《混元聖紀》

This passage primarily recounts the origins of Lord Lao (the supreme deity of Daoism) and documents the historical records of his manifestations. The author, Xie Shouhao, was a renowned Daoist master of the Song Dynasty who criticized earlier accounts of Lord Lao as either overly simplistic or disorganized. He thus conducted extensive research across various scriptures to compile this Chronicle of the Sacred Chaos Origin (Hunyuan Shengji).

The text states that Lord Lao is the sovereign source of the cosmic Dao (the Way), existing before the formation of heaven and earth, transcending the constraints of time and space. He manifests in human form across different eras and regions to establish teachings, though mortals cannot fully comprehend his true nature. While his appearances are as clear and verifiable as the sun and moon, historical records remain fragmentary.

Works such as Sima Qian’s Records of the Grand Historian, Ban Gu’s Table of Ancient and Modern Figures, Liu Xiang’s Biographies of Immortals, the hermit biographies by Ji Kang and Huangfu Mi, and Ge Hong’s (Ge Zhichuan) Biographies of Divine Immortals contain only scattered and incomplete accounts of Lord Lao. Later, Yin Wencao compiled the 820-chapter Sacred Chronicles, and Jia Shanxiang authored the Dragon-Like Sage (Youlong Zhuan) in one hundred sections. Though more detailed, these works suffered from disorganized structures and contradictory content, leaving readers perplexed.

For this reason, the author resolved to re-examine the classical texts of Confucianism, Buddhism, and Daoism, systematically documenting Lord Lao’s manifestations throughout history and the reverence he received from emperors. He compiled this Sacred Chronicles and appended a chronological record. Given the lack of definitive written accounts from the primordial cosmic stages (such as the Five Supremes and Nine Sovereigns), the chronology primarily relies on historical records that clearly document Lord Lao’s descents.

Later sections provide examples: Huangfu Mi’s Chronicles of the Three Sovereigns and Five Emperors records that during the earliest era of heaven and earth, when the Celestial Sovereign (an ancient ruler) reigned, Lord Lao descended as the "Heavenly Master of Mystical Penetration" (Tongxuan Tianshi), also known as the "Master of the Mystic Center" (Xuanzhong Fashi). Tang Dynasty scholar Yue Penggui’s Records of the Green Goat Temple also contains related accounts. These fragments illustrate Lord Lao’s manifestations across different historical periods.

At the dawn of creation, the Most High Lord Lao (the supreme deity of Daoism) descended to the mortal realm in accordance with celestial design. Initially serving as teacher to the Heavenly Sovereign (one of the Three Sovereigns), this was when heaven and earth had just separated—the clear, light Qi rising to form the sky while turbid, heavy Qi condensed below as earth, with the boundaries between the eight directions still indistinct. Lord Lao helped establish the cosmic pattern of "round heaven and square earth," setting the foundational order of the primordial chaos—when rivers first formed with murky waters, and land congealed while rocks remained unhardened. He entrusted the Four Seas to four divine guardians and delegated the Five Phases (Metal, Wood, Water, Fire, Earth) to the Five Directional Deities.

During the reign of the Earthly Sovereign (second of the Three Sovereigns), Lord Lao descended again under the title "Ancient Great Sage." At that time, the celestial canopy still hung low, and the earth remained thin. He assisted in establishing cosmic order by harmonizing Yin-Yang forces, balancing hardness and softness, and instituting seasonal cycles of cold and heat. Through his divine power, the earth grew vast and solid while the heavens ascended higher and brighter. He caused trees to sprout and herbs to flourish, assigned birds and beasts to dwell in the western (Dui trigram) and southern (Li trigram) regions, while positioning aquatic creatures like turtles, snakes, fish, and dragons in the northern (Kan trigram) and eastern (Zhen trigram) domains.

When the Human Sovereign (also called Nine-Headed Sovereign) ruled, Lord Lao descended a third time as "Master Pangu." Legends tell how heaven and earth then resembled a chaotic egg from which Pangu emerged. Assisting the Human Sovereign in governance, he divided three hundred sixty major rivers and established fifteen thousand statecraft principles. He facilitated the birth of Five Phase deities: Water-Wood spirits (Ren-Yi) emerging from aquatic transformation, while Fire-Metal generals (Bing-Xin) gestated within winds. Across 156 imperial generations spanning over 45,000 years, Lord Lao was successively known as "Celestial Master of Profound Mystery" (Tongxuan Tianshi), "Golden Tower Emperor" (Jinque Dijun), and "Master Pangu."

The text further references three primordial eras: the Five Dragons Epoch (ruled by five leaders surnged Goulong), the Connected Thoroughfares Era (six clans alliance), and the United Heroes Age (three-tribe confederation). Recorded variously in ancient texts as "Distant Links Era" or "Embracing Heroes Period," these designations reflect the evolutionary stages of prehistoric tribal alliances.

This scripture records the genealogical succession and clan evolution of ancient times. It primarily describes early forms of human social organization, beginning from the initial "Héxióng Period" (the primal stage of male-female union for procreation) to the gradual formation of various clan systems.

The earliest era was that of the "Héxióng Clan," where men and women united to bear offspring. After three generations, this developed into the "Xùmìng Period" (the stage recording lifespan inheritance). Subsequently emerged the "Liántōng Period" (four intermarrying clans), the "Wǔxìng Period" (five coexisting clans), the "Jūfāng Clan" (nine clans with distinct territories), and the "Tíshān Clan" (where divine beings mediated disputes), marking different developmental phases.

Notably, the "Tōngxìng Clan" era saw seventy-two clans coexisting, after which the renowned "Yǒucháo Clan" (the nest-building clan) arose and was revered by all. Following the Yǒucháo Clan came successive prominent figures like the Suìrén Clan (fire-making innovators) and Fúxī Clan.

The text enumerates numerous ancient clan names—such as the Wǔlóng Clan, Dàtíng Clan, Bóhuáng Clan—while noting their genealogies are now difficult to verify. It concludes by citing Fúxī's administrative decree appointing Zǐ Xiāng to oversee the "Flying Dragon Position" (a key office) responsible for documenting patterns and transmitting information across regions, alongside the Hàoyīng Clan's establishment of the calendar beginning in the Jiǎ-Yín year.

Through these accounts of clan evolution, the scripture reveals Daoist perspectives on ancient social development, embodying understandings about civilizational origins and the transformation of social organizational structures.

This scripture records the social organizational structure during the reign of the ancient sage-king Fu Xi (one of the legendary Three Sovereigns). In the second month of the Jianyin year (according to the celestial stem-branch calendar), Fu Xi summoned the people at the Teaching Platform to announce governmental decrees.

The text details the official hierarchy of that era: Wuhuai served as the Right Prime Minister (equivalent to chancellor), Gonggong as the Lower Minister, while Huanggen and Feilong held other key positions. Other clan leaders each had specific responsibilities: Zhuxiang, Qianlong, and Haoying assisted the ruler as close advisors; Lilu guarded the northern regions; Hexu governed the southern territories; Kunlian oversaw the western areas; Getian administered the eastern provinces; and Yinkang managed the lower regions. The nine provincial governors each ruled their respective domains.

Fu Xi issued specific instructions to these tribal leaders: Lilu was responsible for vegetation growth and water conservancy projects to ensure agricultural timeliness; Dating oversaw housing construction to assist the homeless; Yinkang managed water and soil conservation to prevent floods; Hundun handled civil affairs; while Kunlian protected communities from wild animal threats.

Fu Xi emphasized his governance philosophy: "If the leaders of all four directions follow my teachings, the world will know peace." He believed rulers must prioritize the people's welfare—when the populace is stable, governance remains secure; when people suffer, rule becomes precarious. The text clarifies that these tribal leaders were contemporaries rather than successive rulers, collectively forming the "Nine Heads" governance system (referring to a federation of nine major tribes). Later historical records often mistakenly present them as successive dynasties, when in fact they were all key officials serving simultaneously under Fu Xi's reign.

This passage discusses ancient records of imperial lineages and chronological systems. According to Han Shi Waizhuan, since antiquity over ten thousand clans had performed the Fengshan sacrifices (imperial rituals to heaven and earth) at Mount Tai—so numerous that even Confucius couldn't identify them all. Guan Zhong also mentioned seventy-two ancient clans conducting Fengshan ceremonies there, though he only recognized twelve, the earliest being the Wuhuai clan. This indicates the imperial genealogies predating Fuxi are already difficult to verify.

The Chunqiu Wei records that from the creation of heaven and earth to the "Capture of the Qilin" (an omen marking the end of an era during Duke Ai of Lu's reign) spanned 3,276,000 years, divided into ten epochs: Jiutou Ji, Wulong Ji, Sheti Ji, Hexiong Ji, Liantong Ji, Xuming Ji, Xiufei Ji, Yinti Ji, Chantong Ji, and Liuqi Ji—the last corresponding to the Yellow Emperor's era. Calculating backward from the Qilin event in the 39th year of King Jing of Zhou (Gengshen year, 12th year of Duke Ai of Lu) to the first year of the Yellow Emperor (Dinghai year) yields only 3,930 years. Yet from the Yellow Emperor back to creation, there should be 3,272,000+ years; the imperial chronologies within this vast span remain unverifiable despite scattered references in various philosophical texts and apocrypha, with conflicting accounts making confirmation impossible.

