《雲山集》Vol. 7

The seventh volume of the Yunshan Ji records the Chongyang Patriarch's Stele of Dao-Revelation composed by Master Zhi Chang (Ji Zhizhen). This text recounts the deeds of Wang Chongyang (Daoist name Chongyangzi), founder of the Quanzhen (Complete Perfection) tradition, in revitalizing Daoism.

The opening passage states that the supreme Dao (the Way) originally emerged before the formation of heaven and earth, with Lord Lao (the highest Daoist deity) first establishing its principles. Sages of successive generations inherited and propagated this tradition, ensuring that the wondrous essence of the Dao remained luminous and unobscured, its profound gateway wide open and never closed. Thus, Daoism was transmitted through the ages. Yet, as time passed and the world changed, drifting further from the era of the sages, the true spiritual radiance no longer manifested. Heterodox teachings arose like floodwaters overflowing and branches sprawling, as people pursued superficial splendor while losing the essence of the Dao.

Then the sage (referring to Wang Chongyang) reappeared, investigating the origin of the primordial Qi (vital energy) of heaven and earth, renewing the Great Dao, and aligning with the timing of Heaven. Endowed with extraordinary gifts, he shouldered the responsibility of rescuing a declining moral order, establishing a new lineage. Rejecting ostentation to return to the genuine, he saved the lost, reformed corrupt practices, and reopened the gate of mystery.

Wang Chongyang was from Xianyang, Shaanxi, a man of imposing stature and transcendent bearing. His wisdom penetrated the source, his actions surpassed convention, and his mind was as vast as the void. Through cultivation, he attained a state equal to the transformations of creation, freeing himself from the bonds of desire and shattering illusions like snapping dead branches. After receiving secret transmissions at Ganhe (a legendary site of immortal encounters), his spiritual awareness expanded, becoming as clear as a suspended great bell or a polished mirror. While meditating on Mount Zhongnan, he experienced sudden enlightenment, and at Liujiang Village (a place of teaching), he manifested perfect wisdom. He used the "Tomb of the Living Dead" (a cultivation site) to symbolize rebirth after death and a spirit tablet to represent a return to the primordial state. Yet few could grasp his profound meaning.

Later, foreseeing kindred spirits in the east, he burned his thatched hermitage and journeyed eastward with staff in hand. He told people, "I shall catch the horse among Qiu, Liu, and Tan." At the time, none understood his words, thinking him mad. This occurred during the Dading era (1161–1189) of the Jin dynasty. The statement alludes to the later emergence of four key disciples among the Seven Quanzhen Masters: Qiu Chuji, Liu Chuxuan, Tan Chuduan, and Ma Yu.

In the summer of the fourth month of the seventh year of the Dading era (1167), Patriarch Wang Chongyang set out eastward from Ninghai in Shandong, passing through Dengzhou, Laizhou, and other regions. Like an immortal wielding a rod to fish rainbows and casting clouds as bait, he skillfully awakened people through various ingenious methods. Within just a few years, he guided seven disciples with the potential for cultivation, among whom the most outstanding were Qiu Chuji, Liu Chuxuan, Tan Chuduan, and Ma Yu—veritable dragons and elephants of the Daoist tradition.

The Patriarch bestowed Daoist names upon these four exceptional disciples: Ma Yu became "Danyangzi," Tan Chuduan "Changzhenzi," Liu Chuxuan "Changshengzi," and Qiu Chuji "Changchunzi." Additionally, there were Wang Chuyi, known as "Yuyangzi," Hao Datong as "Guangningzi," and Sun Bu’er (the "Serene and Detached Wanderer"), all of whom attained sudden enlightenment upon witnessing the Patriarch’s spiritual powers. The Patriarch instructed them to each choose their own path of cultivation and devote themselves to practice. He then took Qiu, Liu, Tan, and Ma to Daliang (modern-day Kaifeng), lodging at an inn run by a porcelain merchant named Wang in Yuetaifang.

Master and disciples spent their days together, refining the essence of Daoist teachings. One day, the Patriarch said to the four: "Your cultivation of nature and life (xingming) is in your own hands. If you have doubts, seek guidance from Danyangzi (Ma Yu). I must now depart to fulfill my master’s summons." The next day, he indeed ascended in feathered transformation (yuhua). This was the fourth day of the first month in the gengyin year of Dading (1170); he was fifty-eight years old. Accounts of his many miraculous deeds are recorded separately.

