《混元聖紀》Vol. 2

This scripture expounds the Daoist cosmological view of the creation process by Lord Lao (the supreme deity of Daoism). It begins by describing Lord Lao as the source of the Great Dao (Dao) and the foundation of heaven, earth, and all things. Before the formation of the cosmos, within the void of nothingness, the Primordial True Essence (Jing) spontaneously emerged—this became the earliest divine consciousness, tentatively called the "Emperor of the Void."

This primordial energy (Qi) differentiated into three fundamental forces: the Mysterious (Xuan), Original (Yuan), and Beginning (Shi) Qi. These three Qi intermingled and gradually formed the rudiments of all existence. Since their origin cannot be traced, they are collectively referred to as the "Celestial Worthy of Primordial Beginning" (Yuanshi Tianzun). The interaction of these three Qi further generated nine Qi, from which the heavens manifested, constructing the framework of the entire world.

The cosmic structure is divided into multiple layers: at the highest is the Great Canopy Heaven (Daluo Tian), followed by the Three Pure Realms (Sanqing)—the Jade Clarity Heaven (Qingwei Tian), the Upper Clarity Heaven (Yu Yu Tian), and the Great Red Heaven (Dachi Tian), the abodes of the Three Pure Ones (Sanqing). Below these are the Nine Great Brahma Heavens, each of which further divides into three heavens, totaling thirty-six heavens. Beyond these major Brahma Heavens exist numerous minor Brahma Heavens.

Next are the Four Peoples' Heavens (also called the Seed-People Heavens, a realm where the human race is said to have descended during the creation of the world, analogous to the Four Dhyana Heavens in Buddhism). These celestial realms exist above the Three Realms, unbound by the laws of Yin-Yang, free from the constraints of lifespan, and impervious to destruction by water, fire, or wind.

The scripture concludes by describing the division of the cosmos into the Three Realms (Desire Realm, Form Realm, and Formless Realm—a concept influenced by Buddhist cosmology and integrated into Daoist thought). Through this depiction of Qi's transformative process, the text constructs Daoism's unique multi-layered theory of cosmic generation.

This passage describes the cosmological structure of the Daoist universe. It begins with the division of the Three Realms (sanjie) into twenty-eight heavens: six heavens in the Realm of Desire (yujie), eighteen in the Realm of Form (sejie), and four in the Formless Realm (wusejie). These are followed by eight Brahma Heavens: Beginning Azure Heaven, Azure Origin Heaven, Beginning Cinnabar Heaven, Great Cinnabar Heaven, Beginning Plain Heaven, Great Plain Heaven, Beginning Mysterious Heaven, and Great Mysterious Heaven.

The human world is divided into nine directional realms: the Pure World of the North, the Eternal Peace World of the Northeast, the Virtue-Accepting World of the East, the Worthy-Employing World of the Southeast, the Worthy-Rejecting World of the South, the Benevolent Tranquility World of the Southwest, the Pure Conduct World of the West, and the Worthy-Prolonging World of the Northwest.

Beneath the earth lie nine strata (called the Nine Fortifications), each composed of three elements: earth, water, and wind. The first stratum is the Moist and Lustrous Earth, the second the Hard and Lustrous Earth, the third the Greasy and Lustrous Earth, the fourth the Moist Earth, the fifth the Golden Grain Earth, the sixth the Adamantine Iron Earth, the seventh the Water-Governed Earth, the eighth the Great Wind Earth, and the ninth is the lowest stratum bound by colorless springs and nets.

In this cosmology, the sun embodies the essence of Yang Qi, while the moon embodies the essence of Yin Qi. The stars represent the differentiated energies of the sun, moon, and the Five Phases (wuxing). The interaction of Yin and Yang energies gives birth to all plants and animals.

Quoting the Scripture of Creation and Classification (Kaihua Zhipin Jing), the text states: The Dao (Way) began its operation in the undifferentiated chaos, first manifesting the Three Pure Realms (sanqing jing) from the supreme Great Canopy Heaven (Daluo Tian), which then generated the Nine Heavens and their nine celestial emperors. Twenty-seven layered heavens were established as realms for spiritual cultivation, while the thirty-six scriptural divisions became the foundation of Daoist practice. Below these exist thirty-six celestial realms where thirty-two hidden celestial emperors govern creation.

The Three Realms are spatially organized through the movements of the Big Dipper (Beidou), twenty-eight lunar mansions, and the five visible planets. Pure Qi ascends to form heaven, while turbid Qi descends to congeal as earth, with nine types of humanity emerging in between. All things in heaven and earth arise from Qi transformation: the harmonious Yang Qi of upright virtue gives birth to exalted sages and perfected beings; gentle Qi manifests as primordial lords and sacred empresses; fierce Qi takes form as celestial soldiers and divine generals; the interaction of Yin-Yang and Five Phases generates men and women; while mixed Qi produces birds and beasts. Though all things originate from the same fundamental Qi, their distinct endowments result in myriad diverse forms.

This scripture describes the Daoist theory of cosmic kalpic cycles. When heaven and earth complete certain periodic movements, great calamities known as "Major Yang-Nine" and "Major Hundred-Six" cycles occur. Heaven follows twelve guiding principles (gang), while earth observes twelve governing patterns (ji). Heaven completes one full rotation every 330 celestial days, whereas earth undergoes one transformative phase every 3,300 years. When their movements converge at the 9,900-degree nodal point, the "Major Yang-Nine" calamity manifests.

Lesser catastrophes occur every 330 years, termed "Minor Yang-Nine" cycles. The grandest kalpic cycle spans 1,089,000 years—when heaven completes 33,000 rotations and earth progresses through 3,300 phases—marking the ultimate limit of celestial and terrestrial Qi movement. Heaven, belonging to Yang, governs motion; earth, embodying Yin, governs stillness. Imbalance between Yin-Yang generates disasters. When Yang energy reaches its zenith, it transforms into great floods; when Yin energy peaks, it ignites conflagrations. During these kalpas, first comes all-consuming fire, followed by deluges that penetrate from the ninth heaven to the ninth earth—even gold and jade dissolve completely, sparing no creature from annihilation.

Only beings dwelling in the "Heaven of Seed-People" (Zhongmin Tian), Daoism's pure land beyond kalpic destruction, may survive. After the catastrophe, primordial Qi reunites, heaven and earth return to primordial chaos (hundun), then re-emerge anew. Celestial beings descend as humans to establish fresh civilizational order. This cosmic circulation has repeated through immeasurable kalpas in endless cycles.

This scripture describes the cosmic evolution and the Daoist process of salvation. Initially, the universe existed in a state of primordial chaos (a condition of undifferentiated primordial Qi), which later divided into the Three Pure Heavens (Sanqing, the highest three celestial realms in Daoism). Both the sages of the upper realms and the "seed people" (those with spiritual potential) of the lower realms undergo cyclical repetitions of these cosmic kalpas (universal cycles). Just as the ancient Three Sovereigns and Five Emperors successively governed humanity, this transformation is collectively termed the "separation and reunion of primordial Qi."

Laozi (Lord Lao) has experienced countless such cycles of separation and reunion. The Scripture of Western Ascension states: each cosmic transformation brings immense calamities, and this process is arduous and challenging. (Note: The text explains that "zai" is an immense numerical unit, signifying a quantity so vast the earth cannot bear it.)

The Nine Heavens Divine Transformation Chapters prophesy: during the pivotal year of Jiashen, the Three Officials of Heaven, Earth, and Water will record the merits, faults, and moral conduct of all beings. From the Chiming era to the first year of Shanghuang, a total of 240,000 individuals attained salvation through the "Yuanyang Jade Repository" (a Daoist salvation ritual). By the Jiashen year following the Kaihuang era, the celestial realm will select 100,000 individuals with perfected virtue to serve as immortal officials, with an additional 120,000 chosen as reserves. All these individuals are preordained in the "Register of Seed People" (those destined to become the seed people of the Four Heavens in the next kalpa).

Simultaneously, the Eastern Florescence Azure Palace (a Daoist eastern paradise) will issue the Nine Dragon Talismanic Mandate to rescue 320,000 virtuous souls from the Ninefold Netherworld (the deepest hell in Daoism). These liberated souls will become the "people of Great Abundance" (the reborn humanity of the new era) after the Jiashen year. All these salvific arrangements are presided over by Laozi (Lord Lao).

(Note: Terms like "Chiming" and "Kaihuang" are names of kalpic eras in Daoist chronology, representing different cosmic cycles.)

This scripture describes the cosmological vision and divine titles of Laozi (one of the highest deities in Daoism). It states that heaven and earth resemble an egg in shape, with primordial Qi (vital energy) encircling them like the halo of the sun. This cosmic structure consists of 550,555,555,500 layers. Each layer of heaven and earth follows celestial and terrestrial patterns, operates through Yin-Yang and the Five Phases (Metal, Wood, Water, Fire, Earth), arranges various divine beings, governs the generation of all things, and controls the source of creation. Thus, Laozi is revered as the supreme sovereign of immortals in heaven and the master of all teachings on earth.

The scripture enumerates Laozi's numerous titles, reflecting his multifaceted divinity and functions. Sometimes he is addressed with thirty-six epithets, other times seventy-two, including: Celestial Sovereign of the Nine Heavens, Sovereign of Dongzhen (Cavern of Perfection) and Diyi (Imperial Unity), Jade Emperor of the Highest Heaven, Great Emperor of Longevity, Imperial Lord of the Mysterious Qi of Supreme Peace and True Perfection, Ninefold Mysterious Imperial Lord, Dharma King of the Great Cosmos, Nine-Spirit Laozi, and Left Mystery Perfected Being of the Great High. Other titles include Great Master of the Three Caverns' Marvelous Scriptures from the Golden Tower of Shangqing (Highest Clarity), Supreme Dharma King of the Highest Heaven, True Radiance of Mysterious Unity, Imperial Lord of the Golden Tower's Later Sage, and Nine Elders' Sovereign of the Immortal Capital.

When Laozi descended to earth, celestial beings from the ten directions praised him with ten honorific titles: Most High Lord Lao (Taishang Laojun), Unsurpassed Worthy of Perfect Wisdom and Spirit, Teacher of Emperors, Great Sage, Great Immortal Worthy, Father of Heaven and Humanity, Supreme Master of Wuwei (Non-Action), Great Compassionate Benevolent One, and True Primordial Teaching Master. Celestial beings also extolled him with ten names: Lord of Wuwei, Supreme Mysterious Elder, Most High Lord Lao, Most Exalted Laozi, Celestial August Emperor, Great Master of Mysterious Centrality, Ancient Great Primordial, Imperial Lord of the Golden Tower, Most High August Sovereign, and Great Perfected Being of Emptiness.

Finally, the text lists additional two-character titles such as Ultimate Truth, Limitless Great Dao, Spontaneity, Primordial Beginning, Most High Celestial Worthy, Lord of the Dao, Heaven's True Unsurpassed One, Celestial Elder, Celestial Master (Tianshi), Yellow Elder, World-Teacher of the Mysterious Origin, as well as Divine Being, Perfected Being, Immortal, Ultimate Being, Great Being, Daoist Master, and Sage. These epithets collectively demonstrate Laozi's supreme status and multifaceted divinity within Daoist belief.

