《混元聖紀》Vol. 10

This passage documents several significant events during Emperor Xuanzong's reign of the Tang Dynasty that promoted Daoist scriptures.

The emperor demonstrated a diligent and studious virtue. Although surpassing the achievements of ancient sages like Fu Xi who drew the trigrams or Yu the Great who received heavenly writings (legendary earliest texts) was impossible, ministers still petitioned to record the emperor's Daoist-promoting words and deeds in official histories. The emperor personally responded that convening Confucian and Daoist scholars for lectures at the Jixian Hall (the Tang imperial library) was routine. Over years of studying ancient texts, he had both verified classical works and upheld the true meaning of the Daode Jing, considering it essential for governance. He approved submitting these records to court historians.

In the third month of the 23rd year of the Kaiyuan era (735 CE), the emperor personally composed a commentary on the Laozi and revised its subcommentary in eight volumes. He also compiled the Kaiyuan Lexicon of Characters and Meanings in thirty volumes, distributing them to officials, commoners, and both Buddhist and Daoist communities for feedback. Chancellor Xiao Song and other officials memorialized that after consulting various departments and religious figures, all agreed the emperor's annotations were profound and meticulous, with rigorous textual scholarship that could elevate Daoism while promoting Confucianism—edifying the people and rectifying fundamentals. Though differing views were considered, a unified and perfected version was ultimately produced. They requested its inclusion in the historical records and preservation in the imperial library, which was approved.

In the twelfth month of the 27th year of Kaiyuan (739 CE), Chancellors Niu Xianke and Li Linfu reported observing the crown prince presenting (the text is fragmentary here, likely referring to Daoist artifacts or writings). These records reflect the Tang court's systematic compilation and promotion of Daoist scriptures during Xuanzong's reign, as well as the pivotal role of Confucian-Daoist thought in statecraft.

This account describes two miraculous encounters between Emperor Xuanzong of Tang and the Supreme Elderly Lord (Emperor Xuanyuan) during his reign.

The first incident recounts how the emperor originally planned to tour north of the Wei River on the fifth day of a certain month. However, the night before, he dreamed that the Supreme Elderly Lord warned him: "Tomorrow, the northern deities will not be present—it is inauspicious to travel. By the fifth watch, there will be proof." Xuanzong immediately canceled the journey at the second watch. True to the vision, fierce winds arose at dawn and did not subside until evening. This demonstrated the emperor’s divine connection, allowing him to foresee events and confirming the favor of Heaven’s mandate.

The second occurred in the fourth month of the 28th year of the Kaiyuan era (740 CE). Xuanzong dreamed that the Supreme Elderly Lord told him: "About a hundred li southwest of the capital, there is a statue of me. Send someone to retrieve it, and we shall meet again at Xingqing Palace." The next day, the emperor dispatched Daoist priest Xiao Yuanyu to investigate. Sure enough, at Louguan Mountain in Zhouzhi County, they discovered purple clouds and radiant white light enveloping the site. Upon digging, they unearthed a three-foot-tall jade statue of the Supreme Elderly Lord. That same day, Xuanzong personally welcomed the statue at Xingqing Palace and found it identical to the one in his dream. Ministers submitted memorials celebrating this auspicious sign, attributing it to the emperor’s sincere cultivation of the Dao.

Contemporary court historians meticulously recorded both events, declaring that no imperial encounters with divine omens in history had been more evident. As officials close to the throne entrusted with chronicling such events, they expressed profound joy at witnessing these extraordinary signs.

This passage records how an ancient emperor, through devout reverence for Laozi (the Mysterious Origin Emperor), received divine communion. The emperor dreamed of Laozi's true form at his former residence in the southwest (known as the "Dragon's Lair" before his ascension to the throne), interpreting it as an auspicious sign for the nation, and thus converted the site into a Qing Palace dedicated to Laozi.

To express his devotion, the emperor transformed the main hall into a sacred space for Laozi, conducting the most solemn rituals. When ministers petitioned to document this auspicious event for posterity, the emperor responded that such divine communion through dreams was a manifestation of sincere devotion to the Dao (the Way), not due to his own virtue (De). The blessings bestowed by the divine would benefit generations to come—first appearing in the traveling palace and later directly in the inner court—a truly rare auspicious sign.

