《混元聖紀》Vol. 3

On the twelfth day of the first lunar month in the twenty-first year of King Zhou of Shang (Dingmao year, day Bingwu), the Supreme Lord Lao (the highest deity in Daoism) witnessed the tyrant king's cruelty and the people's suffering. At that time, as the Western Marquis, King Wen of Zhou embodied benevolence and virtue (De). Recognizing his moral character, Lord Lao resolved to assist this virtuous ruler in saving the people. He descended to earth by dividing a strand of his vital energy (Qi), arriving at the southern foothills of Mount Qi (near present-day Qisheng Palace ruins in Fengxiang, Shaanxi) on a spinning celestial chariot.

Assuming the pseudonym "Xie Yizi," Lord Lao taught the people the Red Essence Scripture (Chijing Jing), imparting the Dao of kindness and integrity. When King Wen heard of him, he appointed Lord Lao as the Archivist (in charge of classical texts). After King Wu of Zhou overthrew the Shang and established the Zhou dynasty, Lord Lao took the name "Yu Chengzi" and served as the Court Historian, composing the Mysterious Pivot Scripture (Xuanji Jing). During King Cheng’s reign, he adopted the name "Jing Chengzi" to expound the Expansive Transformation Scripture (Guanghua Jing) and transmitted Daoist teachings to the Duke of Zhou before retreating into seclusion.

Lord Lao once traveled to Western regions, calling himself the "Ancient Sage." He returned to Zhou during King Kang’s reign, reappearing as "Guo Shuzi" to resume his role as Court Historian. According to the Shi Ben, he served as Archivist under Shang and Court Historian under Zhou because King Wen was still a vassal to Shang at the time.

Throughout the Zhou dynasty, Lord Lao remained humble, assisting the royal house as an ordinary official. By King Zhao’s reign, foreseeing Zhou’s decline, he bestowed the Eight Celestial Secret Texts (Ba Tian Yinwen), a protective scripture, to preserve the kingdom’s fate. However, King Zhao, complacent in his divine mandate, neglected governance for indulgence in tours, disregarding these celestial writings. Recognizing Zhou’s waning destiny, Lord Lao withdrew the texts and returned to his homeland.

During his time in Zhou, Lord Lao embodied the Daoist principle of "harmonizing radiance with the dust" (he guang tong chen)—appearing ordinary while maintaining inner purity and emptiness (Wuwei), never chasing fame or status. The Stele of Lord Lao’s Shrine by Bian Shao of the Later Han records: Lord Lao embraced anonymity, willingly held low positions, and declined high office and wealth. The inscription praises him for "accomplishing great transformation through the Dao of non-action (Wuwei), appearing foolish yet embodying profound wisdom." These accounts reflect the sage’s adaptive wisdom in engaging with the world.

(Note: "Harmonizing radiance with the dust" signifies Daoist cultivation—enlightened beings conceal their brilliance to blend harmoniously with society. The Eight Celestial Secret Texts refer to esoteric scriptures for safeguarding the state. The Court Historian role parallels a national archivist.)

This account narrates the legendary journey of Laozi (Lord Lao) departing westward through the Hangu Pass. In the 23rd year of King Zhao of Zhou (the Guichou year, regarded in Daoism as the first year of "Supreme Heaven's Infinite Era"), on the Renwu day of the fifth lunar month, Laozi rode in a simple oxcart pulled by a black ox, with his attendant Xu Jia driving, preparing to travel west beyond the pass.

The Sui dynasty scholar Xue Daoheng mentioned in his "Temple Stele Inscription" that Laozi, disenchanted with the Five Sacred Mountains and Nine Provinces, decided to journey far. At that time, the black ox was already prepared, purple Qi (auspicious energy) appeared first, and the Mystic Gate (the Daoist portal to immortal realms) opened wide—all signs indicating Laozi's westward journey to spread teachings.

Regarding the exact location of departure, various records differ: The Chronicle of Frontier Crossing states it was Hangu Pass; Li You's Inscription on Hangu Pass records that the pass guardian Yin Xi invited Laozi to leave behind the Daode Jing; the Daoist master Xuanjing believed it was Long Pass; while Cui Hao argued Yin Xi was then the official of San Pass. Examining maps and elderly oral traditions, most conclude Laozi passed through the ruins of Hangu Pass, located twelve li south of Taolin County in Shaan Prefecture.

The Zhou capital was originally at Haojing. Though King Cheng built Luoyi as a secondary capital, it wasn't until King Ping's eastward relocation that Luoyang became the official capital. The Inner Biography of Louguan records King Kang of Zhou appointing Yin Xi as a grandee, while The Inner Biography of Yin Xi states he served as pass guardian. If we accept that Yin Xi guarded San Pass during King Kang's reign and met Laozi in King Zhao's time, the timeline holds. However, The Inner Biography mentions visiting Yin Xi's residence after crossing the pass—located west of Hangu Pass in Zhouzhi County—which wouldn't align geographically if departing from San Pass. Actually, Hangu Pass lies east of Haojing, and Laozi came from east of the pass, so "westward journey" should be understood as leaving Zhou territory heading west. If adopting the theory that Laozi departed after meeting Confucius, the timeline would place this after King Ping's relocation eastward.

This passage explores the historical connections between the territorial expansion of the Qin state and the legendary westward journey of Laozi (venerated in Daoism as "Lord Lao" [Laojun]).

The Qin state initially developed in the Longxi region (modern eastern Gansu), where its ancestor Feizi received the fief of Qin (at Qin Pavilion in Longxi) for his merit in horse breeding. Later, Duke Xiang of Qin earned lands west of Mount Qi by escorting King Ping of Zhou during the capital's eastward relocation, gradually expanding eastward into the Qian and Wei river valleys. After Duke Mu of Qin defeated the Jin state, Qin's territory reached the Yellow River. Duke Xian moved the capital to Yueyang, and Duke Xiao established Xianyang as the new capital. This demonstrates Qin's westward development from eastern Long region, followed by eastward expansion from western Long.

Regarding Laozi's legendary westward journey: During King Nan of Zhou's reign, Laozi (honored as Laojun) and the Perfected Yin Xi (an important Daoist figure) prepared to journey to Kunlun Mountain, passing through the area near Sanguan Pass. King Zhao of Qin later built commemorative settlements here, leaving place names like "Laojun's Resting Post" and "Yin Xi's City." In 742 CE (Tianbao era), Emperor Xuanzong of Tang discovered the "Heavenly Treasure Talisman" [Tianbao Lingfu] allegedly left by Laozi at this site, renaming Taolin County as Lingbao County and establishing Lingfu Temple for worship. Emperor Zhenzong of Song also erected a commemorative stele here.

The text particularly highlights Yin Xi: In his youth, he was deeply devoted to Daoist arts, studying ancient texts like the Sanfen and Basuo (classics from the era of the Three Sovereigns and Five Emperors), and excelled in celestial observation. He built a stargazing platform with thatched grass in the wilderness, contemplating celestial phenomena day and night to comprehend profound mysteries, thereby attaining the Dao. This account of "building a grass tower" [jiecao weilou] later evolved into the Daoist典故 of the "Thatched Tower Observatory" [Caolou Guan].