Regarding Fuxi (also called Taihao, surnamed Feng, associated with Wood Virtue [De], who established the calendar with Jiayin as his inaugural year), records state he was the son of Suirenshi and took the surname Feng ("wind") because of his wind-borne birth. When a dragon-horse emerged bearing the River Chart (Hetu), Fuxi used it to create the Eight Trigrams (Bagua), appointing officials like the Feilongshi. Nüwa succeeded Fuxi, and their descendants ruled for 45,600 years. These ancient imperial genealogies are too remote for accurate verification, with textual accounts varying widely—hence they remain open questions rather than settled history.

This scripture recounts the stories of several legendary emperors in ancient times and the descents of Lord Lao (the deified Laozi, known as Taishang Laojun) to transmit the Dao.

During the reign of Fu Xi (also called Taihao), Lord Lao descended to earth in the form of Yuhua Zi. He taught Fu Xi to draw the Bagua (Eight Trigrams), helping to delineate the threefold principles of Heaven, Earth, and humanity, and created written characters to replace the primitive method of knot-tying for record-keeping. Fu Xi also pioneered metallurgy, instructed people in cooking food, and established the system of Nine Pastoral Officials to govern the land.

Zhu Rong (ancestor of the Flame Emperor) was the god of fire in the south, ruling the world with the virtue of Fire (Huo De). At this time, Lord Lao descended as Guangshou Zi in Jiyin. There is some debate over whether Zhu Rong preceded or followed Shennong, but according to the Book of Rites, Zhu Rong should have come first.

During the era of Shennong (also called Lianshan Shi), Lord Lao descended in the form of Dacheng Zi. He taught Shennong to distinguish the seasonal cycles, instructed people in farming techniques, and transformed their primitive lifestyle of consuming raw meat and blood. Shennong invented the plow (leisi), developed pottery and metallurgy, and advanced human civilization from cave-dwelling to house-building. At that time, millet rained from the sky as an auspicious sign, and the earth flourished in great peace.

The Yellow Emperor (Youxiong Shi) ruled with the virtue of Earth (Tu De), and this period lasted 1,520 years. Although the scripture does not detail Lord Lao’s specific deeds during the Yellow Emperor’s reign, it implies the continuity of the Daoist lineage.

These accounts link the cultural innovations of ancient sage-kings with Daoist teachings, illustrating the integration of sacred and secular authority in the Daoist concept of "Dao lineage" (Daotong). Lord Lao descended in various forms at pivotal moments in history to guide human progress, embodying the Daoist ideal of "teaching according to circumstances" (suifang shejiao) for the salvation of the world.

In the ancient era recorded by the River Chart (a legendary diagram revealing cosmic mysteries), during the reign of the Earthly Sovereign (one of the Three Sovereigns), the Supreme Lord Lao (the highest deity in Daoism) descended to the human realm in manifestation, dwelling in Mount Kongtong and calling himself Guangchengzi.

Tang dynasty historical records document: When the Youxiong clan (the tribe of the Yellow Emperor) ruled the world, the Supreme Lord Lao secluded himself in Mount Kongtong, his spirit transcending worldly affairs. The Yellow Emperor personally journeyed by carriage to visit him, paying respects as a disciple, straightening his robes and hastening forward to kneel and inquire about the Dao (the Way). This was during the turbulent age when Yügang (the Flame Emperor) ruled tyrannically and Chiyou rebelled. The Supreme Lord manifested divine power, transforming fish and turtles into soldiers to aid the Yellow Emperor’s army, while clouds and mist took the form of spirits to secretly assist. Eventually, the chaos was quelled at Zhuolu, and the weapons were laid to rest at Banquan. The Supreme Lord once journeyed east to the land of Qingqiu and north to the realm of Hongdi, imparting alchemical scriptures in the Jade Chamber before ascending to the heavens from Dinghu. At that time, the Quyi grass (a legendary plant that could identify traitors) flourished, and the Mingjia plant (a mythical herb marking the passage of time) reappeared—all miraculous signs of the Dao’s manifestation.

According to the Jade Weft Scripture, the Three Sovereigns are divided into three groups—early, middle, and late—collectively called the Nine Sovereigns. The Great Scripture of the Cavern Spirit states that each of the Three Sovereigns ruled for 3,600 years, while the Lesser Scripture of the Cavern Spirit records a reign of 10,800 years for each. The former refers to the rule of a single set of Three Sovereigns, while the latter accounts for the combined duration of three generations. If totaled, the Nine Sovereigns ruled for 32,400 years. Some claim 18,000 years, likely due to a scribal error substituting "thousand" for "hundred." The Inner Biography of Laozi explicitly corroborates this, aligning with both the Great and Lesser Scriptures.

As for the claims that the early and middle Three Sovereigns each spanned 99 billion years, this refers to the full cycle of a cosmic kalpa (a vast cosmic epoch), not their individual reigns. Regarding the later Three Sovereigns, sources vary: the Scripture of the Cavern Spirit and Xiang Jun identify them as the Heavenly Sovereign, Earthly Sovereign, and Human Sovereign. However, the Three Mounds Text records Fuxi as the Heavenly Sovereign, Shennong as the Human Sovereign, and the Yellow Emperor as the Earthly Sovereign, while Huangfu Mi offers yet another interpretation in his commentary on the Spring and Autumn Annals: Revolutions of the Dipper.

This scripture primarily discusses various ancient accounts regarding the "Three Sovereigns and Five Emperors," as well as the manifestations of Lord Lao (Taishang Laojun) in different historical periods.

Concerning the Three Sovereigns, records vary among different schools: Zheng Xuan and Gao You's commentary on Lüshi Chunqiu identifies them as Fuxi, Nüwa, and Shennong; the Book of Rites·Records of Posthumous Titles lists Fuxi, Zhurong, and Shennong; Kong Anguo, Wei Zhao, and Tao Hongjing recognize Fuxi, Shennong, and the Yellow Emperor (Huangdi); the Great Commentary on the Book of Documents, Ying Shao, and Tan Zhou regard them as Suirenshi, Fuxi, and Shennong; others propose Youchaoshi, Suirenshi, and Yiqi. These differing interpretations make it difficult to determine which is correct.

Emperor Wu of Liang proposed an alternative classification: the Three Sovereigns as Fuxi, Shennong, and Suirenshi; the Five Emperors as the Yellow Emperor, Shaohao, Diku, Dizhi, and Diyao. He considered Shun to belong neither to the Three Sovereigns nor the Five Emperors, grouping him instead with the Three Dynasties (Xia, Shang, Zhou) as the "Four Eras." These theories remain debated, with no definitive conclusion reached throughout history.

During the reign of Shaohao (also known as Jintianshi, a descendant of the Yellow Emperor associated with the virtue of Metal, beginning in the year Xinwei, whose lineage ruled for four centuries), Lord Lao descended upon Mount Kongtong, adopting the names "Suiyingzi" or "Taiji Xiansheng" (Supreme Ultimate Master). Tang dynasty records state that when Shaohao ruled the land, Lord Lao descended in a chariot drawn by nine dragons to serve as his teacher. He imparted solemn rituals of reverence and taught methods for seasonal sacrifices to Heaven and Earth, as well as proper veneration of deities. Auspicious signs manifested during this time: bird-officials performed their duties meticulously, nine agricultural officials supervised various crafts, the sun and moon aligned in harmony as an omen, and phoenixes delivered the River Chart (Hetu) as a divine portent—all manifestations of the Dao's profound influence.

Later, during the reign of Emperor Zhuanxu (Gaoyangshi, of the Ji clan, associated with the virtue of Water, ruling for 78 years beginning in the year Xinmao), Lord Lao descended again upon Mount Hengshan, this time adopting the name "Chijingzi" (Red Essence Master). Tang dynasty records confirm this event occurred during Gaoyangshi's rule.

In ancient times, Emperor Ku (Gaoxin), a descendant of the Yellow Emperor, ruled the world for seventy years through the Virtue (De) of Wood. During this era, the Supreme Elder Lord (Taishang Laojun) descended to earth in human form, dwelling by the river and calling himself "Master of the Recorded Diagrams" (Lutu Zi). The Elder Lord transmitted the Dao of governing states and pacifying people, teaching them to resolve conflicts and block wicked desires ("closing the apertures" refers to restraining sensory cravings). He quelled the rebellion of the Nine Li tribes, appointed eight virtuous ministers (the Eight Kai), and subdued the purple-whiskered fierce dragon along with the red-haired serpent-bodied demon chieftains. These demons possessed tremendous power—they could topple Mount Buzhou, causing the heavens to tilt, making the sun and moon move westward while the earth sank southeastward, thus directing all rivers to flow eastward. The Elder Lord also transmitted the Six Jia divine arts (Daoist divination techniques) for commanding hundreds of deities, using subtle words to teach people to accord with celestial Dao. Sometimes he rode a blue-green hornless dragon to inspect the northern Youling region, other times he harnessed a white hornless dragon (chi) to roam the eastern seas where the coiled trees grew.

When Emperor Yao (Taotang) ruled through the Virtue of Fire, the Elder Lord descended again at Mount Guye, calling himself "Master of Accomplishing Tasks" (Wucheng Zi). He revealed the mysteries of the Yellow Court Scripture (Huangting Jing) and expounded techniques for concealing oneself from the sun and moon. Assisting in demarcating the nine provinces, he composed the "Six Blossoms" musical piece, appointed the spring deity Goumang to assist the Green Emperor of the East, and commanded the autumn deity Rushou to aid the White Emperor of the West. At Mount Tai, he conducted the Fengshan sacrifices, announcing to the world with golden clay and jade seals, shining like a mirror illuminating the cosmos. The Elder Lord drank from the Divine Well of Great Vitality and wandered through the "Land of Eternal Daylight" that knows no night.

