《混元聖紀》Vol. 7

Laozi (venerated in Daoism as the Supreme Venerable Lord) witnessed the moral decline during the late Zhou dynasty and the corruption of human hearts. Thus, he incarnated and descended to the mortal world to bring salvation. Living incognito by the Shan River (a section of the Yellow River in modern Shaanxi), people unaware of his true identity addressed him as "Master by the River" (Heshang Zhangren) or "Venerable by the River" (Heshang Gong).

This Heshang Gong once transmitted Daoist teachings to An Qisheng, who later passed them to Ma Mingsheng (also known as Ma Mingsheng). Ma Mingsheng then taught Yin Changsheng, who in turn instructed Master Erzhu before the lineage was eventually lost.

Originally surnamed He with the courtesy name Junxian, Ma Mingsheng worked as a county constable. Severely wounded and near death after capturing a thief, he was saved by a female immortal named Lady Wang, who used divine medicine to heal him. Seeking to repay her kindness, Junxian asked to serve her as a servant—though his true intention was to learn the medicinal formula, unaware she was an immortal. After years of diligent service, Lady Wang, recognizing his unwavering reverence, told him: "The Daoist methods I cultivate cannot be transmitted to those without profound spiritual roots. Tomorrow, An Qisheng will arrive—he understands the method of refining the Golden Liquor Returning Elixir (the highest form of Daoist alchemical medicine). I will entrust you to him."

The next day, An Qisheng indeed came, and Junxian followed him to study. After nearly twenty years of devoted service, he finally received the secret of alchemy, refined the elixir, ingested it, and ascended to immortality in broad daylight.

Yin Changsheng, a relative of Empress Yin of the Eastern Han dynasty, was devoted to Daoist cultivation from a young age. Hearing that Ma Mingsheng possessed the method of immortality, he willingly served as his servant for over a decade. Yet Ma Mingsheng withheld the true teachings, speaking only of mundane matters. Twelve fellow disciples left in frustration, but Yin Changsheng grew even more reverent. Only then did Ma Mingsheng declare: "You are truly worthy of attaining the Dao." He then established an altar, swore an oath, and transmitted the secret formula of the divine elixir. Later, Yin Changsheng achieved immortality through cultivation at Mount Pingdu in Zhongzhou, also ascending in daylight. In his autobiographical account, he wrote: "In the first year of Emperor An of Han's Yan'guang era (122 CE), I received the essential method of the divine elixir north of Xinye Mountain. After attaining immortality through cultivation, I must conceal the secret in famous mountains. The key to immortality lies in the divine elixir—mere breathing exercises, calisthenics, herbal medicines can only prolong life, not grant true immortality. If you wish..."

This passage outlines two key aspects: the lineage of Daoist cultivation practices and the political influence of Huang-Lao thought during the early Han dynasty.

Regarding the transmission of cultivation: An Qisheng (a Daoist immortal) passed his teachings to Mao Xigong, who transmitted them to Le Xiagong. Le Xiagong then instructed Le Jugong, who subsequently taught Gai Gong. These esoteric cultivation methods were recorded on yellow silk and metal tablets, compiled into three alchemical scriptures (Danjing) that were stored respectively in Mount Song, Mount Hua, and Mount Sui, with an additional silk manuscript passed down through generations of disciples. The text emphasizes that these cultivation techniques require long-term accumulation—superior practitioners diligently apply them, while inferior ones often disregard their value.

Concerning Huang-Lao thought: Le Jugong excelled in the Huang-Lao teachings (the doctrines of the Yellow Emperor and Laozi), tracing his lineage back to the legendary recluse Heshang Zhangren. Gai Gong disseminated Huang-Lao philosophy in the Gaomi and Jiaoxi regions, eventually becoming the teacher of Cao Shen, Chancellor of the early Han dynasty. When Cao Shen served as Chancellor of Qi, he adopted Gai Gong's governing principle that "ruling a state values clarity, stillness, and Wuwei (non-action)," which brought stability and prosperity to Qi.

Emperor Wen of Han and Empress Dowager Dou both revered Laozi's teachings, mandating that nobles and officials study them. While Records of the Grand Historian notes Emperor Wen's preference for Legalist penal theories and Emperor Jing's suppression of Confucianism (with Empress Dowager Dou exclusively favoring Huang-Lao thought), Ban Gu's Book of Han clarifies that Emperor Wen actually esteemed Laozi's doctrines, though not as fervently as Legalist ideas. Contemporaries even regarded Laozi's Daode Jing as surpassing the Confucian Five Classics. This historical account reflects the significant political prominence of Huang-Lao thought during the early Han period.

This account recounts a marvelous encounter between Emperor Wen of Han and a mysterious recluse known as the Master of the Riverbank (Heshanggong). When Emperor Wen dispatched envoys to seek scholars capable of interpreting the Dao De Jing, someone recommended this anonymous elder living by the river. The emperor sent messengers to inquire about the scripture's meaning, but the old man replied: "The Dao's teachings are sacred—they cannot be discussed from such a distance." So the emperor personally went to visit him.

Upon arriving, Emperor Wen descended from his carriage and bowed respectfully, only to find the elder casually seated in his thatched hut. The emperor grew displeased and said: "All under heaven is my domain, and every person is my subject. Though you possess Daoist arts, you remain my subject—how dare you act so arrogantly?" The Master of the Riverbank clapped his hands and laughed, then suddenly ascended dozens of zhang into the air, hovering mid-sky as he replied: "Above, I don't rely on heaven; among men, I don't rely on people; below, I don't rely on earth—how could I be your subject?" Only then did Emperor Wen realize he stood before an immortal. He immediately kowtowed in apology, confessing that though he governed the empire, his heart yearned for the Dao and its Virtue (De), and begged for instruction.