Laozi (revered in Daoism as Lord Lao) originates from the formless supreme existence—dissolving into primordial qi (Xiantian Yuanqi) when dispersed, coalescing into true form when condensed. His divine manifestations can fill the entire void, exhibiting perfect majesty without summit or foundation. At times, he appears upon auspicious clouds, radiating golden light, attended by immortal guardians and worshipped by celestial beings; at others, he sits upon a lotus throne, crowned with seven-star brilliance, draped in nine-colored celestial robes, his halo illuminating heaven and earth. He may also reside in golden palaces adorned with pearls and jade, receiving homage from celestial emperors while divine generals stand guard.

Lord Lao adapts his manifestations with the seasons: In spring, he appears as the Sovereign of Upper Radiance—a nine-thousand-zhang-tall immortal official wearing a seven-jeweled crown and dark-yellow robes, holding a tiger tally atop rainbow clouds. Summer transforms him into a white-haired sage with a nine-dragon crown, feathered robes of yellow patterns, standing on purple clouds with a golden tablet. Autumn reveals him as a multicolored immortal youth riding lions or soaring on azure clouds. Winter manifests as intertwining divine lights of cyan, black, and profound darkness—all variations of primordial qi through mystical alchemical refinement.

He has also manifested as the Great Emperor of Mysterious Heaven (Zhenwu the Perfected Warrior), with scriptures recording eighty-two transformation forms. Zhenwu's full sacred title, "Great Sage of Mysterious Heaven," designates him as the supreme warrior guarding the north, an emanation from the Golden Tower's supreme sovereign. His divine powers are boundless: appearing or vanishing at will, shrinking or expanding, aging or rejuvenating. He can divide into countless manifestations across realms while abiding eternally in serene stillness at the Supreme Clarity's Palace of the Supreme Ultimate (Taiji).

Note: This scripture depicts the multiple sacred forms of Lord Lao, Daoism's supreme deity, embodying the core concept of "the Dao manifests in infinite forms." Terms like "returning qi to the Golden Tower" and "soaring essence of mystic dawn" refer to different stages of refining primordial qi. The concluding reference to "the ninth month of Gengyin year in Shanghe era" follows Daoist calendrical reckoning, corresponding to specific historical periods.

This scripture recounts the birth and early deeds of the Supreme Daoist deity Lord Lao (Laojun), also known as the Most High Lord Lao. Initially manifesting between the Li Valley of Heavenly Radiance Mountain in the Mysterious Jade Kingdom of the north, Lord Lao was conceived by the Mother of Nine Mysteries. During pregnancy, his mother dreamed of dark clouds encircling her while the sun and moon shone in unison, receiving the numinous Qi of heaven and earth before giving birth. At his birth, three suns appeared simultaneously, hence he took "Valley" (Gu) as his surname, with the given name "Radiant Scenes" (Yaojing), also called "Vast" (Hong, courtesy name Ziguang) and "Dark Water" (Xuanshui, courtesy name Shanyuan).

The text explains that celestial calendrical systems like "Shanghe" predate human timekeeping methods such as the sexagenary cycle (traditionally attributed to the Great Twister) and era names (initiated by Emperor Wu of Han). Only realized adepts like Master Guiguzi, Master Beiguo, Celestial Master Zhang (Zhang Daoling), and Immortal Lord Ge (Ge Xuan) understood how to correlate celestial chronology with human history. The establishment of cosmic order during primordial creation and subsequent generational transformations were all divinely ordained, with celestial beings descending to transmit this knowledge to humanity.

The narrative then describes Lord Lao's cultivation practices: through refining his hun and po souls, consolidating vital essence (Jing), and ingesting celestial-earthly essences, he attained boundless transformative powers. The Purple Tenuity Emperor dispatched the Eight Radiances Jade Chariot to escort him to the Supreme Clarity Palace, bestowing treasures like the Stamen-Steel Elixir and Jade Phoenix Seal, along with sacred implements including the Divine Tiger Talisman and feathered wings for flight, enfeoffing him as "Imperial Lord of the Golden Portal and Later Sage."

Finally, it mentions how in the first year of the Dragon Han celestial era, Lord Lao sent emanations to the Central Great Bliss Kingdom, teaching the True Script of Red Writings to civilize the people and grant them longevity. In the southern Crimson Luminescence Kingdom, he transmitted the True Fire-Refinement Texts, where the Flowing Fire Pool enabled practitioners to refine their forms into golden immortal bodies. Celestial authorities established the Southern Chang Palace and Vermilion Mound Lodge to oversee these accomplished adepts.

Laozi (Laojun) operated the transformations of creation through the five great kalpas of cosmic evolution (Dragon Han, Red Brilliance, Supreme Sovereign, Extended Peace, and Opening Majesty). From the primordial azure elixir light, he nurtured the sublime and radiant Xuan-Yang Qi (mysterious yang energy). These primal energies cycled to form the earliest celestial calendar (Jade Calendar), yet the chaotic era before the Dragon Han kalpa was so ancient that the cosmos remained empty and lightless, leaving even classical texts unable to verify its details. Only after the Red Brilliance kalpa began did verifiable scriptural records emerge.

The so-called "True Scripts" are sacred writings condensed from the essence of the five directions of heaven and earth. Some manifest as eight-pointed radiating glyphs, while others transform into cloud-patterned seal scripts or shapes of birds and beasts—these are the Fulu (talismans and registers) used in Daoist Keyi (liturgy) today, representing the authentic credentials of the Dao. These accounts are mutually corroborated in the Three Caverns True Scriptures.

Laozi once inscribed True Scripts upon the hollow-bamboo trees of the Floating Dawn Land in the Eastern Jasper Heaven, forming violet characters. There, the trees resonated with celestial harmonies in the wind, and birds that ate their leaves bore patterns on their feathers—humans obtaining such feathers could fly, while the local people enjoyed natural longevity. In the Western Jade Kingdom of the Guardian Net World, he revealed True Scripts on Mount Floating Net to enlighten its people. A jade pool there spontaneously produced golden essence; drinking its waters made one radiate golden light, sharing heaven’s lifespan. In the Northern Solitary Land’s Cavern Numen Abbey, he wrote True Scripts to universally deliver beings. An icy pool below the mountain gushed with numinous springs, granting immortality to drinkers. All beings in these five directions attained longevity by practicing the Numinous Treasure teachings transmitted by Laojun, who then dispatched the Five Directional Thearchs to guard these realms and spread the Dao’s teachings.

The Bibliographic Treatise of the Sui Dynasty records: The Celestial Worthy of Primordial Beginning was born before the cosmos formed, embodying spontaneous Qi (vital energy). His essence is unfathomably profound and void—even when heavens and earth perish or kalpas end, he remains eternally indestructible. Whenever new worlds emerge, he reveals esoteric methods to beings, whether atop the Jade Capital’s immortal peaks or in the desolate Mulberry Wilds. This is called "opening kalpas to deliver beings." Such deliverance occurs repeatedly, hence the distinctions between kalpic cycles like Extended Peace, Red Brilliance, Dragon Han, and Opening Majesty.

This passage expounds on the origin and essence of the "Three Caverns Scriptures" (Dongzhen, Dongxuan, Dongshen) from the Daoist classic Hunyuan Shengji (Chronicles of the Primordial Sage). These supreme scriptures were not human creations but emerged from the primordial Qi of cosmic origin, eternally coexisting with the Celestial Worthy (the highest Daoist deity). They only manifest when cosmic cycles (kalpas) begin.

Initially, the Celestial Sovereign (a legendary Daoist immortal official) translated these celestial writings into human language. Through successive transmissions by various immortal officials across heavenly realms, they eventually reached our world. The core practice involves cultivating benevolence and maintaining purity—through sustained cultivation, one may attain longevity and ascension in broad daylight.

The Song dynasty scholar Zhang Shangying supplemented in Records of Daoist Scriptures: During prolonged cosmic cycles, pervasive turbid Qi causes beings to lose their innate nature, generating attachments and aversions that ultimately transform them into ghosts or aberrant creatures. Observing this, the Three Pure Ones (Sanqing), moved by compassion, allowed the mysterious Qi to spontaneously form scriptures and established immortal officials to govern the three realms.

The scriptures meticulously document cultivation methods including: Fulu (talismans), incantations, and refining rituals for liberating souls. Ultimately, they reveal the nature of the Three Caverns—Dongzhen expounds supreme truth, Dongxuan profound mysteries, and Dongshen miraculous transformations. These sacred texts transcend literal meaning, embodying the fundamental mysterious existence of the cosmos.

Laozi (revered in Daoism as Lord Lao) manifested another transformation known as the Venerable Celestial Lord of Stillness, spreading teachings across the five directions of the earth. Arriving at the Ninefold Mystic Terrace of Eastern Florescence Mountain, he expounded the Dao and transmitted it to the king of the Eastern Pole’s Primordial Kingdom. The king, his consort, the princes, ministers, and over five thousand followers practiced cultivation together, all attaining the status of terrestrial immortals (earthbound transcendents with eternal life). Subsequently, they constructed the Palace of Immortal Practice and established two academies—the Lodge of Numinous Study and the Lodge of Seven Rectitudes—as dwellings for cultivators. Within two centuries, over three thousand individuals in the kingdom ascended to immortality in broad daylight, while the king himself rose to become the Celestial Lord of Wondrous Brahma.

According to the Inner Writings of the Azure Lad, the Primordial Kingdom lay beyond the Eastern Sea and was also called the Land of Clarity and Harmony. This Celestial Lord of Wondrous Brahma later fell into indulgence and was demoted to the mortal realm, reincarnating as the king of Jibin (an ancient Central Asian kingdom). Laozi then awakened him to become the Buddha—a story that explains this connection.

Laozi manifested in different forms across eras:

• During the reign of the Celestial Sovereign (Tianhuang), he was known as the Great Master of Mystic Centrality, also called the Celestial Master of Penetrating Mystery, transmitting the Dongzhen Jing (Scripture of the Cavern of Perfection) in twelve sections to instruct humanity in the boundless Great Dao.
• During the reign of the Earthly Sovereign (Dihuang), he appeared as the Ancient Great Sage, transmitting the Dongxuan Jing (Scripture of the Cavern of Mystery) in twelve sections to guide beings with the supreme orthodox Dao.
• During the reign of the Human Sovereign (Renhuang), he manifested as Master Pangu, transmitting the Dongshen Jing (Scripture of the Cavern of Spirit) in twelve sections, teaching the way of Great Peace and Wuwei (non-action).

In the era of Fuxi, Laozi descended as Master Yu Hua in the fields, imparting the Inner Writings of the Celestial Sovereign and the River Chart with the Bagua (Eight Trigrams), instructing in the principle of aligning with heavenly nature. During Zhurong’s reign, he appeared as Master Longevity at Mount Heng, transmitting the Inner Writings of the Human Sovereign, teaching methods to nurture the Shen (spirit), and introducing pottery-making to transform raw diets.

This scripture records the dialogue between the Yellow Emperor and Guangchengzi (an immortal in Daoist legend) concerning the principles of governing a state and cultivating the self.