During Emperor Shun's (Youyu) reign through the Virtue of Earth, the Elder Lord wore deerskin robes and ate coarse grains while expounding the Dao from earthen steps; draped in crane-feathered cloaks (immortal garments of Daoism) and sipping flowing rosy-cloud elixir, he meditated in the Jade Pool paradise. He transmitted the Scripture of Mysterious Virtue (Xuande Jing), transforming people through moral teachings. His presence fulfilled the auspicious signs at Danling, making the sacred Danqiu region even more illustrious.

When Laozi (the Supreme Venerable Sovereign) descended to earth, he resided in a place called Heyang, calling himself Yinshouzi. According to Tang dynasty records, during Emperor Shun's reign, Laozi already taught people the principle of governing through Wuwei (non-action) and expounded the profound meaning of the Scripture of Separation and Union. At that time, the Sanmiao tribes were transformed and submitted, the four evil forces were subdued, officials fulfilled their duties, and the Five Classics were rigorously preserved. Laozi carried the divine pearl that could illuminate the world, bestowing upon people radiant jade of dazzling brilliance.

The Family Sayings of Confucius records that Ji Kangzi once asked Confucius: "I have heard the titles of the Five Emperors but don't understand their meaning. May I ask what are the Five Emperors?" Confucius replied: "Long ago I heard Laozi (Lao Dan) say: Heaven has the Five Phases (Wood, Fire, Earth, Metal, Water) that nurture all things according to the seasons. The deities governing these are called the Five Emperors. When ancient kings changed dynasties, they would modify their state names according to the Five Phases. The cyclical alternation of the Five Phases, with their mutual generation and conquest, symbolizes the operation of heaven and earth. Therefore, when sage kings passed away, they would be matched with one of the Five Phases: Taihao with Wood, the Flame Emperor with Fire, the Yellow Emperor with Earth, Shaohao with Metal, and Zhuanxu with Water."

Ji Kangzi further asked: "Why did Taihao initially rule the world with the virtue of Wood?" Confucius explained: "The operation of the Five Phases begins with Wood, because Wood represents the east, the direction where all things begin to grow. Thus the kings followed this pattern, first ruling with the virtue of Wood, then rotating according to the sequence of mutual generation among the Five Phases."

Ji Kangzi continued: "I've heard that Goumang is the official of Wood, Zhurong of Fire, Rushou of Metal, Xuanming of Water, and Houtu of Earth. Why can't these masters of the Five Phases be called Emperors?" Confucius answered: "These five are officials of the Five Phases who assist the true Five Emperors in governing. Figures like Taihao were matched with the Five Phases, hence called Emperors - this follows their honorary titles. Shaohao's son Zhong was called Goumang, Gai was called Rushou, while Xiu and Xi were called Xuanming; Zhuanxu's son Li was called Zhurong, and Gonggong's son Goulong was called Houtu. These five were all named according to the Five Phases they governed."

This passage primarily discusses ancient sacrificial systems and the practice of imperial ancestor worship. It mentions that in antiquity, talented individuals could attain high-ranking positions (Shang Gong) during their lifetime and become revered deities after death, yet at most they could only be enshrined in the Five Sacrifices (ancient five major rites), never attaining equal status with the Five Emperors (ancient sage-kings).

Confucius explains that rulers like Tao Tangshi (Emperor Yao), You Yushi (Emperor Shun), the Xia and Shang-Zhou monarchs were ineligible for Five Emperor worship likely because their virtue (De) fell short of earlier sage-kings. While many ancient figures taught flood control and crop cultivation, only Gou Longshi qualified for Earth Altar sacrifices and Hou Ji for Millet Altar rites—a tradition maintained unaltered through dynasties, proving their exceptional status.

From Taihao (Fu Xi) to Zhuan Xu, these sage-kings each corresponded to one of the Five Phases (Wood, Fire, Earth, Metal, Water) in their rulership. Yet no more than five could be enshrined as Five Emperors, as virtue cannot be divided among too many. Liu Daoyuan of the Song Dynasty noted in his Tongjian Waiji that classical texts never mentioned the "Three Sovereigns, Five Emperors, and Three Kings" framework—likely a later fabrication.

The text observes that Guanzi's works were probably recorded by later hands, while Zhuangzi and Liezi's texts contain mostly allegories. Qin-Han scholars enthusiastically cited these to discuss the Three Sovereigns and Five Emperors, though such figures may not have existed historically. While these theories appear plausible, they contradict historical records and calendrical calculations upon scrutiny—possibly resulting from scribal errors or deliberate revisionism.

The passage concludes by noting how even when his disciple Zai Wo inquired about ancient legends, Confucius admitted knowing only fragments—how much less could later generations, further removed from antiquity and less wise than sages, comprehend such matters? The specific mention of Ji Kangzi (a Lu state minister) underscores how posterity's understanding of antiquity grows increasingly tenuous.

Regarding the era of the Five Emperors, people often cite the words of Lao Dan (Laozi) as answers, demonstrating that the ancients were not fabricating stories. This reflects the sages' reverence for and transmission of ancient wisdom. Sima Qian recorded in the Records of the Grand Historian: while most scholars venerate the Five Emperors period, the Book of Documents only documents history from Yao onward. Other texts about the Yellow Emperor often lack rigor, making it difficult for scholars to fully trust them. Some Confucian scholars failed to transmit texts like The Virtues of the Five Emperors and The Lineage and Surnames of Emperors passed down by Confucius.

Sima Qian personally traveled extensively—west to Mount Kongtong, north to Zhuolu, east to the sea, and south across the Yangtze and Huai Rivers—discovering that elders everywhere recounted the deeds of the Yellow Emperor, Yao, and Shun. Though local customs varied, their core narratives aligned with ancient records. Through studying the Spring and Autumn Annals and Discourses of the States, he found these texts provided clear accounts of the Five Emperors' virtues and lineages, though deeper verification was lacking. Many precious but scattered historical fragments often appeared sporadically in other texts, comprehensible only to the learned and thoughtful, making them difficult to explain to those with shallow understanding. Sima Qian's exhaustive research and fieldwork indeed mark him as an exceptional historian.

During the reign of Yu the Great (surname Si, ruling by the virtue of Metal, inaugural year Wuxu, with the first month as Zhengyue, whose descendants ruled for 432 years), the Supreme Lord Lao (the highest deity in Daoism) descended to dwell on Mount Shang, adopting the title "Master of True Practice." The Tang dynasty text Sacred Chronicles of the Primordial Chaos records: when the Xia dynasty ruled, the Supreme Lord Lao assisted the kingly way, serving as imperial preceptor to transmit scriptures on virtuous conduct and methods of governance.

In the era of Tang of Shang (surname Zi, ruling by the virtue of Water, inaugural year Gengxu, with the twelfth month as Zhengyue, reigning for 13 years, whose descendants ruled for 613 years), the Supreme Lord Lao descended to reside on Mount Qian, taking the name "Master of Bestowed Principles." The Sacred Chronicles states: during Shang Tang's reign, the Supreme Lord temporarily left the celestial realm to serve as imperial preceptor, teaching scriptures on longevity and the Dao of spontaneity.

These accounts appear in texts such as Imperial Genealogies, Chronicles of Emperors and Kings, Scripture of the Great Mystery from the Cavern of Spirit, Jade Scripture, Records of Border Expeditions, Geographical Records, Qiao Zhou's Ancient Historical Investigations, Biographies of Divine Immortals, and Illustrated Gazetteers of Commanderies and States. Though Lord Lao repeatedly manifested through divided forms to establish teachings according to each era's needs, he would withdraw after completing his tasks, leaving no concrete traces of birth in the human world.

This passage records the reign periods and significant events of successive emperors during the Shang dynasty, presented in chronological order:

Wai Bing ascended the throne in the Guihai year and ruled for 2 years; Zhong Ren took power in the Yichou year, reigning for 4 years; Tai Jia, enthroned in the Jisi year, ruled for 33 years and was posthumously honored as Taizong, also known as Zu Jia; Wo Ding began his reign in the Renyin year, lasting 29 years; Tai Geng assumed the throne in the Xinwei year, governing for 35 years; Xiao Jia was crowned in the Bingwu year, ruling 17 years; Yong Si ascended in the Guihai year, reigning 12 years; Tai Wu, posthumously titled Zhongzong, took power in the Yihai year and ruled for an exceptional 75 years.

Subsequent rulers include: Zhong Ding (enthroned in the Gengyin year, 11 years), Wai Ren (Xinchou year, 5 years), He Dan Jia (Bingwu year, 9 years), Zu Si (Yimao year, 21 years), Zu Xin (Yihai year, 16 years), Wo Jia (Xinmao year, 22 years), Zu Ding (Guichou year, 22 years), Nan Geng (Yihai year, 29 years), and Yang Jia (Jiachen year, 18 years).

A special record notes that in the 17th year of Yang Jia's reign (Gengshen year), the Supreme Venerable Sovereign (Laozi, the highest deity in Daoism) emanated divine light from the Great Pure celestial realm, transforming into primordial Qi (vital energy) that entered the womb of the Mysterious Jade Maiden.