Later, his disciples interred the Patriarch’s sacred remains on Zhongnan Mountain. At the time, the Jin dynasty was promoting Daoism, and after Changchun Zhenren (Qiu Chuji) answered the imperial summons, the Quanzhen (Complete Perfection) tradition flourished greatly. When Qinghe Zhenren (Yin Zhiping) succeeded as patriarch, he ordered disciples to construct Chongyang Palace at the Patriarch’s burial site, while the place of his ascension was expanded into Chaoyuan Palace.

People often misunderstand "attaining the Dao" as requiring earth-shaking feats, "becoming an immortal" as necessitating supernatural displays, and "longevity" as the physical body never dying. Yet they fail to realize that such miraculous transformations are merely outward signs—the true Dao is the eternal, unchanging essence, neither born nor perishing. What the Patriarch transmitted to the world was precisely this fundamental Great Dao: it flows with the transformations of Qi (vital energy) yet remains unbound, responds to all phenomena yet abides in perfect freedom, can be as minute as a hair yet encompass the cosmos, seemingly existent yet empty, seemingly empty yet present. This is the ultimate truth beyond worldly understanding.

This passage recounts the developmental history and essential teachings of the Quanzhen (Complete Perfection) school of Daoism. The founding patriarchs of Quanzhen took "non-empty purity" as their fundamental principle—a state transcending life and death, merging completely with the Dao (the Way). Though we can only speculate about their cultivation practices, the true realm of spiritual attainment defies description even by the most eloquent speakers.

The text mentions the boundless expanse of the "Eternal Ocean of Longevity" (referring to the timeless realm of cultivation), from which the patriarchs transmitted profound teachings from the West. The four principal disciples—Ma Yu, Tan Chuduan, Liu Chuxuan, and Qiu Chuji—followed their master in practicing the path of Wuwei (non-action). Those who achieved success in cultivation could transcend physical constraints like cicadas shedding their shells, moving freely between existence and emptiness, manifesting spiritual powers at will.

Inscriptions from the Qiyun Temple on Mount Zhongnan record how Quanzhen teachings matured over time, passed down like an unbroken flame. At its core lies the pursuit of "profound mystery" (Chongxuan), with Wuwei and purity as its constant principles, advocating the rejection of superficiality and a return to simplicity. During the Huangtong era of the Jin dynasty (1141–1149), Patriarch Wang Chongyang founded the Quanzhen school, transmitting it to disciples like Ma Yu. By the Yuan dynasty's peak, after Qiu Chuji (the Changchun Zhenren) met with Genghis Khan, Quanzhen flourished dramatically.

The text highlights Master Ren Gong, a Quanzhen disciple who renounced worldly life to study under Qiyun Zhenren in the north. After years of cultivation, he descended the mountain to spread the teachings, propagating Daoist methods in Shaanxi, Shanxi, and near the Chongyang Wanshou Palace at Mount Zhongnan (the site of the ancient Liangjiazhuang Qing'an Grotto). This history illustrates Quanzhen's evolution from its founding to its golden age, showcasing the disciples' dedication to preserving and practicing the Dao.

This stele inscription records the history of Quanzhen (Complete Perfection) Taoism's establishment of Qiyun Temple in Luoyang during the Jin-Yuan period. The main content is divided into two parts:

The first half recounts how after Wang Chongyang (Master Chongyang) founded Quanzhen Taoism, the original temple fell into ruin over time, becoming wilderness inhabited by foxes and weasels. Later, with approval from the chief administrator of Jingzhao Prefecture (modern Xi'an area), a Taoist master led dozens of disciples including Li Zhiqin and Wen Zhiqing to reclaim over seventy acres of land. The newly built temple featured tranquil surroundings with bamboo groves, flowing streams, and orderly arranged halls and corridors. At that time, the imperial envoy Yila Gongzhu also supported the project. Master Qinghe (Yin Zhiping, disciple of Qiu Chuji) inscribed the plaque "Qiyun" (Cloud-Dwelling), making this a site for conducting rituals to bless the emperor and perform religious ceremonies. Upon completion, a commemorative stele was erected, emphasizing the importance of maintaining purity and following the teachings of founding master Wang Chongyang.