Originally in Jiyin (present-day Heze region of Shandong), there was an immortal named Dachengzi who transmitted the Scripture of the Earthly Sovereign's Inner Patterns (Dihuang Neiwen), teaching people the Dao of cherishing life. He instructed commoners to cultivate grains and fruits instead of hunting and killing, and also imparted medical formulas to heal illnesses and nurture vitality. Later, during the Yellow Emperor's era, this immortal descended again at Mount Kongtong (legendary site of the Yellow Emperor's inquiry into the Dao), adopting the name Guangchengzi.

In the twenty-ninth year of his reign, troubled by ineffective governance, the Yellow Emperor sought out Guangchengzi for guidance. He first asked how to harness the essence of heaven and earth to nourish crops and sustain the people, and how to harmonize yin-yang to make all things flourish. Guangchengzi rebuked him: "Your questions concern only superficial manifestations; what you seek to control are but remnants of things. Since you began ruling, rain falls before clouds gather, plants wither before turning yellow, the radiance of sun and moon has dimmed—let alone those smooth-tongued petty men who are unworthy of discussing the Great Dao."

Hearing this, the Yellow Emperor immediately abdicated his throne. Building a thatched hut, he approached again with reverent prostration, this time inquiring about the Dao of self-cultivation and longevity. Guangchengzi responded gladly: "Now you ask well! The essence of the ultimate Dao is profoundly mysterious—you must neither look nor listen, but maintain mental serenity, and your form will naturally become upright. Purify your heart and calm your qi (vital energy), neither exhausting your body nor dissipating your jing (essence). Only by reducing thoughts and desires can you attain longevity. When eyes see no external objects, ears hear no distracting sounds, and the heart harbors no stray thoughts—letting the shen (spirit) guard the form—then the body may endure. Preserve inner cultivation while shutting out external disturbances, for excessive knowledge brings harm. I can guide you to wander the source of utmost yang—the realm of luminous brightness—or enter the source of utmost yin—the gate of profound darkness. Heaven and earth each have their duties; yin and yang each have their repositories. If you carefully cultivate yourself, the myriad things will naturally flourish. I maintain the Dao of pristine unity in harmonious equilibrium, thus after twelve hundred years of practice, my form has never aged."

The Yellow Emperor prostrated again, saying: "You are truly in harmony with heaven's De (Virtue)!" Guangchengzi continued his teaching: "Those phenomena undergo endless transformations, while the common people..."

This scripture recounts the story of the Supreme Venerable Lord (Laojun, the highest deity in Daoism) transmitting the Yinfu Jing (Scripture of the Hidden Talisman) to the Yellow Emperor, as well as the origins of the two major immortals, the Eastern King (Dongwanggong) and the Queen Mother of the West (Xiwangmu).

The Supreme Venerable Lord said: "Mortals believe that the unpredictable transformations of all things represent the ultimate truth. But those who truly comprehend my Dao (the Way) can ascend to become sage-emperors above or virtuous kings below. Those who lose the Dao see only fleeting illusions above or turn to dust below. All things grow from the earth and ultimately return to it. Therefore, I shall depart from you, enter the Gate of the Boundless, and wander in the realm of the Limitless. I will shine alongside the sun and moon, coexisting with heaven and earth." Thus, he transmitted the Yinfu Jing to the Yellow Emperor.

In the era of the Three Sovereigns, the Supreme Venerable Lord expounded scriptures and transmitted the Dao. These texts were known as the "Books of the Three Mounds," but they have long been lost. The scriptures passed down through the ages are mostly stored in the jade chambers and celestial towers of the immortal realms or secretly guarded in the dragon palaces and oceanic treasuries, protected by divine beings, making them rarely seen by mortals. The scriptures circulating today are but a fraction as small as a single hair from Mount Tai.

Later, the Supreme Venerable Lord commanded the Queen Mother of the West (the foremost female immortal) to bestow upon the Yellow Emperor a jade statue of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). The Yellow Emperor enshrined the statue on a high platform, where it was often shrouded in colorful clouds. Thus, it was called a "Daoist temple" (daoguan)—this is the origin of the name.

According to the Extensive Records of the Taiping Era: In the beginning, the Dao-Qi (the vital energy of the Dao) of the cosmos was silent and still, existing in a state of Wuwei (non-action). To give birth to all things, the Supreme Truth-Qi of the Eastern Florescence first transformed into the Wood Lord (Dongwanggong, the Eastern King). He was born in the Ruins of Azure Numen above the azure seas, governing the Qi of Yang harmony and ruling the east. Similarly, the Supreme Mystery-Qi of the Western Florescence transformed into the Metal Mother (Xiwangmu, the Queen Mother of the West). She holds the profound power to nurture all things, extracting the essence of the Great Dao from chaos and harmonizing the Yin-Yang energies with the Eastern King to nourish heaven, earth, and all beings. The Queen Mother of the West embodies the essence of gentleness, symbolizing the ultimate Yin, and resides in the west, nurturing all living beings. All women in heaven and earth who attain immortality and the Dao fall under her jurisdiction.

The Eastern King wears a three-dimensional crown and robes of nine-colored clouds. He is also called the Jade Emperor Lord and resides in a palace among the clouds, with purple clouds as his canopy and azure clouds as his walls, attended by immortal youths and jade maidens. All men who attain immortality and the Dao fall under his jurisdiction. Every year, the Eastern King visits the palace of the Queen Mother of the West twice to jointly assess the cultivation of male and female immortals.

This scripture recounts the story from the Daoist celestial pantheon where Lord Lao (Taishang Laojun) transmitted the Daoist teachings to the Yellow Emperor (Huangdi) and the latter’s subsequent ascension to immortality.

It begins by explaining that the cycles of kalpas, the alternation of Yin and Yang, and the rise and fall of fortunes in heaven and earth all follow their own inherent patterns. Among these, the cycles of Yang-Nine and Hundred-Six (referring to cosmic kalpa periods) are determined based on the merits and faults of all beings. These records are compiled and reported to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity of Daoism, transmitted through the Jade Dawn Dao Lord (Yuchen Daojun), and ultimately executed by Lord Lao in accordance with the Mandate of Heaven.

Lord Lao once imparted the Daoist teachings to the Yellow Emperor and arranged for the Queen Mother of the West (Jinmu) to reveal the true visage of the Celestial Worthy of Primordial Beginning to him. Later, Lord Lao guided the Yellow Emperor to ascend Mount Wangwu, where he opened a stone casket and retrieved a jade slip containing secret methods for refining the Nine Cauldrons of Divine Elixir and the Flying Snow Furnace Fire. The Yellow Emperor then cast a great cauldron at Mount Jingshan, refined the elixir, and upon consuming it, was greeted by a cloud-borne dragon. At that time, seventy-two ministers and attendants ascended with him, while those who could not join in time clung to the dragon’s whiskers in an attempt to follow. The whiskers snapped, causing them to fall, and they wept bitterly while clutching the Yellow Emperor’s bow and cauldron. This bow came to be known among mortals as the "Crow’s Cry Bow."

To commemorate the Yellow Emperor, the people built a mausoleum at Mount Bashan (known as Baling) and later buried his robes and headgear at Mount Qiaoshan (known as the Mausoleum of the Yellow Emperor). The place where the great cauldron fell was called the Cauldron Lake. Today, atop the Xian Du Mountain in Jinyun County, Zhejiang, lies the Cauldron Lake. Though there is no path leading up, golden lotuses grow in the lake, and their leaves often drift down to the Twin Streams below, giving the area its name—Jinhua County.

The scripture further records that, to instruct humanity, Lord Lao once journeyed to Xihe during the first year of the ancient Shanghuang era, on the second day of the seventh month. There, he encountered the Celestial Worthy of Primordial Beginning riding a jade carriage of Eight Sceneries, drawn by a nine-colored black dragon, descending from the heavens amid a host of immortals. The Celestial Worthy bestowed upon Lord Lao the "Jade Talisman of Inner Contemplation from the Cavern of Mystery" (Dongxuan Neiguan Yufu). Upon reverently receiving it, twenty-four mystical patterns of golden script and jade characters manifested within Lord Lao’s body. He then commanded the Master of Diagrams Immortal to transcribe these patterns, resulting in Daoist scriptures written in purple characters on golden pages and jade tablets. Later, the True Texts transmitted by the Supreme True Queen of the Southern Pole’s Nine Radiance (Nanji Shangyuan Jiuguang Taizhen Wang Furen), the Eastern and Western Hua Lords, the Northern and Southern True Dukes, the immortals of the Five Sacred Peaks, and the Perfected Lord of Purity and Emptiness (Qingxu Zhenren) all originated from Lord Lao. These diagrams were divided into upper, middle, and lower grades, with the upper grade being the most essential.

This scripture primarily discusses the various mystical diagrams and sacred texts used in Daoist cultivation, all possessing unique efficacy for spiritual practice. These talismanic diagrams are categorized into three grades (upper, middle, and lower), comprising twenty-four images in total, each serving as methods for self-cultivation and the pursuit of longevity. These diagrams are said to have spontaneously manifested from the supreme "Primordial Qi of Dongxuan" (the cosmic source energy in Daoist cosmology).

The Most High Lord Lao (one of Daoism's supreme deities) also presides over key scriptures like the "Jade Dawn Divine Tiger Talismanic Diagrams" and the "Scripture of Primordial Wisdom." All essential texts of the Shangqing (Highest Clarity) tradition—such as the "Perfect Scripture of the Great Cavern," the "Spirit-Summoning Majestic Demon-Subduing Talisman," and the "Jade Chapters"—are under Lord Lao's guardianship. These scriptures coalesced from the "Natural Qi of Soaring Mystery" (a refined primordial energy), holding the most exalted status among sacred texts, capable of commanding myriad spirits and administering the celestial host.

These precious scriptures are secretly preserved in the "Palace of Great Existence" located beyond the Nine Heavens (a Daoist celestial realm). Some are engraved on golden tablets, while others are inscribed with cinnabar on jade slabs. Others are enshrined in sacred spaces like the "Numinous Capital of Great Tenuity" and the "Jade Chambers of Qiong Palace," guarded by colossal beasts and protected by venomous dragons. Seven thousand Divine Tigers stand watch at the Jade Towers (celestial gateways), with three thousand Golden Dawn Jade Youths and three thousand Primordial Jade Maidens specially devoted to serving and safeguarding these numinous texts.

These descriptions highlight the sacredness and significance of Daoist scriptures, reflecting the tradition's profound reverence for cultivation texts. Through imagery of celestial realms, divine guardians, and mythical beasts, the passage creates an atmosphere of solemn mystery.

The Great Dao Lord (a revered Taoist deity) often advised Lord Lao (Taishang Laojun): "During the great kalpic cycles of heaven and earth, one must carefully select virtuous sages to transmit the Dao teachings. If no suitable candidate is found, it is better to wait through multiple kalpas than to impart them carelessly." Later generations of Dao cultivators who fail to comprehend the origin of the Dao will labor in vain through forced contemplation—only exhausting their Shen (spirit) and wearying their bodies. To seek the fundamental truth, one must return to the source of the Dao. Those who abandon the root while pursuing longevity will never succeed.

