《二仙菴碑記》

Interpretation of the Stele Inscription at Two Immortals Hermitage

To the west of Chengdu, on the left side of the Immortal-Meeting Bridge, lies a place traditionally believed to be where Laozi (Lord Lao) once met Yin Xi, the Guardian of Hangu Pass. Legend holds that Laozi later manifested a golden form sixteen feet tall and journeyed with Yin Xi across the shifting sands. The area is lush with dense forests, encircled by tall bamboo, and laced with murmuring streams—a landscape perfectly suited for reclusive sages.

Though I have wandered the mundane world, my footsteps nearly covering the breadth of the empire, I have never truly freed myself from worldly entanglements. Yet whenever official duties allowed me to visit this place, the glamour and riches of secular life suddenly seemed as fleeting as dreams and bubbles. How could they compare to the unburdened freedom of those who wear the yellow caps and rough robes of Daoist practitioners?

On the twentieth day of the fourth month in the year Yihai, as I passed through this area, I noticed a small hut. Approaching and knocking, I found an elderly man seated in meditation, his countenance serene, unmistakably a man of the Dao. Delighted, I gazed at him for a long while without asking his origins and simply invited him to ride back with me to my official residence, the Jade-Green Pavilion. There, the old man remained in silent meditation day and night, refining his spirit and nurturing his nature.

When I respectfully inquired about his background, he only replied, "From Mount Qingcheng." Asked what provisions he required, he said, "I follow what fate provides." Pressed for his name and origins, he merely stated, "A commoner from Chu, surnamed Chen." I could not help but sigh: The high officials and nobles of this world, while in power, often order gardens built as retreats for their later years, yet they seldom visit them. Others stay briefly before departing, never lingering as deeply as passing travelers. Then there are those who claim to transcend the mundane—preaching lofty ideals of Dao and De (Virtue), calling themselves "Perfected Ones," erecting secluded hermitages while barely setting down their fishing rods before ascending lecture platforms. Donning Daoist caps and waving horsetail whisks, they declare themselves heirs to Lüzu (Lü Dongbin). Even in old age, they tirelessly establish new sects—how lamentable!

A human life of a hundred years passes in the blink of an eye. The body must return to dust, yet the heart rarely finds peace—such is the pity of existence. But this Daoist Chen, silently abiding in his humble chamber without seeking recognition, is a true cultivator.

(Note: "Yellow caps and rough robes" refers to traditional Daoist attire; "Lüzu" is Lü Dongbin, one of the Eight Immortals; "Qingcheng" is Mount Qingcheng, a sacred Daoist mountain.)

This stele inscription documents the founding process and purpose of Erxian Abbey in Sichuan during the Kangxi reign of the Qing Dynasty. The text begins by depicting the ascetic life of Daoist practitioners—content with simple fare, detached from worldly turmoil, pursuing the innate radiance of their nature, moving freely like wild cranes and drifting clouds. The author, encountering an elderly Daoist master (reverently addressed as "Daoweng"), reflects how cultivating stillness through spiritual practice inherently involves seeing through worldly illusions. Yet in reality, practitioners still face the hardships of wind and rain, inadequate food and clothing.

Thus the author initiated plans to establish this Daoist temple: selecting the foundation, procuring timber, and commissioning craftsmen to construct one pavilion, three meditation chambers, with additional quiet rooms positioned in each cardinal direction. Six dormitories were built to accommodate visiting fellow practitioners, three guest halls for visitors' repose, and three retirement quarters specifically for aged adepts. Including the mountain gate, kitchen and other facilities, the complex totaled twenty-four structures, all surrounded by bamboo groves. Nearby land worth eighty taels of silver was purchased, yielding seventeen dan of grain annually to sustain the temple's daily needs. The abbey welcomed all visiting practitioners equally—none turned away at arrival, none pursued upon departure—embodying the Daoist ideal of "Great Harmony."

When Provincial Administration Commissioner Gao donated thirty taels of silver, and as construction neared completion, Prefect Li and county officials proposed adding an outer mountain gate, which was promptly erected. Now the elderly master could dwell here undisturbed by storms or hunger. Even when the master eventually achieves alchemical perfection (Neidan fulfillment) and ascends astride a crane (symbolizing Daoist transcendence), successors may continue safeguarding this sanctuary. The author hopes future generations will maintain this harmonious, virtuous atmosphere—treating the elderly, weak and ailing with equal dignity, free from contempt or aversion—thus perpetuating the abbey's noble traditions for millennia.

In closing, the author muses: Were Laozi's spirit present, Yin Xi (the legendary gatekeeper who became Laozi's disciple at Hangu Pass) might seem to stand before us—perhaps they would recognize this sanctuary as they once acknowledged the western deserts. Dated the first day of the tenth month in Kangxi 34 (1695), composed by Sichuan Judicial Commissioner Zhao Liangbi.

