《犹龙传》Vol. 3

After the rebellion was quelled, the court recalled the achievements of the Most High Lord Lao (Taishang Laojun), the supreme deity revered in Daoism, and once again performed a rite of thanksgiving. The palace drafted a prayer to the gods, known as a qingci, for a Daoist purification ritual. Li Wei was also sent to read it devoutly and offer thanks. The court announced the matter both within and beyond the capital, and ordered the official historians to record it.

In the third month of the thirteenth year of Emperor Xizong’s reign (the renchen year), Yao Gu, prefect of Taizhou, submitted a report: while a Hall of Lord Lao was being built on Mount Tiantai, workers unearthed a stone casket containing an inscribed document, which had already been presented to the emperor. The emperor issued an edict: “Heaven bestows blessings, and the earth reveals auspicious signs. A numinous text on white slips has emerged from the Palace of the Primordial Beginning. It foretells the long endurance of the state and reveals a sign that the earth is presenting a precious portent to enlighten the people. This is a rare and auspicious omen. It should be treated as a supreme portent, preserved in the Historiographical Office, and announced throughout the realm.”

In the third month of the second year of the Guangming era (the xinchou year), Wang Chongrong, military governor of Hezhong, submitted a report: according to a dispatch from Jinzhou, a kudzu vine beside the Hall of Lord Lao at Qing Tang Abbey on Dragon Horn Mountain had once withered completely, but later began to grow again. It is said that during the Wude era, after Lord Lao manifested his presence, people built a hall between two trees. A year later, a kudzu vine suddenly appeared on a parasol tree. Its tendrils stretched for more than ten zhang and grew exceptionally thick and lush. Later, when Prince Qi contended for the throne, the vine withered. About ten days later, green leaves appeared again at its tips, and Prince Qi soon met defeat. Thereafter, during the restoration of Emperor Zhongzong, the An Lushan Rebellion, and Zhu Ci’s uprising, the vine also withered suddenly and then revived after a time.

In the first year of the Guangming era, Huang Chao entered the passes into the capital region. That autumn, the kudzu vine withered. The following spring, its branches and leaves grew lush again, and a new tendril appeared on a nearby tree. Within ten days it had grown to more than fifty chi, matching the original vine in luxuriance. This was an exceedingly strange occurrence. The court issued an edict praising the omen and ordering the historians to record it. The edict declared that these auspicious signs were all messages sent down from Heaven. The vine’s lush growth foretold the flourishing of descendants, and also signaled the long endurance of the Tang state and the transmission of the Most High Lord Lao’s blessings from generation to generation.

While Emperor Xizong was staying in western Shu, a report arrived on the jiachen day of the eighth month in the second year of the Zhonghe era. The emperor ordered that it be announced within and beyond the court. On the renchen day of the third month, Pan Chou, prefect of Bozhou, sent the Daoist priests Ma Hanzhang, Sun Bingwu, and others to submit a report: since the fourth year of the Qianning era, rebel troops had repeatedly attacked Zhenyuan County. Their numbers ranged from a little over a thousand to tens of thousands. They watched for an opportunity to seize the Taiqing Palace and sought to burn and plunder it. At times they attacked the walled city; at others they raided nearby counties. Each time, the Most High Lord Lao secretly exercised his divine power: suddenly dense clouds gathered, dark winds arose, or thunder, lightning, and hail fell, bringing the rebels to ruin. They were later defeated one after another. Lord Lao’s miraculous efficacy had become still more manifest, and his divine power was beyond measure.

The court immediately issued an edict elevating Zhenyuan County to the status of a metropolitan county. A qingci prayer was drafted in the palace, and a purification rite of thanksgiving was performed. The emperor personally bowed and saluted toward the east. On the twelfth day of the eighth month, he issued an edict: “The Taiqing Palace in Bozhou is the sacred birthplace of the Most High Lord Lao. Its renown is bound to the Daoist patriarch, and it is closely linked to the fortunes of the state. Auspicious signs have appeared at the Nine Dragon Well, and the traces of an immortal deer remain on a tree. Auspicious events from successive generations have all been recorded, and in recent years the responses have been especially clear. Such an important blessed site must be properly restored; its halls must not be allowed to fall into disrepair. Pan Chou has governed well and has been deeply influenced by Daoist customs. He has also donated his salary to repair the official temple, renewing its walls, roof beams, doors, and windows. The divine images now shine with bright and splendid colors. Having examined the records and investigated the matter, I find it truly heartening.” The emperor granted purple robes to Wu Chongyuan, a Daoist priest residing at the palace, and bestowed on him the title “Master of Congealed Truth.” Ma Hanzhang and Sun Bingwu were also given purple robes. Pan Chou was promoted to Grand Master of Splendid Happiness with the Golden Seal and Purple Ribbon, and Minister of Works; his other appointments remained unchanged.