This passage recounts the life and identity of Guan Yinxi (an important Daoist figure who welcomed Laozi at the Hangu Pass) through historical verification.

Guan Yinxi's original name was Xi, styled Gongwen, serving as a senior official during King Kang's reign in the Zhou dynasty. His mother dreamed of crimson clouds descending to envelop her body before his birth, which was accompanied by miraculous lights. From childhood, Xi mastered astronomy and geography, possessed penetrating insight into all phenomena, maintained an open-minded disposition unconstrained by formalities, and helped others without seeking fame or gain. Later summoned as a guest advisor to the Eastern Palace crown prince, he was eventually appointed as the frontier pass official (administrative chief) of Hangu Pass.

Historical sources present multiple interpretations of his identity: The Seven Summaries records him as a border official; both Records of the Grand Historian and Biographies of Immortals refer to him as Guan Yinxi; while the Zhuangzi documents Liezi seeking his counsel, indicating "Yin" denotes an official title. Modern descendants bearing the surname Yin may trace lineage to him or adopted the surname from his position. Another tradition holds that the Mysterious Jade Maiden descended to be born into the Yin clan of Tianshui, Gansu.

According to Rites of Zhou, frontier officials were ranked as upper, middle, and lower officers, with pass commanders (guanling) supervising various checkpoints. Positions like gate chiefs and village heads were collectively termed "Yin." Although Zhou dynasty pass commanders held only upper-officer rank, Liu Xiang's Biographies of Immortals records Xi as a Zhou senior official skilled in celestial mysteries (ancient astrology). Zhou astronomical offices included the Fengxiang and Baozhang positions, with the Grand Historian (Taishi) being the highest-ranking lower senior official. Xi's exceptional astronomical expertise likely earned him exceptional promotion to senior official status.

During the Zhou Dynasty, Grand Historian (Shiguan) Yin Xi served as a senior official in the imperial court while also holding a secondary position as a lower-ranked officer when traveling. Foreseeing that Laozi (the progenitor of Daoism) would pass through Hangu Pass, he proactively requested a transfer to serve as the Pass Commandant (guardian official) to await his arrival. At present, in Wenxian Village, Shenlong Township of Zhouzhi County (modern-day Shaanxi Province) on the northern slopes of the Zhongnan Mountains, structures such as the thatched tower, woolen altar, and ancestral temples remain as vestiges of his former residence.

According to the "Biographies of Earlier Masters at Louguan" and "Records of Louguan": Yin Xi served as a senior official during King Kang of Zhou's reign and encountered Laozi during King Zhao of Zhou's era, attaining the Dao before following Laozi's cloud chariot westward. Later, King Mu of Zhou constructed temples and Daoist shrines here in veneration of these sages. Existing stele inscriptions document that "Louguan" (Tower Observation) was built by Pass Commandant Yin Xi during King Kang's reign, named for its thatched-roof tower structure. Both King Zhao's western inspection tour and Duke Wen of Qin's eastern hunting expedition made special visits to this site. Emperor Qin Shi Huang established a temple south of Louguan, while Emperor Wu of Han built a palace north of the shrine. Sacrificial rites continued through the Jin and Song dynasties, confirming that Laozi's passage through Hangu Pass indeed occurred during King Zhao of Zhou's reign.

Some mistakenly place this event in the Eastern Zhou period because Laozi was still alive during Confucius' time. In truth, after spreading teachings in the Western Regions, Laozi returned to the Central Plains multiple times, though other pass-crossing incidents went unrecorded. This account specifically documents Yin Xi's attainment of the Dao to provide context for the subsequent "Laozi's Conversion of the Barbarians" legend.

Upon assuming office, Yin Xi calculated celestial phenomena and observed the alignment of Venus with Jupiter, prophesying that a sage would pass within ninety days. He instructed border officer Sun Jing in advance: "Should you encounter anyone with extraordinary appearance or unusual attire, do not permit passage." After purifying himself through fasting and ablutions, he had forty li of road swept clean with incense burning along both sides in preparation. Indeed, on the jiazi day of the seventh month's twelfth day...

This scripture recounts the story of Laozi (Lord Lao) encountering the border official Yin Xi when departing westward through Hangu Pass. At that time, an elderly man with white hair reaching his ears arrived at the pass riding a white carriage drawn by a blue ox. The border guards recognized him as a man of the Dao and reported to Yin Xi, who exclaimed excitedly: "The Great Dao descends upon us today!" Immediately donning his official robes, he knelt in reverence to welcome this celestial being, humbly requesting his temporary stay.

Initially feigning ignorance, Laozi pretended to be a common farmer and declined: "I'm but a poor old man—my home lies east of the pass, my fields west of it. I'm merely crossing to gather firewood—why detain me?" This constituted Yin Xi's first test. The official kowtowed again, replying: "How could a celestial being like you be a woodcutter? I've long known a sage would journey west—I beg you to rest awhile."

Laozi then probed further: "I've heard of an Ancient Master in Western India who understands Wuwei (non-action)—I seek his instruction." This was the second test. Yin Xi responded sincerely: "You yourself are the supreme sage—why seek barbarous frontiers? I implore your teachings."

The text explains that during King Cheng of Zhou's reign, Laozi had previously traveled to Western regions like Daqin and India under the name "Ancient Master" to spread the Dao. As recorded in the Western Ascension Scripture (Xisheng Jing), though these western lands possessed Heaven and Earth's harmonious Qi (vital energy) granting longevity, their people lacked understanding of cultivation's essence—hence Laozi's mission.

Ultimately, the scripture reveals the Ancient Master was none other than Laozi's manifestation. Only after three tests confirming Yin Xi's sincere devotion did Laozi disclose his true identity, imparting the Western Ascension Scripture's essence: the so-called Ancient Master was Laozi himself, who after converting western peoples would return to the nameless, eternal Dao. This illustrates the Daoist tradition that "sages must test disciples before deliverance" while expounding the Xisheng Jing's core teaching—the sage's westward journey symbolizes the return to primordial origins.

Laozi asked Yin Xi: "How did you discern my three tests?" Yin Xi replied: "Last October, the Tianli Star (a Daoist constellation governing cosmic order) moved westward past the Mao constellation (western stellar mansion). Among the seven stars of the Big Dipper, four are Tianli Stars that govern the patterns of all things, and you reside there. The Hunyuan Shengde Fu records: 'Sometimes shining near the Gouchen Star (Polaris), sometimes concealing radiance at Tianli'—this is precisely the meaning. The Mao constellation lies due west. On the third day of this month, three warm eastern winds arrived, and azure clouds from the east drifted westward like dragons and serpents—all signs of a sage's descent."