The Master then presented the emperor with two volumes of the Plain Book (Su Shu), saying: "Study these carefully, and your doubts will resolve themselves—no further questions are needed. I wrote this text seventeen hundred years ago and have shared it with only three people before you." As he finished speaking, clouds and mist swirled up, darkening heaven and earth, and the old man vanished without a trace.

The text further mentions that traces of this event remain today—a temple to the Master of the Riverbank and Emperor Wen's Immortal-Gazing Platform still stand in northern Shaanxi. Some have questioned the story's chronology, noting that fewer than seventeen hundred years separated Emperor Wen from King Zhao of Zhou. However, Bian Shao's Han-dynasty stele inscription at Laozi's shrine records that Laozi served as teacher to emperors across generations since the era of Fu Xi. Other texts similarly document Laozi's presence as early as Emperor Shun's reign.

This passage recounts several important stories about the transmission and cultivation practices related to the Dao De Jing (Classic of the Way and Virtue).

The first part describes how Yin Xi (Laozi's disciple) requested Laozi to compose a book, yet the Dao De Jing had already existed long before—Laozi was merely reinterpreting this ancient classic. The two volumes of "plain texts" (su shu) transmitted by Laozi to Yin Xi were in fact the authentic original version of the Dao De Jing. True understanding requires spiritual realization rather than excessive explanation. The currently circulated Laozi commentary attributed to Heshang Gong is actually a later forgery, as pre-Qin classics originally had no annotations. Moreover, Laozi himself stated, "My Way is very easy to understand," implying no need for additional explanations.

The second part narrates Emperor Wu of Han's pursuit of Daoist immortality. Though fervently devoted to Daoist practices, the emperor remained mired in militarism and sensual indulgence. Consequently, the Most High Lord Lao (Taishang Laojun) commanded the Queen Mother of the West (Xiwangmu) and Lady Shangyuan to descend to the imperial palace to test his sincerity. Xiwangmu instructed Emperor Wu: "To cultivate the body, one must first regulate the primordial Qi (yuanqi)." According to the Taixian Zhenjing (Scripture of the Great Immortals' Perfection), the key to cultivation lies in practicing the "Way of Benefit and Transformation" (xing yi yi zhi dao)—where "benefit" (yi) refers to enhancing essence (jing) and Qi, while "transformation" (yi) means altering physical form. Achieving these two leads to immortal ascension; otherwise, death remains inevitable.

The specific cultivation method involves: constantly visualizing the "Numinous Treasure" (lingbao—where "numinous" refers to the original spirit (yuanshen) and "treasure" to the original essence (yuanjing)), while treasuring one's vital essence. During practice, Qi transforms into blood, blood into essence, essence into spirit (shen), spirit into fluids, and fluids into marrow. Persisting diligently in this process replenishes spiritual vitality. One year of practice enhances primordial Qi, two years enrich the blood, three years fortify original essence, four years strengthen the meridians, five years transform the bone marrow, six years alter the sinews, seven years reshape the bones, eight years renew the hair, and by the ninth year, the entire process of bodily metamorphosis is complete.

This scripture records the dialogue between Lady Shangyuan (a female Daoist immortal) and Emperor Wu of Han, Liu Che, revealing the essential principles of attaining immortality through Daoist cultivation.

Lady Shangyuan said to Emperor Wu: Though you claim devotion to the Dao, frequently summoning fangshi (masters of esoterica) and sacrificing to mountain and river deities, you've never truly attained the Way. There are fundamental reasons for this. You were born with five fatal flaws: tyranny, lust, extravagance, cruelty, and greed—these are like axes and saws hacking away at your life force. Even with your longing for immortality, without reforming these defects, all your efforts will be in vain, yielding at most minor benefits.

She offered concrete advice: From this day forward, you must transform these five innate tendencies and return to gentleness and kindness. Understand the people's suffering, show compassion to the poor and weak, reduce burdensome taxes; cherish your body, accumulate yinde (hidden virtues through secret good deeds), rescue those in peril; abstain from lust to cultivate your shen (spirit); abandon extravagance to embrace frugality; maintain zhaijie (ritual purification and fasting), moderate food and drink; practice health-preserving techniques like "sounding the celestial drum" (tooth-tapping), "drinking jade nectar" (swallowing saliva), "stirring the flower pond" (tongue circling), and "knocking the golden bridge" (teeth clicking).

Later, Lady Shangyuan sent her attendant Ji Luorong to Mount Fuguang, instructing the young immortal Qingzhen to retrieve the Scripture of the Six Jia Divine Flight for transmission. But Qingzhen reported: The Queen Mother of the West deems Emperor Wu, despite his interest in the Dao, unworthy of true immortality—such precious scriptures cannot be given to "walking corpses" among mortals. Recently, celestial immortals have been discussing how Emperor Wu's tyrannical rule has caused mountain spirits to wail and wandering ghosts to lament throughout the wilderness.

This dialogue illuminates a core Daoist principle: Eternal life requires not just external cultivation methods but more crucially, the refinement of one's inner nature. Those who govern cruelly and indulge in sensual pleasures can never truly attain the Dao, regardless of how many esoteric techniques they master.

This scripture records the admonitions given by the Queen Mother of the West (Xi Wangmu) and Lady Shangyuan to Emperor Wu of Han. The background reveals an emperor obsessed with seeking immortality while ruling with tyranny.

