《混元聖紀》Vol. 4

Laozi (revered in Daoism as Lord Lao) said to the Perfected Yin Xi: "In the past, you wished to accompany me on distant travels. Now that your mastery of the Dao is complete, I can take you to explore realms beyond the eight directions." Thereupon, Laozi exhaled secret texts recording the mysteries of the eight directions and transmitted them to Yin Xi. After Yin Xi reverently received them, Laozi immediately summoned an eight-sceneries cloud chariot—a jeweled carriage drawn by five-colored divine dragons. He held the Flowing Dawn Yellow Heaven Elixir Scepter (a Daoist ritual implement), while the carriage was canopied by a nine-lights crane parasol. Twelve celestial officials and divine generals cleared the path ahead, divine soldiers carried banners in procession, followed by ninety thousand flying immortals riding whirlwind chariot wheels. Lions led the way, while phoenixes guarded the sides of the carriage.

Traveling eastward, they reached Mount Changyang where the sun rests, plucking crimson fruits from the Fusang Tree (the mythical tree where the sun dwells) and scattering vermilion blossoms from the Ruomu (another mythical tree). They gazed upon the azure sea, drew water from the Eastern Well, passed through the Palace of Yu Pool, and met the Divine King of Yang Valley. The Azure Youth of the Eastern Sea led a host of immortals in presenting red fruits, golden celestial dew, and jade-green wine. Then they ascended Ancestor Mountain, viewed fields of numinous mushrooms, gathered spirit-nourishing herbs, and rested at Penglai Palace.

Next, they journeyed south to Wind Mountain, climbed Green Hill, and visited the Purple Mansion. Lady Taiyuan and Master Purple Mansion offered the Nine-Lights Sweet Nectar, White-Patterned King's Blossom, and Green Grove White Seeds—all celestial medicines. This mountain is also called Xiao Hill, producing Nine-Lights Mushroom Blossoms and Fire-Wash Cloth (legendary fabric impervious to flames). They ascended Mount Changli, crossed the Crimson Ford River, and entered the Great Cinnabar Palace. The Great Lord of the South Pole hosted a banquet, presenting jasper flowers, jade wine, and crimson fire dates. At Scarlet Mountain, they observed the Land of Flowing Fire and rested at the Vermilion Mausoleum Tower. Perfected Jade of Great Harmony, Duke of the Canopy Hua, and other immortals offered Vermilion Marrow from Fiery Ridge, Purple Flying Cinnabar Peaches, and Cloud-Wave Elixir.

Then they traveled west, arriving at Turtle Terrace and entering the Seven Treasures Garden to admire the Flying Mystic Purple Texts (immortal scriptures). Passing the Flowing Essence Tower, the Nine-Numinous Golden Mother and Primordial Lady of Great Simplicity presented Jade-Patterned Dates, with fruits as large as vases. They also commanded attendants to bring Soul-Returning Spirit, Solar Mystic Light, jade-green peaches, and golden-purple interwoven dates. Crossing the Weak Waters, they climbed Phoenix Mountain to drink from the Jade Pool and rested at Mount Kunwu. The Celestial Lord of White Emperor offered Seven-Names Stone Mushrooms, Flowing Essence Jade Ointment, and Golden Light Elixir Wine.

Finally, they journeyed north to Mount Kongtong, passing through the Palace of Cave Yin. The True Duke of the North Pole presented Thousand-Knot Spirit Grass, Dark Cloud Plums, and Hollow Cave Melons (which ripen only once every four kalpas). They ascended Dark Hill to observe the Eight Refinements Pool of Northern Yin and rested at the Ruins of Vast Cold. The Transcendent Elder of Great Mystery offered crimson tree cinnabar fruits and Three Mysteries Purple Crabapples. The journey concluded with an ascent to Mount Kunlun, the Central Peak.

This scripture describes the celestial abodes in Daoist mythology that transcend the five sacred mountains of the human realm. The eastern divine mountain is called Guang Sang, the southern is Chang Li, the western is Li Nong, the northern is Guang Ye, and the central one is Kunlun. These immortal mountains feature mystical realms like the Jade Terrace (Yaotai) and the Dark Garden (Xuanpu), where one can admire forests of the seven treasures, listen to the songs of phoenixes, and witness the radiant interplay of the sun, moon, and stars. From their lofty heights, the four regions of the mortal world appear as clearly as the lines on one's palm.