(Note: "Alchemical perfection" refers to completion of internal alchemy (Neidan) practice; "ascending astride a crane" symbolizes Daoist transcendence; "Yin Xi" was the legendary border official who met Laozi at Hangu Pass and became his disciple)

Interpretation of the "Record of the Two Immortals Hermitage Stele":

In the summer of the Yihai year, while surveying the feng shui of southern Chengdu, I chanced upon Daoist Qingjue to the left of Qingyang Palace. This master carried himself with solemn serenity, his movements embodying humble detachment—a true cultivator of unadulterated virtue. With reverence, I bowed and invited him to my official residence, where we engaged in profound dialogue for several days. When he later took leave to return to the mountains, he mentioned: "For refining the Dao and nurturing one's nature, a simple thatched hut and plain fare suffice. Yet my current dwelling cannot shelter me from wind and rain, nor provide basic sustenance. Though an ascetic's resolve remains steadfast, how can observers remain unmoved?"

Thus I resolved to construct three halls upon that land, building a pavilion inscribed "Two Immortals Hermitage," flanked by couplets reading "The heart-mind returns to original truth." At each corner of the compound, quiet chambers were erected for Qingjue's disciples to practice stillness. Three single rooms and three kitchens were added to accommodate visiting fellow cultivators. Eighty taels of silver purchased two plots of farmland and houses to ensure the temple's perpetual maintenance and cultivation provisions. This seemingly accidental encounter was in fact predestined—what people might call a momentary act of sincerity actually stemmed from karmic connections spanning lifetimes.

May this hermitage be protected through generations: providing Qingjue with offerings during his earthly life, and maintaining ceremonial incense after his transcendence. A mutual guardianship never to be broken. Should unworthy persons attempt to steal or sell these assets, they shall be reported to authorities and punished as thieves.

26th day, 4th month, 34th year of Kangxi (1695)

Official endorsement by Zhao Liangbi, Provincial Judicial Commissioner of Sichuan (entrusted to the Daoist's care)

Supplement to the Meritorious Stele of Qingyang Palace's Two Immortals Hermitage:

All worldly affairs follow universal principles—pioneers establish foundations, successors carry forward the work. Without predecessors' groundwork, even the noblest endeavors cannot manifest; without inheritors, even the grandest institutions cannot endure. Consider Judicial Commissioner Zhao's establishment of Qingyang Palace's Two Immortals Hermitage: long ago, Lord Lao (the deified Laozi) descended in Chengdu's Qingyang Palace, revealing his sacred form to deliver beings, having pledged with Guardian Yin Xi (Laozi's disciple) to transmit the Dao—a connection spanning antiquity. By the Ming dynasty's tumultuous end, carved beams had crumbled into ruins, once-majestic bell towers become wilderness thickets. Only after Governor Zhang's reconstruction in Kangxi's Jiyou year (1669) did renewal come. Yet for cultivating true nature, conditions remained inadequate. Now in this Yihai autumn (1695), fortunately... (remaining stele text is lost)

This stele inscription records the deeds of Zhao Xian, a Qing Dynasty official, who established the Two Immortals Hermitage (Erxian An) beside the Green Goat Temple (Qingyang Gong) in Chengdu. The main content is as follows:

Magistrate Zhao built a quiet cultivation site adjacent to Green Goat Temple, naming it "Green Goat Two Immortals Hermitage" as a supplementary retreat for spiritual practice. This hermitage was exquisitely designed and stocked with ample provisions for long-term use. The author (Chen Qingjue) marveled at his extraordinary fortune—first to encounter such an exceptional Daoist sanctuary as Green Goat Temple, and second to receive patronage from a benevolent patron like Zhao.

A native of Liaodong, Zhao was an incorruptible official who governed Sichuan without harsh punishments yet maintained perfect order among the populace. Though serving in government, he transcended worldly affairs, devoting his spare time to studying the Daoist teachings of "dual cultivation of nature and life" (xingming shuangxiu). His pilgrimages to ancient sites and deep immersion in Daoist practice led him to profound realizations. Not only did he support this ancestral Daoist temple, but he also cultivated widespread goodwill, aiding the impoverished—embodying the ideal that "all virtuous deeds converge as one."

Though humbly describing himself as aged and dull-witted, the author vowed to emulate Zhao's compassionate spirit, hoping future generations would inherit this legacy of kindness to perpetually safeguard the hermitage. Even after Zhao's eventual departure from office, his virtuous deeds would endure like the Golden Elixir (jindan, the Daoist immortality elixir), shining through the ages.

The inscription concludes by noting its composition in the eleventh lunar month (called "Yellow Bell Month") of 1695 (34th year of Kangxi reign) by Daoist priest Chen Qingjue. An appended Chengdu prefectural document records Zhao's donation of eighty taels of silver to purchase farmland, ensuring the temple's sustainable livelihood.