The Queen Mother first pointed out: "You wage wars yet forget the merits of your soldiers, leaving bones exposed without care. While the people suffer, you indulge in extravagance. These transgressions are recorded in heaven, and grievances reach the celestial court—how could you attain the Dao (the Way) and achieve immortality? By the decree of the Celestial Worthy, I come to warn you, not daring to disobey."

With a smile, the Queen Mother continued: "Though many criticize you, we need not condemn you entirely. Any sincere seeker of the Dao, through devoted fasting (Zhaijiao, purification rituals) and introspection, can rectify faults and amend wrongdoings—each month erasing a thousand offenses. Your years of earnest prayers and pilgrimages to sacred mountains may have balanced your merits and faults. But from now on, diligently cultivate the true path. Heed Lady Shangyuan's teachings—no more extravagance or cruelty that brings suffering to the people and wailing from wronged souls."

Then Lady Shangyuan rose, holding a jade case (Yu Ji, containing Daoist scriptures) and a phoenix-patterned scroll, chanting an incantation to the heavens. Its essence conveyed: "The vast Nine Heavens and sacred Mount Tai bear witness; the gods perceive the subtlest details. The pure Qi (vital energy) preserves the wondrous Dao—those who nurture it gain longevity. Sincere cultivation leads to stillness, communion with the divine." The chant included esoteric methods like the "Six Ding Divine Generals" (Ling Fei Liu Ding), enabling invisibility, flight, and immortality. Yet revealing these secrets would invite calamity, and defying the Dao's principles would plunge one into darkness.

Finally, Lady Shangyuan demonstrated her ritual implements and liturgical protocols (Keyi, ceremonial norms). The Queen Mother bestowed upon Emperor Wu the "True Form Charts of the Five Sacred Peaks" (Wu Yue Zhen Xing Tu), a treasured talismanic scripture. The emperor received it reverently, enshrining it in the Boliang Terrace. Yet six years later, convinced of his divine favor and impending immortality, he abandoned virtuous conduct, doubling down on his excesses—planting the seeds of future downfall.

During Emperor Wu of Han's reign, the imperial court extravagantly constructed palaces like the Boliang Terrace, exhausting the people's resources and provoking widespread discontent. On the 23rd day of the 11th month in the first year of the Taichu era (104 BCE), disaster struck when the Boliang Terrace was destroyed by heavenly wrath. Fourteen Daoist scriptures, including the Zhenxing Tu (Charts of True Form) and Lingfei Jing (Scripture of Numinous Flight), vanished along with their cases. Though Emperor Wu repeatedly prayed for the Queen Mother of the West (Xiwangmu) to descend, she never appeared again.

On the 19th day of the 8th month in the second year of the Tianhan era (99 BCE), the Supreme Lord Lao (Taishang Laojun) sent the immortal Wei Shuqing to the mortal realm. Emperor Wu was resting in his palace when he suddenly saw a celestial being clad in feathered robes and crowned with stars, riding a cloud-chariot drawn by white deer. Startled, the emperor asked his identity, to which the visitor replied that he was Wei Shuqing from Zhongshan. When Emperor Wu received him with the formalities due to a subject, Wei Shuqing instantly disappeared. Filled with regret, the emperor dispatched his envoy Liang Bo to search for Wei Shuqing in Zhongshan, but only found his son, Du Shi.

Du Shi informed the emperor that his father had been devoted to the Daoist path since youth and had left home forty years earlier to cultivate on Mount Taihua. Emperor Wu then sent Liang Bo and Du Shi to seek him there. At the foot of a cliff, they glimpsed Wei Shuqing playing weiqi (a strategic board game) with several immortals upon a jade platform wreathed in violet clouds, attended by celestial youths holding ritual regalia. When his son prostrated before him, Wei Shuqing explained: he had originally descended under orders from Taishang Laojun to reveal methods for averting calamity and prolonging imperial fortune, but the emperor’s arrogance—expecting him to submit as a subject—had driven him away. Now, he was discussing celestial mysteries with Zhonghuang Taiyi (a supreme Daoist deity governing cosmic origins) and would not return to the mortal world. When Liang Bo reported this, Emperor Wu was overcome with remorse.

(Note: The "game" (boxi) refers to the leisurely pastime of immortals, while "Zhonghuang Taiyi" is a high-ranking deity presiding over the primordial forces of heaven and earth. "Heavenly principle" (tianyuan) denotes the profound laws governing cosmic movement.)

Sima Qian (the Grand Historian) was particularly well-versed in the Daoist philosophy of Laozi and offered his evaluation of the Hundred Schools of Thought in Records of the Grand Historian. He believed that Daoism could unify and focus the human spirit (Shen), align actions with the natural order, and fulfill the needs of all things. Daoist thought absorbed the natural principles of the Yin-Yang School, the strengths of Confucianism and Mohism, as well as the essence of the School of Names and Legalism. It could adapt to the changes of the times and handle affairs with perfect appropriateness. Daoism advocated simplicity and conciseness, achieving twice the result with half the effort.

In contrast, the Yin-Yang School made people constrained and fearful, Confucianism was too broad and difficult to grasp, Mohism promoted frugality but was impractical, Legalism was harsh and lacked benevolence, and the School of Names became entangled in minutiae and easily lost sight of truth. Only Laozi’s teachings were called the "Great Dao" (Da Dao), advocating "non-action" (Wuwei) yet achieving "nothing left undone." Superficially simple, its meaning was profoundly deep. Daoism took emptiness and nothingness as its foundation, following spontaneity as its method. Without fixed patterns, it could grasp the essence of all things. Neither rushing ahead nor lagging behind, it thus became the master of all things.

