《混元聖紀》Vol. 11

Book Nine of the Chronicles of the Sacred Primordial records a series of significant reforms in Daoist architecture and ritual practices during Emperor Xuanzong's reign of the Tang Dynasty.

In the ninth month, the emperor decreed that the Purple Pole Palace in Qiao Prefecture be upgraded to the status of Taiqing Palace (the highest-grade Daoist temple dedicated to Laozi) following the standards of the Western Capital. Concurrently, the temples of the Primordial Celestial Emperor and Primordial Celestial Empress were also redesignated as palaces. The newly established Taiqing Palace adopted a unique architectural layout: three southern gates formed a double-layered structure, while three gates on each eastern and western side created a single-layered structure. Ceremonial halberd stands were placed before every gate. The main hall spanned eight bays front and back, featuring ritual stairways named for the cardinal directions (Mao, Wu, You), with floors paved in dragon-patterned and sand-textured bricks. Special spaces were allocated within the complex, including imperial fasting quarters, purification areas for ministers, imperial and sacrificial kitchens, along with administrative offices.

On the wuxu day of the twelfth month, while Emperor Xuanzong was visiting Huaqing Palace, he suddenly witnessed Laozi (revered as "Lord Lao" in Daoism) manifesting above the Chaoyuan Pavilion before vanishing moments later. Consequently, the pavilion was renamed "Descending Sage Pavilion." Later, when the celestial phrase "Tianbao Myriad Epochs" appeared on a divine talisman, interpreting "Tianbao" as an omen for era reformation, the emperor issued an edict replacing the term "year" with "epoch" (zai). Taolin County was renamed Lingbao County, where the Tianbao Temple was constructed, housing a stele inscribed with the emperor's personal transcription of the divine talisman.

In the fourth month of Tianbao's fourth epoch (745 CE), the emperor reformed sacrificial protocols: Recognizing that Laozi (honored as "Great Sagely Ancestor Mysterious Primordial Emperor") had achieved ascension and repeatedly manifested his true form, the current rites involving imperial robes and musical performances were deemed incompatible with immortal Daoist standards. Henceforth, officials at Taiqing Palace and other venues would wear court attire instead of ceremonial robes, replacing wooden prayer tablets with "green memorials" (qingci) - Daoist celestial petitions written in vermilion on blue paper. The emperor personally composed offering texts and ritual music, instituting a three-prostration protocol. Emperor Xuanzong also created the "Melody for Summoning the Descended Immortal" and "Purple Tenuity's Farewell to Immortals" for performance at Taiqing Palace.

During the intercalary sixth month of Tianbao's seventh epoch (748 CE), Emperor Xuanzong personally visited Taiqing Palace to posthumously honor Laozi as "Sagely Ancestor Mysterious Primordial Emperor," establishing these reforms as permanent institutions. These records reflect the Tang imperial court's veneration of Daoism during its golden age and the gradual standardization of Daoist ritual practices.

In the bingchen year, Emperor Xuanzong of Tang issued an edict stating: "The profound foundation of Daoism is contained within subtle words, and these transmitted classics shall propagate the supreme teachings. Therefore, I have dispatched envoys to seek Daoist scriptures throughout the land. Between state affairs, I personally examine and collate them, correcting errors and organizing the texts, determined to elucidate and promote them to honor the Dao."

The decree ordered the Chongxuan Academy (the imperial institution for Daoist studies) to transcribe all Daoist scriptures and distribute them to regional investigation commissioners, who would then have local officials make additional copies. The original official versions remained with the commissioners, while local magistrates were instructed to personally encourage the people to study them. "No sage's teaching surpasses the Dao, and all who seek learning must revere their masters. The Cultured Propagating King (Confucius) and the Daoist Sacred Ancestor (Laozi) were contemporaries, both foremost in teaching. Though comparing their words and virtues is difficult, the accounts of their discussions on rites and scriptures reveal their direct transmission."

The edict further decided to place a statue of Confucius before the sacred image of the Sacred Ancestor in the Taiwei Palace, flanked by the Four Perfected Ones (important Daoist immortals) in attendance. A general amnesty was simultaneously declared throughout the realm.

Regarding sacrificial rites, the edict explained that the Di-Xia ceremonies (major ancient sacrifices) must reflect hierarchical order while allowing ritual forms to adapt with time. "The Tang imperial lineage descends from the immortal patriarch (referring to Laozi as progenitor), inheriting the Sacred Ancestor's tradition, and thus should conduct divine ceremonies. Henceforth, during every Di-Xia sacrifice, positions shall be arranged in order before the Sacred Ancestor's image in the Taiqing Palace, aligning with the Mysterious Origin's teachings above and fulfilling reverential devotion below."

When initially constructing the Taiqing Palace, craftsmen had been ordered to quarry white stone from Mount Taibai to carve statues of the Mysterious Origin Sacred Ancestor (Laozi) and Emperor Xuanzong standing to his right, both robed in imperial vestments. Now additional jade statues of the Sacred Ancestor Laojun and the emperor's true likeness were carved for worship in the Qisheng Palace.

In the gengyin year of Tianbao 9 (750 CE), Imperial Censor Wang Hong memorialized that Wang Xuanyi of Mount Taibai had seen the Mysterious Origin Emperor (Laozi) in Baoxian Cave and obtained a jade casket containing the Shangqing Huguo Jing (Highest Clarity Scripture for Protecting the State), precious talismans, and ritual registers. The emperor subsequently sent Minister of Justice Wang Chui to investigate, who indeed retrieved these treasures and presented them to the court.

This account documents several miraculous Daoist events during Emperor Xuanzong's reign (742-756 CE):

In the first lunar month, the emperor personally conducted worship rituals at the Taiqing Palace (a Daoist temple dedicated to Laozi), followed by ancestral sacrifices at the Imperial Ancestral Temple, and concluded with the grand suburban sacrifices to Heaven and Earth at the southern altar.

The following spring, famine struck Jianzhou prefecture, forcing locals to survive on wild kudzu roots and yams. Two azure-robed immortal youths descended into the courtyard of female Daoist Wang Fajin, conveying a decree from the "Celestial August Emperor" (the human-world manifestation of the supreme Daoist deity Laozi). They announced that due to her spiritual affinity and devout practice, she was being summoned for ascension. Wang Fajin immediately ascended to meet Laozi in the celestial realm, where she received divine nectar. Laozi instructed her: "Mortals have incurred celestial punishment for disrespecting the Five Grains. You must return to teach people purification rituals (zhaijiao) for karmic repentance." He bestowed upon her the Lingbao Qingzhai Gaoxie Tiandi Yifan scripture detailing purification rites, mandating public ceremonies (later known as "Celestial Duke Purifications" in Sichuan) at sacred mountains to not only avert disasters but also secure blessings from the Grain and Silkworm Deities for abundant harvests. Laozi prophesied her final ascension in the Year of Fire-Dog (Bingxu), and indeed twelve years later Wang Fajin transcended to immortality.

In the thirteenth year's second month, the emperor conferred upon Laozi the honorific title "Great Sacred Ancestor Exalted Supreme Daoist Golden Portal Mysterious Primordial Celestial August Emperor," instituting seasonal sacrifices during each season's first month and five major Daoist fasting days—a permanent ritual system for all provinces and counties.

During the An Lushan Rebellion in the fifteenth year, while fleeing to Sichuan, Emperor Xuanzong witnessed two theophanies: first by the Black River in Sanquan County (where he later commissioned stone carvings), then at Yichang County's mountains where Laozi appeared riding a white deer—the deer suddenly shedding its antlers to transform into the mythical BaiZe beast (a divine creature foretelling fortunes). This auspicious omen foretold An Lushan's defeat. The emperor consequently named the mountain "White Guardian Ridge" and established the Natural Observation Temple there.

Li Bi (a renowned Tang dynasty statesman and Daoist) harbored aspirations of cultivating immortality from childhood, once journeying to Mount Song in search of Daoist arts. The Supreme Venerable Sovereign (Taishang Laojun, highest deity in Daoism) dispatched the immortal An Qisheng to admonish him: "The nation's fate now hangs in peril, with calamities besetting the mortal realm. You must employ your civil and martial talents to assist the ruler and broadly aid the people—only thus may you truly attain the Dao and achieve immortality." Li Bi consequently returned to worldly affairs, assisting Emperor Suzong in quelling rebellions and restoring the royal house. He served three successive emperors before finally shedding his mortal form to ascend as an immortal.

The Extensive Records of the Taiping Era documents: Li Bi's mother Lady Zhou carried him for three years before giving birth. At birth, his hair already reached his eyebrows. In childhood, his body was so light he could stand upon a folding screen. A Daoist priest declared the boy would surely ascend to immortality in broad daylight at age fifteen. Hearing this, his parents and relatives grew deeply concerned. During this period, strange fragrances and celestial music frequently manifested, with multicolored clouds draping the courtyard trees. His family pounded garlic (believed in folk tradition to dispel immortal connections) and had people climb rooftops to scatter it. Later, while traveling through Mount Song and Mount Heng, Li Bi encountered immortals including Tongbai Zhenren, Xianmenzi, and An Qisheng, who transmitted to him elixir-ingestion methods for longevity and ascension. The immortals particularly instructed: "By decree of the Supreme Venerable Sovereign, given the nation's crisis and imperial court's tribulations, you must first employ your civil and martial skills to assist the ruler and benefit the people before casting off your mortal shell." Thereafter, Li Bi regularly practiced grain avoidance (bigu) and qi absorption (Daoist cultivation techniques), mastering the essential spirit-nourishing methods of the Yellow Emperor and Laozi. In the eighth year of the Tianbao era, while at his cousin Zheng Shuze's home, he suddenly fell into a two-day trance—his soul emerged two or three inches from his crown, aided by an immortal gesturing and blinking nearby. Just as his soul nearly completed its departure, he abruptly remembered his unfinished duty of assisting the sovereign.

This account narrates the legendary story of the Tang dynasty eccentric Li Bi (a Daoist figure, courtesy name Changyuan) and his remarkable relationship with two emperors: Xuanzong and Suzong.

During his early years of seclusion cultivating the Dao, Li Bi once dreamed of a giant with imperial bearing and a kneeling woman. The giant reproached the woman for insisting on summoning Li Bi to serve despite the inauspicious timing, while the woman suggested he should instead assist the Son of Heaven. A decade later, Emperor Xuanzong indeed summoned him to the palace, commissioning him to compose the "Sacred Mandate of Imperial Tang" and expound on the Daode Jing (Classic of the Way and Virtue). Li Bi also formed an extraordinary bond with the crown prince and other imperial princes as equals.

Later, due to Yang Guozhong's jealousy, Li Bi retreated to famous mountains. When the An Lushan Rebellion erupted and Suzong ascended the throne at Lingwu, envoys located the recluse at Mount Song. Upon entering court, Li Bi enjoyed exceptional favor—sharing the emperor's bed and riding in the same carriage. During discussions about rewards, Li Bi famously declined official titles and stipends, requesting only to "rest his head upon the emperor's knee, that historians might record an 'auspicious star approaching the imperial throne' (an ancient celestial omen symbolizing a worthy minister's proximity to the ruler)." Emperor Suzong laughed heartily and granted this wish.

During the imperial southern tour, Li Bi oversaw vanguard operations. At Baoding Commandery, an exhausted Li Bi retired early. When Suzong arrived and found him sleeping, the emperor fulfilled their pact by tenderly cradling the sleeping sage's head upon his knee. Upon awakening, Li Bi prophesied "the realm shall surely be secured (Baoding)," and indeed within ten days reinforcements converged, leading to the recapture of both Chang'an and Luoyang. This episode exemplifies Li Bi's transcendent detachment from worldly honors and his sagely wisdom, as well as the extraordinary bond between ruler and minister that surpassed conventional hierarchies.

This passage records several miraculous events related to Daoism.