These paradises contain golden terraces, jade towers, and palaces adorned with the seven treasures, perpetually illuminated day and night—dwelling places for the Celestial Emperor and divine kings. Each mountain has 240 gates, with forests formed of pearls, jade, and the seven treasures, where purple blossoms bear crimson fruit and emerald leaves gleam like fine jade. Celestial music plays spontaneously, perfectly attuned to cosmic harmonies. The Nine Chambers of Supreme Mystery (Tai Xuan Jiu Shi) serve as abodes for Perfected Persons (Zhenren, those who have attained the Dao), featuring naturally manifested celestial kitchens (Tian Chu) that allow free passage. The heavenly music is exquisitely beautiful, creating the purest metropolis in existence, where immortals gather in magnificent assemblies.

When Perfected Person Yin (Yin Xi) first served as a youth attendant, he accompanied Lord Lao (Laojun) on journeys through these celestial realms, including the five sacred mountains, famous grotto-heavens (Dongtian), and the water palaces of the four seas and great rivers. The rulers of these domains bear titles such as Holy Emperor, True King, Duke, or Marquis. Their inquiries to Lord Lao often concerned the workings of heaven and earth, the movements of the sun, moon, and stars, the transformations of Yin-Yang, the duration of cosmic cycles (Jieyun), as well as the destinies of emperors, the fortunes of common people, and the ascending or descending ranks of Daoist cultivation. Questions also included methods for harmonizing Qi (vital energy) cycles and averting calamities like the Yangjiu Bailiu (the great tribulations in Daoist eschatology). Some sought understanding of the Dao's fundamental nature or the profound meaning of "Xi Yi" (from the Daodejing: "Looked at but unseen—this is called Yi; listened to but unheard—this is called Xi"). Lord Lao answered each query, though his words remained profoundly enigmatic.

The scripture further recounts how Lord Lao, during his westward journey to the Turtle Terrace (Gui Tai), expounded the Scripture of Constant Clarity and Tranquility (Chang Qingjing Jing) to the Queen Mother of the West (Xi Wangmu). Immortal Ge (Ge Xuan) noted that this scripture was first transmitted by the Emperor of Eastern Florescence (Donghua Dijun), then passed through the Golden Tower Emperor (Jinque Dijun) to the Queen Mother—all through oral tradition without written records until Ge Xuan himself committed it to writing.

Laozi said to Yin Xi: "I shall take you to pay homage to the Jade Dawn (one of the highest celestial realms in Daoism) and visit the abodes of the Celestial Emperors." As these words were spoken, eight kinds of divine music from the heavens resounded all around. Clouds and Qi gathered as they gradually ascended, traveling through all nine layers of the celestial realms. Various Celestial Emperors came forth to welcome Laozi, inviting him into their heavenly palaces. Within the palaces were prepared jade nectar, immortal fruits, and divine mushrooms, with radiant light illuminating the banquet tables while celestial music played in perfect harmony. The assembled Celestial Emperors and Perfected Beings (Zhenren) all bowed to Laozi, seeking instruction on the supreme truths of the Great Dao (Dao).

At this moment, the "Great Existence True Lord" from the Upper Primordial Heaven, the "Supreme Ultimate Immortal Lord" from the Middle Primordial Heaven, and the "Great Clarity Immortal Elder" from the Lower Primordial Heaven (high-ranking celestial officials of Daoism's Three Realms) arrived separately in auspicious cloud chariots of azure and golden hues, drawn by divine creatures including azure dragons, qilin, and lions. Their canopies displayed phoenixes and cranes amidst flowing clouds, while they carried banners of solar essence commanding truth, lunar radiance subduing demons, and stellar light summoning immortals. Accompanying them were 150,000 celestial officials and divine beings (70,000 from Upper Primordial, 50,000 from Middle Primordial, and 30,000 from Lower Primordial, each group distinguished by chariot and banner rank), all holding fragrant flowers as they descended from the skies to reverently welcome Laozi's ascent to the Supreme Clarity Heaven (Shangqing).

Upon reaching the Pearl Blossom Palace within the Cinnabar City of the Supreme Clarity Heaven, Laozi had Yin Xi pay homage to the Most High Jade Dawn Great Lord of the Dao (one of Daoism's supreme deities). The Dao Lord bestowed upon Yin Xi twelve precious gifts: the Ring of Hardened Cinnabar, Hidden Dragon Fungus, Pearl Flower Jade Nectar, and others. Afterwards, Yin Xi accompanied Laozi as they descended to the Sacred Mountain in Tianshui before journeying to the Western Regions. To this day, Qiling Mountain in Qinzhou preserves relics such as the "Western Ascent Platform" and "Sacred Countenance Hall."

When Laozi first departed from the Zhou dynasty, he traveled west to teach in Daqin (Rome), Parthia, Yuezhi, Wuge, and Tianzhu, calling himself the "Ancient Master." The rulers and people of these lands all followed Laozi's teachings, transforming their barbaric customs to embrace humility and ritual propriety, after which Laozi returned to the Central Plains.

