Bia lớn tại Tung Dương Quan (nay Tung Dương Thư viện, Đăng Phong): ca tụng “thánh đức cảm ứng” khi đạo sĩ Tôn Thái Xung luyện đan cho Huyền Tông. Là bia ký đạo giáo–hoàng thất đời Đường còn nguyên trên thực địa.
Ứng dụng: Nguồn kim thạch về luyện đan triều đình, Tung sơn đạo quán và chính sách sùng đạo Khai Nguyên–Thiên Bảo.
唐天宝三载（744）立于登封嵩阳观（今嵩阳书院前）之巨碑，高约九米、重八十余吨。李林甫撰文，徐浩八分隶书，裴迥篆额。碑文述唐玄宗求长生，命嵩阳观道士孙太冲炼丹九转，丹成进献，颂圣德感应。为唐代皇家崇道、外丹服食与「圣德感应」政治神学之石刻实证，亦为唐隶代表作；后世以「口蜜腹剑」李林甫之名反衬其御用颂圣性质。
⚡ Ứng dụng: 唐代外丹、皇家道观与长生祈求；可对照内丹转向，见外丹政治化与感应叙事。
🔗 Liên quan: 龙角山庆唐观纪圣铭；唐会要道士传；抱朴子
The Songyang Abbey stele proves that imperial virtue and Daoist sanctuary co-produce publicly testable 感应 (stimulus-response) between human order and cosmic power. Sacred architecture and political morality form a joint experimental apparatus: when virtue is claimed, heaven’s response is inscribed as evidence. Legitimacy is argued as reciprocal causation, not mere force.
1) Pair any major luck claim with a virtue/conduct variable—don’t predict from symbols alone. 2) Treat temples, mountains, and fixed altars as chart-external nodes of 得地. 3) For leaders’ charts, read 官印 as Songyang-type apparatus: institution as response surface. 4) Cultivation: make one practice site stable enough to 'inscribe' results over years. 5) When 感应 fails, audit virtue and site before rewriting theory.
Unlike private 洞仙传 proofs, this is public-imperial demonstration literature. It differs from 升仙太子碑 by focusing on abbey-state resonance rather than a single apotheosized prince. Why: the genre is 颂—praise as logical seal on the response experiment.