The second half documents the early Yuan Dynasty period when, after Changchun Zhenren (Qiu Chuji) was summoned by Genghis Khan, Taoism flourished greatly. Located thirty li south of Luoyang in Zhuge Village—nestled between Songshan's Shaoshi Mountain and Longmen Mountain, surrounded by the Yi and Luo Rivers—Qiyun Temple was constructed under the leadership of four disciples of Master Qiyun (Wang Zhijin): Cui Zhiyin, Guan Zhidao, Dong Daoheng, and Li Zhixi. In the autumn of 1221 (Xinsi year), when Wang Zhijin was preaching at Panshan, seekers of the Dao came in continuous streams. These four disciples were all outstanding figures assisting in the teaching mission at that time.

Note: The term "Quanzhen" in the text refers to the Quanzhen School founded by Wang Chongyang. "Zhen" (true) signifies the authentic transmission of the Dao's essence, while "Quan" (complete) represents the comprehensive cultivation of both spiritual nature and physical life—the core doctrine of this school. The "Qiyun" temple name metaphorically suggests the lofty realm of Taoist practice, where adepts dwell like clouds in transcendent purity. The text reflects the Quanzhen School's emphasis on temple construction as both physical space for cultivation and spiritual centers for transmitting the Dao during its golden age of expansion.

This passage records the shared journey of several fellow Daoists traveling together and establishing a Daoist temple. Having cultivated the Dao together for many years, they shared a profound mutual understanding. In the autumn of the Jiawu year (1234), they discussed traveling south to seek authentic spiritual practice, passing through Hebei and Shandong from the north. This was after the turmoil of the Renchen year (1232), when cities in Henan lay in ruins, and the eastern frontier stretched for miles as desolate military outposts, with few travelers on the roads.

By the summer of the Bingshen year (1236), they crossed the Mengjin ford and arrived in Luoyang, where they encountered their old friend Shi Gong in Chenchang and were warmly received. The group stayed for several months, discovering the area's beautiful mountains and waters—a serene environment like a secluded paradise, ideal for cultivating truth and nurturing one's nature. Nearby was the former homeland of Dong Daoheng, though the fields had gone wild, leaving only crumbling walls. Thus, they decided to build a Daoist temple there.

Later, Wang, Yang, Jiang, Li, and others joined them, working together to clear the land and construct the temple. They removed weeds and shrubs, planting sacred fruits like fire dates and interlocking pears. After nearly two decades of effort, the temple gradually took shape: the main hall enshrined the Three Pure Ones (Sanqing—Jade Pure, Upper Pure, and Supreme Pure), while the rear hall honored various immortals and sages. They also cultivated six hundred acres of fertile land and planted over a thousand fruit trees. The site could sustain their practice, host fellow Daoists from all directions, and serve as a venue for rituals to pray for the nation's blessings.

Upon completion, the temple was named "Qiyun" (Cloud-Dwelling), in honor of their master's Daoist name. Eventually, three of the Daoists returned to Bianliang with their teacher, leaving Li Zhixi to oversee the temple. The passage vividly documents the arduous efforts of Quanzhen (Complete Perfection) Daoists during the Song-Yuan transition, carving out a sacred space from the wilderness.

This stele inscription records the founding of Qiyun Temple on Mount Pan during the Jin-Yuan period, showcasing the flourishing spread of Quanzhen (Complete Perfection) Daoism in northern China.

Originally named Sizheng Mountain, Mount Pan (located northwest of present-day Jizhou District, Tianjin) was renamed after the ancient hermit Tian Pan who cultivated the Dao there. The secluded area beneath Purple Peak at Zhongpan had been a treasured site for Daoist practice until Buddhist monks occupied it. After the late Jin dynasty wars, the mountain became desolate, overrun by wild beasts.

When the Yuan court began venerating Daoism, Qiu Chuji (Changchun Zhenren) established Changchun Temple in Yanjing (modern Beijing) after returning from his westward journey at imperial request, marking Quanzhen's ascendancy. In 1220 (Gengchen year), Qiu's disciple Wang Zhijin (Qiyun Zhenren), accompanied by his own student Zhang Zhige and others, came to Mount Pan. Clearing wilderness and rediscovering ancient traces, they ultimately built Qiyun Temple there.

The inscription poetically extols the supreme Dao—formless yet manifested through practitioners' cultivation, just as mountains gain renown not by height but through immortal residents. Qiyun Zhenren, inheriting authentic Daoist transmission, embodied the ancient sage wisdom of "knowing whiteness yet guarding blackness" (understanding illumination while abiding in obscurity), benefiting beings through compassionate action. With four disciples, he perpetuated the Daoist lineage—gathering herbs at Turtle Mountain and Luo River, establishing temples, cultivating six qing (about 90 acres) of magical fungus fields, and planting thousands of fire dates (legendary immortal fruits), transforming the site into a revered sanctuary.

