevolent frugality, Emperor Guangwu's conciliatory policies, and Master Gai's way of tranquility - all embodiments of Huang-Lao philosophy's essence.

My master, by imperial decree, has been tasked with compiling and restoring Daoist scriptures. Having gathered numerous lost texts from across the nation and assimilated these precious documents, he has finally compiled a complete Daoist Canon (the comprehensive collection of Daoist classics). This endeavor has made significant contributions to both the fundamental doctrines and practical affairs of Daoism, truly worthy of being recorded. Thus, I humbly accepted the responsibility of composing this commemorative inscription.

The inscription recounts: In the beginning, the cosmos existed in a state of formless emptiness, gradually transforming from nothingness into heaven and earth. Once the two energies of Yin and Yang were established, the sun, moon, and stars moved in orderly cycles, and all beings underwent the cycles of life and death. Whether humans, objects, ghosts, or immortals, before the formation of the Three Realms (the Realm of Desire, the Realm of Form, and the Realm of Formlessness) during the vast cosmic kalpa (a cycle of creation and destruction), there was no defined form above, no abyssal boundary below—only the undifferentiated primordial Qi (vital energy) in between. The jade-like voice of the Celestial Venerable (sacred teachings) condensed this Qi, while the divine winds gathered like mist, ultimately forming the written scriptures. These true scriptures survived the cosmic tribulation of the Dragon-Han era (a Daoist cosmological cycle) before being transmitted. The Celestial Venerable expounded their profound meaning to the assembled immortals and bestowed upon the world the Daode Jing (Classic of the Way and Virtue), comprising five thousand characters. Later, the scriptural system of the Three Caverns (Dongzhen, Dongxuan, Dongshen) and Four Supplements (Tai Xuan, Tai Ping, Tai Qing, Zhengyi) developed, branching out from the teachings of Guan Yinzi (a disciple of Laozi). The Han Dynasty recorded 205 Daoist scriptures, and by the Jin Dynasty’s Xingning era, they flourished further, eventually forming a complete system during the Tang and Song periods.

The imperial court dispatched officials to search for lost classics far and wide, collecting precious scriptures in secret halls and preserving them with brocade and jade adornments. Later, as dynasties changed, these scriptures followed Daoist masters eastward, remaining in storage for so long that they nearly vanished. It was not until the Dading era of the Jin Dynasty, when Daoism was revitalized, that the emperor showed favor to the Tianchang Temple (a renowned Daoist temple), allocating funds for its restoration and bestowing monetary gifts. The emperor’s grace was as vast as heavenly dew descending upon the earth. It was discovered that some scriptures had woodblock editions suitable for printing, while others could be supplemented with missing volumes, replacing the Feixuan Pavilion collection with the version from the Jade Void Palace (a sacred Daoist site). Sadly, the late emperor passed away before witnessing the completion of this project. His successor, Emperor Mingchang, devoutly upheld Daoism, commissioning the construction of temples and assigning officials to oversee the work. The Perfected of Chonghe (an honorific title for a high-ranking Daoist master) diligently undertook the task, completing this meritorious deed in less than two years. Precious materials were gathered, scripture cabinets were arranged like mountains, and engraved printing blocks stood like connected walls. Upon the project’s completion, divine blessings naturally followed, and the grand sacrificial rites of Emperor Shizong (the fifth emperor of the Jin Dynasty) were perfected. May the Son of Heaven live ten thousand years, spreading the teachings of the Mystic Gate (Daoism) to all corners of the world.

(This inscription commemorates the auspicious signs witnessed during the Grand Universal Purification Ritual (the highest form of Daoist Zhaijiao ritual) held at the Shifang Datianchang Temple. Written on the Guimao day of the second month in the first year of Mingchang (1190), when the Empress Dowager was slightly unwell.)

On the second day, the jiachen day, the Emperor visited the Longqing Palace to pay respects to the Empress Dowager. As he left the inner chambers, his steps were unsteady, for he had been attending to her meals and medicine day and night, never once removing his robes to rest. Following traditional rites, the Emperor ordered the Great Tianchang Temple (the imperial Daoist temple) to conduct a Grand Universal Jiao (the highest-ranking Daoist sacrificial ritual) lasting seven days and nights, praying for the Empress Dowager’s boundless longevity. For this purpose, he bestowed five million coins, 280 catties of precious incense such as sandalwood and aloeswood, and five taels of borneol camphor.