On the night of the twenty-ninth day of the eighth month, the wuchen day of that year, Li Teli, a member of the imperial clan, and the Daoist priest Li Wuwei performed a jiao rite at Yuanzhong Abbey in Qingyang Market, Chengdu Prefecture, praying for divine protection. Tradition held that this was the old site where the Most High Lord Lao was born. During the rite, they suddenly saw a red light about the size of a pellet. It gradually grew brighter and larger, appearing from a bamboo grove southeast of the hall’s foundation. It flickered as it moved into the plum grove west of the hall. They dug down about three chi and found a precious tablet measuring one chi, one cun, and five fen in length, seven cun and four fen in width, and of varying thickness. It weighed twelve jin. On it were six characters in ancient seal script, square in form, deeply and brightly engraved, and unlike anything carved by human hands. The inscription read: “The Most High One Pacifies the Zhonghe Calamity.”

On the gengchen day of the ninth month, Chen Jingxuan, military governor of Xichuan, submitted a report: “The emperor follows the teachings of the ancients and responds to Heaven’s will. His heart is set on the Great Dao, and he longs for peace; therefore, he has toured the regions and examined his own faults. His benevolence extends throughout the realm, and his utmost virtue reaches to Heaven. One auspicious sign after another has appeared, showing that the Most High Lord Lao has sent down a mandate of protection to quell the rebellion of the Zhonghe era. The appearance of these ancient seal-script characters clearly shows that the baleful forces will soon be brought to rest and the state will endure for a long time. It also reveals that the day when lost territory will be recovered is near, and that peace will return to the realm.” The report was then circulated among the officials.

Wei Zhaodu, Vice Director of the Secretariat and Councilor-in-Chief; Xiao Gou, Vice Minister of Revenue and Councilor-in-Chief; Zheng Tian, Vice Director of the Chancellery and Councilor-in-Chief; Zhang Zi, Censor-in-Chief; Li Guinian, Prince of Cao and Minister of the Imperial Clan, and others submitted a memorial of congratulations. They said: “The rebels have gathered in great numbers and risen in disorder, while the emperor has toured the regions. Disasters and warfare have occurred in every age. Now the emperor has issued an edict reflecting on his own conduct, revealing the sign of a ruler’s response to calamity and disorder. The wicked forces should soon be destroyed. The signs of peace have already appeared, and secret words of Heaven’s hidden aid have also emerged. This auspicious event occurred as a member of the imperial clan was performing a jiao rite, accompanied by a leaping red light, and was made unmistakably clear. It differs from such ancient portents as a red sparrow carrying a text or a black tortoise bearing a divinatory diagram; its meaning is more directly suited to the quelling of calamity and rebellion.”

Li Shunrong, Commissioner of the Privy Council, and Tian Lingzi, Commander of the Ten Armies and Two Guards, also submitted a memorial of congratulations. They said: “When a member of the imperial clan arrived at the immortal abbey and had just expressed his sincerity, an auspicious sign appeared. A red light emerged from beneath the earth, like the purple qi seen when Laozi left through the pass in ancient times. When the earth was opened, ancient characters were indeed found. Their forceful strokes resembled dragons and serpents, showing that the lands in rebellion would be pacified; their meaning is perfectly clear. The Most High Lord Lao has bestowed characters foretelling the quelling of calamity and disorder, showing that the fortunes of the state will revive during the Zhonghe era. This portent is connected with the Most High Lord Lao, and the precious tablet was unearthed by a member of the imperial clan, making Heaven’s intent plain. Whenever the state has faced calamity, the Primordial Sage, Lord Lao, has often sent forth extraordinary auspicious signs. This event should be entered into the official histories. In the past, the Most High Lord Lao told Tian Tongxiu before the Danfeng Gate that the Tang would recover its state during the Tianbao era. Now at Qingyang Market he has shown Li Teli an auspicious sign that the emperor will return to the palace. This is a blessing for all under Heaven and should be recorded by the Historiographical Office.”