With perpetual incense offerings and collective virtue accumulation, the community naturally received celestial blessings. The inscription concludes by emphasizing the Dao's invisible omnipresence—just as Mount Pan revived through Qiyun Zhenren's arrival, demonstrating heaven's resonance with human affairs.

In the spring of the Xinsi year, Deputy Magistrate Xu proposed inviting the Perfected One of Secluded Clouds (Qi Yun Zhenren) to preside over this mountain. The Perfected One responded to the summons, and shortly after his arrival, numerous seekers of truth came to visit. They arrived with questions and departed with genuine understanding—so many came daily for guidance that they were beyond counting. His disciples were all virtuous elders whose conduct embodied the simple and sincere Dao (the Way). As the number of disciples grew, they began constructing a Daoist temple.

In the spring of the Bingxu year, they formally invited the Perfected One of Eternal Spring (Changchun Zhenren) to preside over the Yellow Register Retreat (Huanglu Jiao), a grand Daoist ritual for the salvation of souls. Changchun Zhenren inscribed the plaque "Temple of Secluded Clouds" (Qi Yun Guan) for this place. Later, the fame of Qi Yun Zhenren spread far and wide, and officials and commoners of the capital invited him to preside over the Temple of Heavenly Longevity (Tian Chang Guan) in Yanjing. After Changchun Zhenren's ascension (Yu Hua, the Daoist term for passing) in the autumn of the Dinghai year, Master Qi Yun led his disciples southward. Wherever they went, the people were deeply moved, and local officials welcomed them outside the city walls. They established and restored countless temples and monasteries, all managed by their disciples. Particularly at the site in Nanjing where Patriarch Chongyang had ascended, they devoted themselves to building the most magnificent Chaoyuan Palace.

Master Qi Yun's virtuous deeds (De) began at Mount Zhongpan and reached their culmination in Liangyuan. His propagation of the Dao's true essence and his support of the Mysterious Gate's teachings aligned with the flourishing spirit of the times. This record merely describes his tangible achievements, for his true spiritual attainment transcends words. Later generations should take inspiration from this.

Master Tian was a man of outstanding character, radiant like fine jade. His wisdom was as clear as a spring, and his spiritual transformations were unfathomable, leaving no trace. The mountain had its name, but Master Tian embodied its essence. This mountain had long been associated with Buddhism, but now it has returned to Daoism. Gibbons and cranes gather here; clouds and mist linger together. Master Qi Yun resumed leadership of this place, spreading the teachings of the Mysterious Gate, his influence reaching far and wide. Masters Wang and Tian set aside sectarian differences—a rare convergence across a thousand years—passing on the Dao like a torch. The wind through pines, the moon among bamboos, the sound of water, the hues of mountains—all reveal the truth of the Great Dao (Da Dao). Only by dwelling here can one grasp its true delight. The boats on the mountain stream move silently—spiritual practice must never slacken. Strive to emulate the profound mysteries (Chong Xuan) and advance ever upward.

The stele of the restored Temple of Wisdom and Vitality (Hui Chong Guan) in Gaotang records: In the vast wilderness of formless emptiness, there were two transcendent cultivators of the Dao. One was named Yan Zhen, styled Jia Zhixi; the other, Yong Zhen, styled Li Zhiduan. Yan Zhen hailed from Junzhou, Yong Zhen from Lanzhou—two places thousands of miles apart. These two cultivators journeyed together as wandering adepts...

This passage recounts the story of two Daoist practitioners named Yan and Yong. Devoting their entire lives to cultivating Daoist arts, they inherited the tradition of Qingjing Wuwei (non-action through purity and stillness) from Master Changchun (Qiu Chuji), maintaining unwavering faith throughout their years. They completely eradicated arrogant attachments from their hearts until their physical forms became gaunt, ultimately transcending worldly concerns. Their spiritual attainment resembled the legendary butcher Ding's effortless mastery—seeing through the essence of all things.

During those turbulent times when warfare ravaged the north and common people suffered greatly, many lost hope—how much more so for long-term cultivators? Yet these two adepts carried hearts of jade-like Daoist purity while outwardly appearing no different from ordinary people. In the Renchen year (1232), they met by the banks of the Luo River and became immediate kindred spirits, forming an unbreakable friendship. For over twenty years they cooked meals together, worked side by side—their bond stronger than metal or stone, as fragrant as orchids.