According to the Tang Tongdian, the Great Qin Kingdom (ancient Rome) was also known as Liqian or Fulin (ancient Chinese terms for Rome), located forty thousand li from Chang'an. The land was flat, with over four hundred cities and dozens of smaller states under its influence. The people were tall and resembled those of the Central Plains in appearance. They did not have hereditary rulers but instead elected virtuous and capable individuals to govern.

Laozi (revered in Daoism as "Lord Lao") had already spread his teachings there earlier, though the world remained unaware, hence the lack of historical records. Later, when the Perfected Yin Xi (Laozi’s disciple) traveled there to propagate the Dao, related accounts were transmitted back to the Central Plains. Liu Xiang’s Biographies of Immortals mentions that Laozi focused on cultivating Jing (essence) and Qi (vital energy). After residing in the Zhou dynasty for a long time, he journeyed westward into the Great Qin Kingdom.

Ge Hong, in the preface to his Baopuzi, wrote that in his youth, he had considered traveling to Fulin to investigate, having heard that the people there were simple and virtuous, the entire nation practiced the Dao, and commerce flourished—merchants were even referred to as "Zhou people." During the Tang dynasty, envoys from Great Qin came to the imperial court. Dressed in caps and boots, they paid respects to statues of Laozi, donated funds to build Daoist temples, and took back to their homeland the Daode Jing (Scripture of the Dao and Its Virtue) and the Yellow Emperor’s Yin Talisman Scripture, both annotated by Emperor Xuanzong of Tang. These records confirm that Laozi did indeed reach that land.

Later, Laozi and the Perfected Yin Xi traveled to Jibin (present-day Kashmir) to spread the Dao, temporarily dwelling in a valley outside the city. Earlier, when the king of Qinghe Kingdom (also known as the Eastern Land of the Primordial Elder) passed away, he ascended to become the Celestial King Miaofan. Each time he sensed Laozi passing by, he would bow from afar and make a vow: "I beseech the Celestial Worthy to deliver this disciple, that in future lives I may always follow you in cultivation and ultimately attain the state of a lofty Perfected Being." Later, when this celestial king exhausted his accumulated merit and was reborn in the human realm, residual blessings from his past life made him a leader of the Qiang and Hu tribes—the warrior Fandali of Jibin. However, upon rebirth, he forgot his past and became bloodthirsty, frequently indulging in hunting.

Remembering the man’s sincerity in his previous life, Laozi resolved to guide him. One day, as the king was hunting, he saw a five-colored Qi (vital energy) rising from the mountains, piercing the sun’s disk. Finding this strange, he went to investigate and encountered Laozi. The king asked, "Who are you?" Laozi replied, "I am one who cultivates the Dao." As an accomplished master of the Dao, Laozi was versed in profound principles and could comprehend all languages—even the sounds of other beings—thus enabling him to converse fluently with the Hu king.

This scripture records Laozi (Lord Lao) explaining the essence of the Dao and its methods of teaching to a king from the Western Regions. Laozi stated that the Dao is the most fundamental existence in the cosmos, manifesting as primordial Qi (vital energy), emptiness, and the natural state of chaos, without distinctions of inner and outer or high and low. All things in heaven and earth originate from the Dao, yet because the Dao is beyond description, we reluctantly call it "Dao."

The king inquired curiously about Laozi's origins. Laozi replied that he is the spiritual source of all primordial Qi, revered by immortals in the heavens and serving as teacher to earthly rulers. He governs the movements of the sun, moon, and stars, establishes the laws of heaven and earth, and creates scriptures and texts. All tangible things arise from the Dao, while Laozi himself was born from the formless and nurtured by the nameless, descending to become teacher to emperors and adapting his teachings according to the times.

Faced with the king's stubborn resistance to transformation, Laozi chose to directly reveal the truth, hoping to awaken the king's virtuous roots from past lives. When the king asked about China's methods of teaching, Laozi explained that the Dharma of the Dao originates from the supreme "Supreme Numinous Treasure," existing before the formation of heaven and earth. The Dao's law embraces all things—heaven relies on it for radiance, earth relies on it for form, spirits rely on it for mystical communion, and humans rely on it for life. All beings take the Dao as their foundation: snakes that attain the Dao transform into dragons, birds that attain the Dao become phoenixes, beasts that attain the Dao turn into qilin, and ordinary people who attain the Dao can become immortals.

This dialogue reveals the core teachings of Daoism: the Dao as the creative source of all things, and how cultivation of the Dao enables transcendence of the mundane. As the embodiment of the Dao, Laozi teaches people from different cultural backgrounds (here represented by the Western Regions king) according to their capacity, conveying truth in ways they can comprehend.

When one cultivates the Dao (the Way), they can roam freely between heaven and earth, transform the structure of their internal organs, and alter their physical appearance at will. They may command spirits and deities, appearing or disappearing as they please—this represents the highest realm of immortal cultivation.