The first recounts the story of Tang dynasty Daoist Li Bi (styled Master Zhongyue of Tianzhu Peak). He lived in seclusion deep in the mountains, far from worldly affairs, yet his mind was occupied with grand plans to support the empire, his actions subtly aligned with the workings of heaven. Favored by four successive emperors, he nonetheless drew the envy of powerful ministers like Yuan Zai and Li Fuguo. After Emperor Daizong ascended the throne, he repeatedly bestowed gifts upon Li Bi, sending envoys in an unbroken stream to visit him. Later, while traveling to Mount Heng, Li Bi encountered an envoy and spoke of events spanning three reigns, his expression sorrowful. After parting, the envoy only learned upon reaching Chang'an that Li Bi had already passed away. Emperor Dezong was deeply grieved upon hearing the news, fulfilling the prophecy that he would depart this world with ethereal grace after assisting four sage rulers.

Another tale tells of Wang Faming, a Daoist from Kuizhou, born with an unusually long tongue that made his speech unclear. After entering the Daoist path, he recited the Daode Jing daily. Several years later, he dreamed that the Supreme Elder Lord (Taishang Laojun) trimmed his tongue, and upon waking, his speech had become normal.

Finally, the text records an auspicious sign that appeared during a grand purification ritual (Zhaijiao) held at Yunlong Cliff in Tonghua Commandery on the 18th day of the third month of the second year of the Zhide era (757 CE) under Emperor Suzong. First, auspicious clouds and an extraordinary fragrance filled the air, followed by divine light soaring skyward. The assembly then beheld the towering form of the Supreme Elder Lord standing before the mountain (which reached no higher than his elbow), his left hand hanging down and his right holding a Five Illuminations sacred fan, his countenance solemn and majestic. The crowd gazed in reverence for a long time before the vision faded. Upon receiving the report, the court commissioned an artist to depict the scene, and the retired emperor personally composed a eulogy praising the Holy Ancestor (Laojun) for manifesting his sacred presence and bestowing blessings to safeguard the nation’s peace. The eulogy extolled how the ancient sage timely propagated the Daoist teachings, embodying the "Xi and Yi" (the imperceptible and inaudible, from the Daode Jing) through self-cultivation and governance. This divine manifestation further magnified the mountain’s majesty, revealing the profound mystery of the Dao’s Wuwei (non-action).

The "Five Illuminations fan" mentioned is a ritual implement in Daoism, while "Xi and Yi" originates from the Daode Jing: "Looked at but not seen, it is called Yi; listened to but not heard, it is called Xi," describing the Dao’s elusive profundity. The "grand purification ritual" (Dazhaihui) refers to a collective Daoist ceremony for offering prayers and blessings.

This scripture records several significant events involving Tang dynasty emperors and their connection to Daoism. The first incident occurred in the second year of the Qianyuan era (759 CE). The emperor dreamed of two azure-robed youths leading him to a celestial palace where he encountered Lord Lao (Taishang Laojun, the supreme deity of Daoism) wearing a nine-phoenix crown and rainbow-hued robes, with jet-black hair and beard. Leaning on a jade table and holding a horsetail whisk, Lord Lao was attended by numerous perfected beings (zhenren), youths, jade maidens, and guardian warriors. The emperor, clad in crimson robes and holding a jade tablet, stood behind Lord Lao as they journeyed across mountains and seas through vast distances. Upon awakening, the emperor discovered in the Ancestral Sage Hall of Guangtian Temple at Wuguang Ward an image of a black-haired Lord Lao identical to his vision. He immediately ordered his own portrait enshrined beside it and decreed nationwide veneration.

The second passage recounts an August 770 discussion between Emperor Daizong and his chancellor Li Fan about immortals (xian). Li Fan argued that while immortality lore originated from Daoist traditions, Laozi's Daode Jing never mentioned immortals—later alchemists (fangshi) merely appropriated Laozi's name. He cited historical failures: Emperor Qin Shihuang dispatching alchemists to seek immortals overseas, Emperor Wu of Han marrying his daughter to an alchemist for elixirs—all in vain. Most pointedly, he noted how Tang Taizong died suddenly after consuming foreign monks' elixirs. Quoting the ancient verse "Those seeking immortality through elixirs often perish by them," Li Fan advised focusing on governance to ensure peace, whereby longevity would follow naturally—a view the emperor endorsed.

The final account describes the tenth lunar month of 794, when female adept Xie Ziran of Jinquan Mountain in Guozhou's Nanchong County achieved Daoist perfection. Summoned by Lord Lao, she ascended bodily to heaven in broad daylight. Three months later, she descended back to inform Prefect Li Jian: in heaven's supreme Jade Hall where Lord Lao resides, white jade walls bear golden inscriptions of immortal names—some annotated in vermilion denoting deities who descended as emperors or ministers. She explained all immortals bow four times when meeting Lord Lao, and her return aimed to confirm celestial reality before reascending. When Li Jian reported this, the emperor issued an official commendation.

The Hunyuan Shengji (Chronicles of the Primordial Sage) records the legendary story of Tang dynasty female Daoist Xie Ziran. Exceptionally intelligent from childhood, Xie abstained from meat and pungent foods from an early age. Her mother first sent her to practice with nun Yue Hui, but she returned home after a year due to illness; later she studied with another nun, Ri Xiao, for several months before ultimately coming home again.

Her family lived beneath the Dafang Mountain in Nanchong, where a stone statue of Lao Jun (the deified Laozi, highest Daoist deity) stood atop the peak. After paying respects there, Xie told her mother she wished to cultivate herself at this site, and her mother consented. On the mountain summit, she devoted herself to chanting the Daode Jing and Huangting Neijing (two foundational Daoist scriptures). At fourteen, upon discovering maggots in newly harvested rice, she permanently abstained from grains.

When her long-absent official father Xie Huan returned home and found his daughter no longer consuming ordinary food, he angrily rebuked: "Our family has been scholars for generations—how can we harbor such uncanny affairs?" He confined her indoors for over forty days. To his astonishment, Xie Ziran emerged with even brighter spirit and clearer vitality.

Later, the Lady of Mount Tai (Dongyue Furen) and other immortals frequently descended to her home, instructing her to bathe in fragrant water (a Daoist purification ritual) but forbidding frankincense. The celestial visitors declared: "In heaven dwell only true immortals, not mere spirits. The immortal realms have no shaven-headed renunciants—all realized beings wear crowns and shoes, maintaining proper transcendent attire."

When Xie Ziran ascended to immortality, she left inscribed characters on the eastern wall of her hall: "Tell my family not to grieve. They should diligently cultivate virtue (De) and sow fields of blessedness (accumulating merit). Through steadfast purity, fasting, and Dao practice, we shall reunite in the Land of Clear Origin (immortal realm) after weathering the kalpas' trials." These inscriptions were later preserved.

Tang literatus Han Yu's Poem on Xie Ziran recounts this humble maiden's tale: her childlike simplicity upon hearing of transcendence led her to lightly forsake worldly life for Daoist practice; at Golden Spring Mountain she severed familial ties. Ultimately, amidst swirling clouds to celestial music and divine tones, she achieved daylight ascension—accompanied by miraculous portents including five-colored numinous light.

All those present were awestruck by the sight before them, not daring to approach. In an instant, the ethereal figure rose lightly like mist scattering in the wind, vanishing into the vast expanse between heaven and earth. When the officials witnessed this marvel, the astonished governor immediately ordered his retinue to hasten forward by carriage, while common folk rushed to gather around. Upon entering the building to investigate, they found the chamber completely empty—only clothing, hat, and shoes remained neatly arranged like a cicada's shed shell. Everyone agreed this must have been a manifestation of divine beings, the radiant brilliance leaving no room for doubt. This is precisely the event recorded here.

In the seventh month of the first year of Emperor Jingzong's Baoli era (825 CE), the emperor commanded Li Fengji, Left Vice Director of the Department of State Affairs and Participator in Determining Governmental Matters, to act as Grand Commandant and conduct the early autumn sacrificial rites to the Great Sacred Ancestor Laozi (Laojun) at the Taiqing Palace. The following first month, after performing the suburban sacrifices to Heaven, the emperor again paid homage at the Taiqing Palace. As the imperial procession approached, the Supreme Venerable Sovereign (Taishang Laojun) manifested as a white-robed elder who instructed Zheng Jian, Registrar of Chang'an County: "There is a dry well on this road—fill it quickly." With these words, the old man disappeared. When the emperor arrived and learned of this, all officials offered congratulations. An imperial decree ordered Wei Chuhou, Vice Minister of War, to compose an inscription, which was then calligraphed by Liu Gongquan, Gentleman of the Palace Secretariat. A stone stele was erected beside the filled well, and the event was recorded in the national history.

During the stele's installation, a sudden violent whirlwind arose. Looking up, the assembly beheld the Supreme Venerable Sovereign clad in purple robes with golden crown, standing upon a white lotus in golden boots. In his right hand he held a Five-Illumination Fan (Daoist ritual implement), while his left hand hung naturally at his side, golden radiance shimmering in the air. Liu Gongquan and the stonemasons gazed intently for a long while before hurriedly sketching the deity's likeness on the ground. Just as they finished, Laojun suddenly pointed his fan toward the sky—instantly, streams of light scattered in all directions as he ascended into the heavens. The crowd watched unblinking until the figure gradually disappeared among the clouds. These events were later recorded in detail within the stele inscription composed by Wei Chuhou and inscribed by Liu Gongquan.

In the eighth month of the seventh year of the Taihe era (833 CE) during Emperor Wenzong's reign of the Tang dynasty, the emperor issued an edict stating: "The ancient sage kings established their teachings with ancestor veneration as the foundation. Our great progenitor, the Mysterious Origin Emperor (referring to Laozi, whom the Tang dynasty revered as their ancestor), initiated this auspicious dynasty, sheltering the Great Tang to achieve universal peace and enabling the people to live in prosperity. Recently, we have heard that the Taiqing Palace in Bozhou (the Daoist temple at Laozi's birthplace) has repeatedly suffered flood damage, with its structures severely deteriorated. Considering this is the sacred land where our sagely ancestor was born, how could we dare neglect our reverence? We hereby appoint Li Cheng, the military governor of Xuanwu, to concurrently serve as the superintendent of Bozhou's Taiqing Palace, responsible for its gradual restoration and for conducting regular sacrifices in accordance with our wishes."

In the fifth month of the second year of the Kaicheng era (837 CE), Gao Yuanyu, a Secretariat Drafter serving as prefect of Langzhou, discovered a strange radiance emanating from a cliff face near a small hill by the Jialing River, nine li north of the prefectural city. Upon closer inspection, he found a naturally formed image of Lord Lao (Laozi) on the rock, with clearly visible eyebrows, hair, headscarf, shoes, and robes. Beside it was another figure in wide-sleeved robes holding an incense burner, followed by a child with twin topknots, as if awaiting instructions—all appearing without any trace of human carving or painting. Whenever Gao Yuanyu prayed there, purple auspicious clouds would rise, and a miraculous spring would spontaneously emerge. Local people seeking blessings all received efficacious responses. Thus, a stone inscription was carved, a temple was built to commemorate the auspicious sign, and the image was presented to the court. An imperial decree ordered it recorded in the official histories.

After Emperor Wuzong of Tang ascended the throne in the first month of the fifth year of the Kaicheng era (840 CE), he issued an edict in the second month declaring Laozi's birthday the "Festival of the Sacred Descent," with a three-day nationwide holiday. By the first day of the seventh month in the fourth year of the Dazhong era (850 CE) under Emperor Xuanzong, Lord Lao dispatched the Perfected Being Han Zhong to descend upon the Daojing Cloister in Yongle County, Hezhong Prefecture. There, he bestowed the surname Li upon the Daoist Hou Daohua, renaming him Neizhi, and appointed him abbot of the Shangqing Palace's Shanjin Cloister.

According to the Records of the Xuan Chamber: During Emperor Wenzong's reign, the Daoist Deng Taixuan successfully refined elixirs, leaving one box stored in his cloister. Later, when Zhou Wuxian presided over the temple, a laborer-Daoist named Hou Daohua performed all manner of menial tasks, often treated as a servant by other Daoists. Yet he was particularly fond of reading historical texts, never letting a book leave his hand. When mocked for this, he would reply, "There are no ignorant immortals in heaven." One day, he cut branches from an ancient pine before the gate, explaining that the tree would obstruct his future ascension—a claim dismissed by all.