The emperor approved the request. On the fifteenth day, Li Teli was appointed Collator to the Heir Apparent, and Li Wuwei was granted purple robes. Each received two hundred bolts of silk. On the twenty-first day, the emperor issued another edict: “The Most High Emperor of the Primordial Beginning and his disciple, Master Wenshi, once taught the true Jing at Louguan Terrace. They agreed to meet later at Qingyang Market and then travel together into the lands of quicksand. These events are recorded in accounts of immortals and marked on maps. More than two thousand years have passed since King Zhao of Zhou, and the traces have gradually faded and become hard to find. Now, during the emperor’s tour, the divine response has appeared once more: a strange light leapt in the courtyard, and a numinous text appeared beneath the trees. The characters are ancient, and the auspicious sign they foretell is clear and credible. The calamities of the Zhonghe era are about to end. This is a numinous token manifested by the earth, sufficient to show that Heaven bestows blessings and the sacred patriarch extends his grace. The rebellion of the great bandits will be crushed, and the work of restoring the dynasty will shine forth for generations. This event should be entered into the historical record and announced throughout the realm. It has already been entrusted to the historians, and the characters are to be copied and engraved, then issued to every circuit and army.”

The emperor also renamed Yuanzhong Abbey Qingyang Palace and ordered halls and other buildings to be constructed. About two qing of nearby land that had belonged to the abbey had been divided among the people, who had planted crops there. The edict declared that a Daoist abbey devoted to quietude should not be troubled by worldly affairs. Three hundred strings of cash were allocated to redeem the land, and official title documents were issued so that it would be returned to the abbey in perpetuity. Li Teli had already been promoted, and Li Wuwei had already received purple robes; they should now be further rewarded in recognition of the auspicious sign. The court also praised officials throughout the regions for their loyalty to the court in times of peace and their cultivation of the mind at Daoist holy sites. As a result, warfare within their jurisdictions had subsided and a treasure had emerged from beneath the earth—an achievement truly worthy of reward.

On the seventh day of the tenth month, the emperor ordered the eunuch Guo Zuntai to supervise the construction of Qingyang Palace, with the expenses paid from the imperial treasury. After the auspicious sign appeared, on the guichou day the nearby rebels were captured and executed one after another, and peace was restored in less than a month. The emperor visited Qingyang Palace and bestowed rewards according to rank. He appointed Li Teli as Registrar of Longzhou. The emperor then issued an edict: “The Most High has sent down an auspicious sign, and Qingyang Palace has manifested a divine response. In keeping with ritual, the palace should be adorned to repay this extraordinary favor. The Purple Pole Palaces in the circuits, prefectures, and subprefectures should be repaired at the discretion of local officials, who should select Daoist priests versed in Keyi to perform jiao rites.”

That month, on the yimao day, the court received a report that the capital had been recovered. It declared that the report showed the Great Dao and the sacred patriarch bestowing blessings and protection, thereby sustaining the foundations of the state and ensuring the boundless fortunes of the Tang. The emperor also ordered Le Penggui, Academician-in-Attendance at the Hanlin Academy, Vice Minister of War, and drafter of imperial edicts, to compose the inscription for a stele.

Emperor Zhenzong’s Pilgrimage to the Palace of Supreme Purity

The rulers who governed the realm in antiquity took different approaches, yet all could bring diverse people and affairs into harmony. Even when not everyone was benevolent, they could govern the realm through benevolent rule. This was because their fundamental purpose was the same. After the Zhou dynasty gained the realm, it appointed Houji to share in the sacrifice at the Round Mound, the altar where the great sacrifice to Heaven was performed. After the Han dynasty gained the realm, it offered sacrifices to the deity Taiyi at the Bamboo Palace. Later generations continued these practices as customary rites, all in order to repay their origins and remember their ancestors.

I have heard that after Emperor Zhenzong inherited the achievements of Taizu and Taizong, who had followed Heaven’s mandate and established the dynasty, the realm was at peace. He appointed scholars as his chief ministers, ended military campaigns and revived education, bringing security to the people and prosperity to the state. He also promoted rites and music and selected worthy men for office. The golden ages of Kings Cheng and Kang, and of Emperors Wen and Jing of Han, are therefore scarcely worth such high praise. Is it really an empty saying that imperial achievements cannot be accomplished by a single strategist, and that the pillars of a court cannot be made from just one branch? Thus Emperor Zhenzong was able to surpass Yao and Shun, preserve a flourishing age and secure the foundations already laid, becoming a ruler who brought peace and tranquility to the realm.