From childhood, Yin Xi had studied the Sanfen classics, the Book of Changes, and celestial prognostication. His observations of heavenly phenomena never failed, so he knew a sage would surely pass through. He maintained constant vigilance through day and night meditation, and now fate granted this encounter with an immortal presence. He earnestly begged Laozi for guidance. Seeing Yin Xi had passed the three trials, Laozi smiled approvingly: "Excellent. You've understood my origin, and I recognize your aptitude. You possess the spiritual roots for transcendence—you should rise above worldly dust." Overjoyed, Yin Xi kowtowed and inquired about the sage's name.

Laozi answered: "My appellations through countless kalpas are beyond recounting. Now I am called Li Er, styled Boyang, known as Lao Dan." Yin Xi immediately prepared an altar in his official residence, personally attended to Laozi's ablutions, and performed formal disciple rites. The recluse Luli commented: This meeting between Laozi and Yin Xi, seemingly coincidental, concealed celestial design. Laozi maintained humility to instruct the world.

The attendant Xu Jia had been employed by Laozi years earlier with a daily wage of one hundred coins. By the time they reached the pass, the debt totaled 7.3 million coins. Seeing Laozi resigning office to journey west, Xu Jia urgently demanded payment. Laozi promised: "I shall preach in western kingdoms. Keep driving my carriage, and I'll repay you in gold upon return." After Xu Jia agreed, the party passed beyond the frontier where Yin Xi fed Laozi's black ox in the outskirts.

Laozi (revered in Daoism as "Lord Lao") decided to test Guanling Yin Xi (referred to simply as "Xi") by transforming an auspicious grass stalk into a beautiful woman. This woman approached Xi while he was herding cattle and began to seduce him with flirtatious words. Xi, entranced by her, wished to keep her, thereby breaking his earlier agreement with Lord Lao.

Xi then went to the magistrate to file a complaint, demanding wages from Lord Lao for his labor. Lord Lao said to Xi, "You have followed me for over two hundred years—by all rights, you should have died long ago. It was only because I gave you the Tai Xuan Yang Sheng Fu (a Daoist life-extending talisman) that you have lived to this day. Instead of gratitude, you come to accuse me?" As soon as he finished speaking, the talisman flew out of Xi’s mouth, its cinnabar inscriptions still as fresh as new. Immediately, Xi collapsed into a pile of bones.

Yin Xi, witnessing this, was filled with remorse. He knelt and kowtowed, pleading for mercy, offering to bear Xi’s punishment himself. He begged Lord Lao to pardon Xi and restore him to life, even volunteering to repay the wages on Xi’s behalf. Seeing Yin Xi’s virtuous heart, Lord Lao relented. "Very well," he said, and tossed the Tai Xuan Yang Sheng Fu onto the pile of bones. At once, Xi revived.

Lord Lao said to Xi, "I do not blame you for breaking our agreement, but you betrayed the true purpose of cultivation, and so you faced death. Now, here is your payment." Yin Xi handed the money to Xi and courteously sent him on his way. But Xi begged to stay. Lord Lao refused. Xi prostrated himself, striking his own face in remorse, saying, "By the grace of the sage, this pile of dry bones has been restored to light. This kindness is engraved in my very bones—please allow me to follow you in cultivation." Yet Lord Lao remained unmoved.

Lord Lao remained at the pass with Yin Xi for over a hundred days. Yin Xi observed fasting and purification (a Daoist preparatory ritual), kowtowing and pleading: "As a mere mortal, I am blessed to encounter a sage. I offer my life to follow you—please teach me the true essence of the Dao." Lord Lao replied, "You ask profoundly. The Dao values the preservation of truth and is divided into three levels: take single-mindedness as your standard, and uprightness as your virtue (De)."

Yin Xi asked, "Cultivation is divided into three levels—how does one attain immortality?" Lord Lao said, "If you comprehend the truth of the word 'One,' all things will become clear. Sever desires, refine the Golden Elixir (Jindan) in stillness, and ingest the primal Qi (breath cultivation techniques)—this is the first essential. Once you understand, hold fast and never lose it." Yin Xi, overjoyed, kowtowed repeatedly in gratitude.

This scripture records the dialogue between Laozi (Lord Lao) and Yin Xi on transmitting the Great Dao of the Golden Elixir (Jindan). Laozi first reveals that since ancient times, the highest deities have all attained the Dao through refining the Golden Elixir, gaining the ability to traverse freely between the netherworld and celestial realms. When Yin Xi inquires about the method, Laozi discloses that the essence of alchemy lies in "red lead and black mercury" — where lead symbolizes the sovereign (Yang) and mercury represents the subordinate (Yin). True cultivation requires mastering the transformation between Yin and Yang: extracting essence from the red (Yang) and obtaining quintessence from the black (Yin). Only through their harmonious union can the supreme elixir be achieved.

Laozi elaborates in detail: combine lead (the Blue-Waisted Emissary) with mercury (the Crimson-Blood General), allowing these two materials of opposing natures to merge. White mercury acts as the guiding force, while yellow lead serves as the foundation. The lead is refined into powder, and the mercury is transformed into fine dust. Careful attention must be paid to balancing the positions of Yin and Yang, following natural rhythms like the waxing and waning of the moon or the alternation of seasons. The construction of the alchemical furnace also follows precise specifications: a diameter of three and a half inches, a mouth opening of four and eight-tenths inches, a height of two feet, uniform thickness, and three raised ridges along the belly of the furnace. In controlling the fire phases, vigorous fire (Wu Huo) is used initially, transitioning to gentle fire (Wen Huo) in the middle stage. The process begins over seventy days and completes in thirty, requiring meticulous regulation throughout.

Laozi emphasizes through poetic verses: the movement of the sun and moon secretly aligns with the patterns of Heaven and Earth (Qian and Kun represent the cosmos, while Zi and Wu symbolize Yin-Yang). Practitioners must calm their minds to perceive the harmony of the ethereal (Hun) and earthly (Po) souls. The true elixir enables one to return to the primordial origin, yet the path of cultivation is profound and mysterious, demanding vigilant safeguarding of the spirit (Shen). Finally, he points out: the sun and moon embody the refined essence of Heaven and Earth, and their cyclical patterns (such as the numerical sequences "two fives" and "three fives," which allude to hexagram transformations in the Yijing) contain the secrets of perpetual vitality. Practitioners must repeatedly contemplate these natural principles.

(Note: Terms like "red lead and black mercury" and "yellow sprout" are Neidan terminology referring to the transformation of Yin-Yang energies within the human body; "Blue-Waisted Emissary" and "Crimson-Blood General" are anthropomorphic names for lead and mercury; numerical combinations like "three fives" and "two fives" originate from Yijing hexagram calculations, representing the cyclical patterns of Yin-Yang fluctuations.)

This scripture expounds the core principles of Daoist alchemical cultivation. The phrase "two centers dividing into twenty-four" refers to the Yin and Yang energies differentiating into the twenty-four solar terms (Daoism views these as corresponding to the body's energy channels), with all transformations originating from mercury (an alchemical term symbolizing primordial Qi). The mutual transformation of Yin and Yang resembles the harmony between husband and wife, at which point one realizes the microcosmic universe within the body (the "heaven and earth in a gourd" metaphor for the human body as a cosmos).

