《歷代崇道記》

This scripture records several significant instances of imperial patronage towards Daoism throughout history:

During Emperor Wu of Han's reign, over forty celestial scriptures (Daoist classics) along with jade boxes and staffs were discovered in Hedong Commandery and presented to Governor Zhang Chun. Upon seeing these, the emperor was moved to tears and ordered them displayed before his ministers. An official named Ran Gui recognized them as burial objects Emperor Wu had instructed to be interred with him, their reappearance remaining unexplained. Subsequent inspection of Emperor Wu's Maoling Mausoleum found the tomb intact. The current emperor then established two Daoist temples (daoguan) - one within Chang'an city and another near Maoling - staffed with twenty Daoist priests to conduct rituals. Later, when the Red Eyebrows rebels ransacked Maoling, they found only a sword within the imperial coffin; as they attempted to seize it, the blade emitted a roar and flew away.

After Emperor Guangwu of Han suppressed Wang Mang's rebellion, he constructed 120 Daoist temples dedicated to the eleven previous emperors and sacred mountains, ordaining (formally recognizing as priests) 1,800 Daoist practitioners. Emperor Ming of Wei built thirteen temples across five capitals for Emperor Wu and the Empress Dowager, ordained 109 priests, and decreed Daoist scriptures be accorded equal status with imperial archives.

The Wu ruler Sun Quan erected Tongbai Temple on Mount Tiantai for the renowned Daoist master Ge Xuan to reside, established Chongfu Temple in Fuchun for ancestral worship, and built Xingguo Temple in Jianye (modern Nanjing) with Jingyang Temple on Maoshan - totaling thirty-nine temples with eight hundred ordained priests.

Emperor Wu of Jin constructed four grand temples in Luoyang: Tongtian, Dongtian, Lingxian, and Lingbao, with two hundred more across provincial regions. Earlier, during late Wei dynasty, a three-zhang tall divine figure clad in white with golden crown had appeared in Longyou's Lintao Commandery, prophesying imminent peace. After Emperor Wu unified the realm, he built Gaoping Temple (originally Li Zong's residence) at the apparition site, ordaining seven priests. Cumulatively, his reign saw 472 priests ordained.

This passage records the devotion of numerous emperors to Daoism from the Three Kingdoms period to the Tang dynasty:

During the Three Kingdoms era, a stone drum was discovered when the shore of Linping Lake in Wu Commandery collapsed, which the Wu state presented to their emperor. Minister Zhang Hua explained that if carved from tung wood into the shape of a whale and struck, its sound could carry for miles. By Emperor Hui of Jin's reign, this drum suddenly began sounding incessantly at night in the palace. Deeming this ominous, the emperor ordered it sent to Songshan's Wansui Temple to be struck, establishing a tradition of communal drum-beating rituals.

The Northern Wei Emperor Daowu constructed fifty Daoist temples (Daoguan) across Yunzhong, Taiyuan, and the Hebei region, ordaining over six hundred Daoist priests (Daoshi). Emperor Taiwu later decreed the construction of 275 Taiping Temples nationwide with 1,300 ordained priests. After receiving Daoist initiation (Fulu), the emperor changed his reign title to "Taiping Zhenjun" (True Lord of Great Peace), requiring all memorials to address him as "His Majesty the True Lord Emperor of Great Peace." Subsequent emperors all underwent Daoist ordination.

Emperor Wu of Northern Zhou established the Tongxuan Hall in Chang'an to receive Daoist adepts. When Emperor Wen of Sui relocated the capital to Longshou Plateau (renamed Daxing City), he built thirty-six Daoist altars called Xuantan in the capital and surrounding areas, ordaining two thousand priests. After Emperor Yang moved the capital to Luoyang, he added twenty-four more temples in the city and suburbs with 1,100 ordained priests.