On the gengxu day of the fifth month, the emperor ordered that Laozi’s sacred image be painted and distributed throughout the realm. The imperial edict stated: "The primordial Dao existed before heaven and earth. The sages established Daoism to reveal the ultimate truth, enlightening sentient beings and awakening the lost. My ancestor, the Mysterious Origin Emperor (Laozi), was such a sage. Since inheriting the throne, I have purified myself before dawn each day, reverently paying homage to Laozi’s sacred image for nearly thirty years, praying for the people’s welfare. Never did I expect such sincerity would move my ancestor to reveal his true form in a dream—upon waking, I could still recall every detail of his sacred visage. This is clearly a divine blessing from the immortal realm, ensuring the nation’s eternal peace."

The term "Mysterious Origin Emperor" (Xuanyuan Huangdi) refers to Laozi’s revered title during the Tang Dynasty, while "purifying the heart and refining the form" (zhaixin fuxing) describes the meditative state of cultivating mental clarity and bodily reverence. The "true form" (zhenrong) specifically denotes Laozi’s sacred manifestation. This account reflects how ancient rulers employed Daoist miracles to legitimize their reign while embodying the Daoist principle of "sincerity invoking divine response" (zhicheng gantong).

The heavens have bestowed upon me extraordinary auspicious signs—this is the result of the secret blessings of Haotian Shangdi (the Supreme Deity of Daoism) and the accumulated merit of the ancestral temples and altars of the state. How could such blessings be attained solely by someone of my shallow virtue? To disregard these auspicious signs would be to violate the principle of revering Heaven and honoring the ancestors.

The relevant authorities must immediately commission portraits of the Celestial Worthy’s true form and distribute them to the Circuit Investigators of each administrative region (Tang Dynasty divisions), who will then deliver them to the state-sponsored Kaiyuan Daoist Temples in each prefecture. The local Daoist priests must don full ritual attire and conduct the welcoming ceremony according to proper Daoist liturgy. Once the sacred images arrive, they must hold seven days and nights of fasting (Daoist sacrificial rites) and scripture recitation. Special funds should also be allocated for the Zhaijiao (purification rituals). From now on, regular lectures on Daoist scriptures should be organized to thoroughly elucidate their profound meanings. The official Daoist academies must redouble their efforts in guidance, ensuring the flourishing of the Daoist teachings.

It must be understood that the profound principles of the true Dao are vast and deep, and whether they flourish depends entirely on human effort. If they are not actively promoted and encouraged, how can social customs be improved? If there are individuals in any region who are well-versed in Daoist classics such as the Dao De Jing, Zhuangzi, Liezi, or Wenzi, the local officials must seek them out, select them, and submit their names for review. I will personally examine them and grant special commendations.

The manifestation of the Celestial Worthy’s true form is an auspicious sign unprecedented since ancient times. Though the blessings originate from the imperial house, the joy should be shared with all the officials and people of the realm. Princes, princesses, noblewomen, and civil and military officials shall all be granted monetary rewards as appropriate. On rest days, everyone should observe vegetarian fasting to celebrate. The military governors and officers of each circuit shall follow the same practice. The elderly of the two capitals (Chang’an and Luoyang) and the various prefectures shall also receive rewards to join in the celebration. The expenses for these rewards shall be drawn from the local government treasuries.

From high-ranking ministers to the common people, all must strive to honor Daoism and together restore the simplicity of its original essence. This decree must be widely proclaimed so that all people, near and far, may understand my intentions.

(An official’s supplementary note:) The Doctrine of the Mean states, "Utmost sincerity will manifest, and what is manifest will become evident." Dreams arise from the resonance of sincerity—just as King Wuding of the Shang dynasty, in reverent stillness, sought the Dao and dreamed that the Heavenly Emperor granted him a virtuous minister, later indeed obtaining Fu Yue (a renowned Shang dynasty statesman). Emperor Xuanzong of Tang, in his devout worship of the Celestial Worthy’s true form...