The poetic description portrays the alchemical process: The Golden Elixir (Waidan) shimmers like golden light, granting ascension to immortal mountains when ingested. Vermilion and yellow substances (cinnabar, realgar and other alchemical materials) rapidly coalesce, while the union of Yin-Yang energies (symbolized as male-female) is accompanied by spiritual attendants (internal deities), aligning with celestial patterns. This emphasizes the crucial secret of the Golden Liquid Returned Elixir (Waidan method) – one must first refine true gold to craft ritual vessels (testing the elixir's purity), and only after passing this test can it be consumed to transcend worldly existence.

Laozi (Laojun) transmitted multiple scriptures to Yin Xi, including the Taijing Eight Talismans Scripture, Divine Elixir Scripture, and Golden Liquid Scripture, specifically stating that immortality requires ingesting the Returned Elixir and Golden Liquid first, otherwise external evils will invade and even the Director of Fate cannot intervene. He warns against revealing divine elixirs to fools, lest it profane the Dao. The text laments how even wealthy nobles become mere dust after death, contrasting this with the alchemist's labor that brings instantaneous immortality and cosmic longevity.

Yin Xi inquires whether external alchemy (Waidan) and internal energy cultivation (Neidan) share the same origin. Laozi explains: Waidan gathers celestial essences (symbolized as yang dragon, yin tiger, wood liquid, metal essence – coded names for ingredients) through Yin-Yang fusion; Neidan circulates vital energies (from the Muddy Pellet Palace to the Dantian), refining the Five Minerals (essences of the five organs) to nourish countless spirits. Internal elixirs extend life, while external ones enable flight. Only by combining "Three-One-Nine Contemplations" (meditation on the three Dantians and nine palace deities) with the "Ninefold Golden Liquid" (highest Waidan achievement) can one attain complete realization of the Dao.

[Note: "Yang dragon and yin tiger," "wood liquid and metal essence" are alchemical terms referring to lead, mercury and refined medicinal substances; "Muddy Pellet," "Dantian" and "Crimson Palace" denote key bodily energy centers; "Three-One-Nine Contemplations" signifies visualization practices focusing on the three Dantians and nine celestial deities within the body.]

This scripture expounds the core principles of Daoist cultivation and the profound realm of the Golden Elixir (Jindan) path.

Laozi (the founding patriarch of Daoism), through the Scripture of Golden Liquid and Divine Elixir (Jinye Shendan Jing), reveals that the essential method of immortal cultivation lies in comprehending those mysteries that appear contrary to common sense yet contain supreme truth. These profound principles are recorded in Daoist scriptures but are not easily understood by ordinary people. Laozi uses the concept of "emptiness and vacuity" (Chongxu, referring to the void nature of the Dao) to elucidate the Great Way (Dao). Through divine virtue (De), he transforms sentient beings, establishes teachings to document miraculous experiences, and governs the threefold principle of Heaven, Earth, and humanity.

The scripture particularly emphasizes the importance of first understanding the principles of compliance and opposition (Shunni, the distinction between following nature and defying it) before attaining the state where both self and external objects are forgotten. A true adept of the Dao responds to circumstances effortlessly without leaving traces, much like how ordinary people unknowingly rely on the miraculous power of the Dao in their daily lives. This Great Way is like a bridge during the Qingming festival, connecting all things to their primordial source.

The practice of refining the Golden Elixir (the highest method of Daoist cultivation) is extraordinarily profound: it can revive withered trees, restore the dead to life, and enable practitioners to ride clouds, traverse mists, and roam the heavens. At advanced stages, miraculous signs appear—such as a jade-like radiance on the face, extraordinary hair growth on the body—and practitioners gain abilities like spitting water or fire, flying without wings, manifesting multiple forms, and moving mountains or filling seas. These supernatural transformations are beyond full description, and their mysteries cannot be completely recorded.

Finally, when someone inquired about the secret of "eating Qi" (a method of breath cultivation), Laozi replied: The key to eating Qi lies in stabilizing the essence (Jing) and Qi, and one must study the profound scriptures. The essence of cultivating the "Way of Life" (longevity practice) is the ability to traverse the realms of light and darkness. Above, one must stabilize the "Cloud Gate" (a crown-point acupoint), and below, one must stabilize the "Spiritual Root" (the Dantian). Though this principle is easy to articulate, actual practice is extremely difficult—because physical movement depletes virtue (De), the leakage of Qi deviates from the Dao, and the dissipation of essence (Jing) harms the spirit (Shen).

This scripture expounds the essential method of cultivating the "Three Ones" in Daoist practice. When practicing, one should note: when a person's hun and po souls scatter, the sage (referring to an enlightened master) stabilizes the physical form through seated meditation, regulates primordial Qi (vital energy), gathers the Shen (spirit), and employs inner vision to concentrate the power of Dao (the Way) and De (Virtue). The specific method involves: lying supine after midnight, forming the "firm grasp" hand mudra (a specific Daoist hand gesture), inhaling pure Qi through the nose, exhaling slowly through the mouth, while focusing intently on maintaining the "Three Ones" (the original spirits residing in the upper, middle, and lower Dantian [energy centers]).

Laozi transmitted the thirty-five chapters of the Jade Register Central Scripture to Yin Xi. When Yin Xi inquired about the profound meaning of the "Three Ones," Laozi explained this was the most valued secret method among immortals. Specifically, it refers to:

• One inch inward between the eyebrows is the Hall of Light (upper Dantian), inhabited by the "Red Child" primordial spirit dressed in crimson robes, named Yuanxian
• The heart region forms the middle Dantian (Scarlet Palace), housing the "Perfected Being" primordial spirit named Zidan
• Three inches below the navel lies the lower Dantian (Gate of Life), where the "Infant" primordial spirit named Yuanyang resides

These three primordial spirits all wear red robes and caps, requiring constant visualization day and night. During practice, one should imagine stirring essential energies in golden crucibles and jade vessels to nourish them.

The scripture reveals: those seeking longevity must comprehend the principle of the "Three Ones." By maintaining these three Dantian spirits, one transforms primordial Qi into essential Jing (essence), Jing into Shen, until the Shen condenses into infant form. Further cultivation develops this into a Perfected Being, then a Red Child - this constitutes the state of "True Oneness." Authentic Daoist practice cultivates spirit rather than physical form. When Shen cultivation reaches perfection, one transcends physical constraints, gaining power to move mountains and fill seas. Conversely, attachment to sensory pleasures only brings suffering and distraction - such idle thoughts deplete vital essences, shorten lifespan, and have been fundamental prohibitions in spiritual practice since ancient times.