On the eve of the Tang founding in 617 (13th year of Daye era), founding emperor Li Yuan received a divine revelation from Lord Lao (deified Laozi) through the mountain spirit of Huoshan, foretelling his imperial destiny. In 618 (1st year of Wude era), at Yangjiao Mountain in Fushan County, a golden-crowned deity in white robes riding a red-maned white horse (Lord Lao's manifestation) instructed local man Ji Shanxing to tell Li Yuan to build Angong Palace east of Chang'an to enshrine Daoist statues, ensuring eternal stability. To prove his authenticity, Lord Lao predicted someone would present a stone turtle as evidence—a prophecy soon fulfilled. When Prince Qin (later Emperor Taizong) sent Du Ang to perform sacrifices, Lord Lao reappeared, pointing at Du with his whip to deliver another message. These miraculous events were interpreted as heavenly signs legitimizing the Tang dynasty's mandate.

This passage records the devotion of several Tang dynasty emperors to Daoism, primarily recounting miraculous manifestations of the Supreme Elder Lord (Taishang Laojun, i.e., Laozi):

The Supreme Elder Lord once manifested saying: "I neither eat nor drink—why make offerings to me?" Later, a divine being appeared to Prince Qin (Emperor Gaozu of Tang, Li Yuan), who was overjoyed and dispatched the Daoist Shanxing to the capital with this report. Upon arrival, an official named Zhang Da from Yinzhou presented a stone turtle carved with auspicious characters reading "The realm at peace, descendants flourishing." Emperor Gaozu was greatly pleased, conferring upon Shanxing the court rank of "Gentleman for Court Service" (Chaosan Dafu) with gifts of wealth, while establishing a temple at Yangjiao Mountain and renaming Fushan County as "Divine Mountain County."

The Supreme Elder Lord again manifested to Shanxing, declaring himself the "Supreme Immortal of None Higher, surnamed Li, titled Laojun," and claiming to be the emperor’s ancestor. As proof, he cited a withered cypress tree at the temple in Guyang County, Bozhou, that had miraculously sprouted anew, and revealed he had dispatched the Duke of Zhou (Zhou Gongdan) with divine troops to help suppress Liu Heita’s rebellion. True to this prophecy, the rebellion was quelled by April, and the dead tree revived. Emperor Gaozu consequently renamed the temple "Qingtang Abbey."

Subsequent emperors continued this Daoist veneration: Emperor Taizong honored the Daoist Wang Yuanzhi—who had predicted Gaozu’s ascension—with the title "Silver-Green Light Grand Master" (Yinqing Guanglu Dafu). Emperor Gaozong ordered the construction of Shangqing Abbey on Mang Mountain to subdue ghostly immortals, where workers unearthed an ancient immortal’s stone altar during construction. During the Qianfeng era, after performing the Fengshan sacrifices, Gaozong made a special pilgrimage to Bozhou to pay homage to the Supreme Elder Lord.

These accounts reflect the Tang imperial family’s identification of Laozi as their ancestor and their use of Daoism to sacralize imperial authority, while also documenting significant Daoist architecture and the origins of the system for honoring Daoist priests.

This passage documents significant events of Tang dynasty emperors venerating Daoism:

During Emperor Gaozong's reign, Laozi's mother was honored as "Primordial Heavenly Empress," and Guyang County was renamed Zhenyuan County. The emperor also commissioned the Dongming Abbey in memory of Empress Wende of Emperor Taizong. At that time, regulations decreed that Daoist priests would be administered by the Court of Imperial Clan Affairs, ranking just below imperial princes.

In Empress Wu Zetian's era, the Supreme Elder Lord (Taishang Laojun, the highest Daoist deity) manifested in Guozhou, sending an envoy to admonish Wu Zetian against overstepping her bounds. This caused her to abandon certain plans and convert her temporary palace into the Fengxian Abbey. Later, auspicious signs appeared in Xinfeng County: a 300-foot tall Qing Mountain emerged with five-colored auspicious clouds above it, a divine pool at its base containing white cranes and phoenixes, surrounded by qilin and lions. Wu Zetian established Qingshan County in response.

During Emperor Zhongzong's Jinglong era (707-710), he ordered every prefecture to establish Jinglong Abbeys (later renamed Zhongxing Abbey, Longxing Abbey), continuing the previous dynasty's practice of ordaining Daoist priests. Emperor Ruizong converted his Luoyang residence into Jingyun Abbey and his Taiyuan residence into Tanglong Abbey to perform ancestral rites for his parents.