The realm’s goods were abundant, the people lived in security and contentment, and countries from afar crossed seas and mountains to bring tribute. No wars or incursions troubled the borders. This was precisely the meaning of the “Tai” hexagram in the Book of Changes: those above and below communicate, and their intentions are in accord.

Weapons and warfare are used to quell disorder; punishments are used to prevent violence. Once the turmoil of the Qin had been subdued and violence brought to an end, how could one continue to rely solely on war? The Commentary on the Judgment of the “Bi” hexagram in the Book of Changes says, “Things intermingle and combine, and so form patterns.” When the situation had settled and rebellion had been quelled, Qin should have been governed and restrained through civilizing instruction. When yielding Yin is on the outside and firm Yang on the inside, with neither communicating with the other, the result is obstruction. Therefore, the sage changed the Nine in the Second place into a yielding line, bringing it into harmony with the firm lines; he also changed the Six at the top into a firm line, bringing it into harmony with the yielding lines. In this way, the ornament and civilization symbolized by the “Bi” hexagram became manifest. The Commentary on the Judgment of “Bi” says, “The yielding line comes below to adorn the firm lines; the firm line rises to adorn the yielding lines.” This is the principle it describes.

To remember danger in times of security and obstruction in times of prosperity: this was the sage’s purpose in moving from the “Tai” hexagram to “Bi.” The “Bi” hexagram symbolizes civilization: instruction is its foundation, while rites and music are the means by which instruction is put into practice. Through these, families, states, and the realm as a whole can be brought to refinement and order. The spread of humanistic culture follows this very path.

The sage did not forget the aid of Heaven, Earth, and the spirits. Mindful of repaying his origins, he performed the eastern enfeoffment at Mount Tai and sacrificed in the west at Fenyin, expressing reverence for the spirits and attracting countries from afar. He also held that the best way to govern the realm was through a simple, quiet course of Wuwei (non-action). He therefore ordered a carriage prepared and went to Jingbo, by the banks of the Wo River, to pay homage at the shrine. The officials and their assistants from each prefecture came to accompany him, and the rites followed the pattern of an audience with the Four Sacred Mountains. Scholars and commoners saw the imperial procession from afar: carriages and horses crowded the roads. Merchants, farmers, women, elders, and children, supporting the old and carrying the young, cheered along both sides of the way; their voices rose one after another and carried across the land.

The imperial cortege arrived at Weizhen, where Emperor Zhenzong lodged in a temporary palace. He climbed the Pavilion for Viewing the Dao’s Mystery, gazed toward the Palace of Supreme Purity, and prayed to the spirits. The following day, the emperor entered the palace and completed the rites of homage before going on to the Hall of the Perfected Lord. It is said that the Perfected Lord appeared above the incense table. That evening, the account personally composed by the emperor was engraved on Cuimin. North of the Hall of Emptiness there stood a large juniper, its branches spreading beneath the eaves. When the hall was being repaired, someone proposed cutting it down. One night, thunder and lightning raged, and the gale did not cease until dawn. By morning, the juniper’s branches had turned toward the north. During his stay, Zhenzong watched it for a long time. This is the tree people call the “Juniper Cherished by the Emperor.”

Lin Jiong of Futang wrote a poem on the event: “No human axe dares touch it; the wind and thunder of the realm turn its branches for it.” People agreed that the poem both recorded what had happened and was well formed as verse. A man from Anlu also presented a white deer, regarded at the time as an auspicious sign. The emperor gave him a generous reward and sent him home. This was the seventh year of the Xiangfu era. The emperor later composed and prefaced the “Eulogy on Paying Homage at the Palace of Supreme Purity.”

The Great Dao precedes Heaven and Earth and gives birth to the myriad things. This is the Supreme Dao, the highest Way. The Three Spirits stand at the head of all the gods and proclaim the primordial Mandate of Heaven; this is the High Heaven. The vastness of the Dao and the loftiness of Heaven encompass all things. They may be apprehended in the heart, yet are difficult to fathom. Their power surpasses that of creation: it can be understood to some degree, yet is difficult to put into words. The Dao appears in response to the proper time. Though it acts through Wuwei (non-action), nothing is beyond its accomplishment. It conceals its traces; though it goes nowhere, it is present everywhere. Thus it leaves sacred traces and roams in spirit through the world: at times appearing indistinctly to meet with people, at times withdrawing into the depths and traveling alone in sublime isolation. It dwells in the Nine Heavens of Purity, the Daoist realm of the highest heavens, and is equal in honor to the Celestial Worthy of Primordial Beginning. For ten thousand generations it has been revered, honored as the Most High, the supreme divine being, and its grace has endured through the ages.