This account documents the wondrous ascension of two Daoist practitioners.

The first story occurred on the twentieth day of the fifth month during the fifth year of Emperor Xuanzong's Dazhong era (851 CE). Practitioners named Daohua left a poetic farewell for his fellow cultivator Zhou Wuxian at dawn. The verses revealed that his treasured "Great Return Elixir" (a precious alchemical substance in Daoist practice) had been secretly consumed the previous night, foretelling his imminent celestial ascent. The poem instructed Celestial Master Deng (an honorific Daoist title) to reserve future elixirs for someone named Li Neizhi, urging hastened cultivation as the Three Pure Ones (Sanqing, the highest Daoist deities) awaited his arrival in the Great Canopy Heaven (Daluo Tian, the supreme celestial realm).

Further details describe how on the first day of the seventh month the previous year, Daoist immortal Han Jun had bestowed upon Daohua the surname Li and given name Neizhi, assigning him residence at Shangqing Shanjin Temple. Later, beneath an ancient pine tree, he removed his shoes, hung his robe on the branches, and ascended skyward. Regional military governor Zheng Guang verified the incident and reported to the imperial court, prompting the emperor to bestow five hundred bolts of silk and imperial robes, fund temple renovations, and rename the site "Ascension Pavilion."

The second account dates to the twelfth year of Dazhong (858 CE). Monk Chen Huixu from Guoqing Temple on Mount Tiantai, while mountain wandering with companions, braved the perilously slippery "Stone Bridge" alone. Beyond a rocky cliff, he discovered an immortal realm - a ten-mile expanse of palatial structures with three grand gates inscribed "Assembly of Perfected Prefecture," "Golden Court Palace," and "Phoenix Tree Palace," all featuring golden towers with jade windows soaring hundreds of zhang high. Entering the right gate revealed the "Assistant Palace of the Right," containing thousands of interconnected chambers with jade staircases and flowing streams amidst exquisite scenery, yet devoid of inhabitants. Proceeding further into a courtyard, he glimpsed five or six azure-robed youths laughing as they departed, though none responded to his repeated inquiries.

(This passage records the story of Daoist priest Hui Xu's chance encounter with an immortal realm and his subsequent ascension to immortality.)

Hui Xu was asking an elderly man for directions when suddenly he saw an old man approaching, leaning on a staff and holding flowers. The elder asked in surprise, "You're a mortal—how did you suddenly arrive here?" Hui Xu replied, "I've often heard that beyond the stone bridge lies the Arhat Temple. In the human world, I frequently heard its bell tolling, so I came specifically to visit. Never did I expect to have the fortune of arriving at this miraculous place. May I ask where the Arhats are?"

The elder (Old Man Zhang) explained: "This is a true blessed land of immortals, the earthly palace of the Celestial Emperor. It's called the Golden Court—a realm of eternal life where true essence is cultivated. Spanning one hundred and sixty li, it's governed by Lord Wang, the True Lord of Tongbai and Right Assistant. Here reside three thousand ranked immortals, three hundred high-ranking perfected beings, along with divine kings, mighty warriors, celestial maidens, and over ten thousand others—a veritable metropolis of immortals. Laozi descends here three times yearly to examine the merits and ranks of cultivators throughout the world. This is an abode of divine immortals, not a dwelling place for Arhats."

Hui Xu asked, "Who is Lord Wang?" Old Man Zhang replied, "He was the disciple of Prince Ling of Zhou's era, Master Fuqiu, now ranked among the highest perfected beings." Hui Xu pressed further: "Can ordinary mortals cultivate themselves into immortals?" The elder answered, "Through persistent accumulation of virtue and sustained cultivation, even the physical body may ascend to heaven. That you could see this blessed land proves you have the karmic affinity for immortal cultivation."

Hui Xu then asked, "Where should one begin the path to immortality?" Old Man Zhang instructed: "For internal cultivation, nourish your spirit (Shen) and refine your vital energy (Qi). For external practice, ingest elixirs. The key to immortality lies in the assistance of divine elixirs. You cannot stay long—the perfected beings have gone touring the Eastern Sea. If discovered by celestial soldiers, you might face punishment." With these words, he led Hui Xu away, and after just a dozen steps, they found themselves back at Guoqing Temple.

From then on, Hui Xu devoted himself wholly to the Dao, regularly consuming elixirs. In his later years while residing at Pengri Temple on Zhongnan Mountain, though his body aged, his dedication to the Dao grew stronger. After lying ill for over a month, an old man carrying a medicine bag came to the temple calling out "Great Return Elixir for sale!" When a monk jokingly pointed to Hui Xu's room, the elder left several pills. Upon consuming them, Hui Xu suddenly changed into fresh robes, flew up to the temple eaves, and—to everyone's astonishment—waved farewell before soaring into the sky.

In the second month of the first year of Emperor Yizong's Xiantong era (860 CE), the bandit leader Qiu Fu led his troops to plauge Yue Prefecture, pillaging county towns as they roamed. Local officials fled in disarray. When the rebels occupied Xu County, the court urgently mobilized eight regiments to suppress them. As commoners took refuge, there was a devout family named Shen Ying who had worshipped the statue of the Supreme Lao Jun (the highest deity in Daoism) for generations.

Upon hearing the rebels' approach, Shen Ying hastily locked his doors to flee but accidentally trapped a young servant boy inside. Later, when he attempted to return, he found the rebel camp already surrounding his home. The subsequent warfare saw most marketplaces and shops burned, lasting over ten months before order was restored. Astonishingly, Shen Ying's residence remained completely intact, and the trapped boy emerged unharmed. The boy recounted: "After the doors closed, a green-robed youth (a classic Daoist immortal child) came to play with me, taking me to a grand estate with delicious food. About half a day later, I heard Supreme Lao Jun order incense to be replenished. The moment it was lit, the doors opened." When Shen Ying entered, that very stick of incense was still burning.

In the ninth month of Xiantong 10 (869 CE), the rebel general Pang Xun of Xuzhou led over 3,000 troops to attack Bozhou, attempting to occupy the Taiqing Palace (the ancestral Daoist temple dedicated to Supreme Lao Jun) as their stronghold. At the time, over a thousand refugees were sheltering in the palace when they suddenly witnessed Supreme Lao Jun ascending southward from the temple. Immediately, black mist erupted from nine ancient wells, darkening heaven and earth. The rebels, losing all sense of direction, trampled one another in chaos, and Pang Xun drowned. By the time the clouds dispersed moments later, the entire rebel force had been annihilated. After Bianzhou's military commissioner Li Wei reported this to the throne, the emperor specially dispatched envoys to offer gratitude at Taiqing Palace. An imperial edict proclaimed: "Ku County (Laozi's birthplace) is the sacred ancestor's homeland, where temples stand solemn and divine statues inspire reverence. When demons recently rebelled and set fires, Supreme Lao Jun miraculously manifested, descending mist to confound the bandits into self-destruction. In awe of this profound virtue, we proclaim this to heaven and earth with Qingci (Daoist sacrificial documents) and record it in the imperial annals."

This account documents miraculous events that occurred in 880 CE (the first year of the Guangming era under Emperor Xizong of Tang) at the Taiqing Palace in Bozhou—the sacred birthplace of Laozi. In the third lunar month, when Huang Chao's rebel forces attacked Huainan and attempted to burn down the Taiqing Palace, a sudden eerie wind arose, turning midsummer into bitter cold, terrifying the rebels into retreat. Later, bandits seeking to loot the temple found themselves lost amid dark clouds that blotted out the sky, forcing them to redirect their assault toward Bozhou city.

At this critical juncture, Prefect Pan Chou burned incense at the Taiqing Palace to seek divine aid. Soon, black mist emanated from the palace and spread beyond the city walls, followed by heavy snowfall that froze half the bandits to death—while inside the city, the skies remained clear. Divine crows (sacred birds in Daoist tradition) circled menacingly, ultimately scattering the remaining bandits. According to Daoist priests like Ma Hanzhang, since the Qianfu era, the Taiqing Palace had faced 108 invasions by bandits, each time thwarted by manifestations of Laozi (honored as the Mysterious Sovereign)—whether through dense clouds, thunderbolts, or other supernatural interventions that routed the attackers.

Though the court declined to relocate the county office into the temple complex as requested, it elevated Bozhou to "Red County" status (a metropolitan district akin to Chang'an's Wannian County) and dispatched envoys with Qingci (Daoist memorials inscribed in green ink) to offer ceremonial thanks. In the eighth month, an imperial edict praised the Taiqing Palace as Laozi's holy birthplace, noting recurring auspicious signs like the Nine Dragons Well and immortal deer tracks. Prefect Pan Chou was honored with the prestigious title of "Grand Master of Palace Attendance with Golden Seal and Purple Ribbon" for restoring the temple to splendor. The Daoist Wu Zhongxuan received the honorific "Master of Mystical Concentration" (Ningxuan Xiansheng) and purple robes, while Ma Hanzhang, Sun Qiwu, and others were also granted the rare privilege of purple vestments.

(Note: "Purple" refers to the purple official robes/ritual garments reserved in the Tang dynasty for high-ranking officials above the third grade and imperially recognized Daoist masters; "Qingci" are green-ink memorials presented to celestial deities during Daoist Zhaijiao rituals.)

The Hunyuan Shengji records several miraculous events associated with manifestations of Lord Lao (Taishang Laojun, one of the Three Pure Ones, the highest deities in Daoism):

The first account tells of Jia Xiang, who always carried a portrait of Lord Lao and venerated it devoutly. When Huang Chao's rebel army captured Chang'an, Jia fled with his family to Longjiao Mountain, where bandits surrounded them. In desperation, Jia prayed to Lord Lao before confronting the bandits—who then threw down their weapons and prostrated themselves. The bandits later confessed they had seen towering celestial warriors standing guard around Jia, terrifying them into submission. Thereafter, Jia's household was never troubled by robbers again.

The second story concerns Yang Nao'er of Chengdu, a devoted worshiper of Lord Lao. After being captured by mountain bandits in the southern hills, he recited Lord Lao's name day and night until he dreamed of an immortal youth descending on clouds to escort him home. He awoke to find himself miraculously returned, just as his parents were performing the hundred-day zhaijiao (a Daoist salvation ritual) for him.

The third miracle occurred at Qingtang Abbey on Longjiao Mountain in Jinzhou. The auspicious kudzu vines (regarded as an omen in Daoism) growing on a cypress beside Lord Lao's hall underwent repeated cycles of withering and revival: they flourished when Lord Lao manifested during the Wude era, withered when Prince Qi (possibly Li Yuanji during Emperor Xuanzong's reign) plotted rebellion, then revived again after Emperor Zhongzong's restoration. During Huang Chao's uprising, the vines' renewed withering was interpreted as a celestial warning. The court officially recorded this phenomenon.

Finally, in the seventh month of the second Zhonghe year, an extraordinary celestial sign appeared—a crimson pillar of Qi stretching across the northwestern sky like a rainbow. Simultaneously, when the rebel general Shang Hu attacked Yijun Stockade, sudden heavy snow froze a third of his troops. These events were all seen as signs of Lord Lao's divine protection.

On the 28th day of the eighth lunar month (Wuchen day), Li Teli, a member of the imperial clan, dispatched Daoist priest Li Wuwei to conduct a ritual ceremony at the Xuanguan Temple in Qingyang Market, Chengdu. Suddenly, a sphere of red light was seen leaping from the bamboo grove southeast of the main hall, bouncing westward until it disappeared beneath a plum tree. When people dug over three chi deep at that spot, they discovered a brick measuring one chi, one cun and five fen in length, seven cun and four fen in width, with one side being one cun and three fen thick (decorated with patterns) and the other side one cun and eight fen thick, weighing twelve jin. The brick bore six ancient seal characters, each two cun square with engraving three fen deep, carved with crystalline clarity that appeared beyond human craftsmanship. The inscription read: "Taishang Ping Zhonghe Zai" (The Supreme Elder Lord pacifies the calamities of the Zhonghe era).