The king, upon hearing this, replied: "The spiritual treasures (referring to Daoist cultivation methods) you speak of are indeed precious. But my wisdom is shallow, and my abilities insufficient—I fear I cannot undertake such practice. I wonder, what method should we employ to educate the people in my kingdom?"

Laozi (Laojun) answered: "Observing the customs of your land, I see people harbor rebellious and violent qi (vital energy), killing one another and even mistreating innocent creatures. Lewd desires and greed prevail, with evil karma accumulated daily—this is the path to self-destruction. If Your Majesty wishes for the people to preserve their lives in this world and avoid calamity after death, it would be best to promote the Buddhist Dharma—this practice purifies internal and external evils without harming the body, hence called 'Buddha.'"

When the king asked for specifics, Laozi said: "First, eliminate the distinction between self and others, and cease slaughtering living beings. Even tiny insects cherish their lives, yet you delight in hunting and reckless killing. The Dao of Heaven values life and abhors destruction. If you seek longevity, you must abandon the hunt."

The king flushed with anger: "Absurd! You seek to disrupt our customs, envy my hunting pleasures, and forbid me the joy of killing? Hunting is our ancestral tradition—generations of kings have lived out their natural lifespans. Ask for any offering you wish, but do not bewitch my people with these words and make them neglect their duties!" With that, he stormed away.

Later, while hunting again at Mount Qu, the king encountered Laozi once more. He challenged: "What sin is there in killing? You forbid my hunts, yet after death all becomes void—what retribution could there be?" Laozi replied: "You hunt indiscriminately, sparing not even pregnant beasts—this violates heavenly principle and harms living creatures. By celestial law, your blessings and lifespan should be reduced. Heavenly deities record such sins of killing; after death, hell will seize your soul for torment, condemning you to eternal damnation."

The king asked: "Besides killing, what other sins exist?" Laozi listed: "Killing bears the gravest karma, accumulating grievances that bind one to endless rebirth among the Five Paths (heavenly, human, animal, hungry ghost, and hell realms) and Four Births (womb-born, egg-born, moisture-born, and transformation-born). Other sins—arrogance, cruelty, drunkenness, lust, greed, deceit, and sorcery—all lead to hellish suffering. If you reform and embrace the Buddhist Dharma, you may enjoy wealth and peace in life, with your soul liberated after death to attain boundless joy—is this not splendid?" Finally convinced, the king said: "You speak truth. Please instruct me in detail."

This scripture recounts how Laozi (Lord Lao) instructed a king. Laozi explained that Buddhist practitioners (Futu) discipline their bodies by shaving their heads, wearing plain robes, and walking barefoot. They restrain their minds by upholding precepts to cease evil, eating only at midday, repenting transgressions, and practicing cessation-contemplation (meditative stillness and wisdom). Those who cultivate in this way can preserve themselves and their kingdom above, while liberating themselves from suffering below.

The king responded that although these methods were excellent, his wisdom was shallow and his habits deeply ingrained, making full adherence to precepts difficult. Burdened also by state affairs, he wished to begin with "midday fasting" (abstaining from food after noon) and gradually reduce hunting and killing to educate his people. Laozi approved this request.

To convince the entire kingdom, Laozi prepared to hold a midday fasting ritual. When the king worried about feeding so many participants, Laozi assured him not to fret. On the appointed day, Laozi manifested divine powers—transforming five-colored clouds into palaces atop five sacred mountains, with countless flying immortals as attendants and celestial kitchens offering abundant feasts. After sending scouts to verify this marvel, the astonished king led his people to attend the seven-day ceremony.

Later, when the king wished to host a midday feast for Laozi and his disciples, Laozi deliberately remarked that his followers were too numerous to feed. The king confidently declared that a great kingdom lacked nothing. Laozi then whispered to Perfected Yin Xi (his disciple): "This barbarian king has a stubborn temperament—his heart is not yet fully convinced." This passage reveals Laozi's skillful means (upaya) in guiding beings with wisdom.

At that time, Lord Lao (short for the supreme Daoist deity Taishang Laojun), wishing to conveniently teach sentient beings, summoned all the immortals of the world to assemble. The arriving immortals came in an endless stream, continuing for over a month without pause, nearly exhausting the king's treasury before even half the purification ritual (Zhaijiao) was completed. The king began to regret his decision.

The king gathered his ministers to deliberate: "How can there be so many Daoist priests? I organized this ritual to pray for the prosperity of our kingdom, yet now it threatens to empty our state coffers. This must be a plot by neighboring states—either they've deliberately sent these people to ruin us, or they're demons and evil spirits. If we don't act soon, it may endanger our nation. Quickly prepare firewood so we can burn them and preserve our kingdom." Thus, the Hu people (here referring to foreign tribes from the Western Regions) piled firewood in the outskirts, creating towering flames. Soldiers surrounded Lord Lao and his entourage of immortals, forcing them into the fire.