Discovering the ruins of an abandoned Daoist temple by the city walls, they personally rebuilt it. Leveling the land, gathering materials, erecting halls, and cultivating vegetable gardens, they created a sanctuary backed by hills and facing a stream. Planting pines, cypresses, and flowering trees, they transformed the space into an earthly paradise. Though situated near bustling markets, they remained undisturbed by noise; though surrounded by worldly splendor, their gaze remained unmoved. Their minds held no cunning calculations, maintaining perfect clarity and stillness. While their outward behavior resembled ordinary folk, their inner cultivation reached extraordinary heights—truly embodying the "Way of Primordial Chaos," returning to unadorned simplicity.

The concluding inscription summarizes: Daoist practice fundamentally cultivates the heart through single-minded devotion and pristine clarity. Of these two practitioners—Yan, whose upright nature brought innate understanding, and Yong, who transmitted the great Dao with widespread renown—their friendship stood firm as metal and stone, fragrant as orchids. Rooted in practical living yet gazing toward heavenly principles, they appeared foolish yet were profoundly wise, seemingly intoxicated yet perfectly awake. While engaging with all phenomena, they maintained perfect stillness—like mountain paths that never lose their way, cave doors needing no locks, trees growing lushly of their own accord.

(Note: "Changchun" refers to Quanzhen patriarch Qiu Chuji, whose Daoist name was Changchunzi; "Way of Primordial Chaos" denotes the practice of returning to original simplicity)

This passage recounts the spiritual journey and accomplishments of Qiu Chuji (Daoist name Changchunzi), the founding patriarch of the Quanzhen (Complete Perfection) school in Daoism.

Born in Qixia, Dengzhou, Shandong, Qiu displayed extraordinary intelligence from childhood and embraced monastic life after attaining enlightenment at a young age. In the spring of 1167 (the 7th year of the Dading era), when Wang Zhe (known as Chongyang Zhenren) came from Shaanxi to preach in Shandong, Qiu went to meet him. They connected immediately, and Qiu became his disciple on the spot. Together with Ma Yu (Danyangzi), Tan Chuduan (Changzhenzi), Liu Chuxuan (Changshengzi), Wang Chuyi (Yuyangzi), and Hao Datong (Guangningzi), he studied Quanzhen Daoist practices under Chongyang Zhenren, each receiving authentic transmission.

Later, Chongyang Zhenren traveled to spread the teachings accompanied only by Ma Yu, Tan Chuduan, Liu Chuxuan, and Qiu Chuji, gaining widespread renown. After Chongyang Zhenren's ascension in Bianliang (modern Kaifeng), he passed the lineage to Ma Yu on his deathbed. The four disciples returned their master's coffin to Zhongnan Mountain for burial before dispersing to pursue their individual cultivation.

Qiu Chuji spent six years in seclusion at Panxi in Shaanxi, living an austere spiritual life wearing straw raincoats and using simple utensils, reaching a state where self and objects were both forgotten. His Daoist practice deepened profoundly—every word and action embodied the Dao's essence. When expounding scriptures, his eloquent wisdom attracted seekers who traveled great distances to learn from him. In spring 1188 (28th year of Daming), Emperor Shizong of Jin specially dispatched envoys to summon him to the capital to preside over the Wanshengjie Zhaijiao (purification ritual), repeatedly consulting him on longevity techniques. Qiu Chuji explained to the emperor the essential principles of nurturing vitality (Qi) through purified mind and reduced desires.

This account chronicles the life of Daoist master Qiu Chuji (styled Changchunzi), the Perfected Lord of Eternal Spring. During the Mingchang era (1190-1196) of the Jin dynasty, Qiu cultivated his practice at Taixu Temple in Binzhou, Shandong, where numerous practitioners revered him as their teacher. Instructing disciples, he emphasized accumulating virtue (De) through good deeds while avoiding transgressions, adapting his teachings to individual capacities like water conforming to different vessels. Many Daoist practitioners of that era lived reclusive lives wearing straw garments and eating coarse food—a lifestyle ordinary people found difficult to comprehend, which limited Daoism's widespread acceptance.