On the Gengchen day of the ninth month, Chen Jingxuan, military governor of Xichuan, memorialized the emperor: "Your Majesty follows ancient models, complies with Heaven's mandate, embraces the supreme Dao, and coincides with this era of great harmony. Your inspection tours reflect self-examination, your benevolence permeates the populace, and your exalted virtue reaches the celestial court. Now auspicious signs frequently appear - this is the Supreme Elder Lord descending with divine intent to quell the banditry and disasters of the Zhonghe era. This brick manifesting ancient seal script sufficiently proves the dissipation of baleful qi and the boundless longevity of Your Sagely Majesty. Recognizing this moment of revival heralds the advent of universal peace."

The emperor ordered this reported to all officials. Chief Ministers Zhang Zhaodu (Zhongshu Shilang Pingzhangshi), Xiao Gou (Hubu Shilang Pingzhangshi), Zheng Tian (Menxia Shilang Pingzhangshi), Censor-in-Chief Zhang Du, and Imperial Clan Minister Cao Wang Guinian submitted congratulatory memorials stating: "Since rebellions arose, Your Majesty has followed Tang of Shang's example in issuing self-critical edicts while mobilizing armies like ancient sage-kings. Now as the vicious rebels approach annihilation, auspicious signs of peace have manifested, with this mystical inscribed prophecy confirming Heaven's will. This surpasses the omens of red sparrows bearing texts (King Wen of Zhou's auspice) and black turtles presenting trigrams (Yu the Great's flood control signs). Moreover, this portent appeared during imperial clan rituals accompanied by the wondrous phenomenon of dancing red light - such evident divine response leaves no doubt."

(Note: "Pingzhangshi" refers to Tang Dynasty chief ministerial titles; "Shizhong" headed the Menxia Bureau; "Jiedushi" were regional military governors. "Jiao" denotes Daoist sacrificial rites; "ancient seal script" indicates archaic zhuan calligraphy. "Zhonghe" was Emperor Xizong's reign era during the Huang Chao Rebellion's upheaval.)

This scripture recounts the auspicious omens appearing at the Daoist sacred site Qingyang Palace (located in Chengdu). The general meaning is as follows:

When the imperial procession journeyed westward through mountain paths, six phoenixes circled the royal carriages; while crossing rivers, two divine dragons supported the oars. On steep cliffs, flying swords could be seen dancing, and sacred lingzhi mushrooms bloomed. Auspicious inscriptions appeared around the traveling palace, while the Xiang River's surface reflected the sun's radiant glow. These signs all manifested because the sacred deities' protection and the emperor's humility moved Heaven, causing these wonders to appear on earth.

At the ancient site of Qingyang Palace, devout cultivators engaged in focused meditation upon stone platforms. White horses left fresh hoofprints, and mysterious talismanic patterns spontaneously emerged on spirit tiles. These celestial mysteries foretold national prosperity. During the cultivation of the "Six-Word" mantra (possibly referring to the Six-Syllable Mantra), practitioners aligned with the qi fortunes of a thousand years. Since the Wei Dynasty (likely referring to Cao Wei of the Three Kingdoms period), temple construction began here, with the imperial jade seal displaying auspicious signs. When a sage ruler (symbolized by Emperor Shun) inspected the courtyards, a golden chariot suddenly appeared.

Chief Minister Li Shunrong and Commander-in-Chief Tian Lingzi submitted a memorial celebrating: "Now at Weicheng (another name for Chengdu), immortal temple auspices have appeared—as soon as sincere devotion arose, propitious signs manifested. The red glow upon the earth today recreates the purple qi that appeared when Laozi passed through Hangu Pass. Ancient inscriptions were discovered when excavating accumulated earth, and from their dragon-snake-like brushstrokes we discern the imminent pacification of rebellion. These profound omens clearly indicate that the Supreme Lord Lao (Taishang Laojun) has quelled disasters, and the harmonized qi will ensure eternal national prosperity."

These auspicious signs stem both from the sacred ancestor Laozi's manifestations and the imperial family's virtuous governance. Whenever the Mysterious Origin Sacred Ancestor (Laozi's honorific title) appears during times of national crisis, special omens manifest—historical records clearly document this. Just as at Danfeng Gate he revealed to Tian Tongxiu the prophecy of Tianbao-era restoration, now at Qingyang Palace he shows Li Teli the joyous omen of Your Majesty's return. All people under Heaven feel profoundly fortunate and request this event be recorded in imperial annals. On the fifteenth day, the court appointed Li Teli as Imperial Librarian for the Crown Prince, bestowed purple robes upon Li Wuwei, and granted each two hundred bolts of silk.

In the 21st year of the Kaiyuan era (733 CE), Emperor Xuanzong of Tang issued an edict stating: The Great Supreme Mysterious Origin Emperor (i.e., Laozi) once expounded the true scriptures at Louguan Terrace with his disciple Wenshi Zhenren (Yin Xi), later arranging to meet again at Qingyang Market before ascending on clouds and mist into the western deserts. This immortal legend has been geographically documented, spanning over two thousand years from King Zhao of Zhou's reign to the present. Though the site lay in ruins, during the imperial inspection, miraculous auspicious signs manifested—mysterious lights flashed in the courtyard, and ancient talismanic bricks inscribed with archaic characters were discovered beneath a tree. These omens signify that the harmonizing Qi (vital energy) can pacify calamities, while the profound De (Virtue) of the earth reveals blessings, clearly demonstrating celestial favor and the sacred ancestor's divine presence, foretelling the cessation of warfare and the restoration of the empire's golden age.

The emperor ordered historians to record these auspicious signs and announce them nationwide. The original Daoist temple was renamed Qingyang Palace, with expanded halls and courtyards. Approximately two qing of nearby land, previously appropriated by locals for growing onions and garlic, was reclaimed to restore the sacred site. Two hundred strings of cash were granted for land compensation, along with permanent deeds securing the property for the temple. The Daoist Li Wuwei (Non-Action), revered for his spiritual attainment, was bestowed the purple robe (Daoism's highest honor), while imperial clansman Li Teli received an official post. The edict praised these miracles for eliminating regional conflicts and revealing subterranean treasures, warranting universal celebration.

On the seventh day of the tenth month that year, the emperor dispatched high-ranking official Zheng Zuntai to oversee Qingyang Palace's expansion, funded by the state treasury. Following the talisman's discovery, bandits in Shu were successively captured, restoring peace within ten days. The emperor personally visited to confer honors, granting Li Teli crimson official robes and appointing him as Longzhou Military Record Officer.

In the 23rd year of Kaiyuan (735 CE), another edict decreed: In reverence to Laozi's divine manifestation at Qingyang Palace, all prefectures must renovate their local Zijigong (temples dedicated to Laozi) and select Daoists proficient in Keyi (liturgy) to conduct rituals (Daoist ceremonial practices), thereby reciprocating the extraordinary blessings bestowed by the divine.

This passage records how Chen Jingxuan, an official in late Tang Dynasty Chengdu, conducted Daoist purification rituals (Zhaijiao) by imperial decree. During the Huang Chao Rebellion (the peasant uprising that toppled the Tang), when the court was in turmoil, Chen established a sacred Daoist altar in Chengdu and performed grand sacrificial ceremonies to beseech divine intervention for quelling the rebellion and restoring peace.

The text reveals that though the emperor originally sought clarity through non-action (Wuwei), the dire circumstances—with rebel forces occupying the capital, harming civilians, and threatening imperial ancestors—compelled him to personally undertake penitential walks. In Shu (modern Sichuan), he reflected on his failings until the Supreme Venerable Sovereign (Laozi, the Daoist primal ancestor) manifested auspicious signs, revealing a six-character prophetic message. Subsequently, the rebellion was indeed suppressed, the capital reclaimed, and Huang Chao along with his followers executed.

During the rituals, Chen Jingxuan devoutly followed Daoist liturgical protocols: submitting jade tablets (ceremonial inscribed jades) with petitions, purifying the golden altar (Jintan), and conducting sacrificial offerings. He implored celestial beings to bestow blessings and the Dao's grace—to dispel malignant energies (Xieqi), protect the nation's stability, and end warfare. After peace was restored and the emperor returned to the capital, the Hanlin Academician Le Penggui was commissioned to compose the Record of Qingyang Palace commemorating these events.

In September four years later, the court ordered the erection of a memorial stele at the Western Sichuan military commissioner's headquarters. The inscription documented multiple auspicious omens: purple vapors (Ziqi) guiding passage through mountain passes, crimson light ascending from the altar, and ancient talismanic script (Fulu) materializing at midnight in dragon-serpent forms—all interpreted as divine signs heralding the Tang dynasty's revival. As Hanlin Academician, Le Penggui engraved these marvels in elegant prose, ensuring their transmission through the ages.

This passage documents the historical evolution of Qingyang Temple (predecessor of present-day Chengdu's Qingyang Palace). During the reign of King Hui of Qin (Warring States period), this area was still considered frontier territory. It wasn't until the Qin unification that the region became connected with the Central Plains. The ancient Qingyang Temple area featured aged pines and tall bamboos growing across its undulating terrain. Local legends held that residents often encountered strange phenomena, leading the people to establish a temple for incense offerings, initially named "Mysterious Central Temple" (Xuanzhong Guan).

After the Tang dynasty's establishment, the imperial family revered sites associated with Laozi, the Daoist patriarch, constructing temples across the country—yet Qingyang Temple remained neglected. It wasn't until Emperor Xizong sought refuge in Shu (Sichuan) during wartime turmoil that auspicious talismanic signs (Fulu) appeared here foretelling military victory, prompting the court to allocate treasury funds for temple construction. Existing stone inscriptions preserve detailed accounts of these events.

In the first year of Tianyou reign under Emperor Zhaozong (904 CE), Zhu Quanzhong forced the emperor to relocate the capital to Luoyang. The following April, Liu Can, the Grand Pure Palace Administrator (Taiqing Gongshi), petitioned to rename Shangqing Palace as Taiqing Palace. The imperial edict recounted the Tang dynasty's tradition of venerating Daoist patriarchs, acknowledging that while post-relocation ceremonial conditions were constrained, ritual observances would continue. Liu Can, well-versed in ceremonial protocols, proposed temple renovations that balanced classical precedents with practical considerations. The reconstructed temple complex—nestled among ancient trees reaching skyward, modeled after the celestial Purple Mansion (Daoist paradise)—was renamed "Pure Palace" (Qing Gong). The court praised this adaptive approach that honored tradition while demonstrating the administrators' wisdom.

In the second year of the Kaiping era during the Five Dynasties and Ten Kingdoms period (908 CE), the imperial court decreed that all Taiqing Palaces, Dawei Palaces, and Zijie Palaces throughout the nation be renamed Laojun Temples (shrines dedicated to the Supreme Laozi). Qian Liu, the King of Wuyue who ruled the Jiangsu-Zhejiang region at the time, petitioned the court to restore the original name "Zhensheng Guan" (Temple of True Sanctity) for these temples in Liangzhe (modern Zhejiang) and Huainan circuits (modern Jiangsu-Anhui regions), personally composing the stele inscription.

The inscription essentially stated: The true teaching of sages takes the Great Dao as its foundation. This Dao is elusive and indescribable, formless and intangible, existing before the separation of heaven and earth, operational since the beginning of creation. It encompasses the cosmos and governs all phenomena—vast yet eternal, profoundly mysterious beyond calculation or verbal expression.

The Supreme Laozi (one of Daoism's highest deities) embodies the cosmic origin, his primordial Qi (vital energy) coalescing in primordial chaos. Though legends speak of his birth through celestial correspondence, his sublime De (virtue) truly establishes him as Daoism's progenitor. During the eras of Fuxi and the Yellow Emperor, he appeared under different names; through the reigns of Yao, Shun and the Xia-Shang dynasties, he manifested in various forms—sometimes as imperial tutor, other times as court minister—promoting the ethos of Wuwei (non-action) and transmitting the mysteries of the subtle Dao.

When the Zhou dynasty was established, this immortal sage manifested through the Mysterious Jade Maiden, incarnating as an elder surnamed Li in Chu territory. His notably large ears earned him the name Li Er, while his extraordinary features—twin pillars on his forehead, three gateways on his crown, luxuriant eyebrows and crane-white hair—bespoke his profound virtue. Though serving as Zhou's archivist, he concealed his true nature, earning Confucius's praise as "dragon-like" in profundity, while Yin Xi (guardian of Hangu Pass) foresaw his auspicious arrival.