(Note: The "firm grasp" refers to the specific Daoist hand gesture where the thumb presses the base of the ring finger; the "Three Dantian" are three vital energy centers recognized in Daoist physiology)

Cultivation begins with reducing desires and preventing the mind from becoming scattered and unrestrained. Rather than dwelling in secluded places for forced contemplation or reading thousands of alchemical scriptures (Daoist cultivation texts) in fasting chambers, it is better to focus on maintaining constancy—taking emptiness as the body and non-action (Wuwei) as the mind. This "body" without form and "mind" without thought are what we call preserving the original spirit (Shen). By preserving the spirit, one attains profound mystery and unity with the Dao (the Way).

This is like high mountains and vast marshes—they do not intentionally attract insects, fish, birds, or beasts, yet these creatures naturally gather there. If a person can embody emptiness and non-action, they do not deliberately pursue the Great Dao, yet the Dao will naturally come to them. (For further reference, see the Xisheng Jing.) Thereupon, Lao Jun (Lord Lao, a deified form of Laozi) transmitted to Yin Xi (Laozi’s disciple) the "Method of the Golden Perfection of the Great Sun in Nine Refinements." This method consists of nine progressive stages of cultivation: first, the absence of wayward thoughts; second, upright contemplation of the body; third, attainment of upright contemplation; fourth, great upright contemplation; fifth, ultimate upright contemplation; sixth, contemplation of bodily uprightness; seventh, contemplation of true uprightness; eighth, contemplation of penetrating mystery; and ninth, contemplation of the great mystery. By entering these nine realms and practicing these nine refinements, one merges with the Great Sun and attains unity with the Dao. Yin Xi fully comprehended these profound teachings, reverently bowed in gratitude, and committed these mysteries to memory.

A commentary states: The words of sages are exceedingly concise, and profound truths are not complicated. The teachings above were all given by Lao Jun in response to Yin Xi’s repeated requests over many days—they represent the essence of his wisdom, compiled and transmitted to later generations, not mere casual conversation.

Thereupon, Yin Xi firmly resigned from his official position and, on the twenty-fifth day of the twelfth month, respectfully invited Lao Jun to his home. Later, he inquired further: "I am dull-witted and do not know how to ask properly—I only hope for more guidance." Lao Jun replied: "If you wish to cultivate your nature and life (dual cultivation of nature and life), practice the Great Dao, harmonize your form, gather your vital energy (Qi), perfect your spirit (Shen), and attain the state of eternal indestructibility, nothing is more essential than 'stillness.' Thus, Heaven is stabilized through stillness, and the spirit becomes luminous through stillness."

This scripture describes the process through which a Daoist practitioner attains communion with divine beings through meditative cultivation. It first explains the essential method: when entering a state of quiet meditation, one must turn inward in contemplation and listening, maintaining focused awareness while eliminating distracting thoughts from the mind, idle speech from the mouth, and unnecessary movements from the body. In this state, one perceives what ordinary people cannot—the "form of the formless," the "sound of the soundless," and the "flavor of the flavorless." It is then that divine beings descend to bestow blessings.

The specific cultivation method involves twenty-five days of ritual purification (Zhaijiao) to cleanse body and mind, pacifying the hun and po souls before entering the meditation chamber. Within the chamber, various extraordinary phenomena may manifest—such as crimson serpents attaching to the heart, the descent of the Queen Mother of the West (Xiwangmu), or the appearance of Daoist forms. These are all tests from the internal deities. When encountering such phenomena, practitioners must remain calm, neither responding in panic nor fearing offense. By stabilizing their spirit with tranquil awareness, these manifestations will naturally dissipate.

The scripture details specific milestones in the cultivation process where divine tests occur: at twenty-five days, forty-five days, sixty days, and up to one hundred and eighty days, celestial beings will come to examine the practitioner. Maintaining unwavering concentration ensures protection from harm, while succumbing to fear results in failure and loss of the Daoist connection.

After one hundred and eighty days, the meditation chamber naturally becomes luminous, granting foreknowledge of fortune and misfortune, while the internal organs become clearly visible through inner vision. At two hundred and eighty days, all illnesses are eradicated; after one year, even bodily scars disappear. Completing one thousand days of cultivation leads to the perfected state where form and spirit (Xing-Shen) achieve sublime harmony—the realm of a true human (Zhenren). At this stage, Laozi (the Ancient Master) transmits esoteric teachings including the Wondrous Truth Inner Explanations, Three Caverns Authentic Scriptures, and Numinous Treasure Talismanic Charts, enabling the practitioner to guide others before ultimately ascending to immortality.

Finally, Laozi reveals to Yin Xi (his disciple) that he is the manifestation of the Ancient Master who previously appeared in India (Zhuqian) and now returns to the realm of emptiness. When Yin Xi requests to accompany him, Laozi explains that he freely traverses between heaven and earth without spatial constraints, making it impossible for ordinary beings to follow.

This scripture records a dialogue between Laozi (the Ancient Immortal Lord) and Yin Xi (a key figure in Daoism) concerning spiritual cultivation and transmitting the Dao.

Laozi tells Yin Xi that those who truly attain the Dao can achieve "penetrating vision" (seeing the essence of all things) and "penetrating hearing" (perceiving the sounds of all beings), freely transform their forms, and appear or vanish at will. However, Laozi points out that although Yin Xi possesses innate potential for cultivation, his practice has not yet lasted long enough to reach the realm of divine transformation.

Yin Xi inquires about the path of transformation, and Laozi explains: All phenomena in the world arise from the interplay of Yin and Yang. Life, death, and changes in form are merely illusions. The workings of the Creator (the Dao) are subtle and unfathomable, while material forms are prone to decay. Only those who understand that illusion and reality, life and death, share the same essence can grasp the way of transformation. Laozi assures Yin Xi that if he dedicates himself to cultivation and attains unity with nature, he will be able to accompany Laozi in traveling across kingdoms to spread the Dao.

Twenty-eight days later, Yin Xi again implores Laozi to compose a scripture for posterity. Laozi praises Yin Xi, declaring that he will become foremost among the Perfected Ones (Zhenren), entrusted with the mission to benefit the world in the land of Wan and propagate the Great Dao. Thereupon, Laozi transmits to him the Daode Jing in five thousand characters, emphasizing that this is the first time in a thousand years such a vital scripture has been revealed. Yin Xi joyfully accepts it, devotes himself to study, and ultimately attains the Dao, passing it down to future generations.

The text concludes with a note on the Han Dynasty scholar Liu Xiang's collation of the Laozi: Originally, it consisted of five sections with 142 chapters, but after editing, it was standardized into two sections with 81 chapters (37 in the upper section and 44 in the lower). However, the exact criteria for the revisions and chapter divisions are no longer known.

The division of Laozi's Daode Jing into eighty-one chapters carries profound significance. The upper section, the Dao Jing (Classic of the Way), contains thirty-seven chapters, corresponding to heavenly numbers (odd); the lower section, the De Jing (Classic of Virtue/Power), has forty-four chapters, matching earthly numbers (even). This arrangement symbolizes the harmonious interplay of heaven and earth, Yin and Yang, mirroring the numerical patterns observed in the sun's celestial motion.