Lord Lao and the immortals calmly walked into the flames, their figures flickering in and out of the smoke, their bodies growing even more radiant. The king then ordered Lord Lao to be drowned in deep water, but he strode upon the waves, his body emitting light. Growing even angrier, the king commanded a giant cauldron to be heated for boiling Lord Lao. Without hesitation, Lord Lao leaped into the boiling water, speaking and laughing as if at ease.

Only then did the Hu king realize with shock that Lord Lao could not be killed. But having gone this far, he was overwhelmed with shame and hastily sent messengers to neighboring states, saying: "In our kingdom’s mountains and valleys dwells a demonic being who can shapeshift between youth and age. Neither fire nor water harms him—he may soon threaten all our lands. Send troops quickly to join us in exterminating him." Within a month, Hu soldiers from various states gathered, drawing their bows and surrounding Lord Lao. Yet he sat calmly at the center, neither worried nor angered. Suddenly, fierce winds and thunder arose, shaking heaven and earth. The arrows and stones shot by the Hu soldiers rebounded, and all their weapons became useless. The terrified soldiers scattered in panic.

Trembling with fear, the Hu king asked his people, "Could this elder be a sage? What if we serve him now?" They replied, "Great King, you’ve tried burning, drowning, boiling, and shooting him—yet nothing harms him. He must indeed be a sage! Our only fear is that he may seek vengeance and destroy our kingdom. Your Majesty must act swiftly." The king said, "You’re right. I shall go before him to beg forgiveness, hoping for his mercy." Thus, he bound himself and prostrated before Lord Lao, pressing his forehead to the ground in the most reverent ancient kowtow, pleading for pardon.

This scripture recounts how Lord Laozi (one of the highest deities in Daoism) instructed the barbarian king. At that time, the arrogant king showed no reverence for the Dao's teachings, so Lord Laozi manifested his supreme existence beyond time and space to strengthen the king's faith—revealing how he had delivered countless beings through innumerable kalpas while governing all phenomena across the Three Realms. Due to his pride, the barbarian king had committed grave offenses, and Lord Laozi warned him of impending divine punishment.

Before the words were fully spoken, the king and his people witnessed countless celestial soldiers and divine generals astride dragons and tigers filling the sky in awe-inspiring majesty. Trembling with terror, the king kowtowed until his forehead bled, confessing that his barbaric upbringing in remote lands had bred insolence, causing him to offend the Celestial Worthy. He vowed to convert his entire kingdom to the Dao's teachings with lifelong devotion.

Though acknowledging their repentance, Lord Laozi demanded a solemn oath as guarantee. The king swore that all men and women in his realm would renounce marriage, shave their heads, and devote themselves to religious practice—pledging to accept death should they break this vow. Moved by their sincerity, Lord Laozi, who could have easily annihilated the kingdom, mercifully pardoned them but sternly warned them to strictly uphold the precepts.

Finally, Lord Laozi withdrew the celestial armies, restoring clarity to heaven and earth. He instructed the king to adopt the Buddhist practice (referred to as the "floating ascetic method") for everlasting blessings. Overjoyed, the king and his people prostrated in gratitude as Lord Laozi showered compassionate light upon them, granting the king sudden awakening to the karmic causes and consequences.

This scripture recounts the story of a king deeply repenting for the sins accumulated since ancient times, resolving to abdicate his throne and retreat to the mountains for spiritual cultivation. Weeping bitterly, the king prostrated himself before the Celestial Worthy (the supreme deity in Daoism), confessing that though he had once attained liberation, his uneradicated roots of evil had plunged him back into the cycle of rebirth, like a well bucket ceaselessly rising and falling. He vowed to renounce his royal position, enter the mountains to uphold precepts, and repent on behalf of his kingdom and people, hoping to forever escape the suffering of samsara.

The Supreme Lord Lao (Laojun, the highest venerated deity in Daoism) praised his resolve and granted him the freedom to choose whom to bring into the mountains: those who remained behind were to observe the Five Precepts and Ten Virtues (basic moral guidelines), while those who followed him were to uphold the Six Precepts (more rigorous cultivation rules). The king reverently accepted, immediately abdicating in favor of his son and leading twelve thousand five hundred devoted subjects to receive the teachings.