Laozi bequeathed the five-thousand-character Daode Jing and was said to have lived eight hundred years. When the Tang dynasty rose to assert legitimacy by tracing ancestry to Laozi, they expanded Daoist institutions, repeatedly honoring him with exalted titles. Thus Zijie ("Purple Ultimate") temples proliferated nationwide for Zhaijiao (purification rituals). Our region once had such temples, but time and warfare reduced them to ashes. Now we restore tradition, rebuilding temples to seek blessings.

Historical records confirm Laozi as the transformation of formless essence, the coalescence of primordial Qi—a divine presence predating creation. During the Three Sovereigns and Five Emperors era, he was called Yuhua or Guangshou; in Shang-Zhou times he served as historian and royal tutor, freely manifesting according to circumstance. Later during Zhou, he descended at Ku County's Lai Village (modern Luyi, Henan), propagating Daoism across the Central Plains.

Laozi (revered as "Lord Lao" in the Sacred Annals of Primordial Chaos), as the supreme embodiment of the Dao (the Way), was not merely a collateral ancestor of the Tang imperial family. Ancient sage-emperors like the Yellow Emperor (Xuanyuan) journeyed specifically to Mount Kongtong to seek his teachings, while virtuous rulers like King Mu of Zhou visited the Jasper Pool to study immortal arts. Thus, successive dynasties honored Daoism by constructing grand temples: vermilion towers rivaling the Penglai paradise, and newly built altars under the stars and moonlit halls serving as solemn venues for zhaijiao (Daoist purification rituals).

Pine and bamboo were planted in temple courtyards, while white deer and blue sheep roamed freely—gamboling across spring hills, their reflections mingling with autumn moonlight on river surfaces. The Daoist temple in Wu was named the "Everlasting Shrine of a Thousand Autumns," while the Purple Palace in Yue was venerated as the "Eternal Sanctuary of Ten Thousand Ages." These measures aimed to propagate the profound truth of the Dao, ensuring the teachings of Mysterious Origin (referring to Laozi's founding of Daoism) would eternally protect the nation. The extant Zhensheng Temple in Qiantang, renamed Tianqing Temple during the Song dynasty, records in its stele: In the second year of Tiancheng era (927), Emperor Mingzong of Later Tang decreed the restoration of desecrated Laozi temples—previously altered by Zhu Wen (founder of the Later Liang dynasty)—to their original form as proper Daoist institutions.

In the eighth month, Reminder of the Left Zhao Mingji memorialized: "Temples nationwide have fallen into disrepair since Zhu Wen's usurpation. We propose restoring pre-existing temples to honor ancestral sages and promote filial piety—thus manifesting Your Majesty's restoration of dynastic glory while illuminating Daoism's foundational essence." He further requested tax exemptions for temple-owned farmlands in both capitals, with harvests supporting ordained priests' sustenance, enabling their undivided devotion to fengxiu (Daoist cultivation and rituals) for celestial blessings. The proposal was approved.

The following January (928), the Secretariat petitioned to extend the Xuan Yuan Emperor's Sacred Birthday (Laozi's birth anniversary on the 15th day of the second month) holiday from one to three days—citing Emperor Wuzong's Huichang era precedent (841). The court ratified the new holiday regulation.

In the twelfth month of the fourth year of Tianfu during the reign of Emperor Gaozu of Jin (939 CE), the emperor issued an edict honoring Laozi, the sacred ancestor of Daoism, and ordered the restoration of Daoist temples. Since the name Taiqing Palace had already been reinstated but lacked an inscribed plaque, officials were commanded to recreate the temple's name plaque according to ancient regulations and hang it accordingly. Additionally, the Jinzhen Temple in the capital was renamed Chongdao Palace, with its plaque also replaced as prescribed—a measure taken because the Later Liang dynasty had previously changed Daoist temples into ancestral shrines.

In the ninth month of the same year, the emperor summoned the Daoist master Zhang Jianming, honored as Chongzhen Dashi, and bestowed upon him silks as a reward. Zhang Jianming, a native of Yan, studied Confucian classics in his youth and traveled extensively north of the Yellow River, delving deeply into the philosophies of Laozi and Zhuangzi. His nature was thus naturally aligned with the Dao. Later, he donned Daoist robes and a star crown, devoted to the Daoist principle of natural non-action (Wuwei). The emperor, who had long revered Daoism, frequently summoned him after ascending the throne.

The emperor asked, "Can the Dao be used to govern the world?" Zhang Jianming replied, "The so-called Dao is what encompasses all things and is called 'mystery'; it embraces Yin-Yang and is called 'virtue' (De). The highest realization of the Dao is attaining the Dao itself; the middle level is understanding benevolence and righteousness; the lowest is grasping ritual, wisdom, and trustworthiness. If one cannot even achieve these, they cannot be considered truly human. Those who reach the highest state can govern heaven and earth while dwelling peacefully at home—how much more so the world?" The emperor then invited him into the inner palace to expound the Daode Jing, summoning the chancellor Feng Dao and others to listen. Feng Dao remarked, "Daoists lecturing on the Laozi and Buddhists observing precepts—these are traditions since antiquity and should not be disregarded." The emperor thus held Zhang Jianming in even higher esteem, honoring him as a teacher.

Once, when the emperor heard drums being played in the palace, Zhang Jianming said, "Your Majesty, do you hear the drum's sound? Its uniqueness lies in its constancy. Other instruments like the qin, se, bells, and chimes may produce the twelve pitch standards, but only the Yellow Bell pitch serves as the foundation—the other fifty-nine variations all stem from it. The drum's distinctiveness lies in its disregard for the five notes (gong, shang, jue, zhi, yu) or the pursuit of harmony through variation. Precisely because it remains pure and singular, it stands out. If a person can maintain such purity of mind, they will unite with heaven and earth—why then worry about the world's disorder?" From then on, the emperor cultivated greater humility and stillness, revering the Dao and its virtue (De), and each time he summoned Zhang Jianming, he granted him lavish rewards.

In the fifth month of the fifth year of Tianfu (940 CE), the emperor conferred upon Zhang Jianming the title "Master of Penetrating the Mysteries" (Tongxuan Xiansheng), ordered the Daode Jing to be carved onto printing blocks, and commanded the scholar He Ning to compose a new preface placed at the beginning of the text before promulgating it throughout the realm.

By the sixth month of the fifth year of Xiande during Emperor Shizong of Zhou's reign (958 CE), the emperor again contributed his own clothing and funds to restore the Taiqing Temple.

In the first year of the Jianlong era (960 CE) under Emperor Taizu of the Song dynasty, the emperor dispatched envoys to Bozhou to perform rituals honoring Lao Jun (the deified Laozi, one of Daoism's supreme deities) and ordered the construction of Jianlong Temple at the Changhe Gate. This Daoist temple was originally built as Taiqing Temple by Emperor Shizong of the Later Zhou dynasty. Emperor Taizu renamed it Jianlong Temple and maintained its dedication to Lao Jun.

During the seventh year of the Taiping Xingguo era (982 CE), Emperor Taizong remarked to his ministers: "When I read the Laozi's Daode Jing (Classic of the Way and Virtue), the passage stating 'weapons are instruments of ill omen, used only when the sage has no alternative' gives me pause for deep reflection and serves as constant warning. Though emperors may pacify the realm through martial means, enduring governance ultimately depends on civil administration." This observation captured the essence of Laozi's teachings on self-cultivation and nurturing life.

In the ninth year (984 CE), Taizong further advised his chancellor: "I maintain strict daily discipline - handling state affairs in the morning, reading in the afternoon, retiring late at night, and rising before dawn (3-5 AM). Even during summer's heat, I never nap, and my meals are always moderate. Sustaining this practice has proven profoundly beneficial. Ordinary people become lethargic after eating; if one sleeps without physical activity, the blood circulation stagnates, inevitably breeding illness. How could one possibly attain mental clarity this way? As Laozi said, 'My life depends on myself, not Heaven' - everything rests on personal discipline. You too should attend to life-nurturing practices and never neglect bodily cultivation."

In the second year of the Chunhua era (991 CE), Taizong dispatched eunuch Li Shoulun and others to the Liangzhe region to select artisans for reconstructing Bozhou's Taiqing Palace. Thereafter, imperial envoys were routinely sent to Taiqing Palace to pray during floods or droughts, reportedly with frequent efficacy.

During the third year (992 CE), while studying the Daode Jing, Taizong told his attendants: "Governing through clarity, stillness and wuwei (non-action) represents the essence of the Yellow Emperor's and Laozi's teachings - this I strive to practice. Like Ji An of Han dynasty who governed Huaiyang effectively while reclining, or Mi Zijian who ruled Shanfu well through zither-playing, both exemplified the Huang-Lao Dao (Yellow Emperor-Laozi Way)." Chancellor Lü Duan responded: "Implementing the Huang-Lao Dao to achieve peace produces swift results." Lü Mengzheng added: "As Laozi said, 'Governing a great state is like cooking small fish' - excessive stirring breaks the fish, just as over-intervention ruins governance."

This account primarily documents the Song Dynasty imperial court's management of Daoist temples and the compilation of Daoist scriptures. At that time, many officials submitted memorials requesting institutional reforms. The emperor expressed his unwillingness to suppress differing opinions, maintaining that even ordinary people's suggestions might contain valuable insights that wise rulers could extract—a tradition dating back to ancient times.

During Emperor Zhenzong's reign, the court dispatched officials and craftsmen to renovate Taiqing Palace (the primary temple dedicated to Laozi). The construction began in the first year of the Zhidao era and was completed by October. Subsequently, a system was established where two imperial envoys would alternately oversee both Taiqing Palace and Dongxiao Palace (originally a temple honoring the Primordial Empress, founded in the first year of Yongxing during the Later Han Dynasty and converted into a Daoist temple during the Tang). These overseers rotated every three years. Annual rituals including Zhaijiao (Daoist purification ceremonies) were conducted during significant occasions such as Laozi's birthday, the Three Yuans festivals (Shangyuan, Zhongyuan, and Xiayuan), and the emperor's birthday—a practice that continued unbroken.

In the fifth year of Xianping (1002), Emperor Zhenzong assigned the eunuch Chen Yanqing to supervise the renovation of both temples, deploying soldiers for daily maintenance. An imperial decree in the second year of Jingde (1005) prohibited woodcutting around temple premises. By the second year of Dazhong Xiangfu (1009), ten Daoist priests were selected from capital temples to collate the Daoist Canon (Daozang), with the project expanding the following year to include scholars from the Chongwen Academy under Chief Councillor Wang Qinruo's supervision.

Earlier during Emperor Taizong's reign, over 7,000 volumes of Daoist scriptures had been collected. After editing by Xu Xuan, Wang Yucheng and others, the corpus was reduced to 3,337 volumes. Under Wang Qinruo's direction, the texts were reorganized according to the traditional "Three Caverns and Four Supplements" (sandong sifu) classification system, ultimately compiling the 4,359-volume Precious Canon Unified Record (Baowen Tonglu). The emperor personally composed its preface, stating: "In the undifferentiated chaos before creation, it was called 'the nameless'; only after writing emerged could teachings be transmitted. These profound doctrines originate from nature itself, born of the Taiji (Supreme Ultimate), expounding primordial truths of cosmic beginnings, elucidating the supreme Dao to bless all living beings." These scriptures were reverently engraved on jade tablets, bound with golden cords, stored in jade caskets, and safeguarded by divine beings.

This scripture expounds on the eternal and sacred nature of the supreme Dao (Primordial Dao, Yuanshi Dadao). The opening passage employs metaphor to illustrate that while even solid boulders may erode, the Great Dao (the cosmic origin) remains unburnable by the fiercest flames—the most sacred and supreme existence.

Throughout history, sage-kings (foundational rulers) and virtuous ministers have followed the teachings of the Dao, achieving peace (Taihe) through serene non-action (Wuwei, "effortless action") and upright governance. Thus, the imperial court flourished in radiance, attaining enduring stability.