Scholars like Ge Hong (Eastern Jin Daoist theorist) dared not alter this fundamental structure, though they did append the final chapter of the Dao Jing—"Constant Non-Action (Wuwei)"—to the end of the De Jing. They explained: Heaven follows four seasons, hence the upper text adopts four times nine (thirty-six chapters); earth embodies the Five Phases (Wood, Fire, Earth, Metal, Water), thus the lower text takes five times nine (forty-five chapters). Combined, the eighty-one chapters represent the ultimate "nine nines" numerical completion.

Yan Junping (Western Han Daoist scholar) proposed an alternative division: using eight for Yin numbers and nine for Yang numbers, resulting in thirty-six chapters for the upper text (four times nine) and thirty-two for the lower (four times eight), totaling seventy-two chapters. This approach differs entirely from the Heshang Gong (Western Han commentator) version, reflecting Yan's personal interpretation without concrete evidence.

Examining extant editions reveals some manuscripts written continuously without chapter breaks, while others clearly demarcate all eighty-one sections. Like the division of ancient poetry into stanzas, though individual chapter labeling may seem cumbersome, it aids thematic comprehension—thus requiring no additional titles for each passage.

When the Liezi quotes "The valley spirit (Shen) never dies," attributing it to the Yellow Emperor's writings, this suggests the Daode Jing's five thousand characters may derive from even older texts. Laozi himself states, "What the ancients called 'the bent becomes whole,'" confirming these principles existed since antiquity. Confucius' declaration that he "transmitted rather than created, trusting and loving the ancients" resonates with Laozi's reverence for ancient wisdom.

Other classics refer to the Laozi as the Mysterious Scripture (Xuan Jing), while Han Feizi's quotations show minor textual variations from current editions—just as the Analects has Qi and Lu versions, and the Book of Documents exists in ancient and modern forms. This demonstrates the natural evolution of sacred texts during transmission.

Regarding the transmission of different versions of the Daode Jing (Classic of the Way and Virtue), historical records contain various accounts—a phenomenon that is hardly surprising. During the Tang dynasty, Fu Yi examined multiple editions and counted their characters: the version unearthed from the tomb of Xiang Yu's concubine (note: a manuscript allegedly discovered in the grave of the warlord Xiang Yu's beloved consort) was excavated by a resident of Pengcheng in the fifth year of the Wuping era during the Northern Qi dynasty. During the Taihe period of the Northern Wei, the Daoist priest Kou Qianzhi obtained the version attributed to the immortal Heshang Zhangren (note: a legendary figure said to have transmitted the Daode Jing). The family manuscript preserved by the recluse Qiu Yue of Qi contained 5,722 characters, aligning with the content found in Han Feizi's "Explaining Laozi" chapter.

The officially archived version in Luoyang comprised 5,635 characters, while Wang Bi's annotated edition had either 5,683 or 5,610 characters. Heshang Gong's commentary version contained either 5,555 or 5,590 characters. The discrepancies in character counts among these annotated editions stem from their long history of transmission, variations between lineages, and occasional contamination from other versions, resulting in textual inconsistencies.

Sima Qian noted in the Records of the Grand Historian that Laozi's Daode Jing consisted of "slightly over five thousand characters," indeed fewer than six thousand. The Daoist tradition refers to it as the "Five Thousand Character Classic," approximating this figure. Lu Xisheng of the Tang dynasty wrote in his Preface to the Commentary on the Daode Jing: "When the Great Dao (Dao) fades and worldly customs deteriorate, chaos inevitably arises. In such times, heaven must send forth sages. These sages, concerned for the people's lack of peace, establish methods to reverse decline and restore order."

The late Zhou dynasty exemplified such an era. Thus, Confucius drew upon the ritual and music systems (wen, "refined culture") of the Xia, Shang, and Zhou dynasties to counter moral decay, while Laozi relied on the pristine Way (zhi, "substance") of the ancient Three Sovereigns to rectify disorder—their fundamental aims being identical. Confucius' teachings flourished through ritual and musical cultivation, refining human nature with cultural elegance; Laozi's doctrine rooted itself in unadorned substance, returning humanity to its original simplicity through naturalness. In probing the essence of human nature, the sages' insights converge, while the interplay between refinement and substance remains an eternal principle.

The Book of Changes speaks of "manifesting benevolence outwardly," referring to teachings centered on ritual and musical cultivation (wen). This approach, being visibly apparent, is easily grasped, allowing eloquent scholars to expound it in detail. Conversely, the Changes also mentions "hiding utility within," denoting instruction grounded in the Way's substance (zhi). Such profound teachings, being inherently subtle, prove difficult to comprehend and have spawned many arbitrary interpretations. Laozi's philosophy takes the Dao as its very foundation.

The Hunyuan Shengji passage examines the transmission and misinterpretations of Laozi's teachings. It notes that Yang Zhu (a Warring States period philosopher) inherited Laozi's ontology but took it to extremes, overemphasizing the individual while neglecting external things. Zhuangzi developed the practical applications of Laozi's thought but excessively stressed the rejection of sageliness and wisdom. Legalist thinkers Shen Buhai and Han Fei distorted Laozi's concept of "namelessness," leading to harsh laws and punishments, while Wei-Jin metaphysicians Wang Bi and He Yan misunderstood the Dao, falling into nihilistic indulgence. These six scholars are all regarded as having distorted Laozi's original intent.

The text refutes the common misconception that Laozi's thought conflicts with Confucius', pointing out that Laozi's system is actually comprehensive: it begins with the origin of heaven and earth, connects past and present transformations, first clarifies the foundation of Dao (the Way) and De (Virtue), then discusses humaneness and righteousness, finally exposing the shortcomings of ritual, music, and governance. Its core lies in grasping the root of human nature—extending from personal cultivation to governing the world—which shares the same lineage as Fuxi's investigation of cosmic principles through the Bagua (Eight Trigrams), King Wen's study of Yin-Yang transformations in the Yijing (Book of Changes), and Confucius' propagation of humaneness and righteousness. Laozi's moral transformation of society actually complements Confucius' thought, together forming the foundation of Chinese culture.

(Note: "Huangji" refers to the supreme principle; "Taiyi" denotes the profound principles of the Yijing; "seven-eight" and "nine-six" are the numerical values of broken and unbroken lines in Yijing divination.)

This passage discusses the differing realms of attainment among sages like Laozi and Confucius, along with later evaluations of them. The text clarifies that all three sages—Laozi, Confucius, and others—reached the highest spiritual state. Laozi explored the mysteries of the cosmos through transformation, penetrating understanding, and returning to the origin, embodying true divinity. However, Wang Bi (a Wei-Jin dynasty Neo-Daoist philosopher) argued that Laozi had not yet fully merged with the Dao (the Way), while Ruan Ji ranked Laozi as a superior sage but not the ultimate. These views, the author contends, fundamentally misunderstand Laozi’s true essence.