At that moment, the Perfected Yin (a realized immortal) happened to return from a celestial banquet, his head crowned with radiant light, his feet treading upon lotus blossoms, accompanied by celestial youths, jade maidens, and heavenly music. Lord Lao introduced him to the king as the "Supreme Perfected One," who would serve as their master. Lord Lao then instructed the king and his retinue to first repent for all sins committed since beginningless time through the "Three Karmas and Six Roots" (actions of body, speech, and mind, as well as the six sensory desires), including the Ten Evils and Five Heinous Crimes (the gravest offenses), adherence to heretical views and false doctrines, and the misdeeds of ancestors and relatives across generations.

After the repentance, Lord Lao began transmitting the precepts: first, the Five Precepts, which include abstaining from killing, stealing, and other fundamental prohibitions (only two are listed here). This passage illustrates the essential Daoist practice of repenting for sins and upholding precepts as a means to transcend the cycle of rebirth.

This passage details the precepts and fasting dates essential for Daoist cultivation. It begins with five fundamental precepts: abstaining from alcohol, theft, sexual misconduct, false speech, and maintaining moral discipline. Observing these will bring protection from twenty-five guardian deities. Next are ten virtuous practices: filial piety, loyalty, kindness, patience, charity, diligence, making offerings to deities, sincere devotion to the Dao, encouraging others toward goodness, and inner tranquility. Practicing these invites guardianship from ten celestial virtue-protecting deities.

The text then elaborates on various fasting periods: the "Three Luminaries Month Fast" observed annually in the first, fifth, and ninth lunar months; the "Four Heavenly Kings Fast" held on six days each month (1st, 8th, 14th, 15th, 28th, and 29th); and the "Ten Truths Fast," where specific celestial lords' names are recited on designated days to alleviate corresponding hell-realm sufferings. For example, chanting the name of the Infinite Great Hua Celestial Lord (Wuliang Taihua Tianzun) on the 1st day frees one from the torment of the Chariot of Fire Hell, while invoking the Jade Dawn Celestial Lord of Mysterious Heights (Xuan Shang Yuchen Tianzun) on the 8th day dispels the suffering of the Frozen Abyss Hell.

Particular emphasis is placed on the last day of each month (30th), when deities from the Ten Directions descend to inspect human virtues and transgressions. Maintaining vegetarianism and scripture recitation on this day erases karmic debts across nine hell realms and three realms of existence. Those unable to fast strictly may consume meat from animals that died naturally.

The passage concludes with a narrative of a king who, after receiving precepts, implores the Celestial Lords (Tianzun) and masters to remain thirty additional days to guide his practice—expressing profound gratitude and spiritual devotion.

Laozi (revered in Daoism as Lord Lao) addressed the Virtuous King, who then led his crown prince, ministers, and citizens in constructing a grand Daoist altar (a site for ritual ceremonies). They prepared abundant offerings and held ceremonial dances with hymns of praise. When the ritual concluded, the Virtuous King wished to retain the Zhenren (Perfected Being, an enlightened master), who said: "You have done well, and the offering ceremony is complete. But I must follow my master to spread the Dao across various lands and cannot stay long."

The Hu King (a ruler from a Western Region kingdom) immediately straightened his robes and knelt forward in reverence, pressing his palms together to plead: "Master, before you depart, please impart the essential teachings of cultivation for me to uphold throughout my life."

The Zhenren instructed: "Though precepts are not the most profound aspect of the Dao, they are indeed the steps to cultivation. If you persevere steadfastly, tranquility of mind will arise from this, and wisdom will unfold. Just as a nine-tiered tower begins with piled earth, a mighty tree grows from a tender sprout, and a thousand-mile journey starts beneath one’s feet." He added: "Your kingdom’s customs are fierce, still bearing traces of the Asura (warlike spirits). My master’s teaching advocates overcoming hardness with softness—if you do not contend, none in the world can contend with you. If you grasp the subtlety of non-contention, you will attain honor in this life and virtuous fruition in the next."

After receiving this teaching, the king bowed in gratitude. The Zhenren further revealed: "Come closer. Do you understand that bodily form is illusory? All phenomena lack true existence. To attain the joy of liberation, you must purify distracting thoughts and sever desires. Even a trace of attachment will burden your innate nature." Hearing this, the king awakened in realization and repeatedly bowed in agreement. The Zhenren then departed with his immortal retinue, accompanying Lord Lao as they left Jibin (present-day Kashmir). The entire kingdom knelt in reluctant farewell, and the king led his people into the mountains to cultivate the Dao, mutually encouraging one another in practice.

Later, Lord Lao’s entourage arrived in Tiaozhi (an ancient Western Region kingdom), whose king followed a heterodox sorcerer, venerating him as a sage and providing offerings. This sorcerer had over 3,000 disciples, all supported by the state treasury. For twelve years, he had deluded the people with illusions. One day, the king said to the sorcerer: "A great mountain obstructs our roads and dams the rivers, causing floods—can you remove it?" The sorcerer agreed to perform his arts the next day. At that moment, Lord Lao arrived and sat beneath a tree, quietly observing the sorcerers’ display.