When the Mongols rose to power and unified northern China, exchanges between north and south resumed. In winter 1219, Genghis Khan dispatched envoy Liu Zhonglu with dozens of light cavalry to deliver an imperial summons inviting Qiu from his coastal retreat. Recognizing this as heavenly will, Qiu embarked westward with eighteen senior disciples, traversing ten thousand li of perilous terrain to reach the Mongol encampment. Impressed by his sincerity, Genghis Khan inquired about elixirs of immortality. Qiu responded: "There exists only the Dao of nurturing life, not medicines for eternal longevity." Frequently summoned for counsel, he advised reducing slaughter, restraining desires, and promoting benevolence—discourses meticulously recorded by court historians.

In spring 1223, Genghis Khan authorized construction of Changchun Palace in Yanjing (modern Beijing), appointing Qiu to oversee all Daoist affairs under heaven. Bestowing golden tally privileges, his disciples became exempt from taxes and corvée labor. Thereafter Daoism flourished spectacularly—temples multiplied like stars across the firmament, with streams of devotees achieving unprecedented prosperity. In his later years dwelling serenely in Yanjing, Qiu manifested profound mastery of Daoist arts: his prayers for rain or sunshine proved efficacious, demonstrating celestial-human resonance. During violent thunderstorms in June 1227, when the Taiye Lake banks collapsed and Beikou Mountain cliffs crumbled, he foresaw his impending transcendence (yu hua—the Daoist term for death). On the ninth day of the seventh month, he indeed attained transformation at eighty-one years of age, interred at Baiyun Temple's Chushun Hall. The following year, disciple Yin Zhiping (styled Qinghe Zhenren) succeeded as patriarch, receiving imperial honors.

This passage recounts the life and teachings of Qiu Chuji, the Patriarch of the Quanzhen (Complete Perfection) lineage in Daoism, revered as the Eternal Spring Master (Changchun Zhenren). Known by his Daoist name Changchunzi and honored as the "Perfected One Who Expounds the Dao and Penetrates Mysteries," he manifested in the world to aid humanity, embodying the constant virtue (De) that upholds the profound truth of Lord Lao (the supreme deity of Daoism) and transmitting the teachings of Wang Chongyang, founder of the Quanzhen tradition. His will was steadfast as metal and stone, his mind pure as frost and ice, dissolving the worldly attachments accumulated over lifetimes and breaking through the habitual obstacles of countless kalpas. His spiritual realm flowed freely like a breeze through sleeves, his heart-mind as clear as the moon in the sky, thoroughly comprehending the ultimate source of the Dao. His teachings spread naturally, nourishing all beings like spring water.

Through cultivation, the Eternal Spring Master attained the Golden Elixir (Jindan)—the highest achievement in Neidan (internal alchemy)—and partook of the mythical Daoist fruits, the Fire Dates and Intertwined Pears. Possessing effortless spiritual powers, he responded to circumstances with perfect adaptability. Having fully mastered the principles of heaven and earth and penetrated the great Dao across time, he moved ceaselessly yet stood transcendent, becoming the revered master of all Daoist practitioners. Wherever he went, all things naturally gravitated toward him, and an aura of harmony pervaded the land. He established temples, founded communities, reverently honored the divine, and propagated the profound teachings, guiding people toward the path of cultivation. Serving as a ferryboat across the sea of suffering, he enabled his followers to reach the shore of the Dao.

The text particularly highlights the Eternal Spring Master’s historic westward journey to meet Genghis Khan. At the time, Mongol forces swept southward, leaving battlefields littered with corpses amid relentless war. Responding to the summons, the master ventured to the military camp and, through subtle yet profound counsel, moved the Great Khan to change his course. Orders were issued to spare those who surrendered, preserving cities from destruction. He urged generals to show compassion for life, inspiring heroes to aid the world: rescuing the desperate through multiple means, ransoming captives with funds, granting clemency to servants who sought the Dao, and restoring freedom to the virtuous. His teachings saved countless lives from the ravages of war, delivering them from the sword’s edge and transforming malice into goodness. Though he brought immeasurable benefit to the world, he claimed no credit for it—his virtue (De) filled heaven and earth, his mind surpassing even emperors. Ordinary people could only grasp his deeds superficially, unable to fathom the depths of his unfathomable Daoist attainment—a realm beyond the comprehension of even the wisest and inexpressible by the most eloquent.

The Yunshan Ji passage consists of two main sections: the first is a eulogistic inscription honoring Immortal Lord Changchun (a Daoist deity), while the latter chronicles the historical development of Qinghua Temple in Xianning.