(Notes: "Hanging the register" [guadan] refers to itinerant Daoists lodging at temples; "Golden Elixir" [jindan] symbolizes the Daoist alchemical pursuit of immortality; "Yellow Bell Month" denotes the eleventh lunar month; "first decade" [shanghuan] means the first ten days of a month.)

This stele inscription documents the historical background and protective measures concerning the Erxian Nunnery in Chengdu during the Qing Dynasty. The main contents are as follows:

The local authorities clearly regulated the management of the nunnery's farmland: approximately seventeen dan (an ancient unit of capacity) of arable land was designated for sustaining daily temple operations, with all related records meticulously carved on the stele. Before his reassignment to Zhejiang, the presiding official (bensi) grew concerned that local lijia administrators might harass the Daoist community in his absence—disrupting morning and evening cultivation practices, as well as winter accommodations for itinerant Daoists.

To prevent such disturbances, the authorities issued a special prohibition: the county magistrate was ordered to publicly post notices declaring that lands legally acquired by Erxian Nunnery through proper contracts would only be subject to standard taxes, exempt from all miscellaneous fees. Should local troublemakers attempt extortion, the abbot could report directly to the magistrate for severe punishment. This decree was formally issued on the 28th day of the first lunar month in the 35th year of the Kangxi reign (1696).

The latter section records the nunnery's founding legend: In 1695 (Kangxi Yihai year), Provincial Judge Zhao Liangbi discovered a poetry stele dedicated to the Perfected Zhang Sanfeng in the western suburbs. While exploring a bamboo grove, he encountered Daoist Chen Qingjue from Qingcheng Mountain—a practitioner from the Chu region. In Chen's thatched hermitage hung portraits of the immortals Lü Dongbin and Han Xiangzi. Deeply inspired by their conversation, Magistrate Zhao initiated the establishment of Erxian Nunnery.

(Note: "Jiafu" refers to the cross-legged meditation posture common in Buddhist and Daoist practice; "guadan" denotes temporary lodging for itinerant Daoists; "lijia" was the Ming-Qing dynasty household registration system.)

This stele inscription records the construction history of Erxian Abbey and the contributions of several key figures:

The initial construction was initiated by a devout Daoist named Zhao Liangbi (known as "Coastal Daoist") who encountered a spiritual opportunity. He first built the main hall enshrining Patriarch Lü (Lü Dongbin), then later erected a pavilion dedicated to both Patriarch Lü and Immortal Han Xiangzi, naming it the "Twin Immortals Pavilion." Eventually, dozens of structures were completed including the Doumu Pavilion, meditation quarters, guest rooms, and tea kitchens, with additional farmland purchased to sustain temple offerings. In 1702 (41st year of Kangxi reign), the imperial court bestowed a plaque inscribed "Cinnabar Terrace and Emerald Cavern" along with a poem on Golden Elixir (Jindan) cultivation.

Zhao, who styled himself "Coastal Daoist," frequently engaged in profound Daoist discussions here with Elder Daoist Chen Jueweng, sometimes continuing all day without pause. When later transferred to Zhejiang, Zhao specially commissioned portraits of both Chen and himself, demonstrating their deep friendship. He also established protective decrees to safeguard the abbey's property from encroachment.

By 1721 (60th year of Kangxi reign), officials Kong Yujun, Gao Qipei, and Liu Shiqi carried forward Zhao's vision by reconstructing the main hall. Over eighty years since the abbey's founding, through multiple generations of transmission beginning with Chen Jueweng, the abbey is now presided over by Daoist Master Wu Bengu. Master Wu, thoroughly versed since youth in classics like the Dao De Jing (Classic of the Way and Virtue), Yinfu Jing (Scripture of the Hidden Talisman), and Huangting Jing (Yellow Court Scripture), maintains the temple with his disciple Gan Hetai through simple, earnest practice. He also restored the overturned stele bearing Zhang Sanfeng's poems in the abbey's front courtyard.

The inscription concludes by reminding future generations that only through diligent cultivation of virtue (De) can they honor the devotion of Zhao and Master Chen, ensuring the abbey's enduring preservation.

This stele inscription documents historical events concerning Erxian Abbey during the Qianlong to Jiaqing reigns of the Qing Dynasty, along with official worship rituals dedicated to Lüzu (Lü Dongbin, one of the Daoist Eight Immortals).

The account begins in 1776 (the 41st year of Qianlong's reign), when abbot Wu Bengu erected a stone tablet recording the emperor's bestowal of a poetic plaque to permanently sanctify the Daoist temple, while also documenting the abbey's founding and land endowment. The inscription describes how visitors marveled at the miraculous circumstances surrounding Erxian Abbey while paying respects to the portraits of Elder Zhao and Elder Chen.