The Emperor appointed the Valiant General and two other officials as chief ritual masters and issued an edict to Master Sun Mingdao, the abbot of the Great Tianchang Temple, stating: "The Daoist teachings founded by Laozi are the indigenous religion of China, distinct from the foreign Buddhism introduced from the Western Regions. Henceforth, no Buddhist instruments such as cymbals shall be used in our rituals." That same day, the Emperor also promulgated the Qingci (Daoist prayer texts) specifically composed for the ceremony. The text conveyed his devout plea to the Three Pure Ones (the supreme deities Yuqing, Shangqing, and Taiqing), the Four Heavenly Emperors (the four divine rulers who assist the Three Pure Ones), and the spirits of the two Empress Dowagers for their protection. It expressed his remorse for failing to fulfill his filial duties promptly, which had led to the Empress Dowager’s illness, and his hope that through this solemn Zhaijiao (purification ritual), the deities would take pity and grant her the blessing of prolonged life.

On the xinyou day, the Emperor personally visited the Great Tianchang Temple to offer incense. Upon returning to the palace, he instructed the ritual officials and the High Master (chief officiant) to begin the seven-day fasting period. On the guihai day, the palace sent out nine imperial Qingci, four catties of aloeswood and sandalwood, and ten taels of borneol camphor. At noon on the yichou day, during the ritual, nine white cranes suddenly flew in from the northwest, followed by ten more, circling above the altar. Soon, thousands of cranes darkened the sky, remaining from noon until the shen hour (approximately five hours) before gradually dispersing. Auspicious clouds and radiant light filled the heavens, while a red glow enveloped the altar hall from the southwest. The onlooking commoners knelt in reverence, all declaring that the Emperor’s filial piety had moved Heaven. On the bingyin day, the Empress Dowager dispatched....

This stele inscription records the auspicious signs witnessed during the Putian Dajiao (the highest-grade Daoist sacrificial ritual) held at the Longqing Palace during the Jin Dynasty. When the Empress Dowager fell ill, the emperor dispatched Supervisor Gao Gaoshou to bestow fifty taels of silver and four bolts of embroidered silk upon the Daoist temple, commanding the priests to perform repentance and blessing ceremonies.

At noon on the day of the ritual, cranes descended from the northwest: first, four cranes circled above the altar for an extended period; on the Dingmao day, five more cranes soared between the temple halls. Most miraculously, when the priests burned incense at the Tianbao Altar, a large crane flew low past the eaves of the Yuxu Hall, danced above the altar pavilion, then departed. Late at night during the burning of prayer petitions, a gentle breeze from the northwest swirled the paper ashes into a vortex hundreds of zhang high that shot straight into the heavens. Suddenly, crimson light enveloped the entire temple complex, leaving all witnesses awestruck and kneeling in reverence.

Within ten days of the ritual's conclusion, the Empress Dowager fully recovered. Xu Wuzhen, the incense attendant of Yuxu Hall who personally witnessed these marvels, commissioned artisans to carve the scenes into the "Auspicious Response Illustration of the Putian Dajiao," while historian Zhu Lan was entrusted to document the events. Recalling historical records of yellow swans and white cranes as auspicious omens from Han Dynasty annals, Zhu Lan asserted that the current emperor's filial virtue (De) had moved heaven and earth, producing even more remarkable divine manifestations than ancient times. As court historian, he considered it his duty to record truthfully—preserving historical accounts for posterity while promoting imperial virtue to educate the people.

The inscription concludes by quoting the Book of Documents: "Let love be established in kinship, let reverence be established in elders," expressing hope that all subjects might emulate the filial piety of Confucian exemplars like Zeng Shen and Min Ziqian, thereby reviving the simple customs of the Yao-Shun era when every household merited commendation. Dated the Wuwu day of the fifth month, the record was composed by officials of the Hanlin Academy.

This stele inscription records the grand Putian Dajiao (the highest-level Daoist purification ritual) conducted at Tianchang Temple in 1190 during the Jin Dynasty under imperial patronage. The text begins with the signature of Zhu Lan, compiler of the National History Academy, and was composed by Dang Huaiying.