Emperor Xuanzong's Kaiyuan era (713-741) saw unprecedented promotion of Daoism: mandating the construction of Kaiyuan Abbeys nationwide; personally composing the "Hunyuan Eulogy" inscribed on stone tablets; establishing True Lord Temples at the Five Sacred Mountains; building the Supreme Clarity Palace (Taiqing Gong) in Chang'an and the Supreme Subtlety Palace (Taiwei Gong) in Luoyang; converting his Taiyuan residence into Purple Tenuity Palace (Ziwei Gong) and Luzhou residence into Qisheng Palace—all constructed to imperial standards. He personally annotated the Daode Jing (Classic of the Way and Virtue) and ordered every household to keep a copy. Capital Daoists ceremoniously welcomed the scriptures into Taiqing Palace with processions and music in grand ceremonies. Additionally, he instituted the "Daoist Examination" system (similar to civil service examinations for Daoist scholars), personally setting questions to select talents.

Officials from Puzhou (modern Yongji, Shanxi) reported: During the construction of Ziji Gong (a Daoist temple), a crescent-shaped jade artifact was excavated from the ground, bearing patterns of immortals pounding medicinal herbs. When struck, it produced clear, far-reaching tones. Emperor Xuanzong of Tang decreed that this jade be hung in the courtyard of Xuanyuan Miao (a temple dedicated to Laozi) in Taiyuan, naming it the "Crescent Chimestone."

Zhang Wei, the governor of the Eastern Capital (Luoyang), reported: During renovations at the ancient Xiangu Guan temple in Ruzhou's Lushan County, a piece of exquisite jade (yu ying) was discovered whose resonant tones could be heard for several li. The emperor ordered it displayed in the courtyard of the Sacred Ancestor Temple at Taiqing Gong (the imperial Daoist temple honoring Laozi).

When constructing a Daoist temple in Quzhou (modern Quzhou, Zhejiang), workers unearthed a three-chi-long stone fish from the earth. Its texture resembled iron with purplish-green hues, its surface as smooth as bluestone, carved with craftsmanship surpassing human skill. Its striking produced majestic tones that baffled local officials, who presented it to the emperor. Xuanzong named it the "Auspicious Fish Chimestone," decreeing it be hung in Taiwei Gong and struck only during scripture lectures and purification rituals (zhaijiao). Temples across the land began crafting wooden and stone replicas to summon devotees.

Emperor Xuanzong further established that major Daoist temples would be jointly administered by chancellors and regional military governors as a permanent institution. He personally composed the "Rainbow Skirt, Feathered Dress Music" and "Purple Tenuity Bagua Dance," performed exclusively at Taiqing Gong rituals to distinguish them from imperial ancestral temple ceremonies.

During his eastern tour to perform the Fengshan sacrifices at Mount Tai, the emperor discovered three-ridged sacred grass (legendary ritual herb) in the Jianghuai region and ordered Lingmao Guan built at the discovery site. Returning via Bozhou (Laozi's hometown), he paid homage at the Sacred Ancestor Temple, personally inscribed the Daode Jing onto a stone sutra pillar (jing chuang), and erected an octagonal pavilion to enshrine it before the Hall of Emptiness.

Later, at Huaizhou's Kaiyuan Guan and Wenxiang's Fengxian Guan, responding to officials' and commoners' requests, Xuanzong again personally inscribed the twin scriptures onto stelae, arranged in Taiqing Gong's ceremonial configuration. Concurrently, he appointed Daoist priest Wu Xuanchong as prefect of Guozhou.

In April of the 17th year of Kaiyuan era (729 CE), Zhang Jingzhong, Chief Administrator of Yizhou, reported: On a pillar in Jinxing Nunnery's Buddha Hall at Xinjin County, Shuzhou, a sacred image of the Supreme Venerable Sovereign (Taishang Laojun) had naturally manifested in the wood grain. The figure appeared beneath a canopy, with thirteen cloud patterns above and below. Judicial officer Wang Dahuang verified this matched the local prefect's account. (The original text continues...)