The Jade Scripts of the Supreme Sovereign (precious Daoist scriptures) require prudent selection of recipients, for their profound mysteries are unfathomable and must be transmitted according to explicit Keyi (liturgical protocols). On the first day of the third month in the Zhonghuang era's renxu year, Lord Lao deduced the origin of the Great Dao within the Jade Heaven's Crystal Chamber (celestial palace), compiling three hundred volumes of precious scriptures, seven thousand chapters of talismanic diagrams, and nine thousand pieces of Jade Instructions (cultivation formulas). These were entrusted to the Great Lord of Azure Youth (an immortal of the Eastern Sea) at the Fangzhu Palace of the Eastern Sea, to be transmitted to later generations of predestined cultivators.

Upon receiving these treasures, the Great Lord of Azure Youth was appointed as the Celestial Prime Minister, attended by three thousand Golden Flower Jade Maidens and three thousand Purple Dawn Jade Youths (celestial attendants). Wielding a spirit talisman scepter, he commands demonic hosts and roams freely between the Violet Void Immortal Hall and the Azure Radiance Immortal Chamber. His sacred duties include: purging evil influences in the Dharma-Ending Age, subduing mountain spirits across sacred peaks, selecting disciples through Golden Tablets (jade registers of immortal records), and verifying the Azure Registers (immortal rosters) at Fangzhu Palace.

He also receives myriad celestial emperors at the Crooked Pavilion Immortal Palace, annotates profound scriptures, establishes standards for solitary cultivation, and oversees cosmic operations. The nine heavens and nine earths, the Five Sacred Mountains, and countless immortals fall under his jurisdiction—even the finest details in the registers of life and death. Future Dao seekers wishing to receive scriptures or begin practice must first submit Golden Tablets to the Azure Palace (eastern immortal court) and deliver Jade Petitions (prayer documents) to the Shangqing Heavenly Palace. The Jade Registry Office secretly examines the cultivator's sincerity—only the diligent may obtain these arcane transmissions.

Lord Lao also entrusted these scriptures to the Great Void Perfected Being and the Red Lord of Southern Peak (southern immortal), tasking them with instructing those predestined and registered in immortal rosters. Simultaneously, transmissions were given to the Celestial Sovereign Huangren, the Supreme Perfected Queen Mother, and other immortals—some hidden at Mount Wangwu of the Western Mystery (Taoist sacred site), others engraved on golden pillars and jade walls in Penglai's northern chamber, while Five-Colored Jade Tablets were sealed in stone caskets across the Five Sacred Mountains. Only when the Sage Lord descends in the renchen year (significant Taoist era) will these be retrieved and entrusted to four assistant deities, to instruct those with superior immortal destiny.

According to the records of the later sage Lord Li (an important Daoist immortal), this celestial hierarchy of the Four Auxiliary Prime Ministers includes: the Great Lord of Azure Youth (guardian of the Eastern Immortal Palace) from Fangzhu Palace, the Primordial Lord of the South Pole from Taidan Palace, the True Lord of Great Simplicity from Baishan Palace, and the Sovereign Lord of All Truth from the Western Regions Palace. Those seeking immortality must trace the true origin of Daoist methods. Without understanding where these methods originate or how the precious oral instructions came into being, one would be like groping in darkness—neither ancestral spirits nor the Great Dao (Dao) would manifest in response.

The Supreme Venerable Lord (Laozi) declared: The Three Caverns' (Dongzhen/Dongxuan/Dongshen) precious scriptures represent the supreme methods of the Three Pure Ones (Sanqing). These classics were first transmitted to me by the Celestial Worthy of Primordial Beginning, having endured seven hundred million years of cosmic transformations and the birth and extinction of all things—only the Great Dao remains eternal. Today, I still cultivate above the Auspicious Clouds, regularly transmitting the Jade Purity's (Yujing) secret manuals to accomplished adepts (Zhen Gong), who in turn pass them to the Great Lord of Azure Youth at Fangzhu Palace.

As stipulated by the Nine Heavens' hierarchy, these scriptures emerge only once every ten thousand kalpas. Since the Kaihuang era (Daoist chronology), transmission has been exclusively destined: either waiting nine thousand years for three or four recipients, or immediately bestowing them upon suitable candidates encountered within forty-nine years. Scripture transmission must strictly follow the Four Extremes' Bright Codes (ritual protocols), with disciples presenting tokens to receive the texts. The scriptures should be worn on one's person, cultivated through tranquil practice, and never lightly disclosed.

Examining transmission protocols: in ancient times when human hearts were pure, scriptures were transmitted once every ten thousand kalpas; in this Dharma-ending age of moral decline, timely salvation becomes urgent—thus transmission may occur within forty-nine years upon finding worthy recipients. Preparations require purification fasting (Zhai) and accumulating hidden virtue (Yin De), redeeming ancestral sins across nine generations while universally relieving sentient suffering. Practitioners must personally accumulate merit, observe celestial statutes, and thereby attain ascension. Hence, twenty-seven fasting methods and thirty-six ritual offerings (Zhaijiao) were established: the highest level pursues clarity and simplicity (Qingxu Jianji), the intermediate advances through breath cultivation (Tuna Fuqi), while foundational practice focuses on repentance. Foremost is the virtue of prioritizing others before oneself—fulfilling three thousand virtuous deeds ensures daylight ascension, all verifiable through documented cases.

This scripture discusses the essential purification rituals (Zhaijiao) that must be observed before practicing advanced Daoist methods. To cultivate supreme teachings such as the Dadong Zhenjing (Great Cavern True Scripture), Ciyi Yujian (Jade Mirror of the Feminine One), and Wulao Baojing (Precious Scripture of the Five Elders), one must first complete the "Three Origins Purification" (Sanyuan Zhai)—comprising the Upper, Middle, and Lower Origin observances.

The Upper Origin Purification requires nine days and nights of uninterrupted fasting and purification, with focused meditation on the divine spirits. During this period, practitioners must bathe daily with five sacred incenses, and the ritual may be performed by a group ranging from three to nine individuals. The Middle Origin Purification lasts six days and six nights, primarily aimed at repenting for accumulated transgressions and seeking absolution from celestial deities. The Lower Origin Purification spans three days and three nights, intended to liberate nine generations of ancestors from the sufferings of the underworld and elevate them to the Southern Palace of immortality.

The scripture emphasizes that these purification methods are profoundly profound and can only take effect through sincere devotion and physical-spiritual purity. After completing the observances, practitioners must bathe, change into clean robes, and maintain inner and outer purity: the mouth free of foul odors, the abdomen devoid of turbid Qi (vital energy), the eyes untainted by impurity, the body untouched by dust, and the mind serene and detached. Only upon achieving this state may one formally begin cultivation.

Finally, it is explicitly stated that to master supreme Daoist methods, one must adhere to three hundred essential precepts. Merely reciting scriptures, chanting incantations, or wearing talismans (Fulu) without upholding these precepts will not yield genuine attainment. These precepts and purification rites are indispensable paths to immortality—they are neither falsehoods nor fabrications.

Seeking immortality through ingesting elixirs (Waidan) or retreating to mountain forests alone is likely futile. True transcendence comes from maintaining strict precepts (Daoist cultivation principles) within while harmonizing with worldly affairs without. The path itself isn't difficult—what's challenging is upholding the disciplines. If one perfectly observes these precepts, the Ten Directions' Supreme Pure Ones (Sanqing) will bless their attainment. After completing this discipline, recite sacred scriptures (Jing) and carry great talismans (Fulu). Should one still fail to achieve immortality, then no deathless Dao exists under heaven. Alas, few in this world truly accomplish this.

Possessing scriptures without keeping precepts is like crossing seas without boats, or having a mouth without a tongue—how could one transcend mortal form? The essence of cultivation lies in aligning conduct with celestial law while filling the heart with virtue (De). Only thus does one truly enter the Great Dao (Dao). Those who fail merely exhaust themselves in worldly dust, gaining nothing for life's prolongation.

The Supreme Lord Lao (Laojun) further transmitted to the Great Lord Azure Lad twenty-four essential methods recorded in the "Numinous Texts of Purple Patterns." Key practices include:

Method for Gathering Flying Roots and Ingesting Solar Essence (Ri Jing):

First wear the Illumination-Opening Talisman, regularly visualize the rising sun, lightly tap teeth while silently invoking the Sun Soul's name and the titles of the Five Solar Emperors (Wu Di). Envision five-colored auroras from the sun enveloping your body. Chant and swallow according to proper method until your flesh gleams like jade and your face radiates light.

Method for Gathering Lunar Flowers and Ingesting Lunar Essence (Yue Jing):

First wear the Dark Mystic Moon-Birth Talisman, regularly visualize the new moon, lightly tap teeth while silently invoking the Moon Soul's name and the titles of the Five Lunar Consorts. Envision five-colored moonlight bathing your body. Chant and swallow correctly until your body emits jade luminescence and your eyes shine piercingly.

Method for Restraining the Three Hun-Souls (San Hun):

Human hun-souls often wander from the body, vulnerable to control by other spirits or capture by demons. To confine them: Constantly visualize a red qi in your heart expanding to envelop your form, transforming into flames that illuminate your inner and outer being. Simultaneously tap teeth and recite incantations—this anchors the hun-souls within.

This scripture primarily explains methods for controlling the seven corporeal souls (in Daoist belief, humans possess seven yin-type soul entities) and cultivating the three Dantian (energy centers) within the body.

The method for controlling the seven souls involves: during specific days including the new moon, full moon, first and last quarter moons, and the Gengshen day (a special calendrical date), visualizing white Qi emerging at the tip of the nose. This white energy gradually expands to envelop the body in nine layers, then transforms into the four divine creatures—Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise—circling the practitioner. Combined with specific incantations, this effectively subdues the seven souls. These souls often cause various disturbances, such as wandering to impure places, interacting with ghosts, forming connections with corpses, or tempting people to commit transgressions.

The body contains three crucial energy centers: the upper Dantian located at the Muddy Pellet Palace (brain region) in the head, guarded by a deity called the Red Child (also known as Primordial First or Imperial Minister); the middle Dantian at the Crimson Palace in the heart, governed by the True Person (also called Child Elixir or Luminous Firmness); and the lower Dantian at the Gate of Life Palace (below the navel), protected by the Infant (also named Primal Yang or Mysterious Valley). These three deities appear as infants dressed respectively in purple, red, and yellow robes. To control the souls, one must first silently recite their names while clearly visualizing their forms and robe colors.

The Gate of Life Palace houses another significant deity named Taokang (also called Combined Extension), who wears red robes with a lotus crown and is constantly attended by the three ethereal souls. By persistently visualizing this deity during nightly sleep and maintaining cultivation practices for eighteen years, one can mobilize the energy of the three Dantian and summon the assistance of the six Jia yang-spirits and six Ding yin-spirits.

The scripture further describes advanced cultivation techniques: practicing the "Radiant Sun and Swift Moonlight" method, wearing sacred talismans like the Lingfei Six Jia Yin-Yang Register and the Divine Tiger Golden Tiger implements, reciting the Dadong Zhenjing (Great Cavern True Scripture), visualizing twenty-four body deities within, and consuming specific elixirs (such as Langgan Flower Elixir and Yellow Water Moonlight). Ultimately, this leads to the manifestation of seven-colored light above the head, the ability to create doppelgängers, and daytime ascension.