Daoism held that life resides in the spirit (Shen), while the body is its vessel. Excessive depletion of the spirit leads to exhaustion, overexertion of the body causes harm, and the separation of form and spirit results in death. Therefore, the sages valued the cultivation of both body and spirit. If one does not first stabilize the spirit yet claims to govern the world, how could they succeed? For this reason, Sima Qian esteemed the teachings of the Yellow Emperor and Laozi above the Confucian Six Classics.

The Book of Han: Treatise on Literature states that Daoism grasped the root, advocating tranquility, non-action (Wuwei), humility, and softness—methods fit for rulers to govern the state. Ouyang Xiu, in his Preface to the Chongwen Catalogue, also remarked that Daoism promoted purity, emptiness, and few desires, advocating serenity and self-restraint. The principle that "I practice non-action (Wuwei) and the people transform themselves; I love tranquility and the people correct themselves" was unalterable even by the governance of sages. However, some failed to understand the essence of Daoism and mistakenly discarded benevolence and righteousness.

This scripture recounts the immortal Mao Ying (courtesy name Shushen)'s path of cultivation. Born in 145 BCE during the reign of Emperor Jing of Han, he was originally from Nanguan, Xianyang. At eighteen, he abandoned his family estate to pursue Daoist practice in the mountains. On Mount Changshan, he gathered and consumed lingzhi mushrooms while regularly reciting the Dao De Jing (Classic of the Way and Virtue) and Zhouyi (Book of Changes). After six years, hearing of the accomplished immortal Sovereign Wangjun dwelling in the Western Regions, he braved hardships to seek him as a teacher.

For seventeen years, Mao Ying served Wangjun with unwavering devotion until finally earning his trust. Wangjun then took him in a nine-canopied chariot to the White Jade Turtle Terrace to pay homage to the Queen Mother of the West (Xiwangmu), the supreme goddess of Daoism. Initially, Xiwangmu questioned why a mortal had been brought to the celestial terrace, but Wangjun only smiled in response. Mao Ying prostrated himself earnestly, expressing his humility and determination to seek the Dao. Recognizing his sincerity, Wangjun first taught him methods for self-cultivation, nourishing inner nature, and refining Qi (vital energy).

Later, Xiwangmu personally transmitted to him the Scripture of Jade Pendants and Golden Bells (Yupei Jindang Jing) and the arcane methods of the Supreme Ultimate (Taiji). After Mao Ying practiced diligently for three years, Wangjun bestowed upon him the Ninefold Reverted Elixir (Jiuzhuan Huandan), a treasured alchemical substance in Daoism, declaring his cultivation complete and advising him to return home. Wangjun also prophesied that Mao Ying would later receive an immortal appointment in the Wu-Yue region.

Upon returning, Mao Ying served his parents while using Daoist arts to revive wrongfully deceased villagers. He lived in seclusion for fifty-three years, observing mourning rites after his parents' passing. His younger brothers, Mao Gu and Mao Zhong, both held high offices in the Han court—as Governor of Wuwei and Governor of Shangjun, respectively. When his brothers departed for their posts, the farewell procession of carriages and horses clogged the roads. Meanwhile, Mao Ying received a secret decree from Wangjun, signaling his imminent final trial of cultivation.

This account describes the sacred scene of Daoist immortal Xu Xun (courtesy name Jingzhi, sobriquet Jingyang) ascending to immortality. The event occurred in the fourth year of Emperor Yuan's reign during the Han dynasty. A year prior, Xu Xun had informed his farewell guests: "Though I never attained the post of governor (a position with a salary of two thousand bushels), I am about to receive a divine appointment. Next year on the third day of the fourth month, could you all gather here again as we do today?" Everyone joyfully agreed.

When the appointed day arrived the following year, the number of well-wishers had multiplied severalfold over the previous gathering. On this very day, multiple celestial deities descended in succession:

First, the Supreme Venerable Sovereign (Tai Shang Lao Jun, one of the Three Pure Ones/Sanqing in Daoism), acting on the command of the Celestial August Emperor, dispatched the embroidered-robed emissary Leng Guangziqi to bestow upon Xu Xun the Divine Seal and Jade Insignia (symbols of divine office). Next, the Great Tenuity Celestial Emperor sent the Left Palace Officer of the Three Heavens, Guan Tiao, presenting an eight-dragon brocade carriage (immortal vehicle) and purple-feathered robes (celestial official attire). The Supreme Great Dao Lord (Lingbao Tianzun) commissioned the Harmonious Dawn Official Shi Shumen to deliver the Golden Tiger Talisman (exorcism ritual implement) and Flowing Gold Bell (ritual chime). The Golden Tower Sacred Lord then commanded the Taiji Perfected Being to lead immortal officials Wang Zhong, Bao Qiu and others, presenting four types of immortal herbs: the Womb-of-Swallow Flowing Radiance Divine Mushroom, Eternal Shining Numinous Flight, Night-Illuminating Cavern Grass, and other numinous fungi.

The four emissaries declared to Xu Xun: "Consuming the Hidden Mushroom of Taiji's Four Nodes makes one a True Ministerial Immortal Official; ingesting the Golden Tower's Womb-of-Swallow Jade Mushroom grants appointment as Director of Destinies (Siming, the divinity governing lifespans); partaking of the Eastern Palace's Flowing Radiance Golden Essence qualifies one as Director of Records (Silu, recording merits and faults); consuming Eternal Shining Numinous Flight elevates one to True Elder (high-ranking immortal official), while those who ingest Night-Illuminating Cavern Grass shall command left and right immortal officials. Having taken all these, your lifespan shall equal heaven and earth's duration, and you shall be enfeoffed as Supreme Perfected Director of Destinies and Ministerial Lord of Eastern Peak, governing all immortals in Wu-Yue regions and mountain deities throughout Jiangnan."