The Hunyuan Shengji passage discusses two main themes:

The first section critiques the misguided approaches of certain historical emperors in their pursuit of immortality and Daoist wisdom. The author emphasizes that the true Dao (the fundamental truth of Daoism) should be rooted in purity of mind and simplicity of desires, with its function being to benefit others and all living things. However, rulers like Qin Shi Huang and Emperor Wu of Han, whose hearts were filled with greed and who waged endless wars, foolishly believed they could gain divine protection through sacrificial rituals—how could this possibly succeed? The text also cites Emperor Wu of Liang (founder of the Southern Liang Dynasty), who exhausted the state treasury to build Buddhist pagodas and temples, even taking monastic vows himself. He abolished court banquets and ancestral sacrifices, personally lectured on Buddhist scriptures, and collaborated with the eminent monk Baozhi to uphold Buddhism—yet ultimately met his demise in the tragedy of Taicheng (referring to his starvation death during a siege). These examples represent not genuine "devotion to the Dao," but rather fundamental misunderstandings and misapplications.

The second section records an imperial edict issued in the first month of 741 CE (29th year of the Kaiyuan era under Emperor Xuanzong of Tang). The edict reflects on the simple and honest customs of the people during the era of the Three Sovereigns, attributing this to rulers who governed through the Dao (the principle of natural non-action). It venerates the Daode Jing (Classic of the Way and Virtue) by Laozi (honored as the Mysterious Origin Emperor during the Tang Dynasty), considering this scripture capable of governing the state and containing deeper insights than even the Book of Changes. Several measures were implemented: every household was required to study the Daode Jing; Laozi temples were established in Chang'an, Luoyang, and throughout the provinces, with annual Zhaijiao (Daoist purification rituals) conducted according to Daoist liturgy; Chongxuan Academies (schools specializing in Daoist classics) were founded within local government schools, where students studied the Daode Jing, Zhuangzi, Wenzi, and Liezi, with graduates eligible for civil service examinations; each prefecture appointed one assistant instructor, selected by local officials with preferential treatment.

The passage concludes with auspicious signs reported from Bozhou (Laozi's hometown) that same month: the nine wells at the Laozi Temple emitted mist, forming multicolored clouds that shimmered in mutual radiance.

On the day of Xīn-Mǎo in the second month, Emperor Xuanzong of Tang composed the "Rainbow and Feather Garment Melody" and the Purple Tenuity (Zǐwēi) Eight Trigrams (Bāguà) Dance, specifically for use in sacrificial ceremonies at the Supreme Clarity Palace (Tàiqīng Gōng)—a Daoist temple dedicated to Lord Lao (Lǎojūn). The scale of these rituals surpassed even the grand ceremonies held at the Nine Imperial Ancestral Temples. Later, the emperor visited the Kaiyuan Abbey in Huaizhou and the Fengxian Abbey in Wenxiang County, where, at the request of nobles and commoners alike, he personally paid reverence to the Scripture of the Dao and Its Virtue (Dàodé Jīng).

The emperor ordered the creation of two large stone sūtra pillars (shíchuáng) inscribed with the Dàodé Jīng, erected symmetrically and constructed in full accordance with the design of the Supreme Clarity Palace. In the ninth month, the emperor personally presided over an examination at the Xingqing Gate tower, testing candidates on their mastery of the Dàodé Jīng, the Zhuāngzǐ, the Wénzǐ, and the Lièzǐ.

In his examination questions, the emperor stated:

"In my leisure from governance, I often study the Dàodé Jīng, Zhuāngzǐ, Wénzǐ, and Lièzǐ. These classics are concise yet profound in meaning, elegant in language yet far-reaching in intent. They can be used both to govern the state and to cultivate the self. I uphold these teachings to educate the people. That you scholars have studied them is truly commendable. However, ancient and modern circumstances differ, and literary styles have evolved. If one were to emphasize only non-action (wúwéi) and non-interference, strictly adhering to the governance methods of antiquity, it might not suit the present era. Please expound on a governance approach suitable for today."