These essential techniques were originally orally transmitted by high-ranking immortals like the Great Emperor of Taiwei and the Supreme Perfected of Ziwei, recorded on purple jade tablets as the Lingshu Zhipian (Purple Chapters of Numinous Writing), and later transmitted by the Great Lord Green Lad (a senior celestial official) to those with immortal destiny. The text specifically mentions these methods being passed to the Western Region Lord for awakening individuals with immortal bone structure.

According to classical records, the universe initially evolved from the Great Brahma Heaven (Daluo Tian, the highest celestial realm in Daoism), establishing the laws of all things and nurturing the worlds in all directions. Originally, nine sages were appointed, each further dividing into nine grades, making a total of eighty-one stages for mortals to cultivate and attain immortality. Because beings in the Three Realms (the realms of desire, form, and formlessness) are lost in darkness and possess varying spiritual capacities, three levels of practice—superior, intermediate, and inferior—were established to universally deliver all beings.

During the ancient Dragon-Han Kalpa (a cosmic cycle in Daoism), the sacred Dao was transmitted to the Nine Heavens Elder (Jiutian Zhangren) and the Nine Heavens True Sovereign (Jiutian Zhenhuang). In the Red-Brightness Kalpa (Chiming Jie), the teachings were passed down through the Jade Emperor of the Void (Xuhuang Yudi). In the Supreme Sovereign Kalpa (Shanghuang Jie), the immortal Dao was transmitted by Master Wan Shi and the Jade Emperor of Great Truth (Taizhen Yuhuang)—all of these represent the methods of transmission by the highest sages.

The lineage of Daoist teachings in different epochs: during the Great Change (Taiyi), it was transmitted to the Great Thearch Lord (Taidi Jun); during the Great Beginning (Taishi), to the Heavenly Thearch Lord (Tiandi Jun); during the Great Origin (Taichu), to the Lord of the Great Subtlety (Taiwei Dijun); during the Supreme Ultimate (Taiji), to the Heavenly Thearch of the Great Subtlety (Taiwei Tiandi); and during the Great Simplicity (Taisu), to the Lord of the Golden Tower (Jinque Dijun) and the Azure Lad Prime Minister (Shangxiang Qingtong Jun)—these represent the transmission of De (Virtue/Power) by intermediate true sages.

In later generations, the teachings were primarily divided into twelve categories: first, the Three Caverns scriptures (Dongzhen, Dongxuan, and Dongshen); second, divine talismans and their efficacies (Fulu); third, jade instructions and secret methods; fourth, sacred diagrams and images; fifth, the lineage of Daoist traditions through the ages; sixth, precepts and norms; seventh, rituals and dignified ceremonies (Keyi); eighth, cultivation methods; ninth, arts of concealment and disappearance; tenth, biographies and records; eleventh, hymns and poetry; twelfth, memorials and petitions. These methods interconnect and resonate with spiritual efficacy, forming the core of later Daoist transmission.

Laozi (Laojun) descended to the human realm multiple times across different eras to transmit the Dao: during the Shaohao era, he took the name Suiyingzi and expounded the Scripture of Solemn Reverence (Zhuangjing Jing) at Mount Kongtong, teaching people to harmonize with celestial timing. During the Zhuanxu era, he manifested as Chijingzi and transmitted the Scripture of Subtle Words (Weiyan Jing) at Mount Heng, instructing in loyalty and filial piety. During the Diku era, he appeared as Lutuzi and taught the Yellow Court Scripture (Huangting Jing) by the riverside, conveying the Dao of clarity, stillness, and harmony. During this period, he also dispatched the Nine Heavens True King (Jiutian Zhenwang) and the Three Heavens True Sovereign (Santian Zhenhuang) to descend bearing the Nine-Light Staff and the Cloud-Light Talisman (Jingyun Fulu), bestowing upon Diku the Nine Heavens True Spirit Talisman and the Three Heavens Treasure Talisman to venerate heaven and earth and protect the people. Diku concealed these talismans atop Mount Zhongshan and later ascended to become the Perfected Lord of the Mysterious Palace (Xuanggong Zhenren). During the same era, Laozi also transmitted Daoist teachings to immortals such as Chisongzi, Beiyizi, and Wang Ni (as detailed in Tang dynasty records).

According to the Weishu·Shi Lao Zhi, the origins of Daoism stem from Laozi, who existed before the formation of Heaven and Earth, nurturing all things. In the highest celestial realm of Yuqing (the supreme Daoist paradise), he is the sovereign of all deities; in the Purple Tenuity Enclosure (the celestial axis), he governs ascended immortals. Laozi manifests in myriad forms—revealing or concealing his virtue (De) as needed, appearing in different manifestations in response to beings' spiritual resonance, his traces ever elusive.

Historically, he transmitted Daoist teachings to the Yellow Emperor (Xuanyuan) on Mount Emei, instructed Emperor Ku at the Pasturing Virtue region, counseled Yu the Great on longevity techniques, and imparted the authentic transmission of the Daode Jing to Yin Xi, the Guardian of the Pass. There are also records of the Scripture of Ascending to the Mysterious and Treading the Void written in cinnabar on purple silk, and golden-light incantations inscribed on jade tablets—countless such numinous scriptures exist.

The Suishu·Jingji Zhi notes that from the Yellow Emperor and Emperor Ku to Yu the Great, ancient sage-kings all encountered divine beings and received Daoist talismans (Fulu), credentials for cultivation. However, due to the remoteness of these events, official histories lack detailed accounts. The text suggests Daoism embodies the profound intent of sages, though worldly people often misinterpret its true meaning, mixing in absurd elements—a corruption of the tradition. While Confucian texts like the Doctrine of the Mean seldom discuss such matters, their value should not be dismissed.

Other records state that during Emperor Yao's reign, Laozi manifested as Wu Chengzi on Mount Guyai, expounding the Scripture of Mysterious Virtue to teach humility. In Emperor Shun's era, he reappeared as Yin Shouzi in Heyang, elucidating the Daode Jing to transmit the principle of non-action (Wuwei) and imparting cultivation methods to Pengzu.

The Taiping Guangji of the Tang Dynasty, citing the Records of Assembled Transcendents, recounts the Daoist nun Wang Miaoxiang cultivating on Jiuyi Mountain in Cangwu. Abstaining from grains and practicing breathwork, she often recited the Huangting Jing. One day during devout worship, an extraordinary fragrance filled the air as auspicious clouds gathered and celestial music resounded. A radiant light illuminated the altar, and a procession of immortal envoys descended with a nine-dragon chariot. A celestial official clad in feathered robes, crowned with jewels, and wielding a sword alighted on clouds, his body radiating five-colored divine light. Approaching to pay homage, Wang learned he identified himself as a cultivator from Emperor Shun's time.

Emperor Shun, the ancient sage ruler, once cultivated the true Dao in these very mountains while governing the myriad states. He always wished to guide later generations to comprehend the Great Dao, yet found no worthy disciples in the mortal world. Understand this: the Great Dao resides within the heart, not in external things; cultivation depends on oneself, not others. As the Mysterious Scripture states: "Only through personal practice and cultivation can one attain genuine De (Virtue/Power)."

The celestial officials of the underworld recently reported your thirty years of unwavering cultivation in these mountains—your steadfast adherence to the orthodox path, the purity of your devotion, and your strict observance of the Mystic Gate's precepts. If such dedication cannot lead to Dao attainment, would this not mean the Dao has abandoned you? Yet the Mysterious Scripture clarifies: "The Great Dao loves all beings without exception; it bestows grace universally, hoping all things may achieve fulfillment and every person transcend worldly bonds." It is merely that worldly people lack sufficient merit, their Dao-Qi (the primordial energy for cultivation) remains faint, and they often abandon their practice midway—this is humanity forsaking the Dao, not the Dao forsaking humanity. Your single-minded devotion, persisting unshaken through countless lifetimes, is truly moving.

When I once met Lord Lao (the deified Laozi), he transmitted the Authentic Scripture of Dao and De, revealing that whether in governing nations, cultivating the self, delivering sentient beings, or propagating teachings, the fundamental principle penetrates all realms of existence. This is the core essence of cultivation and Dao-realization, beyond complete expression in words. How lamentable that in this decadent age, worldly people mock humility as weakness, scorn reclusion as pedantry, dismiss "abandoning sagacity and wisdom" as absurdity, and condemn "renouncing artificial benevolence and righteousness" as heresy—all symptoms of delusion in this Dharma-ending era!

The sages of the Mystic Gate intended to guide humanity back to pristine simplicity, honoring the Great Dao while discarding heterodox views. When deviant paths are cleared, the supreme Dao manifests spontaneously; when simplicity is established, the thirst for fame and profit naturally fades. Then, harsh rituals need not be enforced, forced benevolence requires no emphasis, dazzling sagacity finds no application, and cunning stratagems lose their arena—the world will naturally return to great harmony. This is the profound intent of the Mystic Gate sages (such as Laozi and other Dao-realized beings).

This scripture recounts how the Most High Lord Lao (the supreme deity of Daoism), moved by compassion for humanity, dispatched celestial officials to descend to earth and transmit the Dao. The text describes how Lord Lao observed the fluctuations of Yin-Yang and the cycles of life and death in the mortal realm, particularly during periods of great calamity known as "Yangjiu Bailiu" (the Daoist cosmological cycles of cosmic catastrophe), when his urgency to deliver sentient beings grew even stronger.

Yet most seekers approach the Dao with divided hearts—of ten thousand aspirants, scarcely one cultivates with genuine sincerity. Thus Lord Lao frequently manifests in human form, awakening beings through various means. The passage depicts a sacred mountain with nine peaks (referring to the Jiuyi Mountains in Daozhou), each crowned with palaces governed by perfected immortals. The mountain conceals treasures like jade and lingzhi mushrooms (sacred medicinal fungi), along with scriptures treasured by Lord Lao himself, stored in stone chambers and cavern platforms, all guarded by divine spirits. Free from venomous creatures or wild beasts, this is a holy land perfectly suited for cultivation and attaining immortality.

Lord Lao admonishes the practitioner: "Though you dwell in these mountains, you have yet to journey through all quarters or penetrate the peaks' mysteries—your cultivation requires further refinement." Only when one can ride clouds in flight will the profound subtleties become truly clear. Thereupon, Lord Lao commands his attendants to bestow upon the practitioner the Daode Jing (Classic of the Way and Virtue) and the Zhujing Lingtu (Divine Charts for Halting Time's Flow) before departing. Thereafter, Lord Lao descends to the Yellow Court Temple three to five times annually. Years later, the practitioner Miaoxiang Zhenren (Perfected Person of Wondrous Insight) achieves daylight ascension here, and her former residence is renamed Yingdao Temple.

The text concludes by identifying these mountains as the very place where Emperor Shun (the legendary sage-king of antiquity) once cultivated the Dao, hence the region's name "Daozhou" (Way Prefecture). Lord Lao had previously transmitted the Daode Jing to Emperor Shun at this site—a legend confirming the scripture's antiquity. As Heshang Gong (the renowned Han dynasty commentator) attested: "When I annotated this classic, it had already existed for seventeen hundred years."