This account recounts a story of a Daoist patriarch manifesting his divine power:

At that time, several sorcerers from a heretical sect were attempting to move a great mountain through their magical arts. As they formed hand seals and chanted incantations, the mountain began to tremble slightly. The Supreme Venerable Sovereign (Taishang Laojun, the highest deity in Daoism) perceived that the local king had the potential for spiritual awakening. He said to Master Yin (his disciple): "These sorcerers wish to remove this mountain. Should they succeed, the king will become convinced of their powers and find it difficult to accept the true teachings." He then instructed Master Yin to secretly stabilize the mountain with his spiritual power, and the tremors ceased.

The sorcerers murmured among themselves: "It moved earlier, but now stands still—could someone be countering our magic?" Searching around, they spotted Master Yin in the distance, captured him and brought him before the king. When asked his identity, Master Yin replied: "I am a disciple of Taishang Laojun." The king inquired who this "Taishang" was, and Master Yin explained he was the supreme sage. Learning that Laojun was at the mountain's base, the king immediately sent envoys to welcome him.

After Laojun arrived at the palace, the king said: "I hear you are a sage. In my kingdom, this great mountain obstructs travel, causing much hardship. The sorcerers couldn't move it—could you assist?" Laojun readily agreed. When the king asked how many workers were needed, Laojun replied this trivial matter required no manpower. The three thousand sorcerers, fearing loss of royal favor, tried again to move the mountain but failed completely. The king then requested Laojun's intervention.

With just a gentle tap of his nine-section staff, Laojun shifted the entire mountain as easily as moving a clod of earth. Rivers flowed freely again and the land became level. The king immediately prostrated himself in reverence, begging to become Laojun's disciple and renouncing the sorcerers. The entire populace also developed profound respect and wished to embrace the true Dao. Though later invited to reside in the palace, Laojun insisted on returning to his simple meditation beneath a tree.

This story illustrates the Daoist principle of "the Dao follows what is natural" (Dao fa ziran), demonstrating that true spiritual power lies not in flashy displays but in harmonizing with the natural order. By solving the problem in the simplest way, Laojun most effectively touched people's hearts.

Wang grew increasingly reverent, kneeling and prostrating himself as he kowtowed to seek instruction: "I have heard that sages never turn away sincere seekers. I humbly beg you to expound the wondrous Dharma for me."

Laojun replied: "I have observed that true monarchs are no ordinary men. Their Virtue (De) shelters all beings, their actions align with the Dao of heaven and earth. They teach and transform people while ruling as sovereigns. When kings practice the Great Dao, their nations enjoy lasting peace—laying down weapons, ceasing warfare, allowing all people to dwell in security. Without the Dao in the world, kingdoms collapse, disasters multiply, and calamities befall both ruler and subjects. A king should devote himself wholly to seeking the Dao's truth. Then no misfortune shall touch him, his descendants will flourish, neighboring states will revere and submit, evil forces dare not encroach, and his lifespan shall endure like the heavens. The moon won't wane at night, the sun won't dim by day, fathers won't weep for sons, ministers won't betray their lord. These principles the king should contemplate—honoring the Great Dao and revering Heaven."

Wang entreated again: "May your compassion grant instruction, revealing the essentials of cultivation." Laojun said: "I fear pride and laxity may cause you to abandon the path. This is not yet the time for easy transmission."

Thereupon Wang summoned his ministers and people. For seven days and nights they observed purification rituals (Zhaijiao), each holding colored silks and gold as offerings, clasping fragrant flowers while performing a hundred kowtows. Earnestly they pleaded: "We hear the Great Sage taught the kingdom of Jibin and neighboring lands the true Dao. Though dull-witted, we beg you to reveal the Dao's essence, that all our people may practice it for generations."

Seeing their sincere resolve, Laojun declared: "I have already appointed my disciple, the Supreme Perfected One, as teacher to all monarchs. He expounds scriptures and precepts, teaching people to cultivate mind and nature (Xingming)—that the living may find peace without untimely death, and the deceased gain liberation without falling into wretched rebirths. Should the king practice this reverently, immeasurable blessings will follow." Wang bowed in assent. Laojun said: "Excellent. Let the king first return to his palace for incense meditation."

Then the Supreme Perfected One manifested his transformed body, seated upon a jeweled lotus in the royal hall, where he transmitted eighteen precepts to the king. Overjoyed, Wang pressed his palms together in worship, vowing to renounce royal wealth and uphold the precepts without breach. The Perfected One further bestowed the Three Precepts (beginner vows) upon the royal family, ministers, and novice cultivators of both sexes, then conferred the Five Precepts (intermediate vows) upon those who had subdued wandering thoughts.