The first section portrays Immortal Lord Changchun as possessing the purity of ice and snow, embodying the vital essence (Qi) of mountains and seas, and standing as a paragon among mortals. His mind is immaculate, capable of perceiving the subtlest truths, transcending illusory realms to dwell in the highest celestial spheres (one of Daoism’s supreme heavens). Descending to the human world as a teacher to emperors, he radiated brilliance in the Divine Capital (likely referring to either the celestial court or a major Daoist sacred site). This immortal lord moved freely between solitude and engagement, manifesting both his true nature and worldly traces while mastering the profound mysteries of infinite transformation—yet the essence of the Daoist tradition remained unchanging in his hands. Through the long accumulation of profound virtue (De), a once-in-a-millennium opportunity liberated him from the cycle of suffering. This mystical grace extends boundlessly, sheltering the entire Daoist community like the vast heavens themselves.

The latter section details the founding of Qinghua Temple. Located forty li west of Jingzhao (modern Xi’an) on Huayan Mountain, the site boasts clear waters, majestic peaks, and dense bamboo groves. The temple connects to Duqu on its left and Baiyun Mountain on the right, with the flat Jade Table Plateau to the south and Phoenix Perch Ridge behind it. Nestled amid lush woods near Xiahou Village, Qinghua Temple was initially established through the joint efforts of Field Marshal Tian and Master Rugong.

The text particularly notes that after the upheavals of the Zhenyou era (a Jin dynasty period), when displaced refugees wandered the land, Marshal Tian was dispatched to pacify the people. Originally named Tian Xiong and hailing from Quanzhou, he gained renown for his valor and was later promoted as Marshal and Military Governor of Xizhou. By the ninth month of the Guisi year (1233), his military achievements earned him the title of Five-Circuit Commander of Shaanxi. Beyond governance, he revered virtue (De), supporting the temple’s construction. Marshal Tian shared a fraternal bond with Master Rugong, deeply trusting his teachings—so much so that he reformed his conduct, abandoning past faults and even releasing captives. This account not only reflects Daoist ideals of cultivation but also documents the historical context behind the temple’s establishment.

This revered Daoist master (honorifically called "Rugong" in the tradition), born with the surname Ru, hailed from Quanzhou. From childhood he devoted himself to Daoist cultivation, becoming a disciple under Master Louyun Zhenren (True Person). After years of personal instruction, he thoroughly mastered his teacher's authentic transmission. Later, leaning on his staff, he wandered freely across the land, journeying as far west as the Jixi region. During the Bingxu year (in the traditional calendrical cycle), local elders invited him to preside over Qizhen Temple; by the Guisi year, Magistrate Tian requested him to take residence at Yingxiang Temple in Jingzhao.

When he arrived at the former estate of Xiahou, though the secluded landscape remained breathtakingly beautiful—once a sanctuary where cultured elites cultivated the Dao—he found it overgrown with weeds, reduced to a haunt for foxes and wolves. Moved by compassion, Rugong chose this secluded spot to clear debris and restore broken walls, demarcating over 280 mu of land with boundary steles. Here he established a Daoist temple, thoughtfully designing halls for sacred rites, meditation chambers, and quiet cells according to the terrain, creating a sanctuary for fellow cultivators.

This became a pure ceremonial ground for solemn Zhaijiao (purification rituals), sincere spiritual covenants, and imperial blessings—a way to repay the emperor's boundless grace. At the temple's completion, Rugong specially invited a senior master to inscribe the plaque "Qinghua" (Luminous Purity). In the summer of the Renzzi year, when Zhenchang Zhenren (True Person) came while touring sacred mountains by imperial decree, he marveled at the site's extraordinary energy, lingering for two full days before departing.

Behold this place: heaven unfolds like a painting, earth nurtures numinous beauty, mountains stand serene while waters flow, encircled by verdant vitality. Here, worldly clamor fades away as the pure qi seeps into one's bones, refreshing spirit and energy—an ideal sanctuary for self-cultivation. Whether in daily life or facing adversity, one maintains inner equilibrium here; gazing upward or contemplating below, divine protection comes naturally. Such profound joy in self-attainment transcends mere words.

Later, the temple stewards traveled great distances to request my record of these events. Though my talents are modest, I could hardly refuse. Thus I faithfully recount and compose this inscription in praise:

This jade-like land of Phoenix Plains cradles Qinghua Temple amidst clouds and mists, its pure qi penetrating to the marrow, cleansing heart and spirit. Here, cultivators companion with clouds, their virtue luminous as jade. Their specially crafted quiet cells become pivots linking heaven and earth. These spirit-gates need no locks, these cavern-sanctuaries no barriers—a waystation for Dao-attainers, a thoroughfare for true immortals.