Laozi is precisely this revered sage. All under Heaven rely on his grace, and this blessed place gained still greater renown through his birth. The lofty immortal shrine stands as a noble site where divine power is made manifest. Here Jing (essence) and Qi (vital energy) gather, and divine protection is received. In keeping with the hopes of the people, they come here to remember him and choose an auspicious day to offer reverent sacrifice.

The Taiqing Palace, a Daoist temple dedicated to Laozi, lies within the jurisdiction of Qiao, in the region of present-day Bozhou, Anhui, near the broad, deep waters of the Wo River. Laozi’s birth made this place a celebrated site, and a palace was built here where perfected immortals gather to cultivate the Dao in tranquility. The site borders the ancient realm of King Tang of the Shang dynasty and lies beside the old ruins of Taihao. Its people are simple and sincere, and its soil is fertile. Uplands and tiered ridges extend for a thousand miles; dense forests remain green in every season, making the land fit for secluded gardens and palaces where numinous immortals may dwell.

The Most High Lord Lao, one of the supreme deities revered in Daoism, is also called the Emperor of Primordial Origin and Highest Virtue. He received the primordial Qi (vital energy) of the profound depths of chaos and contained a nature of subtle and wondrous mystery. He stood forth at the beginning of the transformation and birth of Heaven and Earth, boundless and without limit, the root and beginning of the life of all things. Thus he existed before the Taiji (Supreme Ultimate) and yet emerged from within it; he descended before the sages of earlier ages and endured beyond the sages of later generations.

Legend says he was conceived through the influence of the stars. At birth, he pointed to a plum tree and took its name as his surname; he could speak as soon as he was born, and his hair was white before he had even grown into a child. These were signs of his supreme spiritual nature. He left traces around Hangu Pass and later journeyed far to the land of shifting sands; he discussed ritual with Confucius and transmitted the scriptures to Yin Xi. These were deeds through which he manifested his teachings. From Fuxi and Shaohao through the dynasties of Shang and Zhou, sages known as perfected beings appeared one after another. In each generation they left wondrous traces, revealing the virtue of his divine and marvelous transformations.

He rode out in a carriage, traveling to the Pure Capital on earth, tending the plants and trees of the immortals and spirits, and proclaiming the Qi of harmony. This showed his power to bring all things to fulfillment. His teachings are profound and subtle, taking clarity and stillness as their guiding principle, rooted in nature and reaching the utmost refinement. Applied to governing the state, they bring affairs of government into accord with the way of balance and rectitude; applied to cultivating oneself, they bring one closer to longevity. Put into practice throughout the world, they can restore the customs of the age to simplicity and bring blessings to the people. Therefore, he is the source of all things and the forerunner of every form of teaching.

The Han dynasty esteemed his teachings and applied them to law and government; the Tang dynasty revered his Dao, and the state thereby attained peace and prosperity. His teachings should rightly be proclaimed far and wide and passed down without end for ten thousand years. Now the state has received Heaven’s enduring mandate and opened an age of prosperity for generations to come; the foundations of a generous and flourishing reign begin with the mysterious Great Dao.

Emperor Taizu was brave and mighty, yet did not kill without cause; through literary virtue he transformed those in every direction. Emperor Taizong was clear-minded and upright, ruling with his robes hanging loose and putting five forms of instruction into practice. The two emperors cultivated their virtue further, surpassing rulers of every age in renown. They also made solemn offerings to the spirits, seeking blessings for the sovereign. How could I fail to cherish the teachings of compassion and frugality, remain reverent and composed, and follow the admonitions contained in the five thousand characters of the Daode Jing, so that the countless people may dwell in peace? May all who travel wherever carriage tracks and roads extend turn toward benevolence and long life; may all beneath the sun and moon enjoy peace and harmony.

Because our utmost sincerity reached the spirits, auspicious signs indeed appeared. The divine will was made manifest, documents recording auspicious responses were issued, grand rites were performed, and pure blessings gathered. Divine chariots descended from the highest heavens into the palace, and auspicious signs from earlier ages appeared one after another within the imperial lineage. The sovereign reverently accepted these blessings and carefully repaid Heaven for the peace and well-being it had bestowed. Therefore, an auspicious site is to be chosen in sacred grounds, where a grand rite of thanksgiving will be held in spring.