This passage records several auspicious events related to Daoism during Emperor Xuanzong's reign in the Tang Dynasty:

The first incident occurred on the 24th day of the fifth lunar month when the court dispatched the eunuch Lin Zhaoyin to welcome a Daoist deity statue into the capital. The statue was enshrined in the Datong Hall, with various Daoist temples in the capital taking turns venerating it for seven days before it was transferred to the inner palace. Numerous auspicious signs appeared during this period, too many to record comprehensively.

The second event took place on the seventh day of the first lunar month in 741 CE (the 29th year of the Kaiyuan era). Tian Tongxiu, a military officer of Prince Chen's household, witnessed purple clouds enveloping the city gate tower northwest of Danfeng Gate. He then saw Lord Lao (Hunyuan, the deified Laozi) riding a white horse accompanied by two attendants. The attendants told Tian: "When I was preparing to enter the western deserts with Yin Xi (Laozi's disciple), we concealed a casket of spiritual talismans (fulu) at Yin Xi's former residence in Taolin Pass. You may request the emperor to retrieve it." Upon receiving this report, Emperor Xuanzong sent eunuch Li Zhizhong with Tian to investigate the ancient Hangu Pass ruins twelve li south of Taolin County (present-day Lingbao City, Henan). Remarkably, they observed purple clouds and a white rabbit near a withered mulberry tree. Excavating near the water's edge, they uncovered a stone casket containing a golden case with jade tablets inscribed in vermilion seal script with minute characters.

Overjoyed, Xuanzong ordered grand musical performances in the capital to welcome the spiritual talismans through Tonghua Gate. The talismans emitted five-colored radiance from their precious carriage, illuminating heaven and earth. The emperor, dressed in dragon robes and holding a golden censer, performed incense rituals atop Danfeng Tower. He scattered gold coins for commoners to scramble for amid thunderous cheers that resounded through the capital. That night, mysterious lights appeared around the Lingchang Hall's pavilions and trees. Consequently, Xuanzong changed the era name from "Kaiyuan 30" to "Tianbao 1" (Heavenly Treasure), and renamed Taolin County as Lingbao County (Spiritual Treasure).

Three years later, noticing the inscription "Tianbao Qianzai" (Heavenly Treasure for a Thousand Years) on the talismans, Xuanzong interpreted this as a fulfilled prophecy and further altered the era name to "Tianzai." He established Tianbao Temple at the discovery site in Changle Pavilion, personally composing an inscription for a commemorative stele. An inner-palace Spiritual Talisman Hall was constructed, and Tian Tongxiu was ennobled as a fifth-rank official.

This passage records multiple manifestations of Lord Lao (honorifically called "Hunyuan," another title for the Supreme Lord Lao) during Emperor Xuanzong's reign (titled "Divine Martial Emperor of the Kaiyuan and Tianbao Eras"), along with the emperor's corresponding Daoist veneration measures:

In that intercalary April, Emperor Xuanzong dreamed of the Supreme Lord Lao telling him: "I have long lingered southwest of Chang'an city. We shall meet at Xingqing Palace—send someone to welcome me." The emperor informed his chancellors Li Linfu and Niu Xianke: "Having ruled nearly thirty years, I rise at dawn daily in full regalia to worship Lord Lao's image for the people's welfare. Recently while napping, I dreamed this message." He dispatched palace envoys and Daoist ritual master Xiao Xianyu to search southwest of the city. Days later, amid the Louguan Terrace mountains, they spotted auspicious purple clouds and radiant white light piercing the sky—where they indeed unearthed a jade statue of Lord Lao over three chi tall. The emperor personally welcomed it at Xingqing Palace, enshrined it in the inner chambers, ordered copies distributed nationwide to Daoist temples, and proclaimed a general amnesty.

In Tianbao 5 (746 CE), the emperor dreamed again of Lord Lao announcing "I shall manifest divine signs." Subsequently, celestial talismans (fulu) and jade registers were discovered on Mount Taibai, ceremoniously escorted to the capital and housed in the Lingfu Hall. The mountain deity was enfeoffed as "Duke of Numinous Response," the discovery cave renamed "Auspicious Cavern," the nearby county reestablished as "True Talisman County," with all regions ordered to construct Zhenfu Temples.