The author counters that sages manifest differently in the world: some engage actively (like Confucius traveling among states), while others withdraw into anonymity (like Laozi departing westward through the Hangu Pass). These are merely different methods of embodying the Dao, all ultimately converging with the great Way. Sima Qian’s placement of the Daode Jing (Classic of the Way and Virtue) as foremost among philosophical texts demonstrates his grasp of the root, whereas Ban Gu’s Table of Ancient and Modern Figures ranked Laozi in the third tier—how could such classifications diminish Laozi’s Dao?

The text highlights Confucius’s personal visit to Laozi for instruction, where he praised Laozi as "like a dragon," showing no inherent divide between their philosophies. Later misunderstandings arose from a failure to grasp their profound meanings. The author stresses the need to explore Laozi’s true teachings and cross-reference them with other sages’ wisdom. Those who truly comprehend the Dao can apply ancient principles to govern the present with effortless mastery. Historically, only Sima Qian approximated Laozi’s thought accurately, while in governance, Emperor Wen of the Han Dynasty alone grasped some essence—other eccentric interpretations are unworthy of attention.

Finally, the passage recounts that on the 28th day of the fourth lunar month in the Jiayin year, Laozi prepared to ascend to heaven from a mountain near the home of Yin Xi (the Guardian of the Hangu Pass). At Yin Xi’s earnest plea, Laozi delayed his western departure, waiting until Yin Xi achieved spiritual cultivation before journeying together to the Western Regions to teach the Hu (non-Chinese) people. This references the Daoist legend of "Laozi’s Conversion of the Barbarians" (Laozi huahu), which describes Laozi’s westward journey to spread Daoist teachings.

Laozi (revered in Daoism as Lord Lao) once again instructed Yin Xi (his disciple) on the essential method of clearing distracting thoughts, ceasing delusions, and cultivating stillness through "Guarding the One" (a Daoist practice focusing on maintaining the primordial Qi). He told Yin Xi: "After a thousand days, you may seek me at the Green Goat Market in Shu." With these words, he ascended into the air, seated upon auspicious clouds, his body radiating five-colored light. Golden brilliance illuminated the ten directions, and as he rose gradually, his light filled the entire lodge. The multicolored clouds lingered for a long time before dissipating.

Yin Xi gazed tearfully at the vanishing clouds, overcome with reluctance to part. That very day, rivers overflowed, mountains trembled, and a five-colored light pierced through the Taiwei constellation (an ancient celestial division corresponding to the Purple Tenuity), illuminating all directions. Yin Xi then compiled Laozi's teachings on governing the state and cultivating the self—discourses on eliminating extravagance and restraining desires—into thirty-six chapters. Because these teachings were spoken as Laozi prepared for his western journey, they were titled the Scripture of Western Ascension (Xisheng Jing).

Regarding records of Laozi's ascension: the simple bamboo carriage he once rode was preserved through generations. The Ascension Platform lies south of Louguan Terrace (a sacred Daoist site), commonly called the "Lord Lao Mound." The Erya lexicon notes that small mountains were called "mounds," leading to the mistaken belief it was a tomb. Historical texts contain no record of Laozi's death—only the Zhuangzi mentions the allegory of "Qin Shi mourning him," illustrating the unity of life and death. Only imperial tombs were called "mounds," yet Laozi advocated compassion, frugality, and reclusion. How could this "mound," spanning five li in circumference and over ten zhang in height, be his doing? In fact, the Qin region called elevated flatlands "plains" or "mounds." As Laozi ascended here, it was named after Lord Lao.

During Laozi's ascension, five-colored light traversed the Taiwei constellation. King Zhao of Zhou consulted his Grand Historian on the omen's meaning. The historian prophesied: "A sage will journey west; a millennium hence, his teachings shall return to the Central Plains." King Zhao then ordered an altar built in the suburbs to record this event, foreshadowing Laozi's western mission to convert the barbarians. From King Zhao's jia-yin year to the Yongping era of the Eastern Han, precisely a millennium passed.

Yin Xi subsequently cultivated in solitude at his grass hut, severing worldly ties for three years until completing his practice. He attained concentrated spirit (Shen) and bodily liberation, transcending hunger, thirst, and seasonal extremes, comprehending heaven-earth mysteries and mastering the unity of form and spirit. He composed a nine-chapter work titled Master Guan Yin. By the ding-si year, he journeyed to western Shu to seek the Green Goat Market and fulfill his appointment.

Laozi (revered in Daoism as Lord Lao) ascended to heaven in the year Jiayin. By the year Yimao, he manifested an emanation descending from the Taiwei Palace (a celestial abode in Daoist cosmology) to be reborn in the household of Imperial Official Li in the Shu region. Prior to this descent, Laozi had commanded the Azure Dragon of the Green Emperor (one of the Five Directional Deities) to transform into a splendid golden-fleeced ram with lustrous, immaculate wool, which would accompany the infant in play. One day, the ram suddenly disappeared, causing the child to weep inconsolably. The official dispatched a shepherd boy to search the marketplace.

When the shepherd located the ram, he encountered Perfected Man Yin Xi (Laozi's disciple). Upon hearing the account, Yin Xi suddenly realized: "Could this be the sign my Sacred Teacher (Laozi) promised me?" He immediately instructed the shepherd: "Tell the child of the Li household that Yin Xi has come." When the message was delivered, the infant straightened his robes and said: "Let Yin Xi enter."

As Yin Xi stepped into the courtyard, the dwelling miraculously expanded into a vast hall with lotus thrones emerging spontaneously. Laozi manifested his dharma-body—a radiant white-gold form several zhang tall, luminous as the sun, with a halo encircling his head. He wore the Seven-Star Crown, Dawn-Essence Robes, and a nine-colored iridescent cape, seated majestically upon a lotus blossom. The entire household stood awestruck. Laozi declared: "My abode is the Taiwei Palace, my true form is the Dharma-Body of Perfect Oneness, and this manifestation coalesces from the Great Harmony's Qi (vital energy). Host and guest mutually arise—why be astonished?"

Prostrating with mixed joy and reverence, Yin Xi kowtowed: "Never did I imagine to behold the Celestial Worthy again. How fares your passage between the realms of being and non-being?" Laozi serenely replied: "Since our parting, have you gained or lost? In upholding the Dao (the Way), what have you attained?" Yin Xi answered: "Having received your secret teachings, I glimpse the mysteries. My ancestors now dwell in immeasurable bliss through transcendent liberation."

Laozi praised him: "Excellent. I left you in the mortal realm because worldly affections still bound you, and the scriptures' essentials remained unfulfilled. Now your three years of refining Qi (vital energy) bear fruit: purple channels illuminate your heart (sign of cultivation achievement), divine radiance graces your face, your name registers among immortals, and your Qi merges with Taiwei. You stand ready for the sublime unity of form and spirit." Yin Xi bowed again: "The Sage-Teacher's grace surpasses heaven-earth and parents—this disciple's gratitude transcends eternity."