Cultivators, by treasuring vital energy (Qi), concentrating spirit (Shen), purifying the heart, refining conduct, accumulating virtue (De), and enhancing good deeds, can penetrate the hidden mysteries and perceive the profound (understanding the subtle and spiritual). Ultimately, they ascend to the Nine Heavens (the highest celestial realms) or extend their lifespan (longevity).

The scripture references ancient sage-kings like Emperor Ku (one of the Five Emperors) and Yu the Great (Bo Yu), who received the transmission of the Dao—though these records date back to remote eras (Longhan and Chiming, Daoist terms for primordial epochs). Finally, it emphasizes propagating the true essence of Daoism (clarifying the "genuine teachings") and enlightening sentient beings through sacred scriptures (hidden classics).

Notes: "Nine Heavens" (Jiuqing) refers to the nine celestial realms in Daoist cosmology. The "River Chart" (Hetu) is a legendary auspicious diagram bestowed by Heaven. "Riding the wind" (Biaoyu) describes immortals traveling on the wind. "Ancestral shrine tablets" (Zongshi) signify the sacred tablets in ancestral temples—all key elements of Daoist belief.

This passage documents a significant event in the Northern Song Dynasty when the imperial court officially compiled Daoist scriptures. The emperor appointed Wang Qinruo, a high-ranking official as the Military Affairs Commissioner, to oversee the compilation of the "Precious Texts Comprehensive Record" (Baowen Tonglu), a major collection of Daoist classics.

The compilation process was remarkably meticulous: specialists were selected to collate texts, verify ancient seal scripts and regional dialects, and systematically categorize the Daoist scriptures. The collection not included the 93 chapters recorded in Ban Gu's "Bibliographical Treatise of the Han Dynasty" and the 36 methods from the "Records of Immortals" (Xianji), but also incorporated numerous esoteric Daoist texts secretly transmitted across different regions.

Two particularly important decisions were highlighted: First, elevating the "Daode Jing" (Classic of the Way and Virtue) and the "Yinfu Jing" (Classic of the Hidden Talisman) — both believed to be transmitted directly by Laozi — from the "Four Supplements" category to the highest classification of the "Cavern of Perfection" (Dongzhen) section. Second, despite the court's initial order to remove mutually disparaging content between Buddhist and Daoist texts, Wang Qinruo insisted on preserving the "Laozi's Conversion of the Barbarians Scripture" (Laozi Huahu Jing), which records Laozi's westward journey to teach foreign lands, considering it an important historical legacy of ancient sages.

The text concludes with an anecdote from the fourth year of Emperor Zhenzong's Dazhong Xiangfu era (1011 CE). When the emperor passed through Hangu Pass (where legend says Laozi departed westward) during a sacrificial ceremony to the Earth Deity at Fenyin, he personally composed the "Crossing the Pass Inscription" (Duguan Ming) with a preface, expressing reverence for Laozi's sacred mission of spreading the Dao westward. Phrases like "the sage's heart knows no preference nor rejection" praised Laozi's unimpeded, enlightened state of being as a perfected sage.

This passage documents the Song Emperor Zhenzong's veneration activities for Lord Lao (Taishang Laojun) during his reign. It recounts how ancient sages like Confucius sought ritual instruction from Laozi, and how Yin Xi (the Guardian of Hangu Pass) received the authentic transmission of the Daode Jing (Classic of the Way and Virtue) from Laozi—stories that have been passed down through generations. As the supreme embodiment of the Dao, Lord Lao's divine realm transcends verbal description.

In 1012 (the fifth year of the Xiangfu era), Emperor Zhenzong dispatched minister Ding Wei to offer sacrifices at the Taiqing Palace. The following autumn, the emperor personally traveled to Bozhou (modern Anhui Province) to worship at this sacred site, where the ancient "Ascension Cypress"—long withered—miraculously sprouted anew. In the seventh year's first month, the emperor presided over grand ceremonies at Taiqing Palace, bestowing upon Lord Lao the honorific title "Sovereign of Primordial Chaos and Supreme Virtue" (Hunyuan Shangde Huangdi).

The text extols Lord Lao as the supreme existence "anterior to Heaven and Earth," whose Daoist teachings tower like the firmament. He embodies wuwei (non-action) yet accomplishes all things, manifesting in myriad forms throughout existence. Sometimes revealing miraculous signs, other times withdrawing into profound mystery, he shares equal reverence with the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) in the Nine Heavens, honored by countless generations as "Taishang" (the Most High). Bozhou, recognized as Lord Lao's birthplace, houses the geomantically potent Taiqing Palace—a blessed convergence of spiritual qi (energy) that became a focal point for imperial and popular worship. The passage concludes by detailing the solemn sacrificial rites performed there according to auspicious celestial alignments.

(Note: Taiqing Palace is the principal Taoist temple dedicated to Lord Lao; "Hunyuan" signifies the undifferentiated primordial state of the cosmos; "Shangde" refers to the highest virtue described in Laozi's Daode Jing.)

This passage describes the sacred deeds and teachings of the supreme Daoist deity, the Most High Lord Lao (Taishang Laojun, also known as the August Emperor of Supreme Virtue of Primordial Chaos). The mentioned Taiqing Palace is located near Qiaodu (modern-day Bozhou, Anhui), adjacent to the Guo River. Since ancient times, this has been a sacred site of divine manifestations, situated within the territory once ruled by King Tang of the Shang dynasty and bordering the homeland of Taihao (Fu Xi).

The land here is fertile, elevated with rolling mountains stretching thousands of miles, where lush forests flourish through all seasons—an ideal place for cultivating immortality. The Most High Lord Lao embodies the primordial Qi of chaos, containing unfathomable essence, existing before the formation of the cosmos and transcending temporal limitations.

The text records numerous miraculous events: his conception through sunlight's inspiration, his adoption of the Li surname after a plum tree (Laozi's family name), his ability to speak at birth, and his white-haired appearance in childhood (symbolizing wisdom). He once secluded himself under trees for cultivation, journeyed to distant deserts to spread the Dao, answered Confucius' questions about rites, and transmitted the Dao De Jing to Yin Xi—all pivotal acts of his worldly teachings.

From the eras of Fu Xi and Shaohao through the Shang and Zhou dynasties, Lord Lao repeatedly descended in various incarnations, demonstrating miraculous transformations. Riding clouds and wind, he ascended to celestial realms, governing immortals while harmonizing the Qi of heaven and earth to accomplish the work of nurturing all creation. His teachings advocate purity, stillness, and Wuwei (non-action), aligning with nature to reach the ultimate mystical state.

Applied to governance, these principles create balanced policies; for self-cultivation, they prolong life; implemented universally, they purify customs and bless the people. Thus he is revered as the progenitor of all things and the source of all teachings—so influential that even the Han dynasty adopted his doctrines to establish laws.

This passage records the Song Dynasty emperors' veneration of Daoism and their grand sacrificial ceremonies. The general meaning is as follows:

The Tang Dynasty achieved peace and prosperity by governing according to Daoist principles, and this way of governance endured for millennia without decline. Now the Song Dynasty, having received the Mandate of Heaven (Tianming) to establish its glorious foundation, finds the root of its governance in following the profound Dao (the Way). Emperor Taizu pacified the realm through martial virtue (Wude) without wanton slaughter, while Emperor Taizong educated the people with his enlightened De (Virtue), continuously perfecting virtuous governance—setting an exemplary model among all past emperors.

The current emperor reverently upholds Laozi's "Three Treasures" of compassion, frugality, and "daring not to be first in the world," governing the people according to the teachings of the Daode Jing (Classic of the Way and Virtue). His utmost sincerity has moved Heaven, eliciting numerous auspicious signs and divine blessings. Thus, it was decided to select an auspicious day at a sacred site to conduct the grand spring sacrificial ceremony in gratitude to Heaven and Earth.

On the day of the ceremony, the emperor led a magnificent procession to Lingxu Palace in Bozhou (Laozi's hometown). Thousands of carriages and riders advanced in perfect order, with all officials performing their duties and envoys from myriad states gathered together. Before the rites, participants purified themselves through fasting and ablutions. At dawn, offerings were presented with reverence, accompanied by the harmonious sounds of bells and chimes, with all ritual vessels immaculately prepared. Precious registers were prepared in advance to demonstrate honor, and the altar was cleansed to welcome the descent of the divine.

Under a starry night sky, people awaited the arrival of the immortal chariots, as if the Penglai fairy mountains were within reach. The solemn ceremony proceeded flawlessly, with the auspicious omens proving true. Subsequently, rituals were performed at the Imperial Ancestral Temple, where jade artifacts and sacrificial animals were offered facing south. The ceremony honored past dynastic ancestors while praying for Heaven's blessings, thereby perfecting the nation's pure virtue (De) and repaying the divine favor.

This passage vividly illustrates the Song imperial family's devotion to Daoism, expressing through grand ceremonies their profound gratitude to the celestial deities and their sincere prayers for national peace and prosperity.

This passage documents the grand devotion of ancient emperors to the Dao and their veneration of Lord Lao (Laojun, the deified Laozi revered as Daoism's primordial patriarch). The emperor humbly describes himself as possessing shallow virtue yet inheriting the imperial mandate, reverently following Daoist true words and esoteric teachings. His purpose was not to indulge in occult arts seeking immortality, but rather to emulate Laozi's way of clarity and stillness through non-action (Wuwei), thereby transforming the people and restoring the simple customs of antiquity.

The text depicts solemn ceremonial scenes: fasting in the He Palace (ritual space), mirroring the legendary Yellow Emperor's worship at Mount Kongtong. The emperor both propagated the Great Dao (Da Dao) and implemented virtuous governance, with majestic processions and complete ritual protocols. Special mention is made of Que Capital (modern Bozhou, Anhui) by the Wo River—this blessed land where the sage-ruler Laozi was born, embodying infinite mysterious Dao that shelters all beings.

It records Confucius seeking ritual instruction from Laozi, and Yin Xi recognizing the approaching sage by the purple Qi (Ziqi) at Hangu Pass. Though Laozi departed westward on his blue ox, his teachings endure. People constructed precious temples (Daoguan) for veneration, offering feather banners in devout worship with fragrant prayers for divine blessings.

Finally, it details auspicious signs: on the twentieth day of the first lunar month, solar halos appeared, sweet dew descended, cranes soared, five-colored auspicious clouds gathered, and yellow clouds like canopies covered the procession. Purple clouds cradling the sun transformed into rainbow hues, prompting imperial decrees for universal celebration. These omens were carved in jade for perpetuity, with palace murals and jade statues of Lord Lao created to manifest these divine signs. The statues emitted numinous light corresponding to the auspices, as the emperor personally visited in royal procession, engraving this sacred event on ceremonial stone (Yueshi) for eternal remembrance.

During the Song Dynasty, Li Ruogu, a vice-administrator (通判) in local government, had a twelve-year-old son named Li Shu who presented a eulogy praising the imperial court's grand ceremonies. The emperor summoned him to compose a poem on the spot, where Li Shu immediately wrote "Morning Audience at the Grand Pure Palace" (《朝谒太清宫》), earning the emperor's high praise.

The emperor then ordered a eunuch to escort him to the Central Secretariat (中书省) and granted him the honorary title of "Child Prodigy" (童子出身). North of the Hall of Emptiness (虚无堂) stood a grand juniper tree with branches stretching southward. During the construction of the front hall, craftsmen worried the branches would obstruct the eaves and sought permission to cut them. However, after a night of thunder and rain, the next morning revealed the branches had miraculously turned northward. The emperor marveled at this sight, halting his carriage to admire it for a long while, and named the tree the "Imperial Beloved Juniper" (御爱桧).

Many poets composed verses about this juniper, with Shi Manqing's poem being the most outstanding. Later, Lin Jiong from Futian also wrote an exceptional poem:

"When the ancient hall was built long ago,

The towering juniper's branches blocked the eaves.

Mortal craftsmen could not resolve it,

Yet Heaven shifted them with wind and thunder.

Spring mists deepen its emerald hues,

Moonlit nights suit it best of all.

Since Emperor Zhenzong paused to admire and name it,

Its glorious fame shall endure for all ages."

These accounts are all factual records.