As these words concluded, the Five Directional Thearchs (Green Thearch of East, Red Thearch of South, etc.) each arrived leading celestial officials in five-colored chariots, formally appointing Xu Xun as "Supreme Ministerial Lord of Eastern Peak, Director of Destinies." The edict of enfeoffment, carved in gold characters upon purple jade tablets, commended his spiritual journey: from youthful cultivation at Northern Mountains, embracing austerity (cutting hair, enduring physical hardship, finding joy in rope belts), through perilous quests for enlightened masters, until ultimate attainment of Dao and immortal transcendence.

This scripture records the multiple celestial honors bestowed upon Daoist cultivator Mao Ying (a key figure in the Shangqing tradition) by divine beings, demonstrating how practitioners gain sacred recognition through rigorous cultivation.

Mao Ying willingly endured hunger and cold, single-mindedly pursuing the Dao (the Way), moving heaven with his sincerity. Thus he was conferred the immortal title "Perfected of Great Primordiality" (Taiyuan Zhenren), appointed to oversee the immortal officials of Mount Tai (Eastern Peak) and govern matters of life and death. His will remained firm as metal and stone, earning him jade weapons and green banners, along with authority to command eighty thousand celestial troops in subduing malevolent forces.

While cultivating in winter valleys, Mao Ying received a purple ceremonial staff and ornate crown, gaining authority to command mountain and river deities. Having abandoned family ties to practice alone, traversing perilous peaks, he was granted feathered purple immortal robes and crimson flying skirts enabling celestial travel. His frequent journeys through dangerous wilderness earned him a dragon-drawn chariot and white tiger carriage for touring heavenly palaces.

Unyielding against bitter cold, Mao Ying obtained a divine canopy and jade chamber granting access to the nine heavenly realms. His reclusive mountain practice, free from worldly fame, brought golden bells and luminous pearls capable of reaching the heavens. Pure-hearted Mao Ying received embroidered banners to summon underworld goddesses, while his compassionate nature earned phoenix flutes, golden bells, and jade chimes—instruments of celestial music. Finally, his unwavering practice amidst temptations granted him the immortal delicacy of purple forest jade nectar.

These honors illustrate how Daoist practitioners acquire various spiritual powers and sacred implements through different forms of ascetic practice (enduring hardship, renouncing attachments, traversing dangers, and quiet cultivation), embodying the Daoist ideal of "perfecting merit through practice" (gongxing yuanman). Each bestowment corresponds precisely to its associated trial, forming a complete cause-and-effect relationship.

This scripture recounts the story of how the Daoist perfected being Mao Ying (Grand Lord of Primordial Origin) attained the Dao and ascended to immortality. Through his cultivation practice, Mao Ying achieved complete mastery of the nine virtues, moving the celestial realms. He was granted authority over Mount Tai (the sacred Eastern Peak) and appointed as the Director of Fate (the divine office overseeing the registers of life and death), accompanied by eighty jade attendants of both genders, residing in the jade grotto celestial abode of Mount Chicheng. By this time, he was already 102 years old.

Before ascending to heaven in his dragon chariot, Mao Ying revealed to the assembly that his public manifestation was intended to inspire his two younger brothers (Mao Gu and Mao Zhong) to pursue the Daoist path. He prophesied that they would abandon their official positions to seek him out, and thus he temporarily remained at Mount Juqu in Jiangdong (present-day Mount Mao in Jiangsu). True to his prediction, upon hearing of their elder brother's ascension, the two brothers immediately resigned their posts and returned home. In the first year of the Yongguang era of Emperor Cheng of Han, they crossed the river to Mount Juqu in search of their brother.

Mao Ying transmitted to them the cultivation method of "transforming desiccation and moistening the bones." After twenty-four years of diligent practice, and through obtaining the Nine-Cycle Reverted Elixir (Jiuzhuan Huandan) from Lord Wang (another immortal), they finally attained the Dao upon ingesting it. By the third year of the Yongshi era, Mao Ying led his two brothers to the Golden Portal (celestial palace) for an audience with Lord Lao (the deified Laozi). The Most High Lord Lao dispatched an envoy from the Vermilion Palace bearing an imperial decree, appointing Mao Gu (courtesy name Jiwei) as the "Lord Who Stabilizes the Registers," responsible for overseeing terrestrial immortals and recommending those who had attained the Dao. He was commanded to take residence at Mount Juqu in Danyang. The decree exhorted Mao Gu to diligently fulfill his duties and strictly observe celestial laws.

This account narrates the cultivation story of Mao Ying (the Lord of Destiny), a Daoist immortal, and his two younger brothers. Mao Ying governed underworld affairs at Mount Liangchang (one of Daoism's blessed grotto-heavens), overseeing the registers of life and death while holding a key position among the Nine Palaces of Earth Immortals. His responsibilities included instructing spiritual novices, administering the Palace of Female Immortals, transmitting profound Daoist methods, commanding legions of spirits, supervising water sources and oceans, and managing gold/silver mines along with magical herbs like lingzhi.

