Khắc thạch phong thiện Thái Sơn đời Tần, tiểu triện điển phạm, một trong “Tần tứ sơn khắc thạch”. Gồm chiếu thư Thủy Hoàng ca tụng thống nhất và chiếu nhị thế; di thạch hiện ở Đại miếu Thái An. Là chứng tích sớm nhất về nghi lễ sơn nhac–đế vương trên Thái Sơn.
Ứng dụng: Khảo phong thiện và chữ tiểu triện Tần; nguồn gốc “Thái Sơn” trong nghi lễ đế vương
Qin Shi Huang's Mount Tai inscriptions (and later Han/Tang recuts/tradition) proclaiming imperial unification after fengshan (封禅). Doctrines: 受命于天、封禅告成; mountain as cosmic axis for announcing political virtue to Heaven. Methods: stone-carved propaganda, standardized seal script prestige. Terminology: 封禅、刻石、泰一、受命. Foundational political-theology of sacred peaks; Daoist later re-read Tai as Dongyue (东岳) underworld-administrative center (Dongyue Dadi), layering salvationist bureaucracy onto Qin-Han imperial mountain rite.
⚡ Ứng dụng: Giải phong thiện–khắc thạch như tuyên bố mệnh trời; nối với Đông Nhạc đại đế trong Đạo giáo dân gian. So bia Hoa Sơn–Tung Sơn.
🔗 Liên quan: 史记·封禅书; 西岳华山庙碑; 岱岳观造像记碑
Core argument: Qin (and related) Taishan inscriptions prove that ascending the eastern peak and carving stone is a logical operation of world-ordering—unifying script, law, and cosmos in one vertical act. The mountain becomes a billboard of sovereignty: Heaven is informed, the empire is standardized, time is restarted.
1) For charts needing new cycles, use eastern/wood timing as ‘Taishan announcement’ of a new phase. 2) Career mandate years: treat major promotions as personal fengshan—public declaration + inner rectification. 3) Cultivation: climb metaphor—progressive ascent of essence-qi-spirit with written vows. 4) When Day Master is weak, ‘report to Heaven’ via modest ritual before expansion. 5) Study stele dates as training in converting reign years to sexagenary cycles.
More imperial-performative and unifying than temple miracle steles. Differs from 岱岳观造像记 by being sovereign proclamation rather than religious image-dedication economy.