During Emperor Yu's flood control era, the Supreme Lord Lao (the highest deity in Daoism) manifested as Zhenxingzi of Mount Shang and descended to the human realm. He taught Yu the virtues of diligence and frugality, and transmitted the Nine Categories Scripture. Later, he dispatched the Mysterious Barbarian Envoy (a mountain deity) from Mount Wanwei to deliver the Jade Book of Numinous Treasure Five Talismans—which contained flood control secrets—along with the Gang Steps technique (a Daoist ritual footwork method called Bugang Tadou), and instructed Yu in methods to summon spirits and deities for assistance.

When Yu first began flood control efforts, Mount Wu was suddenly struck by violent winds and trembling rocks that defied control. At this critical moment, Lady Yunhua (daughter of the Queen Mother of the West) sent her handmaidens with talismanic texts for summoning spirits, and dispatched six divine beings—including Kuangzhang and Yuyu—to assist Yu in cutting through mountains and channeling waters. These deities could split massive boulders and divert floodwaters, helping Yu clear blocked waterways.

Yu once paid homage to Lady Yunhua atop a high mountain, witnessing her display of divine powers firsthand: she transformed into mountain rocks at one moment, dispersed as ethereal clouds the next, suddenly condensed into rain, and even assumed forms like soaring dragons or cranes. Initially suspecting these were mere illusions, Yu was enlightened by the deity Tonglu's explanation: Lady Yunhua was a true immortal (one who has attained the Dao) formed from the innate Shaoyin Qi, fundamentally different from those who achieve immortality through later cultivation. As the Queen Mother's daughter, she presided over the Jade Reflection Terrace (a celestial realm) and guided those who attained the Dao. Such transformative abilities were natural manifestations of innate True Qi—a vital energy that could fill heaven and earth, nurture all things, manifest as grand as creation itself, or as subtle as a strand of hair.

Ultimately, when Yu arrived at Lady Yunhua's immortal abode, he beheld towering jade towers and gem-adorned terraces, divine beasts and celestial steeds guarding palace gates, and rows of solemn immortal officials—a breathtaking vision of the celestial realm.

This scripture records the story of Yu the Great seeking the Dao from Lady Xuan (a Daoist immortal). On the Jade Terrace (abode of immortals), Lady Xuan revealed to Yu: When heaven and earth first separated, the primordial Qi of chaos differentiated into all things. The sages established calendars by observing the sun, moon and stars, demarcated territories to build nations, used water clocks to measure time, determined years by observing seasonal changes, fixed directions according to the Bagua (Eight Trigrams), distinguished Yin-Yang through mountain and river formations, built cities to protect people, created tools for defense, designed garments to distinguish social ranks, and cultivated crops against famine.

All these systems followed celestial patterns above—emulating the laws of immortals—while nurturing all living beings below. Thus the sun and moon wax and wane, all things undergo birth and death, seasons alternate between cold and heat, and thunder, lightning, wind and rain follow fixed cycles. The vital Qi (Jingqi) of heaven and earth rises and descends, manifesting as prosperity and decline, order and chaos, wisdom and folly, good and evil, strength and gentleness, longevity and premature death, nobility and humility, fortune and misfortune—all these phenomena reflect the Dao's operation, determined by heaven's will, while sages merely documented these patterns.

Human nature originates from celestial Dao, yet destiny lies in one's own hands. When the Dao prevails, all things flourish; when it fades, existence ceases. Without cultivation, one cannot comprehend the Dao. The Supreme Lord Lao (Taishang Laojun) said: "In the state of utmost emptiness and stillness, all things return to their source spontaneously." The Dao's manifestations are infinitely varied yet never depart from fundamental principles. Heaven maintains its mystery, earth preserves all creatures, and humans cultivate their vital Qi—these are the keys to enduring existence. Human destiny rests in human hands, not in the whims of heaven, earth, or spirits. Only by abandoning the true path does one perish.

Finally, Lady Xuan praised Yu: "Your achievements benefit all beings, your grace reaches common people, and your virtue moves heaven—yet you still haven't grasped the most profound Daoist teachings."

This passage recounts how the ancient sage-king Yu the Great obtained the supreme Daoist scripture, the Lingbao Zhenwen (Numinous Treasure True Text). At the Purple Purity Pass (a Daoist celestial realm), Yu received this treasured text from the Three Origin Dao Lords (the highest triad of deities). Described as the Shangzhen Neijing (Inner Scripture of Supreme Perfection), this scripture was an ultimate treasure of heaven and earth, sealed within a golden platform. By wearing it, one could ascend to the Taiwei Heavenly Realm (upper celestial spheres), ride clouds and dragons, wander immortal mountains, and gain protection from ten thousand spirits.

The text particularly emphasizes the scripture's miraculous powers: while meditating, the wearer could enjoy celestial banquets at the golden platform; when active, they would be shielded by the Eight Radiances Jade Chariot (a divine halo). When Yu faced the monumental task of flood control—crossing raging seas, traversing flying-sand deserts, climbing perilous mountain paths, and wading through muddy swamps—the Supreme Lord Lao (Daoism's highest deity) took pity on his hardships and decided to transmit the Lingbao Zhenwen to him. This scripture enabled Yu to command tigers and leopards on land, subdue flood dragons in water, slay evil spirits, and command celestial troops and divine generals.

The passage details the transmission ritual: the Supreme Lord Lao ordered his attendant Ling Ronghua to retrieve the cinnabar-jade scripture case and bestow the Shangqing (Upper Clarity) treasure text upon Yu, dispatching divine generals like Kuang Zhang and Ju Ling to assist in flood control. Empowered by these divine forces, Yu executed the giant Fangfengshi who plagued humanity and subdued the water deity Wuzhiqi at Mount Kuaiji, imprisoning the river spirit beneath Turtle Mountain. After completing his virtuous deeds, Yu attained perfection and entered the Yangming Grotto-Heaven (one of Daoism's Thirty-Six Grotto Heavens), becoming the Purple Court Perfected Being, while secretly preserving the true text deep within Mount Bao.

Through Yu's journey of obtaining the scripture, controlling floods, and achieving immortality, this passage demonstrates the Lingbao Zhenwen's supreme power to command nature, subdue demons, and aid human transcendence. It also reflects the Daoist religious ideal of "delivering the world and saving humanity."

According to the Records of the Sacred Chronicles of the Primordial Chaos, the Tai Xiu Fa Le Grotto-Heaven (法乐洞天) at Mount Yusi was where the Supreme Lord Lao (太上老君, the highest deity in Daoism) transmitted the Numinous Treasure True Text (Lingbao Zhenwen) to Yu the Great. Traces of this event remain to this day. The Linwu Grotto-Heaven (林屋洞天) in Dongting Mountain within Lake Tai is where Yu the Great once stored this sacred scripture, also known as Mount Bao (包山).

In the twelfth year of his reign, during the first month, King Helü of Wu ascended Mount Bao and commanded the hermit Longwei Zhangren (龙威丈人) to explore the mountain cave. Inside, the hermit discovered a palace constructed of gold and jade, its gate inscribed with the words "Separate Palace of the Heavenly Queen, Hall of the Great Yin." On a jade table in one chamber lay a scroll of plain silk containing 174 characters. Unable to decipher the text, King Helü sent it to Confucius for interpretation, falsely claiming it was a celestial scripture delivered by a red crow. Confucius replied: "During my travels to the Western Sea, I once heard a children’s rhyme foretelling this event. It said King Helü would dispatch Longwei Zhangren to enter the numinous ruins of Dongting and steal Yu the Great’s celestial scripture. But the writings of the Heavenly Emperor cannot be taken by force—doing so would bring ruin to the kingdom." Terrified, King Helü returned the scripture.

During the reign of King Tang of Shang, the Supreme Lord Lao manifested as "Xi Zezi" (锡则子) and descended upon Mount Qian to expound the Scripture of Long Life (Changsheng Jing), teaching the virtues of reverence and benevolence. The ruins of the Dragon Hall in front of Tianzuo Palace on Mount Qian mark the site where he once preached.

Though the Supreme Lord Lao had manifested throughout the ages, he had not yet taken physical birth. To guide humanity, he first arranged for the Mysterious Jade Maiden (玄妙玉女, also known as the Supreme Primordial Sovereign 无上元君) to be reborn as Lady Yishou (益寿), daughter of the Yin family of Tianshui, who later married the immortal Li Lingfei (李灵飞). Li Lingfei was a descendant of Gao Yao (皋陶), a sage minister of antiquity. By the Shang dynasty, both he and his father had cultivated the Dao of immortality. Lingfei’s father, Li Qingbin (李庆宾), lived over a hundred years with a youthful appearance before ascending to heaven on a cloud-borne dragon. Inspired by his father, Lingfei also diligently practiced the Great Dao, living more than a century.

(Note: This passage recounts Daoist narratives of the Supreme Lord Lao’s manifestations across different eras to guide humanity, along with the spiritual lineage of Li Lingfei’s family, embodying the Daoist belief that "immortality can be attained through cultivation.")

Laozi (revered in Daoism as "Lord Lao") descended from the Supreme Clarity (Taiqing) celestial realm—one of the highest heavens in Daoist cosmology—during the seventeenth year of King Yang Jia's reign (Gengshen year) in the Shang Dynasty. Manifesting as a five-colored stream of light, he entered the mortal world. His mother, Lady Yin, dreamed of the celestial gates opening wide while napping, witnessing immortals surrounding a crimson sun that gradually condensed into a five-colored pearl the size of a pellet and entered her mouth, thus conceiving the sage.

At Tianjing Temple in Bozhou stands the "Meteor Platform," marking the exact spot of Laozi's earthly descent. During her pregnancy, Lady Yin grew increasingly youthful, her home perpetually bathed in spring-like warmth and auspicious light that repelled all malign influences. After eighty-one years (on the fifteenth day of the second lunar month in the ninth year of King Wu Ding's reign, Gengchen year, at mao hour), as the Holy Mother (Lady Yin) reached for a plum branch, Laozi emerged miraculously from her left armpit.

Regarding the gestation period, the Biographies of Immortals records eighty-one years, while the Inner Biography states seventy-two. Though accounts vary, the Yu Xuan's Frontier Chronicles reconciles this by noting Laozi remained in the womb for seventy-two years plus an additional nine, totaling eighty-one.

His birth was accompanied by extraordinary signs: the sunlight grew intensely bright, auspicious clouds canopied the courtyard, and cranes danced across the skies. Jade maidens from the Nine Heavens knelt presenting sacred water spat by nine dragons to bathe the divine infant—these dragon-blessed pools later formed nine interconnected wells (as documented in Han Dynasty scholar Fu Tao's Northern Expedition Records, the nine wells at Lord Lao's Temple still resonate mystically to this day).

Newborn Laozi could immediately walk, each step sprouting lotus blossoms. Pointing to the plum tree, he declared: "This shall be my surname." This referenced his prior incarnation during antiquity in the Jade Kingdom of Northern Mystery, where he had manifested among plum groves in Li Valley—hence his enduring connection to the surname Li (plum). His birth beneath a plum tree and innate knowledge of his name confirmed this was no casual designation. Later generations honored him as Li Dan (Laozi).

This passage describes the extraordinary physical features and multiple names of the Supreme Lao Jun (Lord Lao the Most High), the highest deity in Daoism, along with the special significance of name-changing.