On the 18th day of the 8th lunar month during the second year of Emperor Ai of Han's Yuanshou era, Mao Ying bid farewell to his brothers, explaining that he was about to assume his celestial post and would no longer visit frequently. He arranged to invite their master and the Great Numinous Crimson Perfected Being of Southern Peak (a revered Daoist deity) to the mountain annually on March 18th and December 2nd. Should sincere seekers await him there, he would personally come to teach. Thereafter, he ascended with Perfected Lord Wang (another immortal) on clouds toward the Jade Grotto of Crimson City.

The text questions an older legend: If Mao Ying had already ascended before receiving his celestial appointment, how could he have escorted his brothers to the Golden Gate of Heaven to obtain celestial scriptures? Records indicate that when he achieved immortality at Mount Juqu, hundreds of celestial officials—civil and military—accompanied him bearing violet-tasseled ritual staffs, clearly indicating the ceremonial procession of an appointed immortal.

Later passages mention that in the second year of Emperor Cheng of Han's Heping era, the Supreme Elderly Lord (Daoism's highest deity) descended incarnate at Quyang Pool in Langya Commandery. Multiple places named Quyang existed then: Langzhou, Dingzhou, Haizhou, and Shouzhou each had either Mount Quyang or Quyang City, alongside sacred waters like Divine Creek and Feather Abyss. Textual research suggests Yu Ji (a renowned Eastern Han mystic) and his disciple Gong Chong were natives of Langya, confirming the Supreme Lord's descent likely occurred at Haizhou's Quyang.

In the northern seas lived a man named Yu Ji (originally named Yu Shi), who was utterly devoted to Daoist practices throughout his life. Later, he suddenly fell gravely ill, and despite trying countless remedies over a decade, none proved effective. So, every morning and evening, he burned incense and prayed to Heaven, seeking a cure. Moved by his sincerity, the Supreme Lord Lao (Taishang Laojun) sent the immortal Bo He, disguised as an old medicine seller, to appear in the marketplace.

Yu Ji went to seek his help, and Bo He said to him, "Do you truly wish to heal your illness? At the first crow of the rooster tomorrow, come to the magnolia tree north of the great bridge, and I will teach you the method to cure your sickness." The next day, Yu Ji arrived on time, only to find Bo He already there, who angrily said, "Have you no desire to be healed? Return tomorrow at midnight." This time, Yu Ji went before dusk and waited until Bo He finally appeared.

Bo He then took out two scrolls of plain silk scriptures—bound with red frames, wrapped in blue cloth, and titled in cinnabar—the Taiping Qingling Shu (Scripture of Great Peace with Azure Collar). He told Yu Ji, "This is the Taiping Jing (Scripture of Great Peace) of the Supreme Lord Lao. By obtaining it, not only will you heal your illness, but you may also attain immortality and enlighten the world." As Yu Ji knelt to receive the scripture, tears of emotion streamed down his face, and his illness was instantly cured. Later, the Supreme Lord Lao descended in person to explain the scripture’s meaning, and Yu Ji compiled it into 170 volumes.

(According to the Book of the Later Han), during the reign of Emperor Shun of the Eastern Han, a man named Gong Chong from Langya presented to the court a divine scripture his master Yu Ji had obtained by the Quyang River. This scripture, written on blue and white silk, bound with red frames, wrapped in blue cloth, and titled in cinnabar—the Taiping Qingling Shu—was none other than the Taiping Jing personally bestowed upon Yu Ji by the Supreme Lord Lao. The scripture was divided into ten sections corresponding to the Heavenly Stems, with each section containing seventeen volumes. The so-called "azure cover and cinnabar title" symbolized vitality and benevolence (azure) and the righteous light of the sun (cinnabar), perfectly embodying the true meaning of the Dao.

After comprehending the scripture’s essence, Yu Ji used it to cultivate his body and mind, dispel calamities, and heal illnesses—all with remarkable efficacy. The core teaching of the scripture is this: human life is granted by Heaven with the shen (spirit), by Earth with jing (essence), and harmonized by the balanced qi (vital energy) of Yin and Yang. If one can nurture essence, cherish spirit, and safeguard qi, they may achieve immortality within and bring peace to the nation without. It also emphasizes that as subjects, people should serve their ruler with a heart of benevolence.

This scripture primarily explains how to repay the debts of gratitude owed to parents, teachers, and rulers through spiritual cultivation and moral practice, ultimately attaining longevity and universal peace.

Those who seek immortality must first practice filial piety toward their parents. They should empathize with their parents' aging and guide them toward the Dao (the Way) through virtuous teachings, constantly seeking wondrous methods of cultivation to serve them. As disciples, they must always remember the kindness of their masters. Human life comes from parents, moral refinement from teachers, and honor from rulers. One should reflect on how rulers, parents, and teachers grow old and must repay them through cultivation, study, serving the wise, and seeking extraordinary methods. Such a person embodies the highest ideals of loyalty, filial devotion, and discipleship. If everyone followed this path, the world would achieve peace.

Those with a heart inclined toward the Dao (the Way) will manifest goodness in speech and action, maintaining sincerity within and frequently engaging in self-reflection to correct faults. This sincerity can move Heaven and bring blessings. The scripture describes a cultivation method: one who calls themselves a "scholar" (士) begins practice on the days of bingwu and dingwei (significant dates in Daoist tradition), regulating the body through specific techniques to accumulate power like a hidden dragon. Those who master this method may achieve longevity or even become immortals (Xian). Those skilled in healing should avoid indulging in pleasures but instead emulate the Queen Mother of the West (Xiwangmu, the foremost Daoist goddess) in attaining long life. Cultivation should follow the cyclical pattern of the four seasons.