The chronicle continues with Pan Geng (Renxu year, 29 years), Xiao Xin (Xinmao year, 21 years), Xiao Yi (Renzi year, 20 years), and Wu Ding (Renshen year, 59 years, posthumously honored as Gaozong).

On the 15th day of the second month (the full moon day of the second lunar month in the Shang calendar, corresponding to the later Lantern Festival) in Wu Ding's 9th year (Gengchen year), the Supreme Venerable Sovereign was born. From conception in Yang Jia's 17th year to birth spanned exactly 81 years. The text also mentions that before the Xia dynasty, the year began with the Yin month (tiger month) as the first month, but after Shang Tang overthrew the Xia, this was changed to the Chou month (ox month) as the new year's beginning.

According to the Records of the Sacred Chronicles of the Primordial Chaos, there are multiple accounts regarding Laozi's birth. Liu Xiang's Biographies of Immortals states that Laozi was born during the Shang dynasty, while Ji Kang and Huangfu Mi believed he was born at the end of the Shang. During the Tang dynasty, Laozi's birthday was officially designated as the "Festival of True Origin."

The Records of Yue Penggui describe that during the reign of King Gaozong of Shang, when King Wen of Zhou began formulating the Book of Changes (Zhou Yi), a divine light infused a jade-like embryo, and auspicious clouds coalesced into golden bones. Laozi gestated in his mother's womb for over eighty years before being born, with the entire process spanning more than twenty thousand days and nights (approximately forty-three years). In the year of Jia Yin, Laozi descended to the mortal world riding a white deer and later ascended to immortality from the ancient juniper tree in front of the Taiqing Palace (a major Daoist temple) in Bozhou, where the hoofprints of the white deer's ascent remain to this day.

The text enumerates the reigns of successive Shang kings: from King Zugeng (first year Xinwei, ruled for 17 years) to King Zhou of Shang (first year Dingwei, ruled for 27 years), totaling eight rulers. Notably, King Wuyi was struck by lightning for defying Heaven.

In the twenty-first year of King Wen of Zhou (year Dingmao), Laozi descended to the southern foothills of Mount Qi, calling himself "Xie Yizi." At that time, King Wen appointed him as the Archivist (a position overseeing classical texts). The Genealogical Records note that Laozi served as the Grand Scribe (a historian) during the Shang dynasty. Zheng Xuan's Commentary on the Analects identifies "Lao Peng" as the virtuous minister Laozi of the Shang dynasty. Kong Yingda's annotations explicitly state that this "Lao" refers to Lao Dan (Laozi).

After King Wu of Zhou established the Zhou dynasty (a Wood Virtue dynasty that took the eleventh month as its first month), Laozi was reassigned as the Grand Scribe. Both Records of the Grand Historian and Liu Qin's Seven Summaries record his tenure as the Archivist of Zhou. Biographies by Ge Hong and others state that he served as Archivist under King Wen and was later appointed Grand Scribe under King Wu. Only Liu Xiang's Biographies of Immortals records that Laozi was born in the Shang dynasty, first serving as Grand Scribe in Zhou before becoming Archivist.

This passage primarily discusses the ancient historiographer system and records concerning Laozi (Lao Dan) serving as a historiographer. According to research, the Shang and Zhou dynasties established various historiographer positions, including the Grand Historian (Taishi), Inner Historian (Neishi), Outer Historian (Waishi), and Censor (Yushi), collectively known as the "Five Historians." Feudal states also had their own official historiographers.

As recorded in the Rites of Zhou (Zhouli), when the ruler acted, the Left Historian would document his deeds, while the Right Historian recorded his words.

Laozi once served as the "Keeper of the Archives (Shoucangshi)" for the Zhou court, responsible for safeguarding the texts of the Three Sovereigns and Five Emperors, as well as regional records. During the reign of King You of Zhou, there was a historiographer named Bo Yangfu, whom Tang dynasty scholar Tang Gu identified as Laozi. Additionally, during King Lie of Zhou's time, there was a Grand Historian (Taishi) named Dan, who was also actually Laozi. The position of Grand Historian belonged to the lower-ranking senior official (Xia Dafu) level in the Zhou court, overseeing all historiographical affairs and recording the ruler's words and deeds.

The title "Historiographer of the Pillar (Zhuxiashi)" originated from the historiographer's position in court—standing beneath a pillar—and later evolved into the name of an official bureau. Scholar Wei Zhao noted that Bo Yangfu's position as a senior official referred to the Grand Historian, which was of the lower-ranking senior official level. The Records of the Grand Historian (Shiji) records that Zhang Cang served as the Censor-in-Chief (Yushi Dafu) during the Qin dynasty, overseeing the "documents beneath the pillar," which aligns with the Rites of Zhou's description of the Censor's responsibility for managing official documents.

Confucius once considered depositing his books in the Zhou royal archives. His disciple Zilu suggested that among the Zhou court's archivists (Zhengcangshi), there was one named Lao Dan (Laozi), who was well-versed in archival management. Thus, Confucius first went to consult him. This illustrates Laozi's scholarly prestige as a historiographer at the time.

Laozi held different official positions during the Shang and Zhou dynasties. According to the Shi Ben (Genealogical Records), he served as the Shouzang Shi (Keeper of Imperial Archives) during the Shang dynasty and later became the Zhuxia Shi (Pillar Historian, a court advisory position) under the Zhou. This transition occurred because King Wen of Zhou was still a feudal lord under the Shang at the time and couldn't directly appoint officials, so Laozi first served as Shouzang Shi under the Shang before assuming his Zhou position.

The Western Han scholar Liu Xiang noted that Laozi was initially appointed as Taishi (Grand Historian) but, due to his reclusive and yielding nature, was reassigned to other historiographical roles. By the reign of King Lie of Zhou, he resumed the Taishi position. Serving through multiple Zhou rulers, historical accounts vary regarding his official titles. Ban Gu's Book of Han describes Laozi as a long-serving Zhou dynasty historian who earned reverence for his advanced age and virtue during his tenure at the Zhuxia post.

Sui dynasty official Xue Daoheng's Ode to the Ancestral Temple records that from Fuxi to the Zhou dynasty, Laozi manifested under different names. During the reigns of Kings Wen and Wu of Zhou, he served as both Shouzang Shi and Zhuxia Shi, maintaining unchanging appearance despite dynastic transitions.

In the first year of King Cheng of Zhou's reign (1038 BCE), Laozi remained Zhuxia Shi under the title "Jingchengzi," transmitting Daoist teachings to the Duke of Zhou before journeying westward to Daqin (Rome) and Tianzhu (India), where he was known as "Ancient Master."

The Inner Biography of Laozi documents his incarnations across eras: Yuhuazi under Fuxi, Chuanyuzi under Shennong, Guangshouzi under Zhurong, Guangchengzi under the Yellow Emperor, Chijingzi under Zhuanxu, Lutuzi under Emperor Ku, Wuchenzi under Yao, Yinshouzi under Shun, Ningzhenzi (or Zhenxingzi) under Yu the Great, Xizezi under Tang of Shang, with corresponding titles during the reigns of Kings Wen and Wu of Zhou—totaling twelve imperial mentors.

Liang dynasty official Xiao Ziyun's Stele Inscription of Qingxu Temple describes Laozi as the embodiment of Taixu (Primordial Void), transcending form and speech while resonating with all existence. With flowing white hair, he manifested as Wuchenzi during Yao's reign, Yinshouzi under Shun, Chijingzi for Zhuanxu, and Lutuzi for Shennong. Mastering the Dao's essence, he provided governing wisdom to successive rulers, equally at home roaming the highest heavens or incarnating to assist enlightened monarchs—his immeasurable virtue defying full description.

This passage discusses the theory of Laozi (Lord Lao) manifesting in different historical periods under various identities. The text presents several variant accounts: some say he appeared as Dachengzi during Shennong's era and Lutuzi during Emperor Ku's reign, yet stele inscriptions claim Lutuzi appeared during Shennong's time, while the Inner Biography records him as Chuanyuzi in the Shennong period. Ge Hong (Baopuzi) questions these claims in his Biographies of Divine Immortals, arguing that practitioners of the Dao have existed throughout history and need not necessarily be manifestations of Laozi—these narratives were likely fabricated by later generations to exalt him.

Yin Wencao, the Tang dynasty abbot of Haotian Temple, counters Ge Hong's view: Ge composed Biographies of Divine Immortals to demonstrate how Laozi attained the Dao through cultivation, thereby inspiring later practitioners. Yet if Laozi were portrayed solely as an accomplished adept, people might competitively imitate him; if depicted as a divine being, he would seem unattainable. In truth, since the separation of heaven and earth, those who attained the Dao through study necessarily required the descent of innate sages as their teachers. As the Scripture of Settling the Will states: When the Celestial Worthy (the supreme Daoist deity) first manifested great compassion (referring to teaching sentient beings), his actions followed natural principles, silently aligning with celestial patterns—originally comprehending the Dao required no texts, and scriptures were only later compiled to instruct posterity. Thus, Laozi naturally attained the Dao through study, appearing across generations as a teacher—why doubt this? As the father who teaches all beings, why quibble over status distinctions or whether he conformed to worldly conventions?

Laozi once told Guan Yinzi: Since ancient times, worldly affairs have transformed as countless as Ganges' sands, with kalpas of hardship making cultivation truly arduous. The Scripture of Great Mystery similarly states: Through accumulated cultivation, Laozi ultimately ascended to sagehood—his manifestations are boundless and indescribable. His most recent incarnation appeared at the end of the Shang dynasty (referencing the典故 of Laozi's westward journey). Yu Xuan's Record of Crossing the Frontier also documents Laozi's story.