That December, during the emperor's stay at Huaqing Palace, before dawn on the 4th day, wondrous clouds suddenly gathered over Mount Li's summit. As they dispersed, Lord Lao's sacred countenance appeared at Chaoyuan Pavilion. The emperor and courtiers gazed reverently until the vision faded. Consequently, Huichang County became Zhaoying County (merged with Xinfeng County), Mount Li received the title "Mount Zhaoying," its deity as "Duke of Mysterious Virtue (Xuande)," Chaoyuan Pavilion became "Descended Sage Pavilion," with the image reproduced for nationwide dissemination.

In Tianbao 8 (749 CE), twenty-seven jade immortal statues were discovered in Luochuan County, Ningzhou, welcomed to the capital with rituals befitting the Lingbao Talismans. The emperor personally composed eulogies, renamed the county Zhenning ("True Peace"), and constructed Tongdao Abbey at the discovery site.

(Note: These accounts exemplify the Tang imperial house's strategy of intertwining Daoist miracles with political legitimacy—through celestial omens, toponymic changes, architectural renamings, and image distribution—to reinforce the "mandate of heaven" authority.)

The text records the Tang dynasty emperors' veneration of Daoism through several significant events:

During the Kaiyuan era, a luminous mushroom (jade zhi) was discovered in the Great Unity Hall, prompting the construction of two Daoist temples - Golden Immortal Abbey and Jade Mushroom Abbey - with two imperial princesses becoming Daoist nuns. Li Hun, a hermit from Mount Taibai, reported discovering jade tablets bearing auspicious omens for the emperor's longevity in the Golden Star Cave. After verification, the court established the Numinous Talisman Abbey at the site.

The emperor paid homage at the Great Purity Palace (Taiqing Gong), conferring honorific titles upon five sages while commissioning statues of Confucius and three other worthies to attend upon the statue of Laozi (revered as Hunyuan). He ordered the establishment of Jade Mushroom Abbeys in ten major prefectures and proclaimed a general amnesty.

Later, hermit Wang Xuanyi reported an apparition of Laozi (Honored Emperor Hunyuan) revealing a true talisman in Precious Immortal Cave, leading to another temple's construction. During a subsequent visit to the Great Purity Palace, the emperor bestowed upon Laozi the grand title "Great Sacred Ancestor Exalted Supreme Golden Portal Hunyuan Celestial August Emperor," while posthumously honoring five sages and adopting his own honorific title, again proclaiming amnesty.

During the An Lushan Rebellion, Laozi manifested multiple times as the emperor fled to Shu territory: appearing by the Black River in Sanquan County where a stone statue was commissioned; then manifesting as a white-horse rider over Mount Yichang - interpreted as an omen of rebellion suppression - prompting the mountain's renaming to White Guard Ridge with the establishment of Spontaneity Abbey.

Under Emperor Suzong, Laozi manifested at Cloud Dragon Cliff in Tonghua Prefecture during a state-blessing ritual: divine fragrance and light suddenly appeared as the white-robed sage manifested before the mountain, his left hand hanging naturally while holding a Five Illuminations fan in his right, receiving worship from the awestruck assembly.

These accounts reflect the Tang imperial family's devotion to Daoism, particularly the cult of Laozi (Hunyuan), demonstrating the religion's sacred status through auspicious signs, temple construction, and honorific titles. The phenomena blend political legitimation with spiritual devotion, characteristic of Tang state Daoism.

This account documents the miraculous interactions between several Tang emperors and the Supreme Laozi (Taishang Laojun, the highest deity in Daoism):

In the second year of the Qianyuan era under Emperor Suzong, the emperor dreamed of two azure-robed youths leading him to a celestial palace where he beheld Taishang Laojun wearing cloud-patterned robes and a nine-phoenix crown. Seated on a jeweled throne surrounded by divine guardians, Laojun appeared in resplendence. The emperor, dressed in crimson robes holding a jade scepter, stood behind Laojun as they journeyed through mystical mountains and seas. Upon awakening, the emperor ordered a search that uncovered a black-bearded Laojun statue at Guangtian Temple in Chang'an - identical to his vision - whereupon he enshrined his own portrait beside the deity.