This scripture recounts the story of a cultivator named Xi who attained the Dao and ascended to heaven. Through years of devoted spiritual practice and accumulated merit, Xi moved the heart of Lord Lao (one of the highest Daoist deities). The Lord summoned celestial beings from the Three Realms, heavenly emperors, and immortal hosts to bestow upon Xi the honorable title of "Master Wenshi." He was granted the ceremonial attire symbolizing immortal status: a purple lotus crown, azure feathered skirt, rainbow robes with vermilion sleeves and green sashes, a yellow damask ribbon, and a nine-colored ceremonial staff. He was also assigned fifty golden boys and jade maidens as attendants, ranking above the Twenty-Four Heavenly Kings and commanding eighty thousand immortal officials.

With humility, Xi protested that he was merely an ordinary man, already profoundly honored by encountering Lord Lao, and would be content performing menial tasks like sweeping or guarding. But Lord Lao explained this was the natural outcome of his prolonged cultivation and accumulated "mysterious achievements" (referring to spiritual attainments), not special favor. Eventually Xi accepted the title, gaining the ability to soar through the void and attend upon Lord Lao.

Later, Lord Lao expounded the Yuanyang Jing (Primordial Yang Scripture) to Xi's family (revered as "Great Official Holy Mother"), resulting in the entire household of over two hundred members achieving spiritual ascent. This occurred because Xi's lineage had accumulated virtue for generations, establishing karmic affinity with heaven—thus prompting Lord Lao's incarnate visit. Present-day sites like Chengdu's Qingyang Temple, Descent Platform, and Yuanyang Platform mark where these events transpired. This account was compiled by Tang Dynasty Hanlin Academician Le Penggui by imperial command.

(Note: "Mysterious achievements" refers to esoteric powers gained through cultivation; "Twenty-Four Heavens" represents cosmological layers in Daoist cosmology; "Master Wenshi" is an honorific title for important realized beings in Daoism)

In the primordial beginning of the cosmos, the Dao Ancestor (referring to Laozi as the Supreme Venerable Lord) had already existed for six million years. At that time, the Dao was profoundly mysterious and difficult to comprehend—its essence was formless and intangible, existing in a state beyond shape and appearance, dwelling before the Taichu (the earliest cosmic state) and Taiyi (the even earlier pre-cosmic stage). Two divine manifestations appeared together to create heaven and earth, while three primordial Qi (referring to the Xuan, Yuan, and Shi energies) intermingled and circulated, gradually differentiating the primal chaos—the black and yellow energies began to flow but had not yet solidified, while the clear and turbid forces separated yet temporarily reunited.

The Dao is the origin of all Qi, and De (Virtue) is the foundation of all things. The Dao Ancestor rode upon wheels condensed from De, circulating beyond the chaos; he held the scepter symbolizing longevity, guiding the way before the separation of heaven and earth. Serene and actionless (Wuwei), tranquil and self-content, he allowed all beings to emerge naturally through non-interference and enabled all life to attain completion without forced creation.

When the dark source opened, nine types of Qi (referring to Yin-Yang and the Five Phases) continuously blended; when the mysterious origin expanded, the six directions of space flowed endlessly. The Dao Ancestor established a unique teaching, exploring the root of the True One Dao. Previously wandering freely during the Qingyun era (a cosmic cycle), he reappeared when the Qingyun period ended, manifesting in the Chiming era (the next cosmic phase). Ninety-nine trillion years condensed like a pellet, while five thousand five hundred celestial layers were contained within a space as small as an eggshell.

During the reign of King Gaozong of Shang and King Wen of Zhou's derivation of the Zhouyi (Book of Changes), divine light infused a jade-like embryo, and auspicious Qi coalesced into an indestructible diamond body. Without harming his mother, the Dao Ancestor was born after over eighty years of gestation—a process that actually spanned more than twenty thousand days and nights. Treading upon the eternal and indestructible truth, holding scriptures of longevity and enduring vision, he could observe scenes predating the formless chaos (Mingxing) and survey transformations following the primal division (Hunlun).

Adapting teachings to different circumstances, he became a model for all ages; responding to change without rigidity, he stood as a paragon for rulers throughout history. Thus it is understood: the Great Dao is the supreme principle unifying Confucianism, Buddhism, and Daoism, while Superior De is the fundamental source of all emperors and kings. The Qingyang Palace, according to records, was where the Supreme Mysterious Primordial Celestial Emperor (Laozi) descended for his second incarnation.

At that time, the Shang dynasty's fortune declined while the Zhou's virtuous governance had yet to flourish. The Dao Ancestor once served as the Archivist of the Royal Library, mingling with worldly affairs, before relinquishing his position as the Pillar Historian to retreat into seclusion. He departed eastward from the Wei palace, crossed westward through the Hangu Pass, riding in a carriage drawn by a blue ox and a phoenix-led chariot. His attendant Xu Jia drove the carriage while Yin Xi observed celestial signs and foresaw the Dao Lord's arrival. Briefly parting as a child within the three-thousand-year cycle of rebirth, they reunited when he had become an eight-hundred-year-old sage—forever returning to the gate of the Great Dao.

This passage records the miraculous manifestation of Laozi (revered in Daoism as "Lord Lao") in the form of a green ram. Laozi secretly transmitted profound cultivation secrets, promising to reunite after a thousand days. After briefly paying homage to Yuanshi Tianzun (the supreme deity of Daoism), he returned to the highest celestial realm to eternally serve the ancestral masters, ultimately transcending form to return to the primordial source of the Dao.

The text describes Laozi's transformation into the Azure Dragon of the Green Emperor (deity of the East), descending as a green ram in Shu Commandery (modern Sichuan). Riding purple clouds to the Purple Mansion (abode of immortals), he sent auspicious violet vapors descending upon the royal palace. Just as an infant's cries were ceasing, joyous news suddenly arrived—Laozi had reincarnated as a white-haired elder. The inscription praises: The Dao existed since primordial chaos began, enduring infinite kalpas. Formless and soundless ("xiyi"), it predated heaven and earth, teaching beings according to their capacities. During the eras of the Three Sovereigns and Five Emperors, the Dao brought universal peace and salvation.

Laozi once expounded the Dao at Louguan Terrace and left wheel ruts at Hangu Pass. His teachings spread to Jibin (ancient India) and Shendu (ancient India), bestowing blessings everywhere. The Dao has no fixed form or sound, coming and going without trace—we reluctantly call it "Dao." In the highest heaven stands a golden city; in its depths lies the Jade Capital (immortal realm), its boundless light encompassing all directions. Like rivers returning to the sea that never runs dry, shallow practitioners find protection while deep cultivators achieve great harmony.

The conclusion emphasizes: Even if heaven, earth, sun, moon and all things vanish, only the Dao remains eternal. Though Confucianism, Buddhism and Daoism coexist, the Dao stands supreme. The postscript notes that in the fourth year of the Tang Zhonghe era (884 CE), the emperor ordered the Western Sichuan military commissioner to erect this stele at Green Ram Palace—a monument that survives to this day.