The emperor then raised further questions:

"Ritual, music, punishment, and governance are tools for ruling a state, while sagely wisdom, humaneness, and righteousness are principles for maintaining human relations. Yet the Dàodé Jīng states, 'Abandon learning and there will be no sorrow,' which seems to contradict teachings encouraging moral cultivation. The Lièzǐ's 'Chapter on Power and Destiny' says, 'What merit have you toward things?'—apparently conflicting with the principle of punishing evil and encouraging good. Which of these views is correct? Which is superior? The Wénzǐ states, 'When gold accumulates, it breaks the beams; when jade is piled, there is no surplus.' Please explain this in detail. The Zhuāngzǐ says, 'Tranquility and knowledge nurture each other.' Provide concrete examples to illustrate this. I hope you can synthesize these doctrines and propose a governance method that stands up to scrutiny."

The responses of candidates such as Yáo Zǐyàn, Jìn Néng, and Yuán Zǎi were deemed satisfactory, and they were all granted official positions.

In the twelfth month, the emperor issued an edict:

"I am constantly mindful of the people, unable to sleep at night, wishing for every household to prosper and every person to live long. To achieve this, there is no better method than promoting the Daoist teachings. The instructions left by the Celestial Venerables (Tiānzūn) and sages are subtle yet profound in meaning—if earnestly practiced, results will soon be seen. Moreover, as the new year approaches and all things revive, it is the perfect time to align with yang energy and implement benevolent governance. I hereby command that all Daoist temples across the land, from the first day of the new year until its end, continuously recite the Scripture of the Original Boundary (Běnjì Jīng)—a scripture bestowed by Lord Lao to enrich the state and bring peace to the people."

(The subsequent incomplete account of Celestial Master (Tiānshī) Zhāng Dàolíng’s granddaughter Zhāng Yùlán dreaming of crimson light descending from heaven is omitted for now.)

This records two auspicious Daoist omens that occurred in the first year of Emperor Xuanzong's Tianbao era (742 CE) during the Tang Dynasty:

The first recounts an apparition of Laozi. On the jia-yin day of the first lunar month, auspicious purple clouds descended outside the Danfeng Gate of Chang'an, where the Supreme Venerable Sovereign (the highest Daoist deity) appeared standing upon the clouds riding a white horse, accompanied by two immortal attendants. The deity revealed to Tian Tongxiu, a military officer of the Prince of Chen's household: "When I departed west through Hangu Pass with Yin Xi (Laozi's disciple) in ancient times, we buried a golden casket containing divine talismans (fulu) at Yin Xi's former residence in the Peach Grove. It should now be retrieved to safeguard the empire." After Tian reported this, the court dispatched palace attendant Li Zhizhong to accompany him to the ruins of Hangu Pass south of Taolin County in Shanzhou. Remarkably, they witnessed the miraculous signs of purple clouds and white rabbits near a withered mulberry tree west of Yin Xi's old residence. Excavation revealed a stone casket by the waterside containing a golden case with jade tablets inscribed in vermilion seal script—the very spiritual talisman foretold.

The second describes the grand ceremony for receiving the treasure. Emperor Xuanzong ordered a full ceremonial procession with the Ten Orchestral Divisions (the highest imperial musical honor guard) to escort the precious talisman through the Tongbei Gate into the palace. The artifact radiated five-colored light from its carriage, illuminating heaven and earth. Dressed in full sacrificial regalia (gunmian), the emperor ascended the Danfeng Tower holding a golden censer to ritually receive it, then enshrined the treasure in the Lingchang Hall. That night, countless divine lanterns appeared among the towers and groves. Officials, Daoist priests, and Buddhist monks submitted memorials interpreting this as celestial resonance, petitioning to change the reign era name. Though initially declining, on the ren-shen day the emperor issued an edict acknowledging this as ancestral blessing—the Tianbao ("Heavenly Treasure") era name perfectly corresponding to the Daoist teaching of serene non-action (wuwei) bringing blessings to all living beings.

The text mentions "golden seal script scriptures" (jinzhuan sushu) referring to precious texts written in gilded seal characters, while the "Ten Orchestral Divisions" represent the Tang court's most prestigious musical formation. These records reflect the Tang imperial family's veneration of Daoism and the deep interconnection between Daoist ritual and political ceremony.