(The subsequent mention of the "Stele of the Grand Yanling Yellow Register Ceremony" refers to another inscription not elaborated here.)

All things in this world, whether large or small, creatures that fly or swim, animals or plants, experience the cyclical rise and fall of their vital energy (Qi). Just as the changing seasons have no absolute beginning or end, the flourishing and decline of all beings follow an eternal cycle without fixed distinctions of past and present. This is the perpetual rhythm of Heaven and Earth, the boundless mystery of creation itself.

At critical junctures when the old gives way to the new, when eras transform, none can remain passive, awaiting fate's decree without struggle. When opportunity arises, people eagerly grasp for it, seizing by force; when the moment passes, they cling stubbornly to what is lost, fighting violently to reclaim it. Thus, corpses litter the land, cities pile high with the dead—some slain by blade and arrow, others crushed by falling timbers and stones, still others drowned in flood or consumed by fire. Such tragedies recur through the ages, unceasing year after year, fields heaped with flesh, valleys flowing with blood—all consequences of defying Heaven's timing and rebelling against nature's way. From the dynastic transitions of Shang Tang and Zhou Wu onward, this has ever been so.

Since the rise of the Great Dynasty (Mongols) and the fall of the Jin (Jurchen rule), warfare has raged nearly forty years without respite. Where iron hooves have trod, fortified cities crumble to dust; where blades have turned, living beings become ashes of calamity. Valleys transform into hills, southern lands become northern territories, entire streets slaughtered, nine of ten households extinguished. Those who survive by chance linger in desolation, their lineages severed in perpetual grief. For those who narrowly escaped beyond the Yellow River's reaches, at the fringes of battlefields, their plight is more perilous still—their terrified spirits finding no peace, their deliverance long delayed. Only through the virtuous power (De) of the Mystic Gate (Daoism) can they hope for salvation.

Now, through the great compassion of the ritual patron (Zhaijiao officiant) and certain officials who have pledged profound vows, the supreme Yellow Register Ceremony (Huanglu Zhai, a grand Daoist rite for universal salvation) has been established at a certain temple, honoring the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure, the highest Daoist deities) and the sacred host of the Jade Void. Through the juxtaposition of ascension to immortality and salvation of souls, the differing destinies of good and evil are revealed. By positioning the Southern Palace of Immortal Registers (Nanchang Gong) adjacent to the Northern Fengdu (hell realm), the stark contrast between celestial and mortal realms is made manifest. They purify the altar space (ritual platform), solemnly prepare the four directions, and reverently welcome the descent of exalted perfected beings, praying for divine blessings.

With particular reverence, the ceremony invites Master Qiyun (a renowned Daoist adept) of the Chaoyuan Palace in Nanjing to preside over the rites, aiming to deliver the wandering souls of a certain region—those without descendants to honor them, and the lingering spirits of ancestors from various households. For those deceased with surviving kin yet lacking means for proper sacrifice, their consciousness may be elevated through ritual documents. It is fervently hoped that filial descendants, remembering their forebears, will each offer sincere devotion, gazing upward toward the true sages. Through the radiance of incense, flowers, lamps, and candles, the path of deliverance is illuminated for these souls; guided by the light of wisdom (Huizhao), the sunken spirits may find liberation.

The text depicts a grand Daoist ritual ceremony. The radiant light of celestial stars illuminates the altar, transforming the entire ceremonial space into the supreme realm of Miluo Heaven (the highest Daoist celestial sphere). All participants are bathed in this divine grace, where even withered and decayed things are revitalized.

The compassionate vessel (symbolizing the Daoist power to deliver all beings) sails high, relieving both worldly afflictions in the realm of Yang and the sufferings of the underworld. This ritual not only brings blessings to the present world but also elevates ancestral spirits to the celestial realms. May the imperial foundation endure eternally, the sage virtue renew ceaselessly, border conflicts cease, and the people live in peace and prosperity.

All beings across the Ten Directions (the entire cosmos), the Three Realms (Desire, Form, and Formlessness), the Six Paths (heavenly, human, asura, animal, hungry ghost, and hell realms), and the Four Births (womb-born, egg-born, moisture-born, and transformation-born)—whether sentient or insentient, including plants and trees—are sheltered under the boundless grace of the Dao. Now, this profound and solemn altar is fully prepared, and the sacred ceremony proceeds with dignity. To commemorate this occasion, a brief inscription is carved upon this stone stele.