In 1805 (the 10th year of Jiaqing's reign), the imperial court mandated standardized nationwide worship of Lüzu, specifying vegetarian offerings and biannual ceremonies to be held on auspicious dates during spring and autumn. By 1809 (the 14th year of Jiaqing), the Ministry of Rites approved the additional honorific title "Xi Yuan Zan Yun" (Harmonizer of Primordial Forces and Supporter of Cosmic Order) for Lüzu, expanding his full title to "Xi Yuan Zan Yun Chunyan Yanzheng Jinghua Fuyou Dijun" (Harmonizing Sovereign of Primordial Forces, Pure Yang Exponent of Orthodoxy and Transformative Awakening). An imperial decree ordered the construction of dedicated worship facilities, with ceremonial protocols modeled after those of Zhenwu temples.

Officials at the time recognized Lüzu as a renowned Tang Dynasty scholar whose exemplary loyalty and filial piety deserved dedicated shrines with seasonal rituals. When magistrate Liu Jiong of Zizhou served in Huayang County (Chengdu), he discovered the original Chunyang Shrine to be cramped and dilapidated. He subsequently identified Erxian Abbey in the southern city—where the rear hall enshrined both Lü Dongbin and Han Xiangzi (collectively called the "Two Immortals"), while the front hall specifically housed Lüzu's statue—making it suitable for official ceremonies.

(Note: The term "zouji" refers to selecting auspicious dates; "shenxiu" means divine protection; "chijian" indicates construction by imperial decree.)

This stele inscription documents the historical evolution of Chengdu's Erxian Temple during the Qing Dynasty and the origins of the Lü Dongbin worship tradition. Here's a modern interpretation in sections:

[Historical Background]

Emperor Kangxi personally inscribed the temple's plaque "Dan Tai Bi Dong" (Terrace of Cinnabar and Azure Cavern) and composed a commemorative poem. Located two li outside the city walls, this grand Taoist temple was officially designated by the Sichuan Governor as a permanent site for seasonal sacrifices. As the temple primarily enshrined Patriarch Lü (Lü Dongbin), authorities decided to avoid confusion with the "Two Immortals" name by displaying "Chunyang Temple" on the main gate while retaining "Erxian Nunnery" for the rear halls. This adjustment received formal approval in the first month of 1814 (19th year of Jiaqing reign).

[Patriarch Lü's Hagiography]

Lü Dongbin (Sovereign Lord Fu You) stands as the supreme perfected being in Daoism, embodying the primordial energies of heaven and earth (the essence of primordial harmony and qi of supreme purity), with transcendent grace. After abandoning civil service examinations, he retreated to Zhongnan Mountain where Zhongli Quan transmitted authentic teachings to him. Rather than pursuing alchemical techniques, he cultivated compassion for saving the world, ultimately achieving immortality. The text references key Daoist cultivation terminology:

• "Yellow Sprouts and White Snow" denotes alchemical ingredients
• "Nine-Six Reversal" refers to firing techniques
• "Dragon Soaring and Tiger Subduing" describes supernatural flight and transformation

As assistant to the God of Culture (Chief Minister) and commander of the Big Dipper (central pivot of stellar radiance), Patriarch Lü receives veneration from both Daoist practitioners and common people alike. Phrases like "harmonizing yin-yang" and "nourishing the great marsh" extol his salvific virtues, highlighting the pan-regional influence (reaching all four wildernesses and eight extremes) of his cult.

Note: The original text's "Red Brilliance" and "Dragon Han" represent Daoist cosmological eras, while "Primordial Establishment" refers to cosmic genesis. Terms like "Image of the Divine" and "Valley Spirit" derive from the Daode Jing, all pointing to the origin of the Dao.

This stele inscription records the construction history and Daoist cultural origins of the Two Immortals Abbey (Erxian An) beside Qingyang Palace in Chengdu. Here's my modern interpretation:

In Daoist history, the miraculous deeds of figures like Wang Yuanzhi (a renowned Southern Dynasties Daoist) refining the Golden Elixir (Jindan) or Tao Angong (the legendary sword-forging immortal) crafting divine swords cannot compare with the merits of Ge Hong (known as Baopuzi) who wrote texts and practiced alchemy at Mount Goulou.

During the peaceful Qing dynasty, the imperial court perceived auspicious signs of divine blessings. They conferred upon the Daoist deity the title "Harmonizing Primordiality, Assisting Governance, Awakening Transformation, and Trustworthy Protecting Emperor" (Xieyuan Zanyun Jinghua Fuyou Dijun), ordering provincial temples for worship. Outside Chengdu's western gate, Qingyang Palace is traditionally regarded as the site where Laozi (venerated as Lord Lao the Most High) met Master Wenshi (Yin Xi). In the Kangxi era, official Zhao Liangbi built the Two Immortals Abbey beside Qingyang Palace, with the main hall enshrining this emperor-deity and the rear hall honoring Han Xiangzi (one of the Eight Immortals). The Daoist priest Chen Qingjue practiced cultivation here, receiving inscribed plaques and poems directly from Emperor Kangxi.