The manifestation deeds of Laozi (revered in Daoism as "Lord Lao") continuously appear throughout history. According to the Records of Hecui Yuanlai Village, Laozi descended in various incarnations across different eras. Immortal Ge (Ge Hong) also stated that since the creation of heaven and earth, Laozi has served as imperial preceptor to successive dynasties without interruption. Daoist masters like Wenshi Zhenren, Guiguzi, and Zhang Daoling all recognized Lord Lao's existence prior to the formation of the cosmos, enduring countless kalpas (eons) beyond temporal calculation.

Historical records diverge regarding the precise timing of Laozi's westward journey through Hangu Pass. In the first year of King Kang of Zhou (the yichou year), Laozi manifested as Guo Shuzi, serving as the Zhou dynasty's Pillar Historian (equivalent to national archivist). By the twenty-third year of King Zhao of Zhou (the renwu day of the fifth month in the guichou year), he passed through Hangu Pass, enlightening its guardian Yin Xi.

However, chronological inconsistencies arise: the guichou year may not align with King Zhao's reign, nor does it appear during King You's rule (who ascended in the gengshen year). Another theory places the event in the fortieth year of King Xuan of Zhou (the renwu day, eighteenth day of the fifth month in guichou year), yet textual evidence shows Laozi still prophesying Zhou's decline at Weichuan in King Xuan's forty-third year (bingchen year), and later predicting the dynasty's collapse during the three-river earthquake in King You's second year. If Laozi departed in King Xuan's fortieth year, he couldn't have been at Weichuan three years later; nor could he have witnessed both King You's earthquake and King Xuan's later reign. A third proposal suggests the forty-third year of King Ping of Zhou (also guichou year), though the fifth month's celestial stems and earthly branches require verification.

These accounts demonstrate how ancient texts present divergent chronologies for Laozi's manifestations, necessitating meticulous examination of historical calendars for accurate determination.

This passage primarily examines the chronological verification of the life events of Laozi (venerated in Daoism as "Lord Lao").

Regarding the timing of Confucius seeking instruction from Laozi, the text notes that Confucius was born in the Gengxu year of King Ling of Zhou's reign, and by the Bingyin year of King Jing's rule, he would have been only seventeen—too young for such an early master-disciple encounter. It also mentions that during King Mu of Zhou's westward journey, the Perfected Yin Xi had already met Laozi and achieved ascension, indicating that Laozi's departure through the Hangu Pass must have occurred before King Mu's time. Only the records in the Inner Biography align with the account by Ge Xuan (the Immortal Lord), while other conflicting narratives defy logical consistency.

The text records that in the 24th year of King Jing of Zhou (Jia Yin year), Laozi ascended to heaven from a small hill south of Yin Xi's residence. At that moment, five-colored light shot straight toward the Ziwei Star (symbol of imperial authority), and well waters overflowed. The period from the 9th year of King Gao of Shang to this event spanned 274 years.

In the 25th year (Yi Mao year), Laozi manifested through a miraculous birth in the household of Li Taiguan in Shu (ancient Sichuan). Citing Liu Xiang's Biographies of Immortals from the Western Han, it states Laozi was born during the Shang dynasty, serving as the Zhou court's Pillar Historian (archivist) and Guardian of the Archives, earning the epithet "Reclusive Noble." Confucius revered him as a teacher after their meeting. Later, Laozi rode a green ox-drawn cart through the Hangu Pass, where the border official Yin Xi welcomed him. Both Ji Kang and Huangfu Mi believed Laozi was born in late Shang, while Ge Xuan (Xiaoxian) claimed he was a Zhou-era incarnation through Mother Li (referring to the miraculous birth in Li Taiguan's household). The author considers these accounts potentially unreliable.

In the 27th year (Ding Si year), Laozi reunited with Yin Xi at the Green Goat Market (a sacred Daoist site, traditionally where Lord Lao manifested his second incarnation), preparing to teach the Hu people (referring to India, Buddhism's place of origin). This coincided with the Shang dynasty's decline and the Zhou dynasty's rise.

Laozi (venerated in Daoism as Lord Lao) served as the Keeper of the Archives (national librarian) during the Zhou dynasty. Witnessing the dynasty's decline, he resigned and retreated into seclusion. He first traveled eastward from the Wei capital, then westward through the Hangu Pass. Later, he departed from Shu territory intending to civilize the western tribes, crossing deserts to transform their barbaric customs. He reached regions like Shendu (ancient India) and Jibin (modern Kashmir), where he instructed King Fanduo'azhu.

Emperor Ming of Wei's eulogy records: Laozi, moved by compassion for future generations, deliberately incarnated in the state of Chen before serving as Zhou's historian. After nine centuries, he returned to Kunlun Mountain, first teaching the western tribes, then proceeding to Jibin, and finally reaching Tianzhu (India) before ascending to heaven. According to the Weilue·Xirong Zhuan and Beishi·Xiyu Zhuan, 500 li west of Yutian lies the Pimo Temple, traditionally identified as the site where Laozi instructed the western tribes.

In the 28th year of King Mu of Zhou (Wuwu year), Laozi and his disciple Perfected Yin Xi descended at Tianshui in Gansu, establishing the sacred Ling Mountain site. Vestiges like the Western Ascension Platform and Hall of Sacred Visage remain preserved in Qinzhou (modern Tianshui).

In the 4th year of King Mu's reign (Jiashen year), Laozi descended again to the Central Plains, journeying eastward to Fusang (legendary land of sunrise) where he convened immortals with the Celestial Emperor. Later arriving at the Western Sea's Sulin Kingdom, he was called "Great Luminous Envoy" before ascending shortly thereafter. Hearing of Perfected Yin Xi's ascension, King Mu constructed the Louguan Terrace, appointing seven Daoist priests to oversee its rituals.

During subsequent reigns of Kings Gong, Yi, Xiao, and Yi of Zhou, Laozi descended with three ancient masters at Sanxue Mountain in Mianzhu, Sichuan, transmitting to Li Zhenduo the methods of ascension (feisheng zhi dao). This site became known as the "Zhenduo Parish" (zhi - early Daoist administrative district).

(Note: "Civilizing the western tribes" refers to Laozi's legendary westward mission; "methods of ascension" denotes Daoist cultivation techniques for achieving immortality; "parish" indicates early Daoist administrative divisions.)

During the joint regency of Duke Shao and Duke Zhou of the Zhou dynasty (beginning in the Gengshen year, when King Li of Zhou was exiled to Zhi and the crown prince was underage, the two ministers co-ruled for fourteen years. After King Li's death, the crown prince ascended the throne as King Xuan of Zhou).

The first year of King Xuan's reign was the Jiaxu year, and he ruled for forty-seven years. In the forty-third year of his reign (Bingchen year), the Supreme Venerable Sovereign (Taishang Laojun) descended by the Wei River and informed the king that the northward shift of the Year Star (Jupiter) foretold the decline of the Zhou dynasty. True to this prophecy, King You ascended the throne two years later. The present-day Boyangchuan by the Wei River marks the site where Laojun manifested his divine presence (as recorded in the Geographical Records). At that time, a woodcutter was heard singing strange songs while walking, which none could understand. Laojun explained that this was the song of a transcendent cultivating the supreme Dao (Wushang Zhengdao).

The first year of King You's reign was the Gengshen year, and he ruled for eleven years. In the second year (Xinyou year), a great earthquake struck, affecting the basins of the Jing, Wei, and Luo rivers. Laojun prophesied that the Zhou dynasty would fall within ten years, which later came to pass when the Quanrong tribes overthrew it (as documented in the Records of the Grand Historian).

The first year of King Ping's reign was the Xinwei year. In the fifty-first year of his rule, he moved the capital to Luoyang. On the twelfth month of his thirty-third year (Guimao year), Laojun again journeyed westward through the Hangu Pass to teach various states, eventually reaching the Western Sea's Liuzhou and Linzhou to investigate the deeds of immortals before returning to the Central Plains (as recorded in the Scripture of Western Ascension).

The first year of King Wei's reign was the Renxu year, lasting thirty-three years. The first year of King Zhuang's reign was the Yiyou year, ruling for fifteen years. On the seventh night of the fourth month in his ninth year (Guisi year), Sakyamuni Buddha was born. The Sutra of Auspicious Signs in the Śākya Clan records his birth at midnight on the eighth day of the fourth month (using Zhou dynasty calendrics), while other Buddhist texts cite the eighth day of the second month.

This scripture records significant historical events and chronological accounts of key figures from the Zhou dynasty through the Spring and Autumn and Warring States periods, focusing primarily on the life events of Laozi (Laojun), Shakyamuni, and Confucius.

The text states that Laozi was already 614 years old at the time (Daoist tradition regards Laozi as an immortal deity), while Shakyamuni was born in the ninth year of King Zhuang of Zhou, corresponding to the seventh year of Duke Zhuang of Lu (687 BCE) in the fourth month. On that night, stars became invisible while the sky shone with extraordinary brightness. By the eighth year of Wuding era in Northern Wei (550 CE), 1,237 years had elapsed since that event. These records derive from the "Treatise on Buddhism and Daoism" in the Book of Wei and the "Treatise on Literature" in the Book of Sui.