Ancient sages placed great importance on sacrifices to heaven, earth, and spirits, as documented in the Book of Songs and Book of Documents. They erected altars, offered livestock and silks, burned incense, and conveyed prayers through ritual officers to dispel calamities, cure illnesses, and seek blessings for longevity. Over time, some of these rites were preserved while others faded, making their details difficult to trace. However, the traditions of warding off misfortune and seeking divine favor were primarily inherited by Daoism. Daoism developed comprehensive norms for fasting (zhai) and ritual offerings (jiao): fasting served to repent for transgressions, while jiao rituals resolved misfortunes, thereby beseeching blessings from celestial and earthly deities. Since the Han and Tang dynasties, these ceremonies became increasingly refined. Though their forms differed from ancient rites, their essence—maintaining purity and sincere devotion—remained unchanged.

In the second month of 1190, the Grand Empress Dowager fell ill without recovery. The emperor personally attended to her with medicine, exhausting the finest treatments in the realm, yet to no avail. Deeply troubled, he ordered his ministers to seek out all possible sacrificial methods and determined that Daoism’s Putian Dajiao was the most solemn and complete. The imperial treasury allocated five million coins to support the ritual at Tianchang Temple, along with precious incenses such as sandalwood, aloeswood, and borneol—each weighing forty jin. A ceremonial delegation led by Zhong Yin, Zhang Ruyou, and Wanyan Aluhan was dispatched, with explicit instructions to the temple’s abbot, Sun Mingdao: "The Dao of Laozi originates from the Central Plains, valuing purity and tranquility, unlike the Western Buddhist practices that emphasize percussion instruments. This ritual must preserve the authentic essence of Daoism."

The emperor first observed fasting, then personally attended the altar to burn incense the following day. Upon returning to the palace, he handwrote nine secret prayers (mici), while the Grand Empress Dowager sent palace attendants to present gold, silver, and embroidered silks as offerings of repentance and gratitude. Throughout the seven-day ceremony, both the emperor and the empress dowager abstained from meat in their daily meals....

This stele inscription records an auspicious phenomenon that occurred during a Daoist purification ritual (Zhaijiao). On the third day of the ceremony, crimson clouds suddenly emerged from the southwest, illuminating the entire altar and temple halls with radiant light. Then nine white cranes flew in from the northwest, circling above the altar, followed by dozens more until thousands of these celestial birds had gathered, remaining from noon until dusk before gradually dispersing.

The Daoist priests conducting the ritual and the observing commoners were deeply awestruck, all kneeling in reverence. People believed this was the result of the emperor's utmost filial piety moving Heaven. In the following days, the cranes continued to appear, culminating with one large crane flying so low it brushed past the temple eaves, circling above the halls for an extended time before departing. On the night when the memorial was burned, the sky became exceptionally clear, and suddenly a red glow enveloped the altar, filling all present with solemn reverence as they realized the divine realm was not distant from the mortal world.

Shortly after the ceremony, the Empress Dowager's illness indeed improved. The court ordered historian Zhu Lan to document this event, and numerous officials composed poems in praise. The inscription's author, Sun Huaiying, reflected that although the Dao of Heaven remains profoundly mysterious, sincere cultivation in the human realm will inevitably receive Heaven's response. Just as cranes—wild birds that normally dwell in deep forests—would never gather here voluntarily unless moved by the power of utmost sincerity. This perfectly illustrates the Daoist principle of "utmost sincerity creating resonance" while aligning with the Confucian concept of "filial piety moving Heaven." The author concludes with a eulogy celebrating how the sincere heart can communicate with the divine.

This stele inscription records the sacred event of the imperial construction of a Daoist temple. The emperor, upholding the Mandate of Heaven to establish the Daoist lineage, made devout prayers to the celestial realms. Rooted in purity and tranquility, Daoism communicates with the heavens through solemn rituals. Miraculous signs appeared during this occasion: strange lights—neither clouds nor mist—hovered above the altar hall, while hundreds of celestial birds flew among the eaves as if summoned. All present recognized this as divine response. The emperor praised the spiritual cultivation of the Daoist masters, who in turn prostrated themselves, wishing the Son of Heaven eternal filial virtue and praying for celestial protection of the Daoist tradition.

The section documenting Shangqing Palace (Palace of Highest Clarity) describes the cosmogonic process of Daoism's supreme deity, the "Great Supreme" (Taishang). As ancestor of primordial chaos, the Most High Lord Lao (Taishang Laojun) first manifested the Three Pure Ones (Sanqing)—the Jade Clarity, Highest Clarity, and Grand Clarity deities—then generated the nine primordial qi energies. The universe divides into thirty-six celestial layers and thirty-six terrestrial realms, all under the governance of the Great Supreme. The celestial bureaucracy includes numerous divine immortals: the Three Great Immortals, Nine Imperial Lords, Twenty-Seven Celestial Sovereigns, and other sacred beings, each fulfilling distinct cosmic functions. The Ten Great Grotto-Heavens, Thirty-Six Minor Grotto-Heavens, and Seventy-Two Blessed Lands—all sacred Daoist sites—fall within the Great Supreme's domain.