Over time, the temple deteriorated: wells collapsed, heron ponds dried, incense ceased, stone paths grew mossy, and carved beams became worm-eaten. Later, Zizhou official Liu Jiong, a devout Daoist, gathered craftsmen to rebuild the main hall while preserving the original Two Immortals Pavilion. The new structure featured upturned eaves with glazed tiles reflecting the ancient "Brocade Official City" (Chengdu), echoing celestial realms (Jinjie). Within ornately decorated halls swirled incense smoke, as if divine retinues permanently resided there.

This site serves both as a sacred ground where cultivators (Xizhen) ascend to celestial realms (Biluo) and as a gateway for mortals to approach immortals (like the Four Elders of Shangshan, Chisongzi, or Prince Qiao). It purifies worldly troubles while revealing cosmic purity (Qingqi). Above, it manifests imperial virtue; below, it dispels misfortunes for commoners. On an auspicious day in the seventh month of the Jiashen year (using the archaic term "Yanfeng" for the celestial stem "Jia"), during prosperous times, this renovation was completed and commemorated with this stele. Just as Tao Hongjing left inscriptions at Huayang Grotto-Heaven, may this jade-tiled palace endure like the immortal traces of Mount Liangchang.

(Note: "Seven Bamboo Tablets" refers to the Yunji Qiqian scripture collection, while "Three Caverns" denotes the three main Daoist canonical divisions—both key Daoist terms.)

This stele inscription records a ceremonial ritual held at Erxian Temple in Sichuan during the Jiaqing reign of the Qing Dynasty, comprising two main sections:

The first part, composed by Fang Ji, describes the realms of Daoist cultivation:

• The great Dao (the Way) is formless and beyond perception ("the nameless is Dao"), profoundly mysterious ("divine transformations are unfathomable"). Throughout history, enlightened beings have appeared intermittently ("now hidden, now visible, witnessing ages and people").
• It references Han and Tang dynasty immortal legends ("Han transmitted golden scriptures, Tang refined sword-spirits"), praising perfected persons (zhiren) who transcend worldly dust ("realm free of turbid vapors") and roam heaven and earth ("cloud-gauze robes and feathered garments frolic in celestial thoroughfares").
• It extols the flourishing Qing dynasty ("our sacred Qing where hundred spirits receive their duties"), with auspicious cosmic signs ("nine stars shining together, five winds displaying extraordinary hues"). The sacred Daoist sites ("numinous enclosures and mysterious abodes") feature magnificent architecture ("rosy clouds adorn caisson ceilings, lightning encircles rainbow beams").

The second part contains the sacrificial prayer led by Abbot Changming:

• Records the precise date: second lunar month of Jiaqing 20 (1815 CE)
• Worship directed toward Lü Dongbin (one of the Eight Immortals), canonized by imperial decree as "Sovereign Emperor of Harmonizing Origins, Assisting Destiny, Awakening Transformation, Trusted Protector, Celestial Worthy of Flourishing the Wondrous Dao"
• Praises Lüzu's virtues: transforming stone to gold to aid the poor ("turning stubborn stone to relieve poverty"), refining elixirs to deliver beings ("burning numinous cinnabar to ferry the world"), subduing demons ("brandishing one sword to swiftly purge baleful vapors")
• Explains the ritual purpose: beseeching protection for Sichuan ("may great blessings be bestowed upon all Shu"), with simultaneous ceremonies at Erxian Temple and Qingyang Palace ("the sacred site of Green Goat")

(Note: "Five Dragons" refers to the authentic qi of the five viscera; "Eight Pure Hidden Texts" indicates esoteric Daoist scriptures; "Three Origin Secret Records" denotes the secret canonical texts of Heaven, Earth and Water Officials)

This stele inscription records the life of Qing dynasty Daoist priest Chen Qingjue (known by his religious name Bichen Zhenren, "Perfected Lord of the Jade Grotto"). The author Liu Yuan begins by discussing the historical evolution of the concept of "immortals" (xian): during the ancient Three Dynasties period, there was no such terminology until Cangshu painted images of immortals and Liu Xiang compiled the Biographies of Exemplary Immortals (Liexian Zhuan), after which the concept gained popularity. However, people held polarized views—some blindly worshipped immortals, while others dismissed them as heterodoxy.

Liu Yuan presents his own perspective: the true Dao (the Way) resides in everyday human relations and originates from one's innate nature. Ancient recluses did not deliberately seek fame or affect an air of superiority but rather withdrew naturally to mountains and rivers. Stories like Zhang Liang encountering the Yellow Stone Elder (Huangshi Gong) exemplify the Daoist spiritual ideal of "retreating from the world without resentment."