Prince Zhaoming of Liang dynasty documented in his Literary Selections that both King Zhuang of Zhou and Duke Zhuang of Lu's eras contained records of "nocturnal celestial phenomena" (abnormal night skies). The Tang monk's Forest of Pearls in the Dharma Garden also mentions the Zhou dynasty's occurrence of "constant stars disappearing" - a remarkable astronomical phenomenon.

The scripture then sequentially lists Zhou dynasty rulers:

• King Xi (reigned 5 years)
• King Hui (reigned 25 years)
• King Xiang (reigned 33 years)
• King Qing (reigned 6 years)
• King Kuang (reigned 6 years)

In the fourth year of King Kuang's reign (609 BCE), Shakyamuni entered parinirvana (final nirvana), with Buddhist scriptures recording his lifespan as 80 years.

During King Ding's era (606 BCE), the Zhou king inquired whether immortals existed in the world. Laozi replied that at Central Peak (Mount Song) dwelled an "Ancient Master" - referring to himself. This典故 (classical allusion) originates from the Wangci Palace Records and Xunyang Annals.

After King Jian's 14-year reign came King Ling's 27-year rule. In the twenty-first year of King Ling (551 BCE), on the twenty-first day of the tenth month, Confucius was born.

Following King Jing's 25-year reign, King Dao ruled merely five months. During King Jing's 43-year reign (503 BCE), Confucius told his disciple Nangong Jingshu: "I have heard that Laozi...".

Laozi (also known as Lao Dan) possessed profound erudition, comprehending both ancient and contemporary knowledge with deep insight into the fundamental principles of ritual and music, as well as the ultimate meaning of Dao (the Way) and De (Virtue). Confucius once revered him as his teacher. The following year, Confucius traveled with his disciple Jing Shu to the capital of the Zhou dynasty to visit Laozi. According to the Zhuangzi, when Confucius was fifty years old, he journeyed south to the region of Pei to meet Laozi—an event that likely occurred during this same year. Although records in the Book of Rites (Liji), the Family Sayings of Confucius (Kongzi Jiayu), and the Records of the Grand Historian (Shiji) all mention Confucius seeking Laozi's guidance on rituals and classical texts, none provide a clear chronological sequence.

The Family Sayings of Confucius records that Zixia once asked Confucius: "I have heard that the Book of Changes (Yijing) states that the generation of humans and all things involves distinctions between odd and even numbers, with the Qi (vital energy) of Yin-Yang differing in each case. Only those who understand Dao and De can trace their origins. Heaven is one, earth is two, and humanity is three—three times three makes nine, and nine times nine equals eighty-one. The number one represents the sun and moon, while the number ten corresponds to the ten months of human gestation. Eight times nine is seventy-two, an even number that pairs with an odd number. Odd numbers govern the morning star (Chenxing), which represents months, and months correspond to horses—hence horses are born after twelve months of gestation. All other living beings follow their respective categories: birds and fish are born from Yin but belong to Yang, which is why they are oviparous. Fish swim in water, and birds fly among clouds—thus, at the start of winter, swallows and sparrows enter the sea and transform into clams. Crustaceans feed in summer and hibernate in winter. Creatures that swallow food whole have eight orifices and are oviparous, while those that chew have nine orifices and are viviparous. Four-legged animals lack wings, and horned animals lack upper teeth. Those born during the day resemble their fathers, while those born at night resemble their mothers. Is this accurate?" Confucius replied, "Indeed. I once heard Laozi speak of this, and it is precisely so." This exchange demonstrates that Confucius regarded Laozi as profoundly knowledgeable about both ancient and modern matters, seeking his guidance on subjects far beyond mere rituals or theories of the Five Phases (Wuxing) and the Five Emperors.

In the forty-first year of King Jing of Zhou (the Renxu year), Confucius passed away (as recorded in the Family Sayings of Confucius and the Zuo Commentary). At that time, Laozi was already 824 years old. The text then proceeds to document the successive reigns of Zhou kings: King Zhuang (first year Yichou, reigned for eight years), King Zhengding (first year Guiyou, reigned for twenty-eight years), King Ai (reigned for three months), King Si (reigned for five months), King Kao (first year Xinchou, reigned for eighteen years), King Weilie (first year Bingchen, reigned for twenty-four years), and King An (first year Gengchen, reigned for twenty-six years).

This account primarily documents Laozi's (Lord Lao's) travels and deeds across different historical periods. According to historical records:

In the eighth year of King Xian of Zhou (361 BCE, Gengshen year), when Duke Xiao of Qin ascended the throne, Laozi returned from the east, journeying through places like Red Wall Mountain (Chicheng) and Mengshan. He revisited the Fusang Tree (the mythical sun-rising tree) to meet with assemblies of immortals, later secluding himself in the Jingshan, Taishi, and Shaoshi mountain ranges.

During the ninth year of King Nan of Zhou (306 BCE, Yimao year), when King Zhao of Qin assumed power, Laozi traveled westward with the Daoist figure Yin Xi and other transcendents. Their journey took them across Nüji Mountain, Rooster Head Mountain (Jitoushan), and Heavenly Pillar Mountain (Tianzhushan). Departing from the ancient San Pass fortress, they ultimately ascended to Kunlun Mountain before returning to the Purple Tenuity Upper Palace (the Daoist celestial realm). Upon hearing this, King Zhao of Qin ordered commemorative settlements built along Laozi's route, including waystations where Lord Lao had rested and the City of Yin Xi.

The Original Records of Lord Lao and other historical texts state: Laozi was born in the ninth year of King Wuding of Shang (1250 BCE, Gengchen year) in Bo (the Shang capital), later ascending to heaven astride a white deer. One hundred and eight years later, during the Dingmao year of King Zhou of Shang (Di Xin), he descended again at Qizhou (the Zhou dynasty's birthplace). Calendar calculations show 174 years elapsed from the first year of Wuding (Renshen year) to the Guiyou year when King Wu of Zhou overthrew the Shang.

During King Wen of Zhou's reign, Laozi served as Archivist (keeper of state records), later becoming Grand Scribe under King Wu of Zhou. These accounts intertwine Laozi's biography with pivotal Shang-Zhou historical events, reflecting the Daoist tradition of deifying Laozi within its historical worldview.

According to biographical records, Laozi departed from the Zhou dynasty on the Renwu day of the fifth month in the Guichou year of King Zhao of Zhou's reign (1028 BCE). On the twelfth day of the seventh month, he arrived at Hangu Pass where he converted Yin Xi (a key figure in Daoism), the guardian of the pass. Calculating from the Xinyou year of King Zhao's first year (1050 BCE) to the twenty-third year Guiyou (1028 BCE) totals twenty-three years, plus the preceding period amounts to 274 years - marking the beginning of Laozi's westward journey.

The records further state that in the Jiayin year (1027 BCE), during the fourth month at Louguan Terrace (a sacred Daoist site), Laozi ascended into the Taiwei Enclosure (celestial constellation). The following Yimao year (1026 BCE) witnessed his incarnation descending in the Shu region. Two years later in the Dingsi year (1024 BCE), Laozi reunited with Yin Xi at Qingyang Market before journeying together to the Western Regions. By the first year of King Mu of Zhou (1001 BCE), Laozi returned to the Central Plains, traveling eastward past Fusang (the legendary land of sunrise) to convene immortals at the Great Emperor's abode. The twenty-eight years spanning from King Zhao's twenty-third year to King Mu's first year became known as "Laojun's Conversion of the Western Barbarians" - the legendary account of Laozi teaching non-Chinese peoples.

The Records of the Grand Historian documents that during the third year of King You of Zhou (780 BCE) when the Three Rivers earthquake occurred, Laozi prophesied the Zhou dynasty's downfall. From King Mu's first year to this event spanned 220 years, totaling 522 years when combined with earlier periods. In King Ping of Zhou's twenty-third year (748 BCE), Laozi again passed through the frontier, journeying to the Western Sea to summon immortals.

The Wei Shu's "Treatise on Buddhism and Daoism" records that Sakyamuni's birth corresponded to the ninth year of King Zhuang of Zhou (688 BCE), specifically the Xinyou day of the fourth month in Duke Zhuang of Lu's seventh year, when the celestial phenomenon of "fixed stars disappearing" occurred. The ninety-two years from King You's second year to this event totals 614 years - marking Buddhism's founding. Sakyamuni entered nirvana in King Kuang of Zhou's fourth year (609 BCE).

On the Gengzi day of the tenth month in King Ling of Zhou's twenty-first year (551 BCE), Confucius was born. The 137 years from King Zhuang's ninth year to this point totals 751 years. Nangong Jingshu was born in King Jing of Zhou's fifteenth year (530 BCE) when Confucius was thirty-five. By King Jing of Zhou's eleventh year (509 BCE), Duke Ding of Lu ascended the throne and first appointed Nangong Jingshu as a senior official.

According to ancient records, when Confucius was fifty years old in the seventh year of Duke Ding of Lu's reign (the Wuxu year, 503 BCE), he traveled south to Pei to meet Laozi (known as the Supreme Venerable Sovereign, Taishang Laojun). At that time, Laojun had already completed his teachings across various regions and was returning to the Central Plains. Calculating from the Gengxu year of King Ling of Zhou's reign (571 BCE) to this meeting in the Wuxu year spans forty-nine years, which, combined with previous periods, totals seven hundred and ninety-nine years.