Many officials and commoners persistently petitioned to change the reign era name, earnestly and successively proposing to replace "Kaiyuan" with "Tianbao" (Heavenly Treasure). The emperor, feeling his virtue (De) was insufficient to bear such an illustrious title, yet recognizing that the will of heaven was inscrutable and popular sentiment could not be ignored, ultimately decided to comply with the requests and changed the era name to "Tianbao."

Subsequently, a sacrificial ceremony was held at the temple of the Mysterious Origin Emperor (Laozi): new temples dedicated to the Sage Emperor of Mysterious Origin were established in Daning Lane of Chang'an and Jishan Lane of Luoyang. On the 10th day of the second lunar month, when sacrifices were offered at the new temples, the slaughter of livestock was prohibited in the capital. On the 15th day of the second month, the emperor issued an edict posthumously honoring Zhuangzi as the "Perfected Being of Nanhua" (Nanhua Zhenren) and ordered his ministers to deliberate on titles for other representative Daoist figures.

The chancellor and others submitted a memorial proposing: Wenzi be honored as the "Perfected Being of Penetrating Mystery" (Tongxuan Zhenren), Liezi as the "Perfected Being of Soaring Emptiness" (Chongxu Zhenren), and Gengsangzi as the "Perfected Being of Cavernous Numen" (Dongling Zhenren). The works of these ancient sages were all to be renamed as "Perfected Scriptures" (Zhenjing). The court also established the Chongxuan Academy (an institution for Daoist studies), appointing one professor and one assistant professor to oversee a hundred students.

Vice Minister of the Chancellery Chen Xilie memorialized: Zhuangzi's Nanhua Zhenjing (Perfected Scripture of Nanhua) contains the essence of self-cultivation, with its profound principles extending to over a hundred thousand words, far surpassing the doctrines of other philosophical schools. These works by the Perfected Beings all elucidate the sacred teachings of Laozi (the Mysterious Origin), propagating the great Dao (Way) throughout the human realm.

This passage records a Tang Dynasty emperor's discussion with his ministers about the Daode Jing (Classic of the Way and Virtue), followed by the issuance of an imperial decree promoting Daoism.

During the discussion about Laozi (also known as Daode Jing), the emperor noted that the classic contains chapters such as "Yang Sheng Zhu" (The Key to Nourishing Life), which expounds longevity techniques, and "De Chong Fu" (The Sign of Virtue Complete), which foretells extraordinary spiritual responses. A minister responded: "Your Majesty's inner virtue (De) is abundant, and your outward actions correspond to it. After such words, great auspicious signs will surely manifest, just as predicted in the later chapter 'Ying Di Wang' (Responding to the Ruler)." Indeed, the Mysterious and Primordial Emperor (the posthumous title of Laozi) later descended a spiritual talisman (Fulu), revealing auspicious signs of enduring blessings for the state.

The minister mentioned that he had studied this scripture for over thirty years, offering incense and paying respects daily, hoping to assist in the propagation of the imperial virtue. He requested that this miraculous event be recorded in official histories, to which the emperor agreed.

In the third month, the emperor issued a decree elevating the Mysterious and Primordial Emperor (Laozi) to the rank of supreme sages. He also ordered the appointment of officials to oversee the temples of Laozi and the Primordial Empress Dowager in Zhenyuan County, Bozhou (Laozi's birthplace). In the fourth month, another decree stated: "The foundation of governance lies in the Dao (Way), and its application lies in De (Virtue). This principle is profoundly subtle, comprehensible only to sages. During the decline of the Zhou Dynasty, when the world was in chaos, our ancestral Mysterious and Primordial Emperor elucidated the essence of the Dao to guide all beings, composing the five thousand characters of the Daode Jing to rectify the times. Its teachings are lofty, penetrating the mysteries of heaven and earth, far surpassing other classics."

The decree further stipulated that henceforth, in imperial examinations, only students of the Chongxuan Academy (specializing in Daoist studies) would be tested on the Daode Jing, while others would no longer be examined on it. Additionally, the Dao Jing (Book of the Way) was designated as the "Upper Classic," and the De Jing (Book of Virtue) as the "Lower Classic," highlighting the esteemed status of Dao and De, ensuring all would understand the emperor's intent to honor Daoism.