During Emperor Daizong's reign, eight auspicious treasures were discovered in Anyi County of Chu Prefecture, prompting the county's renaming to Baoying ("Treasure Response"). A Baoying Temple was erected locally, and the era name changed to "Baoying First Year" with a nationwide amnesty.

In the tenth year of Zhenyuan era under Emperor Dezong, Taishang Laojun secretly dispatched the Queen Mother of the West (Jinmu) to descend multiple times upon Jinquan Mountain in Guozhou. There she transmitted qi-cultivation techniques (lianqi zhi shu) to the female Daoist adept Xie Ziran. After achieving perfection in cultivation, Xie ascended in broad daylight, returning three months later to report: "The celestial realm contains supreme jade halls where Laojun resides - its walls inscribed with immortal names, some of whom serve as emperors or chancellors in the human world."

In the first month of the second Baoli year under Emperor Jingzong, during southern suburban sacrifices, Chang'an County registrar Zheng Jian witnessed a white-robed Laojun manifesting to warn about a dangerous well requiring immediate filling. After Zheng urgently organized its sealing, the deity vanished. When informed, the emperor received congratulatory memorials from all officials.

These records reflect Tang imperial veneration of Daoism, employing auspicious signs, dreams, and theophanies to reinforce the divine mandate of rulership. The mentioned "qi-cultivation techniques" represent essential Daoist practices involving breath regulation and internal energy refinement.

This passage records several auspicious events from the Tang Dynasty involving manifestations of Laozi (known as Hunyuan or Lord Lao):

The first incident occurred when Minister of War Wei Chuhou erected a stele at a certain location. While calligrapher Liu Gongquan was inscribing the text, a sudden whirlwind arose. Witnesses saw Laozi (Hunyuan) standing on a white lotus flower, dressed in purple robes with a golden crown and shoes. He held a five-brightness fan (a Daoist ritual object) in his right hand while his left hung naturally, his entire body radiating golden light. Liu Gongquan and others immediately sketched this image on the ground using tools. After completing the drawing, Laozi pointed his fan toward the sky and transformed into flowing light before disappearing. Upon learning of this, the imperial court ordered the event recorded on the stele and had Yan Tang Temples constructed in both Chang'an and Luoyang.

The second event occurred in the second year of Emperor Wenzong's Kaicheng era (837 CE). Imperial Secretary Gao Yuanyu discovered natural stone patterns on cliffs by the Jialing River in Langzhou that miraculously formed Laozi's true visage - complete with eyebrows, hair and detailed clothing. The image included attendants holding incense burners and a topknot-wearing youth beside him. When locals prayed at this site, purple qi would rise and spiritual springs would emerge, demonstrating remarkable efficacy. The court officially recorded this wonder in imperial annals.

The third account documents Emperor Wuzong's 841 CE (Huichang era) establishment of the "Sacred Descent Festival" on the 15th day of the second lunar month - Laozi's birthday. All regional governments were required to hold purification rituals (Zhaijiao), perform Daoist ceremonies with music, and observe a three-day holiday (except for urgent military matters).

The final record describes Emperor Yizong's Xiantong era (869 CE), when rebel leader Pang Xun attacked the Taiqing Temple in Bozhou. Local villagers witnessed Laozi ascending southward from the temple. Subsequently, the rebel camp became shrouded in dark mist, causing them to lose their way and turn on each other. Pang Xun ultimately drowned - an event regarded as divine retribution.

This account records several auspicious omens related to Daoism during the Tang Dynasty:

The first incident occurred in Bianzhou (present-day Kaifeng, Henan). When rebel forces rose up, military governor Li Wei offered devout prayers at the Taiqing Temple (a Daoist shrine dedicated to Lord Laozi). Suddenly, the rebels became lost in thick fog and were ultimately annihilated by imperial troops. Upon learning of this, the emperor attributed it to Lord Laozi's divine protection and specifically ordered court historians to document the event.

The second event took place in Taizhou (modern Taizhou, Zhejiang). While constructing a Laozi Hall on Mount Tiantai, Prefect Yao Hu unexpectedly unearthed a stone case containing mysterious writings. The emperor commanded these documents to be preserved in the imperial archives and publicly proclaimed throughout the realm.