The scripture also records methods for refining the Divine Elixir (Shen Dan), which can be used to serve rulers, parents, and teachers. It establishes liturgical precepts (Keyi) to instruct Daoist officiants (Jijiu) on managing male and female disciples, spreading teachings widely, and guiding people toward the correct path.

Finally, it mentions that in the second year of Emperor Zhang of Han’s Yuanhe era (85 CE), the Most High Lord Lao (Taishang Laojun) descended again, rebuking disciples of the time for greed, indulgence, arrogance, and envy—all behaviors contrary to the demands of Daoist cultivation.

This scripture primarily describes the process of a practitioner confessing to Lord Lao (Taishang Laojun, one of Daoism's supreme deities) and receiving precepts, along with essential teachings about disciplined cultivation.

The practitioner prostrates and kowtows a hundred times, sincerely confessing: "I beseech Lord Lao to forgive my past transgressions and permit me henceforth to cultivate goodness and accumulate virtue (De). From this day forward, how should I assist those disciples, both men and women, who suffer divine retribution?" Lord Lao responds: "Listen carefully. Even if one lives ten thousand years without upholding precepts, how is one different from withered wood or dumb stones? Better to die as a virtuous person after one day of keeping precepts than to live long through transgression. Those who maintain precepts may after death fill celestial offices, ascending as immortals through liberation from the corpse (shijie, a Daoist method of transcendence)."

Lord Lao further admonishes: "Even worldly nobles—ministers, dukes, or emperors—gain nothing for their souls if they commit grave offenses. Is this not heartbreaking? Understand that you must practice my precepts and transmit them to others." Thereupon, Lord Lao imparts one hundred eighty precepts. Finally, he addresses Ji (likely a disciple's name): "All transcendent sages throughout history attained the Dao through precept-keeping. The Dao itself is formless—only through a master's transmission can it be realized. Never abandon your master's teachings, nor disrespect the master-disciple tradition." Ji reverently kowtows to receive these instructions, offering repeated bows of gratitude.

The text then cites the Book of Later Han: Biography of Pei Kai, which records: During Emperor Huan's reign, Pei Kai submitted a memorial mentioning the Scripture of Great Peace (Taiping Jing, a key Daoist text) previously presented by Gong Chong. Its core principles involved revering heaven-earth and harmonizing with the Five Phases (Wood, Fire, Earth, Metal, Water), containing methods for governing states and ensuring prosperous descendants. Its language was plain yet aligned with classical truths. Emperor Shun disregarded it, hence the dynasty's decline. Pei Kai's frank advice went unheeded. An annotation quotes the Taiping Jing: A realized person (zhenren) once asked a divine being (shenren) how rulers might instantly achieve an era of Great Peace. The answer: precise alignment with heaven-earth's patterns brings immediate peace. The text also describes primordial Qi (yuanqi) dividing into solar, lunar, and neutral forms; physical reality into heaven, earth, and humanity; with heaven further tripartite...

This passage recounts the miraculous deeds of the Daoist figure Ji (also known as Gan Ji). It begins by explaining the Dao of the Three Powers (Heaven, Earth, and Humanity): Heaven manifests through the three luminaries (sun, moon, and stars) with the North Star at its center; Earth divides into mountains, rivers, and plains; human relationships consist of father, mother, and child; governance involves ruler, minister, and people. When these three aspects achieve harmony, a Great Peace (Taiping) era can be realized.

During Emperor Ling of Han's reign, Grand Tutor Chen Fan recommended Ji for an official position as Fangzheng (an upright scholar-official post), but Ji declined. He was deeply revered in his hometown, with every newly appointed governor paying respects to him. During Emperor Xian's Qingping era, the court summoned him alongside Xun Shuang and Zheng Xuan (renowned Han Dynasty Confucian scholars) to serve as Erudites (Boshi), yet he again refused the appointment.

Fan Ye (author of Book of Later Han) commented that ancient sages believed mastery of celestial phenomena could verify human affairs. Zhang Heng similarly stated that astronomical calculations and Yin-Yang divination were matters of urgent importance. Figures like Lang Yi and Pei Kai could observe celestial signs and correlate them with human events to predict fortune and misfortune—their Daoist arts provided valuable guidance for governance, worthy of later generations' study.

Later, Ji retreated to Kuaiji (modern Shaoxing, Zhejiang). When Sun Ce was pacifying the Jiangdong region, he noticed the populace revered Ji like a deity and invited him as an honored guest. During a military epidemic, Ji used talismanic water (Fulu, a Daoist healing method) to treat soldiers with remarkable efficacy. The troops held him in such esteem that they would pay homage to Ji before greeting Sun Ce. Enraged, Sun Ce accused Ji of practicing sorcery to undermine morale, citing "protracted drought and blocked waterways" as evidence. He bound Ji under scorching sun, demanding rain by noon as proof of innocence. Though heavy rain soon fell, Sun Ce executed him regardless. When soldiers attempted to retrieve the body, it mysteriously vanished. Later, Sun Ce was assassinated by Xu Gong's retainers—as he lay dying, he saw Ji's apparition in a mirror and perished in terror. In truth, Ji had already attained immortality and continued appearing in the human world for over a century before his final ascension.

(Originally from the preface to Scripture of Great Peace [Taiping Jing], though the complete account no longer exists in extant editions.)