Historical texts record that King Zhao of Qin ordered the construction of a city when he heard that Laozi was passing through Sanguan Pass. During King Zhao's fifty-one-year reign, the Qin state conquered the Zhou dynasty. From the first year of King Nan of Zhou (the Dingwei year, 314 BCE) to the ninth year (the Yimao year, 306 BCE) when King Zhao of Qin ascended the throne, this period coincided with Laojun's imminent ascension to Mount Kunlun and return to the Purple Tenuity Palace (the highest celestial realm in Daoism). From the Wuxu year of King Jing of Zhou (503 BCE) to the Yimao year (306 BCE) spans one hundred and ninety-seven years, totaling nine hundred and ninety-six years when combined with earlier periods. Laojun's manifestations and transformations are unfathomable, and his movements between celestial and earthly realms defy precise tracing.

Based on classical texts and calendrical calculations, from the Gengchen year of King Wuding of Shang (the thirteenth century BCE) to the Yimao year of King Nan of Zhou (306 BCE), Laojun's intermittent presence in the human world totaled nine hundred and ninety-six years—comprising one hundred and seventy-four years during the Shang dynasty and eight hundred and twenty-one years during the Zhou dynasty, consistent with historical and canonical records. Emperor Ming of Wei's eulogy states that Laojun served as the Zhou dynasty's Archivist for nine hundred years; Tang dynasty scholar Wu Yanghao similarly noted Laojun's numinous transformations, being born during the Shang and serving during the Zhou, spanning a millennium—these round figures reflect conventional approximations.

The Records of the Grand Historian mentions speculation that Laojun lived either one hundred and sixty or two hundred years, representing conjectures from Confucius's time rather than definitive accounts. Hence historical texts often use qualifying terms like "perhaps" to indicate uncertainty. The Biographies of Exemplary Immortals records Laojun ascending to heaven in Qin territory, while alternate accounts describe him traveling west with Yin Xi (the Guardian of Hangu Pass) into the desert, with their ultimate fate unknown. Huangfu Mi's accounts describe Laojun journeying westward to spread teachings among foreign peoples by composing Buddhist scriptures. The Inner Biography of Wenshi states that after leaving the pass, Laojun traveled through eighty-one kingdoms, ultimately reaching Jibin (modern Kashmir) to "convert the barbarians" (reflecting the Daoist tradition that Laozi founded Buddhism during his western journey). Liu Xiang's eulogy praises Laojun's virtue as merging with the primordial Qi of heaven and earth, his lifespan shining as eternally as the sun and moon.

Accounts of Laozi vary across traditions, yet all praise his longevity. Confucian scholars dismissed tales of ascension to heaven as absurd, merely stating "his end is unknown" to imply he never truly died. Tang dynasty master Yin Wencao expounded that Laozi was a great sage who attained the Dao after countless kalpas of cultivation.

Thus Laozi could manifest in the human realm—sometimes radiantly visible, sometimes hidden in darkness—transforming endlessly while remaining constant through the ages. Zhuangzi's allegory of Qin Shi mourning Laozi was meant to shatter mundane attachments to life and death, but Emperor Wu of Liang mistakenly interpreted it as describing Laozi achieving immortality through "corpse liberation" (shijie, a Daoist transcendence technique). Historical records show no evidence of Laozi undergoing such metamorphic transcendence. Taking Zhuangzi's parables literally would be like believing Confucius truly met the bandit Zhi—these are teaching stories, not factual accounts.

According to the Lost Records of Zhou (Shiyi Ji), when Laozi resided at Jingshi Mountain during Zhou's decline, he declared: "I never leave the human world, alternating between mortal and sage forms unrecognizable to ordinary eyes. Good and evil deeds bring corresponding retribution—as shadows follow forms and echoes answer sounds. Sincere virtue naturally leads one to encounter me." This further confirms his deathless nature.

The Scripture of the Soaring Dragon (Longqiao Jing) records Laozi proclaiming in the Mingxia Temple of the Great Canopy Heaven (the highest Daoist celestial realm) to the Nine Heavens Elder: "My responsive manifestations penetrate all realms—above connecting with celestial spheres, below resonating with all beings—saving souls across cosmic cycles. When virtuous sages appear, I descend as their teacher; sometimes incarnating anonymously among mortals, my true form indistinguishable yet ever united with the Great Dao."

Laozi (revered in Daoism as Lord Lao the Most High) secretly delivers sentient beings according to their karmic affinity, never boasting of his benevolent deeds. Possessing the divine power of transformation, he freely manifests across different eras, aiding living beings according to circumstances—birth, death, and reincarnation hold no bondage over him. When ordinary people view these miracles through their limited perspective, finding them unbelievable is quite natural.

Some claim Laozi once sought teachings in Rongcheng or consulted Chang Zong about the Dao. In truth, this demonstrates the sage's humility—despite his supreme attainment, he maintained a learner's attitude of asking more and speaking less, setting an example of honoring teachers and revering the Dao for later generations. This was never about genuinely needing instruction from others. Ancient legends say Laozi's descendants held official positions for generations—another instance of the sage avoiding eccentricity by blending into worldly life with an ordinary identity. Now, concerned that future generations might mistake illusions for reality and exploit cultivation as a pretext for wickedness, these tales—including claims of "sixteen incarnations"—have been edited out, with related accounts no longer recorded.

In the 28th year of Qin Shi Huang's reign (219 BCE), after the Fengshan sacrifices on Mount Tai, a temple for Lord Lao was built south of Louguan Terrace. When the emperor personally presided over the rites, Lord Lao manifested and transmitted to him the Scripture of the Ghostly Forest (Guilin Jing) and talismanic spells (Fulu) for commanding spirits (recorded in Louguan Zhuan).

During Emperor Wen of Han's reign (179 BCE), Lord Lao first appeared by the Yellow River in Shanzhou, calling himself Master He Shang or Elder He Shang. The emperor visited him in person and received direct transmission of the Daode Jing. Today, northern Shanzhou still preserves He Shang's temple and Emperor Wen's Immortal-Gazing Platform (Records of the Grand Historian and Baopuzi: Biographies of Immortals document this, though some mistakenly attribute it to Emperor Jing's era).

In the second year of Emperor Cheng of Han's Heping era (27 BCE), Lord Lao manifested at Quyang Pool in Langya Commandery, granting Yu Ji the Scripture of Great Peace (Taiping Jing) (Book of Later Han).

During Emperor Ming of Eastern Han (when Buddhism first entered China), in the second year of Emperor Zhang's Yuanhe era (85 CE), Lord Lao reappeared, transmitting to Yu Ji the 180 Precepts for Perfected Persons. Records also exist from the first year of Emperor An's Yongchu era (107 CE).

This account describes the miraculous manifestations of Lord Lao (the supreme deity of Daoism) descending to earth across dynasties to transmit Daoist teachings:

In the 3rd year of Yongchu era (109 CE) during the Eastern Han, Lord Lao appeared on Mount Tai in divine radiance, summoning the official Liu Tu from Jiangxia to verify the celestial registers of life and death, while demonstrating to mortals the principles of karmic retribution for good and evil deeds.

In the 1st year of Han'an era (142 CE), Lord Lao descended at Heming Mountain in Shu region (modern Sichuan), bestowing upon Celestial Master Zhang Daoling the crucial scripture Zheng Yi Meng Wei Mi Lu (Covenant of Orthodox Unity Secret Registers). That same year in the fifth month, he reappeared to grant 930 volumes of Tai Qing Zhong Jing (Central Scripture of Supreme Clarity) and 70 scrolls of magical talismans. Two years later at Yuntai Mountain in Langzhou, he transmitted to the Celestial Master the Three Caverns scriptures (Dongzhen/Dongxuan/Dongshen) and the Zhaijiao purification rituals for ancestral salvation.

During the 1st year of Yongshou era (155 CE), at the sacred Daoist site Yuju Hua in Chengdu, Lord Lao imparted to the Celestial Master the Big Dipper longevity secrets. Later at Lutang Mountain, he taught talismanic incantations for subduing demonic forces.

In the 8th year of Yanxi era (165 CE), Emperor Huan dispatched envoys to perform sacrifices to Lord Lao in Chen territory, commissioning Bian Shao to compose commemorative inscriptions. The following year, the emperor personally conducted heaven-grade sacrificial rites for Lord Lao at Zhuolong Palace.

In the 2nd year of Guanghe era (179 CE), Lord Lao manifested at Mount Tiantai, transmitting to the immortal Ge Xuan the essential Shangqing Lingbao Dadong Jing (Great Cavern Scripture of Numinous Treasure) along with the Three Registers and Seven Grades of purification rituals, as well as cultivation methods emphasizing virtue cultivation and evil prohibition.

These records reflect the early Daoist tradition of establishing scriptures and rituals through divine revelation. Each manifestation corresponded to the transmission of specific scriptures that became foundational texts for later Daoist lineages.

This account describes the multiple manifestations of Laozi (revered in Daoism as Lord Lao) across different dynasties.

In the first year of the Xianxi era (264 CE) of the Western Jin Dynasty, Laozi descended upon Longyou's Lintao Commandery, prophesying to Wang Shi about the imminent peace that would prevail under heaven. By the first year of the Yuanxing era (402 CE) of the Eastern Jin, while touring Mount Hua, Laozi commanded the immortal Cheng Gongxing to relocate to Mount Song, bestowing upon him celestial music.