The main body of the inscription recounts Chen Qingjue's life: this native of Wuchang, Hubei, achieved early fame by passing the imperial examinations but later resigned from office to live in seclusion, studying longevity practices under Zhan Tailin at Mount Wudang. In 1687 (the 26th year of the Kangxi reign), he traveled to Sichuan, where he built a hut near Qingyang Palace for cultivation. The provincial judicial commissioner Zhao Liangbi befriended him and constructed the Two Immortals Abbey (Erxian An) in his honor, dedicated to Lü Dongbin and Han Xiangzi. In 1702, the imperial court bestowed a plaque inscribed "Cinnabar Terrace and Jade Grotto" (Dantai Bichen) and presented him with poems by Song dynasty Daoist Zhang Boduan.

The author emphasizes how Emperor Kangxi did not dismiss Chen as a mere "outsider beyond worldly affairs," and how Zhao Liangbi treated him as an equal—a relationship reminiscent of the legendary rulers Yao and Shun's respect for recluses like Chaofu and Xu You. After Zhao was transferred to Zhejiang, Chen Qingjue passed away on the 22nd day of the ninth lunar month in 1705. His disciples Wu Bengu, Gan Hetai, and others erected a memorial pagoda, with Yang Guangyuan of Pingliang composing this stele to preserve these accounts.

This weathered stele bears inscriptions now faded by time. As the congregation of Erxian Temple continues to grow, its devotees carry forward their predecessors' legacy. Moved by the ancestral merits, they have restored the burial site and erected this commemorative monument. Though we can no longer discern the complete details of this master's life, the fact that the Sacred Ancestor Emperor (referring to Kangxi) held him in such high esteem surely indicates extraordinary De (Virtue/Power). By all accounts, such an eminent figure should have enjoyed longevity to guide future generations. Yet regrettably, his disciples merely venerated him as a transcendent recluse, failing to grasp the profound meaning behind his secluded cultivation and compassionate service to the world. Therefore, we erect this stele to clarify the master's true intent.

(Historical note: The inscription was composed by Gan Jiaoxing, 17th-generation lineage holder, on the 15th day of the third lunar month in the 10th year of Daoguang's reign [1830])

Later, when Governor-General Yu Tai of Sichuan received imperial orders in 1848 to oversee the Eight Banner garrisons, he visited Chengdu's scenic sites during spring leisure the following year. At Yuxian Bridge, he discovered this Daoist temple complex embraced by flowing waters—Qingyang Palace (dedicated to Lord Laozi) stood to the right, while Erxian Temple (sanctuary of Lü Dongbin, the Pure Yang Zhenren) graced the left. Within the temple's flourishing gardens, Daoist priests Zhang Yongliang and Luo Benzhong warmly received the officials.

Local records reveal this temple was established in 1695 by Provincial Judge Zhao Liangbi, a devoted Daoist practitioner. After encountering Chen Yanxia, a hermit from Mount Qingcheng, Zhao generously donated his official salary to construct the mountain gate, meditation quarters, and facilities to host itinerant Daoists (an charitable tradition called "providing lodgings for wandering practitioners"). Seeing Zhao's benevolent legacy preserved brings profound satisfaction.

(Note: "Pure Yang Zhenren" refers to Lü Dongbin of the Eight Immortals; "providing lodgings for wandering practitioners" describes the temple's tradition of offering temporary shelter to traveling ascetics)

This stele inscription documents the construction history and related events of Chengdu's Erxian Abbey during the Qing Dynasty. The main contents are as follows:

1. Official Yu Cheng issued an order in May 1849 (29th year of Daoguang reign):

• After verifying Daoist Luo's conduct matched historical records when he delivered potted flowers
• Bestowed a plaque inscribed "Monastery of the Ten Directions" (Shifang Conglin) with official seal, mandating its engraving and display
• Emphasized temple properties belonged to the public, forbidding abbots from private appropriation, requiring transmission to disciples
• Directed all abbey members to comply and implement these regulations

2. Lü Dongbin (Imperial Lord Fuyou) bestowed a poem to Abbot Zhang Yongliang and guest prefect Miao Ligui:

"I once rode cranes through immortal realms,

Drunk thrice at Yueyang in carefree joy.

Should you uphold the Dao's true way,

Phoenix chariots will bear you through the clouds."