Wang inquired: "When the Supreme Ancestor previously descended in the eastern lands, were his teaching methods identical to today's?" The Perfected One replied: "My master adapts his teachings to each era. In the Divine Land of the Center (China), he primarily used..."

This account narrates the story of Laozi (Lord Lao) and a Zhenren (Perfected Being) spreading the Dao in foreign lands. When a barbarian king inquired about the differences between Buddhism and Daoism, the Zhenren explained: Buddhism emphasizes severing the six roots (eyes, ears, nose, tongue, body, and mind) to attain a state of emptiness and stillness, ultimately leading the soul to nirvana; whereas Daoist cultivation pursues the wondrous unity of form and spirit (Xing-Shen), enabling ascension to immortality and eternal life.

The barbarian king requested instruction in the immortal path, to which the Zhenren responded that the methods of Dao cultivation are supremely precious and difficult to encounter without having planted virtuous roots in past lives. Later, when Lord Lao arrived in Khotan (modern-day Hetian region of Xinjiang), the king built a hermitage at Qushan (also known as Dandu Mountain) south of the capital to honor him. During Lord Lao's residence there, he neither ate nor drank, while the king and ministers sought his counsel morning and evening. Lord Lao first taught them the methods of purification and precepts (Zhaijie, Daoist practices for purifying body and mind). When the king asked whether there were additional teachings, Lord Lao replied:

The gateways of Daoist teachings are vast and boundless, adapting to different regions and circumstances to enlighten beings. In the Central States (China), we transmit the supreme orthodox Dao (Wushang Zhengdao), through which cultivators may extend their years. Those who perfect their virtue (De) may ride dragons and harness Qi (vital energy) to ascend in broad daylight. Daoist scriptures include the thirty-six sections of the Three Caverns (Sandong) scriptures, the Great Vehicle teachings, and over ten thousand chapters, accessible to all from emperors to commoners. According to one's level of cultivation, thirty-seven grades of immortal rank may be attained. Furthermore, there are specific cultivation methods including refining the Golden Elixir (Jindan), breath regulation (Tuna), Daoyin exercises and massage, ingesting magical herbs like lingzhi, as well as supernatural abilities such as invisibility, transformation, and commanding spirits and deities.

This passage demonstrates the comprehensive system of Daoist cultivation, emphasizing tailored instruction according to individual capacity, while also reflecting Daoism's pursuit of longevity and spiritual powers as fruits of practice.

This scripture recounts the teachings of Lord Lao (Taishang Laojun) on transcending the cycle of birth and death through spiritual practice. Lord Lao explains that all talismans (Fulu), scriptures, and methods between heaven and earth exist to instruct destined individuals in later generations. Yet only those with purified hearts, harmonious Qi, sincere devotion to the Dao, and unwavering determination can comprehend these profound truths.

Lord Lao observes that the people of your kingdom possess strong, resolute temperaments particularly suited to Buddhist (Futu) cultivation methods for refining body and mind. Through persistent practice, they may ascend to celestial realms after death to enjoy blessed rewards. However, these methods are profoundly mysterious and subtle—even when transmitted, they may prove difficult to comprehend. This is not due to any吝啬 on his part, but because sentient beings have been bound by greed since beginningless time, indulging desires, overconsuming without restraint, nourishing their defiled bodies while compounding karmic burdens.

Trapped in the suffering of birth, aging, sickness and death, plagued by evil winds and toxic Qi, people endure countless ailments. Each person's destiny differs as they struggle through samsara—some perish in the womb, others die at birth or within their first two years. Rare is a day of true peace, all because consuming impure substances damages bones, flesh and organs. Even gold and jade dissolve—how much more fragile is the mortal form.

Lord Lao reveals that he neither eats nor drinks, abiding in the naturalness of the Great Dao (Daode), capable of infinite transformations and deathless existence. Though he constantly expounds scriptures to liberate beings, ordinary people remain deluded and faithless. Deeply grieved, he teaches vegetarian fasting (zhai) to alleviate suffering—those who maintain this practice will receive immeasurable blessings.

The king then inquires: "We hear a Buddha recently manifested in Jibin (modern Kashmir)—could this be your holy self?" Lord Lao replies this refers to Buddhist teachings already embraced by Western Region kingdoms. Buddhism prohibits killing and restrains desires, harmonizing mind and nature so practitioners attain favorable rebirths in human or celestial realms. He urges the king to practice devoutly, maintaining bodily and mental purity until his radiant nature becomes perfectly rounded. Thus no new karma arises while blessings naturally increase, ensuring continual joy within the cycle of rebirth. Hearing this, the king accepts the teachings with deep faith and reverence.