In the second year of the Shenrui era (415 CE) of the Northern Wei, Laozi appeared on Mount Song to transmit the New Precepts of the Cloud-Hymns (Yunzhong Yinsong Xinke Zhijie), a new set of Daoist precepts, to the priest Kou Qianzhi. Two years later (417 CE), he descended again, granting Kou seventy volumes of fulu (talismans and registers used in Daoism for exorcism and blessings). In the first year of the Taiping Zhenjun era (440 CE), Laozi commanded Kou Qianzhi to confer upon Emperor Taiwu of the Northern Wei the title "True Lord of Great Peace" (Taiping Zhenjun), prompting the emperor to adopt it as his reign era name.

During the 13th year of the Daye era (617 CE) of the Sui Dynasty, Laozi appeared on Mount Zhongnan to the recluse Li Chunfeng, prophesying that the Duke of Tang (Li Yuan) would receive the Mandate of Heaven to establish a new dynasty. After the Tang Dynasty was founded, in the second year of the Wude era (619 CE), Laozi manifested at Yangjiao Mountain, revealing to Ji Shanxing that he was the ancestor of the Tang emperors and foretelling the dynasty's enduring prosperity. In the fifth year of Wude (622 CE), Laozi appeared once more, instructing from a temple the opportune moment to quell a rebellion.

These records reflect the Daoist tradition of deifying Laozi as a guardian deity of the state. Rulers throughout history often leveraged such myths of his manifestations to legitimize their regimes. The fulu talismans, precepts, and other elements mentioned here represent essential aspects of Daoist religious practice.

During the reign of Emperor Gaozong of Tang, the era names were frequently changed: after the first year of Yonghui (650), the era changed to Xianqing seven years later (656), then to Longshuo five years later (661), to Linde three years after that (664), to Qianfeng two years later (666), to Zongzhang another two years later (668), to Xianheng two years after that (670), to Shangyuan four years later (674), to Yifeng two years later (676), to Tiaolu three years after that (679), to Yonglong a year later (680), to Kaiyao the following year (681), and to Yongchun one year after that (682).

In the second year of Longshuo (662), Emperor Gaozong visited the Luoyang Palace and ordered the construction of a Qingmiao temple on Mount Beimang to worship Laozi (revered in Daoism as "Lord Lao"). During the Zhaijiao (purification ritual), Laozi manifested in the main hall, attended by two perfected beings (Zhenren), with divine light illuminating the altar steps—a sight witnessed by all present. Court officials such as Quan Dali reported the event, and the emperor decreed that the auspicious vision be depicted in paintings (as recorded in the memorial of Yang Hushi, the Luoyang registrar).

In the first year of Qianfeng (666), after performing the Fengshan sacrifices at Mount Tai, Emperor Gaozong traveled specifically to Bozhou to pay homage to Laozi. He personally composed an edict honoring Laozi as the "Mysterious Origin Emperor" (Xuanyuan Huangdi) and Laozi’s mother as the "Primordial Heavenly Empress" (Xiantian Taihou) (as documented in the Book of Tang).

In the third year of Yifeng (678), Emperor Gaozong issued a decree for a Zhaijiao ritual at the Yangqing Temple to pray for blessings. During the ceremony, Laozi manifested once more, descending upon the altar on a white horse, his radiance illuminating the surroundings, with the horse’s hoofprints clearly imprinted on the altar stones. In his celebratory memorial, Court Official Sun Rui described: "The golden Dharma form and white-jade halo surpassed the glow of luminous pearls; the white steed’s crimson mane left divine traces on the celestial steps."

During the reign of Empress Wu Zetian (who changed the era name to Wenming in 684, then to Guangzhai, and finally to Shenlong in 705, ruling for 21 years), in the first year of Wenming (684), Laozi descended upon Huangtian Plain in Guozhou, instructing the Daoist priest Wu Yuanzong to warn Wu Zetian against defying the Mandate of Heaven (as recorded in the Book of Tang). In the fourth year of Jinglong (710), during the suppression of a palace coup, an elderly man in white was seen setting up a divination stall outside the Chunming Gate in Chang’an, hinting at auspicious outcomes within three days. Later, people believed this to be a manifestation of Laozi and erected a temple at the site of his appearance (as noted in Strange Records of Luoyang).

Emperor Xuanzong of Tang (Emperor Ming) ascended the throne in the first year of the Kaiyuan era (Gui Chou year, 713 CE). Twenty-nine years later in the Ren Wu year (742 CE), he changed the era name to Tianbao. Three years after that (Jia Shen year, 744 CE), he further altered the temporal designation from "year" (年) to "zai" (载).

In the seventeenth year of Kaiyuan (729 CE), the Supreme Lord Lao (Laozi, the highest deity in Daoism) manifested miraculously at Xinxing Temple in Shu Prefecture. His sacred image appeared vividly carved upon a Buddhist hall pillar—the more people scrubbed the column, the more distinct the divine likeness became. Local civil and military officials, Daoist priests, Buddhist monks, laypeople, and nuns jointly petitioned the throne, describing how Lord Lao's manifestation on the temple pillar resembled the legendary event when Laozi transformed into the Buddha while journeying westward through Hangu Pass (recorded in the memorial by Zhang Jingzhong, Chief Official of Yizhou).

During Kaiyuan 29 (741 CE), Lord Lao appeared outside Danfeng Gate to a man named Tian Tongxiu, revealing: "When I journeyed westward to the deserts long ago, I concealed a golden numinous talisman at Yin Xi's (Laozi's disciple) former residence. Petition the emperor to retrieve it." Emperor Xuanzong dispatched envoys who indeed recovered the artifact from Hangu Pass ruins (recorded in the Old Book of Tang).

In the first month of Tianbao 2 (Gui Wei year, 743 CE), the emperor honored Lord Lao with the title "Great Sacred Ancestor Mysterious Origin Emperor." That same December, while the emperor visited Huaqing Palace, Lord Lao manifested at Chaoyuan Pavilion, prompting its renaming to "Descended Sage Pavilion" (Tang historical records).

Tianbao 7 (Wu Zi year, 748 CE) saw Lord Lao elevated as "Sacred Ancestor Great Dao Mysterious Origin Emperor." Two years later (Geng Yin year, 750 CE), he appeared to recluse Wang Xuanyi on Mount Taibai, disclosing the location of true talismans hidden in Baoxian Cave. Minister of Justice Wang Chui's expedition successfully retrieved them (Old Book of Tang).

In the second month of Tianbao 13 (Jia Wu year, 754 CE), during sacrifices at the Great Purity Temple (Taiqing Gong), Emperor Xuanzong further exalted Lord Lao as "Great Sacred Ancestor Exalted Supreme Golden Portal Mysterious Celestial Primal August Thearch" (Old Book of Tang).

When the An Lushan Rebellion erupted in Tianbao 15 (Bing Shen year, 755 CE), the fleeing emperor witnessed Lord Lao's apparition by the Black River in Hanzhong Commandery, commissioning stone carvings to commemorate the miracle. Later, Lord Lao reappeared riding a white deer at Chang Ridge in Lizhou, foretelling the rebellion's suppression—an omen that inspired establishing the "Temple of Naturalness" (Ziran Guan) there (Tang historical records).

Emperor Suzong succeeded to the throne in Tianbao 15 (Bing Shen year, 755 CE), inaugurating the Zhide era. After three years (Wu Xu year, 758 CE) came the Qianyuan era, followed by the Shangyuan era two years later (Geng Zi year, 760 CE). During Zhide 2 (Ding You year, 757 CE), Lord Lao manifested again at Yunlong Cliff in Tonghua Commandery.

This scripture records multiple instances of Lord Lao (Laojun, one of the highest deities in Daoism) manifesting during different imperial reigns. During Emperor Xuanzong's Tang dynasty, auspicious signs appeared in the sky, prompting the emperor to personally compose praises and commission paintings to disseminate throughout the realm. In the second year of Emperor Jingzong's Baoli era (826 CE), Lord Lao manifested on the imperial road before the Taiqing Palace, revealing the location of a hidden pit to Zheng Jian of Chang'an County—an event later inscribed on a stele composed by Wei Chuhou and calligraphed by Liu Gongquan.

In the tenth year of Emperor Yizong's Xiantong era (869 CE), Pang Xun led over three thousand men in an attempt to plunder the Taiqing Palace, where hundreds of civilians had taken refuge. Witnesses saw Lord Lao ascend into the sky, followed by a dark mist that disoriented the rebels, causing them to trample one another in confusion. Pang Xun ultimately drowned, as documented in the memorial of Li Wei, military governor of Bianzhou.

During Emperor Zhenzong's Dazhong Xiangfu era (1014 CE) of the Song dynasty, the emperor personally visited the Taiqing Palace in Bozhou to pay homage, bestowing upon Lord Lao the honorific title "Supreme Lord Lao, Sovereign of Primordial Virtue." In the second year of Emperor Huizong's Zhenghe era (1112 CE), Lord Lao descended on a white horse amid auspicious clouds at the Yuchen Abbey on Mount Mao, transmitting supplementary verses of the Heavenly Youth Scripture (Tiantong Jing) to Liang Guangying.

The scripture concludes by noting that other manifestations lacking precise dates, as well as miraculous events involving divine light or dream revelations not directly attributed to Lord Lao's incarnations, are not exhaustively recorded in this lineage. These accounts exemplify the Daoist belief in Lord Lao's divine protection of sentient beings and his intervention to punish evil and reward virtue.