3. Historical development of Erxian Abbey:

• Located beside Qingyang Palace (originally named Qingyang Temple, renamed "Palace" during Tang Dynasty in honor of Laozi), three li outside Chengdu's walls
• Enshrined two immortals: Lü Dongbin (Ancestor Lü) and Han Xiangzi (Ancestor Han)
• Built in 1694 (33rd year of Kangxi reign) with funds donated by Provincial Judge Zhao Liangbi, administered by Daoist Chen Qingjue
• In 1805 (10th year of Jiaqing reign), Ancestor Lü received imperial title "Imperial Lord Fuyou Who Harmonizes Primordial Forces and Awakens the World"
• In 1814 (19th year of Jiaqing reign), Sichuan's Provincial Administration Commissioner funded construction of a main hall exclusively for Ancestor Lü worship
• By 1825 (5th year of Daoguang reign), buildings deteriorated; Abbot Li Yongren petitioned for restoration funds
• In 1833 (13th year of Daoguang reign), Zhang Yongliang and Miao Ligui received permission to use surplus imperial timber for expansion

Notes:

• Imperial Lord Fuyou: Honorific title of Lü Dongbin
• Guest prefect (Zhibin): Temple position responsible for reception
• Petition (Yukan): Formal request to superiors
• Provincial treasury (Fanku): Silver vault of the Provincial Administration Commissioner's office

This stele inscription recounts the story of renovating the Two Immortals Temple (Erxian'an) during the Tongzhi to Guangxu reigns of the Qing dynasty:

In 1867, the benevolent layman Luo Wenyao raised funds to construct the front corridor hall (a traditional covered walkway), enhancing the temple's solemnity. However, the rear beams and pillars, deteriorated from years of neglect, had become so weather-beaten they nearly collapsed. Temporary wooden supports had to be erected, making passersby feel as uneasy as if thorns pricked their backs—a constant source of anxiety.

The inscription quotes Laozi's saying: "Those who act carelessly toward things cannot preserve themselves" (Chapter 16 of the Daodejing), along with a story from the Zuo Zhuan about Shusun Bao (who insisted on repairing his dwelling even for a single day's stay). These references emphasize that even temporary human dwellings require upkeep—how much more so a Daoist temple where deities reside?

The renovation required substantial funding. Fortunately, the lay devotee Zhang Xirong, a devout follower of Patriarch Lü (Lü Dongbin), formed a close friendship with Abbot Yan Yonghe. Zhang personally donated 500 taels of silver first, then through county magistrates Zou and Shen, secured additional 500 taels each from Provincial Administration Commissioner Gong and Salt-Tea Intendant Yin. Former Chengdu Prefect Wang Jian contributed 200 taels. The virtuous layman Zhao Xianzhi of Jiangbei donated 600 taels for the main hall's stone pillars. Combined with contributions from provincial officials, gentry, merchants, commoners, and Daoist priests across regions, the total reached 4,435 taels and 4 mace, plus 81,432 copper coins for floor tiles.

Construction began in August 1893 (Guangxu 19th year) and concluded in 1897, costing over 10,000 taels. The shortfall of 6,000+ taels was covered by the abbot through loans, pending future donations. The inscription highlights Zhang Xirong's exceptional dedication—despite modest means, he led donations and personally oversaw planning—while Abbot Yan fulfilled the unfinished work of predecessors like Master Zhao and Master Chen. It concludes by praising this collective achievement made possible through official support and the generosity of devotees.

This stele inscription documents the historical development and construction process of Chengdu's Erxian Abbey (Two Immortals Abbey), containing the following key information:

In the early Han dynasty, Daoist thought held equal importance with Confucianism. The Huang-Lao doctrine (referring to the teachings attributed to the Yellow Emperor and Laozi) was employed in statecraft, using gentle transformation to pacify social restlessness, laying the foundation for a century of peace during the Western Han. This demonstrates that when properly applied, Daoist philosophy can benefit society just as effectively as Confucianism, and should not be simplistically dismissed as "empty nihilism."

The original Erxian Abbey was built in the 34th year of the Kangxi reign (1695) outside Xi Pass, funded by Provincial Judge Zhao Liangbi. It enshrined two Daoist immortals: Lü Dongbin and Han Xiangzi (two of the Eight Immortals). By the 10th year of the Jiaqing reign (1805), after Lü Zu (Patriarch Lü) reportedly manifested during water control projects in Jiangnan, the Ministry of Rites petitioned the emperor to grant Lü additional honorific titles.

Carved in the summer of 1897 during the Guangxu reign, the inscription records the abbey's fame comparable to Qingyang Palace (Green Goat Temple). Multiple officials collaborated on the stele: Rui Fusen composed the text, Bao Ruxie inscribed the heading, while Luo Xiang executed the calligraphy. Abbot Yan Yonghe led the entire monastic community in erecting the carved stone monument.

Magistrate Shen Bingkun of Chengdu specially submitted an official report requesting formal registration to preserve the abbey's ritual traditions. The inscription concludes with detailed listings of all participating officials' ranks and honorary titles.