The emperor personally composed a preface for the Heavenly Youth Life-Protecting Scripture of the Supreme Grand Pure Realm (《太上太清天童护命经》), stating:

"The profound origin is unfathomable, yet the highest truth manifests according to circumstance. What can be spoken is not the eternal Dao (道), yet what appears as non-action (无为) accomplishes all things. Thus, precious teachings are stored in jade cases and cloud-patterned scriptures, inscribed with mystical scripts (符箓), establishing clear principles to illuminate the transformations of Heaven and Earth, benefiting all beings and assisting the workings of the Dao. These scriptures are like fishing nets (筌蹄), guiding sentient beings to recognize truth. I, entrusted with Heaven’s mandate to govern the people, wish to spread these profound teachings to nourish all things.

The Heavenly Youth Life-Protecting Scripture is a secret decree from the Grand Pure Realm (太清境), a talismanic treasure of the Golden Palace (金阙), long attested by spiritual efficacy. If one recites it sincerely and upholds it devotedly, it dispels malevolent forces, averts calamities, and prolongs life—just as Fuxi’s trigrams (八卦) revealed Heaven’s principles, and Yu the Great’s cauldrons subdued demons, resolving misfortunes and gathering auspicious signs. Therefore, I have ordered its transcription and dissemination, composing this preface so that all under Heaven may share in an era of peace."

During Emperor Zhenzong's reign of the Song Dynasty, with the imperial heir position remaining vacant for an extended period, the emperor summoned Daoist Zhu Ziying from Juqu Mountain (modern-day Maoshan in Jiangsu) to submit a memorial petitioning for an heir. Zhu Ziying devoted himself to sincere meditation and cultivation, causing his spirit to ascend to the celestial realm. Suddenly, he beheld the Three Mao Perfected Lords (the Daoist immortals Mao Ying, Mao Gu, and Mao Zhong) each riding magnificent chariots descending along the heavenly ecliptic. Zhu quickly prostrated himself in reverence, hearing one of the chariot occupants inquire about his purpose. When Zhu explained he was petitioning for Emperor Zhenzong's heir, Lord Mao nodded and said: "This indeed concerns a vital matter of the mortal realm." Later, when the memorial reached the celestial court, Lord Lao (Laozi) decreed: "As this ruler shows genuine concern for his people, the Song Dynasty shall be granted an imperial heir." The following year, a prince was indeed born—the future Emperor Renzong.

In the early Tiansheng era, Renzong summoned Zhu Ziying to the palace, where both the emperor and empress dowager treated him with great honor, bestowing the title "Master of Mystical Observation" (Guanmiao Xiansheng) and constructing two temples—Qianyuan and Tiansheng—to commemorate his achievements. According to the stele inscription of the 22nd-generation Maoshan patriarch Zhu Ziying, this occurred during a triple-generation imperial celebration. Due to the heir vacancy, rites were performed for the Gao Mei deity (governing marriage and progeny), temporarily suspending regular activities at the sacred grotto-heavens.

In the fourth year of Tianyou (1026), Chancellor Wang Zeng memorialized that certain Daoist scriptures contained vulgar language. Emperor Renzong responded: "The Daoist Canon largely discusses alchemical ascension and medicinal formulae—how could all texts match the refinement of Laozi's Daode Jing?" Chancellor Zhang Zhibai added: "The Daode Jing expounds on governance and self-cultivation through clarity and Wuwei (non-action), differing from other scriptures." The emperor thus ordered rigorous collation of texts before inclusion in the canon.

In the second month of 1055, when Renzong fell ill, he summoned Daoist Liu Congshan of Jianlong Temple to conduct a Zhaijiao (purification ritual) at the Great Celebration Hall, with chancellors kneeling in proxy. During the nocturnal rite, the emperor suddenly worsened into prolonged unconsciousness, alarming the court. After an extended period, Liu rose and announced: "The memorial has reached the celestial court—Lord Lao decreed the imperial presence shall return." Soon after, Renzong revived and immediately inquired about the identity of "General Ge." Liu explained: "This is the Mid-Ultimate General of the Three Heavens' gate, overseeing mortal petitions." The emperor ordered immediate enshrinement of the deity, and by the next day, he had fully recovered.

Emperor Renzong of Song once confided to his attendants: "Last night I dreamed of arriving at the Celestial Gate, where General Ge emerged saying, 'Your Majesty should not be here now.' He hastily brought horses to escort me back, and I awoke." The emperor subsequently ordered the construction of a dedicated shrine for General Ge west of the suburban altar, bestowing upon it lavish imperial robes, gold, silver, and silks.

When Fan Zhongyan served as assistant prefect in Chenzhou, the local magistrate sought a Daoist priest to submit a memorial (a formal petition to the celestial court) for his ailing mother. Fan questioned: "How can ordinary people reach the Jade Emperor directly?" During the ritual, the priest prostrated motionless for hours—when touched, his body was found rigid. At dawn, the priest finally rose, announcing: "By decree of Lord Laozi (the deified Laozi), the honorable matriarch has six more years of lifespan. Worry not." Pressed about his prolonged prostration, the priest explained: "After delivering the memorial, my return was delayed as celestial beings crowded to view next year's imperial examination rankings." Skeptical, Fan asked: "Did you see the list?" The priest described in detail: "The top candidate's surname is Wang, with the character 'Gong' clearly visible. The next character was smudged and amended—but the celestial gate was too high to discern it clearly." The following year, Wang Gongshou indeed topped the exams, with the emperor personally altering his name to Wang Gongchen.

In 1062, during an illness, Emperor Renzong dreamed of three divine generals protecting him—after which he recovered. Finding no matching deities in local temples, he later identified them as Generals Tang, Ge, and Zhou from his received "Supreme Orthodox Register" (a high-level Daoist ordination document). The next year, he issued an edict: "Though divine principles are profound, they manifest through tangible responses; though sincere devotion is subtle, it reaches celestial heights. These three immortal generals—Tang who conceals his form in radiance, Ge who manifests sacred power, and Zhou who traverses celestial realms—all dwell among the immortals. Having received their protection during my illness, I hereby enshrine them as: Tang the Perfected Lord of Dao Transformation, Ge the Perfected Lord of Orthodox Protection, and Zhou the Perfected Lord of Steadfast Will. Special halls shall be built in the capital's temples to honor them with reverent gratitude."

In the third year of Emperor Shenzong's Yuanfeng era (1080), following Zhang Junshan's memorial, the imperial decree mandated that all future Taoist ordination examinations must test candidates on the doctrinal meanings of the Daode Jing, the Lingbao Duren Jing, and the Nanhua Zhenjing (i.e., Zhuangzi).

By the fifth year of Yuanfeng (1082), another edict ordered the expansion of divine titles for Taoist immortals while prohibiting the unauthorized placement of statues representing the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun - Taoism's supreme deities) alongside underworld spirits in Buddhist Water-Land ceremonies. This practice was deemed sacrilegious, and local officials were instructed to strictly enforce the ban.

On the night of February 15th, 1098 (fifth year of Emperor Zhezong's Shaosheng era), during evening worship at Bozhou's Taiqing Palace (the Taoist temple at Laozi's birthplace), priests witnessed red light erupting between the eyebrows of Laozi's statue. The radiance gradually illuminated the entire hall, pierced through the roof to reach the heavens, and extended to the rear hall of Dongxiao Palace. Eventually, the light split into three beams: the left and right resembling brilliant rosy clouds, while the central beam shone like a pure white ribbon, forming a rainbow bridge spanning hundreds of miles that turned night into day. Local residents rushed out to burn incense and kneel in worship until the second night watch (around 9-11 PM), when the light slowly faded as if returning to the celestial gates.

Eyewitnesses included Taiqing Palace abbot Zhang Jingxian with 140 fellow priests, Dongxiao Palace nun Wang Jingsu with 81 companions, supervising official Li Xiang, and 111 citizens. Bozhou prefect Yu Zhi and others also observed the miracle and immediately reported it to the court. The emperor authorized a month-long Golden Register Grand Ritual (Taoism's highest ceremonial grade) at Taiqing Palace, appointing Yu Zhi as imperial representative and assigning capital priest Jia Shanxiang from Tokyo's Left Street Office as chief celebrant.

Jia Shanxiang had previously manifested divine wonders while lecturing on the Duren Jing at Taiqing Palace - during his second recitation, a seventy-year-old woman blind for thirty years miraculously regained her sight. Later, while conducting rituals, Jia dreamed of a divine messenger conveying Laozi's decree: bestowing celestial robes and appointing him as Taiqing Palace's abbot. Prime Minister Zhang Shangying documented these events in detail within his Records of True Journeys.

On the eighteenth day of the third month, the Dingmao day, His Majesty (referring to himself as "your servant, so-and-so") reverently dispatched Su Gui, the Eastern Attendant of the Inner Palace Service and administrator of the Imperial Medical Bureau, to invite thirty-seven Daoist priests to conduct a month-long blessing ritual at the Taiqing Palace. At the conclusion, a grand Universal Heaven Zhaijiao (the highest-grade Daoist sacrificial ceremony) would be performed, with 3,600 spirit tablets arranged. The emperor piously petitioned the Supreme Lao Jun (the highest Daoist deity): "The Qiao-Bo region is the abode of divine perfected beings, where auspicious signs frequently appear. Divine light emanated from between Lao Jun's eyebrows, illuminating the entire cosmos." Humbly acknowledging his insufficient virtue yet graced by heavenly favor, the emperor maintained reverent devotion day and night without negligence.

By dusk on the twentieth day, as the emperor ascended the hall holding a jade gui tablet to offer incense, he suddenly beheld luminous pearls of light appearing below Lao Jun's eyes—radiant orbs that persisted until the si hour (9-11 AM) before dissipating. On the ninth day of the fourth month, this pearl-like radiance manifested again. Local officials submitted memorials celebrating: "Initially, a beam of light illuminated the entire hall, its five colors interweaving to pierce the heavens like auspicious clouds swirling, or white silk unfurling. This formless transformation yields tangible blessings; these wondrous hues are solemnly recorded by court historians, manifesting sacred prosperity and eternal auspicious signs for the sovereign."

On the fifth day of the tenth month in the fifth year of Chongning era (1106), Emperor Huizong of Song decreed: "Those who govern the realm must revere the Supreme Deity (Shangdi). Yet when Buddhists conduct rituals, they erroneously place the Heavenly Emperor alongside ghosts and spirits—this constitutes grave sacrilege." He ordered relevant departments to investigate and abolish such improper practices to demonstrate imperial reverence for the divine. The edict further stipulated: "How can the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and the Jade Emperor be positioned alongside netherworld spirits in Water-Land ceremonies? Emperor Shenzong's Yuanfeng-era prohibition against such arrangements must remain enforced." Additionally, the decree addressed a longstanding custom: "Temples often enshrine statues of the Three Teachings (Buddhism, Daoism, Confucianism), placing the Buddha centrally with Laozi to his left and Confucius to his right. This violates the court's mandate to venerate celestial deities and revitalize Confucian teachings. Laozi should be..."

This account documents significant events and divine manifestations in Song Dynasty Daoism. In the first year of the Daguan era (1107), the imperial court officially decreed that Daoist priests should hold higher status than Buddhist monks, and female Daoist practitioners (nüguan) should rank above Buddhist nuns.

During the second year of the Zhihe era (1132), a villager named Liang Guangying from Jiankang Prefecture, afflicted with leprosy and abandoned by his family, found work as a laborer at the Yuchen Abbey on Maoshan. While drawing water one day, he suddenly witnessed the theophany of Lord Lao (Taishang Laojun) - a white-haired deity clad in white robes astride a red-maned white horse, radiating luminous energy, preceded by two ceremonial staff-bearing attendants. Lord Lao transmitted to him the Heavenly Youth Life-Protecting Marvel Scripture (Tiantong Huming Miaojing), instructing that bathing with mantra-infused water from this scripture could cure his illness and help others as well.