The most remarkable occurrence happened at Longjiao Mountain in Jinzhou (present-day Linfen, Shanxi). Beside the Laozi Hall of Qingtang Temple stood two cypress trees. During the Wude era (Emperor Gaozu's reign), manifestations of Lord Laozi had appeared there as auspicious signs. Later, vines grew between these trees with extraordinary vitality. Remarkably, whenever rebellions erupted (such as the An Lushan Rebellion or Zhu Ci's revolt), the vines would suddenly wither, only to flourish again after peace was restored. Most astonishingly, during Huang Chao's rebellion, the vines withered once more, but after the uprising was suppressed, they not only revived but produced an exceptionally robust new vine. The emperor considered this a national auspice and ordered detailed documentation by court historians.

Finally, in the second year of Zhonghe (882 CE), Pan Chou, the governor of Bozhou, reported that since the fourth year of Qianning (897 CE), rebel forces had repeatedly attempted to invade Zhenyuan County (Laozi's birthplace where Taiqing Temple stood) but consistently failed. Daoist priests believed this was Lord Laozi protecting his sacred site.

These records reflect the Tang imperial family's veneration of Daoism, interpreting natural phenomena as interconnected with political fortunes and viewing miraculous signs as portents of the nation's destiny.

This passage documents the Daoist devotion of several late Tang emperors and their miraculous encounters, primarily featuring these significant events:

The text first recounts manifestations of Lord Lao (Taishang Laojun): when rebel forces attempted to burn Daoist temples or attack cities, supernatural phenomena like sudden dark clouds, howling winds, or thunderous hailstorms would miraculously appear to rout the enemies. These divine interventions strengthened imperial patronage of Daoism.

Emperor Xizong issued an edict elevating Zhenyuan County to metropolitan status and personally composed Qingci (Daoist memorials to heaven) for thanksgiving rituals. Special emphasis was placed on Bozhou's Taiqing Palace as the sacred birthplace of Taishang Laojun, preserving auspicious relics like nine blessed wells and immortal deer tracks. Local official Pan Chou funded temple renovations, restoring the complex to splendor. As rewards, several Daoist priests received purple robes (honorary Tang-era vestments), while Pan Chou received a promotion.

The text records an omen at Chengdu's Qingyang Palace (another Laojun birthplace site): during a ritual, rainbow light suddenly appeared, leading to the discovery three feet underground of a precious brick inscribed with six ancient seal characters reading "Taishang Pacifies Mid-Reign Disasters." The brick's precise dimensions and exquisite patterns clearly indicated celestial craftsmanship.

Finally, military governor Chen Jingxuan of Xichuan submitted a memorial praising the emperor's heavenly mandate and benevolent governance, asserting these miracles manifested due to sincere virtue moving heaven and earth.

These accounts reflect late Tang imperial veneration of Daoism and the political culture of legitimizing rule through auspicious signs. The mentioned Taiqing Palace and Qingyang Palace remain major Daoist sacred sites today.

This passage documents a significant Daoist auspicious omen during the Tang Dynasty. The general meaning is as follows:

At that time, mysterious talismans (Fulu) with mystical Daoist inscriptions appeared, and celestial decrees descended to assist in quelling rebellion and disaster. Upon receiving these auspicious signs bearing ancient seal script characters, the imperial court recognized them as omens foretelling the imminent restoration of peace. On the twelfth day, the emperor displayed these auspicious signs to his officials, prompting numerous high-ranking ministers—including Wei Zhaodu, Xiao Gou, Zheng Tian, and others—to submit memorials of congratulations. They likened these signs to the ancient omens that appeared when King Tang of Shang sought rain through self-reflection, interpreting them as portents that the rebel forces would surely be vanquished.

Chief Ministers of the Bureau of Military Affairs, Li Shunrong and others, also submitted a memorial stating that during the Zhaijiao (purification rituals) performed by the imperial clan at Daoist temples, further auspicious signs had manifested—divine light and crimson radiance—reminiscent of the purple clouds that appeared when Laozi departed westward through the Hangu Pass. They proposed recording these omens in the imperial annals, to which the emperor agreed.