(Notes: "Huang-Lao" refers to the Yellow Emperor and Laozi, representing classical Daoist thought; "Two Immortals Lü and Han" denotes Lü Dongbin and Han Xiangzi from the Eight Immortals pantheon; "abbot" indicates the Daoist temple's leader; "Niexian" was an honorific for provincial judges during the Qing dynasty)

This stele inscription records the historical development and construction details of Chengdu's Erxian Abbey:

In the 34th year of the Kangxi reign (1695), Judicial Commissioner Zhao Liangbi initially established this Daoist temple. To ensure its daily expenses, he specifically purchased 300 mu of farmland (with an annual tax of 6 taels, 5 qian, and 7 fen silver). A stele was erected stipulating these lands only needed to pay standard taxes, exempt from all miscellaneous levies.

Nineteen years later, due to the cramped space at the original Chunyang Temple, authorities designated the front hall of Erxian Abbey exclusively for enshrining Patriarch Lü (Lü Dongbin). Emperor Kangxi bestowed an inscribed plaque reading "Cinnabar Terrace and Jade Cavern" (Dantai Bidong) along with a stele bearing his imperial poem, allocating funds to expand the temple complex for seasonal sacrificial ceremonies.

The abbey underwent multiple renovations:

• In the 5th year of Daoguang (1825), 630 taels of silver were allocated for repairs due to structural decay
• Later renovations utilized surplus materials from imperial timber purchases plus 543 taels from provincial treasury funds
• In the 17th year of Guangxu (1891), officials authorized fundraising for restoration
• By 1893, the massive renovation project required joint official-civilian donations exceeding 4,500 taels for the main hall reconstruction, with final costs surpassing 10,000 taels. The shortfall was covered by loans from resident Daoists.

In 1850, the temple was converted into a Shifang Conglin (monastic institution hosting itinerant Daoists from all directions), causing operational costs to soar. Despite maintaining simple vegetarian meals, the sustenance of over hundred residents often exceeded available funds.

(Note: Terms like "Fanxian" and "Yanxian" honorifically refer to provincial administration commissioners and salt distribution commissioners respectively, while "Lü-Han Two Immortals" denotes Lü Dongbin and Han Xiangzi.)

This stele inscription documents the financial difficulties faced by Erxian Abbey (a Daoist temple) in Chengdu during the Guangxu reign of the Qing Dynasty, along with the preferential policies granted by local authorities.

In recent years, Erxian Abbey had incurred heavy debts due to the reconstruction of its halls, leaving it in dire financial straits. In 1891 (the 17th year of Guangxu), local officials and gentry purchased 19 mu of "Yong'an Hui burial land" (a public cemetery) for the temple to manage. However, the cemetery was quickly filled, cutting off further rental income. Outsiders mistakenly believed the temple was wealthy, frequently demanding labor levies, donations, and even advance payments of hundreds of taels in taxes, causing great distress among the monastic community.

Fortunately, successive county magistrates (including Sun, Zhang, Xu, Chen, and Zou) recognized the true situation and approved exemptions from these burdens. The previous year, an official directive further clarified that Erxian Abbey, as an imperially sanctioned sacrificial site, differed from ordinary temples and should be exempt from taxes.

For over two centuries since its founding, the temple had relied solely on meager income from a few mu of "merit fields" (donation-supported land) to sustain operations. These funds had to cover:

1. Daily incense and ritual expenses

2. Hall maintenance

3. Provisions for over a hundred Daoist priests

Yet income consistently fell short of expenditures. The inscription earnestly petitioned the authorities to continue exempting the temple from labor duties and miscellaneous taxes, allowing it to maintain rituals and support its clergy.

After verification, the authorities granted permanent exemption from levies and miscellaneous taxes for Erxian Abbey, recording the decision for posterity. This not only reflected preferential treatment for an imperially recognized sacrificial site but also revealed the economic realities of Qing-era temples—even with official support, sustaining a large Daoist institution remained a formidable challenge.

This stele inscription documents the official approval process for Erxian Temple during the 23rd year of the Guangxu reign (1897) in the Qing dynasty. The main content records:

At that time, Erxian Temple (a Daoist temple located in Huayang, Sichuan) submitted registration documents to local authorities, undergoing a multi-tiered approval process:

1. First, the Chengdu Prefecture (referred to as "Prefectural Authority") issued instructions: awaiting higher-level registration, with confirmation of received documents

2. Subsequently, the Sichuan Provincial Administration Commission (referred to as "Provincial Surveillance Commissioner") approved: granting official registration and ordering immediate dissemination to relevant departments for implementation

The inscription's colophon reveals:

• Calligraphy by Luo Xu of Huayang, a National Academy student and county vice-magistrate candidate, written with reverence
• Stele carving supervised by Abbot Yan Yonghe of Erxian Temple with all temple devotees, performed with ritual solemnity
• Erected on an auspicious day in the ninth lunar month (autumn of the Dingyou year), 1897

Note: The character "[⺡(巳力)]" is a variant form of "wash" (huan), symbolizing the purification of body and mind before reverently engraving the stone—reflecting the ceremonial gravity of Daoist stele erection.