Regarding Lao Jun's ears, the scripture states they extend higher than his head, with thick, firm earlobes containing hanging pearls and three distinct creases within—features exclusive to celestial beings, completely unlike ordinary humans. The appellation "Dan'er" (Hanging Ears) likely originates from Han Dynasty common script, akin to how Hainan's ancient Danzhou was called "Dan'er." Some mistakenly claim it refers to Lao Jun sticking out his tongue ("Dan" meaning "to extend"), but these are erroneous interpretations.

Lao Jun possesses numerous appellations: His original name is Er (Ear), styled Boyang ("Venerable Father Boyang" being an honorific). Other names include Ya styled Bozong, Zhi styled Boguang, Shi styled Menggong, Zhong styled Ziwen, Ding styled Yuanyang, Yuan styled Boshi, Xian styled Yuansheng, and De styled Bowen. According to Daoist scriptures like the Jiugong Jing (Nine Palaces Scripture), Sanwu Jing (Three-Five Scripture), and Yuanchen Jing (Primordial Chronology Scripture), all humans encounter calamities, and changing one's name in accordance with the transformations of primordial Qi can prolong life and avert disasters—a practice still followed by Daoist practitioners today. Additional records state Lao Jun changes his name every 3,500 years; having existed longest in the mortal realm, he consequently bears the most numerous titles. He once told his disciple Yin Xi: "My name and surname are too distant and obscure, having traversed countless kalpas—impossible to fully record."

Within nine days of his birth, Lao Jun's body underwent nine miraculous transformations, each spontaneously manifesting celestial crowns and robes. He possesses seventy-two extraordinary features and eighty-one auspicious characteristics: His head is round like heaven, his face radiant like the sun; his forehead bears a protruding rhinoceros-horn bone with a vaulted cranium; white crane-feather-like hair seven chi long; emerald-green eyebrows resembling the Big Dipper; dragon-tiger whiskers white as silk; ears surpassing his crown with pearl-adorned lobes and triple creases; eyes like rivers reflecting sun and moon with square, jade-green pupils; a nose bridge tall as twin pillars; a mouth square as the sea with vermilion lips; breath emitting purple vapor fragrant as orchids; teeth aligned like shell strings, silver-hard, forty-eight in perfect symmetry; a broad, long tongue with brocade-like patterns, voice clear as jade and resonant as metal; high cheekbones and square jaw; forehead markings like sunlight reaching the celestial court. His entire countenance shines with golden-jade majesty, combining a dragon's majestic bearing with a phoenix's serene gaze.

(Note: The "seventy-two features and eighty-one marks" description originated from Buddhist portrayals of the Buddha's physical attributes, which Daoist scriptures later adapted to deify Lao Jun's image.)

This passage describes the sacred image and the origin of the title of Laozi (venerated in Daoism as "Taishang Laojun"), the supreme deity of Daoism. Laozi is portrayed as an immortal with eighty-one auspicious marks:

His appearance transcends the ordinary: his forehead is smooth like a golden case, his cheeks full, his chin adorned with a white jade-like orb, and his neck bearing three distinct lines. Towering in stature with arms extending past his knees, his palms display ten lines, his fingers are slender and elongated, and his nails resemble fine jade. His entire body is covered in green hair, his chest bears a reclining bone, and his back is marked with the pattern of the Hekui star. His navel is sunken over an inch deep, his abdomen soft as cotton, his heart area embroidered with intricate patterns, and his belly marked with a black seal. His eyes have wheel-like patterns, his feet tread upon the swastika symbol, and his toes symbolize heaven and earth. Standing twelve feet tall, his body emits a fragrant aroma, his square face radiant, his form as solid as vajra, his countenance as translucent as lapis lazuli, and his gait as majestic as a tiger's stride or a dragon's movement.

He is flanked by the Four Directional Guardians: the Azure Dragon (Qinglong) to his left, the White Tiger (Baihu) to his right, the Vermilion Bird (Zhuque) guiding before him, and the Dark Warrior (Xuanwu) following behind. Above his head hovers purple clouds, beneath his feet bloom lotuses, and around his neck rests a double halo. Five beams of light illuminate the four directions, and his body mirrors the Nine Heavens like a polished round mirror. These extraordinary features collectively form eighty-one auspicious marks.

Regarding the origin of the title "Laozi": He gestated in his mother's womb for eighty-one years, corresponding to the sun's eighty-one celestial cycles. Born with white hair, he was thus called "Lao" (Old). "Zi" in ancient times was both an honorific for teachers and a general term for men. Another interpretation holds that "Lao" represents longevity while "Zi" symbolizes birth—since he was born as an old man, embodying both "old" and "new," he was named "Laozi."

The Tang dynasty Daoist priest Yin Wencao explained: Laozi is the embodiment of the Great Dao (Da Dao), manifesting in both inner and outer forms. His inner titles include nine variations:

• Zhiyi (Ultimate One, mysteriously formless)
• Zhenyi (True One, purely lucid)
• Xuanyi (Mysterious One, unobstructed and penetrating)
• Huangyi (Sovereign One, supremely radiant)
• Yuanyi (Primordial One, foremost of all paths)
• Diyi (Imperial One, sovereign of all deities)
• Taiyi (Great One, master of eternal life)
• Tianyi (Celestial One, ruler of the underworld)
• Zhengyi (Orthodox One, majestic king of dharma)

Though these nine titles differ in name, they share the same essence, all aligning with the profound mysteries of heaven—hence each is called "One" (Yi).

His outer titles include: Yuhua, Dacheng, Guangshou, Guangcheng, Suiying, Chijing, Lutu, Wucheng, Yinshou, Zhenxing, Xize, Xieyi, Yucheng, Jingcheng, and Guoshu. These names represent Laozi's manifestations across different eras.

This passage primarily discusses the virtuous achievements of Daoist sages and the textual research regarding the birthplace of Laozi (Li Er).

The first half enumerates the characteristics of various enlightened beings: Those who embody the perfection of Dao (the Way) and De (Virtue) possess profound and mysterious virtues; those who attain longevity rely on techniques of nourishing Shen (spirit) to prolong life; those skilled in cultivating life can harmonize their vitality; those with vast merit and virtue resonate with all things in accordance with circumstance. Beings like Chijingzi (an immortal in Daoism) comprehend spiritual wisdom, those accomplished in alchemy naturally align with Fulu (talismans and registers), Wuchengzi (legendary teacher of Emperor Yao) achieved numerous meritorious deeds, and Yinshouzi (an immortal from the era of the Yellow Emperor) was both just and physically robust. True practitioners possess sincere and pure aspirations; those who govern with benevolence bestow kindness methodically; those who transform customs can enlighten the people; those who nurture all things manage with propriety; those who establish scriptures set forth the correct path; and Guoshuzi (a wise minister of the Zhou dynasty) could rectify accumulated flaws through the ages. These sages were all honored with the title "Zi" due to their contributions to teaching and were revered as national preceptors.

The latter half provides a detailed investigation into Laozi’s birthplace. According to records, Laozi resided in Lai Township, Quren Village, in Ku County (present-day Luyi, Henan), located on the northern bank of the Guo River. Different historical sources offer slight variations: Records of the Grand Historian identifies him as a native of Ku County in the state of Chu; Liu Xiang’s Biographies of Exemplary Women states he was from the state of Chen; and Huangfu Mi’s Biographies of Eminent Scholars claims he was from Xiang County in Chu. The name "Lai Township" is also sometimes written as "Li Township." These discrepancies stem from the region’s complex historical evolution: It was the homeland of the ancient sovereign Taihao Fuxi (one of the Three Sovereigns), near Wanqiu (modern Huaiyang, Henan), where Emperor Zhuanxu also once established his capital. In the Tribute of Yu, it belonged to Yanzhou; King Tang of Shang made it his capital, calling it Bo. After King Wu of Zhou overthrew the Shang, he enfeoffed the descendants of Shun at Wanqiu, establishing the state of Chen. Later, Chu annexed Chen, though the region changed hands multiple times before finally being fully incorporated into Chu in the seventeenth year of Duke Ai of Chu. After Qin conquered Chu, it became part of Yingchuan Commandery, and by the Han dynasty, it was part of the Huaiyang Kingdom, governing nine counties including Ku, Xiang, Qiao, and Li Townships.

During the reign of Emperor Zhang of the Eastern Han, this region was renamed Chen Commandery, now located in Ku County of Bozhou. Xu Guang, a Jin Dynasty scholar, noted that during the Jin era it was called Guyang, abolished under the Qi Dynasty, and later reinstated during the Sui. The old Guyang city east of Ku County corresponds to the ancient Lixiang settlement.

To the northeast of the county seat lies the ancient Xiangcheng, originally the Chu State's Xiang County. By the late Warring States period, Xiang County had been incorporated into Ku County. In 666 CE (the first year of Emperor Gaozong's Qianfeng era in Tang Dynasty), it was renamed Zhenyuan County, now called Weizhen County. North of the county town near the Guo River, forty li east stands the ancient Qiao City—the Han Dynasty's Qiao County. Hence, Laozi (Li Er) is sometimes referred to as a native of Chen, Chu, Xiang, or Qiao.

The so-called Lixiang was originally Laixiang. The Zuo Zhuan records that when King Cheng of Chu attacked Xu, the Qin army campaigned against Li to rescue Xu. Du Yu, a Western Jin scholar, annotated that Li was Chu's ally. The Han Shu·Geographical Records states this area belonged to Huaiyang Kingdom, renamed Lailing under Wang Mang. Geographical works like Pei Songzhi's Northern Expedition Records, Li Daoyuan's Commentary on the Water Classic, and Kan Yin's Records of Thirteen Provinces all use "Lai." Due to proximity to the Guo River, local pronunciation gradually shifted to "Lai."

When Laozi's mother (the Holy Mother Nüwa) gave birth to the Daoist Patriarch's physical form and prepared to return to heaven to resume her divine status as Primordial Sovereign (a Daoist goddess title), she demonstrated the master-disciple transmission ritual for humanity. She instructed Laozi: Humans receive the Qi of heaven and earth at birth, containing both clarity and turbidity. Those endowed with clear Qi become wise and benevolent; those with turbid Qi grow foolish and violent. The enlightened refine their innate nature through cultivation, while the deluded deplete their life-force through indulgence. Nature is the root of the body; life is the foundation of existence. Therefore, Dao practitioners must temper their bodies through the Ninefold Golden Elixir (the supreme Daoist practice), resolve the karmic obstructions of the Five Viscera Deities (the spiritual counterparts of heart, liver, spleen, lungs, and kidneys), guide primordial Qi, and sever the roots of life-and-death at the Three Passes (key energy centers in Daoist physiology). Through nine refinements and ten transformations, the entire meridian system ultimately becomes luminous and unobstructed.

This scripture expounds the essential methods and precautions for cultivating the Dao to attain immortality.

A Dao cultivator must first sever worldly desires and attachments to recognize their true nature and become an immortal. Without diligent practice, demonic influences may invade the body, causing various illnesses that exhaust one's lifespan in suffering. The key to immortality lies in cultivating the heart-mind—only with sincere intention can one achieve transcendence, as Dao cultivation fundamentally concerns inner pursuit. When the mind is pure and focused, the Dao's principles naturally manifest. Maintaining tranquil practice of the true Dao and accumulating the work of emptiness and stillness enables communion with the divine, bringing one ever closer to immortality.