On the fifteenth day, the official Li Teli was appointed as a Tutor in the Crown Prince's household, while Li Wuwei was granted purple court robes and silk. On the twenty-first day, the emperor issued another edict mentioning that the Supreme Venerable Sovereign (Taishang Laojun, the highest Daoist deity) once expounded scriptures and discussed the Dao with his disciple Master Wenshi (Yin Xi)....

This account reflects the Tang imperial family's reverence for Daoist auspicious signs and the special role of Daoism in political affairs. Through these celestial omens, the court both proclaimed its divine mandate and reinforced Daoism's authority as the state religion.

This passage documents a series of auspicious omens at Qingyang Palace (a Daoist temple) during the Tang Dynasty and the imperial court's corresponding veneration measures:

Originally at Louguan Terrace (a sacred Daoist site), an appointment was made to later meet at Qingyang Palace, where immortals indeed descended upon clouds according to prophecy. The Records of Immortals indicate this location had existed for over two thousand years since King Zhao of Zhou's reign. Though once abandoned, the site now manifested divine wonders during the emperor's visit: strange lights flickered in the courtyards, mystical talismanic patterns (Fulu) appeared beneath trees, and ancient brick inscriptions confirmed these auspicious signs—all foretelling the cessation of calamities and emergence of earthly blessings.

The imperial court implemented several measures in response: renaming the temple Qingyang Palace, allocating 200 strings of coins to reclaim two qing of land (previously cultivated with onions and garlic by locals, deemed inappropriate for spiritual practice), and bestowing upon Daoist priest Li Wuwei the purple robe (a high-ranking Daoist vestment). On the seventh day of the tenth lunar month, high-ranking official Guo Zuntai was dispatched to supervise the temple's reconstruction with state funds.

The text further records accompanying auspicious events—local bandits being successively apprehended and peace returning to Shu Province. The emperor personally visited Qingyang Palace to confer honors, granting Li Teli crimson official robes and appointing him as Longzhou Military Record Officer. An imperial decree mandated nationwide repairs to Purple Pole Palaces (temples dedicated to Lord Lao, the deified Laozi) and the selection of Daoists proficient in liturgy (Keyi) to conduct purification rituals (Zhaijiao). The recovery of the capital on yimao day was seen as clear evidence of Daoist patriarchs protecting the Tang dynasty. Finally, imperial academician Le Penggui was commissioned to compose a stele inscription documenting these divine manifestations.

(Note: "Jiao" refers to Daoist sacrificial rites; "Purple Pole Palaces" were officially established Tang temples venerating Lord Lao; "bestowing purple" represented significant imperial recognition for eminent Daoists)

This passage is the memorial submitted by Tang Dynasty Daoist priest Du Guangting when presenting the "Record of Reverence for the Dao Through the Ages" to the emperor. The main content reads:

I reverently request Your Majesty to promulgate this work throughout the realm, thereby manifesting that the imperial house descends from divine immortals and has received the grace of the Supreme Venerable Lord (Taishang Laojun, the highest deity in Daoism). This blessing shall be transmitted for ten thousand generations. According to records, since the founding of our dynasty, approximately 1,900 Daoist temples have been constructed nationwide, with over 15,000 individuals formally ordained as Daoist priests. This count does not include the temples converted from voluntary donations of residences and estates by imperial relatives, high-ranking officials, and common people. Such unprecedented devotion to the Dao, from ancient times to our present dynasty, has never been witnessed before.

This memorial was respectfully submitted and recorded on the 15th day of the 12th month in the 4th year of the Zhonghe era (884 CE) of Emperor Xizong of Tang by Du Guangting, who resided at the Taiqing Temple in the capital Chang'an. He held the position of "Literary Composer for Imperial Edicts" and was honored with the title "Great Master of Vast Teaching," granted the purple ritual robe (a high distinction for Tang Dynasty Daoists).

Contextual note: The Tang imperial family claimed descent from Laozi (Li Er) and established Daoism as the state religion. The purple robe represented imperial recognition for eminent Daoists, while "Literary Composer for Imperial Edicts" was an official position responsible for drafting Daoist documents for the imperial court.