When manifesting, Lord Lao appears in various majestic forms: sometimes crowned with seven-colored clouds of dawn and robed in nine-flowered celestial garments; other times riding the Eight Luminosities Jade Chariot or astride five-colored divine dragons; now appearing as a white-robed figure on a white horse, now revealing golden countenance and jade-like essence. Across different cosmic eras, he manifests under various sacred names—as the "Mystic Central Master" during the Dragon Han epoch, or assuming other incarnations during the Crimson Bright era. These depictions reveal the infinite power and transformative capacities of Daoism's supreme divinity.

This passage recounts the multiple manifestations and miraculous deeds of Laozi, revered in Daoism as "Taishang Laojun" (the Supreme Venerable Lord). Legends speak of his numerous names and forms across different eras.

The text describes how Laozi appeared in various incarnations throughout history: in ancient times as "Gu Xiansheng" (Ancient Master) or "Yu Huazi," who drew the Bagua (Eight Trigrams) for Fu Xi; as "Da Chengzi" who taught Emperor Yan agricultural techniques; as "Guang Chengzi" dwelling in seclusion at Mount Kongtong; and as "Wu Chengzi" residing at Mount Guye. He transmitted twenty-four sacred diagrams to the Pure Void Perfected Being and bestowed upon the Celestial Sovereign thirty-six treasured alchemical texts, all preserved in exquisite jade cases.

Born during the Yangjia reign of the Shang dynasty on a Gengshen year, Laozi's birth was preceded by an eighty-one-year pregnancy and accompanied by seventy-two auspicious signs. His surname "Li" came from pointing at a plum tree (li), while his white hair earned him the name "Laozi" (Old Master). With at least thirty-six titles including Boyang Fu and Taishi Dan, his extraordinary features included eyes like rivers, a mouth like the sea, broad forehead, full cheeks, nine-foot stature, ten palm lines, square pupils, and pale complexion.

From the reigns of Kings Wen and Wu of Zhou, Laozi served as the imperial archivist. Witnessing the Zhou dynasty's decline, he departed westward through Hangu Pass toward the desert lands. Legends tell of purple qi filling the sky as he rode a green ox. At the request of Yin Xi, the pass guardian, he composed the Daode Jing (Classic of the Way and Virtue), later resurrecting the deceased Xu Jia—an event dated to the twenty-fifth year of King Zhao of Zhou.

At Luoyang's Shangqing Palace, traces of Laozi remain: an ancient tree coiled like a dragon with a hollow where he supposedly tethered his ox. When the Jin dynasty elevated Henan Prefecture to secondary capital status, commander Wan Yan Echou invited Daoist Wu Dashun from Yanmen to administer Shangqing Palace, establishing it as a major Daoist site. Commissioned by Wu to record these accounts, the author compiled these legends in detail, concerned that Laozi's origins might otherwise fade from memory.

This stele inscription records significant anecdotes in the Daoist transmission lineage. It mentions how Gengsang Chu (a Daoist figure from the Spring and Autumn period), when imparting Daoist teachings, used the metaphor of a "crouching crane" (伏鵠) to describe the state of a cultivator. It also recounts how Confucius (Zhongni), while inquiring about rituals from Laozi, praised him as being "like a dragon" (犹龙) - unfathomably profound. These are among the most celebrated allegories in Daoist history.

The subsequent references to "Green Goat Market" (青羊之肆) and "White Deer Palace" (白鹿之宫) denote sacred Daoist sites. Tradition holds that Green Goat Market marks the birthplace of Lord Lao (Laozi), while White Deer Palace served as an important cultivation ground. The inscription's author, Sun Chunfu, notes these events are documented in the Daoist Canon (Daozang, the comprehensive collection of Daoist scriptures), thus requiring no elaboration here.

Composed by Sun as a commemorative text for a Daoist temple stele, this passage succinctly outlines pivotal events and holy sites in Daoist transmission, embodying the tradition's reverence for the sacred traces of its patriarchs.