Six years later (1138), an imperial edict prohibited commoners from using Laozi's sacred names (Er, Boyang, Dan) as personal appellations, considering this blasphemous. That same November, another decree re-evaluated historical classifications: it criticized Sima Qian and Ban Gu for placing Laozi alongside Legalist figures in their histories, ordered the Records of the Grand Historian's biography of Laozi to be elevated to first position in the Biographies section, and revived Tang Dynasty protocols by commanding ministers to inscribe the Dao De Jing on stone steles in segmented calligraphy for permanent preservation at the Divine Empyrean Temple of Ten Thousand Longevities in the capital.

These measures exemplified the Song government's veneration of Daoism, reinforcing its orthodoxy through religious standardization, the deification of Laozi's image, and the elevation of canonical texts. The narrative blends historical record with hagiography, demonstrating how state patronage and popular belief mutually shaped Daoist traditions during this period.

This passage discusses the varying historical assessments of Laozi's status. Sima Qian, in his Records of the Grand Historian, grouped Laozi and Han Feizi together in a single biography, which Sima Zhen considered inappropriate. He argued that Laozi advocated for serenity and wuwei (non-action), while Han Feizi promoted strict laws and harsh punishments—their philosophies being fundamentally opposed. Sima Zhen suggested it would have been more fitting to pair Laozi with Zhuangzi (referred to here as the "Gardener of Lacquer," an allusion to Zhuangzi's official post).

In the Table of Ancient and Modern Figures from the Book of Han, Ban Gu ranked historical figures into nine grades, placing Laozi in the third tier. The Eastern Han scholar Bian Shao criticized this arrangement, asserting that Ban Gu deliberately downgraded Laozi because his philosophy of "rejecting sageliness and discarding wisdom" conflicted with Confucius's teachings. Tang dynasty scholar Lu Xisheng also refuted Ban Gu, pointing out that Confucius himself had sought Laozi's guidance on rituals—how then could Laozi be relegated to the third grade?

Emperor Xuanzong of Tang once issued an edict elevating Laozi's status in historical records, and now the current court has promulgated a similar decree, demonstrating the consistent perspective of successive sage-rulers. The edict clarifies: The teachings of the Dao (the Way) are inherently omnipresent, but since the Han dynasty, they have been distorted and reduced to vulgar interpretations. Now it is time to return to the source, allowing the wisdom of the Yellow Emperor, Laozi, Yao, Shun, the Duke of Zhou, and Confucius to flourish side by side.

The decree mandates that schools nationwide add Daoist scriptures to their curricula: the "Great Classics" include the Yellow Emperor's Inner Canon and the Daodejing, while the "Lesser Classics" comprise the Zhuangzi and the Liezi. Henceforth, aspiring Daoist students must undergo screening and endorsement by their local prefectures or counties, ensuring they have no criminal record—particularly no involvement in the Ten Abominations, sexual misconduct, theft, or other serious offenses.

This account describes the standardization of Daoist educational systems and clerical hierarchies during the Song Dynasty. At that time, regulations permitted those who violated eight ethical principles to enter prefectural and county schools, where they primarily studied the Huangdi Neijing (Yellow Emperor's Inner Canon) and Daode Jing (Classic of the Way and Virtue) as core scriptures (da jing), with the Zhuangzi and Liezi serving as supplementary texts (xiao jing). Students were also required to study Confucian classics, fostering an integration of Confucian and Daoist thought.

The imperial court established a comprehensive ranking system for Daoist priests, comprising ten grades from "Yuanshi" (Original Scholar) at the fifth rank to "Zhishi" (Aspirational Scholar) at the ninth rank, with each grade corresponding to specific official privileges. Heads of major Daoist temples like the Shenxiao Yuqing Wanshou Gong (Divine Empyrean Jade Purity Palace of Ten Thousand Longevities) and Tianqing Guan (Celestial Celebration Abbey) had to be selected from scholars who had passed the imperial examinations, with appointments managed uniformly by the Ministry of Rites. For recluses dwelling in mountain forests, local officials were instructed to invite them to prefectural schools according to the standards of the "Eight Conducts Method."

In the sixth month of 1119 (the first year of the Xuanhe era), Emperor Huizong of Song issued an edict formally incorporating Zhuangzi and Liezi into the state sacrificial system. Their statues were enshrined in the Shenxiao Yuqing Wanshou Gong as attendants to the Supreme Venerable Lord (Taishang Laojun). Zhuang Zhou was canonized as "Perfected Lord of Subtle Wonder and Primal Penetration" (Weimiao Yuantong Zhenjun), while Lie Yukou (Liezi) received the title "Perfected Lord of Reaching Emptiness and Observing Mystery" (Zhixu Guanmiao Zhenjun), with official investiture ceremonies conducted. That same year in the eighth month, the court began compiling the Dao Shi (History of the Dao), documenting Daoist history from the primordial Dragon Han era through the Five Dynasties and Ten Kingdoms period, with contemporary records organized as the Dao Dian (Canon of the Dao).

These measures reflect the Song government's emphasis on institutionalizing Daoism through comprehensive educational, bureaucratic, and ritual systems, integrating it into state administration while elevating figures like Zhuangzi and Liezi to a status comparable to Confucian sages.

On the third day of the eleventh month in the third year of Emperor Huizong's Xuanhe era (1121 CE), an imperial edict mandated that the compilation of Daoist historical records should not follow conventional historiographical formats. While the organizational methods of historical works from Records of the Grand Historian (Shiji) to Book of Han (Hanshu) had their merits, the "Tables" section in Daoist historiography need not replicate them entirely.

This Daoist historical text begins with the primordial separation of heaven and earth, prioritizing the recording of the Three Pure Ones (Sanqing) — Jade Pure (Yuqing), Upper Pure (Shangqing), and Supreme Pure (Taiqing) — as the highest deities. Subsequent sections chronologically document enlightened emperors and immortals since the era of the Three Sovereigns and Five Emperors, compiled into imperial annals. The content is divided into twelve treatises covering: celestial and underworld bureaucratic hierarchies, ceremonial vehicles and attire, talismans and incantations (Fulu), ritual protocols (Keyi), precepts and taboos, alchemical practices (Waidan and Neidan), efficacious scriptures, and rare canonical texts. Male immortals are recorded starting with Feng Hou and Li Mu (ministers of the Yellow Emperor), while female immortals begin with the Nine Numinous Primordial Sovereign (Jiuling Yuanjun), with other enlightened officials and commoners similarly chronicled in era-based biographies.

The Chronicle of Sage Li of the Golden Portal (Jinque Hou Sheng Li Jun Ji), composed by the Azure Lad Sovereign (Qingtong Dajun) of Fangzhu Palace, states: "The convergence and dispersion of Yin-Yang energies follow inherent patterns, as do the waxing and waning of heavenly Dao and the cycles of emergence and withdrawal. When the moment arrives, one should harmonize with it; when fortune appears, one must seize it." From the fall of the Tang Dynasty, after forty-six sexagenary cycles (jiazi), there would follow fifty-six more such periods. During this interim, widespread turmoil would prevail until the inaugural year of "Radiant Light Prolonged Prosperity" (Jianguang Yanchang), a prophesied era of peace. Thereafter, by the jiashen year (Year of the Wood Monkey), those who accumulated virtue (De) could eliminate calamities and cure illnesses.

At that time, great floods would descend from heaven while wars raged across the land, purging all wickedness. Devoted Daoist practitioners would retreat to mountain forests. On the sixth day of the third lunar month during a renchen year (Year of the Water Dragon), the Golden Portal Sage Sovereign (Jinque Shengjun) would descend to illuminate all beings. This sacred sovereign would journey from Mount Qingcheng, traverse the cloud-wrapped northwestern regions of Longxi, and ultimately inspect the northernmost abode of the Torch Dragon (Zhulong).

Beyond the northern Black Kingdom stands a sky-piercing mountain perpetually mantled in ice and snow. Though the sun remains invisible by day, facing north paradoxically brings brightness; at night, the North Star becomes directly visible — this is the Torch Dragon's domain. The Classic of Mountains and Seas (Shanhaijing) records: "Beyond the Northwestern Sea dwells a crimson deity with human face and serpent body, whose eyes emit light in darkness. Neither eating nor sleeping, it illuminates the ninefold netherworld — this is the Torch Dragon."

The Sage Sovereign would travel westward past the Nine Currents Pass, eastward to Dawnfall Grove (Fulin Chenluo), and gaze southward at Vermilion Mountain (Zhu Shan). Riding his Three-Essence Flying Chariot (Sansu Feiyu) and leading ten thousand celestial dragons, his radiance would permeate all realms. Through the divine mirror, he would observe the movements of the Three Luminaries (sun, moon, stars), simultaneously eradicating evildoers amid flood and fire while safeguarding those who cultivated virtue.

This scripture describes the various celestial ranks and responsibilities that Daoist practitioners can attain through different levels of cultivation:

Novice practitioners are called "seed people" (zhongmin), while accomplished cultivators may become "immortal officials" (xianguan). Those who master the chamber of the cavern (referring to upper Dantian cultivation), diligently practice the Way of the Nine Authentic Ones, comprehend the methods of the Seven Spirits from esoteric texts, and fully utilize the Eight Essentials (ba su) of cultivation, can transcend the Three Calamities (trials of spiritual practice) unharmed, ultimately attaining rebirth in the era of Great Peace.

Successful practitioners are conferred positions as immortal officials or divine perfected beings (shenzhen), obtaining longevity. The Sacred Lord (the highest Daoist deity) bestows different celestial appointments according to each practitioner's attainment: some become Immortal Elders (xianbo) or Immortal Marquises (xianhou) assisting in human affairs; others govern cities or nations; some gain the power to summon the sun, moon and stars, recite scriptures like the Great Cavern Scripture (Dadong jing) and Golden Tower True Texts (Jinque zhenshu), wear the Divine Tiger Talismans (shenhu fulu), and employ the Eight Daoist Methods (ba dao) to command spirits.

Practitioners who pass various trials unscathed by weapons or fire may attain high-ranking positions like Immortal Dukes (xiangong), Immortal Grand Masters (xiandafu), or Immortal Ministers (qingxiang). The Sacred Lord appoints suitable positions according to each individual's innate capacity—while governing multitudes, these immortals themselves roam freely in the Golden Tower Palace (the highest celestial realm), touring the Five Immortal Cities (wucheng) and overseeing the ten directions of existence.

Those who witness the era of Great Peace are invariably benevolent people with compassionate hearts who persevere in virtuous deeds, or diligent practitioners capable of receiving the teachings. They may be spiritually gifted individuals protected by heavenly mandate, sincere cultivators who attained the Dao, descendants blessed by seven generations of virtuous ancestors, or those born with celestial bones enabling communion with divine beings. The Sacred Lord confers hundreds of graded immortal positions according to individual virtue and capability. All celestial officials must present annual reports to the Sacred Lord, who descends every five years to inspect the earthly realm.

This passage recounts the story of the Supreme Lord Lao (one of the Three Pure Ones, the highest deities in Daoism) descending to the mortal realm as the "True Lord of Great Peace" to deliver sentient beings. The text mentions Laozi's various honorific titles: Lord of the Golden Portal, Lord of the Nine Elders and Immortal Capital, who commands twelve hundred celestial officials. People make petitions to Lord Lao through memorials and written supplications, all of which must be delivered to the "Golden Portal of Great Peace"—the celestial palace where Lord Lao resides.

When cultivators purify their Shen (spirit) and focus their contemplation, Lord Lao responds according to their petitions. Accounts of these miraculous responses occasionally circulate in the human world, yet recorded instances are as rare as a single speck of dust upon the earth. Lord Lao's Dharma body traverses the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm), manifesting in various forms: sometimes appearing with immortal grace and auspicious signs, other times taking physical form; he may travel by flight or on foot, appearing in noble or humble guise; he might manifest in imperial courts or among common folk, in the Central Plains or remote borderlands. After completing his manifestations, he withdraws without trace—coming without shadow and departing without form, capable of both revelation and concealment, pervading all time and space.

Whether appearing in his true form or through transformations, Lord Lao ultimately returns to the mysterious realm of "Marvelous Being" (in Daoist terms, the ultimate reality beyond existence and non-existence). This state cannot be fully praised with words nor completely recorded in writing. Therefore, this true record has been compiled based on scriptures and the witnessed accounts of predecessors.