If the mind is scattered, the Shen (spirit) exhausted, the body agitated—unable to focus between movement and stillness, with dissipated Jing (essence) and Qi (vital energy), senses deluded by external phenomena—then even decades of seeking the Dao will only lead further away from it. Human life between heaven and earth is but fleeting; by diligently refining true Qi, nurturing the spirit, and persistently practicing the true Dao, one can ultimately attain the Dao and abide with heaven and earth in the Great Void (cosmic origin). Upon reaching the state of penetrating emptiness, one achieves "seeing without looking, hearing without listening," merging completely with the great Dao.

Laozi asked: "While dwelling in the mundane world, is it possible to attain eternal life while also aiding and saving others?" The Primordial Sovereign replied: "I possess secret transmission methods, but only impart them to those with sagely virtue. Practicing these leads to longevity." When Laozi inquired about specifics, the Primordial Sovereign explained: "The supreme Dao is profoundly unfathomable—neither existent nor nonexistent, without form or sound. It encompasses heaven and earth; those who attain it have boundless realms. Though present within humans, it's difficult to fathom. Understanding this principle constitutes 'Mysterious Virtue' (Xuande)."

Laozi asked: "Are there concrete methods for cultivating the Dao?" The Primordial Sovereign answered: "The Dao is the supreme truth of emptiness and stillness, while techniques are the mysterious arts of transformation. The Dao aids humans through techniques; humans comprehend the Dao through cultivation—thus achieving limitless transformations. The essence of Dao cultivation lies in Wuwei (non-action) and naturalness, while the secrets of techniques reside in Fulu (talismans), Qi (vital energy), and elixirs. Fulu are sacred scripts representing the three luminaries (sun, moon, stars), celestial covenants; elixirs are the quintessence of the Five Phases, earth's purest essence; Qi constitutes the fundamental energy of life."

The essence of Yin-Yang harmony is the foundation of all spiritual life. Though humans may grasp certain essentials of cultivation, without the aid of talismans (Fulu) and elixirs, the path remains incomplete. This is my treasured secret method—mastering these together enables both eternal life and the salvation of all beings.

Laozi (the Venerable Lord) taught: The body serves as the vessel for Dao cultivation, while primordial Qi (炁) forms the root of life. Uproot this foundation and life ends; damage the vessel and the Dao dissipates. How then should one cultivate to stabilize life and elevate spiritual attainment? The Primordial Sovereign replied: The human body resembles unfired clay—easily ruined without proper tempering. An untrained physique inevitably meets early demise. This is nature's law. Even with exceptional virtue (De) and spirit (Shen) reaching the cosmic void, the flesh still succumbs to decay. Why? Such is creation's design—inescapable. Only elixirs can refine the form, and only talismans can summon divine powers. When deities take their rightful place, the mind awakens and innate nature transcends; when the body solidifies, Qi stabilizes and both spiritual nature (Xing) and physical life (Ming) become complete.

Achieving this state transforms Qi into essence (Jing), merging with formlessness to soar freely through the void, uniting with nature to attain longevity. Those realizing the Dao remain unharmed even during cosmic calamities—such is the priceless value of talismans and elixirs.

Laozi further inquired: When divine elixirs confer immortality, is this through celestial blessing or the elixir's inherent power? The Primordial Sovereign answered: Longevity stems from the elixir's efficacy, yet successful refinement relies on divine assistance. Therefore during alchemical work, one must maintain impeccable virtue—only then will deities ensure success. Upon ingesting the sacred elixir, lifespan becomes boundless. Heaven observes all—the Dao ultimately favors the virtuous. Deluded mortals are but walking corpses, dismissing immortality as fantasy while daily hastening their demise. How could heaven forcibly prolong such lives? Indulging desires brings swift death—what use are lavish funerals then?

The perfected golden elixir (Jindan) not only grants eternal life but becomes the world's supreme treasure. Those understanding this truth need no longer crave worldly power. Once, a ruler offered his entire kingdom for my alchemical formula...

This scripture describes the crucial transmission of alchemical practices in Daoist cultivation. The Primordial Lord (a high-ranking Daoist immortal) imparted to Laozi seventy-two secret techniques of alchemy, including methods for refining the Reverted Elixir (Huandan), fire control, and mercury-gold liquid preparations.

Two particularly essential formulas are highlighted: the "Five Talismans" (Fulu) and the "Nine Elixirs" (Jiudan). The Five Talismans consist of: the Mysterious White Talisman (Xuanbai Fu), Golden Essence Talisman (Jinjing Fu), Soaring Talisman (Fei Fu), Golden Splendor Talisman (Jinhua Fu), and the Three-Five Azure Dragon Essence Talisman (Sanwu Qinglong Jing Fu).

The nine supreme transcendence elixirs include:

1. Ninefold-refined White Snow Reverted Elixir

2. Yin-Yang attributed Nine-Cycle Reverted Elixir

3. Nine-Cycle Golden Liquid Reverted Elixir

4. Nine-Cycle White Blossom Reverted Elixir

5. Nine-Cycle Cinnabar Blossom Reverted Elixir

6. Five-Colored Nine-Cycle Reverted Elixir

7. Nine-Cycle Mud-Mercury Reverted Elixir

8. Nine-Cycle Golden Essence Reverted Elixir

9. Nine-Cauldron Ultimate Radiance Reverted Elixir

The text emphasizes that obtaining any single one of these elixirs can confer immortality—there's no need to prepare all of them. The true path to divinity lies not in sacrificial rituals to spirits, breathing exercises, or ascetic practices, but in the refinement of these divine elixirs. While understanding the methods may seem simple, their practical execution proves extraordinarily difficult. When Laozi sought further clarification, the Primordial Lord revealed that both the Nine Elixirs and the Golden Liquid represent vital pathways to ascension.

This passage exemplifies the core philosophy of Daoist internal alchemy (Neidan), demonstrating how specific alchemical preparations can lead to immortality and celestial transcendence.

The Golden Elixir liquid (a supreme alchemical substance in Daoist cultivation) is considered the highest attainment because those who ingest the nine-times refined Golden Elixir (Jiuzhuan Jindan) may require three years, two years, one year, half a year, or even a hundred days, sixty days, thirty days, ten days, or merely three days before achieving results—at which point celestial officials will descend on cloud-dragons to receive them. But those who ingest the Golden Liquid attain immediate transformation: upon touching their lips, their bodies turn purple-gold, wings sprout instantly, and they ascend directly to become celestial officials.

To qualify for ingesting the Golden Liquid, one must first observe prolonged purification fasts and abstain from grains for a full year. Unless one's name is recorded in the Mystic Registers of Immortals (Xuanzhong Xianlu) or listed among the deathless transcendents, one isn't even worthy to hear of the Great Dao of the nine-times refined Golden Elixir or the Golden Liquid. The refining method follows the aforementioned process: first refine the Golden Elixir, then transform it into liquid form—thus completing the Great Dao. This is my most treasured secret transmission, comprising 1,200 oral formulas. Before the separation of Heaven and Earth, I inherited this method from the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), and through diligent cultivation attained the position of the Supreme Primordial Sovereign (Wushang Yuanjun). In ancient times, I transmitted this to the Most Perfect Great Sages, the Celestial Emperor Shangdi, and the Sovereign of Great Tenuity and Supreme Unity (Taiwei Taiyi Yuanjun). Now I transmit it to you—you must cultivate it diligently.

After receiving the transmission, Laozi inquired: "Most beings in the world are trapped in the cycle of life and death—can this Dao be widely disseminated to universally deliver them?" The Primordial Sovereign replied: "Worldly people drown in fame and desire—their deaths are like stones sinking into a river, never to return. Truly pitiable. But the Great Dao isn't casually transmitted—only to genuine cultivators. This method is supremely profound, secretly stored in the nine-layered celestial realms within the Jade Cloud Archives (Qiongtai Yunji), appearing only once every ten thousand years to be transmitted to those with jade-registered immortal names. Unless one is born with immortal bones and a destiny aligned with the Dao, one isn't even worthy to hear of it. Ordinary people burdened with karmic offenses—how could we violate celestial law by reckless transmission? My Dao teachings are complete—I shall soon depart, leaving the Sovereign of Great Harmony (Taihe Yuanjun) to guide you." As these words ended, a grand procession of celestial chariots appeared—the Five Directional Celestial Emperors leading myriad immortals in the Eight Scenes Jade Carriage (Bajing Yuluan) to escort the Primordial Sovereign's ascent.

The present-day Scripture of the Great Clarity Divine Elixir (Taiqing Shendan Jing) originates from this Supreme Primordial Sovereign. This Divine Elixir can harmonize Yin-Yang, summon wind and rain, regulate celestial movements, and command the four seasons. Riding nine golden dragons and twelve white tigers, it commands reverence from all celestial beings. It governs human life and death—such are the effects of ingesting the Divine Elixir. Laozi then journeyed through mountains and rivers to refine this elixir, and indeed encountered celestial opportunities when passing through Mount Lao.

The Hunyuan Shengji records the story of how Lord Lao (Taishang Laojun, one of the Three Pure Ones and the highest deity in Daoism) sought the Dao from the Primordial Goddess (Taiyi Yuanjun, a female Daoist immortal). Riding a five-colored qilin and accompanied by ten attendants, the Goddess was approached by Lord Lao, who humbly inquired about the essential methods of cultivation. She revealed that the core of Daoist practice lies in refining the Golden Elixir and Numinous Liquor (two treasured substances in Neidan, or internal alchemy), and subsequently imparted the secret techniques to him.

Years later, when they reunited at Mount Li, Lord Lao expressed gratitude for the divine elixir formula. The Goddess responded, "You are already the sovereign of all immortals and the master of all Daoist paths—these profound arts inherently belong to you. Why give thanks?" Lord Lao then mentioned the suffering of mortals, who perish in great numbers due to ignorance, and wished to bestow the divine medicine to grant them longevity. The Goddess cautioned that the way of immortality is exceedingly precious and should only be transmitted to those of virtuous character, filial piety, and sincerity. Heaven and Earth distinguish between good and evil—the virtuous deserve life, while the wicked must perish—and divine medicine must not be indiscriminately bestowed.

The scripture praises Lord Lao, who, though already enlightened to the supreme Dao (having "embodied the stillness of the Great Void," signifying attainment of the state of non-being), still sought guidance from the Goddess with humility. This illustrates that even the highest deities must cultivate themselves to achieve the wondrous fruits of the Dao. It sets an example for later generations, emphasizing reverence for teachers and the importance of upholding softness and virtue (De).

The text concludes by describing how Lord Lao, through refining elixirs and nurturing Qi ("preserving the true and embracing the One," referring to maintaining innate nature and focused concentration), ultimately attained the ability to ride clouds and mists, transcending the boundaries of existence and non-existence (surpassing the limitations of the material world). The final image shows him ascending to heaven on a white deer, stepping upon celestial cypresses. This passage underscores that the realm of immortals must be earned through actual practice—Lord Lao, by embodying these principles, left behind a model of cultivation for future generations.