Remembering that Lord Lao is the founding master of the highest teaching, whose original wondrous power encompasses the Three Powers of Heaven, Earth, and humanity: beyond the outskirts of Jingbo, beside the Nine Wells, stands a place of numinous wonders. The sovereign wished to go there in person and pay reverent homage, though at first this was still under discussion and planning. Officials from across the regions submitted their views in succession, and before long they had expressed a shared hope. Seeing that sovereign and ministers were of one mind, I was deeply gratified. We therefore discussed making the journey, in keeping with the people’s wishes. The court accordingly issued an edict ordering the relevant officials to select an auspicious day and proceed to the Daoist temple west of Qiao City.

When the time came, carriages and horses filled the way, and the procession stretched far as it moved slowly along the imperial road, with canopies covering the temple grounds. Officials from across the regions and the people gathered at court. Before the sacrifices, body and mind were purified and the precepts of ritual abstinence observed. At dawn, offerings were presented with the reverence due as if the spirits were before us. Bells and chimes sounded in harmony, and all the ritual vessels were clean. First, the precious register was presented to honor the deity’s title; then the altar curtains were set up to welcome the spirit’s descent.

The Milky Way lay high above, and the palace halls were deep and secluded. People awaited Lord Lao’s arrival, as though the immortal Mount Penglai were close at hand. The grand seasonal rite was solemn and orderly, and blessings could truly be expected. Afterward, we will proceed to Mount Tai Shi, face the southern quarter, present jade tablets and silk, offer sacrificial animals, and arrange the offerings in ascending order to worship the ancestors. We will also make offerings together to Heaven and Earth, fulfilling the state’s highest aspirations and repaying the spirits for their vast protection.

I know that my own capacities are slight. Yet I have been able to consult the plans for enlightened rule, respectfully carry out the teachings of the sages, and solemnly follow the secret principles of the Daoists. This is not a matter of becoming absorbed in magical arts and pursuing immortality. Rather, it is a way to honor Lord Lao’s subtle and tranquil Dao, using it to teach the world, recalling the simplicity of ancient times and extending protection widely to the people. The ancestral spirits have bestowed their blessings, and the three numinous powers of Heaven, Earth, and humanity have spread harmony. Thus we can receive Heaven’s blessings and delight the spirits. Grand rites rarely seen in any age have now been performed time and again, and their glorious achievements have been clearly made manifest.

The sovereign has completed a period of ritual abstinence and residence in the palace above, and has duly paid reverent homage at Mount Dong. By following the Dao, he has made the teachings clear; by honoring De (Virtue/Power), he has instructed the people. An honor guard escorted the sovereign on his return, and every aspect of the ceremony and its appearance was complete. May these worthy deeds be engraved so that their renown endures through time and never fades.

The eulogy says:

(The old capital of Qiao is in the area of present-day Bozhou, Anhui; the Wo River flows through the region.) The Sage came to Qiao to spread his teachings, honoring De and instructing the people. When he traveled, his retinue was orderly and dignified. Looking back upon his carriage, one saw that every ceremony and display of authority was complete. The many precious jade ritual vessels carved upon it ensured that the Sage’s renown and teachings would be passed down unchanged for generations.

The eulogy says: This land of Qiao lies near the Wo River and is a blessed place. The Sage was born here, bearing manifold mysteries and protecting the people of the realm. He once discussed the Dao in the Archive Chamber, where texts were stored in the Zhou dynasty; Confucius, whose courtesy name was Zhongni and who founded Confucianism, once asked him about ritual. When the Sage passed through Hangu Pass, the pass keeper Yin Xi saw purple clouds and knew that a divine being was coming. Though the Sage later departed in his carriage, his profound influence continually brought forth new meaning. The blessed place remains, and the Sage’s legacy is boundless. People gaze from afar upon his shrine and hall with reverence. They also honor the people’s wishes, prepare a ceremonial retinue, and come to pay their respects. Following the rites of antiquity, they solemnly present offerings and express their pure reverence with sincerity.

The music and rites of the ceremony are fully in order. May the spirits respond with manifest clarity, bringing the communion of humans and spirits together. May their mighty presence answer without fail, and their blessings continue without end. To proclaim the Sage’s excellent teachings, they inscribe them solemnly so they may endure; three cypress trees, evergreens, serve as symbols at the beginning of the account, celebrating the Sage’s virtue. May his renown remain ever fresh through the ages.

This concludes Volume Six of The Tradition of the Dragon-Like Sage.