In the second month of the third year of Emperor An of the Eastern Han dynasty (109 CE), the Supreme Lord Lao (Taishang Laojun) descended upon Mount Tai. He dispatched the Mount Tai envoy Yayu in a chariot to summon Liu Tu, a virtuous man from Jiangxia Commandery, to assist in verifying the registers of life and death for all under heaven. When Liu Tu arrived at the hall of Mount Tai, he saw the Supreme Lord seated facing south, the Supreme Dao Lord (Taishang Daojun) seated to the east facing west, the Nine Heavens Immortal Lord seated facing north, and the Eight Extremities Celestial Lord seated to the west facing east. The Supreme Lord ordered Liu Tu to collaborate with the celestial officials in revising the registers of the world’s population, a task completed in three days.

To demonstrate the principle of karmic retribution for good and evil, the Supreme Lord instructed Yayu to guide Liu Tu through a tour of the underworld. They traversed eighty-one layers of hell, where Liu Tu witnessed his own father suffering torment. Upon emerging, Liu Tu pleaded with the Supreme Lord, who then commanded his father’s release. Next, Liu Tu was taken on a journey through the celestial realm, where he beheld the golden terraces and jade palaces of the Great Clarity Palace (Taiqing Gong), accompanied by spontaneous celestial music. Many immortal beings clad in blue robes held golden tablets and recited scriptures. After this experience, Liu Tu attained enlightenment and became a Daoist priest, later achieving immortality (as recorded in the Tang dynasty texts Shiji Shengfu and Yingyuan Tu).

By the first year of Emperor Shun’s Han’an era (142 CE), on the fifteenth day of the first month, the Supreme Lord Lao descended once more, this time upon Crane Cry Mountain (Hemingshan) in Linqiong, Shu—precisely where Zhang Ling (Zhang Daoling) was cultivating. Riding a cloud chariot and escorted by a host of immortals, the Supreme Lord summoned Zhang Ling through a divine messenger and declared: "Your ancestor Zhang Liang accumulated merit and virtue (De), and his blessings extend to you. It is your destiny to become a Daoist master." He then bestowed upon him the newly revealed Zhengyi Mengwei Milu (Secret Registers of the Orthodox Unity Covenant), a pivotal Daoist scripture, and commanded him to purge the world of the "Six Heavens’ Ancient Qi" (malevolent energies) to purify the realm. Additionally, he transmitted the esoteric methods of "Yuyi Jielin" (sun and moon cultivation techniques) for Zhang Ling to practice.

From then on, multitudes revered Zhang Ling as their master, with tens of thousands of disciples gathering around him. When commoners faced illness or official persecution, they would offer rice, silk, cotton, utensils, paper, brushes, or firewood as atonement, confessing their faults in writing and vowing never to repeat them—thereby dispelling misfortune. This practice endeared Zhang Ling to the people, who willingly followed him and dared not commit further wrongs.

Zhang Daoling (originally named Zhang Ling, courtesy name Fuhan) was born on the fifteenth day of the first lunar month in the tenth year of Emperor Guangwu's Jianwu era (34 CE) at Tianmu Mountain in Yuhang, Zhejiang. By age seven, he could recite the Daode Jing from memory. As an adult, he became a scholar thoroughly versed in the Confucian Five Classics, with deep expertise in the Hetu and Luoshu diagrams, as well as celestial divination. In the second year of Emperor Zhang's Yuanhe era (85 CE), the imperial court summoned the fifty-two-year-old scholar to serve as Erudite (a high academic position), but he declined the appointment, lamenting: "Confucian learning cannot prolong life. Human existence is fleeting, and after death one must still suffer the cycles of rebirth." He then dismissed his disciples and retreated to Cloud Brocade Mountain (present-day Dragon-Tiger Mountain) in Jiangxi to cultivate the Dao of longevity.

In the fourth year of Emperor He's Yongyuan era (92 CE), the court again summoned him to serve as Grand Master of Remonstrance. Pleading illness, he refused the position. The emperor then sent envoys bearing the seal of a third-rank official and a four-horse chariot to appoint him as Grand Tutor and Marquis of Jixian. Zhang Daoling told the envoys: "Please convey my gratitude to the Son of Heaven, but I have already become an official serving the Heavenly Emperor (the highest Daoist deity) in the Golden Palace beyond the Nine Heavens. If the ruler maintains purity and few desires, the world will naturally be at peace—why would he need me?" He subsequently withdrew to Songshan Mountain for cultivation, maintaining year-round fasting and recitation of the Daode Jing. After nine years of arduous practice, he moved the Supreme Lord Lao (Laozi) to send a divine messenger who revealed: "The stone chamber of Songshan contains the Celestial Writings, Yellow Emperor's Nine-Cauldron Elixir Classic, and Authentic Forms of the Five Sacred Mountains left by the ancient Three Sovereigns. You may retrieve them." Indeed, he discovered these precious scriptures in the stone chamber.

Lacking the financial means to practice alchemy due to poverty, Zhang Daoling heard that the Shu region (Sichuan) had simple, virtuous customs and many sacred mountains. Taking disciples with him, he entered Shu and secluded himself at Crane Cry Mountain. After encountering the Supreme Lord Lao, he gathered medicinal ingredients according to the scriptures' methods. After three years of cultivation, he successfully refined the Golden Elixir (Jindan), yet dared not consume it immediately. He told his disciples: "Though the elixir is complete and consuming it would enable celestial ascension, I have not yet established merit by aiding the world. I should first eliminate harms and benefit the people before taking the elixir—only then could I ascend without shame." Later, Lord Lao sent the Pure Harmony Jade Maiden to teach him breath regulation techniques. After three years (the text says "a thousand days") of practice, he attained the ability to internally observe his five viscera and summon myriad spirits.